ECCLESIASTES

INTRODUCTION

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) — Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) — It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Commentary of St JeromePREFACE

I remember just five years ago when I was still at Rome[1] and studying virtuous Blesilla’s book of Ecclesiastes that I taught her to think lightly of her generation and to esteem futile everything that she saw in the world.  I remember too being asked by her to examine individually all the difficult passages in a short treatise so that she might be able to understand what she was reading without me always being present.  Accordingly, since she was taken from us by her sudden death while I was still doing the preparation for my work, and since we, it seems, dear Paula and Eustochium, did not deserve to have such a companion in our lives, I then ceased from my work, silenced by the terrible grief of such a misfortune.  Now though, situated in Bethlehem, clearly a more holy city, I can fulfil that promise to the memory of Blesilla and to you, and remind you briefly that I have used no authority in this work, but have rather translated directly from the Hebrew itself and have adapted it to the traditional language of the Septuagint in those passages which do not differ greatly from the Hebrew.  Occasionally I have taken account of the Greek versions, those of Aquila, Symmachus, and Theodotion so that I do not deter the reader’s enthusiasm with too much novelty.  I have also not pursued those streams of conjecture, which lack a factual basis, for I do not believe this to be sensible.