Ecclesiastes 3:19 — meaning, Hebrew and Greek word study, commentary
Ecclesiastes 3:19
For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.
wind · conjunction + noun, common feminine singular absolute
man
הָאָדָ֤םha.'a.Dam
H120
ruddy i.e. a human being (an individual or the species · definite article + noun, common masculine singular absolute
preeminence
וּמוֹתַ֨רu.mo.Tar
H4195
literally gain · conjunction + noun, common masculine singular construct
beast
הַבְּהֵמָה֙ha.be.he.Mah
H929
properly · definite article + noun, common feminine singular absolute
vanity
הָֽבֶלHa.vel
H1892
emptiness or vanity · noun, common masculine singular absolute
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Psalms 49:12 Nevertheless man being in honour abideth not: he is like the beasts that perish.
Psalms 49:20 Man that is in honour, and understandeth not, is like the beasts that perish.
Job 14:10-12 But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he?
Psalms 39:5-6 Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether v…
Psalms 89:47-48 Remember how short my time is: wherefore hast thou made all men in vain?
Ecclesiastes 2:14 The wise man’s eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
Ecclesiastes 2:20-23 Therefore I went about to cause my heart to despair of all the labour which I took under the sun.
2 Samuel 14:14 For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet dot…
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Ecclesiastes 3:16–end
Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In these verses he shows that power (than which there is nothing men are more ambitious of) and life itself (than which there is nothing men are more fond, more jealous of) are nothing without the fear of God.
I. Here is the vanity of man as mighty, man in his best estate, man upon the throne, where his authority is submitted to, man upon the judgment-seat, where his wisdom and justice are appealed to, and where, if he be governed by the law…
Literally, "For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (Ecc 8:11; Psa 55:19; Pe2 3:3,4). They are "brute beasts," morally (Ecc 3:18; Jde 1:10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in Ecc 3:21. If Ecc 3:19-20 be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a l…
For that which befalleth the sons of men befalleth beasts,.... Aben Ezra says this verse is according to the thoughts of the children of men that are not wise; but rather the wise man says what he does according to his own thoughts, and proceeds to prove the likeness and equality of men and beasts;
even one thing befalleth them; the same events belong to one as to another; the same diseases and disasters, calamities and distresses: Noah's flood carried away one as well as another; they both perished in it; several of the plagues of Egypt were inflicted on both; and both are beholden to God for their health, preservation, and safety; see Genesis 7:21;
as the one dieth, so dieth the other; t…
The Church Fathers
Ecclesiastes teaches us from this not to attend to our physical needs but to our spiritual existence.
Why did he write, "What advantage does man have over beast?" Perceive now what had happened. Understand now the scorn toward us when he saw that humanity had recognized gods other than the Lord God alone and had not obeyed this utterance, "No foreign god shall be in your midst, nor shall you worship a strange god." Then, when he saw humanity had acted wickedly by [doing] what is contrary to nature, with abominable deeds, with pernicious deeds that no one should be able to mention [and] to which no one should be able to listen, he said this. For if a person does not recognize his value, not only is he reckoned with the beast but the beast is more esteemed than he, when it is said, "An ox knows its owner, and the ass its master's crib."
In describing the pleasures of the flesh, he puts all cares out of his mind and states that it is good to eat and drink. Later, he finds fault with this view from the standpoint of reason and says it is better to go to the house of mourning than to the house of feasting. Likewise, from purely carnal considerations he advises a young man to find his pleasure in his youth, and later, modifying this statement, he blames youth and its pleasures as fleeting. So, too, when he speaks from the minds of the infirm, our Preacher voices an opinion based on suspicion. "For the lot of man and of beast," he says, "is one lot; the one dies as well as the other. Both have the same life breath, and man has no advantage over the beast." Later, however, he presents conclusions drawn from reason and says, "What has the wise man more than the fool? and what the poor man, but to go where there is life?" So, after he says, "Man has no advantage over the beast," he again specifies that the wise person has an advantage not only over the beast but also over the foolish person, namely, his ability to go "where there is life."
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).
Dictionary and topics
Animals · Nature ofJob 39; — Nature ofJob 39;
B · Man by nature no better than — Man by nature no better than
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
"For the children of men are a chance, and the beast a chance, and they both have once chance: as the death of the one, so that death of the other, and they have all one breath; and there is no advantage to a man over a beast, for all is vain." If in both instances the word is pointed מקרה (lxx), the three-membered sentence would then have the form of an emblematical proverb (as e.g., Pro 25:25): "For as the chance of men, so (vav of comparison) the chance of the beast; they have both one chance." מקרה with segol cannot possibly be the connecting form (Luzz.), for in cases such as מע שׂ ם, Isa 3:24, the relation of the words is appositional, not genitival. This form מקר, thus found three tim…
With respect to breathing and dying, people have no real advantage over the animals, but we have other advantages (e.g., see Gen 1:26-28).
Rashi on Ecclesiastes 3:19
For the fate of men, etc. This is the reason for the matter, that the Holy One, Blessed Is He, gave a fate and a mishap to mankind, and there is a fate and a mishap to the beasts, and He gave one fate to them both, for just as this one dies, so does that one die.
And the superiority of man over beast is nil. And the superiority and the success of man over beast is not apparent after he dies, for everything is converted to nothingness by returning to the dust.40This is true when a person spends his life only in the accumulation of wealth. (Metsudas Dovid)