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Read the Bible
THE MESSAGE
Ecclesiastes 12:8
Bible Study Resources
Concordances:
- ThompsonDictionaries:
- HolmanEncyclopedias:
- InternationalDevotionals:
- EveryParallel Translations
“Absolute futility,” says the Teacher. “Everything is futile.”
Vanity of vanities, says Kohelet; All is vanity!
Vanity of vanities, saith the preacher; all is vanity.
Vanity of vanities, says the Preacher; all is vanity.
"Futility of futilities," says the Preacher, "all is futility!"
Everything is useless! The Teacher says that everything is useless.
"Vanity of vanities," says the Preacher. "All [that is done without God's guidance] is vanity (futility)."
Vanity of vanities, says the Preacher; All is vanity!
Vanitie of vanities, saieth the Preacher, all is vanitie.
"Vanity of vanities," says the Preacher, "all is vanity!"
"Futility of futilities," says the Teacher. "Everything is futile!"
Nothing makes sense. I have seen it all— nothing makes sense.
Pointless! Meaningless! — says Kohelet, Nothing matters at all!
Vanity of vanities, saith the Preacher: all is vanity.
Everything is so meaningless. The Teacher says that it is all a waste of time!
Vanity of vanities, says the Preacher, all is vanity.
Useless, useless, said the Philosopher. It is all useless.
"Vanity of vanity!" says the Teacher. "Everything is vanity!"
Vanity of vanities, says the Preacher, all is vanity.
All is but vanite (sayeth the preacher) all is but playne vanite.
Vanity of vanities, saith the Preacher; all is vanity.
All things are to no purpose, says the Preacher, all is to no purpose.
Vanity of vanities, saith Koheleth; all is vanity.
Uanitie of vanities (saith the preacher) all is vanitie.
All is but vanitie (saith the preacher) all is but playne vanitie.
Vanity of vanities, said the Preacher; all is vanity.
Vanity of vanities, saith the Preacher; all is vanity.
The vanyte of vanytees, seide Ecclesiastes, the vanyte of vanytees, and alle thingis ben vanyte.
Vanity of vanities, says the Preacher; all is vanity.
Vanity of vanities saith the preacher; all [is] vanity.
"Absolutely futile!" laments the Teacher, "All of these things are futile!"
"Vanity of vanities," says the Preacher, "All is vanity."
"Everything is meaningless," says the Teacher, "completely meaningless."
"It is of no use," says the Preacher, "It is all for nothing!"
Vanity of vanities, says the Teacher; all is vanity.
Vanity of vanities, saith the Proclaimer, all, is vanity.
Vanity of vanities, said Ecclesiastes, and all things are vanity.
Vanity of vanities, says the Preacher; all is vanity.
Vanity of vanities, said the preacher, the whole [is] vanity.
"Vanity of vanities," says the Preacher, "all is vanity!"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Ecclesiastes 1:2, Ecclesiastes 1:14, Ecclesiastes 2:17, Ecclesiastes 4:4, Ecclesiastes 6:12, Ecclesiastes 8:8, Psalms 62:9
Reciprocal: Psalms 39:6 - surely Psalms 78:33 - years Psalms 119:96 - I have seen Psalms 144:4 - Man Proverbs 23:5 - that which Ecclesiastes 7:14 - set Ecclesiastes 7:27 - saith Jeremiah 2:13 - broken cisterns Matthew 13:45 - seeking 1 Corinthians 7:29 - that both 1 Timothy 2:7 - a preacher
Cross-References
When Abram arrived in Egypt, the Egyptians took one look and saw that his wife was stunningly beautiful. Pharaoh's princes raved over her to Pharaoh. She was taken to live with Pharaoh.
Because of her, Abram got along very well: he accumulated sheep and cattle, male and female donkeys, men and women servants, and camels. But God hit Pharaoh hard because of Abram's wife Sarai; everybody in the palace got seriously sick.
Abraham planted a tamarisk tree in Beersheba and worshiped God there, praying to the Eternal God. Abraham lived in Philistine country for a long time.
Joshua sent men from Jericho to Ai (The Ruin), which is near Beth Aven just east of Bethel. He instructed them, "Go up and spy out the land." The men went up and spied out Ai.
Joshua and all his soldiers got ready to march on Ai. Joshua chose thirty thousand men, tough, seasoned fighters, and sent them off at night with these orders: "Look sharp now. Lie in ambush behind the city. Get as close as you can. Stay alert. I and the troops with me will approach the city head-on. When they come out to meet us just as before, we'll turn and run. They'll come after us, leaving the city. As we are off and running, they'll say, ‘They're running away just like the first time.' That's your signal to spring from your ambush and take the city. God , your God, will hand it to you on a platter. Once you have the city, burn it down. God says it, you do it. Go to it. I've given you your orders."
The Benjaminites from Geba lived in: Micmash Aijah Bethel and its suburbs Anathoth Nob and Ananiah Hazor Ramah and Gittaim Hadid, Zeboim, and Neballat Lod and Ono and the Valley of the Craftsmen. Also some of the Levitical groups of Judah were assigned to Benjamin.
You Who Legislate Evil Doom to you who legislate evil, who make laws that make victims— Laws that make misery for the poor, that rob my destitute people of dignity, Exploiting defenseless widows, taking advantage of homeless children. What will you have to say on Judgment Day, when Doomsday arrives out of the blue? Who will you get to help you? What good will your money do you? A sorry sight you'll be then, huddled with the prisoners, or just some corpses stacked in the street. Even after all this, God is still angry, his fist still raised, ready to hit them again. "Doom to Assyria, weapon of my anger. My wrath is a cudgel in his hands! I send him against a godless nation, against the people I'm angry with. I command him to strip them clean, rob them blind, and then push their faces in the mud and leave them. But Assyria has another agenda; he has something else in mind. He's out to destroy utterly, to stamp out as many nations as he can. Assyria says, ‘Aren't my commanders all kings? Can't they do whatever they like? Didn't I destroy Calno as well as Carchemish? Hamath as well as Arpad? Level Samaria as I did Damascus? I've eliminated kingdoms full of gods far more impressive than anything in Jerusalem and Samaria. So what's to keep me from destroying Jerusalem in the same way I destroyed Samaria and all her god-idols?'" When the Master has finished dealing with Mount Zion and Jerusalem, he'll say, "Now it's Assyria's turn. I'll punish the bragging arrogance of the king of Assyria, his high and mighty posturing, the way he goes around saying, "‘I've done all this by myself. I know more than anyone. I've wiped out the boundaries of whole countries. I've walked in and taken anything I wanted. I charged in like a bull and toppled their kings from their thrones. I reached out my hand and took all that they treasured as easily as a boy taking a bird's eggs from a nest. Like a farmer gathering eggs from the henhouse, I gathered the world in my basket, And no one so much as fluttered a wing or squawked or even chirped.'" Does an ax take over from the one who swings it? Does a saw act more important than the sawyer? As if a shovel did its shoveling by using a ditch digger! As if a hammer used the carpenter to pound nails! Therefore the Master, God -of-the-Angel-Armies, will send a debilitating disease on his robust Assyrian fighters. Under the canopy of God's bright glory a fierce fire will break out. Israel's Light will burst into a conflagration. The Holy will explode into a firestorm, And in one day burn to cinders every last Assyrian thornbush. God will destroy the splendid trees and lush gardens. The Assyrian body and soul will waste away to nothing like a disease-ridden invalid. A child could count what's left of the trees on the fingers of his two hands. And on that Day also, what's left of Israel, the ragtag survivors of Jacob, will no longer be fascinated by abusive, battering Assyria. They'll lean on God , The Holy—yes, truly. The ragtag remnant—what's left of Jacob—will come back to the Strong God. Your people Israel were once like the sand on the seashore, but only a scattered few will return. Destruction is ordered, brimming over with righteousness. For the Master, God -of-the-Angel-Armies, will finish here what he started all over the globe. Therefore the Master, God -of-the-Angel-Armies, says: "My dear, dear people who live in Zion, don't be terrorized by the Assyrians when they beat you with clubs and threaten you with rods like the Egyptians once did. In just a short time my anger against you will be spent and I'll turn my destroying anger on them. I, God -of-the-Angel-Armies, will go after them with a cat-o'-nine-tails and finish them off decisively—as Gideon downed Midian at the rock Oreb, as Moses turned the tables on Egypt. On that day, Assyria will be pulled off your back, and the yoke of slavery lifted from your neck." Assyria's on the move: up from Rimmon, on to Aiath, through Migron, with a bivouac at Micmash. They've crossed the pass, set camp at Geba for the night. Ramah trembles with fright. Gibeah of Saul has run off. Cry for help, daughter of Gallim! Listen to her, Laishah! Do something, Anathoth! Madmenah takes to the hills. The people of Gebim flee in panic. The enemy's soon at Nob—nearly there! In sight of the city he shakes his fist At the mount of dear daughter Zion, the hill of Jerusalem. But now watch this: The Master, God -of-the-Angel-Armies, swings his ax and lops the branches, Chops down the giant trees, lays flat the towering forest-on-the-march. His ax will make toothpicks of that forest, that Lebanon-like army reduced to kindling.
Gill's Notes on the Bible
Vanity of vanities, saith the preacher,.... The wise man, or preacher, set out in the beginning of the book with this doctrine, or proposition, which he undertook to prove; and now having proved it by an induction of particulars, instanced in the wisdom, wealth, honours, pleasures, and profit of men, and shown the vanity of them, and that the happiness of men lies not in these things, but in the knowledge and fear of God; he repeats it, and most strongly asserts it, as an undoubted truth beyond all dispute and contradiction, that all things under the sun are not only vain, but vanity itself, extremely vain, vain in the superlative degree;
all [is] vanity; all things in the world are vain; all creatures are subject to vanity; man in every state, and in his best estate, is altogether vanity: this the wise man might with great confidence affirm, after he had shown that not only childhood and youth are vanity, but even old age; the infirmities, sorrows, and distresses of which he had just exposed, and observed that all issue in death, the last end of man, when his body returns to the earth, and his soul to God the giver of it.
Barnes' Notes on the Bible
This passage is properly regarded as the Epilogue of the whole book; a kind of apology for the obscurity of many of its sayings. The passage serves therefore to make the book more intelligible and more acceptable.
Here, as in the beginning of the book Ecclesiastes 1:1-2, the Preacher speaks of himself Ecclesiastes 12:8-10 in the third person. He first repeats Ecclesiastes 12:8 the mournful, perplexing theme with which his musings began Ecclesiastes 1:2; and then states the encouraging practical conclusion Ecclesiastes 12:13-14 to which they have led him. It has been pointed out that the Epilogue assumes the identity of the Preacher with the writer of the Book of Proverbs.
Ecclesiastes 12:11
literally, Words of wise men are as goads, and as nails driven in (by) masters of assemblies; they are given from one shepherd: âgoads,â because they rouse the hearer and impel him to right actions; ânailsâ (perhaps tent-spikes), because they remain fixed in the memory: âmasters of assembliesâ are simply âteachersâ or âpreachersâ (see Ecclesiastes 1:1 note), instructors of such assemblies as Wisdom addresses Proverbs 1:20.
One shepherd - i. e., God, who is the supreme Giver of wisdom Proverbs 2:6, and the chief Shepherd Jeremiah 23:1-4. Compare 1 Corinthians 2:12-13.
Ecclesiastes 12:12
By these - i. e., âBy the words of wise men.â
Books - Rather, âWritings.â Probably the proverbs current in the Preacherâs age, including, though not especially indicating, his own.
The Preacher protests against the folly of protracted, unprofitable, meditation.
Ecclesiastes 12:13
literally, âThe conclusion of the discourseâ (or âword,â = words, Ecclesiastes 1:1), âthe whole, let us hear.â
The whole duty of man - Rather, the whole man. To revere God and to obey Him is the whole man, constitutes manâs whole being; that only is conceded to Man; all other things, as this book teaches again and again, are dependent on a Higher Incomprehensible Being.
Ecclesiastes 12:14
Judgment with - Rather, judgment (which shall be held) upon etc.: i. e., an appointed judgment which shall take place in another world, as distinct from that retribution which frequently follows manâs actions in the course of this world, and which is too imperfect (compare Ecclesiastes 2:15; Ecclesiastes 4:1; Ecclesiastes 7:15; Ecclesiastes 9:2, ...) to be described by these expressions. He that is fully convinced that there is no solid happiness to be found in this world, and that there is a world to come wherein God will adjudge people to happiness or misery respectively, as they have made their choice and acted here, must necessarily subscribe to the truth of Solomonâs conclusion, that true religion is the only way to true happiness.
Clarke's Notes on the Bible
Verse Ecclesiastes 12:8. This affecting and minute description of old age and death is concluded by the author with the same exclamation by which he began this book: O vanity of vanities, saith Koheleth, all is vanity. Now that man, the masterpiece of God's creation, the delegated sovereign of this lower world, is turned to dust, what is there stable or worthy of contemplation besides? ALL - ALL is VANITY!
