Do not be impulsive with your mouth, nor let your heart be hasty to utter a word before God; for God is in heaven and you are on earth, therefore, let your words be few.

Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God: for God is in heaven, and thou upon earth: therefore let thy words be few.

Be not rash with your mouth, and let your heart not be over-hasty to utter a thing against G-d; for G-d is in the heavens [i.e., omnipotent], and you are on the earth; therefore, let your words be few.

For a dream comes with many subjects and the voice of a fool with many words.

For a dream comes through a multitude of business; and a fool’s voice is known by a multitude of words.

For a dream comes with much preoccupation [(with a particular thought in the daytime)], and the voice of a fool with a multitude of words [(wherefore I say: "Let your words be few.")]

When you make an oath to God, do not delay in its fulfillment, for He has no desire in fools; whatever you vow, fulfill.

When thou vowest a vow to God, do not defer to pay it; for he has no pleasure in fools: pay that which thou hast vowed.

When you make a vow to G-d, do not delay to pay it, because there is no desire in fools [(i.e., He does not desire the wicked, who vow and do not pay.)] What you vow, pay.

It is better that you not vow [at all] rather than vow and not fulfill.

Better is it that thou shouldst not vow, than that thou shouldst vow and not pay.

Better that you not vow than that you vow and not pay.

Do not permit your mouth to bring guilt on your flesh, nor say before the angel that it was an error; why should God be angered by your voice, and destroy the work of your hands.

Do not let thy mouth cause thy flesh to sin; nor say before the angel, that it was an error: why should God be angry at thy voice and destroy the work of thy hands?

Do not allow your mouth to bring sin upon your flesh [i.e., upon your children.] And do not say before the messenger [(who comes to claim the charity that you pledged in public)] that it [(your vowing)] was a mistake. Why should G-d be angry at [i.e., because of] your voice, and destroy the work of your hands [(the mitzvoth that you have already done)]?

For in the multitude of dreams and vanities and in the multitude of words; man should fear God.

For this comes from the multitude of dreams and vanities and many words: but fear thou God.

For [(you should pay no heed)] to a multitude of dreams and vain [prophecies] and a multitude of words [(bidding you to depart from the L-rd)], but fear G-d.

Oppression of the poor, perversion of justice and righteousness—should you observe these in the state—do not be astonished by the fact; for One higher than the high watches, and there are high ones above them.

If thou seest the oppression of the poor, and the violent perverting of judgment and justice in a province, do not marvel at the matter: for there is a high one who watches over him that is high; and there are yet higher ones over them.

If oppression of the poor and miscarriage of justice and of righteousness you see in the land, do not wonder about the will [(of G-d when He brings evil upon the evildoers)]. For high upon high is the Watcher [(and He sees their deeds)], and there are those who are higher than they [(and who execute the L-rd's command to exact payment of them)]

The profit of the earth is desired by all; the king himself is subject to the soil.

Moreover, land has an advantage for everyone: he who tills a field is a king.

and [(to exact payment)] of the lofty of the land [(who anger the L-rd)]. With every thing [at his command] he [(G-d's messenger) fulfills His embassy]. The King subserves Himself to the "field" [(of Zion) to exact payment of its shamers and to reward its builders].

He who loves money will never be satisfied with money, and he who loves abundance will have no produce; this too is vanity.

He who loves silver shall not be satisfied with silver; nor he that loves abundance with increase: this is also vanity.

The lover of silver [i.e., of mitzvoth] will not be sated with mitzvoth; and he who loves [mitzvoth] promiscuously [(without attaching special value to distinct mitzvoth)] will not [reap their] produce. This, too, is vanity.

As goods increase so do those who consume them; and what advantage has the owner except beholding them with his eyes.

When goods increase, they who eat them are increased: and what good is there to their owner, saving the beholding of them with his eyes?

With the increase of good [i.e., when Israel improves its ways], their eaters [(of the reward of mitzvoth)] increase. And what benefit to their Master, but the seeing of His eyes [(i.e., His beholding of their allegiance to Him)]?

Sweet is the sleep of the laborer, whether he eats little or much; but the satiety of the rich will not permit him to sleep.

The sleep of a labouring man is sweet, whether he eat little or much: but the repletion of the rich will not suffer him to sleep.

Sweet is the sleep of the worker, whether he eat little or much, but the fullness [(of possessions)] of the rich man does not allow him to sleep [(in his anxiety over them)].

There is a sickening evil [which] I have seen under the sun—wealth preserved by its owner to his own detriment.

There is a sore evil which I have seen under the sun, namely, riches kept for their owner to his hurt.

There is a sore evil that I have seen under the sun — wealth stored up for its owner, for his ill.

And should he lose that wealth through some tragic mishap; and should a son be born to him—he will have nothing in his hand.

But those riches perish by evil adventure: and he begets a son, and there is nothing in his hand.

And that wealth is lost by ill conduct, and he begets a son with nothing in his hand [(not even the merit of the fathers.)]

As he came from his mother’s womb, naked will he return as he came; he will take nothing for his labor, [nothing] that he will carry in his hand.

As he came forth from his mother’s womb, naked shall he return to go as he came, and he shall take nothing for his labour, which he may carry away in his hand.

As he emerged from his mother's womb, naked, so shall he return to go as he came; and [(when he dies)] nothing shall he bear of his toil, [(no merit of charity that he did with his wealth in his lifetime)], to take in his hand.

This too is a sickening evil; as he came, so shall he depart; what profit did he gain that he toiled for the wind.

And this also is a sore evil, that in all points as he came, so shall he go: and what profit has he that labours for the wind?

And this, too, is a grievous evil. Just as it [(that wealth)] came, so shall it go. And what does it profit him that he works for the wind?

Also, all his days he eats in darkness; and he has much grief, illness and anger.

All his days also he eats in darkness, and he has much sorrow and sickness and wrath.

Also, all of his days shall he eat in darkness, and [know] much ire, and sickness, and wrath.

Behold that which I have seen: it is good, even commendable for one to eat and drink and to enjoy the good of all his labor that he labors under the sun, during the counted days of his life that God has given him for that is his portion.

Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour in which he toils under the sun all the days of his life, which God gives him: for it is his portion.

Behold what I have seen to be good. It becomes one to eat and to drink and to see good [i.e., to occupy himself with Torah (and not to seek to amass great wealth, but to rejoice in what he has been given)], in all of his toil wherein he toils under the sun the number of the days of his life which G-d has given him; for this is his portion.

Also, every man to whom God has given wealth and possession, and the power to enjoy them, to take his share and to rejoice in his labor; this is the gift of God.

Every man also to whom God has given riches and wealth, and has given him power to eat of it, and to take his portion, and to rejoice in his labour; this is the gift of God.

Also, every man to whom G-d has given wealth and possessions, and dominion to eat of it [in his lifetime] and to bear his portion [at his death (G-d enabling him to occupy himself with Torah and mitzvoth in his lifetime so as to receive eternal reward)], and to rejoice in his toil — this is the gift of G-d.

For they are not many, let him remember, the days of his life; while God answers [provides] him with the joy of his heart.

For he shall remember that the days of his life are not many, in which God provides him with the joy of his heart.

For not for long will he remember the [short] days of his life. [Why, then, should he exert himself to acquire wealth? Let him exert himself in the eternal Torah for the eternal world]. For G-d is testimony [in the next world] to the joy of his heart [(i.e., in his having rejoiced in doing good in his lifetime)].