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Ecclesiastes 2:3

in Ecclesiastes 2

I sought to cheer my body with wine and to embrace folly—my mind still guiding me with wisdom—until I could see what was worthwhile for men to do under heaven during the few days of their lives.

BSB

The same verse in ASV and KJV ▾

ASV

I searched in my heart how to cheer my flesh with wine, my heart yet guiding me with wisdom, and how to lay hold on folly, till I might see what it was good for the sons of men that they should do under heaven all the days of their life.

KJV

I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.

This verse in Ecclesiastes 2

Commentary

13 notes on this verse
I sought in mine heart to give myself unto wine,.... Not in an immoderate way, so as to intoxicate himself with it, in which there can be no pleasure, nor any show of happiness; but in a moderate, yet liberal way, so as to be innocently cheerful and pleasant, and hereby try what good and happiness were to be possessed in this way.

This site's exposition

I sought to cheer my body with wine

on Ecclesiastes 2:3-6

The wine test follows the same design, I sought to cheer my body with wine and to embrace folly, my mind guiding me with wisdom. From wine he moves to building: houses, vineyards, gardens and parks, fruit trees and reservoirs to water my groves of flourishing trees.

The record, by era

The Church Fathers4 voices

A commentator

Gregory of Nyssa

HOMILIES ON ECCLESIASTES 2 · Written before 395.

proposed

"I," however, said Ecclesiastes, "have sought the good proper to youth and every other stage of life. We are never satiated; rather, appetite is common to us all while passion flowers with enjoyment and is not circumscribed by the attainment of its desire." But inasmuch as we perceive the good in pleasure, any delight sets desire aflame, for pleasure is united to desire and is always attractive to each stage of our growth. Neither is the good associated with instability; it provides instruction and is a model in both prosperous and calamitous situations whether they occur at night or day, travelling, on the sea, at work or rest, ruling or serving or in any of life's circumstances. Neither does the good suffer diminution or grown in anything which may befall us whether it happens to be harmful or beneficial. In my opinion this is the true good which Solomon seeks and which men do under the sun while they are alive. For me it is nothing more than the work of faith common to all men who wish to have it abide throughout their entire lives. This is the good work done in us in Christ Jesus our Lord, to whom be glory forever. Amen.

A commentator

Jerome

Commentary on Ecclesiastes · Written before 420.

proposed

"I thought to stimulate my body with wine while my heart is involved with wisdom, and to grasp folly, until I can discern which is best for mankind to do under the heavens during the brief span of their lives. " I wanted to stimulate my life with enjoyment, and to lull my body, as if freed from all worries by wine, in the same way with desire; but my deep consideration and inborn reasoning, which God the creator mingled even into my sins, drew me away from the idea and led me back to seek wisdom and to spurn foolishness, so that I was able to see what was good, that men can do in the span of their lives.

A commentator

Olympiodorus of Alexandria

COMMENTARY ON ECCLESIASTES 2:3 · Written before 600.

proposed

It is not the acuity of the mind but rather the disposition of the soul, being employed beneficially or shamefully in making use of the gift, which is to be praised or condemned.

A commentator

Gregory of Nyssa

Commentary (church-history corpus) · Written before 395.

proposed

But I, he says, sought the true good, which is equally good at any age and every time of life, and of which satiety is not expected or fullness found. Appetite for it and partaking of it are exactly matched, and longing flourishes together with enjoyment and is not limited by the attainment of what is desired. The more it delights in the good, the more desire flames up with delight; the delight matches the desire, and at each stage of life it is always a lovely thing to those who partake of it. Amid the changes of age and time the good alters not at all; when our eyes are closed and when they are open, when we are happy and when we are sorrowful, by day and by night, on land and on the sea, active and at rest, ruling and serving—for every person alive [the good] is equally absolutely good, since the accidents inflicted on one by chance make it neither worse nor better, nor smaller nor larger. This, as I understand it, is the good that truly is, the thing Solomon sought to see, which people will do under the sun throughout all the number of the days of their life. This seems to me to be none other than the work of faith, the performance of which is common to all, available on equal terms to those who wish for it, lasting in full strength continuously throughout life. This is the good work, which I pray may be done in us too, in Christ Jesus our Lord, to whom be the glory forever and ever.

The Medieval Church1 voice

A commentator

Bonaventure

Commentary on Ecclesiastes, Chapter 2 · Written in the 13th century.

proposed

"I thought in my heart" etc. Here the fourth point is touched upon, namely the return to the consideration of useful things, and this by returning from pleasure to sobriety. On account of which he says: "I thought in my heart to withdraw my flesh …
6 more voices on this verse

The Puritans and the Awakening3 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

), and, in pursuit of the enquiry, applied himself to great works. Good works indeed are truly great, but many are reputed great works which are far from being good, wondrous works which are not gracious, Matt. vii.

quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens

A commentator

John Wesley

1703–1791

Explanatory Notes upon the Old Testament (1765)

proposed

To wine - To gratify myself with delicious meats and drinks. Yet - Yet resolving to use my wisdom, that I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together. To lay hold - To pursue sensual pleasures, which was my folly.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Wine is a mocker; it is a great cheat; and it will be impossible for any man to say that thus far he will give himself to it and no further. That which he aimed at was not to gratify his appetite, but to find out man's happiness, and this, because it pretended to be so, must be tried among the rest.

The Nineteenth Century3 voices

I sought ... - Rather, I resolved (literally “I turned in my heart”) to draw my flesh with wine (see the margin), my heart guiding me with wisdom. In the course of his attempt to answer the question of Ecc 1:3, while his heart was directing him (as a charioteer directs his horses or a shepherd his sheep) with wisdom, and while he was following that guidance, he determined to draw with him his flesh by wine, thus making his flesh, which he speaks of as distinct from himself (compare Rom 7:25), a confederate and subsidiary in his attempt.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

1Co 12:2); or, one "allured" (2Pe 2:18, 19). yet acquainting . . . wisdom--literally, "and my heart (still) was behaving, or guiding itself," with wisdom [GESENIUS]. MAURER translates: "was weary of (worldly) wisdom." But the end of Ec 2:9 confirms English Version. folly--namely, pleasures of the flesh, termed "mad," Ec 2:2. all the days, &c.--(See Margin and Ec 6:12;

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

To give myself unto wine, (yet acquainting [נהג noheg, “guiding”] mine heart with wisdom) - I did not run into extremes, as when I gave up myself to mirth and pleasure. There, I threw off all restraint; here, I took the middle course, to see whether a moderate enjoyment of the things of the world might not produce that happiness which I supposed man was created to enjoy here below.

The words behind it

26 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • תַּ֣רְתִּיI searched

    tartiH8446 →24 times

  • בְלִבִּ֔יin heart my

    velibiH3820 →595 times

  • לִמְשׁ֥וֹךְto gratify

    limshokhH4900 →

  • בַּיַּ֖יִןwith <the> wine

    baiyayinH3196 →141 times

  • אֶת־<obj.>

    ʾet-H853 →10935 times

  • בְּשָׂרִ֑יflesh my

    besariH1320 →270 times

  • וְלִבִּ֞יand heart my

    velibiH3820 →595 times

  • נֹהֵ֤ג[was] guiding

    nohegH5090 →

  • בַּֽחָכְמָה֙with <the> wisdom

    bachakhemahH2451 →153 times

  • וְלֶאֱחֹ֣זand to take hold

    veleechozH270 →67 times

  • בְּסִכְל֔וּתon folly

    besikhlutH5531 →7 times

  • עַ֣דuntil

    ʾadH5704 →1261 times

  • אֲשֶׁר־that

    ʾasher-H834 →5497 times

  • אֶרְאֶ֗הI saw

    ʾerehH7200 →1300 times

  • אֵי־where?

    ʾei-H335 →

  • זֶ֨הthis

    zehH2088 →1180 times

  • ט֜וֹב[is] good

    tovH2896 →538 times

  • לִבְנֵ֤יfor [the] children of

    livneiH1121 →4930 times

  • הָאָדָם֙<the> humankind

    haadamH120 →551 times

  • אֲשֶׁ֤רwhich

    ʾasherH834 →5497 times

  • יַעֲשׂוּ֙they will do

    yaasuH6213 →2628 times

  • תַּ֣חַתunder

    tachatH8478 →505 times

  • הַשָּׁמַ֔יִםthe heavens

    hashamayimH8064 →421 times

  • מִסְפַּ֖ר[the] number of

    misparH4557 →134 times

  • יְמֵ֥י[the] days of

    yemeiH3117 →2304 times

  • חַיֵּיהֶֽם׃lives their

    chaiyeihemH2416 →498 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Ecclesiastes 12:13

    When all has been heard, the conclusion of the matter is this: Fear God and keep His commandments, because this is the whole duty of man.

    it leads to

    • Deuteronomy 10:12

      And now, O Israel, what does the LORD your God ask of you but to fear the LORD your God by walking in all His ways, to love Him, to serve the LORD your…

    • Micah 6:8

      He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?

    • Deuteronomy 6:2

      so that you and your children and grandchildren may fear the LORD your God all the days of your lives by keeping all His statutes and commandments that I give you, and so that…

    • Psalms 111:10

      The fear of the LORD is the beginning of wisdom; all who follow His precepts gain rich understanding. His praise endures forever!

    • Job 28:28

      And He said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’”

  • Through

    Proverbs 20:1

    Wine is a mocker, strong drink is a brawler, and whoever is led astray by them is not wise.

    it leads to

    • Ephesians 5:18

      Do not get drunk on wine, which leads to reckless indiscretion. Instead, be filled with the Spirit.

    • Hosea 4:11

      Promiscuity, wine, and new wine take away understanding.

    • Isaiah 28:7

      These also stagger from wine and stumble from strong drink: Priests and prophets reel from strong drink and are befuddled by wine. They stumble because of strong drink, muddled in their visions and stumbling…

Where this verse is studied

About Ecclesiastes

King Solomon in Old Age, Gustave Doré, 1866. Public domain.
King Solomon in Old Age, Gustave Doré, 1866. Public domain.
This page draws on 13 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Bonaventure, Commentary on Ecclesiastes, Chapter 2; Franz Delitzsch, Commentary on the Song of Songs and Ecclesiastes; Gregory of Nyssa, HOMILIES ON ECCLESIASTES 2; Gregory of Nyssa, Commentary (church-history corpus); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Ecclesiastes; John Gill, Exposition of the Old Testament (1748-1763); John Gill, Exposition of the Old Testament; John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Olympiodorus of Alexandria, COMMENTARY ON ECCLESIASTES 2:3.