Ecclesiastes 8 10

Ecclesiastes 8:10 kjv

And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.

Ecclesiastes 8:10 nkjv

Then I saw the wicked buried, who had come and gone from the place of holiness, and they were forgotten in the city where they had so done. This also is vanity.

Ecclesiastes 8:10 niv

Then too, I saw the wicked buried?those who used to come and go from the holy place and receive praise in the city where they did this. This too is meaningless.

Ecclesiastes 8:10 esv

Then I saw the wicked buried. They used to go in and out of the holy place and were praised in the city where they had done such things. This also is vanity.

Ecclesiastes 8:10 nlt

I have seen wicked people buried with honor. Yet they were the very ones who frequented the Temple and are now praised in the same city where they committed their crimes! This, too, is meaningless.

Ecclesiastes 8 verses

Ecclesiastes 8 10 Meaning

Ecclesiastes 8:10 observes a disturbing reality: wicked individuals who engaged in harmful deeds often lived lives of apparent privilege, frequenting places of public or religious significance, and were even honored in the very communities where they committed their wrongdoings, rather than facing deserved scorn. The Preacher concludes this observation with his signature declaration of "futility," lamenting the injustice and disorder evident in this human experience. It challenges the common belief that righteousness always leads to immediate earthly reward and wickedness to immediate punishment, showcasing the often paradoxical and unsettling nature of life "under the sun."

Ecclesiastes 8 10 Context

Ecclesiastes 8:10 fits within Qoheleth's larger exploration of justice and the problem of evil "under the sun." Chapters 7 and 8 primarily deal with various aspects of wisdom, suffering, and the unpredictable nature of life. Verse 8:9 immediately precedes it, observing how "one person lords it over another to their hurt." The verse thus continues the theme of injustice and abuse of power that Qoheleth consistently identifies in the human realm. The Preacher has acknowledged the importance of obeying authorities and finding wisdom (8:2-6), yet he continuously points out the paradoxes: despite a divine order (8:6), people suffer, and there's often no clear, immediate divine intervention for evil. This specific verse (8:10) serves as a poignant illustration of this societal breakdown where the wicked are not only unpunished but even celebrated, leading Qoheleth to reiterate his refrain of "futility" (hevel), underscoring the disquieting observations that seem to contradict divine justice. Historically, ancient societies often tied a person's standing and fortune directly to their righteousness; Qoheleth challenges this simplistic correlation by highlighting the often-visible success and public acclaim of the wicked, particularly in an environment where true righteousness was often ignored.

Ecclesiastes 8 10 Word analysis

• And so I saw (וְכֵן רָאִיתִי, vəchen ra'iti): The phrase introduces an observed phenomenon. Ra'iti ("I saw") highlights Qoheleth's empirical, firsthand observation, grounding his conclusion in lived experience rather than abstract theology. This makes his lament about futility all the more impactful, as it's derived from reality.
• the wicked (הָרְשָׁעִים, haresh'a'im): This refers to morally corrupt individuals, those whose actions are contrary to God's law and righteousness. Qoheleth specifically applies this strong term, implying deep ethical deviation, not mere imperfection.
• buried (קְבֻרִים, qəvurim): Implies their final earthly end. The observation isn't about their living prosperity but their post-mortem status or legacy. The context suggests that even in death, they receive a burial of honor, which was a significant social privilege and a mark of respect in ancient times, contrasting with those left unburied or given a pauper's grave.
• They used to come and go (מְבָאִים וְיוֹצְאִים, meva'im veyo'tse'im): This idiom indicates their regular presence, free access, and active participation in the community. It suggests their lives were lived openly, with liberty and accepted status, not as outcasts or pariahs.
• from the place of holiness (מִמְּקוֹם קָדוֹשׁ, mim'qom qadosh): This is a significant phrase. It most likely refers to the Temple in Jerusalem or any designated holy precinct, implying participation in religious rituals or public assemblies within sacred spaces. It highlights the hypocrisy or the superficiality of their piety; they frequent holy places without genuinely embodying holiness. It could also broadly refer to places of public gathering where righteous judgments or religious practices were expected.
• and were praised in the city (וּמִשְׁתַּבְּחִים בָּעִיר, u'mishtabachim ba'ir): This is a crucial and often debated part of the verse due to textual variations. The Masoretic Text (leading to modern translations like NIV/ESV/NASB) reads mishtabachim, "praised," "extolled," or "gloried." This interpretation depicts a profound social injustice: the wicked were publicly honored. This praise could be genuine admiration, fearful appeasement, or simple flattery, but it denotes public affirmation despite their evil. An alternate reading, found in some ancient versions (e.g., Septuagint and Latin Vulgate), is derived from the root shakach, meaning "forgotten" (נִשְׁכָּחִים, nishkachim). If "forgotten," the verse would underscore the vanity of human memory and how even prominent wicked people fade from recollection after death. However, mishtabachim "praised" makes for a stronger contrast with justice and amplifies the futility. It paints a picture of societal perversion where evil is rewarded, directly challenging conventional wisdom about cause and effect in the world "under the sun."
• where they had done such things (אֲשֶׁר כֵּן עָשׂוּ, asher ken asu): This phrase links their praise directly to the very locale and perhaps context of their wicked actions. It's not that they were praised despite their wickedness, but almost as if their wicked actions were implicitly overlooked or even seen as a path to their success and acclaim, further amplifying the moral decay observed.
• This too is futility (גַּם־זֶה הֶבֶל, gam-zeh hevel): The ubiquitous theme of Ecclesiastes. Hevel (breath, vapor, meaningless, absurd, futile, vain) signifies that this observation—the wicked being praised despite their deeds and religious attendance—is illogical, contradictory, and ultimately without lasting value or satisfaction. It reflects a world out of sync with divine order from a human perspective.

Ecclesiastes 8 10 Bonus section

The specific choice of the Hebrew root sh-b-ḥ (to praise, glory in) in the Masoretic Text versus sh-k-ḥ (to forget) in some Septuagint manuscripts presents a critical hermeneutical crossroads. While both readings lend themselves to the overarching theme of hevel (futility), they do so by illustrating different aspects of life's vanity. If the wicked are forgotten, it underlines the transient nature of all human recognition and the ultimate leveling effect of death on both righteous and wicked—everyone eventually fades from memory. This aligns with Qoheleth’s themes about the sameness of fate (Eccl 9:2). However, if the wicked are praised, as reflected in most modern English translations (NIV, ESV, NASB), the verse sharpens Qoheleth's lament on the inherent moral disorder and perversity of human society "under the sun." This interpretation makes the futility even more acute, as it signifies a profound miscarriage of justice where wickedness is paradoxically rewarded or celebrated in the public sphere, making one question the value of striving for righteousness in such a world. Modern scholarship predominantly supports the "praised" reading due to manuscript evidence and the contextual emphasis on observable injustice rather than simply mortality. This contrast creates a deep tension that pushes the reader to look beyond earthly justice for ultimate meaning and accountability. The paradox emphasizes that genuine peace and righteousness do not stem from earthly rewards or accolades but from fearing God and keeping His commandments (Eccl 12:13).

Ecclesiastes 8 10 Commentary

Ecclesiastes 8:10 encapsulates Qoheleth's profound struggle with perceived injustices in the world. His personal observation reveals a disturbing phenomenon: the wicked, far from facing swift retribution, enjoy positions of social prominence and even posthumous honor, even when their evil deeds are publicly known. The detail that they frequented the "place of holiness" accentuates the hypocrisy and superficiality—they participated in religious rites without the fear of God or true righteousness.

This verse challenges the simple retributive justice system often presumed in Old Testament thought (where obedience brings blessing, disobedience brings curse). Qoheleth sees a disconnect: societal acclaim doesn't always align with divine justice. This creates "futility" because it destabilizes the natural expectation of order and fairness. For the wise, this observed injustice is frustrating; it seems life "under the sun" rewards the wrong actions and leaves virtue uncelebrated. It highlights that human justice, human memory, and human judgment are flawed and can easily be swayed or misguided, celebrating those God would condemn. This state of affairs points towards a need for a transcendent, future judgment, as human systems often fail to bring about true equity or give lasting meaning. The Preacher often grapples with the question of the value of righteousness when external outcomes don't reflect it, suggesting that true meaning must be found beyond the visible, immediate rewards or punishments of this world.