Ecclesiastes 7 Parallel Bible Translations

Ecclesiastes 7 ▼
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1 A good name is better than fine perfume, and one’s day of death is better than his day of birth. A good name is better than precious ointment, and the day of death than the day of birth. A good name <i>is</i> better than precious ointment; and the day of death than the day of one's birth. A good name is better than good oil, And the day of <i>one’s</i> death <i>is better</i> than the day of one’s birth. A good name is better than fine perfume, and the day of death better than the day of birth.
2 It is better to enter a house of mourning than a house of feasting, since death is the end of every man, and the living should take this to heart. It is better to go to the house of mourning than to go to the house of feasting, for this is the end of all mankind, and the living will lay it to heart. <i>It is</i> better to go to the house of mourning, than to go to the house of feasting: for that <i>is</i> the end of all men; and the living will lay <i>it</i> to his heart. It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every person, And the living takes <i>it</i> to heart. It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of everyone; the living should take this to heart.
3 Sorrow is better than laughter, for a sad countenance is good for the heart. Sorrow is better than laughter, for by sadness of face the heart is made glad. Sorrow <i>is</i> better than laughter: for by the sadness of the countenance the heart is made better. Sorrow is better than laughter, For when a face is sad a heart may be happy. Frustration is better than laughter, because a sad face is good for the heart.
4 The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. The heart of the wise <i>is</i> in the house of mourning; but the heart of fools <i>is</i> in the house of mirth. The mind of the wise is in the house of mourning, While the mind of fools is in the house of pleasure. The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure.
5 It is better to heed a wise man’s rebuke than to listen to the song of fools. It is better for a man to hear the rebuke of the wise than to hear the song of fools. <i>It is</i> better to hear the rebuke of the wise, than for a man to hear the song of fools. It is better to listen to the rebuke of a wise person Than for one to listen to the song of fools. It is better to heed the rebuke of a wise person than to listen to the song of fools.
6 For like the crackling of thorns under the pot, so is the laughter of the fool. This too is futile. For as the crackling of thorns under a pot, so is the laughter of the fools; this also is vanity. For as the crackling of thorns under a pot, so <i>is</i> the laughter of the fool: this also <i>is</i> vanity. For as the crackling of thorn bushes under a pot, So is the laughter of the fool; And this too is futility. Like the crackling of thorns under the pot, so is the laughter of fools. This too is meaningless.
7 Surely extortion turns a wise man into a fool, and a bribe corrupts the heart. Surely oppression drives the wise into madness, and a bribe corrupts the heart. Surely oppression maketh a wise man mad; and a gift destroyeth the heart. For oppression makes a wise person look foolish, And a bribe corrupts the heart. Extortion turns a wise person into a fool, and a bribe corrupts the heart.
8 The end of a matter is better than the beginning, and a patient spirit is better than a proud one. Better is the end of a thing than its beginning, and the patient in spirit is better than the proud in spirit. Better <i>is</i> the end of a thing than the beginning thereof: <i>and</i> the patient in spirit <i>is</i> better than the proud in spirit. The end of a matter is better than its beginning; Patience of spirit is better than arrogance of spirit. The end of a matter is better than its beginning, and patience is better than pride.
9 Do not be quickly provoked in your spirit, for anger settles in the lap of a fool. Be not quick in your spirit to become angry, for anger lodges in the heart of fools. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Do not be eager in your spirit to be angry, For anger resides in the heart of fools. Do not be quickly provoked in your spirit, for anger resides in the lap of fools.
10 Do not say, “Why were the old days better than these?” For it is unwise of you to ask about this. Say not, “Why were the former days better than these?” For it is not from wisdom that you ask this. Say not thou, What is <i>the cause</i> that the former days were better than these? for thou dost not inquire wisely concerning this. Do not say, “Why is it that the former days were better than these?” For it is not from wisdom that you ask about this. Do not say, “Why were the old days better than these?” For it is not wise to ask such questions.
11 Wisdom, like an inheritance, is good, and it benefits those who see the sun. Wisdom is good with an inheritance, an advantage to those who see the sun. Wisdom <i>is</i> good with an inheritance: and <i>by it there is</i> profit to them that see the sun. Wisdom along with an inheritance is good, And an advantage to those who see the sun. Wisdom, like an inheritance, is a good thing and benefits those who see the sun.
12 For wisdom, like money, is a shelter, and the advantage of knowledge is that wisdom preserves the life of its owner. For the protection of wisdom is like the protection of money, and the advantage of knowledge is that wisdom preserves the life of him who has it. For wisdom <i>is</i> a defence, <i>and</i> money <i>is</i> a defence: but the excellency of knowledge <i>is, that</i> wisdom giveth life to them that have it. For wisdom is protection <i>just as</i> money is protection, But the advantage of knowledge is that wisdom keeps its possessors alive. Wisdom is a shelter as money is a shelter, but the advantage of knowledge is this: Wisdom preserves those who have it.
13 Consider the work of God: Who can straighten what He has bent? Consider the work of God: who can make straight what he has made crooked? Consider the work of God: for who can make <i>that</i> straight, which he hath made crooked? Consider the work of God, For who is able to straighten what He has bent? Consider what God has done: Who can straighten what he has made crooked?
14 In the day of prosperity, be joyful, but in the day of adversity, consider this: God has made one of these along with the other, so that a man cannot discover anything that will come after him. In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other, so that man may not find out anything that will be after him. In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him. On the day of prosperity be happy, But on the day of adversity consider: God has made the one as well as the other So that a person will not discover anything <i>that will come</i> after him. When times are good, be happy; but when times are bad, consider this: God has made the one as well as the other. Therefore, no one can discover anything about their future.
15 In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness. In my vain life I have seen everything. There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing. All <i>things</i> have I seen in the days of my vanity: there is a just <i>man</i> that perisheth in his righteousness, and there is a wicked <i>man</i> that prolongeth <i>his life</i> in his wickedness. I have seen everything during my lifetime of futility; there is a righteous person who perishes in his righteousness, and there is a wicked person who prolongs <i>his life</i> in his wickedness. In this meaningless life of mine I have seen both of these: the righteous perishing in their righteousness, and the wicked living long in their wickedness.
16 Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself? Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself? Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? Do not be excessively righteous, and do not be overly wise. Why should you ruin yourself? Do not be overrighteous, neither be overwise— why destroy yourself?
17 Do not be excessively wicked, and do not be a fool. Why should you die before your time? Be not overly wicked, neither be a fool. Why should you die before your time? Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? Do not be excessively wicked, and do not be foolish. Why should you die before your time? Do not be overwicked, and do not be a fool— why die before your time?
18 It is good to grasp the one and not let the other slip from your hand. For he who fears God will follow both warnings. It is good that you should take hold of this, and from that withhold not your hand, for the one who fears God shall come out from both of them. <i>It is</i> good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. It is good that you grasp one thing while not letting go of the other; for one who fears God comes out with both of them. It is good to grasp the one and not let go of the other. Whoever fears God will avoid all extremes.
19 Wisdom makes the wise man stronger than ten rulers in a city. Wisdom gives strength to the wise man more than ten rulers who are in a city. Wisdom strengtheneth the wise more than ten mighty <i>men</i> which are in the city. Wisdom strengthens a wise person more than ten rulers who are in a city. Wisdom makes one wise person more powerful than ten rulers in a city.
20 Surely there is no righteous man on earth who does good and never sins. Surely there is not a righteous man on earth who does good and never sins. For <i>there is</i> not a just man upon earth, that doeth good, and sinneth not. Indeed, there is not a righteous person on earth who <i>always</i> does good and does not <i>ever</i> sin. Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.
21 Do not pay attention to every word that is spoken, or you may hear your servant cursing you. Do not take to heart all the things that people say, lest you hear your servant cursing you. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: Also, do not take seriously all the words which are spoken, so that you do not hear your servant cursing you, Do not pay attention to every word people say, or you may hear your servant cursing you—
22 For you know in your heart that many times you yourself have cursed others. Your heart knows that many times you yourself have cursed others. For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others. for you know that even you have cursed others many times as well. for you know in your heart that many times you yourself have cursed others.
23 All this I tested by wisdom, saying, “I resolve to be wise.” But it was beyond me. All this I have tested by wisdom. I said, “I will be wise,” but it was far from me. All this have I proved by wisdom: I said, I will be wise; but it <i>was</i> far from me. I tested all this with wisdom, <i>and</i> I said, “I will be wise,” but <i>wisdom</i> was far from me. All this I tested by wisdom and I said, “I am determined to be wise|— but this was beyond me.
24 What exists is out of reach and very deep. Who can fathom it? That which has been is far off, and deep, very deep; who can find it out? That which is far off, and exceeding deep, who can find it out? What has been is remote and very mysterious. Who can discover it? Whatever exists is far off and most profound— who can discover it?
25 I directed my mind to understand, to explore, to search out wisdom and explanations, and to understand the stupidity of wickedness and the folly of madness. I turned my heart to know and to search out and to seek wisdom and the scheme of things, and to know the wickedness of folly and the foolishness that is madness. I applied mine heart to know, and to search, and to seek out wisdom, and the reason <i>of things</i>, and to know the wickedness of folly, even of foolishness <i>and</i> madness: I directed my mind to know and to investigate, and to seek wisdom and an explanation, and to know the evil of foolishness and the foolishness of insanity. So I turned my mind to understand, to investigate and to search out wisdom and the scheme of things and to understand the stupidity of wickedness and the madness of folly.
26 And I find more bitter than death the woman who is a snare, whose heart is a net, and whose hands are chains. The man who pleases God escapes her, but the sinner is ensnared. And I find something more bitter than death: the woman whose heart is snares and nets, and whose hands are fetters. He who pleases God escapes her, but the sinner is taken by her. And I find more bitter than death the woman, whose heart <i>is</i> snares and nets, <i>and</i> her hands <i>as</i> bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her. And I discovered as more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her. I find more bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare.
27 “Behold,” says the Teacher, “I have discovered this by adding one thing to another to find an explanation. Behold, this is what I found, says the Preacher, while adding one thing to another to find the scheme of things— Behold, this have I found, saith the preacher, <i>counting</i> one by one, to find out the account: “Behold, I have discovered this,” says the Preacher, “<i>by adding</i> one thing to another to find an explanation, “Look,” says the Teacher, “this is what I have discovered: “Adding one thing to another to discover the scheme of things—
28 While my soul was still searching but not finding, among a thousand I have found one upright man, but among all these I have not found one such woman. which my soul has sought repeatedly, but I have not found. One man among a thousand I found, but a woman among all these I have not found. Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found. which I am still seeking but have not found. I have found one man among a thousand, but I have not found a woman among all these. while I was still searching but not finding— I found one upright man among a thousand, but not one upright woman among them all.
29 Only this have I found: I have discovered that God made men upright, but they have sought out many schemes.” See, this alone I found, that God made man upright, but they have sought out many schemes. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. Behold, I have found only this, that God made people upright, but they have sought out many schemes.” This only have I found: God created mankind upright, but they have gone in search of many schemes.”
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