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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 5

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. Ch. --- 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. S. Jerom (in C. 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. C. --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. W.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 5

Caution in words. Vows are to be paid. Riches are often pernicious: the moderate use of them is the gift of God.

[1] Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.

Ne temere quid loquaris, neque cor tuum sit velox ad proferendum sermonem coram Deo. Deus enim in caelo, et tu super terram; idcirco sint pauci sermones tui.

[2] Dreams follow many cares: and in many words shall be found folly.

Multas curas sequuntur somnia, et in multis sermonibus invenietur stultitia.

[3] If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.

Si quid vovisti Deo, ne moreris reddere : displicet enim ei infidelis et stulta promissio, sed quodcumque voveris redde :

[4] And it is much better not to vow, than after a vow not to perform the things promised.

multoque melius est non vovere, quam post votum promissa non reddere.

[5] Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.

Ne dederis os tuum ut peccare facias carnem tuam, neque dicas coram angelo : Non est providentia : ne forte iratus Deus contra sermones tuos dissipet cuncta opera manuum tuarum.

[6] Where there are many dreams, there are many vanities, and words without number: but do thou fear God.

Ubi multa sunt somnia, plurimae sunt vanitates, et sermones innumeri; tu vero Deum time.

[7] If thou shalt see the oppressions of the poor, and violent judgments, and justice perverted in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these:

Si videris calumnias egenorum, et violenta judicia, et subverti justitiam in provincia, non mireris super hoc negotio : quia excelso excelsior est alius, et super hos quoque eminentiores sunt alii;

[8] Moreover there is the king that reigneth over all the land subject to him.

et insuper universae terrae rex imperat servienti.

[9] A covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.

Avarus non implebitur pecunia, et qui amat divitias fructum non capiet ex eis; et hoc ergo vanitas.

[10] Where there are great riches, there are also many to eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?

Ubi multae sunt opes, multi et qui comedunt eas. Et quid prodest possessori, nisi quod cernit divitias oculis suis?

[11] Sleep is sweet to a labouring man, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.

Dulcis est somnus operanti, sive parum sive multum comedat; saturitas autem divitis non sinit eum dormire.

[12] There is also another grievous evil, which I have seen under the sun: riches kept to the hurt of the owner.

Est et alia infirmitas pessima quam vidi sub sole : divitiae conservatae in malum domini sui.

[13] For they are lost with very great affliction: he hath begotten a son, who shall be in extremity of want.

Pereunt enim in afflictione pessima : generavit filium qui in summa egestate erit.

[14] As he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour.

Sicut egressus est nudus de utero matris suae, sic revertetur, et nihil auferet secum de labore suo.

[15] A most deplorable evil: as he came, so shall he return. What then doth it profit him that he hath laboured for the wind?

Miserabilis prorsus infirmitas : quomodo venit, sic revertetur. Quid ergo prodest ei quod laboravit in ventum?

[16] All the days of his life he eateth in darkness, and in many cares, and in misery, and sorrow.

cunctis diebus vitae suae comedit in tenebris, et in curis multis, et in aerumna atque tristitia.

[17] This therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.

Hoc itaque visum est mihi bonum, ut comedat quis et bibat, et fruatur laetitia ex labore suo quo laboravit ipse sub sole, numero dierum vitae suae quos dedit ei Deus; et haec est pars illius.

[18] And every man to whom God hath given riches, and substance, and hath given him power to eat thereof, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.

Et omni homini cui dedit Deus divitias atque substantiam, potestatemque ei tribuit ut comedat ex eis, et fruatur parte sua, et laetetur de labore suo : hoc est donum Dei.

[19] For he shall not much remember the days of his life, because God entertaineth his heart with delight,

Non enim satis recordabitur dierum vitae suae, eo quod Deus occupet deliciis cor ejus.

Commentary:

Ver. 1. Few. As none can arrive at the perfect knowledge of God, they should be reserved in speaking of Him. W. --- De Deo etiam vera loqui periculosum. Cic. de Nat. --- In prayer, (C.) we must not pretend to give him any information, like the heathens. Matt. vi. 7. H.

Ver. 2. Folly. Under anxiety a person is naturally disturbed with dreams, in which some true ideas may present themselves; in like manner, as a great talker will say some things respecting God, which may not be reprehensible, though the greatest part of his discourse will be nothing to the purpose. This is another abuse. All must speak of God and religion, though few are able to do it, with propriety! C.

Ver. 3. Pay it. Deut. xxiii. Vows must be fulfilled. W. --- God requires that we should keep the commandments; (Lu. x. 28.) and if we engage ourselves to perform some work of supererogation, he expects that we should be faithful. To vow is of counsel; but to comply with it is of precept. An abuse too common among the Jews is here condemned. C.

Ver. 5. Sin by making a vow, above thy strength, (Chal. Pineda) or by speaking what may excite the passions. Thaumat.; Bossuet --- Angel guardian assigned to each one, (W.) or the priest, who took cognizance of vows. C. --- Providence, or "foresight" in me to avoid the evil. Heb. and Sept. "it is an error," (H.) or sin of ignorance, for which certain victims were specified. Lev. v. 4. The neglect of vows could not be thus expiated. C. --- Use no allurements to lust. M.

Ver. 6. Number. Those who observe dreams, are filled with apprehension. The Jews were very subject to this superstition. C. --- As dreams are vain, so are many words or excuses to evade a vow. Jun. Grot. --- Such pretences must not be made. S. Jer. M.

Ver. 7. These. God will bring the wicked to judgment, (C.) and shew for what design he left them in power. H.

Ver. 8. Him. An appeal may be made to the king or to God. Reges in ipsos imperium est Jovis. Hor. iii. ode 1. --- Heb. "the king serves, (Mont.) or is served by the field." Prot. H. --- All have a mutual dependence on each other, and thus the vanity of men and the order of Providence appear. C.

Ver. 9. Money. Avarice is like a dropsy, (C.) or poison, infecting all the person. Sallust. --- The miser is the slave, and not the possessor, of his riches, (S. Chrys.) like Tantalus, who could not drink, though in the midst of waters. Hor. i. Sat. 1. --- Nescis quo valeat nummus, quem præbeat usum.

Ver. 10. Them. He shews the vanity of the great.

Ver. 11. Sleep. Is not the health and content of the poor to be preferred?

Ver. 12. Owner. When they are taken away, they bring greater sorrow, (C.) and even when present, they fill the mind with anxiety. H.

Ver. 13. Affliction. Heb. "by an evil affair," or accident. C. --- Who. Heb. "and there is nothing in his hand." H. - As temporal riches prove detrimental to their owners, so do false philosophy and heresy to those who follow them. S. Jer. W.

Ver. 14. Labour. All must die in this manner. But it is most afflicting that he was formerly rich, and must leave his son indigent. C.

Ver. 16. Sorrow. The person whose riches have been taken away, had made a bad use of them, (C.) living like a miser. It would be more rational to indulge in the pleasures which they afford, though this is also vain. C. iii. 14.

Ver. 19. Delight, while he observes due moderation. His life passes away sweetly. C.

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