Ecclesiastes 2:18
Ecclesiastes 2:18 in Multiple Translations
I hated all for which I had toiled under the sun, because I must leave it to the man who comes after me.
¶ Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
And I hated all my labor wherein I labored under the sun, seeing that I must leave it unto the man that shall be after me.
Hate had I for all my work which I had done, because the man who comes after me will have its fruits.
I even ended up hating what I had achieved here on earth because I have to hand it over to whoever comes after me.
I hated also all my labour, wherein I had trauailed vnder the sunne, which I shall leaue to the man that shalbe after me.
And I have hated all my labour that I labour at under the sun, because I leave it to a man who is after me.
I hated all my labor in which I labored under the sun, because I must leave it to the man who comes after me.
Yes, I hated all my labor which I had taken under the sun: because I should leave it to the man that shall be after me.
Again I hated all my application wherewith I had earnestly laboured under the sun, being like to have an heir after me,
I also began to hate all the hard work that I had done, because when I die, everything that I have acquired will belong to the next king.
Berean Amplified Bible — Ecclesiastes 2:18
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Ecclesiastes 2:18 Interlinear (Deep Study)
BIB
HEB
וְ/שָׂנֵ֤אתִֽי
אֲנִי֙
אֶת
כָּל
עֲמָלִ֔/י
שֶׁ/אֲנִ֥י
עָמֵ֖ל
תַּ֣חַת
הַ/שָּׁ֑מֶשׁ
שֶׁ֣/אַנִּיחֶ֔/נּוּ
לָ/אָדָ֖ם
שֶׁ/יִּהְיֶ֥ה
אַחֲרָֽ/י
וְ/שָׂנֵ֤אתִֽי
sânêʼ
H8130
to hate
Conj | V-Qal-Perf-1cs
אֲנִי֙
ʼănîy
H589
I
Pron
אֶת
ʼêth
H853
Obj.
DirObjM
כָּל
kôl
H3605
all
N-ms
עֲמָלִ֔/י
ʻâmâl
H5999
trouble
N-cs | Suff
שֶׁ/אֲנִ֥י
ʼănîy
H589
I
Rel | Pron
עָמֵ֖ל
ʻâmêl
H6001
labour(er)
Adj
תַּ֣חַת
tachath
H8478
underneath
Prep
הַ/שָּׁ֑מֶשׁ
shemesh
H8121
sun
Art | N-cs
שֶׁ֣/אַנִּיחֶ֔/נּוּ
yânach
H3240
to rest
Rel | V-Hiphil-Imperf-1cs | Suff
לָ/אָדָ֖ם
ʼâdâm
H120
the man (Adam)
Prep | N-ms
שֶׁ/יִּהְיֶ֥ה
hâyâh
H1961
to be
Rel | V-Qal-Imperf-3ms
אַחֲרָֽ/י
ʼachar
H310
after
Prep | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Ecclesiastes 2:18
וְ/שָׂנֵ֤אתִֽי
sânêʼ
H8130
"to hate"
Conj | V-Qal-Perf-1cs
To hate means to feel intense dislike or hostility, as seen in the actions of enemies or foes in the Bible. It can also describe God's hatred of sin.
Definition: 1) to hate, be hateful 1a) (Qal) to hate 1a1) of man 1a2) of God 1a3) hater, one hating, enemy (participle) (subst) 1b) (Niphal) to be hated 1c) (Piel) hater (participle) 1c1) of persons, nations, God, wisdom Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
Usage: Occurs in 139 OT verses. KJV: enemy, foe, (be) hate(-ful, -r), odious, [idiom] utterly. See also: Genesis 24:60; Psalms 50:17; Psalms 5:6.
אֲנִי֙
ʼănîy
H589
"I"
Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
עֲמָלִ֔/י
ʻâmâl
H5999
"trouble"
N-cs | Suff
This word refers to trouble or hard work that causes worry or pain, whether physical or mental, like the struggles of the Israelites in the book of Exodus.
Definition: 1) toil, trouble, labour 1a) trouble 1b) trouble, mischief 1c) toil, labour
Usage: Occurs in 54 OT verses. KJV: grievance(-vousness), iniquity, labour, mischief, miserable(-sery), pain(-ful), perverseness, sorrow, toil, travail, trouble, wearisome, wickedness. See also: Genesis 41:51; Ecclesiastes 1:3; Psalms 7:15.
שֶׁ/אֲנִ֥י
ʼănîy
H589
"I"
Rel | Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
עָמֵ֖ל
ʻâmêl
H6001
"labour(er)"
Adj
This word describes someone who is laboring or sorrowful, like a worker or a person in misery. It appears in the Bible to describe people who are struggling or suffering.
Definition: 1) labourer, sufferer, wretched one 1a) labourer, workman 1b) sufferer
Usage: Occurs in 9 OT verses. KJV: that laboureth, that is a misery, had taken (labour), wicked, workman. See also: Judges 5:26; Ecclesiastes 2:18; Proverbs 16:26.
תַּ֣חַת
tachath
H8478
"underneath"
Prep
This Hebrew word means underneath or below, often used to describe physical locations or positions. It appears in various books, including Genesis, Exodus, and Psalms, to indicate something is under or beneath something else. The word has several related meanings.
Definition: : under/below 1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m 1a) the under part adv accus 1b) beneath prep 1c) under, beneath 1c1) at the foot of (idiom) 1c2) sweetness, subjection, woman, being burdened or oppressed (fig) 1c3) of subjection or conquest 1d) what is under one, the place in which one stands 1d1) in one's place, the place in which one stands (idiom with reflexive pronoun) 1d2) in place of, instead of (in transferred sense) 1d3) in place of, in exchange or return for (of things mutually interchanged) conj 1e) instead of, instead of that 1f) in return for that, because that in compounds 1g) in, under, into the place of (after verbs of motion) 1h) from under, from beneath, from under the hand of, from his place, under, beneath
Usage: Occurs in 450 OT verses. KJV: as, beneath, [idiom] flat, in(-stead), (same) place (where...is), room, for...sake, stead of, under, [idiom] unto, [idiom] when...was mine, whereas, (where-) fore, with. See also: Genesis 1:7; Deuteronomy 7:24; 1 Kings 20:42.
הַ/שָּׁ֑מֶשׁ
shemesh
H8121
"sun"
Art | N-cs
The sun, or shemesh, represents not just the celestial body, but also east or west direction, and even objects that shine like battlements. It is often used to describe the rising or setting of the sun.
Definition: 1) sun 1a) sun 1b) sunrise, sun-rising, east, sun-setting, west (of direction) 1c) sun (as object of illicit worship) 1d) openly, publicly (in other phrases) 1e) pinnacles, battlements, shields (as glittering or shining)
Usage: Occurs in 127 OT verses. KJV: [phrase] east side(-ward), sun (rising), [phrase] west(-ward), window. See also H1053 (בֵּית שֶׁמֶשׁ). See also: Genesis 15:12; Psalms 104:19; Psalms 19:5.
שֶׁ֣/אַנִּיחֶ֔/נּוּ
yânach
H3240
"to rest"
Rel | V-Hiphil-Imperf-1cs | Suff
To rest or settle down, implying a sense of calmness or stillness, as described in the Bible.
Definition: 1) to rest 1a) (Qal) 1a1) to rest, settle down and remain 1a2) to repose, have rest, be quiet 1b) (Hiphil) 1b1) to cause to rest, give rest to, make quiet 1b2) to cause to rest, cause to alight, set down 1b3) to lay or set down, deposit, let lie, place 1b4) to let remain, leave 1b5) to leave, depart from 1b6) to abandon 1b7) to permit 1c) (Hophal) 1c1) to obtain rest, be granted rest 1c2) to be left, be placed 1c3) open space (subst)
Usage: Occurs in 73 OT verses. KJV: bestow, cast down, lay (down, up), leave (off), let alone (remain), pacify, place, put, set (down), suffer, withdraw, withhold. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to H5117 (נוּחַ), and the others here.) See also: Genesis 2:15; 1 Kings 13:30; Psalms 17:14.
לָ/אָדָ֖ם
ʼâdâm
H120
"the man (Adam)"
Prep | N-ms
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Definition: The first named man living at the time before the Flood, first mentioned at Gen.2.19; married to Eve (H2332); father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33; Another spelling of a.dam (אָדָם "Adam" H0121) man, human being
Usage: Occurs in 526 OT verses. KJV: [idiom] another, [phrase] hypocrite, [phrase] common sort, [idiom] low, man (mean, of low degree), person. See also: Genesis 1:26; Judges 18:7; Psalms 8:5.
שֶׁ/יִּהְיֶ֥ה
hâyâh
H1961
"to be"
Rel | V-Qal-Imperf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
אַחֲרָֽ/י
ʼachar
H310
"after"
Prep | Suff
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Definition: 1) after the following part, behind (of place), hinder, afterwards (of time) 1a) as an adverb 1a1) behind (of place) 1a2) afterwards (of time) 1b) as a preposition 1b1) behind, after (of place) 1b2) after (of time) 1b3) besides 1c) as a conjunction 1c) after that 1d) as a substantive 1d1) hinder part 1e) with other prepositions 1e1) from behind 1e2) from following after
Usage: Occurs in 664 OT verses. KJV: after (that, -ward), again, at, away from, back (from, -side), behind, beside, by, follow (after, -ing), forasmuch, from, hereafter, hinder end, [phrase] out (over) live, [phrase] persecute, posterity, pursuing, remnant, seeing, since, thence(-forth), when, with. See also: Genesis 5:4; Exodus 18:2; Joshua 8:14.
Study Notes — Ecclesiastes 2:18
Show Verse Quote Highlights
- Context
- Cross References
- Ecclesiastes 2:18 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Ecclesiastes 2:18
- Jamieson-Fausset-Brown on Ecclesiastes 2:18
- Matthew Poole's Commentary on Ecclesiastes 2:18
- Trapp's Commentary on Ecclesiastes 2:18
- Ellicott's Commentary on Ecclesiastes 2:18
- Adam Clarke's Commentary on Ecclesiastes 2:18
- Cambridge Bible on Ecclesiastes 2:18
- Whedon's Commentary on Ecclesiastes 2:18
- Sermons on Ecclesiastes 2:18
Context — The Futility of Work
16For there is no lasting remembrance of the wise, just as with the fool, seeing that both will be forgotten in the days to come. Alas, the wise man will die just like the fool!
17So I hated life, because the work that is done under the sun was grievous to me. For everything is futile and a pursuit of the wind.
18I hated all for which I had toiled under the sun, because I must leave it to the man who comes after me.
19And who knows whether that man will be wise or foolish? Yet he will take over all the labor at which I have worked skillfully under the sun. This too is futile. 20So my heart began to despair over all the labor that I had done under the sun.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 39:6 | Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away. |
| 2 | Psalms 49:10 | For it is clear that wise men die, and the foolish and the senseless both perish and leave their wealth to others. |
| 3 | Luke 16:27–28 | ‘Then I beg you, father,’ he said, ‘send Lazarus to my father’s house, for I have five brothers. Let him warn them, so that they will not also end up in this place of torment.’ |
| 4 | Ecclesiastes 1:3 | What does a man gain from all his labor, at which he toils under the sun? |
| 5 | 1 Corinthians 3:10 | By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it. But each one must be careful how he builds. |
| 6 | Ecclesiastes 2:26 | To the man who is pleasing in His sight, He gives wisdom and knowledge and joy, but to the sinner He assigns the task of gathering and accumulating that which he will hand over to one who pleases God. This too is futile and a pursuit of the wind. |
| 7 | Ecclesiastes 9:9 | Enjoy life with your beloved wife all the days of the fleeting life that God has given you under the sun—all your fleeting days. For this is your portion in life and in your labor under the sun. |
| 8 | Ecclesiastes 2:4–9 | I expanded my pursuits. I built houses and planted vineyards for myself. I made gardens and parks for myself, where I planted all kinds of fruit trees. I built reservoirs to water my groves of flourishing trees. I acquired menservants and maidservants, and servants were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me, and I accumulated for myself silver and gold and the treasure of kings and provinces. I gathered to myself male and female singers, and the delights of the sons of men—many concubines. So I became great and surpassed all in Jerusalem who had preceded me; and my wisdom remained with me. |
| 9 | Ecclesiastes 4:3 | But better than both is he who has not yet existed, who has not seen the evil that is done under the sun. |
| 10 | Ecclesiastes 5:13–14 | There is a grievous evil I have seen under the sun: wealth hoarded to the harm of its owner, or wealth lost in a failed venture, so when that man has a son there is nothing to pass on. |
Ecclesiastes 2:18 Summary
This verse is saying that the author of Ecclesiastes was unhappy with all the things he had worked for because he knew he would have to leave them behind when he died. He realized that all his efforts would not last, which made them seem pointless, as seen in Ecclesiastes 2:17. This reminds us to focus on what truly matters in life, like our relationship with God, rather than just accumulating wealth and possessions (Matthew 6:19-20). By keeping our priorities straight, we can find meaning and purpose in our lives, even in the face of mortality.
Frequently Asked Questions
Why did the author of Ecclesiastes hate all his labor under the sun?
The author hated all his labor because he knew he would have to leave it to someone else after he died, which made all his efforts seem futile, as seen in Ecclesiastes 2:18 and also in Ecclesiastes 2:19 where it says the person taking over may not even be wise.
Is it wrong to work hard and accumulate wealth and possessions?
According to Ecclesiastes 2:18, the problem is not the work itself, but the fact that we cannot take our accomplishments with us when we die, which is also a theme in Psalms 49:10 and Luke 12:20.
How does this verse relate to the concept of legacy?
This verse highlights the fleeting nature of human legacy, as our accomplishments will eventually be left to others, which is also seen in Genesis 1:1 where God is the one who truly endures, and in Matthew 6:19-20 where Jesus teaches about storing up treasures in heaven.
What is the significance of the phrase 'under the sun' in this verse?
The phrase 'under the sun' is a common expression in Ecclesiastes, referring to life on earth, and in this context, it emphasizes that the author's hatred for his labor is specifically related to the fact that it will not last beyond his own lifetime, as seen in Ecclesiastes 1:3 and Ecclesiastes 2:17.
Reflection Questions
- What are some things in my life that I am working hard for, but may not ultimately be fulfilling or lasting?
- How can I balance my desire to leave a lasting legacy with the reality that everything I accomplish will eventually be left to someone else?
- What does this verse teach me about the importance of priorities and focusing on what truly matters in life?
- In what ways can I use my time and resources to store up treasures in heaven, rather than just accumulating wealth and possessions on earth?
Gill's Exposition on Ecclesiastes 2:18
Yea, I hated all my labour which I had taken under the sun,.... The great works he made, the houses he built; the vineyards, gardens, and orchards he planted, c.
Jamieson-Fausset-Brown on Ecclesiastes 2:18
Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me. I hated all my labour ... because I should leave it unto the man that shall be after me.
Matthew Poole's Commentary on Ecclesiastes 2:18
I hated all my labour which I had taken under the sun; all these riches and buildings, and other fruits of my labour, were the matter of my repentance, and aggravations of my misery, because I must, and that everlastingly, part with them, and leave them all behind me.
Trapp's Commentary on Ecclesiastes 2:18
Ecclesiastes 2:18 Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.Ver. 18. Yea, I hated all my labour,] i.e., I was sorry to think that I had been so eager and earnest in getting a great estate, which now I must leave, and to whom I know not; sure I am to those that never took any pains for it. And herein we see the corruption of our nature discover itself, in that we are so wedded to the things of this world - especially if gotten by our own art and industry - that we think much to be divorced from them by death, and to leave them to others, when ourselves can enjoy them no longer. Henry Beaufort, that rich and wretched cardinal, bishop of Winchester, and chancellor of England, in the reign of Henry VI, when he perceived that he must die, and that there was no remedy, murmured at death, that his riches could not reprieve him till a further time. For he asked, ‘ Why should I die, being so rich? If the whole realm would save my life, I am able either by policy to get it, or by riches to buy it. Fie, quoth he, will not death be hired? will money do nothing?’ Latimer, in a sermon before King Edward VI, tells a story of a rich man, that when he lay upon his sick bed, there came one to him and told him that certainly, by all reason they can judge by, he was like to be a man for another world, a dead man. As soon as ever he hears but these words, saith Latimer; What! must I die? said he. Send for a physician; wounds, sides, heart, must I die? wounds, sides, heart, must I die? and thus he goes on, and there could be nothing got from him, but Wounds, sides, heart, must I die? Must I die and go from these?
Here was all, here is the end of a man that made his portion to be in this world. If this man’ s heart had been ripped up after he was dead, there might have been found written in it, ‘ The god of this present world.’ Mr Jeremy Burroughs relates in print of another rich man, that had sometime lived near unto him, who, when he heard his sickness was deadly, sent for his bags of money, and hugged them in his arms, saying, Oh! must I leave you? Oh! must I leave you? And of another, who, when he lay upon his sick bed, called for his bags, and laid a bag of gold to his heart, and then bade them take it away, It will not do, it will not do.
Ellicott's Commentary on Ecclesiastes 2:18
(18) Eccles. 9:19. There seems to be no special reference to Rehoboam, but only the assertion of the general principle that the wisest of men must leave all that his labour has gained to be enjoyed by another who may be destitute of wisdom. The thought is not so much that it is a hardship for the wise man to leave what he has gained, as that it is that he should have no advantage over the fool who enjoys the same without any merit.
Adam Clarke's Commentary on Ecclesiastes 2:18
Verse 18. I hated all my labour] Because, 1. It has not answered the end for which it was instituted. 2. I can enjoy the fruits of it but a short time. 3. I must leave it to others, and know not whether a wise man, a knave, or a fool will possess it.
Cambridge Bible on Ecclesiastes 2:18
18. because I should leave it unto the man that shall be after me] The history of the great ones of the earth presents not a few parallel utterances. Mazarin walks through the galleries of his palace and says to himself, “Il faut quitter tout cela.” Frederick William IV. of Prussia turns to his friend Bunsen as they stand on the terrace at Potsdam, and says, as they look out on the garden, “Das auch, das soll ich lassen,” (“This too I must leave behind me”.) The thought recurs again and again (chs. Ecclesiastes 4:8, Ecclesiastes 5:14, Ecclesiastes 6:2).
Whedon's Commentary on Ecclesiastes 2:18
18. Hated all my labour — He not only gets no satisfaction from his works, but he must leave all to a stranger, a thought which makes all look odious to him.
Sermons on Ecclesiastes 2:18
| Sermon | Description | |
|---|---|---|
|
On Eagles' Wings Pt 184 by Don Courville | In this sermon, the preacher emphasizes the danger of being influenced by man rather than God. He highlights the vanity and emptiness of worldly pursuits and the need to be free to |
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Homily 12 on Ephesians by St. John Chrysostom | John Chrysostom emphasizes the importance of living a life separate from the ways of the world, urging believers to walk in the path of God and not in the vanity of their minds lik |
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Vanity of Vanities by Michael Wigglesworth | Michael Wigglesworth delivers a powerful sermon on the emptiness and fleeting nature of worldly pursuits, highlighting how man's best estate is still filled with restlessness and v |
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Hell by Ian Paisley | In this sermon, the preacher describes the death of a soul who did not heed the warning of the trumpet. The sermon references the book of Ecclesiastes, specifically chapter 8 verse |
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The Love of the World and the Love of God by J.C. Philpot | J.C. Philpot preaches about the dangers of loving the world and its temporary pleasures, emphasizing that those who love the world do not have the love of the Father in them. He co |
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A Tour of Hell by Rolfe Barnard | This sermon delves into the concept of memory in hell, where individuals are tormented by memories of their past actions and opportunities for salvation they missed. It emphasizes |
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Is Hell a Reality by David Gooding | In this sermon, the preacher discusses the concept of the final judgment as described in Holy Scripture. He emphasizes that the principles of the final judgment are often misunders |