Kohelet 4:4-16

4 Again, I considered all amal, and every kishron hama’aseh (skillful achievement), that such is a simple derivative of kinat ish meirei’eihu (the envy of man of his neighbor). This also is hevel, a chasing after ruach.

5 The kesil foldeth his hands together, and eateth his own basar.

6 Better is a handful with tranquility than both the hands full with amal and chasing after ruach.

7 Then I returned, and I saw under the shemesh this hevel:

8 There was a man all alone, and there was with him neither ben nor ach (brother); yet there was no ketz (end) to all his amal; neither was his ayin satisfied with osher (riches); neither saith he, For whom do I toil, and deprive my nefesh of tovah? This also is hevel, yea, it is an evil matter.

9 Two are better than one because they have a sachar tov for their amal.

10 For if they fall, the echad will lift up his partner, but woe to him that is alone when he falleth; for he hath not another to help him up.

11 Also, if two lie down, then they have chom (heat), but how can one be warm alone?

12 Though echad may be overpowered, shnayim shall withstand him; and a khoot hameshulash (threefold cord) is not quickly broken.

13 Better is a poor and a wise yeled than an old and foolish melech, who will no more be admonished.

14 For out of the bais hasohar he cometh to reign, although he was born a poor man in his malchut (kingdom).

15 I considered all the living ones which walk under the shemesh in the throng of the yeled, that is, the second one that shall enter into the place of the former [melech].

16 There is no ketz of kol haAm, all those at whose head he stands; and yet they who come after shall not rejoice in him. Surely this also is hevel and striving for ruach.

Kohelet 4:4-16 Meaning and Commentary

INTRODUCTION TO ECCLESIASTES 4

In this chapter the wise man reassumes the consideration of the case of the abuse of power, to show that there is no happiness in this world, in grandeur and authority enjoyed; since, as he had observed before, on the one hand, the oppressor shall be judged and condemned at the great day of account; so, on the other hand, the oppressed have their lives made so uncomfortable, that the dead are preferred unto them, and unborn persons to them both, Ec 4:1-3; Another vanity he observes, that whereas men expect to be happy by their diligence and industry, this brings upon them the envy of others, Ec 4:4; hence some, on the other hand, place their happiness in sloth and ease, which is another vanity, Ec 4:5,6; and others again in covetousness; who are described by their unsocial life, toilsome labour, unsatisfied desires, and withholding good things from themselves, Ec 4:7,8; upon which some things are said, to show the benefits of a social life, Ec 4:9-12. And the chapter is concluded with exposing the vanity of the highest instance of worldly power and grandeur, royal dignity, through the folly of a king; the effects of which are mentioned, Ec 4:13,14; and through the fickleness of the people, who are soon weary of a prince on the throne, and court his successor, Ec 4:15,16.