Ecclesiastes 2:1 kjv

I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.

Ecclesiastes 2:1 nkjv

I said in my heart, "Come now, I will test you with mirth; therefore enjoy pleasure"; but surely, this also was vanity.

Ecclesiastes 2:1 niv

I said to myself, "Come now, I will test you with pleasure to find out what is good." But that also proved to be meaningless.

Ecclesiastes 2:1 esv

I said in my heart, "Come now, I will test you with pleasure; enjoy yourself." But behold, this also was vanity.

Ecclesiastes 2:1 nlt

I said to myself, "Come on, let's try pleasure. Let's look for the 'good things' in life." But I found that this, too, was meaningless.

Ecclesiastes 2 verses

Ecclesiastes 2 1 Meaning

The Preacher, through personal deliberation, resolved to embark on a thorough experiment: to vigorously pursue pleasure and earthly delights in an effort to discover if true, lasting 'good' or satisfaction could be found therein. However, even before detailing the extent of this experiment, he declares his immediate conclusion: this pursuit, like all previous attempts to find meaning outside of God, ultimately proved to be futile, transient, and meaningless.

Ecclesiastes 2 1 Context

Ecclesiastes chapter 2 records Qoheleth's detailed, systematic investigation into various forms of earthly enjoyment and accomplishment as potential sources of lasting 'good' and meaning "under the sun." Verse 1 sets the stage for this ambitious project, indicating a deliberate, self-imposed test to probe the depths of human pleasure. This initial statement immediately reveals his finding – that even pleasure, despite its allure, ultimately leads to the same 'vanity' that characterizes other worldly pursuits previously examined in chapter 1 (e.g., wisdom, toil). This places the entire series of experiments (wine, building, wealth, music, etc. described in Ecc 2:2-10) under the shadow of its predetermined outcome, showcasing the pervasive futility the Preacher encounters when God is not at the center. Historically, this account, often attributed to King Solomon, would reflect the opportunities available to a monarch of immense wealth and wisdom in ancient Israel. It might also subtly counter contemporary ancient Near Eastern beliefs that equated material abundance and hedonistic pursuits with divine favor or a fulfilling life.

Ecclesiastes 2 1 Word analysis

• "I said": Hebrew 'āmartî (אָמַרְתִּי). This is a first-person singular past tense verb, emphasizing the deeply personal, intentional, and internal decision of the Preacher (Qoheleth) to embark on this self-assigned experiment. It denotes a deliberate resolve originating from within him.
• "to myself" / "in my heart": Hebrew bəlibbî (בְּלִבִּי). The term 'heart' in Hebrew thought (lev) is not merely the seat of emotions, but the core of a person's intellect, will, and innermost being. This phrase signifies a thorough, reasoned internal counsel and personal conviction behind the experiment.
• "Come now": Hebrew lᵊḵâ nāʾ (לְכָה־נָּא). An immediate exhortation, often an invitation to another, but here self-addressed. It marks the commencement of a focused, active undertaking, reflecting a sense of purpose and initiative in launching his grand exploration.
• "I will test" / "I will make trial": Hebrew ʾănaśśekā (אֲנַסֶּכָּה), derived from nāsâ (נָסָה). This verb means to prove, try, test, or put to the test. It indicates a systematic, almost scientific, approach to examining pleasure, to ascertain its true nature and whether it holds lasting value. It's a purposeful experiment.
• "you": referring back to himself or perhaps his capacity for experience, emphasizing the direct personal engagement in the experiment.
• "with pleasure" / "of mirth": Hebrew bəśimḥâ (בְשִׂמְחָה). This word refers to joy, gladness, or mirth, often associated with feasts, celebrations, and general enjoyment of life. It identifies the specific object of the Preacher's self-experimentation: the full experience of earthly enjoyment.
• "and see what is good" / "and see what good there is": Hebrew wəraʾēh ṭôḇ (וּרְאֵה טוֹב). Ṭôḇ (good) here signifies not merely moral goodness, but ultimate beneficence, true satisfaction, or lasting fulfillment. This is the explicit goal of his experiment – to discern if true lasting 'good' resides in pleasure.
• "But behold" / "and behold": Hebrew wəhinnēh (וְהִנֵּה). An emphatic interjection that highlights an immediate, striking observation or revelation. It sets up the stark contrast between the Preacher's intention and his abrupt discovery, indicating the certainty and quickness of the negative conclusion.
• "this also": Hebrew gām-zeh (גַּם־זֶה). This phrase draws a direct link to his previous findings in chapter 1, particularly Ecc 1:2 and 1:14. It signals that this new realm of investigation – pleasure – yields the same unsatisfactory outcome as his previous endeavors, showing a consistent pattern.
• "was vanity": Hebrew heḇel (הֶבֶל). The pivotal word of Ecclesiastes, appearing more than 30 times. Literally meaning 'vapor' or 'breath,' it connotes something unsubstantial, fleeting, meaningless, futile, empty, or absurd. It is not necessarily 'evil,' but ultimately without lasting substance or enduring satisfaction from a purely human perspective "under the sun."

• Words-group analysis:
• "I said to myself, 'Come now, I will test you...'": This opening phrase vividly portrays the Preacher's methodical and deliberate resolve to conduct an empirical, internal investigation into the very nature of existence and pleasure. It highlights his intentionality in exploring this aspect of life.
• "...with pleasure and see what is good.": This sets the specific hypothesis of Qoheleth's grand experiment: Can ultimate 'good' (true, lasting satisfaction) be discovered through immersing oneself in earthly pleasure and mirth? It defines the object and purpose of his detailed inquiry within the chapter.
• "But behold, this also was vanity.": This concluding declaration delivers the immediate and stark outcome. The abrupt statement of 'vanity' directly after stating the intention indicates either the rapid and inescapable disillusionment Qoheleth experienced, or it presents his well-established conclusion upfront, foreshadowing the details that follow. The "this also" connects it to previous proofs of futility.

Ecclesiastes 2 1 Bonus section

• The "testing" of oneself or of life is a recurring motif in wisdom literature, but Qoheleth's application here is unique in its scale and empirical approach to the human experience itself.
• While pleasure itself is declared "vanity" as a source of ultimate good, elsewhere in Ecclesiastes (e.g., Ecc 3:12-13, 5:18-20, 9:7-9) God-given joy in the ordinary experiences of life, when received as a blessing from the Creator, is affirmed as genuinely good. The distinction lies in where the satisfaction is sought and the ultimate source to which it is attributed.
• The Preacher's vast resources and unconstrained freedom make his experiment particularly compelling; if someone with virtually unlimited means cannot find satisfaction in these things, it powerfully reinforces the message for all humanity, regardless of their station.
• The rapid progression from internal resolve to a stated conclusion of "vanity" in this single verse creates a powerful rhetorical punch, emphasizing the inherent fruitlessness of the chosen path.

Ecclesiastes 2 1 Commentary

Ecclesiastes 2:1 serves as a pivotal verse, initiating the Preacher's intensive, deliberate exploration into the realm of pleasure as a potential source of ultimate 'good' and meaning. Unlike a casual indulgence, he undertakes this pursuit as a carefully planned experiment, a resolution made within his "heart"—the core of his intellect and will. Yet, the striking element of the verse is its immediate conclusion: before detailing his lavish escapades in Ecc 2:2-10, he pronounces the verdict. This instantaneous judgment—"this also was vanity"—suggests a foregone conclusion based on prior experience or a profound, instant disillusionment. It underlines the book's central message: all human efforts and experiences "under the sun," devoid of their proper context in God, are inherently transient, unsatisfying, and ultimately meaningless, providing no lasting fulfillment or purpose for the soul. The Preacher does not condemn joy itself (which is presented as a gift from God elsewhere in Ecclesiastes), but exposes the futility of seeking ultimate meaning and satisfaction in it as an end in itself.

Practical examples illustrating this include:

• A person constantly seeking thrills or new experiences (travel, adventure sports) without internalizing deeper purpose, often feels an underlying emptiness once the excitement fades.
• Someone dedicated solely to entertainment and amusement (binge-watching, excessive gaming) finds their 'joy' to be a mere temporary distraction rather than a source of deep, lasting contentment or significance.
• The pursuit of an indulgent lifestyle for its own sake, apart from responsible living or serving others, frequently leads to regret, boredom, and a sense of unfulfillment.