Ecclesiastes 5 Parallel Bible Translations

Ecclesiastes 5 ▼
swipe to see more →
GENEVA
Geneva Bible of 1587
ESV
English Standard Version
NIV
New International Version
+Add
1 (4:17) Take heede to thy foote when thou entrest into the House of God, and be more neere to heare then to giue the sacrifice of fooles: for they knowe not that they doe euil. Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil. Guard your steps when you go to the house of God. Go near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong.
2 (5:1) Be not rash with thy mouth, nor let thine heart be hastie to vtter a thing before God: for God is in the heauens, and thou art on the earth: therefore let thy wordes be fewe. 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. Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few.
3 (5:2) For as a dreame commeth by the multitude of businesse: so the voyce of a foole is in the multitude of wordes. For a dream comes with much business, and a fool’s voice with many words. A dream comes when there are many cares, and many words mark the speech of a fool.
4 (5:3) When thou hast vowed a vowe to God, deferre not to pay it: for he deliteth not in fooles: pay therefore that thou hast vowed. When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. When you make a vow to God, do not delay to fulfill it. He has no pleasure in fools; fulfill your vow.
5 (5:4) It is better that thou shouldest not vowe, then that thou shouldest vow and not pay it. It is better that you should not vow than that you should vow and not pay. It is better not to make a vow than to make one and not fulfill it.
6 (5:5) Suffer not thy mouth to make thy flesh to sinne: neither say before the Angel, that this is ignorance: wherefore shall God bee angry by thy voyce, and destroy the worke of thine hands? Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake. Why should God be angry at your voice and destroy the work of your hands? Do not let your mouth lead you into sin. And do not protest to the temple messenger, “My vow was a mistake.” Why should God be angry at what you say and destroy the work of your hands?
7 (5:6) For in the multitude of dreames, and vanities are also many wordes: but feare thou God. For when dreams increase and words grow many, there is vanity; but God is the one you must fear. Much dreaming and many words are meaningless. Therefore fear God.
8 (5:7) If in a countrey thou seest the oppression of the poore, and the defrauding of iudgement and iustice, be not astonied at the matter: for hee that is higher then the highest, regardeth, and there be higher then they. If you see in a province the oppression of the poor and the violation of justice and righteousness, do not be amazed at the matter, for the high official is watched by a higher, and there are yet higher ones over them. If you see the poor oppressed in a district, and justice and rights denied, do not be surprised at such things; for one official is eyed by a higher one, and over them both are others higher still.
9 (5:8) And the abundance of the earth is ouer all: the King also consisteth by the fielde that is tilled. But this is gain for a land in every way: a king committed to cultivated fields. The increase from the land is taken by all; the king himself profits from the fields.
10 (5:9) He that loueth siluer, shall not be satisfied with siluer, and he that loueth riches, shalbe without the fruite thereof: this also is vanitie. He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity. Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless.
11 (5:10) When goods increase, they are increased that eate them: and what good commeth to the owners thereof, but the beholding thereof with their eyes? When goods increase, they increase who eat them, and what advantage has their owner but to see them with his eyes? As goods increase, so do those who consume them. And what benefit are they to the owners except to feast their eyes on them?
12 (5:11) The sleepe of him that traueileth, is sweete, whether he eate litle or much: but the sacietie of the riche will not suffer him to sleepe. Sweet is the sleep of a laborer, whether he eats little or much, but the full stomach of the rich will not let him sleep. The sleep of a laborer is sweet, whether they eat little or much, but as for the rich, their abundance permits them no sleep.
13 (5:12) There is an euill sickenes that I haue seene vnder the sunne: to wit, riches reserued to the owners thereof for their euill. There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt, I have seen a grievous evil under the sun: wealth hoarded to the harm of its owners,
14 (5:13) And these riches perish by euill trauel, and he begetteth a sonne, and in his hand is nothing. and those riches were lost in a bad venture. And he is father of a son, but he has nothing in his hand. or wealth lost through some misfortune, so that when they have children there is nothing left for them to inherit.
15 (5:14) As hee came foorth of his mothers belly, he shall returne naked to goe as he came, and shal beare away nothing of his labour, which hee hath caused to passe by his hand. As he came from his mother’s womb he shall go again, naked as he came, and shall take nothing for his toil that he may carry away in his hand. Everyone comes naked from their mother’s womb, and as everyone comes, so they depart. They take nothing from their toil that they can carry in their hands.
16 (5:15) And this also is an euill sickenes that in all pointes as he came, so shall he goe, and what profit hath he that he hath traueiled for the winde? This also is a grievous evil: just as he came, so shall he go, and what gain is there to him who toils for the wind? This too is a grievous evil: As everyone comes, so they depart, and what do they gain, since they toil for the wind?
17 (5:16) Also all his dayes hee eateth in darkenes with much griefe, and in his sorowe and anger. Moreover, all his days he eats in darkness in much vexation and sickness and anger. All their days they eat in darkness, with great frustration, affliction and anger.
18 (5:17) Beholde then, what I haue seene good, that it is comely to eate, and to drinke, and to take pleasure in all his labour, wherein he traueileth vnder the sunne, the whole nomber of the dayes of his life, which God giueth him: for this is his portion. Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. This is what I have observed to be good: that it is appropriate for a person to eat, to drink and to find satisfaction in their toilsome labor under the sun during the few days of life God has given them—for this is their lot.
19 (5:18) Also to euery man to whom God hath giuen riches and treasures, and giueth him power to eate thereof, and to take his part, and to enioy his labour: this is the gift of God. Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. Moreover, when God gives someone wealth and possessions, and the ability to enjoy them, to accept their lot and be happy in their toil—this is a gift of God.
20 (5:19) Surely hee will not much remember the dayes of his life, because God answereth to the ioy of his heart. For he will not much remember the days of his life because God keeps him occupied with joy in his heart. They seldom reflect on the days of their life, because God keeps them occupied with gladness of heart.
Previous chapter
Top of Page
Top of Page