Eclesiastes 5

BLIVRE · Chapter 5/12

1Guarda os teus passos quando entrares na casa de Deus, e te achegues a ouvir em vez de oferecer sacrifícios de tolos, pois não sabem que fazem mal.

2Não te precipites com tua boca, nem te apresses com teu coração, a pronunciar palavra alguma perante a face de Deus; porque Deus está nos céus, e tu estás na terra; por isso, que tuas palavras sejam poucas.

3Pois, como os sonhos vêm das muitas ocupações, assim também o excesso de palavras vem da voz do tolo.

4Quando fizeres algum voto a Deus, não demores em pagá-lo; porque ele não se agrada de tolos. Paga o voto que fizeres.

5Melhor é que não faças voto, do que fazeres um voto, e não o pagares.

6Não permitas que a tua boca faça a tua carne pecar; nem digas perante o mensageiro que foi um mero erro; por que provocarias a ira de Deus com a tua voz, para que ele destrua a obra de tuas mãos?

7Porque, como na abundância de sonhos há futilidades, assim, também, há abundância de palavras; tu, porém, teme a Deus.

8Se vires em algum território a opressão dos pobres, e a violência contra o direito e a justiça, não te surpreendas de tal caso; porque o oficial tem uma autoridade maior que o supervisiona; e acima de ambos há outros que têmautoridade ainda maior.

9E o proveito da terra é para todos; até o rei se serve do campo.

10O que amar o dinheiro nunca se saciará do dinheiro; e quem amar a riqueza, nunca [se saciará] do lucro; isso também é futilidade.

11Onde os bens se multiplicam, ali se multiplicam também os que os cosomem; e que proveito pois tem seus donos, a não ser somente ver [as riquezas] com seus próprios olhos?

12Doce é o sono do trabalhador, quer coma pouco, quer muito; porém a fartura do rico não o deixa dormir.

13Há um mal causador de sofrimentos que vi abaixo do sol: as riquezas que seus donos guardam para seu próprio mal.

14Porque as mesmas riquezas se perdem com negócios malsucedidos; e quando gera algum filho, nada lhe fica em sua mão.

15Assim como ele saiu do ventre de sua mãe, nu ele voltará, indo-se como veio; e nada tomará de seu trabalho, que possa levar em sua mão.

16De maneira que isto também é um mal causador de sofrimentos, que exatamente como veio, assim se vai; e que proveito ele teve em trabalhar para o vento?

17Além disso, ele comeu em trevas todos os seus dias; sofreu muito, e teve enfermidades e irritações.

18Eis o que eu vi, algo bom e belo: comer, beber, e experimentar o que é bom de todo o seu trabalho em que trabalhou abaixo do sol, durante os dias de sua vida, que Deus lhe deu; porque isto é a parte que lhe pertence.

19E todo homem a quem Deus deu riquezas e bens, e lhe deu poder para comer delas, e tomar sua parte, e se alegrar de seu trabalho; isto é presente de Deus.

20Pois ele não se lembrará muito dos dias de sua vida, porque Deus lhe responde com alegria de seu coração.

📖 Chapter study

Summary

The preacher gives guidance on reverence when entering the house of God, caution in making vows, and restraint in speech before Him. He also reflects on the vanity of riches and concludes that eating, drinking, and finding enjoyment in one's labor is a gift from God.

Explanation

The instructions about religious vows reflect the seriousness with which promises made to God were treated in ancient Judaism (compare Numbers 30 and Deuteronomy 23:21-23)—breaking a vow was considered extremely grave, hence the advice to be cautious in making promises. The reflection on riches returns to the book's central theme: whoever loves money is never satisfied by it, and the accumulation of possessions often brings more anxiety than rest. Application for today: speaking less and acting with integrity before God is worth more than grand, unfulfilled promises.

Fun facts

  • The recommendation that "thy words be few" before God (verse 2) is the basis of the later Jewish principle of brief, thoughtful prayers, in contrast to empty repetition.
  • The phrase "the sleep of a labouring man is sweet" (verse 12) contrasts the peaceful rest of one who works with his hands with the sleeplessness of the rich person worried about protecting his fortune, a theme also recurring in wisdom proverbs from ancient Egyptian and Mesopotamian literature of the period.

Verse-by-verse explanation

  1. Eclesiastes 5:1‘Keeping your foot’ means entering the temple with attention and care, not distracted — the Preacher values listening carefully more than performing rituals automatically and without reflection.
  2. Eclesiastes 5:2Remembering the distance between ‘God in heaven’ and ‘you on earth’ is the argument used to recommend short prayers: talking too much before God would sound like excessive familiarity coming from someone in a far lower position.
  3. Eclesiastes 5:3Comparing restless dreams to an overload of daily worries suggests that talking too much is, for the fool, the verbal equivalent of a mind too overloaded to rest properly.
  4. Eclesiastes 5:4The advice not to delay in fulfilling a vow made to God shows that, in the culture of the time, promising something to God was taken seriously, and breaking that promise was seen as foolish, not a slip with no consequence.
  5. Eclesiastes 5:5The advice is very practical: publicly promising something to God created a strong social obligation at the time, so making no vow at all was safer than taking on a commitment that would later go unfulfilled.
  6. Eclesiastes 5:6‘Before the angel’ probably refers to a temple messenger responsible for collecting on vows that were made — excusing yourself afterward as a ‘mistake’ would not convince even that human official, much less God.
  7. Eclesiastes 5:7Closing the argument about excessive words with a simple ‘fear God’ sums up the recommended attitude: respect and caution are worth more than long speeches or grand promises.
  8. Eclesiastes 5:8Describing a chain of ever-higher authorities, each one watching the one below, is an image of the oppressive bureaucracy that lets injustice perpetuate itself with no one seeming directly responsible.
  9. Eclesiastes 5:9Noting that even the king himself depends on the produce of the field is a leveling remark: however high the hierarchy runs, everyone, from the poorest to the most powerful, depends on the same land to survive.
  10. Eclesiastes 5:10The observation that “he that loveth silver shall not be satisfied with silver” describes an endless cycle: the more one gains, the more one wants, without the wealth itself ever bringing full satisfaction.
  11. Eclesiastes 5:11The more goods a person accumulates, the more people show up to consume them, whether family, employees, or dependents — growing wealth does not necessarily increase its owner’s own benefit.
  12. Eclesiastes 5:12The contrast between the peaceful sleep of the laborer, who eats little or much but sleeps well, and the insomnia of the rich man, whose abundance will not let him rest, is an irony about how too many possessions can rob a person of the very rest money is supposed to buy.
  13. Eclesiastes 5:13Hoarding wealth can, paradoxically, become a source of anxiety and harm for its own owner, an idea the Preacher develops in the following verses with the example of a fortune suddenly lost.
  14. Eclesiastes 5:14Losing all his wealth right after having a son to inherit it is the kind of ironic twist the book likes to explore: careful planning for the future can collapse without warning.
  15. Eclesiastes 5:15The image of leaving the world as naked as one entered it repeats a common theme in ancient wisdom literature: no wealth accumulated in life crosses over into death.
  16. Eclesiastes 5:16‘Laboured for the wind’ picks up the same image of futile effort already used in chapter 1, now applied specifically to the work of someone who accumulates wealth without being able to take it along.
  17. Eclesiastes 5:17Describing someone ‘eating in darkness’ suggests a bitter life even amid material abundance — wealth without peace of mind becomes just another form of suffering.
  18. Eclesiastes 5:18After so much talk of lost wealth and futile work, the Preacher repeats his most practical conclusion: enjoying food, drink, and one’s own work, within the days God gives, is what remains as a possible good.
  19. Eclesiastes 5:19Calling the simple power to enjoy one’s own wealth a ‘gift of God’ is an important detail: not every rich person manages to enjoy what they have, so even that specific ability is treated as a gift apart.
  20. Eclesiastes 5:20Not dwelling too much on days already lived, focused only on the present, is described here as an effect of the very joy God gives, not as forced forgetting.

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