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Selected Verse: Ecclesiates 12:13 - New American Standard Bible©

Verse	Translation	Text
Ec 12:13	New American Standard Bible©	The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person.
	King James	Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

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]
The grand inference of the whole book. Fear God--The antidote to following creature idols, and "vanities," whether self-righteousness (Ecc 7:16, Ecc 7:18), or wicked oppression and other evils (Ecc 8:12-13), or mad mirth (Ecc 2:2; Ecc 7:2-5), or self-mortifying avarice (Ecc 8:13, Ecc 8:17), or youth spent without God (Ecc 11:9; Ecc 12:1). this is the whole duty of man--literally, "this is the whole man," the full ideal of man, as originally contemplated, realized wholly by Jesus Christ alone; and, through Him, by saints now in part, hereafter perfectly (Jo1 3:22-24; Rev 22:14).

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

The grand inference of the whole book.

Fear God--The antidote to following creature idols, and "vanities," whether self-righteousness (Ecc 7:16, Ecc 7:18), or wicked oppression and other evils (Ecc 8:12-13), or mad mirth (Ecc 2:2; Ecc 7:2-5), or self-mortifying avarice (Ecc 8:13, Ecc 8:17), or youth spent without God (Ecc 11:9; Ecc 12:1).

this is the whole duty of man--literally, "this is the whole man," the full ideal of man, as originally contemplated, realized wholly by Jesus Christ alone; and, through Him, by saints now in part, hereafter perfectly (Jo1 3:22-24; Rev 22:14).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"The final result, after all is learned, (is this): Fear God and keep His commandments; for this is the end of every man." Many expositors, as Jerome, the Venet., and Luther, render נשׁמע as fut.: The conclusion of the discourse we would all hear (Salomon); or: The conclusion of the whole discourse or matter let us hear (Panzer, 1773, de Wette-Augusti); Hitzig also takes together soph davar hakol = soph davar kol-haddavar: The end of the whole discourse let us hear. But הכּל for כּלּנוּ is contrary to the style of the book; and as a general rule, the author uses הכל for the most part of things, seldom of persons. And also soph davar hakol, which it would be better to explain ("the final word of the whole"), with Ewald, 291a, after yemē-olam mosheh, Isa 63:11, than it is explained by Hitzig, although, in spite of Philippi's (Sta. const. p. 17) doubt, possible in point of style, and also exemplified in the later period of the language (Ch1 9:13), is yet a stylistic crudeness which the author could have avoided either by writing soph devar hakol, or better, soph kol-haddavar. נשׁמע, Ewald, 168b, renders as a particip. by audiendum; but that also does not commend itself, for נשמע signifies nothing else than auditum, and acquires the meaning of audiendum when from the empirical matter of fact that which is inwardly necessary is concluded; the translation: The final word of the whole is to be heard, audiendum est, would only be admissible of also the translation auditum est were possible, which is not the case. Is נשׁמע thus possibly the pausal form of the finite נשׁמע? We might explain: The end of the matter (summa summarum), all is heard, when, viz., that which follows is heard, which comprehends all that is to be known. Or as Hoelem.: Enough, all is heard, since, viz., that which is given in the book to be learned contains the essence of all true knowledge, viz., the following two fundamental doctrines. This retrospective reference of hakol nishm'a is more natural than the prospective reference; but, on the other hand, it is also more probable that soph davar denotes the final resultat than that it denotes the conclusion of the discourse. The right explanation will be that which combines the retrospective reference of nakol nishm'a and the resultative reference of soph davar. Accordingly, Mendelss. appears to us to be correct when he explains: After thou hast heard all the words of the wise ... this is the final result, etc. Finis (summa) reî omnia audita is = omnibus auditis, for the sentence denoting the conditions remains externally undesignated, in the same way as at Ecc 10:14; Deu 21:1; Ezr 10:6 (Ewald, 341b). After the clause, soph ... nishm'a, Athnach stands where we put a colon: the mediating hocce est is omitted just as at Ecc 7:12 (where translate: yet the preference of knowledge is this, that, etc.). The sentence, eth-naeolohim yera ("fear God"), repeating itself from Ecc 5:6, is the kernel and the star of the whole book, the highest moral demand which mitigates its pessimism and hallows its eudaemonism. The admonition proceeding therefrom, "and keep His commandments," is included in lishmo'a, Ecc 5:1, which places the hearing of the divine word, viz., a hearing for the purpose of observing, as the very soul of the worship of God above all the opus operatum of ceremonial services. The connection of the clause, ki-zeh kol-haadam, Hitzig mediates in an unnecessary, roundabout way: "but not thou alone, but this ought every man." But why this negative here introduced to stamp כי as an immo establishing it? It is also certainly suitable as the immediate confirmation of the rectitude of the double admonition finally expressing all. The clause has the form of a simple judgment, it is a substantival clause, the briefest expression for the thought which is intended. What is that thought? The lxx renders: ὃτι τοῦτο πᾶς ὁ ἄνθρωπος; also Symm. and the Venet. render kol haadam by πᾶς ὁ ἄνθρ., and an unnamed translator has ὃλος ὁ ἄνθρ., according to which also the translation of Jerome is to be understood, hoc est enim omnis homo. Thus among the moderns, Herzf., Ewald, Elst., and Heiligst.: for that is the whole man, viz., as to his destiny, the end of his existence (cf. as to the subject-matter, Job 28:28); and v. Hofmann (Schriftbew. II 2, p. 456): this is the whole of man, viz., as Grotius explains: totum hominis bonum; or as Dale and Bullock: "the whole duty of man;" or as Tyler: "the universal law (כל, like the Mishnic כּלל) of man;" or as Hoelem.: that which gives to man for the first time his true and full worth. Knobel also suggests for consideration this rendering: this is the all of man, i.e., on this all with man rests. But against this there is the one fact, that kol-haadam never signifies the whole man, and as little anywhere the whole (the all) of a man. It signifies either "all men" (πάντες οἱ ἄνθρωποι, οἱ πά ἄνθρ οἱ ἄνθρ πά), as at Ecc 7:2, hu soph kol-haadam, or, of the same meaning as kol-haadam, "every man" (πᾶς ἄντηρωπος), as at Ecc 3:13; Ecc 5:18 (lxx, also Ecc 7:2 : τοῦτο τέλος παντὸς ἀντηρώπου); and it is yet more than improbable that the common expression, instead of which haadam kullo was available, should here have been used in a sense elsewhere unexampled. Continuing in the track of the usus loq., and particularly of the style of the author, we shall thus have to translate: "for this is every man." If we use for it: "for this is every man's," the clause becomes at once distinct; Zirkel renders kol-haadam as genit., and reckons the expression among the Graecisms of the book: παντὸς ἀντηρώπου, Ϛιζ., πρᾶγμα. Or if, with Knobel, Hitz., Bttch., and Ginsburg, we might borrow a verb to supplement the preceding imperat.: "for this ought every man to do," we should also in this way gain the meaning to be expected; but the clause lying before us is certainly a substantival clause, like meh haadam, Ecc 2:12, not an elliptical verbal clause, like Isa 23:5; Isa 26:9, where the verb to be supplied easily unfolds itself from the ל of the end of the movement. We have here a case which is frequent in the Semitic languages, in which subj. and pred. are connected in the form of a simple judgment, and it is left for the hearer to find out the relation sustained by the pred. to the subj. - e.g., Psa 110:3; Psa 109:4, "I am prayer;" and in the Book of Koheleth, Ecc 3:19, "the children of men are a chance." (Note: Vid., Fleischer's Abh. . einige Arten der Nominalapposition, 1862, and Philippi's St. const. p. 90ff.) In the same way we have here to explain: for that is every man, viz., according to his destiny and duty; excellently, Luther: for that belongs to all men. With right, Hahn, like Bauer (1732), regards the pronoun as pred. (not subj. as at Ecc 7:2): "this, i.e., this constituted, that they must do this, are all men," or rather: this = under obligation thereto, is every man. (Note: Hitz. thus renders היא, Jer 45:4, predicat.: "And it is such, all the world.") It is a great thought that is thereby expressed, viz., the reduction of the Israelitish law to its common human essence. This has not escaped the old Jewish teachers. What can this mean: zeh kol-haadam? it is asked, Berachoth 6b; and R. Elazar answers: "The whole world is comprehended therein;" and R. Abba bar-Cahana: "This fundamental law is of the same importance to the universe;" and R. Simeon b. Azzai: "The universe has been created only for the purpose of being commanded this." (Note: Cf. Jer. Nedarim ix. 3: "Thou oughtest to love thy neighbour as thyself," says R. Akiba, is a principal sentence in the Law. Ben-Azzai says: "The words zěh ... adam (Gen 5:1) are it in a yet higher degree," because therein the oneness of the origin and the destiny of all men is contained. Aben Ezra alludes to the same thing, when at the close of his Comm. he remarks: "The secret of the non-use of the divine name יהוה in Gen 1:1-2:3 is the secret of the Book of Koheleth.")

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

"The final result, after all is learned, (is this): Fear God and keep His commandments; for this is the end of every man." Many expositors, as Jerome, the Venet., and Luther, render נשׁמע as fut.: The conclusion of the discourse we would all hear (Salomon); or: The conclusion of the whole discourse or matter let us hear (Panzer, 1773, de Wette-Augusti); Hitzig also takes together soph davar hakol = soph davar kol-haddavar: The end of the whole discourse let us hear. But הכּל for כּלּנוּ is contrary to the style of the book; and as a general rule, the author uses הכל for the most part of things, seldom of persons. And also soph davar hakol, which it would be better to explain ("the final word of the whole"), with Ewald, 291a, after yemē-olam mosheh, Isa 63:11, than it is explained by Hitzig, although, in spite of Philippi's (Sta. const. p. 17) doubt, possible in point of style, and also exemplified in the later period of the language (Ch1 9:13), is yet a stylistic crudeness which the author could have avoided either by writing soph devar hakol, or better, soph kol-haddavar. נשׁמע, Ewald, 168b, renders as a particip. by audiendum; but that also does not commend itself, for נשמע signifies nothing else than auditum, and acquires the meaning of audiendum when from the empirical matter of fact that which is inwardly necessary is concluded; the translation: The final word of the whole is to be heard, audiendum est, would only be admissible of also the translation auditum est were possible, which is not the case. Is נשׁמע thus possibly the pausal form of the finite נשׁמע? We might explain: The end of the matter (summa summarum), all is heard, when, viz., that which follows is heard, which comprehends all that is to be known. Or as Hoelem.: Enough, all is heard, since, viz., that which is given in the book to be learned contains the essence of all true knowledge, viz., the following two fundamental doctrines. This retrospective reference of hakol nishm'a is more natural than the prospective reference; but, on the other hand, it is also more probable that soph davar denotes the final resultat than that it denotes the conclusion of the discourse. The right explanation will be that which combines the retrospective reference of nakol nishm'a and the resultative reference of soph davar. Accordingly, Mendelss. appears to us to be correct when he explains: After thou hast heard all the words of the wise ... this is the final result, etc. Finis (summa) reî omnia audita is = omnibus auditis, for the sentence denoting the conditions remains externally undesignated, in the same way as at Ecc 10:14; Deu 21:1; Ezr 10:6 (Ewald, 341b). After the clause, soph ... nishm'a, Athnach stands where we put a colon: the mediating hocce est is omitted just as at Ecc 7:12 (where translate: yet the preference of knowledge is this, that, etc.).

The sentence, eth-naeolohim yera ("fear God"), repeating itself from Ecc 5:6, is the kernel and the star of the whole book, the highest moral demand which mitigates its pessimism and hallows its eudaemonism. The admonition proceeding therefrom, "and keep His commandments," is included in lishmo'a, Ecc 5:1, which places the hearing of the divine word, viz., a hearing for the purpose of observing, as the very soul of the worship of God above all the opus operatum of ceremonial services.

The connection of the clause, ki-zeh kol-haadam, Hitzig mediates in an unnecessary, roundabout way: "but not thou alone, but this ought every man." But why this negative here introduced to stamp כי as an immo establishing it? It is also certainly suitable as the immediate confirmation of the rectitude of the double admonition finally expressing all. The clause has the form of a simple judgment, it is a substantival clause, the briefest expression for the thought which is intended. What is that thought? The lxx renders: ὃτι τοῦτο πᾶς ὁ ἄνθρωπος; also Symm. and the Venet. render kol haadam by πᾶς ὁ ἄνθρ., and an unnamed translator has ὃλος ὁ ἄνθρ., according to which also the translation of Jerome is to be understood, hoc est enim omnis homo. Thus among the moderns, Herzf., Ewald, Elst., and Heiligst.: for that is the whole man, viz., as to his destiny, the end of his existence (cf. as to the subject-matter, Job 28:28); and v. Hofmann (Schriftbew. II 2, p. 456): this is the whole of man, viz., as Grotius explains: totum hominis bonum; or as Dale and Bullock: "the whole duty of man;" or as Tyler: "the universal law (כל, like the Mishnic כּלל) of man;" or as Hoelem.: that which gives to man for the first time his true and full worth. Knobel also suggests for consideration this rendering: this is the all of man, i.e., on this all with man rests. But against this there is the one fact, that kol-haadam never signifies the whole man, and as little anywhere the whole (the all) of a man. It signifies either "all men" (πάντες οἱ ἄνθρωποι, οἱ πά ἄνθρ οἱ ἄνθρ πά), as at Ecc 7:2, hu soph kol-haadam, or, of the same meaning as kol-haadam, "every man" (πᾶς ἄντηρωπος), as at Ecc 3:13; Ecc 5:18 (lxx, also Ecc 7:2 : τοῦτο τέλος παντὸς ἀντηρώπου); and it is yet more than improbable that the common expression, instead of which haadam kullo was available, should here have been used in a sense elsewhere unexampled. Continuing in the track of the usus loq., and particularly of the style of the author, we shall thus have to translate: "for this is every man." If we use for it: "for this is every man's," the clause becomes at once distinct; Zirkel renders kol-haadam as genit., and reckons the expression among the Graecisms of the book: παντὸς ἀντηρώπου, Ϛιζ., πρᾶγμα. Or if, with Knobel, Hitz., Bttch., and Ginsburg, we might borrow a verb to supplement the preceding imperat.: "for this ought every man to do," we should also in this way gain the meaning to be expected; but the clause lying before us is certainly a substantival clause, like meh haadam, Ecc 2:12, not an elliptical verbal clause, like Isa 23:5; Isa 26:9, where the verb to be supplied easily unfolds itself from the ל of the end of the movement.

We have here a case which is frequent in the Semitic languages, in which subj. and pred. are connected in the form of a simple judgment, and it is left for the hearer to find out the relation sustained by the pred. to the subj. - e.g., Psa 110:3; Psa 109:4, "I am prayer;" and in the Book of Koheleth, Ecc 3:19, "the children of men are a chance."

(Note: Vid., Fleischer's Abh. . einige Arten der Nominalapposition, 1862, and Philippi's St. const. p. 90ff.)

In the same way we have here to explain: for that is every man, viz., according to his destiny and duty; excellently, Luther: for that belongs to all men. With right, Hahn, like Bauer (1732), regards the pronoun as pred. (not subj. as at Ecc 7:2): "this, i.e., this constituted, that they must do this, are all men," or rather: this = under obligation thereto, is every man.

(Note: Hitz. thus renders היא, Jer 45:4, predicat.: "And it is such, all the world.")

It is a great thought that is thereby expressed, viz., the reduction of the Israelitish law to its common human essence. This has not escaped the old Jewish teachers. What can this mean: zeh kol-haadam? it is asked, Berachoth 6b; and R. Elazar answers: "The whole world is comprehended therein;" and R. Abba bar-Cahana: "This fundamental law is of the same importance to the universe;" and R. Simeon b. Azzai: "The universe has been created only for the purpose of being commanded this."

(Note: Cf. Jer. Nedarim ix. 3: "Thou oughtest to love thy neighbour as thyself," says R. Akiba, is a principal sentence in the Law. Ben-Azzai says: "The words zěh ... adam (Gen 5:1) are it in a yet higher degree," because therein the oneness of the origin and the destiny of all men is contained. Aben Ezra alludes to the same thing, when at the close of his Comm. he remarks: "The secret of the non-use of the divine name יהוה in Gen 1:1-2:3 is the secret of the Book of Koheleth.")

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The conclusion - The sum of all that hath been said or written by wise men. Fear God - Which is put here, for all the inward worship of God, reverence, and love, and trust, and a devotedness of heart to serve and please him. The whole - It is his whole work and business, his whole perfection and happiness; it is the sum of what he need either know, or do, or enjoy.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
After all, the sum of the great business of human life is comprised in this short sentence, on which some millions of books have been already written! Fear God, and Keep His Commandments 1. Know that He Is, and that he is a rewarder of them that diligently seek him. 2. Reverence him; pay him adoration. 3. Love him, that you may be happy. Keep his commandments - They are contained in two words: 1. "Thou shalt love the Lord thy God with all thy heart;" 2. "And thy neighbor as thyself." Blessed be God, much reading and much study are not necessary to accomplish this, which is called כל האדם col haadam, the whole of Adam; the whole that God required of the first man and of all his posterity. But the gospel of Jesus Christ must be understood to comprehend the full force of this short saying. The word duty, added here by our translators, spoils, if not Perverts, the sense. The whole passage is rendered with great simplicity by Coverdale: - "The same preacher was not wyse alone: but taught the people knowledge also. He gave good hede, sought out the grounde, and set forth many parables. His diligence was to fynde out acceptable wordes, right scripture, and the wordes of trueth. For the wordes of the wyse are like prickes and nales that go thorow, wherewith men are kepte together: for they are geven of one Shepherd onely. Therefore be warre (my sonne) that above these thou make thee not many and innumerable bookes, nor take dyverse doctrynes in hande, to weery thy body withall. "Let us heare the conclusion of all thinges; Feare God, and kepe his comaundementes, for that toucheth all men; for God shall judge all workes and secrete thinges, whether they be good or evell." I shall give the same from my old MS. Bible: - And wan Ecclesiastes was most wiis he taght the peple, and told out what he had don, and enserchinge maade many parablis. He soght profitable wordis, and wrote most right sermons, and ful of trewth, The wordis of wismen as prickis and as nailis into herte pigt: that bi the counseyle of maisteris ben geven of oon scheperd. More thann thes sone myn, ne seche thou; of making many bokes is noon eend, and oft bethinking is tormenting of the flesche. Eend of spekinge alle togydir heere mee. Drede God, and his hestis kepe; that is eche man. Alle thingis that ben maad schal bringen into dome, for eche erid thinge, whithir good or evyl it be.

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¹⁴ Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city.

²² and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight.
²³ This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us.
²⁴ The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us.

¹ Remember also your Creator in the days of your youth, before the evil days come and the years draw near when you will say, "I have no delight in them";

⁹ Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood. And follow the impulses of your heart and the desires of your eyes. Yet know that God will bring you to judgment for all these things.

¹⁷ and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover.

¹³ But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.

² It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart.
³ Sorrow is better than laughter, For when a face is sad a heart may be happy.
⁴ The mind of the wise is in the house of mourning, While the mind of fools is in the house of pleasure.
⁵ It is better to listen to the rebuke of a wise man Than for one to listen to the song of fools.

² I said of laughter, "It is madness," and of pleasure, "What does it accomplish?"

¹² Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly.
¹³ But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.

¹⁸ It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them.

¹⁶ Do not be excessively righteous and do not be overly wise. Why should you ruin yourself?

¹ This is the book of the generations of Adam. In the day when God created man, He made him in the likeness of God.

⁴ "Thus you are to say to him, 'Thus says the LORD, "Behold, what I have built I am about to tear down, and what I have planted I am about to uproot, that is, the whole land."

² It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart.

¹⁹ For the fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity.

⁴ In return for my love they act as my accusers; But I am in prayer.

³ Your people will volunteer freely in the day of Your power; In holy array, from the womb of the dawn, Your youth are to You as the dew.

⁹ At night my soul longs for You, Indeed, my spirit within me seeks You diligently; For when the earth experiences Your judgments The inhabitants of the world learn righteousness.

⁵ When the report reaches Egypt, They will be in anguish at the report of Tyre.

¹² So I turned to consider wisdom, madness and folly; for what will the man do who will come after the king except what has already been done?

² It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart.

¹⁸ Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one's labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward.

¹³ moreover, that every man who eats and drinks sees good in all his labor--it is the gift of God.

² It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart.

²⁸ "And to man He said, 'Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding.'"

¹ Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil.

⁶ Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands?

¹² For wisdom is protection just as money is protection, But the advantage of knowledge is that wisdom preserves the lives of its possessors.

⁶ Then Ezra rose from before the house of God and went into the chamber of Jehohanan the son of Eliashib. Although he went there, he did not eat bread nor drink water, for he was mourning over the unfaithfulness of the exiles.

¹ "If a slain person is found lying in the open country in the land which the LORD your God gives you to possess, and it is not known who has struck him,

¹⁴ Yet the fool multiplies words. No man knows what will happen, and who can tell him what will come after him?

¹³ and their relatives, heads of their fathers' households, 1,760 very able men for the work of the service of the house of God.

¹¹ Then His people remembered the days of old, of Moses. Where is He who brought them up out of the sea with the shepherds of His flock? Where is He who put His Holy Spirit in the midst of them,