The words of Koheles, the son of Dovid, king in Jerusalem.

The words of Qohelet, the son of David, king in Yerushalayim.

The words of [reproof of] Koheleth [(Solomon, who gathered [kihel] many wisdoms)], the son of David, who reigned in Jerusalem [(the city of wisdom)].

Vanity of vanities, said Koheles; vanity of vanities, all is vanity.

Vanity of vanities, says Qohelet, vanity of vanities; all is vanity.

The vanity (1) of the vanities (2) [of the seven days of creation (Seven "vanities" are intimated in this verse)], said Koheleth — the vanity (1) of the vanities (2) [is that] all is vanity (1, all together 7).

What profit does man have for all his labor which he labors beneath the sun.

What profit has a man of all his labour wherein he labours under the sun?

What profit is there to a man in all of the toil that he toils in exchange for the sun [(i.e., for the light of Torah)]?

A generation passes away and [another] generation comes, and the earth abides forever.

One generation passes away, and another generation comes: but the earth abides for ever.

A generation goes and a generation comes [(and a succeeding generation will recover from the sons of the "toiler" whatever he exacted unscrupulously by his toil)], but [the humble one, who lowers himself to] the earth endures forever.

The sun rises and the sun sets, and to its place it strives, to rise there [again].

The sun also rises, and the sun goes down, and hastens to its place where it rises again.

["A generation goes and a generation comes"] as the sun rises [in the morning] and the sun sets [in the evening], aspiring [to return] to its place whence it rose.

It [the wind] goes toward the south, and turns about toward the north; round and round goes the wind, and upon its circuits, the wind returns.

The wind goes towards the south, and veers to the north; round and round goes the wind, and on its circuits the wind returns.

It goes to the south [(of the world in the daytime)] and turns to the north [(at night)]. Round and round [(the eastern and western sides)], the circuit goes, and [on the morrow], the circuit [of the previous day] is retraced. [(And thus with the wicked: Though their sun rises, it is destined to set, and the wicked are destined to return to the place of putridity whence they arose.)]

All the rivers flow into the sea, yet the sea is not full; to the place where the rivers flow, there they continue to flow.

All the rivers run into the sea; yet the sea is not full; to the place where the rivers flow, thither they return.

All the rivers go to the sea, and the sea is not full. To the place where the rivers go, there [i.e., downwards] they return to go. [And thus with the wicked (viz. 6 above)]

All things lead to weariness, man cannot speak of them; the eye is not satisfied with seeing, nor the ear filled with hearing.

All things are full of weariness; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

[(a reversion to verse 3)] All words [of "toil"] are wearying; a man cannot speak [all of them]. The eye is not sated with seeing. The ear is not filled with hearing.

That which has been is what will be, and that which has been done is that which will be done; and there is nothing new under the sun.

That which has been, it is that which shall be; and that which has been done is that which shall be done: and there is nothing new under the sun.

[Torah words bring new insights, whereas in the realm of what is exchanged for Torah] — that which was [(in the seven days of creation)], that is what shall be; and that which was done, that is what shall be done, and there is nothing new in exchange for the sun [(of Torah)].

Sometimes there is a thing of which one will exclaim: “See this is new!”; it has already been in existence in the ages which preceded us.

Is there a thing whereof it may be said, See, this is new; but it has already been in the ages before us.

There is a thing [(in the world)] of which one might say: See, this is new. But, [the truth is that] it had already been of yore, in what had come before us.

There is no remembrance of earlier generations; also of the later generations that are to come, there will be no remembrance of them among those who will come after.

There is no remembrance of former things; nor will there be any remembrance of things that are to come among those who shall come after.

For there is no remembrance of the first ones, [i.e., the earlier generations, for which reason the thing seems to be new]; and the later ones, too, who will be [after us], will not be remembered by those who come after them.

I, Koheles, have been king over Israel in Jerusalem.

I Qohelet was king over Yisra᾽el in Yerushalayim.

I, Koheleth, was king [(over all the world, and then, only] over Israel, [and then, only] in Jerusalem.

And I applied my heart to search and explore with wisdom, concerning all that happens beneath the heavens; it is an evil thing that God has given to mankind to be afflicted with.

And I gave my heart to seek and search out by wisdom concerning all things that are done under the heaven: it is a sore task that God has given to the sons of man to be exercised with.

And I set my heart to seek out and ponder with wisdom [i.e., Torah] everything [evil] that is done under the sun, [and I understood that it is a function of] the [freedom for] evil conduct placed by G-d before the sons of men to conduct themselves by [viz. Deuteronomy 13:15].

I have seen all the deeds that were done under the sun; and, behold, all is vanity and vexation of spirit.

I have seen all the works that are done under the sun; and, behold, all is vanity and a striving after wind.

I saw all the deeds done under the sun, and, behold, they are all vanity and breaking of spirit.

That which is crooked, cannot be made straight; and that which is wanting, cannot be counted.

That which is crooked cannot be made straight: and that which is wanting cannot be numbered.

The crooked [deed] cannot be corrected [after one's death], and the [one who is] lacking [(from the number of the righteous)] cannot be counted [(with them for the receiving of reward)].

I said to myself: “Behold, I have grown and increased in wisdom over all who were before me in Jerusalem; and my heart has perceived much wisdom and knowledge.”

I spoke to my own heart, saying, See, I have acquired great wisdom, surpassing all those who were before me in Yerushalayim: for my heart has seen much of wisdom and knowledge.

[Now, that I have fallen from my greatness,] I commune in my heart: [Who would have thought that I would come to this pass,] I, who had amassed and increased wisdom over all who were before me in Jerusalem, and whose heart had seen [so] much wisdom and knowledge!

And I applied my heart to know wisdom, and to know madness and folly; I understand that this, too, was vexation of the spirit.

And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also was a striving after wind.

And I set my heart on knowing [the nature of] wisdom [i.e., its end] and [the nature of] distraction and folly, and I found that this [i.e., wisdom], too, is breaking of spirit.

For with much wisdom, there is much vexation; and he who increases knowledge increases pain.

For in much wisdom is much grief: and he that increases knowledge increases sorrow.

For in much wisdom [i.e., when one relies too much on his own wisdom, he is bound to sin and to cause] much anger [to the L-rd], and the increaser of knowledge increases sorrow.