Ecclesiastes 3 19

Ecclesiastes 3:19 kjv

For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.

Ecclesiastes 3:19 nkjv

For what happens to the sons of men also happens to animals; one thing befalls them: as one dies, so dies the other. Surely, they all have one breath; man has no advantage over animals, for all is vanity.

Ecclesiastes 3:19 niv

Surely the fate of human beings is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; humans have no advantage over animals. Everything is meaningless.

Ecclesiastes 3:19 esv

For what happens to the children of man and what happens to the beasts is the same; as one dies, so dies the other. They all have the same breath, and man has no advantage over the beasts, for all is vanity.

Ecclesiastes 3:19 nlt

For people and animals share the same fate ? both breathe and both must die. So people have no real advantage over the animals. How meaningless!

Ecclesiastes 3 verses

Ecclesiastes 3 19 Meaning

Ecclesiastes 3:19 asserts that in the sphere of physical existence and mortality, human beings and animals share the same ultimate fate. Both face death in an identical manner, experiencing the same life-ending event. The verse highlights that both man and beast possess a single, common "breath" or life-force. Consequently, from this perspective, man holds no earthly superiority or lasting advantage over an animal concerning the certainty and process of death. This observation leads to the Preacher's recurring lament that, from a purely "under the sun" perspective, all is fleeting and ultimately without permanent, inherent meaning or lasting distinction when facing mortality.

Ecclesiastes 3 19 Context

Ecclesiastes 3 presents a philosophical discourse on the cyclic nature of time and the limited power of humanity to alter God's appointed seasons. Following the famous passage detailing "a time for everything" (Ecc 3:1-8), Qoheleth, the Preacher, observes the inherent human struggle and the work God has set before mankind. He notes that God "makes everything beautiful in its time" (Ecc 3:11) and has set eternity in the human heart, yet man cannot fully grasp God's work. The Preacher then grapples with the pervasive injustice in the world (Ecc 3:16) and anticipates a divine judgment (Ecc 3:17). It is in this flow that Ecclesiastes 3:19 emerges, building upon verse 18's thought that God tests humanity "that they might see that they themselves are like beasts." This observation is a pragmatic assessment of physical mortality from an earthly, "under the sun" perspective, without initially accounting for humanity's unique spiritual destiny, which is more fully explored at the book's conclusion (Ecc 12:7, 13-14). The historical and cultural context reflects a period of inquiry into life's meaning, possibly during a time of prosperity where superficial pursuits obscured deeper truths. Qoheleth challenges common perceptions of human preeminence based on achievements, wealth, or power, by confronting the raw, undeniable reality of universal physical decay.

Ecclesiastes 3 19 Word analysis

• For that which befalleth (קְרֶה, qereh):

  • Meaning: occurrence, chance, fate, event, what happens.
  • Significance: Implies an event that occurs to both without distinction or bias in its occurrence. It's a universal and inescapable reality.

• sons of men (בְּנֵי הָאָדָם, bene ha'adam):

  • Meaning: human beings, mankind.
  • Significance: Refers to all humanity, emphasizing their shared human nature.

• beasts (הַבְּהֵמָה, habbehemah):

  • Meaning: domesticated animals, cattle, livestock; general term for land animals.
  • Significance: Serves as the direct comparison point for humanity in their mortality, highlighting their common physical nature.

• one thing (מִקְרֶה אֶחָד, miqreh echad):

  • Meaning: one occurrence, the same event/fate.
  • Significance: Underscores the identical nature of death for both categories of living beings. It's a shared end.

• dieth (יָמוּת, yamut):

  • Meaning: to die, to put to death.
  • Significance: A straightforward term, emphasizing the biological process of cessation of life that is universal.

• breath (רוּחַ, ruach):

  • Meaning: breath, wind, spirit.
  • Significance: Crucial term. Here it refers to the life-giving animating force or vital principle, the air in the lungs. In Genesis, both man and animals are described as having the ruach of life. This shared ruach highlights a biological equivalence at the point of life's cessation.

• preeminence (יִתְרוֹן, yitron):

  • Meaning: advantage, superiority, profit, lasting gain.
  • Significance: This is a key concept in Ecclesiastes. Qoheleth frequently questions what "advantage" there is in human toil or wisdom. Here, he states there is none when facing the universal reality of physical death. This is from the "under the sun" viewpoint.

• vanity (הֶבֶל, hevel):

  • Meaning: vapor, breath, futility, transience, meaninglessness.
  • Significance: The overarching theme of Ecclesiastes. If there's no distinction in death, then the supposed meaning or "preeminence" of human life in its earthly pursuits is reduced to a fleeting vapor, a temporary and ultimately insignificant existence.

• "For that which befalleth the sons of men befalleth beasts; even one thing befalleth them:":

  • This phrase establishes the foundational premise: the common destiny shared by all living creatures regarding mortality. The repetition of "befalleth" (derived from qereh) stresses the undeniable and singular event that awaits both categories of beings. There is no escape or exception for humanity.

• "as the one dieth, so dieth the other; yea, they have all one breath;":

  • This phrase clarifies how the common fate manifests. The dying process is the same. The explanation for this sameness is attributed to "one breath" (ruach echad). This is a vital physical, animating force shared between them, given and taken by God, further solidifying the biological equality at life's end.

• "so that a man hath no preeminence above a beast: for all is vanity.":

  • This is Qoheleth's stark conclusion based on his observation. The perceived "advantage" or "gain" (yitron) of humanity is nullified by the shared physical end. The concluding "for all is vanity" (ki hakol hevel) connects this specific observation of mortality to the book's pervasive theme of transience and the futility of life "under the sun" when viewed apart from an ultimate, divine purpose. It reflects a state of apparent meaninglessness for mortal existence.

Ecclesiastes 3 19 Bonus section

Qoheleth's apparent cynicism in this verse is not his final conclusion but rather a key stage in his intellectual and spiritual journey of questioning. He is intentionally using a rhetorical technique known as reductio ad absurdum – pushing an idea to its logical, but absurd, conclusion from a purely secular, materialistic worldview ("under the sun") to expose its inadequacy. The "no preeminence" statement in Ecc 3:19 is limited to the physical realm and mortal life. It serves as a strong contrast to humanity's unique creation in the image of God (Gen 1:26-27) and divine calling, which Qoheleth later hints at in Ecc 12:7 where the spirit returns to God. This verse's focus is on the body and its shared biological destiny, providing a critical pivot in the book's argument from observation to the need for ultimate accountability to God (Ecc 12:13-14).

Ecclesiastes 3 19 Commentary

Ecclesiastes 3:19 offers a profound and challenging reflection on mortality from the "under the sun" perspective. The Preacher strips away any illusions of human superiority concerning the end of life. His observation is unflinching: the physical process of dying is identical for humans and animals. Both are animated by the same temporary breath (ruach) and both return to dust. This shared vulnerability leads to the stark conclusion that from an earthly vantage point, there is no lasting advantage in being human, as all endeavors are overshadowed by this inescapable, leveling fate. This serves not as a theological declaration on the unique spiritual nature of humanity, made in God's image, but rather as an existential problem Qoheleth poses: how can human life, with its higher aspirations and divine spark, be meaningful if its physical end mirrors that of a mere animal? It emphasizes the futility of chasing worldly distinctions when the grave equalizes all. This is a point of human experience, meant to humble and drive one toward a deeper, divinely revealed truth.