Ecclesiastes 5 13

Ecclesiastes 5:13 kjv

There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.

Ecclesiastes 5:13 nkjv

There is a severe evil which I have seen under the sun: Riches kept for their owner to his hurt.

Ecclesiastes 5:13 niv

I have seen a grievous evil under the sun: wealth hoarded to the harm of its owners,

Ecclesiastes 5:13 esv

There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt,

Ecclesiastes 5:13 nlt

There is another serious problem I have seen under the sun. Hoarding riches harms the saver.

Ecclesiastes 5 verses

Ecclesiastes 5 13 Meaning

Ecclesiastes 5:13 observes a profoundly disturbing phenomenon: the accumulation of wealth by an individual only to have that wealth cause them significant harm, detriment, or misfortune. It highlights a common irony in human experience where what is sought for benefit becomes a source of suffering or loss.

Ecclesiastes 5 13 Context

Ecclesiastes 5, within the broader discourse of the book, continues Qoheleth's observations on the vanity and enigmatic nature of life "under the sun." This chapter specifically addresses proper conduct in the house of God (vv. 1-7), the frustrations of injustice (v. 8), and then shifts focus significantly to the topic of wealth (vv. 9-17). Verse 13 is part of a lament about the disadvantages of materialism. It follows the observation that lovers of money are never satisfied (v. 10) and that increasing possessions only leads to increasing dependents (v. 11), leading up to the paradox presented here: wealth preserved can ironically cause harm. The verse sets the stage for further descriptions of the insecurity and fleeting nature of riches (vv. 14-17), emphasizing that wealth often leads to anxiety rather than peace.

Ecclesiastes 5 13 Word analysis

• There is a severe evil: The Hebrew phrase is ra'ah chola'a. Ra'ah (רָעָה) means "evil," but here, in the context of fortune, it signifies "misfortune," "calamity," "adversity," or "harm." It's not necessarily a moral evil but a negative outcome. Chola'a (חוֹלֶה), from the root "to be sick" or "diseased," strengthens ra'ah to mean "grievous," "serious," or "painful" evil/misfortune. This highlights the severity and inherent destructiveness of the observed reality.
• which I have seen: Ra'iti (רָאִיתִי), an active observation from Qoheleth's empirical method. His pronouncements are often based on personal experience and observation of life "under the sun." This lends weight to the claim as an experienced truth, not merely theoretical.
• under the sun: Tachat ha-shemesh (תַּחַת הַשֶּׁמֶשׁ). A quintessential phrase in Ecclesiastes, appearing almost 30 times. It limits the observation to human experience, earth-bound existence, or life divorced from direct divine intervention or eternal perspective. It describes a reality confined to this world, often marked by futility and transience, without fully grasping the transcendent purpose.
• riches kept: Osher shamur (עֹשֶׁר שָׁמוּר). Osher (עֹשֶׁר) means "riches" or "wealth." Shamur (שָׁמוּר), a past participle of shamar (שָׁמַר), means "kept," "preserved," "guarded," or "hoarded." The emphasis is on wealth that is accumulated and held tightly, possibly out of fear, greed, or insecurity, rather than being actively used or distributed. This hoarding is key to it becoming a source of detriment.
• by their owner: L'ba'alayv (לְבַעֲלָיו). Ba'al (בַּעַל) means "owner," "master," or "possessor." The plural suffix '-ayv' refers to the "owner(s)," possibly reflecting a general statement about any owner of such riches. It underscores the possessive relationship with the wealth, which is ironic given its ultimate harmful effect.
• to his hurt: L'ra'ato (לְרָעָתוֹ). Ra'ah (רָעָה) again, with the pronominal suffix for "his" or "its." This specifies that the "evil" or "misfortune" is directed back to the very person who possesses and keeps the wealth. It could imply various forms of detriment: anxiety, loss, moral decay, social isolation, spiritual poverty, or ultimately a tragic end that renders the accumulation pointless.

Words-group by words-group analysis

• "There is a severe evil which I have seen under the sun": This sets up the Qoheleth's empirical observation of a profound societal or individual affliction specific to human existence apart from a divine eternal lens. It frames the following statement as a hard, unpleasant truth learned through experience.
• "riches kept by their owner": This phrase specifically points to accumulated wealth that is hoarded or possessively guarded. It’s not wealth itself that is inherently bad, but its nature when it is excessively "kept" or treasured for its own sake rather than used. This points to a problematic mindset or attitude towards wealth.
• "to his hurt": This is the culmination and paradox. The very thing hoarded for security or benefit ultimately leads to personal detriment. The ra'ah (evil/harm) intended for the owner's benefit ironically turns upon the owner, manifesting as loss, suffering, or spiritual bankruptcy.

Ecclesiastes 5 13 Bonus section

The observation in Ecclesiastes 5:13 contrasts sharply with some Ancient Near Eastern wisdom traditions and popular beliefs, which often viewed material prosperity as an unequivocal sign of divine blessing and personal righteousness. Qoheleth, through his unflinching empirical observation "under the sun," challenges this simplistic cause-and-effect understanding. He implies that God's ways are more complex and that the pursuit of wealth, far from being inherently beneficial or leading to peace, often introduces significant turmoil and disadvantage, revealing its vanity in the context of eternity. This perspective lays foundational groundwork for New Testament teachings about the dangers of mammon and the difficulty rich people may have entering the kingdom of heaven if their trust is in their riches.

Ecclesiastes 5 13 Commentary

Ecclesiastes 5:13 succinctly captures the deep irony and painful reality that what humans often strive for most—wealth and material security—can become a primary source of their anguish. It is not an indictment of wealth in itself, but rather of the "keeping" or hoarding of it—an excessive attachment, miserliness, or covetousness—that perverts its potential good into personal "hurt." This "hurt" manifests not necessarily as physical injury, but as profound internal disquiet: unending anxiety over its preservation, the moral compromises made in its acquisition, isolation due to mistrust, inability to truly enjoy life due to a focus on accumulation, or the pain of its eventual loss (as mentioned in subsequent verses). The verse cautions against the illusion that financial abundance guarantees well-being; instead, it frequently brings unique and grievous burdens. The true danger lies not in having riches, but in riches having you.