Paraphrase of Ecclesiastes · §4.1 · Gregory Thaumaturgus

Oppression, envy and the lonely miser

Oppression, envy and the lonely miser show the wickedness that runs through human life.

Turning myself away from all these thoughts, I looked closely at all the kinds of oppression that roam among human beings, and I turned from them in disgust (Ecclesiastes 4:1). Through them some are wronged and weep and lament, struck down by force, while on every side there is no one at all to defend them or even to comfort them; and those who take the law into their own hands are lifted on high, from where they will also fall. Of the unjust and the reckless, those who have died have fared better than those who are still alive (Ecclesiastes 4:2). More to be preferred than both is the one who is to be like them but has not yet been born, because he has not yet touched the wickedness found among human beings (Ecclesiastes 4:3).

It also became clear to me how much envy pursues a man from his neighbors (Ecclesiastes 4:4), the goad of an evil spirit, and that the one who welcomes it and, as it were, clasps it to his breast is left with nothing but to eat away his own soul, to saw it through and wear it out along with his own body (Ecclesiastes 4:5), making the good fortune of others a grief past all comfort. A sensible person would rather fill one hand with ease and gentleness than both hands with toil and the cunning of a deceitful spirit (Ecclesiastes 4:6).

There is something else too which I know happens contrary to what is fitting, because of a man's will that is not good (Ecclesiastes 4:7). He stands utterly alone, with neither brother nor son, yet thrives in great possessions; he lives with greed for company and will not give himself to kindness in any way at all (Ecclesiastes 4:8). So I would gladly ask him for whose sake a man like this toils (Ecclesiastes 4:8), fleeing headlong from doing any good, and torn apart by all sorts of desires to make money from somewhere.

Greek

Ἀπὸ δὲ τούτων ἁπασῶν ἐμαυτὸν ἐπιστρέψας τῶν ἐννοιῶν κατεσκεψάμην καὶ ἀπεστράφην πάντα εἴδη συκοφαντιῶν τὰ ἐν ἀνθρώποις πλαζόμενα, ἐξ ὧν τινὲς μὲν ἀδικούμενοι δακρύουσι καὶ θρηνοῦσι, βίᾳ καταβεβλημένοι τῶν ἐπαμυνόντων, ἢ ὅλως παραμυθησομένων αὐτοὺς πάσης πανταχόθεν κατεχούσης ἀπορίας· οἱ δὲ χειροδίκαι εἰς ὕψος αἴρονται, ἐξ οὗ καὶ πεσοῦνται. Τῶν δὲ ἀδίκων καὶ θρασέων, οἱ μὲν ἀποθανόντες, ἄμεινον παρὰ τοὺς μέχρι νῦν ζῶντας ἔπραξαν. Αἱρετώτερος δὲ τούτων ἀμφοτέρων, ὁ ὅμοιος αὐτοῖς ἐσόμενος, μηδέπω δὲ γεγονώς, ὅτι οὔπω τῆς κατὰ ἀνθρώπους ἥψατο πονηρίας. Φανερὸν δέ μοι ἐγένετο καὶ ὁπόσος ἀνδρὶ φθόνος παρὰ τῶν πέλας ἕπεται, οἶστρος ὑπάρχων πονηροῦ πνεύματος· καὶ ὅτι ὁ ὑποδεξάμενός τε αὐτόν, καὶ οἱονεὶ προστερνισάμενος, οὐδὲν ἕτερον ἔχει, ἢ τὸ διεσθίειν τὴν ἑαυτοῦ ψυχήν, καὶ διαπρίειν τε καὶ δαπανᾶν μετὰ τοῦ σώματος ἑαυτοῦ λύπην ἀπαραμύθητον, τὴν τῶν ἄλλων εὐπραγίαν τιθέμενον. Ἕλοιτο δ᾽ ἄν τις εὖ φρονῶν θατέραν ἐμπλῆσαι τῶν χειρῶν, σὺν ῥᾳστώνῃ καὶ πραότητι, ἤπερ ἀμφοτέρας σὺν μόχθῳ, καὶ δολεροῦ πνεύματος πανουργίᾳ. Ἔστι δέ τι καὶ ἕτερον, ὅπερ οἶδα συμβαῖνον παρὰ τὸ προσῆκον, ἀνδρὸς ἕνεκα προαιρέσεως οὐκ ἀγαθῆς. Ὃς μεμονωμένος πάντοθεν, καὶ οὔτε ἀδελφὸν ἔχων, οὔτε υἱόν, κτήμασι δὲ πολλοῖς εὐθηνούμενος, ἀπληστίᾳ συζῶν, χρηστότητι ἑαυτὸν οὐθ᾽ ὅλως ὁτιοῦν ἐπιδοῦναι θέλει. Ἡδέως οὖν ἂν αὐτὸν ἐροίμην, ὅτου χάριν ὁ τοιοῦτος μοχθεῖ, τὸ μὲν ἀγαθόν τι δρᾶσαι προτροπάδην φεύγων, ποικίλαις δὲ τοῦ χρηματίσασθαί ποθεν ἐπιθυμίαις διασπώμενος.

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About this text

Gregory Thaumaturgus retells the whole of Ecclesiastes in Solomon's voice: human affairs are empty, pleasure and wealth never satisfy, and the book ends with its charge to fear God and keep His commandments, for every person will be judged. A fresh English translation from the Greek.

Gregory Thaumaturgus (c. 213–c. 270) wrote this paraphrase of Ecclesiastes for the whole Church of God. He was a third-century Christian bishop, born in Neocaesarea in Pontus to a wealthy pagan family and originally named Theodore.

The work is a paraphrase, not a commentary, presenting the teaching of Ecclesiastes in Gregory's own Greek. Gregory speaks in his own voice when he says he is addressing the Church and has given these matters sufficient thought.

A reader will meet Solomon, King David, and Gregory himself. The argument is that all human affairs and pursuits are empty and useless, because people are defeated by temporal things and refuse to look above the stars with the noble eye of the soul. Human life wears away like winter torrents pouring into the boundless deep. What God has established remains fixed, but human words and deeds have no measure, and idle talk brings no profit. Nothing new ever happens; what seems new was already known to the ancients, and both past and present fade into oblivion. The paraphrase then follows Ecclesiastes to its end: Solomon tries wisdom, pleasure and great works and finds them empty, weighs wisdom against folly, tells how he once reasoned that the righteous and the wicked meet the same end and rejects it, and closes with the charge to fear God and keep His commandments, for every person will be judged. The work paraphrases Ecclesiastes, so readers should use the Septuagint book name and numbering, cited as Ecclesiastes (LXX).

English translated from the Greek of the MGR / Documenta Catholica Omnia transcription (TLG 2063.006, from PG 10), read from its page images. From Ecclesiastes 1:13 to the end, each passage was also checked against the Greek and Latin columns of the Opera omnia print (Paris, 1622). The older Ante-Nicene Fathers English was used only as a sense check for the opening section.

Printed text used

Translated from MGR / Documenta Catholica Omnia concordance (Greek · Whole work)
Translated from Greek of the opening section (Greek · Ecclesiastes 1:1-12)
Also checked Opera omnia, Greek and Latin (Paris: Sonnius, Morel and Cramoisy, 1622), page images (Greek and Latin · Ecclesiastes 1:13 to the end)

Where the prints differ

Section 5.1 (Ecclesiastes 5:8) — The transcription brackets οὐ as an editor's supplement; the 1622 print has it as text ('there is no need to wonder'), and the English follows the 1622 print.
Section 5.2 (Ecclesiastes 5:10) — The transcription's χόρος is read as κόρος ('fill, satiety') with the 1622 print.
Section 7.1 (Ecclesiastes 6:12) — The transcription's πλέοντι is read as πλέον τι ('anything more') with the 1622 print.
Section 10.2 (Ecclesiastes 10:9) — The transcription prints ἀλλὰ μή with the editor's conjecture μήν; the English follows μήν ('Moreover'), as the 1622 Latin does.
Section 12.2 (Ecclesiastes 12:8) — The transcription's ἂ is read as the relative ἃ ('what I said before'), as the 1622 Latin requires.
Chapters 6-12 — Small typing and accent errors in the transcription are corrected from the 1622 print.

We have not yet re-checked this work against its source. We made this study translation with AI help. No scholar has yet certified it as faithful and complete. Open Greek on any section to see the source text. It is not a critical edition.

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