IX. 1.  For all this I noted and I sought to ascertain all this: that the righteous and the wise together with their actions are in the Hand of God; whether love or hate man does not know; all preceded them.  Symmachus also interprets this more clearly, saying: I kept all these things in my heart so that I could expound all things, since the righteous and the wise, along with their works are in the hand of God.  And besides neither friendship, nor hatred is known to man; yet all things are not certain in their presence, because they happen similar to all, both to the righteous and to the wicked alike.  More precisely the meaning is this: I dedicated my heart even to this and wanted to know whom it is that God loves, and whom He hates.  And I found too that even the work of the righteous is in the hand of God, but though, whether they are loved by God or not, now they know it cannot be and they remain undecided as to whether they should keep on doing what they are doing until it is approved, or pray.  In the future therefore they will know and all will be on their faces, that is 'will precede them' when they leave this life.  Knowledge of that matter then will come to them, since then is the judgement, but now the struggle.  And whosoever remains confused as to whether they should keep on through the love of God, as Job, or through hate, as several sinners, will not be able to know for certain. 

2.  All things come alike to all; the same fate awaits the righteous and the wicked, the good and the clean and the unclean, the one who brings a sacrifice and the one who does not.  As is the good man so is the sinner, as is the one who swears, so is the one who fears an oath.  These things which in themselves are neither good nor bad but are called 'in-between' by the wise, (since equally things happen to both the righteous and the wicked), they perturb each single man, especially as to why they should happen thus, and therefore do not think they are being judged, while there will be a distinction between all things in the future when they have been done, yet now all things are confused.  But he says: "there is one outcome for the just and the unjust", he means either the outcome of hardships or of death, and therefore they do not know the kingdom of God nor His hate.  Those who bring sacrifice and those who do not, and others in contrast who are not listed here must be seen in a spiritual understanding, according to that verse which says, "sacrifice to God with a troubled spirit"[1]. 

3/4.  This is an evil about all things that are done under the sun: that the same fate awaits all Therefore the heart of man is full of evil; and madness is in their heart while they live; and after that, they go to the dead. Symmachus interprets this in his usual clearer way, saying, "but even the heart of mankind is filled with wickedness and impudence like their heart in life".  But all of them succumb to death, for who is able to continually live forever?  The Scripture has the same meaning regarding this.  I said a little earlier, that when both good and bad things happen equally to everyone, there is no difference between good and bad, for we are taken from this life by indiscriminate death.  Nonetheless we are filled with wrongdoings and impudence and wickedness, and after all these trials in life we are suddenly taken by death and afterwards we cannot consort with the living.  Or indeed it could mean this: since the same difficulties afflict both the just and the unjust, men are therefore provoked to commit sins.  Then after he has tried all things, which are done in vain, while he is unknowing, he descends to the world of the dead. For he who is attached to all living has hope, a live dog is better than a dead lion.

5/6. For the living know that they will die, but the dead know nothing at all; there is no more reward for them, their memory is forgotten.  Their love, their hate, their jealousy have already perished- nor will they ever again have a share in whatever is done beneath the sun.  Since he has said above that the heart of man is filled with wickedness and impudence, and after all things, his life comes to an end in death, then now he completes this by saying that he has discovered that while men live, they are able to become righteous, but after death are given no opportunity to do good work.  For the sinner who lives can be better than the dead and righteous man, if he wishes to convert to his virtues.  Or indeed as for him, who threw himself into wickedness, power, and impudence, then died: any poorest beggar is better than him.  Why?  Because the living can carry out good work in the fear of death, but the dead can do nothing to add to that which they took away from their life when they died.  And all things are forgotten, just as it is written in the Psalm: "I have been given to forget, though dead from my heart"[2].  But even their enjoyment, hatred and jealousy, and all that they were able to hold in their time, comes to an end with their death; nor can they do anything now in their righteousness or sin, or add to their virtues, or to their vices.  Certain men though can argue against this explanation, asserting that we can even grow after death, and equally decrease, and quoting that verse which says, "and they will not share yet in all that is done under the sun", and they understand it in this way, so that they say that they have no communion in this world, and under this sun that we can see.  But they say that they do have it in another world, about which the Saviour says, "I am not of this world"[3], and under the sun of justice, but I have not excluded this theory, which contends that after we leave this earth, we are able to offend reasoning creatures, and deserve what we get.  My Hebrew tutor thought differently of the verse, which says, "a living dog is better than a dead lion".  He explained it in this way according to the beliefs of his people: an unlearned man is more useful, he who still lives and can teach, than a trained teacher who is now dead.  Because of the text he understands it to mean any one dog is better than many teachers, and the lion is Moses, or any other prophet.  But because I don't like this explanation I prefer a better one; and Chananaea to whom it is said: "your faith saves you"[4], we say he is a dog according to the Gospel.  But a dead lion, for the people of circumcision is just the same as for Balaam, the prophet, who says, "behold the people shall rise up as a great lion, and shall lift up himself as a young lion"[5].  Therefore we are a living dog amongst the other nations; but the Jewish people which has been left by God, is a dead lion.  And that living dog is seen as better in God's eyes than a dead lion.  For we who are living know the Father, the Son, and the Holy Spirit.  The dead though can know nothing, or await any recompense and profit, since their memory is complete.  They don't remember what they ought to know, and God does not remember them.  Enjoyment too, for which they often loved God, will die, and hatred as well, about which they say boldly, "surely I hate those who hate You, O Lord, and am I not grieved with those that rise up against You?"[6].  And there does not exist their jealousy, similar to the Phinees, and the knees of Matathia trembled.[7]  But it is very clear that a part of them is not in that world, for they are not able to say, "my part is the Lord".[8] 

7/8.  Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds.  Let your garments always be white, and your head never lack oil.  Regarding the passage until that verse where he says: 'like fish caught in a fatal net, like birds seized in a snare, so are men caught in the moment of disaster when it falls upon them suddenly'.[9]  Before I discuss them individually, it will be useful to link them together, so that it can be seen how all pertain to the same meaning.  Because in a preceding chapter he had said that after men have died they are cut off from the heart of the living, and no one loves or hates them, as according to the poet, who says, "there is no struggle from the dead, who lack breath"[10].  And because they can do no more under the sun, now he introduces the idea of human madness and habit, whereby men of this world encourage themselves in turn to enjoy good things; and prosopopoiian, using this in the manner of rhetoricians and poets, saying: "O man, since there is nothing for you after death, and death herself hears not my complaint, and while you live this brief life, take pleasure in enjoyment, hold feasts, suppress your worries with wine, and understand, since they are all given by God to be used by you.  Wear white clothes, and let your head smell of ointments, and whichever woman pleases you, enjoy her embrace, thus lead this empty and vain life in empty and vain pleasure.  For you will not have anything more than this, which you enjoy.  Whatever you like, grasp quickly, lest it disappears.  You shouldn't fear the vain things mentioned, for the reason for each individual work, either good or bad, will be given to you in the world of the dead.  And there is no wisdom in death, no sense of this life after passing away.  He also says that Epicurus, Aristippus, and the philosophers of Cyrene[11], and other of the philosophical flock hold this belief.  But I prefer my own ideas, and I do not find, as some people think incorrectly, that everything happens by chance, and good and bad fate plays on human lives.  I rather believe that everything happens by the order of God.  For the fast runner should not think of his running when he runs, nor a strong man have faith in his strength, or a wise man think amassing great riches and wealth is prudent; the learned and well-spoken should not be able to find himself amongst a flattering crowd because of his eloquence and learning, but by attributing all things to be done by God.  And unless he has ruled all things in his own judgement, and built his own home, then they worked in vain, who built it.  Except if he built a city, those, who watch over it, will stay awake in vain.  For it is not as they think it is, that there is one outcome and uncertainty in this life, since they do not think so, who are suddenly taken away by death and taken to their judgement.  And just as fish are caught by a spear or in nets, and birds are ensnared in a noose whilst they fly through the air unknowing, in the same way men are led away to eternal prayer on account of their merits, when sudden death comes and judges against them, who thought all things in life happened by uncertainty.  This is similar to that meaning by which we wanted to understand all things in brief.  Now he speaks not as if from another person's mouth, but for himself, each phrase must be looked at on its own: "Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds".  Since you learned that all things end with death, and that repentance is not in the world of the dead, and that there is no recourse to virtues, while you are in that situation, then hasten, struggle, repent, while you still have the time.  For God acknowledges repentance freely.  Another meaning could be, that simply understanding is of use, according to that verse, which says, "whether therefore you eat, or drink, or whatever you do, do all to the glory of God."[12]  And in another place: drink wine with warning"[13].  For he who uses up more than his means does not have true happiness and a good heart.  But it is better to think this: the works of this man pleased God, nonetheless he had need of bread and wine, because he has been spurned from the vineyard of Sorek.  Therefore this teaching has been given to us, as he says, "if you desire wisdom, then keep the commandments and the Lord shall give it to you"[14].  Let us then keep the commandments and we will be able to find bread and wine for the spirit.  But he who does not keep the commandments prides himself in the abundance of his bread and wine, and Isaiah says to him, "do not even say, I know it, you do not know, or recognise, and your ears have not heard from the beginning, for I knew that you would deal very treacherously"[15].  More precisely as it is said in the interpretation given in the Septuagint: Come, eat your bread in happiness, this is the word of Ecclesiastes, who even speaks in the Gospel: "If any man thirst, let him come unto me, and drink."[16] And in Proverbs: "Come, eat of my bread, and drink of the wine.  Let your clothes be white forever and may your hair be oiled[17].  He therefore says, have a clean body and be merciful.  Or in this way: 'let there not be a time in which you do not have white clothes, beware lest you by accident put on clothes that are not clean'.  A known sinner was once described to have enjoyed dirty clothes.  But you should put on the light, not the malediction, which was also written about Judah: "let a curse be worn like clothes"[18].  Wear by your skin mercy, kindness, humility, mildness and patience.  And when you have been stripped, as an old man, of your work, take on new work, which is renewed each day.  He also says, "and let your hair not lack oil", you must remember that this is the nature of ointment, that it reflects light and reduces the work of tiredness.  It is spiritual ointment, the ointment of exultation, about which is written: "therefore God, your God, has anointed you with the oil of gladness above your friends"[19].  This oil must gladden our face.  This oil must be put on the head of a faster, for sinners cannot have it, about whom it is said, "they have not been closed, neither bound up, neither mollified with ointment"[20].  But they have a different ointment, which the righteous man abhors, saying, "the oil of a sinner will not stain my head"[21].  Heretics have this oil and wish to pour it over the heads of their beguilers.

9.  Enjoy life with the wife you love through all the fleeting days of your life that He has granted you under the sun, all of your futile existence; for that is your compensation in life and in your toil which you exert under the sun.  Follow wisdom and knowledge of the Scriptures, while you are joined in matrimony to your wife, as it is said in Proverbs: "love her and she will serve you: embrace her and she will embrace you too"[22].  But the day of vanity, the day of this world means nothing.  The apostle mentions this too, and he says, "live life with the woman that you love", but this is said in ambiguity, either live or contemplate life both you yourself and your wife with you, for you will not be able to live life alone without such a wife, or consider each one and live life, and consider the woman in the days of your vanity.  And he words this carefully, so that we seek the true life with our wife and wisdom in the days of our vanity.  For this is our lot and the fruit of our toil, if we, retired, are able to find this true life.

10.  Whatever you are able to do with your strength, do it.  For there is neither doing, nor reckoning, nor knowledge, nor wisdom in the grave where you are going.  Do whatever you are presently able to do, and toil at it, because when you go down to the world of the dead there will be no place for repentance.  Similar to this is what is taught by the Saviour: "work hard, while there is still day left; for night will come, when none is able to work"[23], but he says this: "to the grave where you are going", remember too that you believe Samuel was also in the grave, and before the advent of Christ, all men were retained by the law of the dead, however holy they were.  More precisely, the holy were retained after the resurrection of the Lord in vain in the grave, and the apostle notes this, remarking, "it is better to die and be with Christ"[24].  But he is with Christ, so that he might not be held back in the grave.

11.  Once more I saw under the sun that the race is not won by the swift; nor the battle by the strong, nor does bread come to the wise, riches to the intelligent, nor favour to the learned; but time and death will happen to them all.  He who is bound by manacles and by heavy lead chains is oppressed: "for wickedness sits upon a talent of lead"[25], and in the Psalm it says, "they weigh on me like a heavy burden"[26].  It is not talking about that race, about which is said, "I took up the race, and I kept my faith"[27].  But that man is swift and his spirit is not weighed down, nonetheless even he is not able to arrive at the goal without God helping him.  But when there has been a war against adverse leaders, about whom it is written, "make war sacred"[28], even a strong man will not be able to win with his own strength.  This is also true of the sons of man and the wise who cannot have living bread for the spirit, except through encouraging wisdom: "Come, eat my bread"[29].  And since there are riches, about which the apostle says, "riches come through good deeds"[30], and in another place, "you have been made rich in every utterance and knowledge"[31]; it must be understood that a wise man cannot amass these riches, unless he receives them from God, who possesses them.  In another place these riches are mentioned too: "redemption of the spirit for man is his own riches"[32].  However learned a man is, he will not be able to find grace too, unless accompanied by wisdom and given by God.  Paul also knows this: "I worked more than all men," he says, "yet not I but the grace of God which was with me". Then again he says, "His grace in me was not in vain".  And right to the end man does not know when the time will come, when the unknown fate and end of all things will come.  This reading is according to anagoge.  But in order to explain this more easily, I should mention that the epistle to the Romans agrees with this verse: "So then it is not of him that wants, nor of him that runs, but of God that shows mercy."[33]  He also says this: "there is no bread for the wise", this example is proved every day for many people, who although they are very wise, still do not have the necessary sustenance for life.  And: "there is no grace for the knowledgeable".  For you may see in the Church that the ignorant and unskilled prosper.  And this is both because they have nourished their boldness, and followed the fluency of their tongue, while they do not think about what they say, they think that they are wise and learned, and as if they have the greatest favour of the populous, which delights and is brought together more by more polished words.  On the other hand a learned man lies in obscurity and suffers persecution; and not only does he not have grace in the people's eyes, but also fades away through poverty and hunger.  But these things happen because all things occur by uncertainty, and there is no retribution of merit in this world, but in the future.

12.  For man does not even know his time, like fish caught in a fatal net, like birds seized in a snare, so are men caught in the moment of disaster when it falls upon them suddenly.  I have already said above, that while men are yet unknowing, either disaster or death befalls them.  More precisely we should look at this as allegory, that the realm of the sky is similar to a net cast into the sea; and on the other hand heretics have nets, in which they capture fish, leading to their death.  Their net though is affable language, flattering speeches, feigned or forced fasting, poor clothes, and an imitation of virtues.  And if they begin to argue about the divine and raise their face to the heavens to seek the heights of God, then they cast a noose into the heavenly abodes.  So just as fish and birds are seized of a sudden by such a net, and by such a noose, so wickedness is increased many times and the kindness of many fails; and the signs and portents are seen in such a way as to entice even the chosen of God if possible.  See too those men of the Church, who are called the children of men, and are of modest faith, and who can be overcome quickly.  Note too, that the term sons of men is used throughout the whole book, and the Hebrew has sons of man, this is 'the sons of Adam'.  And almost all scripture is filled with this idiom that sees the sons of Adam as the sons of all men.  

13/15.  This, too, I have observed about wisdom under the sun, and it affected me profoundly: there was a small town with only a few inhabitants; and a mighty king came upon it and surrounded it, and built great siege works over it.  Present in the city was a poor wise man who by his wisdom saved the town.  Yet no one remembered that poor man.  While some people say that all things are uncertain, and that the righteous have no more than the wicked, I see even the greatest wisdom in this verse, because it happens repeatedly that there is a small township with only a few inhabitants, and it is surrounded by an army of a very powerful enemy, and the people inside is killed by the siege and by hunger.  And suddenly and unexpectedly a poor man is found, who has more wisdom than all the rich men, than all those powerful and pompous men who are in danger, and who fear the siege.  And he thinks, seeks and finds an answer as to how the town might be saved from the oppressors.  But O ungrateful oblivion of men, after they were freed from bondage and released from captivity, and the freedom was given back to the fatherland, no one remembers that wise old man, no one gives thanks for their salvation, but all show honour to the rich, who were able to do nothing to help when in time of danger.  My Hebrew tutor interpreted this passage differently: the small town, he says, is man, who even amongst learned men is called less clean.  And the few men in the town, are the members by which the man shields and covers himself.  But when a great king comes against it, that is the devil, and he searches for a place by which he might break through, and in the town is found a poor and wise man, that is the calm thought of that man on the inside, and that is what saves the town, which is surrounded and besieged by the enemy.  And the man has been saved from danger, or persecution, or disaster, or any other kind of adverse sin.  But that man on the outside, who is the enemy of the wise and poor man on the inside, he does not remember the poor man, nor does he remember his promises, but yet enjoys his freedom.  Differently: the small town and the few inhabitants in it is the Church in comparison to the whole world.  And the great king the devil often comes against it, not because he is great, but because he thought to be great, and he surrounds the Church with a siege or persecution, or with another kind of disaster.  He finds in it a poor man who is wise, that is our Lord Jesus Christ, who was made poor for us and is wisdom itself.  And that poor man frees the town with his wisdom.  How many times do we see a reclining lion in a trap with rich men, this is with the politicians and leaders of our time, who come against the Church, but fail at the wisdom of that poor man?  And when this poor man has won and the town is restored to peace, scarcely anyone remembers him, scarcely any of his requests are heard, but giving in to all indulgence and pleasure, the inhabitants seek riches that are not necessary.

16.  So I said: wisdom is better than might, although a poor man's wisdom is despised and his words go unheeded.  Although no one remembers a poor wise man, and everyone is happy, and admires power and riches; I however admire this despised wisdom according to all of the interpretations given above, and the words which none thinks worthy to be heard.

17.  The gentle words of the wise are heard above the shouts of a king over fools.  Whosoever you see in the Church declaiming and arousing applause by whatever refinery or charm, he who shakes off his laughter and incites the crowd to feigned happiness, know that this is a sign of foolishness, equally of him who speaks, and of those who listen to him.  For the words of the wise are heard in peace and respectful silence.  He who is foolish and is powerful speaks to fools and cannot hear himself because of either the noise of his own voice or that of the applauding crowd.

18.  And wisdom is better than weapons, but a single rogue can ruin a great deal of good.  Now he also takes wisdom in preference to strength and says that it is worth more in battle than weapons.  But if there is one fool, however small and worthless, he will repeatedly destroy riches and great wealth by his stupidity.  But because the Hebrew can also be read as: 'and he who sins once, will lose much goodness', much righteousness will be lost in return and virtues will follow in turn, and he who has one, has all[34]; and he who sins at one time, leaves himself open to all vices[35].