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  • PARALLEL BIBLE - Ecclesiastes 1:12


    CHAPTERS: Ecclesiastes 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

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    King James Bible - Ecclesiastes 1:12

    I the Preacher was king over Israel in Jerusalem.

    World English Bible

    I, the Preacher, was king
    over Israel in Jerusalem.

    Douay-Rheims - Ecclesiastes 1:12

    I Ecclesiastes was king
    over Israel in Jerusalem,

    Webster's Bible Translation

    I the preacher was king
    over Israel in Jerusalem.

    Original Hebrew

    אני
    589 קהלת 6953 הייתי 1961 מלך 4428 על 5921 ישׂראל 3478 בירושׁלם׃ 3389

    Treasury of Scriptural Knowledge

    VERSE (12) -
    :1 1Ki 4:1-19

    SEV Biblia, Chapter 1:12

    ¶ Yo el Predicador fui rey sobre Israel en Jerusalén.

    Clarke's Bible Commentary - Ecclesiastes 1:12

    Verse 12. I the
    Preacher was king - This is a strange verse, and does not admit of an easy solution. It is literally, "I, Choheleth, have been king over Israel, in Jerusalem." This book, as we have already seen, has been conjectured by some to have been written about the time that Ptolemy Philadelphus formed his great library at Alexandria, about two hundred and eighty-five years before our Lard; and from the multitude of Jews that dwelt there, and resorted to that city for the sake of commerce, it was said there was an Israel in Alexandria. See the introduction.

    It has also been conjectured from this, that if the book were written by Solomon, it was intended to be a posthumous publication. "I that was king, still continue to preach and instruct you." Those who suppose the book to have been written after Solomon's fall, think that he speaks thus through humility. "I was once worthy of the name of king: but I fell into all evil; and, though recovered, I am no longer worthy of the name." I am afraid this is not solid.


    John Gill's Bible Commentary

    Ver. 12. I the preacher was king over Israel in Jerusalem .] Solomon having given a general proof of the vanity of all things here below, and of the insufficiency of them to make men happy, proceeds to particular instances, and begins with human wisdom and knowledge, which of all things might be thought to be most conducive to true happiness; and yet it falls short of it: he instances in himself for proof of it; and he could not have pitched on anyone more proper and pertinent to the purpose, who had all the advantages of obtaining wisdom, was assiduous in his pursuit of it, and made a proficiency in it above all mankind; wherefore he must be owned to be a proper judge, and whatever is concluded by him may be taken for granted as certain; and this is the sum of the following verses to the end of the chapter. Now let it be observed, that he was a “preacher”, not a private person, and must have a good share of knowledge to qualify him for teaching and instructing others; and, more than this, he was a king, and did not want money to purchase books, and procure masters to instruct him in all the branches of literature; and when he entered upon the more profound study of wisdom, and especially when he said this, it was not in his infancy or childhood, or before he came to the throne, but after; even after he had asked, wisdom of God to govern, and it had been given him; yea, after he had been a long time king, as he now was; though the Jewish writers, as the Targum, Jarchi, and others, conclude from hence that he was not now a king, but become a private person, deposed or driven from his throne, which does not appear: moreover, he was king of Israel, not over a barbarous people, where darkness and ignorance reigned, but over a “wise and understanding people”, as they are called ( Deuteronomy 4:6); and he was king over them in Jerusalem too, the metropolis of the nation; there he had his royal palace, where were not only the temple, the place of divine worship, but a college of prophets, and a multitude of priests, and an abundance of wise and knowing men, whom he had opportunity of conversing with frequently; to which may be added, his large correspondence abroad; persons from all kings and kingdoms came to hear his wisdom, as the queen of Sheba; and by putting questions to him, and so exercising his talents, not a little contributed to the improvement of them. Now a person so qualified must be a judge of wisdom, and what he says deserves attention; and it may be observed, that what he says, as follows, is “in verbo regis et sacerdotis”, on the word of a king and preacher, who would never risk his honour, or forfeit his character, by saying an untruth.

    Matthew Henry Commentary

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

    Eccl. 1:1-3 Much is to be learned by comparing one part of Scriptur with another. We here behold Solomon returning from the broken an empty cisterns of the world, to the Fountain of living water; recordin 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 I VANITY. This is the text of the preacher's sermon, of which in thi book he never loses sight. If this world, in its present state, wer 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 no supply the wants of the soul, nor satisfy its desires; will not aton for the sins of the soul, nor hinder the loss of it: what profit wil the wealth of the world be to the soul in death, in judgment, or in the everlasting state?

    Eccl. 1:4-8 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.

    Eccl. 1:9-11 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, an quicken us to seek eternal blessings. How many things and persons i Solomon's day were thought very great, yet there is no remembrance of them now!

    Eccl. 1:12-18 Solomon tried all things, and found them vanity. He foun 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 coul neither gain that satisfaction to himself, nor do that good to others which he expected. Even the pursuit of knowledge and wisdom discovere 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 caus of all this vanity and misery; to value Christ; to seek rest in the knowledge, love, and service of the Saviour __________________________________________________________________


    Original Hebrew

    אני 589 קהלת 6953 הייתי 1961 מלך 4428 על 5921 ישׂראל 3478 בירושׁלם׃ 3389


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

    PARALLEL VERSE BIBLE

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