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Selected Verse: Ecclesiates 3:19 - King James

Verse	Translation	Text
Ec 3:19	King James	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.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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 level with the beast. Life is "vanity," if regarded independently of religion. But Ecc 3:21 points out the vast difference between them in respect to the future destiny; also (Ecc 3:17) beasts have no "judgment" to come. breath--vitality.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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 level with the beast. Life is "vanity," if regarded independently of religion. But Ecc 3:21 points out the vast difference between them in respect to the future destiny; also (Ecc 3:17) beasts have no "judgment" to come.

breath--vitality.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"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 times, is vindicated by the Targ. (also the Venet.) and by Mss.; Joseph Kimchi remarks that "all three have segol, and are thus forms of the absolutus." The author means that men, like beasts, are in their existence and in their death influenced accidentally, i.e., not of necessity, and are wholly conditioned, not by their own individual energy, but by a power from without - are dependent beings, as Solon (Herod. i. 32) says to Croesus: "Man is altogether συμφορή," i.e., the sport of accident. The first two sentences mean exclusively neither that men (apart from God) are, like beasts, the birth of a blind accident (Hitz.), nor that they are placed under the same law of transitoriness (Elst.); but of men, in the totality of their being, and doing, and suffering, it is first said that they are accidental beings; then, that which separates them from this, that they all, men like beasts, are finally exposed to one, i.e., to the same fate. As is the death of one, so is the death of the other; and they all have one breath, i.e., men and beasts alike die, for this breath of life (חיּים רוּח, which constitutes a beast - as well as a man a חיּה נפשׁ) departs from the body (Psa 104:29). In זה ... זה (as at Ecc 6:5; Exo 14:20, and frequently), להם (mas. as genus potius) is separately referred to men and beasts. With the Mishnic בּמות = bibl. כּמו (cf. Maaser Sheni, v. 2), the כּמות here used has manifestly nothing to do. The noun מותר, which in the Book of Proverbs (Pro 14:23; Pro 21:5, not elsewhere) occurs in the sense of profit, gain, is here in the Book of Koheleth found as a synon. of יתרון, "preference," advantage which is exclusively peculiar to it. From this, that men and beasts fall under the same law of death, the author concludes that there is no preference of a man to a beast; he doubtless means that in respect of the end man has no superiority; but he expresses himself thus generally because, as the matter presented itself to him, all-absorbing death annulled every distinction. He looks only to the present time, without encumbering himself with the historical account of the matter found in the beginning of the Tra; and he adheres to the external phenomenon, without thinking, with the Psalmist in Ps 49, that although death is common to man with the beast, yet all men do not therefore die as the beast does. That the beast dies because it must, but that in the midst of this necessity of nature man can maintain his freedom, is for him out of view. הבל הכּל, the ματαιότης, which at last falls to man as well as to the beast, throws its long dark shadows across his mind, and wholly shrouds it.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

"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 times, is vindicated by the Targ. (also the Venet.) and by Mss.; Joseph Kimchi remarks that "all three have segol, and are thus forms of the absolutus." The author means that men, like beasts, are in their existence and in their death influenced accidentally, i.e., not of necessity, and are wholly conditioned, not by their own individual energy, but by a power from without - are dependent beings, as Solon (Herod. i. 32) says to Croesus: "Man is altogether συμφορή," i.e., the sport of accident. The first two sentences mean exclusively neither that men (apart from God) are, like beasts, the birth of a blind accident (Hitz.), nor that they are placed under the same law of transitoriness (Elst.); but of men, in the totality of their being, and doing, and suffering, it is first said that they are accidental beings; then, that which separates them from this, that they all, men like beasts, are finally exposed to one, i.e., to the same fate. As is the death of one, so is the death of the other; and they all have one breath, i.e., men and beasts alike die, for this breath of life (חיּים רוּח, which constitutes a beast - as well as a man a חיּה נפשׁ) departs from the body (Psa 104:29). In זה ... זה (as at Ecc 6:5; Exo 14:20, and frequently), להם (mas. as genus potius) is separately referred to men and beasts. With the Mishnic בּמות = bibl. כּמו (cf. Maaser Sheni, v. 2), the כּמות here used has manifestly nothing to do. The noun מותר, which in the Book of Proverbs (Pro 14:23; Pro 21:5, not elsewhere) occurs in the sense of profit, gain, is here in the Book of Koheleth found as a synon. of יתרון, "preference," advantage which is exclusively peculiar to it. From this, that men and beasts fall under the same law of death, the author concludes that there is no preference of a man to a beast; he doubtless means that in respect of the end man has no superiority; but he expresses himself thus generally because, as the matter presented itself to him, all-absorbing death annulled every distinction. He looks only to the present time, without encumbering himself with the historical account of the matter found in the beginning of the Tra; and he adheres to the external phenomenon, without thinking, with the Psalmist in Ps 49, that although death is common to man with the beast, yet all men do not therefore die as the beast does. That the beast dies because it must, but that in the midst of this necessity of nature man can maintain his freedom, is for him out of view. הבל הכּל, the ματαιότης, which at last falls to man as well as to the beast, throws its long dark shadows across his mind, and wholly shrouds it.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
For - They are subject to the same diseases, pains, and calamities. So dieth - As certainly, and no less, painfully. One breath - One breath of life, which is in their nostrils by which the beasts perform the same animal operations. No pre - eminence - In respect of the present life.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

For - They are subject to the same diseases, pains, and calamities. So dieth - As certainly, and no less, painfully. One breath - One breath of life, which is in their nostrils by which the beasts perform the same animal operations. No pre - eminence - In respect of the present life.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For that which befalleth the sons of men befalleth beasts - From the present comparison of great men to beasts, the author takes occasion to enforce the subject by mentioning the state of mankind in general, with respect to the mortality of their bodies; and then, by an easy transition, touches in the next verse on the point which is of such infinite consequence to religion. As the one dieth, so dieth the other - Animal life is the same both in the man and in the beast. They have all one breath - They respire in the same way; and when they cease to respire, animal life becomes extinct. Befalleth beasts - This is wanting in six of Kennicott's and De Rossi's MSS.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

For that which befalleth the sons of men befalleth beasts - From the present comparison of great men to beasts, the author takes occasion to enforce the subject by mentioning the state of mankind in general, with respect to the mortality of their bodies; and then, by an easy transition, touches in the next verse on the point which is of such infinite consequence to religion.

As the one dieth, so dieth the other - Animal life is the same both in the man and in the beast.

They have all one breath - They respire in the same way; and when they cease to respire, animal life becomes extinct.

Befalleth beasts - This is wanting in six of Kennicott's and De Rossi's MSS.

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