English Standard Version
Even though he should live a thousand years twice over, yet enjoy no good—do not all go to the one place?
King James Bible
Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?
American Standard Version
yea, though he live a thousand years twice told, and yet enjoy no good, do not all go to one place?
Although he lived two thousand years, and hath not enjoyed good things: do not all make haste to one place?
English Revised Version
yea, though he live a thousand years twice told, and yet enjoy no good: do not all go to one place?
Webster's Bible Translation
Yes, though he liveth a thousand years twice told, yet hath he seen no good: do not all go to one place?
Ecclesiastes 6:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Over this enjoyment he forgets the frailty and the darkened side of this life. It proves itself to be a gift of God, a gift from above: "For he doth not (then) think much of the days of his life; because God answereth the joy of his heart." Such an one, permitted by God to enjoy this happiness of life, is thereby prevented from tormenting himself by reflections regarding its transitoriness. Incorrectly, Hengst.: Remembrance and enjoyment of this life do not indeed last long, according to Ewald, who now, however, rightly explains: He will not, by constant reflection on the brevity of his life, too much embitter this enjoyment; because God, indeed, grants to him true heart-joy as the fairest gift. The meaning of Ecclesiastes 5:19 is also, in general, hit upon. The lxx translates: "because God occupies him with the joy of his heart;" but for that we ought to have had the word מענהוּ; Jerome helps it, for he reads בשמהה instead of בשמחת: eo quod Deus occupet deliciis cor ejus. But also, in this form, this explanation of מענה is untenable; for ב ענה, the causat. of which would be מענה, signifies, in the style of Koheleth, not in general to busy oneself with something, but to weary oneself with something; hence ענה בשׂ cannot mean: to be occupied with joy, and thereby to be drawn away from some other thing. And since the explanation: "he makes him sing," needs to argument to dispose of it, מענה thus remains only as the Hiph. of אנה, to meet, to respond to, grant a request. Accordingly, Hitz., like Aben Ezra and Kimchi, comparing Hosea 2:23.: God makes to answer, i.e., so works that all things which have in or of themselves that which can make him glad, must respond to his wish. But the omission of the obj. - of which Hitz. remarks, that because indefinite it is left indefinite - is insufferably hard, and the explanation thus ambiguous. Most interpreters translate: for God answers (Gesen. He. Wrt. B., incorrectly: answered) him with joy of his heart, i.e., grants this to him in the way of answer. Ewald compares Psalm 65:6; but that affords no voucher for the expression: to answer one with something equals to grant it to him; for ענה is there connected with a double accus., and בּצדק is the adv. statement of the way and manner. But above all, against this interpretation is the fact of the want of the personal obj. The author behoved to have written מענהוּ or אתו מענה. We take the Hiph. as in the sense of the Kal, but give it its nearest signification: to answer, and explain, as in a similar manner Seb. Schmid, Rambam, and others have already done: God answers to the joy of his heart, i.e., He assents to it, or (using an expression which is an exact equivalent), He corresponds to it. This makes the joy a heart-joy, i.e., a joy which a man feels not merely externally, but in the deepest recess of his heart, for the joy penetrates his heart and satisfies it (Sol 3:11; Isaiah 30:29; Jeremiah 15:16). A similar expression, elsewhere not found, we had at Ecclesiastes 5:9 in אהב בּ. Why should not ענה ב (הענה) be possible with ענהוּ, just as ἀμείβεσθαι πρός τι is with ἀμείβεσθαί τινα? For the rest, בש לב is not needed as obj.; we can take it also as an expression of the state or condition: God gives answer in the heart-joy of such an one. In ענה, to answer, to hear the answer, is thought of as granting a request; here, as giving assent to. Job 35:9 affords a twofold suitable example, that the Hiph. can have an enlarged Kal signification.
After the author has taken the opportunity of once more expressing his ultimatum, he continues to register the sad evils that cling to wealth.
Treasury of Scripture Knowledge
The wise person has his eyes in his head, but the fool walks in darkness. And yet I perceived that the same event happens to all of them.
Moreover, it has not seen the sun or known anything, yet it finds rest rather than he.
It is better to go to the house of mourning than to go to the house of feasting, for this is the end of all mankind, and the living will lay it to heart.
It is the same for all, since the same event happens to the righteous and the wicked, to the good and the evil, to the clean and the unclean, to him who sacrifices and him who does not sacrifice. As the good one is, so is the sinner, and he who swears is as he who shuns an oath.
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