Ecclesiastes 8 Commentary

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Ecclesiastes 8:1
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Ecclesiastes 8:5
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Ecclesiastes 8:8
Ecclesiastes 8:9
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Ecclesiastes 8:11
Ecclesiastes 8:12
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Ecclesiastes 8:14
Ecclesiastes 8:15
Ecclesiastes 8:16
Ecclesiastes 8:17

THE BOOK OF ECCLESIASTES The Search for Significance The Quest for Contentment The Pursuit of Purpose
Exploration			Exhortation
All is Vanity	Vanity of Doing	Vanity of Having	Vanity of Being	Using Life Well	Source of True Living
Eccl 1:1-18	Eccl 2:1-26	Eccl 3:1-6:12	Eccl 7:1-9:18	Eccl 10:1-11:10	Eccl 12:1-14
Declaration of Vanity	Demonstration of Vanity		Deliverance from Vanity
Subject	Sermons		Summary
Fickleness of Life Versus Fear of the Lord
Place: "Under the Sun"
Decades of Searching (in the days of King Solomon) circa 936BC
King Solomon Author

Ecclesiastes 8:1 Who is like the wise man and who knows the interpretation of a matter? A man's wisdom illumines him and causes his stern face to beam

KJV Ecclesiastes 8:1 Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.

NKJ Ecclesiastes 8:1 Who is like a wise man? And who knows the interpretation of a thing? A man's wisdom makes his face shine, And the sternness of his face is changed.

NET Ecclesiastes 8:1 Who is a wise person? Who knows the solution to a problem? A person's wisdom brightens his appearance, and softens his harsh countenance.

BGT Ecclesiastes 8:1 τίς οἶδεν σοφούς καὶ τίς οἶδεν λύσιν ῥήματος σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ καὶ ἀναιδὴς προσώπῳ αὐτοῦ μισηθήσεται

LXE Ecclesiastes 8:1 Who knows the wise? and who knows the interpretation of a saying? A man's wisdom will lighten his countenance; but a man of shameless countenance will be hated.

CSB Ecclesiastes 8:1 Who is like the wise person, and who knows the interpretation of a matter? A man's wisdom brightens his face, and the sternness of his face is changed.

ESV Ecclesiastes 8:1 Who is like the wise? And who knows the interpretation of a thing? A man's wisdom makes his face shine, and the hardness of his face is changed.

NIV Ecclesiastes 8:1 Who is like the wise man? Who knows the explanation of things? Wisdom brightens a man's face and changes its hard appearance.

NLT Ecclesiastes 8:1 How wonderful to be wise, to analyze and interpret things. Wisdom lights up a person's face, softening its harshness.

YLT Ecclesiastes 8:1 Who is as the wise? and who knoweth the interpretation of a thing? The wisdom of man causeth his face to shine, and the hardness of his face is changed.

NJB Ecclesiastes 8:1 Who compares with the sage? Who else knows how to explain things? Wisdom lights up the face, enlivening a grim expression.

NRS Ecclesiastes 8:1 Who is like the wise man? And who knows the interpretation of a thing? Wisdom makes one's face shine, and the hardness of one's countenance is changed.

NAB Ecclesiastes 8:1 Who is like the wise man, and who knows the explanation of things? A man's wisdom illumines his face, but an impudent look is resented.

GWN Ecclesiastes 8:1 Who is really wise? Who knows how to explain things? Wisdom makes one's face shine, and it changes one's grim look.

BBE Ecclesiastes 8:1 Who is like the wise man? and to whom is the sense of anything clear? A man's wisdom makes his face shining, and his hard face will be changed.

RSV Ecclesiastes 8:1 Who is like the wise man? And who knows the interpretation of a thing? A man's wisdom makes his face shine, and the hardness of his countenance is changed.

as the: Ec 2:13,14 1Co 2:13-16
who knoweth: Ge 40:8 41:15,16,38,39 Job 33:23 Pr 1:6 Da 2:28-30,47 4:18,19 2Pe 1:20
a man's: Ex 34:29,30 Pr 4:8,9 17:24 24:5 Mt 17:2 Ac 6:15
and the: De 28:50 Ac 4:13,29 Eph 6:19
boldness: Heb. strength, 2Ti 4:17

Related Passages:

Proverbs 4:18 But the path of the righteous is like the light of dawn, That shines brighter and brighter until the full day.

Numbers 6:25 The LORD make His face shine on you, And be gracious to you;

Psalms 67:1 God be gracious to us and bless us, And cause His face to shine upon us– Selah.

Daniel 2:21-23 “It is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men And knowledge to men of understanding. 22 “It is He who reveals the profound and hidden things; He knows what is in the darkness, And the light dwells with Him. 23 “To You, O God of my fathers, I give thanks and praise, For You have given me wisdom and power; Even now You have made known to me what we requested of You, For You have made known to us the king’s matter.”

Psalm 34:5 They looked to Him and were radiant, And their faces will never be ashamed.

James 3:17 But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.

Proverbs 24:21-22 My son, fear the LORD and the king; Do not associate with those who are given to change, 22 For their calamity will rise suddenly, And who knows the ruin that comes from both of them?

Proverbs 14:35 The king’s favor is toward a servant who acts wisely, But his anger is toward him who acts shamefully.

Proverbs 16:14 The fury of a king is like messengers of death, But a wise man will appease it.

Proverbs 20:2 The terror of a king is like the growling of a lion; He who provokes him to anger forfeits his own life.

THE FACE OF WISDOM
LIGHT ON THE COUNTENANCE

Ecclesiastes 8:1 is a transitional verse—it both reflects on the preceding reflections on wisdom’s rarity (Ec 7:23–29) and introduces a new theme of wisdom and authority, especially concerning how to live wisely under imperfect rulers (Ec 8:2–9). Solomon begins by exalting the rare and beautiful quality of true wisdom—its rarity (v.1a) and its transformative power (v.1b). This verse is difficult to interpret, but I think Glenn gives help in this regard.

Donald Glenn notes that "The key to interpreting this chapter properly is seeing how its two parts are related. The chapter begins with a question and a statement that magnify the value of wisdom (Ec 8:1) and closes with an acknowledgment of wisdom's limitations (Ec 8:17). Wisdom enables a wise man to avoid the king's wrath (Ec 8:2-9), but not even a wise man can figure out the enigmas in God's distribution of justice (Ec 8:10-17).The background for this section is the recognition of the absolute authority of the king (cf. Prov. 24:21-22) and the need for proper decorum to avert his wrath (cf. Prov. 14:35; 16:14; 20:2). (See The Bible Knowledge Commentary Wisdom - Page 278)

Michael Eaton adds that "This verse belongs more to what precedes than to what follows, for it forms a fitting conclusion to proverbs which have appealed for wisdom in relation to suffering and sin; it is reminiscent of a similar final challenge at the end of Hosea (Hos 14:9). (Borrow Ecclesiastes)

Who is like the wise man - NET = "Who is a wise person?" This is the first of two rhetorical questions both expecting a negative answer (cf Ec 8:7) which emphasizes the rarity. Like the wise refers not just to intelligent, but those wise in living, morally discerning, and walking in the fear of the Lord. This opening phrase marvels at the rarity of men with true wisdom.

Donald Glenn points out that "A wise man is able to practice proper decorum. In two rhetorical questions Solomon affirmed that only a wise man can size up situations properly and act accordingly." (See The Bible Knowledge Commentary Wisdom - Page 278)

And who knows (yada) the interpretation of a matter? This is a rhetorical question expecting a negative answer (cf Ec 8:7). knows (yada) speaks of intimate knowledge. Interpretation (pēšer) means explanation or meaning. This word (pēšer) is rare in the OT and used prominently in it's Aramaic form (péshar) in Daniel to describe interpreting dreams and riddles. The implication is that the wise man can discern and interpret life’s complexities. He sees beneath the surface to understand God's purposes or the deeper meaning behind events.

NET NOTE - interpretation - Or “the explanation.” The noun פֵּשֶׁר (pēšer ) denotes “solution; explanation; interpretation; meaning” (HALOT 982–83 s.v. פֵּשֶׁר; BDB 833 s.v. פֵּשֶׁר). The Hebrew term is an Aramaic loanword from פִּשְׁרָא (pishra’, “diagnosis; meaning; solution”). The Aramaic noun פְּשַׁר (péshar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (péshar, “to interpret a dream or prophecy”) reflect a later meaning not present in Ecclesiastes, but current at the time of Daniel ("dream and interpretation [peshar] in Da 2:5-6, Da 2:7; Da 4:3, 15, 16; Da 5:12, 15, 16; 7:16) and Qumran.

INTERPRETATION - PESHER A hapax legomenon, pﬁsher is found in Ecc. 8:1. This masculine noun occurs in the second of two queries, "Who is as the wise man?" and "Who knoweth the interpretation of a thing?" It refers to the intention and meaning of something, how it should be understood and acted on. The noun is derived from peshar , "to interpret." Wise men were often found in court settings. There, discretion was always in order, especially since the king's countenance was subject to change (Ecc. 8:1).

A wise person possesses the ability to interpret a matter
and its resulting calm assurance produces a radiant countenance
-- William Barrick

A man's wisdom (chokmah; Lxx - sophia) illumines him and causes his stern face to beam - NET = "softens his harsh countenance." This implies that such a wise man does exist, albeit rare. True wisdom brings inner light, which shines outward. It changes how a person appears and reacts to the world. His face is symbolic of his countenance, mood, demeanor. The stern face which has a hard, harsh, or severe expression is transformed by wisdom. This verse celebrates the power of godly wisdom. Wisdom grants insight into life's riddles (cf. Pr 2:6–9). It transforms the inner person (Ps. 34:5). Wisdom radiates outward, making even one's appearance reflect God’s peace (cf Nu 6:25). Wisdom is not just intellect. It’s moral light, emotional balance, and spiritual beauty. It also subtly contrasts the rare wise person with the many confused or hardened ones (cf. Ec 7:28–29). Wisdom speaks of appearance versus essence for wisdom changes not just what you know, but who you are.

NET NOTE - stern face to beam - Literally “the strength of his face is changed.” The expression עֹז פָּנָיו (’oz panayv, “strength of his face”) is an idiom for “boldness; impudence” (BDB 739 s.v. עֹז 4) or “hard face” = harsh countenance (HALOT 805 s.v. I עֹז 1.c).

Bob Utley on illumines - This VERB (BDB 21; KB 24; Hiphil IMPERFECT) is often used of God's face (e.g., Nu. 6:25; Ps. 4:6; 31:16; 44:3; 67:1; 80:3,7,19; 89:15; 119:135; Dan. 9:17), but only here of a human face.

William Barrick - Ecclesiastes 8 Wisdom Has Its Limits. By application, the Preacher found the explanation for apparent inequalities in divine providence (Eccl 6:1–8:15). The topic of wisdom brackets Eccl 8 with two declarations about “the wise man” (Eccl 8:1, 17). Eccl 8:1 speaks again to the rarity of the truly wise person (Eccl 7:27–28); Eccl 8:17 announces the frustration of the wise person who says, “I know,” but cannot comprehend all the work of God “under the sun.” Wisdom has its benefits (Eccl 8:1b), but it also has its limits (Eccl 8:17).

Wisdom in Situations beyond a Person’s Control (Eccl 8:1–9) Eccl 8:1 serves as a transition between Eccl 7 and Eccl 8. Whether it concludes Eccl 7 or commences chapter 8, the verse serves as a “hinge”1 between the two. Rhetorical questions like those in the first half of Ec 8:1 normally receive a negative answer. The questions anticipate “no one knows” (Eccl 8:7) and the reference to those who think they know, but have not come to a full comprehension of all that God does (Eccl 8:17). (C. L. Seow, Ecclesiastes, Anchor Bible 18C, 290) However, in the second half of the verse Solomon answers by indicating that such individuals do exist—despite their rarity (cf. Ec 7:28).

A wise person possesses the ability to interpret a matter and its resulting calm assurance produces a radiant countenance (Eccl 8:1b). Similar terminology occurs in the Aaronic blessing: “The LORD make His face shine on you, and be gracious to you” (Nu 6:25; cp. Ps 4:6). The context indicates that the shining face refers to God’s favor, grace, and mercy (cf. Ps 67:1). Proverbs 16:15 applies the metaphor to human beings (“In the light of a king’s face is life, And his favor is like a cloud with the spring rain”). Ecclesiastes 8:1 concludes with the statement that a person’s wisdom “causes his stern face to beam” (literally, “the strength of his face changes”). Wisdom softens one’s face as a reflection of the softened heart (cp. Prov 15:13). In other words, that individual becomes more gracious, merciful, and forgiving. (Eaton sees this as referring to the wise man, but Garrett sees it as referring to the king in the next verse)

In Eccl 7:15–29 Solomon had exhorted his readers to be forgiving of those who have spoken ill of them (Eccl 7:21). Now, in Eccl 8:1, he offers a fuller explanation of what transpires in the exhibition of that forgiving spirit. Since Eccl 7, 8 depict wisdom as something desirable and positive, Longman’s view of Eccl 8:1 “as a sarcastic exclamation of frustration” finds no objective basis in the text itself (though Eccl 7:23, 24 seem to conclude that wisdom is unattainable). (Barrick - Ecclesiastes 8 Commentary)

1 Cp. Daniel J. Estes, Handbook on the Wisdom Books and Psalms (Grand Rapids: Baker Academic, 2005), 351.

“Shining with Wisdom” Wisdom isn’t about being clever—it’s about living with clarity, humility, and holy understanding. When you walk with God’s wisdom: Your burdens lighten, Your heart finds calm, And even your face shows peace others can’t explain. God’s wisdom makes radiant what sin and sorrow had hardened. Solomon says it: the wise beam with light—because they see the world through the eyes of God. True wisdom is rare and invaluable. It enables understanding where others only see confusion. Righteous living brings visible change. The inner life radiates outward, especially in times of pressure. Wise people are a gift to the world. They are like lighthouses—calm, radiant, and deeply grounded. Let God soften your face. Ask Him to replace a harsh, anxious, or proud countenance with His peace. Be a light-bringer. In a world of confusion and complaint, let your wisdom shine with quiet confidence.

Ecclesiastes 8:2 I say, "Keep the command of the king because of the oath before God.

KJV Ecclesiastes 8:2 I counsel thee to keep the king's commandment, and that in regard of the oath of God.

NKJ Ecclesiastes 8:2 I say, "Keep the king's commandment for the sake of your oath to God.

NET Ecclesiastes 8:2 Obey the king's command, because you took an oath before God to be loyal to him.

BGT Ecclesiastes 8:2 στόμα βασιλέως φύλαξον καὶ περὶ λόγου ὅρκου θεοῦ μὴ σπουδάσῃς

LXE Ecclesiastes 8:2 Observe the commandment of the king, and that because of the word of the oath of God.

CSB Ecclesiastes 8:2 Keep the king's command because of your oath made before God.

ESV Ecclesiastes 8:2 I say: Keep the king's command, because of God's oath to him.

NIV Ecclesiastes 8:2 Obey the king's command, I say, because you took an oath before God.

NLT Ecclesiastes 8:2 Obey the king since you vowed to God that you would.

YLT Ecclesiastes 8:2 I pray thee, the commandment of a king keep, even for the sake of the oath of God.

NJB Ecclesiastes 8:2 Obey the king's command and, because of the divine promise,

NRS Ecclesiastes 8:2 Keep the king's command because of your sacred oath.

NAB Ecclesiastes 8:2 Observe the precept of the king, and in view of your oath to God,

GWN Ecclesiastes 8:2 I advise you to obey the king's commands because of the oath you took in God's presence.

BBE Ecclesiastes 8:2 I say to you, Keep the king's law, from respect for the oath of God.

RSV Ecclesiastes 8:2 Keep the king's command, and because of your sacred oath be not dismayed;

ASV Ecclesiastes 8:2 I counsel thee, Keep the king's command, and that in regard of the oath of God.

I say: Pr 24:21 Ro 13:1-4 Titus 3:1 1Pe 2:13-17
Because of the oath : 1Ki 2:43 1Ch 29:24 Eze 17:13-20 Ro 13:5

Related Passages:

Romans 13:1-4 Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. 2 Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. 3 For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; 4 for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil.

Romans 13:5 Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake.

Proverbs 24:21 My son, fear the LORD and the king; Do not associate with those who are given to change

WISDOM AND
THE THRONE

Ecclesiastes 8 continues Solomon’s practical application of wisdom in a world of imperfect human authority. After praising the brightness and discernment of the wise (v.1), Solomon moves into a discussion of how wisdom functions in the presence of rulers. This section (vv.2–9) addresses: How to behave under royal authority, when and how to act wisely in unjust systems, and the limits of human control over life and government. The doctrine presented here is the same doctrine as that given by Paul in Romans 13:1–5. Human government is God’s ordained means of rectifying most current disorders.

I say, "Keep (shamar; Lxx - phulasso - aorist imperative) the command of the king - NET = "Obey the king's command." Command of the king is literally “mouth of the king,” a Hebrew idiom meaning “command of the king.” Solomon exhorts the reader to obey the command of the ruling authority, even when the system is flawed. Solomon urges submission to authority as part of wise living under God’s providence. Ecclesiastes 8:2 is not about absolute loyalty, but about honoring God’s order in a fallen world with wise, godly discretion.

Michael Eaton on command of king (literally “mouth of the king") - The mouth of the king is not simply his commands (as in most translations), but more generally ‘what he says’ (cf. Prov. 13:3). (Borrow Ecclesiastes)

Because of the oath (shebuah) before God - NET = "because you took an oath before God to be loyal to him."

Michael Eaton - The latter part of the verse gives the reason for the command: ... and that on account of the oath of God (cf. AV, RV; RSV receives comment below). Evidently it was a custom for the king’s subjects to take an oath of loyalty. 2 Chronicles 36:13 and Ezekiel 17:13 have been cited as throwing some light on the matter, but here the oath is one taken more generally among the populace (cf. 1 Chr. 29:24; Josephus, Antiquities 15.10.4; 17.2.4).(Borrow Ecclesiastes)

ESV Study Bible - The Preacher is reminding the king’s counselor that he is obligated to help restrain the king from making foolish decisions on account of his “oath to God” (esv footnote), i.e., his taking an oath of service to the king in God’s name (cf. Ex. 22:11; 2 Sam. 21:7; 1 Kings 2:43). (See ESV Study Bible - Page 401)

There is some disagreement on interpretation of the oath - This phrase may mean (1) Because of your personal oath to God – i.e., a citizen’s vow of loyalty to a king made in God’s presence. (2) Because of God's oath – i.e., the divine sanction of the king’s rule (cf. Romans 13:1–2). (3) Because obedience honors your covenant with God – a general call to submit to authority as an act of piety.

With God as witness, subjects make their oath of allegiance to their sovereign....
Solomon exhorts people to be faithful in their sworn allegiance to their king.

William Barrick - Some commentators question Solomonic authorship of Ecclesiastes in view of instruction regarding kings in Eccl 8:2–9.6 The verses seem to present kings in a negative light. Would King Solomon speak in such a manner? However, who better to expound on practical politics in the royal court than a king? His advice resounds with credibility gained from firsthand experience on the throne and with other sovereigns. Fredericks declares that a royal perspective pervades Ecclesiastes, but that both exilic and post-exilic periods of Israel’s history provide very little opportunity for applying wise instruction regarding the monarchy’s operations. “There was no monarchy!”7 Thus, Solomonic authorship contributes to the authenticity of these instructions and observations.

Being Wise in a King’s Throne Room (Eccl 8:2–6) First, the writer of Ecclesiastes advises his readers to submit to the king (Eccl 8:2). Does Solomon refer to a human monarch or to the divine King? Leupold believes that verses 1–8 speak of “the heavenly Monarch, . . . more aptly than it does to an earthly ruler.”8 While this interpretation nullifies one argument often used against Solomonic authorship,9 it does not do justice to the text. Parallels with Proverbs also connect wisdom with behavior in a king’s presence. Opening the instruction with “I say” (literally, “I”— no verb10) echoes Eccl 6:3 and Eccl 8:14. Submission to royal authority finds its basis in “the oath of God” (literal translation). The phrase contains some grammatical ambiguity, since the genitive can mean an oath that God takes or gives (ESV),11 an oath characterized by God (“sacred oath,” NRSV), or an oath taken to God (NKJV) or before God (NASB, NIV). The last offers the most likely meaning. With God as witness, subjects make their oath of allegiance to their sovereign (cp. Exod 22:11; 2 Sam 21:7; 1 Kgs 2:43; 1 Chron 29:24). Solomon exhorts people to be faithful in their sworn allegiance to their king. (Barrick - Ecclesiastes 8 Commentary)

4 Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove, IL: Inter-Varsity Press, 1983), 117. On the other hand, Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, New American Commentary 14 (Nashville, TN: Broadman Press, 1993), 326 fns 183 and 184, considers “his face” a reference to the king, mentioned in the following verse.
5 Tremper Longman III, The Book of Ecclesiastes, New International Commentary on the Old Testament (Grand Rapids: William B. Eerdmans Publishing Co., 1998), 208. Even Longman notes that such an interpretation is “hypothetical because it is the context, rather than anything explicit in the text, that signals the sarcastic tone” (ibid. 209).
6 Ibid., 6, 209.
7 Daniel C. Fredericks, “Ecclesiastes,” in Ecclesiastes & The Song of Songs, by Daniel C. Fredericks and Daniel J. Estes, Apollos Old Testament Commentary 16 (Nottingham, UK: Apollos, 2010), 32.
8 H. C. Leupold, Exposition of Ecclesiastes (Grand Rapids: Baker Book House, 1971), 180.
9 Leupold, however, dates the book to the Persian period; ibid., 11, 183.
10 An alternate translation: “As for me, the rule is ‘Keep the king’s command.’” Cp. 1 Sam 12:14, “[do] not rebel against the command of the LORD” (literally, “the mouth of the LORD”).
11 Philip Graham Ryken, Ecclesiastes: Why Everything Matters, Preaching the Word (Wheaton, IL: Crossway, 2010), 185, believes that the oath refers to God’s promise to David that his descendants would sit on the throne of Israel.

Submission for the Sake of the Lord - Living in a world of broken systems, unfair rulers, and imperfect governments can stir rebellion in our hearts. But Solomon gives a surprising piece of wisdom: Obey the king—not for his sake, but for God's. Why? Because God is sovereign over rulers. He holds kings accountable. Your obedience, when done with integrity and wisdom, reflects your reverence for God, not blind allegiance to men. Even in unjust systems, your faithfulness shines as a quiet testimony to God's ultimate rule. Wisdom honors lawful authority—not because rulers are perfect, but because God is sovereign. Discernment is key. There are times to obey, and times to respectfully resist (cf. Daniel, Acts). Pray for those in authority.
(1 Timothy 2:1–2) – because God uses rulers, even unbelieving ones, for His purposes.

Ecclesiastes 8:3 "Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases."

KJV Ecclesiastes 8:3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.

NKJ Ecclesiastes 8:3 "Do not be hasty to go from his presence. Do not take your stand for an evil thing, for he does whatever pleases him."

NET Ecclesiastes 8:3 Do not rush out of the king's presence in haste– do not delay when the matter is unpleasant, for he can do whatever he pleases.

BGT Ecclesiastes 8:3 ἀπὸ προσώπου αὐτοῦ πορεύσῃ μὴ στῇς ἐν λόγῳ πονηρῷ ὅτι πᾶν ὃ ἐὰν θελήσῃ ποιήσει

LXE Ecclesiastes 8:3 Be not hasty; thou shalt go forth out of his presence: stand not in an evil matter; for he will do whatsoever he shall please,

CSB Ecclesiastes 8:3 Do not be in a hurry; leave his presence, and don't persist in a bad cause, since he will do whatever he wants.

ESV Ecclesiastes 8:3 Be not hasty to go from his presence. Do not take your stand in an evil cause, for he does whatever he pleases.

NIV Ecclesiastes 8:3 Do not be in a hurry to leave the king's presence. Do not stand up for a bad cause, for he will do whatever he pleases.

NLT Ecclesiastes 8:3 Don't try to avoid doing your duty, and don't stand with those who plot evil, for the king can do whatever he wants.

YLT Ecclesiastes 8:3 Be not troubled at his presence, thou mayest go, stand not in an evil thing, for all that he pleaseth he doth.

NJB Ecclesiastes 8:3 be in no hurry to depart from it; do not be obstinate in a bad cause, since the king will do as he likes in any case.

NRS Ecclesiastes 8:3 Do not be terrified; go from his presence, do not delay when the matter is unpleasant, for he does whatever he pleases.

NAB Ecclesiastes 8:3 be not hasty to withdraw from the king; do not join in with a base plot, for he does whatever he pleases,

GWN Ecclesiastes 8:3 Don't be in a hurry to leave the king's service. Don't take part in something evil, because he can do whatever he pleases.

BBE Ecclesiastes 8:3 Be not quick to go from before him. Be not fixed in an evil design, because he does whatever is pleasing to him.

RSV Ecclesiastes 8:3 go from his presence, do not delay when the matter is unpleasant, for he does whatever he pleases.

Do not be in a hurry: Ec 10:4 Pr 14:29
Do not join: 1Ki 1:50-52 2:21-24 Isa 48:4 Jer 44:16,17 Ac 5:8,9
for: Pr 16:14,15 30:31 Da 4:35 5:19

WISDOM BEFORE KINGS
DANGER OF HASTINESS

Do not be in a hurry to leave him (jussive sense = like a command) - We have all seen enough television scenes where the subject usually carefully backs out of the room from the king's presence.

Michael Eaton - Do not be in a hurry to leave him. ‘To go from someone’s presence’ elsewhere signifies disaffection or disloyalty (cf. Hos. 11:2). Thus the Preacher warns against a capricious desertion of one’s post (cf. 10:4) and against persistence in any disloyalty (RV persist is better than NASV join in or RSV delay). (Borrow Ecclesiastes)

Solomon provides pragmatic wisdom for dealing with authority: Wisdom requires patience, even in unjust or tense settings. Don't let your frustration lead to rebellion. God has placed authority—even flawed authority—for a time. This verse resembles the wisdom of Joseph (Genesis 41), Daniel (Daniel 1–6), and Nehemiah (Nehemiah 2), who handled powerful kings with both respect and godly courage. Solomon is not commending blind obedience but warning against rash disrespect and ungodly rebellion.

Do not join (jussive sense = like a command) in an evil matter, for he will do whatever he pleases - NLT = "and don't stand with those who plot evil," Don’t align yourself with wicked plans. The king has absolute power (or acts as if he does). He is not easily thwarted, so rashness or rebellion is both dangerous and foolish.

ESV Study Bible - In a fallen world, there are foolish kings who issue imprudent commands, but that does not mean that a counselor is free to disassociate himself completely from his master. At the same time, however, he ought not to exercise such unthinking obedience to the king that he becomes implicated in an evil cause. (See ESV Study Bible - Page 402)

People also must beware of getting involved in any matter that the king might find displeasing.
In other words, they should not engage in a “bad cause”

William Barrick - Eccl 8:3 continues the exhortation to allegiance and submission. Subjects should not hastily depart from the king’s presence. One should wait to be dismissed by the king himself. A person should demonstrate that their business does not transcend the king’s and that their time is at his pleasure. Indeed, if one makes an untimely exit, he or she might lose an opportunity to influence the king. (Borrow Garrett Ecclesiastes) People also must beware of getting involved in any matter that the king might find displeasing. In other words, they should not engage in a “bad cause” (NIV, HCSB). The king will punish any appearance of evil, lack of submission, rebellion, or improprieties as he sees fit (cf. Prov 14:35; 24:21–22). (Eccl 8:5b (Ecclesiastes 8 Commentary)

“Don’t React, Reflect” Powerful people can stir up strong emotions—especially when they are unjust. Solomon warns: Don’t storm out. Don’t join the mob. Instead, wait. Pray. Choose your battles carefully. There is a time to speak truth—but it must be timed with wisdom, not reaction. God can open the hearts of kings—but He often uses humble, careful servants, not angry rebels.

Ecclesiastes 8:4 Since the word of the king is authoritative, who will say to him, "What are you doing?"

KJV Ecclesiastes 8:4 Where the word of a king is, there is power: and who may say unto him, What doest thou?

NKJ Ecclesiastes 8:4 Where the word of a king is, there is power; And who may say to him, "What are you doing?"

NET Ecclesiastes 8:4 Surely the king's authority is absolute; no one can say to him, "What are you doing?"

BGT Ecclesiastes 8:4 καθὼς λαλεῖ βασιλεὺς ἐξουσιάζων καὶ τίς ἐρεῖ αὐτῷ τί ποιήσεις

LXE Ecclesiastes 8:4 even as a king having power: and who will say to him, What doest thou?

CSB Ecclesiastes 8:4 For the king's word is authoritative, and who can say to him, "What are you doing?"

ESV Ecclesiastes 8:4 For the word of the king is supreme, and who may say to him, "What are you doing?"

NIV Ecclesiastes 8:4 Since a king's word is supreme, who can say to him, "What are you doing?"

NLT Ecclesiastes 8:4 His command is backed by great power. No one can resist or question it.

YLT Ecclesiastes 8:4 Where the word of a king is power is, and who saith to him, 'What dost thou?'

NJB Ecclesiastes 8:4 Since the word of a king is sovereign, what is the point of saying, 'Why do that?'

NRS Ecclesiastes 8:4 For the word of the king is powerful, and who can say to him, "What are you doing?"

NAB Ecclesiastes 8:4 because his word is sovereign, and who can say to him, "What are you doing?"

GWN Ecclesiastes 8:4 Since a king's word has such power, no one can ask him what he is doing.

BBE Ecclesiastes 8:4 The word of a king has authority; and who may say to him, What is this you are doing?

RSV Ecclesiastes 8:4 For the word of the king is supreme, and who may say to him, "What are you doing?"

the word: 1Ki 2:25,29-34,46 Pr 19:12 20:2 30:31 Da 3:15 Lu 12:4,5 Ro 13:1-4
What: Job 33:12,13 34:18,19 Ro 9:20

WHEN KINGS SPEAK
WHO DARES CHALLENGE?

Since the word of the king is authoritative, who will say to him, "What are you doing? - Another rhetorical question calling for a negative answer. NET = "Surely the king's authority is absolute; no one can say to him, "What are you doing?" The point is not to glorify tyranny, but to warn readers about the real risks of defying powerful rulers and to urge wisdom, restraint, and timing in all things. The king’s decree is binding and enforceable. His word has legal and executive power, especially in ancient Near Eastern monarchies. In Solomon’s political context, questioning the king could be seen as insubordination—or bring severe consequences. Therefore, wise people refrain from reckless criticism.

William Barrick - Eccl 8:4 warns about arguing with the king or demanding an explanation for his decisions. The rhetorical question (“who will say to him, ‘What are you doing?’”) demands a negative response, “No one” (cp. Job 9:12; Isa 45:9). God, king, and potter exercise similar power over their subjects. (Ecclesiastes 8 Commentary)

Ecclesiastes 8:5 He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure.

KJV Ecclesiastes 8:5 Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment.

NKJ Ecclesiastes 8:5 He who keeps his command will experience nothing harmful; And a wise man's heart discerns both time and judgment,

NET Ecclesiastes 8:5 Whoever obeys his command will not experience harm, and a wise person knows the proper time and procedure.

BGT Ecclesiastes 8:5 ὁ φυλάσσων ἐντολὴν οὐ γνώσεται ῥῆμα πονηρόν καὶ καιρὸν κρίσεως γινώσκει καρδία σοφοῦ

LXE Ecclesiastes 8:5 He that keeps the commandment shall not know an evil thing: and the heart of the wise knows the time of judgement.

CSB Ecclesiastes 8:5 The one who keeps a command will not experience anything harmful, and a wise heart knows the right time and procedure.

ESV Ecclesiastes 8:5 Whoever keeps a command will know no evil thing, and the wise heart will know the proper time and the just way.

NIV Ecclesiastes 8:5 Whoever obeys his command will come to no harm, and the wise heart will know the proper time and procedure.

NLT Ecclesiastes 8:5 Those who obey him will not be punished. Those who are wise will find a time and a way to do what is right,

YLT Ecclesiastes 8:5 Whoso is keeping a command knoweth no evil thing, and time and judgment the heart of the wise knoweth.

NJB Ecclesiastes 8:5 One who obeys the command will come to no harm; the heart of the sage knows the right moment and verdict,

NRS Ecclesiastes 8:5 Whoever obeys a command will meet no harm, and the wise mind will know the time and way.

NAB Ecclesiastes 8:5 "He who keeps the commandment experiences no evil, and the wise man's heart knows times and judgments;

GWN Ecclesiastes 8:5 Whoever obeys his commands will avoid trouble. The mind of a wise person will know the right time and the right way to act.

BBE Ecclesiastes 8:5 Whoever keeps the law will come to no evil: and a wise man's heart has knowledge of time and of decision.

RSV Ecclesiastes 8:5 He who obeys a command will meet no harm, and the mind of a wise man will know the time and way.

keeps: Ec 8:2 Ex 1:17,20,21 Ps 119:6 Ho 5:11 Lu 20:25 Ac 4:19 5:29 Ro 13:5-7 1Pe 3:13,14
wise: Ec 2:14 10:2 1Ch 12:32 Pr 17:24 Lu 12:56,57 1Co 2:14,15 Php 1:9,10 Col 1:9 Heb 5:14

WISDOM IN THE COURT
RIGHT TIME, RIGHT WAY

He who keeps (shamar; Lxx - phulasso - present tense - continually) a royal command experiences (yada; Lxx = ginosko - Literally "knows") no trouble - NET = "Whoever obeys his command will not experience harm" Those who wisely observe commands will avoid legal consequences, punishment, or calamity. The word experiences (yada; Lxx = ginosko - Literally "knows") means he does not experience or suffer harm.

William Barrick - Obedience to royal decrees keeps one out of trouble with the king (Eccl 8:5a; cf. Prov 16:14; 19:12; 20:2). A citizen must employ the correct process at the proper time to present any disagreement or grievance (Eccl 8:5b) (Ecclesiastes 8 Commentary)

for a wise heart knows the proper time (et/eth; Lxx - kairos) and procedure - He has just alluded to a person saying "What are you doing" (addressing the king). Here he says a wise person knows best course of action and when to apply it. Wisdom enables not just obedience, but discernment about when and how to act. Wisdom enables a person to discern both the right time and the right way to act—not just whether to act, but when and how. Daniel obeyed laws unless they contradicted God's commands (Da 6:10). Esther waited for the right time to appeal to the king, risking her life with wisdom and prayer (Esther 5:1–8).

John MacArthur - A wise man knows when to apply the proper course of action for the best outcome, whether in an earthly sense before the king (Ec 8:2) or an eternal sense before God (cf. Ec 12:13, 14). (See MacArthur Study Bible)

NET NOTE on time - The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).

“Timing, Tact, and Trust” Obedience alone is not wisdom. True wisdom sees when to act and how to act. Many disasters—relational, political, or spiritual—stem from actions taken at the wrong time or in the wrong way. The wise heart is not just courageous—it is careful. It listens, prays, and waits for the Lord’s prompting. In a culture of instant reaction and impulsive rebellion, the person who discerns time and procedure is a light of peace and stability.

Ecclesiastes 8:6 For there is a proper time and procedure for every delight, though a man's trouble is heavy upon him.

KJV Ecclesiastes 8:6 Because to every purpose there is time and judgment, therefore the misery of man is great upon him.

NKJ Ecclesiastes 8:6 Because for every matter there is a time and judgment, Though the misery of man increases greatly.

NET Ecclesiastes 8:6 For there is a proper time and procedure for every matter, for the oppression of the king is severe upon his victim.

BGT Ecclesiastes 8:6 ὅτι παντὶ πράγματι ἔστιν καιρὸς καὶ κρίσις ὅτι γνῶσις τοῦ ἀνθρώπου πολλὴ ἐπ᾽ αὐτόν

LXE Ecclesiastes 8:6 For to every thing there is time and judgement; for the knowledge of a man is great to him.

CSB Ecclesiastes 8:6 For every activity there is a right time and procedure, even though man's troubles are heavy on him.

ESV Ecclesiastes 8:6 For there is a time and a way for everything, although man's trouble lies heavy on him.

NIV Ecclesiastes 8:6 For there is a proper time and procedure for every matter, though a man's misery weighs heavily upon him.

NLT Ecclesiastes 8:6 for there is a time and a way for everything, even when a person is in trouble.

YLT Ecclesiastes 8:6 For to every delight there is a time and a judgment, for the misfortune of man is great upon him.

NJB Ecclesiastes 8:6 for there is a right moment and verdict for everything; but misfortune lies heavy upon anyone

NRS Ecclesiastes 8:6 For every matter has its time and way, although the troubles of mortals lie heavy upon them.

NAB Ecclesiastes 8:6 for there is a time and a judgment for everything."-- Yet it is a great affliction for man

GWN Ecclesiastes 8:6 There is a right time and a right way to act in every situation. Yet, a terrible human tragedy hangs over people.

BBE Ecclesiastes 8:6 For every purpose there is a time and a decision, because the sorrow of man is great in him.

RSV Ecclesiastes 8:6 For every matter has its time and way, although man's trouble lies heavy upon him.

there is time: Ec 3:1,11,17 7:13,14
though a man's trouble: Ec 11:9,10 12:1 Isa 3:11-14 22:12-14 Lu 13:25 17:26-30 19:42-44 Heb 3:7-11

THE TENSION 0F
TIME AND TROUBLE

For there is a proper time and procedure for every delight (or matter) Though a man's trouble is heavy upon him - literally, “though the trouble of that person is plentiful [abundant] upon him”

Michael Eaton notes there is disagreement on how this is interpreted - The explanatory phrase, for the calamity of man is great upon him, has been taken to refer to (i) a burdensome punishment which rests upon man; (ii) man’s inherent weakness or evil: ‘A wise courtier will find an opportunity to execute his designs, because human weakness is widespread, and an opening is sure to appear’ (Gordis); (iii) Jones’s explanation, that ‘Man has enough trouble already without asking for further difficulty through open defiance of the king. He should wait and his time will come’. Taken within the total context of Ecclesiastes the ‘calamity’ must be human frustration, perplexity and strain at the oppressive (‘great upon man’) burden of life. Hence (RSV although is better translated ‘Because’ or ‘For’, as in RV) the need to mark well the ‘times’ and ‘procedures’ of wise action.

No matter how many troubles the royal subject experiences due to the king’s decrees,
he or she must not rush the matter or commit an error
in approaching the king improperly for much needed relief.

William Barrick - The mention of a proper time (Eccl 8:5) brings attention to other issues involving timing (Eccl 8:6–8). “There is a proper time . . . for every delight” (Eccl 8:6) closely reproduces “a time for every matter” in Eccl 3:1. In contexts dealing with time, translators tend to render “delight” as “matter” (Eccl 3:1, 17). In contexts speaking of being pleased, they translate it as “delight” (Eccl 5:3). Since Eccl 8:6 is close to Eccl 3:1 in wording, it would seem more appropriate to translate it as “matter”: “For there is a proper time and procedure for every matter.” It fits the context better, because the topic concerns how to live under the authority of a king. The final clause of Eccl 8:6 further clarifies the intent: “though a man’s trouble is heavy upon him” (literally, “though the trouble of that person is plentiful [abundant] upon him”). The phrasing echoes Genesis 6:5 (“the wickedness of man was great”). This might imply that an individual’s trouble stems, at least originally, from his own sinfulness (see Eccl 7:29). No matter how many troubles the royal subject experiences due to the king’s decrees, he or she must not rush the matter or commit an error in approaching the king improperly for much needed relief.13 (Ecclesiastes 8 Commentary)

Ecclesiastes 8:7 If no one knows what will happen, who can tell him when it will happen?

KJV Ecclesiastes 8:7 For he knoweth not that which shall be: for who can tell him when it shall be?

NKJ Ecclesiastes 8:7 For he does not know what will happen; So who can tell him when it will occur?

NET Ecclesiastes 8:7 Surely no one knows the future, and no one can tell another person what will happen.

BGT Ecclesiastes 8:7 ὅτι οὐκ ἔστιν γινώσκων τί τὸ ἐσόμενον ὅτι καθὼς ἔσται τίς ἀναγγελεῖ αὐτῷ

LXE Ecclesiastes 8:7 For there is no one that knows what is going to be: for who shall tell him how it shall be?

CSB Ecclesiastes 8:7 Yet no one knows what will happen because who can tell him what will happen?

ESV Ecclesiastes 8:7 For he does not know what is to be, for who can tell him how it will be?

NIV Ecclesiastes 8:7 Since no man knows the future, who can tell him what is to come?

NLT Ecclesiastes 8:7 Indeed, how can people avoid what they don't know is going to happen?

YLT Ecclesiastes 8:7 For he knoweth not that which shall be, for when it shall be who declareth to him?

NJB Ecclesiastes 8:7 who does not know what the outcome will be, no one is going to say how things will turn out.

NRS Ecclesiastes 8:7 Indeed, they do not know what is to be, for who can tell them how it will be?

NAB Ecclesiastes 8:7 that he is ignorant of what is to come; for who will make known to him how it will be?

GWN Ecclesiastes 8:7 They don't know what the future will bring. So who can tell them how things will turn out?

BBE Ecclesiastes 8:7 No one is certain what is to be, and who is able to say to him when it will be?

RSV Ecclesiastes 8:7 For he does not know what is to be, for who can tell him how it will be?

he knoweth: Ec 6:12 9:12 10:14 Pr 24:22 29:1 Mt 24:44,50 25:6-13 1Th 5:1-3
when: or, how

THE HIDDEN
FUTURE

Ecclesiastes 8:7 continues the thread from verses 5–6, where Solomon: Praised the wisdom of knowing the right time and procedure (v.5), Yet acknowledged the heaviness of human burden even when timing is right (v.6).

If no one knows what will happen, who can tell him when it will happen We cannot predict the future or control when events will occur. Even if someone could guess what will happen, no one can say when it will occur. Human foresight is deeply limited.

William Barrick - Inability to Control Life’s Circumstances (Eccl 8:7–9) Next, mention of proper timing and the troubles which people face “under the sun” brings up mankind’s lack of knowledge about the future (Eccl 8:7). No one knows the future, so no one can explain to someone else what will happen. The identical phrase for “what will happen” appears in Eccl 1:9; 3:22; 10:14. All speak of an unknown future. Only God has the power to declare the future (see Isa 46:10–11). (Ecclesiastes 8 Commentary)

Ecclesiastes 8:8 No man has authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it.

KJV Ecclesiastes 8:8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.

NKJ Ecclesiastes 8:8 No one has power over the spirit to retain the spirit, And no one has power in the day of death. There is no release from that war, And wickedness will not deliver those who are given to it.

NET Ecclesiastes 8:8 Just as no one has power over the wind to restrain it, so no one has power over the day of his death. Just as no one can be discharged during the battle, so wickedness cannot rescue the wicked.

BGT Ecclesiastes 8:8 οὐκ ἔστιν ἄνθρωπος ἐξουσιάζων ἐν πνεύματι τοῦ κωλῦσαι σὺν τὸ πνεῦμα καὶ οὐκ ἔστιν ἐξουσία ἐν ἡμέρᾳ τοῦ θανάτου καὶ οὐκ ἔστιν ἀποστολὴ ἐν τῷ πολέμῳ καὶ οὐ διασώσει ἀσέβεια τὸν παρ᾽ αὐτῆς

LXE Ecclesiastes 8:8 There is no man that has power over the spirit to retain the spirit; and there is no power in the day of death: and there is no discharge in the day of the battle; neither shall ungodliness save her votary.

CSB Ecclesiastes 8:8 No one has authority over the wind to restrain it, and there is no authority over the day of death; there is no furlough in battle, and wickedness will not allow those who practice it to escape.

ESV Ecclesiastes 8:8 No man has power to retain the spirit, or power over the day of death. There is no discharge from war, nor will wickedness deliver those who are given to it.

NIV Ecclesiastes 8:8 No man has power over the wind to contain it; so no one has power over the day of his death. As no one is discharged in time of war, so wickedness will not release those who practice it.

NLT Ecclesiastes 8:8 None of us can hold back our spirit from departing. None of us has the power to prevent the day of our death. There is no escaping that obligation, that dark battle. And in the face of death, wickedness will certainly not rescue the wicked.

YLT Ecclesiastes 8:8 There is no man ruling over the spirit to restrain the spirit, and there is no authority over the day of death, and there is no discharge in battle, and wickedness delivereth not its possessors.

NJB Ecclesiastes 8:8 No one can control the wind and stop it from blowing, no one can control the day of death. From war there is no escape, no more can wickedness save the person who commits it.

NRS Ecclesiastes 8:8 No one has power over the wind to restrain the wind, or power over the day of death; there is no discharge from the battle, nor does wickedness deliver those who practice it.

NAB Ecclesiastes 8:8 There is no man who is master of the breath of life so as to retain it, and none has mastery of the day of death. There is no exemption from the struggle, nor are the wicked saved by their wickedness.

GWN Ecclesiastes 8:8 No one has the power to prevent the spirit of life from leaving. No one has control over the day of his own death. There is no way to avoid the war against death. Wickedness will not save wicked people from dying.

BBE Ecclesiastes 8:8 No man has authority over the wind, to keep the wind; or is ruler over the day of his death. In war no man's time is free, and evil will not keep the sinner safe.

RSV Ecclesiastes 8:8 No man has power to retain the spirit, or authority over the day of death; there is no discharge from war, nor will wickedness deliver those who are given to it.

is no: Ec 3:21 2Sa 14:14 Job 14:5 34:14 Ps 49:6-9 89:48 Heb 9:27
power: 1Co 15:43 2Co 13:4
discharge: or, casting off weapons, De 20:1-8 2Ki 7:15
neither: Ps 9:17 52:5-7 73:18-28 Pr 14:32 Isa 28:15,18

No man has authority to restrain the wind (ruah; Lxx- pneuma) with the wind (ruah; Lxx- pneuma), or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it

William Barrick - Mankind’s apparent helplessness with regard to the future relates to other matters “under the sun” over which no individual has control. In Eccl 8:8, Solomon offers four examples of an individual’s lack of control over life: (1) no one can restrain the wind with the wind (cp. Prov 27:16), (2) no one can control the day of his or her death, (3) no soldier can discharge himself in time of war, and (4) wicked deeds can never deliver evil doers.14 Ambiguity creates difficulty in interpreting and translating the first of these examples. “Wind” is the same word (ruach) translated “breath” (Eccl 3:19, 21) and “spirit” (Eccl 7:8; 12:7). If the author’s intent was “spirit,” it would mean that no one can prevent the departure of his or her spirit.15 It would fit with the second example speaking of inability to prevent death. Taking the first two clauses as references to death seems incongruous with a numerical saying proverb in which the reader expects four different items.16 The final illustration provides an interesting insight. Literally, the text reads, “wickedness will not deliver its masters.” Those who practice evil have mastered its character and actions. But even evil’s masters remain helpless and subject to God’s authority. All four of these illustrations add to verse 7 and expand the picture of human inability to control their circumstances. The realms include the future, climate, death, war, and salvation. All of these are outside mankind’s control. Only God controls all of these things. (Ecclesiastes 8 Commentary)

12 Garrett, Proverbs, Ecclesiastes, Song of Songs, 326–27.
13 Eaton, Ecclesiastes, 120, identifies the trouble with the general theme of Ecclesiastes—the oppressive burdens of life itself.

Wind (07307) ruah/ruach (click for in depth discussion) means breath, wind, spirit (76x to the Spirit), air; breeze; ; courage; temper; Ruah/ruach refers to the Spirit of God or Holy Spirit (Ps. 51:11; Ps 106:33; Isa. 63:10, 11), who inspired the prophets (Nu 11:17, 25; 1Sa 10:6; 19:20), moved the prophets in time and space (Elijah (1 Ki. 18:12 cf Ezekiel in Ezek. 2:2). Ruah/ruach can refer to an evil spirit from the Lord (1Sa. 16:15, 16; 1Ki. 22:22, 23). David was inspired to speak as a prophet by the Spirit (2Sa 23:2). The Spirit was present among the returned exiles in Jerusalem (Hag. 2:5; Zech. 4:6); and will be poured out in the latter days on all flesh, imparting prophecy, dreams, and visions (Joel 2:28). The Spirit of God was grieved by the rebellion of God's people (Isa. 63:10).

RUAH IN ECCLESIASTES - Eccl. 1:6; Eccl. 1:14; Eccl. 1:17; Eccl. 2:11; Eccl. 2:17; Eccl. 2:26; Eccl. 3:19; Eccl. 3:21; Eccl. 4:4; Eccl. 4:6; Eccl. 4:16; Eccl. 5:16; Eccl. 6:9; Eccl. 7:8; Eccl. 7:9; Eccl. 8:8; Eccl. 10:4; Eccl. 11:4; Eccl. 11:5; Eccl. 12:7

Ecclesiastes 8:9 All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt.

KJV Ecclesiastes 8:9 All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.

NKJ Ecclesiastes 8:9 All this I have seen, and applied my heart to every work that is done under the sun: There is a time in which one man rules over another to his own hurt.

NET Ecclesiastes 8:9 While applying my mind to everything that happens in this world, I have seen all this: Sometimes one person dominates other people to their harm.

BGT Ecclesiastes 8:9 καὶ σὺν πᾶν τοῦτο εἶδον καὶ ἔδωκα τὴν καρδίαν μου εἰς πᾶν ποίημα ὃ πεποίηται ὑπὸ τὸν ἥλιον τὰ ὅσα ἐξουσιάσατο ὁ ἄνθρωπος ἐν ἀνθρώπῳ τοῦ κακῶσαι αὐτόν

LXE Ecclesiastes 8:9 So I saw all this, and I applied my heart to every work that has been done under the sun; all the things wherein man has power over man to afflict him.

CSB Ecclesiastes 8:9 All this I have seen, applying my mind to all the work that is done under the sun, at a time when one man has authority over another to his harm.

ESV Ecclesiastes 8:9 All this I observed while applying my heart to all that is done under the sun, when man had power over man to his hurt.

NIV Ecclesiastes 8:9 All this I saw, as I applied my mind to everything done under the sun. There is a time when a man lords it over others to his own hurt.

NLT Ecclesiastes 8:9 I have thought deeply about all that goes on here under the sun, where people have the power to hurt each other.

YLT Ecclesiastes 8:9 All this I have seen so as to give my heart to every work that hath been done under the sun; a time that man hath ruled over man to his own evil.

NJB Ecclesiastes 8:9 I have seen all this to be so, having carefully studied everything taking place under the sun, while one person tyrannises over another to the former's detriment.

NRS Ecclesiastes 8:9 All this I observed, applying my mind to all that is done under the sun, while one person exercises authority over another to the other's hurt.

NAB Ecclesiastes 8:9 All these things I considered and I applied my mind to every work that is done under the sun, while one man tyrannizes over another to his hurt.

GWN Ecclesiastes 8:9 I have seen all of this, and I have carefully considered all that is done under the sun whenever one person has authority to hurt others.

BBE Ecclesiastes 8:9 All this have I seen, and have given my heart to all the work which is done under the sun: there is a time when man has power over man for his destruction.

RSV Ecclesiastes 8:9 All this I observed while applying my mind to all that is done under the sun, while man lords it over man to his hurt.

this: Ec 1:14 3:10 4:7,8 7:25
there is: Ec 5:8,13 Ex 14:5-9,28 De 2:30 2Ki 14:10-12 25:7

All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt

William Barrick - Solomon concludes this first section of Eccl 8 by referring to his pursuit of wisdom regarding life “under the sun” (Eccl 8: 9). He has given his mind to every deed performed in this life by which people might exercise authority over someone else for ill. This is the same issue he addresses in Eccl 7:20, 29. Fallen humanity perverts the right ways of God. Men and women are sinners. They tend to use authority to perform evil against their fellow man. Fallen humanity cannot change, cannot deliver, cannot contravene the decrees of God, and cannot avoid death. The “wherein” of some translations (NASB) actually reads “a time which” (HCSB, NKJV) or “while” (NRSV). It is the same word occurring 29 times in Eccl 3 as well as Eccl 8:5 and Eccl 8:6. The duration of life “under the sun” constitutes a person’s “time” when he might utilize exercise authority.

Swindoll summarizes five characteristics of a wise leader from Eccl 8:1–8: a clear mind (Eccl 8:1a), a cheerful disposition (Eccl 8:1b), a discreet mouth (Eccl 8:2–4), keen judgment (Eccl 8:5–7), and a humble spirit (Eccl 8:8).17 What about your spiritual journey? Is Solomon the only person to face his wisdom’s limitations? Does God expect only Solomon to model godly wisdom? (Ecclesiastes 8 Commentary)

Ecclesiastes 8:10 So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility.

KJV Ecclesiastes 8:10 And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.

NKJ Ecclesiastes 8:10 Then I saw the wicked buried, who had come and gone from the place of holiness, and they were forgotten in the city where they had so done. This also is vanity.

NET Ecclesiastes 8:10 Not only that, but I have seen the wicked approaching and entering the temple, and as they left the holy temple, they boasted in the city that they had done so. This also is an enigma.

BGT Ecclesiastes 8:10 καὶ τότε εἶδον ἀσεβεῖς εἰς τάφους εἰσαχθέντας καὶ ἐκ τόπου ἁγίου ἐπορεύθησαν καὶ ἐπῃνέθησαν ἐν τῇ πόλει ὅτι οὕτως ἐποίησαν καί γε τοῦτο ματαιότης

LXE Ecclesiastes 8:10 And then I saw the ungodly carried into the tombs, and that out of the holy place: and they departed, and were praised in the city, because they had done thus: this also is vanity.

CSB Ecclesiastes 8:10 In such circumstances, I saw the wicked buried. They came and went from the holy place, and they were praised in the city where they did so. This too is futile.

ESV Ecclesiastes 8:10 Then I saw the wicked buried. They used to go in and out of the holy place and were praised in the city where they had done such things. This also is vanity.

NIV Ecclesiastes 8:10 Then too, I saw the wicked buried--those who used to come and go from the holy place and receive praise in the city where they did this. This too is meaningless.

NLT Ecclesiastes 8:10 I have seen wicked people buried with honor. Yet they were the very ones who frequented the Temple and are now praised in the same city where they committed their crimes! This, too, is meaningless.

YLT Ecclesiastes 8:10 And so I have seen the wicked buried, and they went in, even from the Holy Place they go, and they are forgotten in the city whether they had so done. This also is vanity.

NJB Ecclesiastes 8:10 And again, I have observed the wicked carried to their graves, and people leaving the holy place and, once out in the city, forgetting how the wicked used to behave; how futile this is too!

NRS Ecclesiastes 8:10 Then I saw the wicked buried; they used to go in and out of the holy place, and were praised in the city where they had done such things. This also is vanity.

NAB Ecclesiastes 8:10 Meanwhile I saw wicked men approach and enter; and as they left the sacred place, they were praised in the city for what they had done. This also is vanity.

GWN Ecclesiastes 8:10 Then I saw wicked people given an honorable burial. They used to go in and out of the holy place. They were praised in the city for doing such things. Even this is pointless.

BBE Ecclesiastes 8:10 And then I saw evil men put to rest, taken even from the holy place; and they went about and were praised in the town because of what they had done. This again is to no purpose.

RSV Ecclesiastes 8:10 Then I saw the wicked buried; they used to go in and out of the holy place, and were praised in the city where they had done such things. This also is vanity.

so: 2Ki 9:34,35 Job 21:18,32,33 Lu 16:22
the place: Ps 122:1-5 Ac 6:13
they were: Ec 2:16 9:5 Ps 31:12 Pr 10:7 Jer 17:13 Heb 10:38

So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility (hebel; Lxx - mataiotes - emptiness, nothingness, purposelessness)

Barrick - Being Wise in God’s Throne Room (Eccl 8:10–17)
Some commentators consider Eccl 8:10 the most difficult in Ecclesiastes.18 Solomon speaks again of what he has seen (Eccl 8:9, 10). He observed wicked people being buried (cp. Eccl 7:1, 2). Those same wicked individuals dared to enter the “holy place” (probably the Temple)19 where they mingled with believers. They did not live up to the impressions they conveyed in the holy place. What good did it do them? They are dead, buried, and forgotten.20 Their works, whether evil or good, appear to count as nothing. This is the ultimate meaning of “evil will not deliver those who practice it” (Eccl 8:8d). They did not obtain a good reputation (Eccl 7:1; cp. Prov 10:7) and their fellow citizens (and fellow worshippers) soon forget them. “This too is futility [hebel],” Solomon declares.21 (Ecclesiastes 8 Commentary)

14 Craig G. Bartholomew, Ecclesiastes, Baker Commentary on the Old Testament: Wisdom and Psalms (Grand Rapids: Baker Academic, 2009), 283, observes that the statement depicts a bondage of a person’s will to evil.
15 Leupold, Ecclesiastes, 189, takes this verse as a reference “to keeping back a spirit that is about to depart from the earthly tabernacle of this body.”
16 Sidney Greidanus, Preaching Christ from Ecclesiastes: Foundations for Expository Sermons (Grand Rapids: William B. Eerdmans Publishing Co., 2010), 213 fn 27.
17 Charles R. Swindoll, Living on the Ragged Edge: Coming to Terms with Reality (New York: Bantam Books, 1988), 237–47.
18 Longman, Ecclesiastes, 218, “certainty eludes every honest interpreter, even though the problems are often hidden behind smooth English translations.”
19 R. N. Whybray, Ecclesiastes, New Century Bible Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989), 135. Garrett prefers “funeral” as a paraphrase for “holy place”; Garrett,

Futility (vanity, idols, breath, delusion, worthless, emptiness)(01892) hebel means breath, vapor, vanity, emptiness, meaninglessness; idols. Hebel commonly has the figurative use of that which is evanescent and unstable. The first OT use refers to idols (Dt 32:21, cf 1 Ki 16:13, 26, Jer 8:19; Jeremiah 10:8, 15; Jer 14:22 Jer 51:18; Jonah 2:9; Ps 31:6), a fitting word picture for the worthlessness of idols! Hebel refers to breath because of its transitory fleeting character, as in Job's figurative use "my days are but a breath." (Job 7:16, cf similar idea Ps 39:5, 6, 11; Ps 62:9; Ps 78:33 where hebel parallels behālâ from root bāhal "to hasten": Ps 94:11; Ps 144:4) Hebel "generally appears in contexts where it is used as a simile emphasizing the transitory state of an object, never as descriptive of the biological function. A prime example would be "Humanity is like a breath (Ps. 144:4). Not only is breath ethereal and of short duration, but all things which breathe will die." (Gilbrant)

Michael Eaton adds Hebel means (i) brevity and unsubstantiality, emptiness (NEB), spelt out in Job 7 where the ‘vanity’ (Job 7:16, Heb.) of man’s life is a ‘breath’ (Job 7:7), an evaporating cloud (Job 7:9), soon to be ended (Job 7:8) and return no more (Job 7:9f.); (ii) unreliability, frailty, found also in Psalm 62 where God, a ‘Rock’ and a ‘high tower’ (Ps 62:6), is compared with man who is ‘vanity’ (Ps 62:9), a ‘leaning wall’ and a ‘tottering fence’ (Ps 62:3); (iii) futility, as in Job 9:29 (Heb.), where ‘in vanity’ means ‘to no effect’; (iv) deceit (cf. Jer. 16:19; Zech. 10:2). Ecclesiastes includes each of these emphases. All is untrustworthy, unsubstantial; no endeavour will in itself bring permanent satisfaction; the greatest joys are fleeting. Between Eccl 1:2 and Eccl 12:8 the Preacher will echo this key statement about thirty times, showing that his book is in fact its exposition. Vanity characterizes all human activity (Eccl 1:14; 2:11): joy (Eccl 2:1) and frustration (Eccl 4:4, 7–8; 5:10) alike, life (Eccl 2:17; 6:12; 9:9), youth (Eccl 11:10) and death (Eccl 3:19; 11:8), the destinies of wise and foolish (Eccl 2:15, 19), diligent and idle (Eccl 2:21, 23, 26). (Borrow Ecclesiastes : an introduction and commentary page 56)

Vine's summary of hebel - First, the word represents human "breath" as a transitory thing: "I loathe it; I would not live always: let me alone; for my days are vanity [literally, but a breath] (Job 7:16). Second, hebel means something meaningless and purposeless: "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity" (Eccl. 1:2). Third, this word signifies an "idol," which is unsubstantial, worthless, and vain: "They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities …" (Dt. 32:21, the first occurrence). See SPIRIT usage notes.

Warren Baker adds that hebel "refers to the vanity and ultimate emptiness and meaninglessness of all things in this life, whether they seem good or bad (Eccl. 1:2, 14; 2:11, 15, 3:19; 4:4, 7, 8; 5:7; 6:2, 4, 9; 7:6, 15; 8:10; 9:9; 11:8). Combined with itself in the plural, it means absolute meaninglessness (Eccl. 1:2). Idols and the vain religious customs associated with them are all delusions (Jer. 10:3, 15). It denotes an empty, vain life (Eccl. 6:12). Used with the verb hāb̠al, it means to carry out vain talk or action or what is empty (Job 27:12). As an adverb, it means to talk in vain, emptily (Job 35:16). To walk after heb̠el means to go after or follow vanity (2 Ki. 17:15; Jer. 2:5). Anything obtained through evil is vain, such as wealth (Prov. 13:11)." (Borrow Complete Word Study Dictionary– Old Testament)

Victor Hamilton (See TWOT) on "the cluster of references (of hebel) found in Ecclesiastes (thirty-six). These may be grouped into several subdivisions. First are those passages in which the author states his inability to find fulfillment in work, both in his failure to be creative and in his lack of control over the privilege of free disposition of his possessions; this is "vanity": Eccl 2:11, 19, 21, 23; Eccles. 4:4, 8; Eccles. 6:2. Second are those verses in which the author struggles with the idea that the connection between sin and judgment, righteousness and final deliverance is not always direct or obvious. This is an anomaly about life and it is vanity": Eccles. 2:15; Eccles. 6:7-9; Eccles. 8:10-14. The meaning of hebel here would be "senseless." Thirdly are those verses in which the author laments the shortness of life; this is vanity": Eccles. 3:19; Eccles. 6:12; Eccles. 11:8, 10. Life, in its quality, is "empty" or "vacuous" (and thus unsubstantial), and in its quantity is "transitory." Rather than the above observations being final conclusions about life by the author of Ecclesiastes, perhaps they reveal something of his method and his concealed premise. He may be attempting to demonstrate man's inability to find meaning to life unaided by divine revelation and interruption. This solo quest will always end in futility.

HEBEL - 67X/64V - breath(5), delusion(2), emptily(1), emptiness(2), fleeting(2), fraud(1), futile(1), futility(13), idols(7), mere breath(2), nothing(1), useless(1), vain(3), vainly(1), vanity(19), vanity of vanities(3), vapor(1), worthless(2). Deut. 32:21; 1 Ki. 16:13; 1 Ki. 16:26; 2 Ki. 17:15; Job 7:16; Job 9:29; Job 21:34; Job 27:12; Job 35:16; Ps. 31:6; Ps. 39:5; Ps. 39:6; Ps. 39:11; Ps. 62:9; Ps. 78:33; Ps. 94:11; Ps. 144:4; Prov. 13:11; Prov. 21:6; Prov. 31:30;

Eccl. 1:2; Eccl. 1:14; Eccl. 2:1; Eccl. 2:11; Eccl. 2:15; Eccl. 2:17; Eccl. 2:19; Eccl. 2:21; Eccl. 2:23; Eccl. 2:26; Eccl. 3:19; Eccl. 4:4; Eccl. 4:7; Eccl. 4:8; Eccl. 4:16; Eccl. 5:7; Eccl. 5:10; Eccl. 6:2; Eccl. 6:4; Eccl. 6:9; Eccl. 6:11; Eccl. 6:12; Eccl. 7:6; Eccl. 7:15; Eccl. 8:10; Eccl. 8:14; Eccl. 9:9; Eccl. 11:8; Eccl. 11:10; Eccl. 12:8;

Isa. 30:7; Isa. 49:4; Isa. 57:13; Jer. 2:5; Jer. 8:19; Jer. 10:3; Jer. 10:8; Jer. 10:15; Jer. 14:22; Jer. 16:19; Jer. 51:18; Lam. 4:17; Jon. 2:8; Zech. 10:2

Deuteronomy 32:21+ ‘They have made Me jealous with what is not God; They have provoked Me to anger with their IDOLS (no god = ESV, so-called gods = CSB, false gods = NET)(hebel; Lxx - eidolon). So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation,

Ecclesiastes 8:11 Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil.

KJV Ecclesiastes 8:11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

NKJ Ecclesiastes 8:11 Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

NET Ecclesiastes 8:11 When a sentence is not executed at once against a crime, the human heart is encouraged to do evil.

BGT Ecclesiastes 8:11 ὅτι οὐκ ἔστιν γινομένη ἀντίρρησις ἀπὸ τῶν ποιούντων τὸ πονηρὸν ταχύ διὰ τοῦτο ἐπληροφορήθη καρδία υἱῶν τοῦ ἀνθρώπου ἐν αὐτοῖς τοῦ ποιῆσαι τὸ πονηρόν

LXE Ecclesiastes 8:11 Because there is no contradiction made on the part of those who do evil quickly, therefore the heart of the children of men is fully determined in them to do evil.

CSB Ecclesiastes 8:11 Because the sentence against a criminal act is not carried out quickly, the heart of people is filled with the desire to commit crime.

ESV Ecclesiastes 8:11 Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil.

NIV Ecclesiastes 8:11 When the sentence for a crime is not quickly carried out, the hearts of the people are filled with schemes to do wrong.

NLT Ecclesiastes 8:11 When a crime is not punished quickly, people feel it is safe to do wrong.

YLT Ecclesiastes 8:11 Because sentence hath not been done on an evil work speedily, therefore the heart of the sons of man is full within them to do evil.

NJB Ecclesiastes 8:11 Because the sentence on the evil-doer is not carried out on the instant, people's hearts are full of desire to do wrong.

NRS Ecclesiastes 8:11 Because sentence against an evil deed is not executed speedily, the human heart is fully set to do evil.

NAB Ecclesiastes 8:11 Because the sentence against evildoers is not promptly executed, therefore the hearts of men are filled with the desire to commit evil--

GWN Ecclesiastes 8:11 When a sentence against a crime isn't carried out quickly, people are encouraged to commit crimes.

BBE Ecclesiastes 8:11 Because punishment for an evil work comes not quickly, the minds of the sons of men are fully given to doing evil.

RSV Ecclesiastes 8:11 Because sentence against an evil deed is not executed speedily, the heart of the sons of men is fully set to do evil.

sentence: Ex 8:15,32 Job 21:11-15 Ps 10:6 50:21,22 Isa 5:18,19 26:10 Isa 57:11 Jer 48:11 Mt 24:49,50 Ro 2:4,5 2Pe 3:3-10
fully: Jer 42:15

Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil

Barrick - Because of the sluggish pace of the legal system, the law loses its power to dissuade people from evil. Solomon observes that people give themselves more fully to committing evil deeds when “the sentence against an evil deed is not executed quickly” (Eccl 8:11). Deniers of Solomonic authorship point out that Solomon, as king, had control over the pace of justice. Why complain about something over which he himself had control? He did not make every legal decision. Like all kings he delegated authority in lesser cases to other leaders (see Eccl 5:8). Some failed to expedite justice or were slowed in the process by accepting bribes (cp. Eccl 7:7). All such injustice comes about because of the fallen nature of humanity. (Ecclesiastes 8 Commentary)

Ecclesiastes 8:12 Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly.

KJV Ecclesiastes 8:12 Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:

NKJ Ecclesiastes 8:12 Though a sinner does evil a hundred times, and his days are prolonged, yet I surely know that it will be well with those who fear God, who fear before Him.

NET Ecclesiastes 8:12 Even though a sinner might commit a hundred crimes and still live a long time, yet I know that it will go well with God-fearing people– for they stand in fear before him.

BGT Ecclesiastes 8:12 ὃς ἥμαρτεν ἐποίησεν τὸ πονηρὸν ἀπὸ τότε καὶ ἀπὸ μακρότητος αὐτῷ ὅτι καί γε γινώσκω ἐγὼ ὅτι ἔσται ἀγαθὸν τοῖς φοβουμένοις τὸν θεόν ὅπως φοβῶνται ἀπὸ προσώπου αὐτοῦ

LXE Ecclesiastes 8:12 He that has sinned has done evil from that time, and long from beforehand: nevertheless I know, that it is well with them that fear God, that they may fear before him:

CSB Ecclesiastes 8:12 Although a sinner commits crime a hundred times and prolongs his life, yet I also know that it will go well with God-fearing people, for they are reverent before Him.

ESV Ecclesiastes 8:12 Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him.

NIV Ecclesiastes 8:12 Although a wicked man commits a hundred crimes and still lives a long time, I know that it will go better with God-fearing men, who are reverent before God.

NLT Ecclesiastes 8:12 But even though a person sins a hundred times and still lives a long time, I know that those who fear God will be better off.

YLT Ecclesiastes 8:12 Though a sinner is doing evil a hundred times, and prolonging himself for it, surely also I know that there is good to those fearing God, who fear before Him.

NJB Ecclesiastes 8:12 The sinner who does wrong a hundred times lives on. But this too I know, that there is good in store for people who fear God, because they fear him,

NRS Ecclesiastes 8:12 Though sinners do evil a hundred times and prolong their lives, yet I know that it will be well with those who fear God, because they stand in fear before him,

NAB Ecclesiastes 8:12 because the sinner does evil a hundred times and survives. Though indeed I know that it shall be well with those who fear God, for their reverence toward him;

GWN Ecclesiastes 8:12 A sinner may commit a hundred crimes and yet live a long life. Still, I know with certainty that it will go well for those who fear God, because they fear him.

BBE Ecclesiastes 8:12 Though a sinner does evil a hundred times and his life is long, I am certain that it will be well for those who go in fear of God and are in fear before him.

RSV Ecclesiastes 8:12 Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him;

a sinner: Ec 5:16 7:15 1Ki 2:5-9 21:25 22:34,35 Pr 13:21 Isa 65:20 Ro 2:5 Ro 9:22 2Pe 2:9
surely: Ec 7:18 Ps 37:11,18,19 112:1 115:13 Pr 1:32,33 Isa 3:10,11 Isa 65:13,14,20-24 Mt 25:34,41-46 Lu 1:50
fear before: Ec 3:14 1Ch 16:30 Ps 96:9

Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly

Fear in Ecclesiastes - Eccl 3:14 Eccl 5:7 Eccl 7:18 Eccl 8:12 Eccl 8:13 Eccl 12:13

Barrick - In Eccl 8:12 Solomon observes that an evil person might have the opportunity to commit an act of evil 100 times and still live a long time. In the light of verse 11, it appears that he attributes to God the same delay in justice that is so evident in human courts of law. But Solomon declares, “still I know that it will be well for those who fear God, who fear Him openly.” Notice the departure from the writer’s usual “I have seen.” This truth he knows by conviction and holds by faith.22 A true God-fearer goes through life more conscious of what God thinks or knows, than of what people might think or know. (Ecclesiastes 8 Commentary)

Ecclesiastes 8:13 But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.

KJV Ecclesiastes 8:13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.

NKJ Ecclesiastes 8:13 But it will not be well with the wicked; nor will he prolong his days, which are as a shadow, because he does not fear before God.

NET Ecclesiastes 8:13 But it will not go well with the wicked, nor will they prolong their days like a shadow, because they do not stand in fear before God.

BGT Ecclesiastes 8:13 καὶ ἀγαθὸν οὐκ ἔσται τῷ ἀσεβεῖ καὶ οὐ μακρυνεῖ ἡμέρας ἐν σκιᾷ ὃς οὐκ ἔστιν φοβούμενος ἀπὸ προσώπου τοῦ θεοῦ

LXE Ecclesiastes 8:13 but it shall not be well with the ungodly, and he shall not prolong his days, which are as a shadow; forasmuch as he fears not before God.

CSB Ecclesiastes 8:13 However, it will not go well with the wicked, and they will not lengthen their days like a shadow, for they are not reverent before God.

ESV Ecclesiastes 8:13 But it will not be well with the wicked, neither will he prolong his days like a shadow, because he does not fear before God.

NIV Ecclesiastes 8:13 Yet because the wicked do not fear God, it will not go well with them, and their days will not lengthen like a shadow.

NLT Ecclesiastes 8:13 The wicked will not prosper, for they do not fear God. Their days will never grow long like the evening shadows.

YLT Ecclesiastes 8:13 And good is not to the wicked, and he doth not prolong days as a shadow, because he is not fearing before God.

NJB Ecclesiastes 8:13 but there is no good in store for the wicked because he does not fear God, and so, like a shadow, he will not prolong his days.

NRS Ecclesiastes 8:13 but it will not be well with the wicked, neither will they prolong their days like a shadow, because they do not stand in fear before God.

NAB Ecclesiastes 8:13 and that it shall not be well with the wicked man, and he shall not prolong his shadowy days, for his lack of reverence toward God.

GWN Ecclesiastes 8:13 But it will not go well for the wicked. They will not live any longer. Their lives are like shadows, because they don't fear God.

BBE Ecclesiastes 8:13 But it will not be well for the evil-doer; he will not make his days long like a shade, because he has no fear before God.

RSV Ecclesiastes 8:13 but it will not be well with the wicked, neither will he prolong his days like a shadow, because he does not fear before God.

it shall: Job 18:5 20:5 21:30 Ps 11:5 Isa 57:21 Mal 3:18 Mt 13:49,50 Joh 5:29
neither: Ps 55:23 Isa 30:13 2Pe 2:3
as a: Ec 6:12 Job 7:6,7 14:2 Ps 39:5 144:4 Jas 4:14

But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God

Barrick - An evil person’s major problem consists of the lack of any fear of God (Eccl 8: 13). In verse 12 a sinner “may lengthen his life,” but in Eccl 8:13 the wicked “will not lengthen his days.” Kidner, observing this conflict suggests that the first refers to physical life and the latter subtly raises the matter of an after-life for godly individuals: “This could mean that whereas the godly man has hope beyond the grave, the ungodly has none: however long postponed, death will be the end for him.”23 “Like a shadow” probably refers to the way that shadows become exceedingly long late in the day. Barton takes that figure to indicate that “sinners never reach the evening of life.”24 Malachi 3:13–4:3 replicates these same themes: the seeming futility of serving God when the wicked appear to prosper (Eccl 3:13–15), the contrast between those who fear God and those who do not (Eccl 3:16– 18), and the future judgment of the wicked (Eccl 4:1–3). The double reference to “futility” (hebel) in Ec 8:14 sets the stage for a summary like that in Eccl 7:15. (Ecclesiastes 8 Commentary)

Proverbs, Ecclesiastes, Song of Songs, 328–29 fn 199. Ernest W. Hengstenberg, A Commentary on Ecclesiastes (1869; repr., Minneapolis: James and Klock Christian Publishing, 1977), 200, concludes that “the holy” indicates “ideal persons” (the righteous).
20 Commentators suggest a number of emendations for “forgotten” in an attempt to eliminate the difficulty of speaking of the forgetting of the wicked as something negative, when it would seem to be a good thing. Thus, one emendation uses “praised,” which a reader could more readily take as a cause for the frustration of the righteous; Garrett, Proverbs, Ecclesiastes, Song of Songs, 329 fn 200. Another solution retains “forgotten,” but inserts “the righteous” as the object; Roland Murphy, Ecclesiastes, Word Biblical Commentary 23A (Dallas: Word Books, 1992), 85. The contrast then rests between the wicked being buried with honor and the righteous being forgotten.
21 “This is hebel” occurs in Eccl 2:15, 19, 21; 2:23, 26; 4:4, 8, 16; 5:10 [Heb., 9]; Eccl 6:2, 9; 7:6; 8:14.
22 Eaton, Ecclesiastes, 123.
23 Derek Kidner, A Time to Mourn, and a Time to Dance: Ecclesiastes & the Way of the World, The Bible Speaks Today (Downers Grove, IL: InterVarsity Press, 1976), 77. He refers to Pss 49:14–15 and 73:18–20 for the same concept of an after-life. Likewise, Eaton, Ecclesiastes, 123.
24 George Aaron Barton, A Critical and Exegetical Commentary on the Book of Ecclesiastes, International Critical Commentary (1908; reprint, Edinburgh: T. & T. Clark, 1971), 154; Longman, Ecclesiastes, 220.

Ecclesiastes 8:14 There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility.

KJV Ecclesiastes 8:14 There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.

NKJ Ecclesiastes 8:14 There is a vanity which occurs on earth, that there are just men to whom it happens according to the work of the wicked; again, there are wicked men to whom it happens according to the work of the righteous. I said that this also is vanity.

NET Ecclesiastes 8:14 Here is another enigma that occurs on earth: Sometimes there are righteous people who get what the wicked deserve, and sometimes there are wicked people who get what the righteous deserve. I said, "This also is an enigma."

BGT Ecclesiastes 8:14 ἔστιν ματαιότης ἣ πεποίηται ἐπὶ τῆς γῆς ὅτι εἰσὶ δίκαιοι ὅτι φθάνει πρὸς αὐτοὺς ὡς ποίημα τῶν ἀσεβῶν καὶ εἰσὶν ἀσεβεῖς ὅτι φθάνει πρὸς αὐτοὺς ὡς ποίημα τῶν δικαίων εἶπα ὅτι καί γε τοῦτο ματαιότης

LXE Ecclesiastes 8:14 There is a vanity which is done upon the earth; that there are righteous persons to whom it happens according to the doing of the ungodly; and there are ungodly men, to whom it happens according to the doing of the just: I said, This is also vanity.

CSB Ecclesiastes 8:14 There is a futility that is done on the earth: there are righteous people who get what the actions of the wicked deserve, and there are wicked people who get what the actions of the righteous deserve. I say that this too is futile.

ESV Ecclesiastes 8:14 There is a vanity that takes place on earth, that there are righteous people to whom it happens according to the deeds of the wicked, and there are wicked people to whom it happens according to the deeds of the righteous. I said that this also is vanity.

NIV Ecclesiastes 8:14 There is something else meaningless that occurs on earth: righteous men who get what the wicked deserve, and wicked men who get what the righteous deserve. This too, I say, is meaningless.

NLT Ecclesiastes 8:14 And this is not all that is meaningless in our world. In this life, good people are often treated as though they were wicked, and wicked people are often treated as though they were good. This is so meaningless!

YLT Ecclesiastes 8:14 There is a vanity that hath been done upon the earth, that there are righteous ones unto whom it is coming according to the work of the wicked, and there are wicked ones unto whom it is coming according to the work of the righteous. I have said that this also is vanity.

NJB Ecclesiastes 8:14 Another futile thing that happens on earth: upright people being treated as though they were wicked and wicked people being treated as though they were upright. To me this is one more example of futility.

NRS Ecclesiastes 8:14 There is a vanity that takes place on earth, that there are righteous people who are treated according to the conduct of the wicked, and there are wicked people who are treated according to the conduct of the righteous. I said that this also is vanity.

NAB Ecclesiastes 8:14 This is a vanity which occurs on earth: there are just men treated as though they had done evil and wicked men treated as though they had done justly. This, too, I say is vanity.

GWN Ecclesiastes 8:14 There is something being done on earth that is pointless. Righteous people suffer for what the wicked do, and wicked people get what the righteous deserve. I say that even this is pointless.

BBE Ecclesiastes 8:14 There is a thing which is to no purpose done on the earth: that there are good men to whom is given the same punishment as those who are evil, and there are evil men who get the reward of the good. I say that this again is to no purpose.

RSV Ecclesiastes 8:14 There is a vanity which takes place on earth, that there are righteous men to whom it happens according to the deeds of the wicked, and there are wicked men to whom it happens according to the deeds of the righteous. I said that this also is vanity.

a vanity: Ec 4:4,8 9:3 10:5
there be just: Ec 2:14 7:15 9:1-3 Job 9:22-24 21:17-34 24:21-25 Ps 73:13,14 Mal 3:15

There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility (hebel; Lxx - mataiotes - emptiness, nothingness, purposelessness)

Ecclesiastes 8:15 So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.

KJV Ecclesiastes 8:15 Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.

NKJ Ecclesiastes 8:15 So I commended enjoyment, because a man has nothing better under the sun than to eat, drink, and be merry; for this will remain with him in his labor all the days of his life which God gives him under the sun.

NET Ecclesiastes 8:15 So I recommend the enjoyment of life, for there is nothing better on earth for a person to do except to eat, drink, and enjoy life. So joy will accompany him in his toil during the days of his life which God gives him on earth.

BGT Ecclesiastes 8:15 καὶ ἐπῄνεσα ἐγὼ σὺν τὴν εὐφροσύνην ὅτι οὐκ ἔστιν ἀγαθὸν τῷ ἀνθρώπῳ ὑπὸ τὸν ἥλιον ὅτι εἰ μὴ τοῦ φαγεῖν καὶ τοῦ πιεῖν καὶ τοῦ εὐφρανθῆναι καὶ αὐτὸ συμπροσέσται αὐτῷ ἐν μόχθῳ αὐτοῦ ἡμέρας ζωῆς αὐτοῦ ὅσας ἔδωκεν αὐτῷ ὁ θεὸς ὑπὸ τὸν ἥλιον

LXE Ecclesiastes 8:15 Then I praised mirth, because there is no good for a man under the sun, but to eat, and drink, and be merry: and this shall attend him in his labour all the days of his life, which God has given him under the sun.

CSB Ecclesiastes 8:15 So I commended enjoyment because there is nothing better for man under the sun than to eat, drink, and enjoy himself, for this will accompany him in his labor during the days of his life that God gives him under the sun.

ESV Ecclesiastes 8:15 And I commend joy, for man has nothing better under the sun but to eat and drink and be joyful, for this will go with him in his toil through the days of his life that God has given him under the sun.

NIV Ecclesiastes 8:15 So I commend the enjoyment of life, because nothing is better for a man under the sun than to eat and drink and be glad. Then joy will accompany him in his work all the days of the life God has given him under the sun.

NLT Ecclesiastes 8:15 So I recommend having fun, because there is nothing better for people in this world than to eat, drink, and enjoy life. That way they will experience some happiness along with all the hard work God gives them under the sun.

YLT Ecclesiastes 8:15 And I have praised mirth because there is no good to man under the sun except to eat and to drink, and to rejoice, and it remaineth with him of his labour the days of his life that God hath given to him under the sun.

NJB Ecclesiastes 8:15 And therefore I praise joy, since human happiness lies only in eating and drinking and in taking pleasure; this comes from what someone achieves during the days of life that God gives under the sun.

NRS Ecclesiastes 8:15 So I commend enjoyment, for there is nothing better for people under the sun than to eat, and drink, and enjoy themselves, for this will go with them in their toil through the days of life that God gives them under the sun.

NAB Ecclesiastes 8:15 Therefore I commend mirth, because there is nothing good for man under the sun except eating and drinking and mirth: for this is the accompaniment of his toil during the limited days of the life which God gives him under the sun.

GWN Ecclesiastes 8:15 So I recommend the enjoyment of life. People have nothing better to do under the sun than to eat, drink, and enjoy themselves. This joy will stay with them while they work hard during their brief lives which God has given them under the sun.

BBE Ecclesiastes 8:15 So I gave praise to joy, because there is nothing better for a man to do under the sun than to take meat and drink and be happy; for that will be with him in his work all the days of his life which God gives him under the sun.

RSV Ecclesiastes 8:15 And I commend enjoyment, for man has no good thing under the sun but to eat and drink, and enjoy himself, for this will go with him in his toil through the days of life which God gives him under the sun.

Then I: Ec 2:24 3:12,13,22 5:18 9:7-9 1Ti 4:3,4 6:17

So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils (amal; Lxx - mochthos = hard, difficult labor involving suffering) throughout the days of his life which God has given him under the sun.

TSK - Some consider this as the cavil of an infidel objector, equivalent to the Epicurean maxim, {Ede, bibe, lude; post mortem nulla voluptas,} "Eat, drink, and play; there is no pleasure after death." But it may be regarded as a recommendation of a moderate use of worldly things, with a cheerful and contented mind; which may justly be considered as the greatest advantage which can be made of all below the sun: and amidst all changes, such a frame of mind, if the result of right principles, may and ought to be preserved; and it will be the recompence and solace of all our labours and toils.

Barrick - Eccl 8:15 reveals the third carpe diem text declaring that life is the gift of God (see Eccl 2:24–26; 5:18–20). “Commend” conveys the concept of a strong recommendation.25 However, Solomon does not advise enjoyment of life as an anesthetic to deaden the pain of inequity, injustice, and death. His point is that human beings ought not waste their God-given joys by seeking to usurp the authority or work of the Creator. Fretting over the brevity and seeming unfairness of life brings no joy, no peace, no rest, and no solution. God’s wise bestowment of all things stands behind all that happens “under the sun.” No one can understand the ultimate reasons for what happens, because even the wisest is but a fool by comparison to God. We should not beat our “heads against the wall trying to figure out life.”26 An impressive continuity exists between Solomon’s teaching and that of Jesus in the Sermon on the Mount (Matt 6:25–34). (Ecclesiastes 8 Commentary)

Toils (mischief, toil trouble, anguish) (05999) amal from verb amal = to labor especially the dark side of labor, the grievous and unfulfilling aspects of work) means trouble, labor, toil. In Ecclesiastes the Septuagint usually translates amal with the noun mochthos which describes hard and difficult labor involving suffering hardship, struggle, strenuous toil. Note that amal is not just describing physical toil but can also describe mental anguish as in the following passages -- anguish (Ps. 25:18), Joseph’s ‘anguish’ of mind (Ge 41:51), the ‘misery’ from which Israel was delivered (Nu 23:21NIV), Job’s ‘trouble’ (Job 3:10).

Labor (amal) is used by Solomon in Ps 127:1+ explaining how man's labor is in vain without the LORD! = "Unless the LORD builds the house, They labor (amal) in vain who build it; Unless the LORD guards the city, The watchman keeps awake in vain."

Gilbrant - This is the noun that describes the labor that Qoheleth, the Preacher of Ecclesiastes, considered vanity, because the laborer could never enjoy the fruit of the labor (Ecc. 1:3; 2:11). The term is used figuratively to describe the heaviness of certain painful thoughts, particularly the psalmist's concern over the prosperity of the wicked (Ps. 73:16). ʿāmāl can also refer to the fruit or produce of labor (Ps. 105:44; Ecc. 2:19) and the notion of trouble or vexation (general weariness or weariness of situations and circumstances). Joseph named his firstborn son Manasseh since God had made him forget all his toil (Gen. 41:51). The Lord heard the affliction and toil of his people in Egypt and sent Moses to deliver them (Deut. 26:7). Job's so-called friends are called "troublesome comforters" (Job 3:10; 16:2). The Suffering Servant, Jesus Christ, experienced for our sakes "the anguish of his soul" (Isa. 53:11). ʿāmāl may also be translated "wickedness" (cf. Num. 23:21; Isa. 10:1), which conveys the emotion of vexation and anguish associated with sinful behavior, especially by those who are the recipients of such evil acts. (Complete Biblical Library)

AMAL USES IN ECCLESIASTES - Eccl. 1:3; Eccl. 2:10; Eccl. 2:11; Eccl. 2:18; Eccl. 2:19; Eccl. 2:20; Eccl. 2:22; Eccl. 2:24; Eccl. 3:13; Eccl. 4:4; Eccl. 4:6; Eccl. 4:8; Eccl. 4:9; Eccl. 5:15; Eccl. 5:18; Eccl. 5:19; Eccl. 6:7; Eccl. 8:15; Eccl. 9:9; Eccl. 10:15;

Ecclesiastes 8:16 When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night),

KJV Ecclesiastes 8:16 When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:)

NKJ Ecclesiastes 8:16 When I applied my heart to know wisdom and to see the business that is done on earth, even though one sees no sleep day or night,

NET Ecclesiastes 8:16 When I tried to gain wisdom and to observe the activity on earth– even though it prevents anyone from sleeping day or night–

BGT Ecclesiastes 8:16 ἐν οἷς ἔδωκα τὴν καρδίαν μου τοῦ γνῶναι σοφίαν καὶ τοῦ ἰδεῖν τὸν περισπασμὸν τὸν πεποιημένον ἐπὶ τῆς γῆς ὅτι καί γε ἐν ἡμέρᾳ καὶ ἐν νυκτὶ ὕπνον ἐν ὀφθαλμοῖς αὐτοῦ οὐκ ἔστιν βλέπων

LXE Ecclesiastes 8:16 Whereupon I set my heart to know wisdom, and to perceive the trouble that was wrought upon the earth: for there is that neither by day nor night sees sleep with his eyes.

CSB Ecclesiastes 8:16 When I applied my mind to know wisdom and to observe the activity that is done on the earth (even though one's eyes do not close in sleep day or night),

ESV Ecclesiastes 8:16 When I applied my heart to know wisdom, and to see the business that is done on earth, how neither day nor night do one's eyes see sleep,

NIV Ecclesiastes 8:16 When I applied my mind to know wisdom and to observe man's labor on earth--his eyes not seeing sleep day or night--

NLT Ecclesiastes 8:16 In my search for wisdom and in my observation of people's burdens here on earth, I discovered that there is ceaseless activity, day and night.

YLT Ecclesiastes 8:16 When I gave my heart to know wisdom and to see the business that hath been done on the earth, (for there is also a spectator in whose eyes sleep is not by day and by night),

NJB Ecclesiastes 8:16 Having applied myself to acquiring wisdom and to observing the activity taking place in the world -- for day and night our eyes enjoy no rest-

NRS Ecclesiastes 8:16 When I applied my mind to know wisdom, and to see the business that is done on earth, how one's eyes see sleep neither day nor night,

NAB Ecclesiastes 8:16 When I applied my heart to know wisdom and to observe what is done on earth,

GWN Ecclesiastes 8:16 When I carefully considered how to study wisdom and how to look at the work that is done on earth (even going without sleep day and night),

BBE Ecclesiastes 8:16 When I gave my mind to the knowledge of wisdom and to seeing the business which is done on the earth (and there are those whose eyes see not sleep by day or by night),

RSV Ecclesiastes 8:16 When I applied my mind to know wisdom, and to see the business that is done on earth, how neither day nor night one's eyes see sleep;

When I: Ec 8:9 7 7:25
there is that: Ec 2:23 4:8 5:12 Ge 31:40 Ps 127:2

When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night),

TSK - Solomon here records the result of his perplexing inquiries into the affairs of men, and the purposes, providence, and works of God. And when he examined with great attention and diligence into the works of God, he found he could neither comprehend nor explain them; and was persuaded, that no application or capacity would enable a man to fathom the depth of the Divine dispensations in this lower world. How vain, then, are all cavils against Divine providence; when we can neither understand, nor comprehend it!

Barrick - Solomon reviews his pursuit of wisdom in Eccl 8:16–17 (cp. Eccl 1:13). In his search for wisdom he could eliminate sleep and still not succeed (Eccl 8:16). Interestingly, his earlier speech concerning labor with wisdom (2:18–23) includes the observation that the mind of the wise laborer (Eccl 8:21) has no rest even at night (Eccl 8:23). (Ecclesiastes 8 Commentary)

Ecclesiastes 8:17 and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover.

KJV Ecclesiastes 8:17 Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.

NKJ Ecclesiastes 8:17 then I saw all the work of God, that a man cannot find out the work that is done under the sun. For though a man labors to discover it, yet he will not find it; moreover, though a wise man attempts to know it, he will not be able to find it.

NET Ecclesiastes 8:17 then I discerned all that God has done: No one really comprehends what happens on earth. Despite all human efforts to discover it, no one can ever grasp it. Even if a wise person claimed that he understood, he would not really comprehend it.

BGT Ecclesiastes 8:17 καὶ εἶδον σὺν πάντα τὰ ποιήματα τοῦ θεοῦ ὅτι οὐ δυνήσεται ἄνθρωπος τοῦ εὑρεῖν σὺν τὸ ποίημα τὸ πεποιημένον ὑπὸ τὸν ἥλιον ὅσα ἂν μοχθήσῃ ὁ ἄνθρωπος τοῦ ζητῆσαι καὶ οὐχ εὑρήσει καί γε ὅσα ἂν εἴπῃ ὁ σοφὸς τοῦ γνῶναι οὐ δυνήσεται τοῦ εὑρεῖν

LXE Ecclesiastes 8:17 And I beheld all the works of God, that a man shall not be able to discover the work which is wrought under the sun; whatsoever things a man shall endeavour to seek, however a man may labour to seek it, yet he shall not find it; yea, how much soever a wise man may speak of knowing it, he shall not be able to find it: for I applied all this to my heart, and my heart has seen all this.

CSB Ecclesiastes 8:17 I observed all the work of God and concluded that man is unable to discover the work that is done under the sun. Even though a man labors hard to explore it, he cannot find it; even if the wise man claims to know it, he is unable to discover it.

ESV Ecclesiastes 8:17 then I saw all the work of God, that man cannot find out the work that is done under the sun. However much man may toil in seeking, he will not find it out. Even though a wise man claims to know, he cannot find it out.

NIV Ecclesiastes 8:17 then I saw all that God has done. No one can comprehend what goes on under the sun. Despite all his efforts to search it out, man cannot discover its meaning. Even if a wise man claims he knows, he cannot really comprehend it.

NLT Ecclesiastes 8:17 I realized that no one can discover everything God is doing under the sun. Not even the wisest people discover everything, no matter what they claim.

YLT Ecclesiastes 8:17 then I considered all the work of God, that man is not able to find out the work that hath been done under the sun, because though man labour to seek, yet he doth not find; and even though the wise man speak of knowing he is not able to find.

NJB Ecclesiastes 8:17 I have scrutinised God's whole creation: you cannot get to the bottom of everything taking place under the sun; you may wear yourself out in the search, but you will never find it. Not even a sage can get to the bottom of it, even if he says that he has done so.

NRS Ecclesiastes 8:17 then I saw all the work of God, that no one can find out what is happening under the sun. However much they may toil in seeking, they will not find it out; even though those who are wise claim to know, they cannot find it out.

NAB Ecclesiastes 8:17 I recognized that man is unable to find out all God's work that is done under the sun, even though neither by day nor by night do his eyes find rest in sleep. However much man toils in searching, he does not find it out; and even if the wise man says that he knows, he is unable to find it out.

GWN Ecclesiastes 8:17 then I saw everything that God has done. No one is able to grasp the work that is done under the sun. However hard a person may search for it, he will not find its meaning. Even though a wise person claims to know, he is not able to grasp it.

BBE Ecclesiastes 8:17 Then I saw all the work of God, and that man may not get knowledge of the work which is done under the sun; because, if a man gives hard work to the search he will not get knowledge, and even if the wise man seems to be coming to the end of his search, still he will be without knowledge.

RSV Ecclesiastes 8:17 then I saw all the work of God, that man cannot find out the work that is done under the sun. However much man may toil in seeking, he will not find it out; even though a wise man claims to know, he cannot find it out.

that a man: Ec 3:11 7:23,24 11:5 Job 5:9 11:7-9 Ps 40:5 73:16 104:24 Pr 30:3,4 Isa 40:28 Ro 11:33

and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover.

Barrick - The “work of God” serves as the object of Solomon’s observation (8:17; cp. 3:11, 14; 7:13, 29). However, humans are incapable of discovering all of God’s work “under the sun.” Whether the search involves God’s work in the past (7:24) or the future (7:14), it will elude the searcher. Paul writes similarly when examining the mercy of God in Romans 11:33–36. “How unsearchable are His judgments and unfathomable His ways!” (Ro 11:33b). His statement does not reflect skepticism, neither does Solomon’s.27

Chapter 8’s conclusion reverberates in the words of 1 Corinthians 1:20–25. Human wisdom cannot save anyone from their inability to control their circumstances or from their inherited sinful nature. Only God’s wisdom meets this task. God displays His wisdom in the person of the Messiah Himself. The ultimate answer to Solomon’s questions comes in the person and work of Jesus Christ. Ecclesiastes removes all claims to the salvific value of human wisdom. This book prepares the human heart for the greater message of redemption. No one can turn to the Redeemer until they first recognizes their own inability to do anything for themselves.

The final chapters of Ecclesiastes pick up from the message of 8:16–17 and point the reader toward God, the Maker or Creator, who alone controls life “under the sun.” (Ecclesiastes 8 Commentary)

Questions for study:
• What produces greater graciousness and forgiveness in believers?
• How should believers conduct themselves before government leaders?
• Over what things do we have no control?
• How does Solomon “know” what he knows in verse 12?
• What does fretting over inequities and injustices and inabilities say about one’s relationship to their Creator?

25 Bartholomew, Ecclesiastes, 291.
26 Estes, Handbook on the Wisdom Books and Psalms, 356.
27 Contra Longman, Ecclesiastes, 223.

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