English Standard Version
Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few.
King James Bible
Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
American Standard Version
Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God; for God is in heaven, and thou upon earth: therefore let thy words be few.
Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.
English Revised Version
Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth: therefore let thy words be few.
Webster's Bible Translation
Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
Ecclesiastes 5:2 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"And if one shall violently assail him who is alone, two shall withstand him; and (finally) a threefold cord is not quickly broken asunder." The form yithqepho for yithqephehu, Job 15:24, is like hirdepho, Hosea 8:3 equals hirdephehu, Judges 9:40. If we take תקף in the sense of to overpower, then the meaning is: If one can overpower him who is alone, then, on the contrary, two can maintain their ground against him (Herzf.); but the two אם, Ecclesiastes 4:10, Ecclesiastes 4:11, which are equivalent to ἐάν, exclude such a pure logical εἰ. And why should תקף, if it can mean overpowering, not also mean doing violence to by means of a sudden attack? In the Mishnic and Arab. it signifies to seize, to lay hold of; in the Aram. אתקף equals החזיק, and also at Job 14:20; Job 15:24 (vid., Comm.), it may be understood of a violent assault, as well as of a completed subjugation; as נשׂא means to lift up and carry; עמד, to tread and to stand. But whether it be understood inchoat. or not, in any case האחד is not the assailant, who is much rather the unnamed subj. in יתקפי, but the one (the solitarius) who, if he is alone, must succumb; the construction of hithqepho haehhad follows the scheme of Exodus 2:6, "she saw it, the child." To the assault expressed by תקף, there stands opposed the expression נגד עמד, which means to withstand any one with success; as עמד לפני, 2 Kings 10:4; Psalm 147:17; Daniel 8:7, means to maintain one's ground. Of three who hold together, 12a says nothing; the advance from two to three is thus made in the manner of a numerical proverb (vid., Proverbs, vol. 1 Peter 13). If two hold together, that is seen to be good; but if there be three, this threefold bond is likened to a cord formed of three threads, which cannot easily be broken. Instead of the definite specific art. הח הם, we make use of the indefinite. Funiculus triplex difficile rumpitur is one of the winged expressions used by Koheleth.
Treasury of Scripture Knowledge
"And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words.
When words are many, transgression is not lacking, but whoever restrains his lips is prudent.
It is a snare to say rashly, "It is holy," and to reflect only after making vows.
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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.