In this world many innocents are oppressed, 4. The potent envied, sometimes contemned, 15. and forsaken by their subjects, 17. especially when the superiors obey not God.In this world manie innocents are oppressed, 4. The potent enuied, sometimes contemned, 15. and forsaken by their subiectes, 17. especially when the superiors obey not God.✦
I turned my self to other things, and I saw the oppressions, that are done under the sun, and the tears of the innocents, and no comforter: and that they can not resist their violence, being destitute of all men's help.I Turned my self to other thinges, and I saw the oppressions, that are done vnder the sunne, and the teares of the innocents, and no comforter: & that they can not resist their violence, being destitute of al mens helpe.✦Verti me ad alia, et vidi calumnias quæ sub sole geruntur, et lacrimas innocentium, et neminem consolatorem, nec posse resistere eorum violentiæ, cunctorum auxilio destitutos,
2And I praised rather the dead, than the living:And I praised rather the dead, then the liuing:✦et laudavi magis mortuos quam viventes ;
3and happier than both have I judged him, that is not yet born, nor hath seen the evils that are done under the sun.and happier then both haue I iudged him, that is not yet borne, nor hath sene the euils that are done vnder the sunne.✦et feliciorem utroque judicavi qui necdum natus est, nec vidit mala quæ sub sole fiunt.
4Again I have contemplated all the labours of men, and their industrias: diligent efforts, skilled application of mind: not manufacturing or commerce I have perceived to lie open to the envy of their neighbour: and in this therefore there is vanity, and superfluous care.Againe I haue contemplated al the labours of men, and their industries I haue perceiued to lie open to the enuie of their neighbour: and in this therfore there is vanitie, and superfluous care.✦Rursum contemplatus sum omnes labores hominum, et industrias animadverti patere invidiæ proximi ; et in hoc ergo vanitas et cura superflua est.
5A fool foldeth his hands together, and eateth his own flesh, saying:A foole foldeth his handes together, and eateth his owne flesh, saying:✦Stultus complicat manus suas, et comedit carnes suas, dicens :
6Better is an handful with rest, than both hands full with labour, and affliction of mind.Better is an handful with rest, then both handes ful with labour, and affliction of mind.✦Melior est pugillus cum requie, quam plena utraque manus cum labore et afflictione animi.
7Considering I found also another vanity under the sun:Considering I found also an other vanitie vnder the sunne:Considerans, reperi et aliam vanitatem sub sole.
8There is one, and he hath not a second, not a son, not a brother, and yet he ceaseth not to labour, neither are his eyes satisfied with riches, neither doth he recogitat: to reckon over, ponder within himself, not to narrate or tell aloud, saying: For whom do I labour, and defraud my soul of good things? in this also is vanity, and very ill affliction.There is one, and he hath not a second, not a sonne, not a brother, and yet he ceaseth not to labour, neither are his eyes satisfied with riches, neither doth he recount, saying: For whom do I labour, and defraud my soule of good thinges? in this also is vanitie, and very il affliction.Unus est, et secundum non habet, non filium, non fratrem, et tamen laborare non cessat, nec satiantur oculi ejus divitiis ; nec recogitat, dicens : Cui laboro, et fraudo animam meam bonis ? In hoc quoque vanitas est et afflictio pessima.
9It is better therefore that two be together, than one: for they have profit of their societatis: fellowship, partnership, companionship:It is better therfore that two be together, then one: for they haue profite of their societie:¶✦Melius est ergo duos esse simul quam unum ; habent enim emolumentum societatis suæ.
10if one fall, he shall be stayed up of the other. Woe to him that is alone: because when he falleth, he hath none to lift him up.if one fal, he shal be stayed vp of the other. Woe to him that is alone: because when he falleth, he hath none to lift him vp.✦Si unus ceciderit, ab altero fulcietur. Væ soli, quia cum ceciderit, non habet sublevantem se.
11And if two sleep together, they shall warm each other: one how shall he be warmed?And if two sleepe together, they shal warme eche other: one how shal he be warmed?✦Et si dormierint duo, fovebuntur mutuo ; unus quomodo calefiet ?
12And if a man prevail against one, two resist him: a triple cord is difficile: with difficulty broken.And if a man preuaile against one, two resist him: a triple coard is hardly broken.✦Et si quispiam prævaluerit contra unum, duo resistunt ei ; funiculus triplex difficile rumpitur.
13Better is a child that is poor and wise, than a king old and foolish, that knoweth not to foresee for hereafterBetter is a child that is poore and wise, then a king old and foolish, that knoweth not to foresee for hereafter✦Melior est puer pauper et sapiens, rege sene et stulto, qui nescit prævidere in posterum.
14Because out of the prison, and chains sometime there cometh one forth to a kingdom: and another born in his kingdom, is consumed with poverty.Because out of the prison, and cheynes sometime there cometh one forth to a kingdom: and an other borne in his kingdom, is consumed with pouertie.✦Quod de carcere catenisque interdum quis egrediatur ad regnum ; et alius, natus in regno, inopia consumatur.
15I saw all men alive, that walk under the sun, with the second young man, which shall rise up for him.I saw al men aliue, that walke vnder the sunne, with the second yongman, which shal rise vp for him.✦Vidi cunctos viventes qui ambulant sub sole cum adolescente secundo, qui consurget pro eo.
16The number of the people, of all that have been before him is infinite: and they that shall be afterward, shall not rejoice in him. But this also is vanity, and affliction of spirit.The number of the people, of al that haue bene before him is infinite: and they that shal be afterward, shal not reioyce in him. But this also is vanitie, and affliction of spirite.✦Infinitus numerus est populi omnium qui fuerunt ante eum, et qui postea futuri sunt non lætabuntur in eo ; sed et hoc vanitas et afflictio spiritus.
17Take heed to keep thy foot, when thou enterest into the house of God, and approach thou to hear.Take heede to kepe thy foote, when thou entrest into the house of God, and approch thou to heare.✦Custodi pedem tuum ingrediens domum Dei, et appropinqua ut audias. Multo enim melior est obedientia quam stultorum victimæ, qui nesciunt quid faciunt mali.
18For much better is obedience, than the victimæ: sacrificial offerings, not persons harmed or preyed upon of fools, who know not what evil they do.For much better is obedience, then the victimes of fooles, who know not what euil they doe.Custodi pedem tuum ingrediens domum Dei, et appropinqua ut audias. Multo enim melior est obedientia quam stultorum victimæ, qui nesciunt quid faciunt mali.
Annotationsfrom the original 1609 Douay Old Testament
9It is better that two be together. Besides the commendation of charity, and friendship amongst men: which is one proper sense of this place: S. Jerome expoundeth it also of the necessity of Christ's dwelling in man's soul, and of his continual assisting grace: that man alone lie not open to the deceits of the adversary. The benefit of fellowship (saith he) is straightways shewed in the profit of society. For if the one fall (as the just falleth often) Christ raiseth up his partner: for woe to him, who falling hath not Christ in him, to raise him up. If one also sleep, that is, be dissolved by death, and have Christ with him, being warmed, and quickened, he sooner reviveth. And if the devil be stronger in impugning against a man, the man shall stand, and Christ will stand (pro homine suo, pro sodali suo) for his man, for his companion. Not that Christ's power alone is weak against the devil, but that free will is left to man, and we doing our endeavour he becometh stronger in fighting. And if the Father, the Son, and the Holy Ghost come withal, this sodality is not soon broken. Yet that which is not soon broken, may sometimes be broken. For this triple cord, was in Judas the Apostle, but because after the morsel the devil entered into him, this cord was broken. Thus S. Jerome teacheth, that neither can man without Christ resist temptations, nor rise from any sin in this life, or in the next; neither will Christ without man's consent and endeavour, stay him from falling, nor raise him up being fallen.It is better that two be together. Besides the commendation of charitie, and freindshipe amongst men: which is one proper sense of this place: S. Ierom expoundeth it also of the necessitie of Christs dwelling in mans soule, & of his continual assisting grace: that man alone lie not open to the deceiptes of the aduersarie. The benefite of feloshippe (sayth he) is streightwayes shewed in the profite of societie. For if the one fal (as the iust falleth often) Christ raiseth vp his partner: for woe to him, who falling hath not Christ in him, to raise him vp. If one also slepe, that is, be dissolued by death, and haue Christ with him, being warmed, and quickned, he sooner reuiueth. And if the diuel be stronger in impugning against a man, the man shal stand, and Christ wil stand (pro homine suo, pro sodali suo) for his man, for his companion. Not that Christs powre alone is weake against the diuel, but that free wil is leift to man, and we doing our endeuour he becometh stronger in feighting. And if the Father, the Sonne, and the Holie Ghost come withal, this sodalitie is not soone broken. Yet that which is not soone broken, may sometimes be broken. For this triple coard, was in Iudas the Apostle, but because after the morsel the diuel entered into him, this coard was broken. Thus S. Ierom teacheth, that neither can man without Christ resist tentations, nor rise from anie sinne in this life, or in the next; neither wil Christ without mans consent and endeuour, stay him from falling, nor raise him vp being fallen.
The reading text follows the 1582 first edition.