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PARALLEL BIBLE - Ecclesiastes 2:12


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

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King James Bible - Ecclesiastes 2:12

And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.

World English Bible

I turned myself to consider wisdom, madness, and folly: for what can the king's successor do? Just that which has been done long ago.

Douay-Rheims - Ecclesiastes 2:12

I passed further to behold wisdom, and errors and folly, (What is man, said I, that he can follow the King his maker?)

Webster's Bible Translation

And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.

Original Hebrew

ופניתי
6437 אני 589 לראות 7200 חכמה 2451 והוללות 1947 וסכלות 5531 כי 3588 מה 4100 האדם 120 שׁיבוא 935 אחרי 310 המלך 4428 את 853 אשׁר 834 כבר 3528 עשׂוהו׃ 6213

Treasury of Scriptural Knowledge

VERSE (12) -
Ec 1:17; 7:25

SEV Biblia, Chapter 2:12

¶ Después volví yo a mirar para ver la sabiduría, y los desvaríos; y la locura (porque ¿qué hombre hay que pueda seguir al rey en lo que ya hicieron?).

Clarke's Bible Commentary - Ecclesiastes 2:12

Verse 12. For what can the man do that cometh after the king? - I have
examined every thing proposed by science, by maddening pleasure, and by more refined and regulated mirth. I seized on the whole, and used them to the uttermost; and so far, that none ever shall be able to exceed me; as none can, in the course of things, ever have such power and means of gratification.

John Gill's Bible Commentary

Ver. 12. And I turned myself to behold
wisdom, and madness, and folly , etc.] Being disappointed in his pursuit of pleasure, and not finding satisfaction and happiness in that, he turns from it, and reassumes his study of natural wisdom and knowledge, to make a fresh trial, and see whether there might be some things he had overlooked in his former inquiries; and whether upon a revise of what he had looked into he might not find more satisfaction than before; being convinced however that the pursuit of pleasure was less satisfying than the study of wisdom, and therefore relinquished the one for the sake of the other: and in order, if possible, to gain more satisfaction in this point, he determined to look more narrowly, and penetrate into the secrets of wisdom, and find out the nature of it, and examine its contraries; that by setting them in a contrast, and comparing them together, he might be the better able to form a judgment of them.

Jarchi interprets “wisdom” of the law, and “madness” and “folly” of the punishment of transgression. Alshech also by “wisdom” understands the wisdom of the law, and by madness external wisdom, or the knowledge of outward things. But Aben Ezra understands by “madness” wine, with which men being intoxicated become mad; and by “folly” building houses, and getting riches; for what [can] the man [do] that cometh after the king ? meaning himself; what can a man do that comes after such a king as he was, who had such natural parts to search into and acquire all sorts of knowledge; who was possessed of such immense riches, that he could procure everything that was necessary to assist him in his pursuit of knowledge; and who wanted not industry, diligence, and application, and who succeeded above any before or after him? wherefore what can any common man do, or anyone that comes after such a person, and succeeds him in his studies, and treads in his steps, and follows his example and plan, what can he do more than is done already? or can he expect to outdo such a prince, or find out that which he could not? nay, it is as if he should say, it is not only a vain thing for another man to come after me in the search of knowledge, in hopes of finding more than I have done; but it is a fruitless attempt in me to take up this affair again; for, after all that I have done, what can I do more? so that these words are not a reason for his pursuit of wisdom, but a correction of himself for it; I think the words may be rendered, “but what [can] that man do [that] comes after the king?” so the particle is sometimes used f69 ; meaning himself, or his successor, or any other person; since it was only going over the same thing again, running round the circle of knowledge again, without any new improvement, or fresh satisfaction, according to the following answer; [even] that which hath been already done ; it is only doing the same thing over again. The Targum and Jarchi interpret it of the vain attempt of a man to supplicate a king after a decree is passed and executed. The Midrash by the king understands God himself, and interprets it of the folly of men not being content with their condition, or as made by him. So Gussetius renders it, “who made him” f70 ; that is, the king; even God, the three divine Persons, Father, Son, and Spirit; the word being plural.


Matthew Henry Commentary

The vanity and vexation of mirth, sensual pleasure, riches, and pomp (Eccl. 2:1-11) Human wisdom insufficient. (Eccl. 2:12-17) This world to be used according to the will of God. (Eccl. 2:18-26)

Eccl. 2:1-11 Solomon soon found mirth and pleasure to be vanity. What does noisy, flashy mirth towards making a man happy? The manifol devices of men's hearts, to get satisfaction from the world, and their changing from one thing to another, are like the restlessness of a ma in a fever. Perceiving it was folly to give himself to wine, he nex tried the costly amusements of princes. The poor, when they read such description, are ready to feel discontent. But the remedy against all such feelings is in the estimate of it all by the owner himself. All was vanity and vexation of spirit: and the same things would yield the same result to us, as to Solomon. Having food and raiment, let u therewith be content. His wisdom remained with him; a stron understanding, with great human knowledge. But every earthly pleasure when unconnected with better blessings, leaves the mind as eager an unsatisfied as before. Happiness arises not from the situation in whic we are placed. It is only through Jesus Christ that final blessednes can be attained.

Eccl. 2:12-17 Solomon found that knowledge and prudence were preferabl to ignorance and folly, though human wisdom and knowledge will not make a man happy. The most learned of men, who dies a stranger to Chris Jesus, will perish equally with the most ignorant; and what good can commendations on earth do to the body in the grave, or the soul i hell? And the spirits of just men made perfect cannot want them. S that if this were all, we might be led to hate our life, as it is all vanity and vexation of spirit.

Eccl. 2:18-26 Our hearts are very loth to quit their expectations of great things from the creature; but Solomon came to this at length. The world is a vale of tears, even to those that have much of it. See what fools they are, who make themselves drudges to the world, which afford a man nothing better than subsistence for the body. And the utmost he can attain in this respect is to allow himself a sober, cheerful us thereof, according to his rank and condition. But we must enjoy good in our labour; we must use those things to make us diligent and cheerfu in worldly business. And this is the gift of God. Riches are a blessin or a curse to a man, according as he has, or has not, a heart to make good use of them. To those that are accepted of the Lord, he gives jo and satisfaction in the knowledge and love of him. But to the sinner he allots labour, sorrow, vanity, and vexation, in seeking a worldl portion, which yet afterwards comes into better hands. Let the sinne seriously consider his latter end. To seek a lasting portion in the love of Christ and the blessings it bestows, is the only way to tru and satisfying enjoyment even of this present world __________________________________________________________________


Original Hebrew

ופניתי 6437 אני 589 לראות 7200 חכמה 2451 והוללות 1947 וסכלות 5531 כי 3588 מה 4100 האדם 120 שׁיבוא 935 אחרי 310 המלך 4428 את 853 אשׁר 834 כבר 3528 עשׂוהו׃ 6213


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, 19, 20, 21, 22, 23, 24, 25, 26

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