Better a good name than precious oil; and the day of death than the day of birth.

A good name is better than precious ointment; and the day of death than the day of one’s birth.

Better a [good] name than good oil, and [in] the day of one's death more than [on] the day of his birth.

Better to go to a house of mourning than to go to a house of feasting, for that is the end of all men; and the living should take it to heart.

It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.

Better to go to a house of mourning [(in which both the living and the dead are "subsumed")] than to go to a house of feasting [(in which only the living are subsumed)], in that it [(the mourning)] befalls all men. And let the living one take [this] to his heart [(that as he shows lovingkindness to the dead, so will others show lovingkindness to him at his death)].

Better vexation than levity; for through a grieved countenance, the heart is made better.

Sorrow is better than laughter: for by the sadness of the countenance the heart is made glad.

Better (the) wrath [of the L-rd, (which turns one to repentance)] than [His] "laughter" [i.e., His indulgence]; for with a stern countenance, the heart [will be moved] to better [its ways].

The heart of the wise [reflect on] the house of mourning; but the heart of the fools [are attracted] to the house of feasting.

The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.

The heart of the wise is in the house of mourning [i.e., their thoughts are on the day of death]; and the heart of the fools is in the house of feasting.

Better to hear the rebuke of the wise than for man to hear the song of fools.

It is better to hear the rebuke of the wise, than for a man to hear the song of fools.

Better to hear the rebuke of the wise than for a man to hear the song of the fools.

For like the crackling of thorns under a pot, so is the laughter of the fool; this too is vanity.

For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.

For as the sound of the thorns [crackling] under the pot, so is the laughter of the fool [("crackling" with self-importance)]. And this, too, [(the "toil" of contending with the fools)] is a vanity [(relegated to men by G-d)].

For quarreling makes the wise foolish, and a gift corrupts the heart.

Surely oppression makes a wise man mad; and a bribe destroys the heart.

For the taunting [of the fool] confounds the sage and destroys the bestowed heart [i.e., the gift of understanding bestowed upon a man].

Better is the end of a matter than its beginning; better is patience than pride.

Better is the end of a thing than the beginning of it: and the patient in spirit is better than the proud in spirit.

Better the [(good)] end of a thing than the [(good)] beginning [(the goodness of the first being certain, and of the second, uncertain.)]

Do not quicken your spirit to anger; for anger rests in the bosom of fools.

Be not hasty in thy spirit to be angry: for anger rests in the bosom of fools.

Be not hasty in your spirit to be wroth, for anger lies in the lap of fools.

Do not say: was it that the former days were better than these? for it is not out of wisdom that you ask this question.

Do not say, How was it that the former days were better than these? for thou dost not inquire wisely concerning this.

Do not say: How is it that the earlier days were better than these? [i.e., that the earlier tzaddikim merited more good than today's] For not with reason do you ask this [(for all is relative to the merit of the generations)]

It is good to have wisdom with inheritance; and [such wisdom] benefits those who see the sun [i.e. mankind].

Wisdom is good with an inheritance: and by it there is profit to them that see the sun.

Goodly is wisdom (together) with [the] inheritance [of the fathers], and an advantage to the seers of the sun [i.e., to all the creation].

For wisdom shelters [as well] as money shelters; but the advantage of knowledge is that wisdom preserves the life of him who possesses it.

For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom gives life to those who have it.

For [whoever is] in the shadow of wisdom (is) in the shadow of silver. And [a further] advantage of knowledge [over silver] is that wisdom gives life to its possessors.

Consider the deeds of God; for who [else] can straighten that which he [man] made crooked.

Consider the work of God: for who can make that straight, which he has made crooked?

See the work of G-d [(how perfectly ordered it is, all according to man's deeds; paradise for the righteous, gehinnom for the wicked. See which you choose)]; for who can make straight [(after death)] what was made crooked [(in his lifetime)]?

On a day of goodness [prosperity] be in good spirits, and on a day of adversity reflect [that]: the one was set up against the other by God, in order that man should not find anything after him.

In the day of prosperity be joyful, but in the day of adversity consider: God has made the one as well as the other, to the end that man should find nothing after him.

On a day of [opportunity of doing] good, be among [the doers of] good; and on a day of evil [i.e., when punishment is visited upon the wicked], see [i.e., be among the lookers-on, and not upon the looked upon.] Also this [(the good and its reward)] against this [(the evil and its punishment)] has G-d made, so that a man find nothing [to "bethink himself" of] in regard to His conduct.

I have seen all things in the days of my vanity, there is a righteous man who perishes [despite] his righteousness, and there is a wicked man whose life is prolonged [despite] his wickedness.

All things have I seen in the days of my vanity: there is a just man who perishes in his righteousness, and there is a wicked man who prolongs his life in his wickedness.

I have seen everything in the days of my vanity: There is a tzaddik, who [though going] lost, persists in his righteousness, and there is a wicked man who extends his wickedness.

Be not exceedingly righteous nor overly wise; why destroy yourself.

Be not righteous overmuch; nor make thyself overwise: why shouldst thou destroy thyself?

Do not be over-righteous, and do not be over-wise. Why should you become desolate?

Be not excessively wicked, and don’t be a fool; why should you die before your time.

Be not wicked overmuch, nor be foolish: why shouldst thou die before thy time?

Do not be over-wicked [i.e., If you have been wicked, do not add to your wickedness], and do not be a fool. Why should you die before your time?

It is best to take hold of one, and also from the other withdraw not your hand; for he who fears God will discharge his duty to both.

It is good that thou shouldst take hold of this; but do not withdraw thy hand from that either: for he that fears God performs them all.

It is good that you hold on to this [(righteousness)]; and also from this [("wickedness")] do not let your hand go [i.e., Always obey the righteous prophet; for even what may strike you as a wicked command, in the last analysis will be found to be a righteous one.] The fearer of G-d will fulfill all [(that the prophet says)].

Wisdom gives [more] strength to the wise than ten rulers of the city.

Wisdom strengthens the wise more than ten rulers who are in a city.

Wisdom shall fortify the sage more than ten rulers who were in the city, [(his wisdom causing him to examine his deeds and repent of them, as opposed to the wicked rulers, who lack the wisdom to repent)].

For there is not a righteous man on earth; who does [only] good, and never sins.

For there is not a just man upon earth, that does good, and sins not.

For the man is not (so) righteous in the land, who will do good and never sin [(wherefore such self-examination is an absolute necessity)].

Furthermore, of all the words that are spoken, take them not to heart; lest you hear your own servant curse you.

Also take no heed to all words that are spoken; lest thou hear thy servant curse thee:

Also, to all the words which they [(slander-mongers)] speak, do not pay heed, so that you not hear your servant curse you.

For also there were many times as you know in your heart that you, too, have cursed others.

for oftentimes also thy own heart knows that thou thyself hast likewise cursed others.

For your heart knows full well that many times you cursed others.

All this I have probed with wisdom; I said “I will be wise, but it [proved to be] far beyond me.”

All this have I proved by wisdom: I said, I will be wise; but it was far from me.

All this I probed through wisdom [(the Torah)]. I said I would become wise [(and master wisdom)]; but it is far from me:

That which was, is far beyond me; and so very deep, who can find it.

That which is far off, and exceeding deep, who can find it out?

Far is what was [(the recondite matters of the creation)], and exceedingly deep. Who shall find it? [(the studies of such matters is forbidden)].

So I turned about and applied my heart to know, to explore, and to search for wisdom and the reason for things, and to know that wickedness is folly, and foolishness is madness.

I cast about in my mind to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly and foolishness which is madness:

I cast about in my heart to know, and to search, and to seek out wisdom [(that of the mitzvah of the red heifer)], and accounting [(of the time of the redemption)], and to know [i.e., to plumb] the wickedness of folly [i.e., heresy], and its intermixture of madness.

And I find more bitter than death, the woman—whose heart is full of traps and nets, her hands as chains; he who seeks to please God, will escape from her, but the sinner will be trapped by her.

and I find more bitter than death the woman, whose heart is snares and nets, and her hands are fetters: he who pleases God shall escape from her; but the sinner shall be caught by her.

And I find more bitter than death the "woman" [(heresy)], whose heart is snares and nets. Her hands are bonds. The good before G-d shall escape her, and the sinner shall be snared by her.

See this is what I have found says Koheles; adding one to another to find an accounting.

Behold, this have I found, says Qohelet, counting one thing to another, to find out the sum,

See, this have I found, said Koheleth: [(All the mitzvoth of the righteous and the transgressions of the wicked, respectively,)] [are added] one to one, to emerge [in a great] account.

For which yet my soul searches, and yet I have not found; one [worthy] man among a thousand I have found, but a [worthy] woman among all of them, I have not found.

which yet my soul seeks, but I have not found it: One man among a thousand I have found; but a woman among all those I have not found.

[(Aside from everything mentioned above, which I sought to fathom but could not)], there was another thing that my soul sought, [(a woman of complete integrity)], but I could not find (one). One man [(of such integrity)] among a thousand I found; but [such] a woman among a thousand I did not find.

See, this only have I found: that God made man upright; but they sought out many stratagems.

Lo, this only have I found, that God has made man upright; but they have sought out many inventions.

See, this alone have I found: G-d made Adam straight, but they [(the combination of Adam and Eve)] sought many [sinful] schemes.