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Compare Translations for Ecclesiastes 1:17

Ecclesiastes 1:17 ASV
And I applied my heart to know wisdom, and to know madness and folly: I perceived that this also was a striving after wind.
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Ecclesiastes 1:17 BBE
And I gave my heart to getting knowledge of wisdom, and of the ways of the foolish. And I saw that this again was desire for wind.
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Ecclesiastes 1:17 CEB
But when I set my mind to understand wisdom, and also to understand madness and folly, I realized that this too was just wind chasing.
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Ecclesiastes 1:17 CJB
yet when I applied myself to understanding wisdom and knowledge, as well as stupidity and folly, I came to see that this too was merely feeding on wind.
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Ecclesiastes 1:17 RHE
And I have given my heart to know prudence, and learning, and errors, and folly: and I have perceived that in these also there was labour, and vexation of spirit,
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Ecclesiastes 1:17 ESV
And I applied my heart to know wisdom and to know madness and folly. I perceived that this also is but a striving after wind.
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Ecclesiastes 1:17 GW
I've used my mind to understand wisdom and knowledge as well as madness and stupidity. [Now] I know that this is [like] trying to catch the wind.
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Ecclesiastes 1:17 GNT
I was determined to learn the difference between knowledge and foolishness, wisdom and madness. But I found out that I might as well be chasing the wind.
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Ecclesiastes 1:17 HNV
I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.
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Ecclesiastes 1:17 CSB
I applied my mind to know wisdom and knowledge, madness and folly; I learned that this too is a pursuit of the wind.
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Ecclesiastes 1:17 KJV
And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
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Ecclesiastes 1:17 LEB
So {I dedicated myself} to learn about wisdom and [to] learn about delusion and folly. However, I discovered that this also [is] chasing wind.
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Ecclesiastes 1:17 NAS
And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind.
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Ecclesiastes 1:17 NCV
So I decided to find out about wisdom and knowledge and also about foolish thinking, but this turned out to be like chasing the wind.
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Ecclesiastes 1:17 NIRV
Then I used my mind to understand what it really means to be wise. And I wanted to know what foolish pleasure is all about. But I found out that that's also like chasing the wind.
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Ecclesiastes 1:17 NIV
Then I applied myself to the understanding of wisdom, and also of madness and folly, but I learned that this, too, is a chasing after the wind.
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Ecclesiastes 1:17 NKJV
And I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind.
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Ecclesiastes 1:17 NLT
So I worked hard to distinguish wisdom from foolishness. But now I realize that even this was like chasing the wind.
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Ecclesiastes 1:17 NRS
And I applied my mind to know wisdom and to know madness and folly. I perceived that this also is but a chasing after wind.
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Ecclesiastes 1:17 RSV
And I applied my mind to know wisdom and to know madness and folly. I perceived that this also is but a striving after wind.
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Ecclesiastes 1:17 DBY
And I applied my heart to the knowledge of wisdom, and to the knowledge of madness and folly: I perceived that this also is a striving after the wind.
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Ecclesiastes 1:17 MSG
What I've finally concluded is that so-called wisdom and knowledge are mindless and witless - nothing but spitting into the wind.
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Ecclesiastes 1:17 WBT
And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
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Ecclesiastes 1:17 TMB
And I gave my heart to know wisdom, and to know madness and folly. But I perceived that this also is vexation of spirit.
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Ecclesiastes 1:17 TNIV
Then I applied myself to the understanding of wisdom, and also of madness and folly, but I learned that this, too, is a chasing after the wind.
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Ecclesiastes 1:17 WEB
I applied my heart to know wisdom, and to know madness and folly. I perceived that this also was a chasing after wind.
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Ecclesiastes 1:17 WYC
And I gave mine heart, that I should know prudence and doctrine, and errors and folly. And I knew that in these things also was travail and torment of spirit; (And I gave my heart, or I applied my mind, so that I would understand wisdom and doctrine, and errors and foolishness. And I learned that all these things were also empty and futile, like chasing the wind;)
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Ecclesiastes 1:17 YLT
And I give my heart to know wisdom, and to know madness and folly: I have known that even this [is] vexation of spirit;
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Ecclesiastes 1 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 1

The name of this book signifies "The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be "vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

Solomon shows that all human things are vain. (1-3) Man's toil and want of satisfaction. (4-8) There is nothing new. (9-11) The vexation in pursuit of knowledge. (12-18)

Verses 1-3 Much is to be learned by comparing one part of Scripture with another. We here behold Solomon returning from the broken and empty cisterns of the world, to the Fountain of living water; recording his own folly and shame, the bitterness of his disappointment, and the lessons he had learned. Those that have taken warning to turn and live, should warn others not to go on and die. He does not merely say all things are vain, but that they are vanity. VANITY OF VANITIES, ALL IS VANITY. This is the text of the preacher's sermon, of which in this book he never loses sight. If this world, in its present state, were all, it would not be worth living for; and the wealth and pleasure of this world, if we had ever so much, are not enough to make us happy. What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires; will not atone for the sins of the soul, nor hinder the loss of it: what profit will the wealth of the world be to the soul in death, in judgment, or in the everlasting state?

Verses 4-8 All things change, and never rest. Man, after all his labour, is no nearer finding rest than the sun, the wind, or the current of the river. His soul will find no rest, if he has it not from God. The senses are soon tired, yet still craving what is untried.

Verses 9-11 Men's hearts and their corruptions are the same now as in former times; their desires, and pursuits, and complaints, still the same. This should take us from expecting happiness in the creature, and quicken us to seek eternal blessings. How many things and persons in Solomon's day were thought very great, yet there is no remembrance of them now!

Verses 12-18 Solomon tried all things, and found them vanity. He found his searches after knowledge weariness, not only to the flesh, but to the mind. The more he saw of the works done under the sun, the more he saw their vanity; and the sight often vexed his spirit. He could neither gain that satisfaction to himself, nor do that good to others, which he expected. Even the pursuit of knowledge and wisdom discovered man's wickedness and misery; so that the more he knew, the more he saw cause to lament and mourn. Let us learn to hate and fear sin, the cause of all this vanity and misery; to value Christ; to seek rest in the knowledge, love, and service of the Saviour.

Ecclesiastes 1 Commentary - Commentary Critical and Explanatory on the Whole Bible


Ecclesiastes 1:1-18 . INTRODUCTION.

1. the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ecclesiastes 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher."
of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.

2. The theme proposed of the first part of his discourse.
Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" ( Exodus 26:33 ); "servant of servants" ( Genesis 9:25 ). The repetition increases the force.
all--Hebrew, "the all"; all without exception, namely, earthly things.
vanity--not in themselves, for God maketh nothing in vain ( 1 Timothy 4:4 1 Timothy 4:5 ), but vain when put in the place of God and made the end, instead of the means ( Psalms 39:5 Psalms 39:6 , 62:9 , Matthew 6:33 ); vain, also, because of the "vanity" to which they are "subjected" by the fall ( Romans 8:20 ).

3. What profit . . . labour--that is, "What profit" as to the chief good ( Matthew 16:26 ). Labor is profitable in its proper place ( Genesis 2:15 , 3:19 , Proverbs 14:23 ).
under the sun--that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.

4. earth . . . for ever--( Psalms 104:5 ). While the earth remains the same, the generations of men are ever changing; what lasting profit, then, can there be from the toils of one whose sojourn on earth, as an individual, is so brief? The "for ever" is comparative, not absolute ( Psalms 102:26 ).

5. ( Psalms 19:5 Psalms 19:6 ). "Panting" as the Hebrew for "hasteth"; metaphor, from a runner ( Psalms 19:5 , "a strong man") in a "race." It applies rather to the rising sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favor MAURER, "And (that too, returning) to his place, where panting he riseth."

6. according to his circuits--that is, it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt.

7. By subterraneous cavities, and by evaporation forming rain clouds, the fountains and rivers are supplied from the sea, into which they then flow back. The connection is: Individual men are continually changing, while the succession of the race continues; just as the sun, wind, and rivers are ever shifting about, while the cycle in which they move is invariable; they return to the point whence they set out. Hence is man, as in these objects of nature which are his analogue, with all the seeming changes "there is no new thing" ( Ecclesiastes 1:9 ).

8. MAURER translates, "All words are wearied out," that is, are inadequate, as also, "man cannot express" all the things in the world which undergo this ceaseless, changeless cycle of vicissitudes: "The eye is not satisfied with seeing them," &c. But it is plainly a return to the idea ( Ecclesiastes 1:3 ) as to man's "labor," which is only wearisome and profitless; "no new" good can accrue from it ( Ecclesiastes 1:9 ); for as the sun, &c., so man's laborious works move in a changeless cycle. The eye and ear are two of the taskmasters for which man toils. But these are never "satisfied" ( Ecclesiastes 6:7 , Proverbs 27:20 ). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ ( John 4:13 John 4:14 , Revelation 21:5 ).

9. Rather, "no new thing at all"; as in Numbers 11:6 . This is not meant in a general sense; but there is no new source of happiness (the subject in question) which can be devised; the same round of petty pleasures, cares, business, study, wars, &c., being repeated over and over again [HOLDEN].

10. old time--Hebrew, "ages."
which was--The Hebrew plural cannot be joined to the verb singular. Therefore translate: "It hath been in the ages before; certainly it hath been before us" [HOLDEN]. Or, as MAURER: "That which has been (done) before us (in our presence, 1 Chronicles 16:33 ), has been (done) already in the old times."

11. The reason why some things are thought "new," which are not really so, is the imperfect record that exists of preceding ages among their successors.
those that . . . come after--that is, those that live still later than the "things, rather the persons or generations, Ecclesiastes 1:4 , with which this verse is connected, the six intermediate verses being merely illustrations of Ecclesiastes 1:4 [WEISS], that are to come" ( Ecclesiastes 2:16 , 9:5 ).

12. Resumption of Ecclesiastes 1:1 , the intermediate verses being the introductory statement of his thesis. Therefore, "the Preacher" (Koheleth) is repeated.
was king--instead of "am," because he is about to give the results of his past experience during his long reign.
in Jerusalem--specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.

13. this sore travail--namely, that of "searching" out all things done under heaven." Not human wisdom in general, which comes afterwards ( Ecclesiastes 2:12 , &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow ( Genesis 3:19 ) [GILL].
exercised--that is, disciplined; literally, "that they may thereby chastise, or humble themselves."

14. The reason is here given why investigation into man's "works" is only "sore travail" ( Ecclesiastes 1:13 ); namely, because all man's ways are vain ( Ecclesiastes 1:18 ) and cannot be mended ( Ecclesiastes 1:15 ).
vexation of--"a preying upon"
the Spirit--MAURER translates; "the pursuit of wind," as in Ecclesiastes 5:16 , Hosea 12:1 , "Ephraim feedeth on wind." But old versions support the English Version.

15. Investigation ( Ecclesiastes 1:13 ) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it ( Ecclesiastes 7:13 ). God, the chief good, alone can do this ( Isaiah 40:4 , 45:2 ).
wanting--( Daniel 5:27 ).
numbered--so as to make a complete number; so equivalent to "supplied" [MAURER]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the investigator's labor, are not partial, but total.

16. communed with . . . heart--( Genesis 24:45 ).
come to great estate--Rather, "I have magnified and gotten" (literally, "added," increased), &c.
all . . . before me in Jerusalem--namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," ( Luke 13:34 ), and "Wisdom" incarnate ( Matthew 11:19 , 12:42 ).
had . . . experience--literally, "had seen" ( Jeremiah 2:31 ). Contrast with this glorying in worldly wisdom ( Jeremiah 9:23 Jeremiah 9:24 ).

17. wisdom . . . madness--that is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance"; Ecclesiastes 2:12 , 7:25 , &c., support English Version rather than DATHE, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called ( 1 Timothy 6:20 ), "craft" ( Daniel 8:25 ).

18. wisdom . . . knowledge--not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways ( Ecclesiastes 1:13 Ecclesiastes 1:17 ), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are ( Ecclesiastes 1:15 , 12:12 ).