1Remember also your Creator in the days of your youth,
before the evil days come, and the years draw near,
when you will say, “I have no pleasure in them;”
2Before the sun, the light, the moon, and the stars are darkened,
and the clouds return after the rain;
3in the day when the keepers of the house shall tremble,
and the strong men shall bow themselves,
and the grinders cease because they are few,
and those who look out of the windows are darkened,
4and the doors shall be shut in the street;
when the sound of the grinding is low,
and one shall rise up at the voice of a bird,
and all the daughters of music shall be brought low;
5yes, they shall be afraid of heights,
and terrors will be on the way;
and the almond tree shall blossom,
and the grasshopper shall be a burden,
and desire shall fail;
because man goes to his everlasting home,
and the mourners go about the streets;
6before the silver cord is severed,
or the golden bowl is broken,
or the pitcher is broken at the spring,
or the wheel broken at the cistern,
7and the dust returns to the earth as it was,
and the spirit returns to God who gave it.
8“Vanity of vanities,” says the Preacher.
“All is vanity!”
9Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs. 10The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. 11The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd. 12Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
13This is the end of the matter. All has been heard. Fear God and keep his commandments; for this is the whole duty of man. 14For God will bring every work into judgment, with every hidden thing, whether it is good, or whether it is evil.
The Book of Ecclesiastes is classified as part of the "wisdom literature" of the ancient Hebrews. This genre may be said to encompass all literary writings current in ancient Mesopotamia (as well as in the neighboring lands of the Near East, including Egypt) whose content is concerned, in one way or another, with life and nature, and with man's evaluation of them, based either on direct observation or insight. Helpful to a determination of the usage of the term "Wisdom Literature” is an understanding of the root hkm, which underlies the basic expression of "wisdom" in Hebrew and its cognate languages. The root hkm in Akkadian has the meaning of "clever, cunning" as well as "wise" when applied to kings, elders, scribes, diviners, and especially craftsmen and technicians. The notion of skillful "making" gave rise to various adjectives meaning "experienced, able." The force of the term "wisdom" in Akkadian, therefore, was upon a skill or experience that brought expertise or enablement in an endeavor. In Biblical Hebrew, this same basic nuance of "skill" is evident in all derivatives of hkm. For example, the term is used of the special ability of "artisans" in Exod 28:3; 31:1-11; 35:30, 35; 36:1-3, of the technical expertise of "stonemasons" in 1 Chr 22:15, of the trained ability of "goldsmiths" in Jer 10:9, of the experienced competence of "mariners" in Ps 107:27, of the craftsmanship of "ship builders" in Ezek 27:8-9, of the artistry of "artificers" in 1 Kings 7:14, and of the wizardry (unusual art) of magicians in Isa 3:3. It also is employed to denote the peculiar prowess enabling the heads of tribes, judges, and kings to perform either special or official tasks (cf. Deut 1:13,15; 16:19; 2 Sam 14:20). Of the 318 uses of the root hkm in the Tanach, 196 instances appear in Wisdom Literature (i.e. Job, Proverbs, Ecclesiastes, and some Psalms). In these contexts it bears an ethical/moral nuance, for just as in the secular realm it had been applied to technical skill, so here it is applied to the ability to cope with life in general. Scott in his study of the term in the Wisdom writings concluded: "thus “wisdom” (Hebrew hokmah) gained the sense of 'skill in living,' the trained ability to live in equilibrium with the moral order of the world." The Israelites viewed the world as an ordered system (under the control of G-d, cf. Job 1:21; 42:1-2; Prov 16:1-4; 21:1; Eccl 3:1-8; 5:18-19; 12:14), and the responsibility of wisdom was the instruction of men in the practical affairs of life in such a system. This wisdom is, however, neither simply utilitarian or amoral, but linked inseparably with the concepts of "righteousness" and “the fear of the LORD" (Prov 9:9-10). Therefore, for the Israelite, "wisdom" and the literature that develops a “skill in living life” is related to God's righteous order that has been established ultimately for man's good. As part of this genre, Ecclesiastes was designed as a means of training youth in the often unequal and contradictory experiences of life in this world while reminding them of the godly values and virtues that order the world (Eccl 3:11-12; 8:11-12). Understanding these “facts of life” (Eccl 8:17; 10:2; 11:5) and how to maintain “spiritual balance” throughout the tests of life (Eccl 11:9-10; 12:1, 6, 14) is the product of “wisdom.”