It is in vain to seek, and unpossible to know all natural things. 2. It importeth to lead this short life in mortification, 4. penance, 8. and patience: 12. seeking wisdom, with competent temporal means; 15. providing for the next world; 24. not yielding to concupiscence.It is in vaine to seke, and vnpossible to know al natural thinges. 2. It importeth to leade this shorte life in mortification, 4. pænance, 8. and patience: 12. seeking wisdom, with competent temporal meanes; 15. prouiding for the next world; 24. not yelding to concupiscence.✦
What needeth a man to seek things greater than himself, whereas he is ignorant, what is profitable for him in his life, in the number of the days of his peregrinationis: sojourning, pilgrimage, living as a stranger in a land, and the time that passeth as a shadow? Or who can tell him what shall be after him under the sun?VVHat nedeth a man to seke thinges greater then himself, wheras he is ignorant, what is profitable for him in his life, in the number of the dayes of his peregrination, and the time that passeth as a shadow? Or who can tel him what shal be after him vnder the sunne?✦Quid necesse est homini majora se quærere, cum ignoret quid conducat sibi in vita sua, numero dierum peregrinationis suæ, et tempore quod velut umbra præterit ? aut quis ei poterit indicare quod post eum futurum sub sole sit ?
2Better is a good name than precious ointments: and the day of death, than the day of nativity.Better is a good name then precious ointments: and the day of death, then the day of natiuitie.✦Melius est nomen bonum quam unguenta pretiosa, et dies mortis die nativitatis.
3It is better to go to the house of mourning, than to the house of banqueting: for in that the end of all men is signified, and he that liveth thinketh what shall be.It is better to goe to the house of mourning, then to the house of banketing: for in that the end of al men is signified, and he that liueth thinketh what shal be.✦Melius est ire ad domum luctus quam ad domum convivii ; in illa enim finis cunctorum admonetur hominum, et vivens cogitat quid futurum sit.
4Anger is better than laughter: because by sadness of the countenance, the mind of the offender is corrected.Anger is better then laughter: because by sadnes of the countenance, the mind of the offender is corrected.✦Melior est ira risu, quia per tristitiam vultus corrigitur animus delinquentis.
5The heart of wise men where sadness is, and the heart of fools where mirth.The hart of wisemen where sadnes is, and the hart of fooles where mirth.✦Cor sapientium ubi tristitia est, et cor stultorum ubi lætitia.
6It is better to be rebuked of a wise man, than to be deceived with the flattery of fools.It is better to be rebuked of a wiseman, then to be deceiued with the flaterie of fooles.✦Melius est a sapiente corripi, quam stultorum adulatione decipi ;
7Because as the sound of thorns burning under a pot, so the laughter of a fool: but this also is vanity.Because as the sound of thornes burning vnder a potte, so the laughter of a foole: but this also is vanitie.✦quia sicut sonitus spinarum ardentium sub olla, sic risus stulti. Sed et hoc vanitas.
8Oppression troubleth the wise, and shall destroy the strength of his heart.Oppression trubleth the wise, and shal destroy the streingth of his hart.✦Calumnia conturbat sapientem, et perdet robur cordis illius.
9Better is the end of a speech, than the beginning. Better is the patient man than the arrogant.Better is the end of a speach, then the beginning. Better is the patient man then the arrogant.✦Melior est finis orationis quam principium. Melior est patiens arrogante.
10Be not quickly angry, because anger resteth in the bosom of a fool.Be not quickly angrie, because anger resteth in the bosom of a foole.✦Ne sis velox ad irascendum, quia ira in sinu stulti requiescit.
11Say not: What is the cause thinkest thou that the former times were better than they are now? for this manner of question is foolish.Say not: What is the cause thinkest thou that the former times were better then they are now? for this maner of question is foolish.✦Ne dicas : Quid putas causæ est quod priora tempora meliora fuere quam nunc sunt ? stulta enim est hujuscemodi interrogatio.
12Wisdom with riches is more profitable, and doth more profit them that see the sun.Wisdom with riches is more profitable, and doth more profite them that see the sunne.✦Utilior est sapientia cum divitiis, et magis prodest videntibus solem.
13For as wisdom protecteth, so money protecteth. But learning and wisdom have this much more, that they give life to their owner.For as wisdom protecteth, so money protecteth. But lerning and wisdom haue this much more, that they geue life to their owner.✦Sicut enim protegit sapientia, sic protegit pecunia ; hoc autem plus habet eruditio et sapientia, quod vitam tribuunt possessori suo.
14Consider the works of God, that no man can correct whom he hath despised.Consider the workes of God, that no man can correct whom he hath despised.✦Considera opera Dei, quod nemo possit corrigere quem ille despexerit.
15In the good day enjoy good things, and beware before of the evil day. For as this, so that also hath God made, that man find not against him just complaints.In the good day enioy good thinges, and beware before of the euil day. For as this, so that also hath God made, that man finde not against him iust complants.✦In die bona fruere bonis, et malam diem præcave ; sicut enim hanc, sic et illam fecit Deus, ut non inveniat homo contra eum justas querimonias.
16These things also I saw in the days of my vanity: The just man perisheth in his justice, and the impious liveth a long time in his malice.These thinges also I saw in the dayes of my vanitie: The iust man perisheth in his iustice, and the impious liueth a long time in his malice.✦Hæc quoque vidi in diebus vanitatis meæ : justus perit in justitia sua, et impius multo vivit tempore in malitia sua.
17Be not just too much: neither be more wise, than is necessary, lest thou become more dull.Be not iust too much: neither be more wise, then is necessarie, lest thou become more dul.✦Noli esse justus multum, neque plus sapias quam necesse est, ne obstupescas.
18Do not impiously much: and be not foolish, lest thou die not in thy time.Doe not impiously much: and be not foolish, lest thou dye not in thy time.✦Ne impie agas multum, et noli esse stultus, ne moriaris in tempore non tuo.
19It is good that thou hold up the just; yea and from him withdraw not thy hand: because he that feareth God, neglecteth nothing.It is good that thou hold vp the iust; yea and from him withdraw not thy hand: because he that feareth God, neglecteth nothing.✦Bonum est te sustentare justum : sed et ab illo ne subtrahas manum tuam ; quia qui timet Deum nihil negligit.
20Wisdom hath strengthened the wise above ten princes of the city.Wisdom hath streingthned the wise aboue tenne princes of the citie.✦Sapientia confortavit sapientem super decem principes civitatis ;
21For there is no just man in the earth, that doth good, and sinneth not.For there is no iust man in the earth, that doth good, and sinneth not.✦non est enim homo justus in terra qui faciat bonum et non peccet.
22But to all words also, that are spoken, do not apply thy heart: lest perhaps thou hear thy servant cursing thee.But to al wordes also, that are spoken, do not applie thy hart: lest perhaps thou heare thy seruant cursing thee.Sed et cunctis sermonibus qui dicuntur ne accomodes cor tuum, ne forte audias servum tuum maledicentem tibi ;
23For thy conscience knoweth, that thou also hast cursed others.For thy conscience knoweth, that thou also hast cursed others.scit enim conscientia tua quia et tu crebro maledixisti aliis.
24I have proved all things in wisdom. I have said: I will become wise, and it departed farther from meI haue proued al thinges in wisdom. I haue sayd: I wil become wise, & it departed farder from meCuncta tentavi in sapientia. Dixi : Sapiens efficiar : et ipsa longius recessit a me,
25much more than it was: and a deep profundity, who shall find it?much more then it was: and a depe profunditie, who shal finde it?multo magis quam erat. Et alta profunditas, quis inveniet eam ?
26I have viewed all things with my mind, that I might know, and consider, and might seek wisdom, and reason: and that I might know the impiety of the fool, and the error of the imprudent:I haue vewed al thinges with my minde, that I might know, and consider, and might seke wisdom, and reason: and that I might know the impietie of the foole, and the errour of the imprudent:✦Lustravi universa animo meo, ut scirem et considerarem, et quærerem sapientiam, et rationem, et ut cognoscerem impietatem stulti, et errorem imprudentium :
27and I have found that a woman is more bitter than death, who is the snare of hunters, and her heart a net, her hands are bands. He that pleaseth God, will avoid her: but he that is a sinner, will be caught of her.and I haue found that a woman is more bitter then death, who is the snare of hunters, and her hart a nette, her handes are bandes. He that pleaseth God, wil auoide her: but he that is a sinner, wil be caught of her.✦et inveni amariorem morte mulierem, quæ laqueus venatorum est, et sagena cor ejus ; vincula sunt manus illius. Qui placet Deo effugiet illam ; qui autem peccator est capietur ab illa.
28Lo this have I found, said Ecclesiastes, one thing and another, that I might find reason,Loe this haue I found, sayd * Ecclesiastes, one thing and an other, that I might finde reason,Ecce hoc inveni, dixit Ecclesiastes, unum et alterum ut invenirem rationem,
29which yet my soul seeketh, and I have not found it. A man of a thousand I have found one, a woman of all I have not found.which yet my soule seketh, and I haue not found it. A man of a thousand I haue found one, a woman of al I haue not found.quam adhuc quærit anima mea, et non inveni. Virum de mille unum reperi ; mulierem ex omnibus non inveni.
30Only this I have found, that God made man right, and he hath entangled himself with infinite questions. Who is such a one as the wise? and who hath known the solutionem: a firm decision or determination; solving, explanation, unravelling of the word.Only this I haue found, that God made man right, and he hath intangled himself with infinite questions. Who is such a one as the wise? and who hath knowne the resolution of * the word.✦Solummodo hoc inveni, quod fecerit Deus hominem rectum, et ipse se infinitis miscuerit quæstionibus. Quis talis ut sapiens est ? et quis cognovit solutionem verbi ?
The reading text follows the 1582 first edition.