Ecclesiastes 1:10

Translation
King James Version
Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.
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KJV (with Strong's)
Is there H3426 any thing H1697 whereof it may be said H559, See H7200, this is new H2319? it hath been already H3528 of old time H5769, which was before H6440 us.
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Complete Jewish Bible
Is there something of which it is said, "See, this is new"? It existed already in the ages before us.
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Berean Standard Bible
Is there a case where one can say, “Look, this is new”? It has already existed in the ages before us.
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American Standard Version
Is there a thing whereof it may be said, See, this is new? it hath been long ago, in the ages which were before us.
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World English Bible Messianic
Is there a thing of which it may be said, “Behold, this is new?” It has been long ago, in the ages which were before us.
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Geneva Bible (1599)
Is there any thing, whereof one may say, Beholde this, it is newe? it hath bene already in the olde time that was before vs.
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Young's Literal Translation
There is a thing of which one saith: `See this, it is new!' already it hath been in the ages that were before us!
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See also
Acts 7:51Matthew 23:30Matthew 23:32Luke 17:26Luke 17:30Matthew 5:122 Timothy 3:8
In the KJVVerse 17,326 of 31,102

Study This Verse

SUMMARY

Ecclesiastes 1:10 encapsulates the Preacher's profound observation on the apparent futility of human endeavor when viewed "under the sun," rhetorically questioning if anything genuinely new exists. This verse serves as a forceful affirmation of the preceding declaration that all things are cyclical and repetitive, suggesting that what appears novel to humanity has, in essence, transpired before, underscoring the transient, often wearisome, and ultimately unfulfilling nature of earthly existence when divorced from a transcendent, divine perspective.

CONTEXT

  • Literary Context: Ecclesiastes 1:10 serves as a direct rhetorical affirmation and culmination of the Preacher's foundational assertion in Ecclesiastes 1:9 that "there is nothing new under the sun." This verse is an integral part of the opening argument (Ecclesiastes 1:4-11) where the author, Qoheleth, establishes the premise of "vanity" or "hebel"—the elusive, fleeting, and often meaningless nature of life when pursued solely through human wisdom and earthly pursuits. The preceding verses illustrate this cyclical nature through the relentless, repetitive movements of the sun, wind, and rivers, all returning to their starting points, mirroring the seemingly unprogressive cycle of human history and experience. This verse solidifies the idea that despite human perception and innovation, nothing genuinely novel or enduring emerges from the earthly realm.
  • Historical & Cultural Context: The book of Ecclesiastes is traditionally attributed to King Solomon, placing its historical context in the united monarchy of Israel, likely during the 10th century BCE. This period was characterized by immense wealth, wisdom, and extensive building projects, yet the Preacher's perspective transcends mere material prosperity. The cultural milieu was one where wisdom literature flourished across the ancient Near East, grappling with life's big questions regarding meaning, suffering, and the nature of existence. The "under the sun" perspective reflects a worldview grounded in observable earthly phenomena and human experience, common in ancient wisdom traditions. However, Qoheleth applies it with a unique, often pessimistic, lens to challenge conventional notions of progress and satisfaction, probing the limits of human understanding and achievement within a finite, temporal framework.
  • Key Themes: This verse powerfully contributes to several overarching themes in Ecclesiastes. Firstly, it underscores the cyclical nature of existence, arguing that human history and experience are not linear progress but rather a series of repetitions, where past patterns re-emerge in new guises. This leads directly to the theme of the illusion of novelty, where human innovation and discovery are perceived as genuinely new only due to a limited historical scope and short individual lifespans. The Preacher implies that what seems groundbreaking is merely a re-expression of ancient principles or human desires. Ultimately, the verse highlights human limitation and perspective, emphasizing that from an earthly, finite viewpoint, humanity is trapped in a cycle of repetition, unable to create anything truly unprecedented or enduring. This profound observation sets the stage for the book's exploration of ultimate meaning beyond the "under the sun" realm, a meaning found only in reverent obedience to God, as explored later in Ecclesiastes 12:13-14.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • thing (Hebrew, dâbâr', H1697): From the root meaning "to speak," dâbâr broadly refers to a "word," "matter," or "thing." In this comprehensive context, it encompasses any event, phenomenon, discovery, or human endeavor. The Preacher's rhetorical question is sweeping, probing whether any aspect of human experience, achievement, or creation can genuinely be deemed unprecedented or truly novel.
  • new (Hebrew, châdâsh', H2319): This word signifies "fresh," "new," or "renewed." Its usage here directly challenges the human tendency to perceive innovation, discovery, or cultural shifts as truly novel. The Preacher implies that while outward forms, expressions, or technologies may appear fresh and distinct, the underlying essence, principles, or fundamental human experiences they address are merely recycled iterations of what has existed before.
  • old time (Hebrew, ʻôwlâm', H5769): This term denotes "eternity," "long ago," or "time out of mind." It conveys a sense of ancientness, stretching back beyond human memory or historical record, often implying an indefinite past or future. By asserting that "it hath been already of old time," Qoheleth emphasizes the deep, unremembered past, suggesting that the perceived "newness" is merely a rediscovery, a re-enactment, or a re-packaging of something that has always been, or at least has been for an immeasurable duration.

Verse Breakdown

  • "Is there [any] thing whereof it may be said, See, this [is] new?": This opening rhetorical question immediately establishes the Preacher's skeptical and challenging tone. He directly invites his audience to identify anything in human experience, achievement, or discovery that is genuinely unprecedented, truly original, or fundamentally distinct from what has come before. The phrase "See, this [is] new?" is an invitation to direct observation, only to dismiss the possibility of true novelty, setting up the implied answer as a resounding "no."
  • "it hath been already of old time, which was before us.": This declarative statement provides the Preacher's definitive and authoritative answer to his own question. It asserts that anything we might consider "new" has, in fact, existed or occurred long ago, predating current generations and even collective human memory. The phrase "of old time" (Hebrew ʻôwlâm) suggests an ancient, perhaps even timeless, repetition, emphasizing the deep past beyond human recollection. The concluding phrase "which was before us" grounds this repetition in human history, underscoring that even what is beyond our personal or collective memory has already transpired, reinforcing the cyclical and unchanging nature of life "under the sun."

Literary Devices

Ecclesiastes 1:10 masterfully employs several potent literary devices to convey its profound message. The most prominent is Rhetorical Question, "Is there [any] thing whereof it may be said, See, this [is] new?" This question is not posed to elicit an answer but to make a forceful assertion, guiding the reader to the Preacher's intended conclusion: there is nothing truly new within the confines of earthly existence. This device directly engages the reader, compelling them to confront the apparent futility of seeking genuine novelty "under the sun." Furthermore, the verse utilizes Repetition of the core idea of cyclical existence, building upon the preceding verse Ecclesiastes 1:9 to solidify the pervasive theme of vanity. There is also an element of Irony, as humanity constantly strives for progress, innovation, and lasting impact, yet the Preacher suggests that these efforts ultimately lead back to familiar patterns, highlighting the ironic futility of such pursuits in the grand, unchanging scheme of things.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ecclesiastes 1:10 profoundly contributes to the book's overarching theological argument regarding the vanity and ultimate meaninglessness of life lived apart from God. The Preacher's assertion that "there is nothing new under the sun" is not a denial of human creativity or technological advancement, but rather a theological statement about the inherent limitations of a fallen world and human existence within its confines. Without a divine, transcendent perspective, human endeavors, no matter how innovative or seemingly groundbreaking, remain trapped within a cyclical pattern of birth, toil, decay, and death, unable to break free into true, lasting significance or genuine novelty. This perspective emphasizes humanity's desperate need for a source of meaning, purpose, and renewal that lies beyond the confines of earthly cycles and the limitations of time.

REFLECTION AND APPLICATION

The Preacher's observation in Ecclesiastes 1:10 serves as a sobering reminder for contemporary life, saturated as it is with the relentless pursuit of innovation and the celebration of "newness." While we live in an age of unprecedented technological advancement and rapid change, this verse prompts us to look beyond the superficial forms and consider the underlying human experiences, challenges, and desires that remain remarkably constant throughout history. It encourages a profound humility regarding our achievements, suggesting that our struggles with injustice, pride, greed, suffering, and the search for meaning are not unique to our generation. Rather than dismissing history, this verse calls us to learn from the wisdom and follies of those who came before us, recognizing that human nature, in its fallen state, tends to repeat patterns. True wisdom, then, lies not in chasing fleeting novelties "under the sun," but in discerning eternal truths that transcend the cyclical nature of earthly existence and finding our ultimate purpose and lasting significance in God, who alone offers genuine transformation and enduring meaning.

Questions for Reflection

  • In what areas of your life do you primarily seek "newness," and how might Ecclesiastes 1:10 challenge that pursuit?
  • How does understanding the cyclical nature of human experience inform your view of current events or persistent societal challenges?
  • What are the implications of "nothing new under the sun" for our understanding of progress, both individually and collectively?
  • How can we find genuine meaning and purpose if earthly endeavors are ultimately repetitive and fleeting, as Qoheleth suggests?

FAQ

Does Ecclesiastes 1:10 deny human innovation or progress?

Answer: No, Ecclesiastes 1:10 does not deny that new inventions or societal advancements occur. Instead, it offers a deeper, philosophical, and theological perspective. The Preacher is suggesting that at a fundamental level, the core human experiences, motivations, problems, and the underlying principles of existence remain constant. While the forms of things may change (e.g., from horse-drawn carriages to cars, or from scrolls to digital screens), the underlying functions (transportation, communication) and the human desires they serve (efficiency, connection, power, pleasure) are ancient and repetitive. The verse highlights the cyclical nature of human endeavor and the inherent limitations of an "under the sun" perspective, implying that true, lasting novelty and ultimate meaning must come from beyond the earthly realm, from a transcendent source.

CHRIST-CENTERED FULFILLMENT

While Ecclesiastes 1:10 paints a picture of wearisome repetition and futility "under the sun," it inadvertently sets the stage for the profound and transformative "newness" brought by Jesus Christ. The Preacher's lament about the absence of anything truly novel highlights humanity's desperate need for a decisive break in the cycle of futility, decay, and meaninglessness. This deep longing is ultimately fulfilled in Christ, who is the very source of all genuine newness and eternal significance. The New Covenant, inaugurated by His atoning sacrifice, is explicitly called a "new covenant" in Luke 22:20, replacing and fulfilling the old. Through faith in Him, believers are declared to be "new creation[s]" in 2 Corinthians 5:17, where "the old has passed away; behold, the new has come." This is not merely a cyclical repetition or a superficial update, but a radical, spiritual, and ontological transformation wrought by God Himself. Furthermore, Christ gives a "new commandment" of self-sacrificial love in John 13:34, which redefines human relationships. Ultimately, in the eschatological vision of Revelation 21:5, God declares, "Behold, I am making all things new," promising a new heaven and a new earth where sin and death are no more. Thus, what was impossible "under the sun"—true, lasting novelty, freedom from wearisome cycles, and enduring meaning—becomes gloriously possible and actualized in the person and redemptive work of Jesus Christ, the one who truly breaks the cycle of vanity and brings eternal life and an everlasting future.

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Commentary on Ecclesiastes 1 verses 9–11

I. II. Main points1. 2. Sub-points

Two things we are apt to take a great deal of pleasure and satisfaction in, and value ourselves upon, with reference to our business and enjoyments in the world, as if they helped to save them from vanity. Solomon shows us our mistake in both.

1.The novelty of the invention, that it is such as was never known before. How grateful is it to think that none ever made such advances in knowledge, and such discoveries by it, as we, that none ever made such improvements of an estate or trade, and had the art of enjoying the gains of it, as we have. Their contrivances and compositions are all despised and run down, and we boast of new fashions, new hypotheses, new methods, new expressions, which jostle out the old, and put them down. But this is all a mistake: The thing that is, and shall be, is the same with that which has been, and that which shall be done will be but the same with that which is done, for there is no new thing under the sun, Ecc 1:9. It is repeated (Ecc 1:10) by way of question, is there any thing of which it may be said, with wonder, See, this is new; there never was the like? It is an appeal to observing men, and a challenge to those that cry up modern learning above that of the ancients. Let them name any thing which they take to be new, and though perhaps we cannot make it to appear, for want of the records of former times, yet we have reason to conclude that it has been already of old time, which was before us. What is there in the kingdom of nature of which we may say, This is new? The works were finished from the foundation of the world (Heb 4:3); things which appear new to us, as they do to children, are not so in themselves. The heavens were of old; the earth abides for ever; the powers of nature and the links of natural causes are still the same that ever they were. In the kingdom of Providence, though the course and method of it have not such known and certain rules as that of nature, nor does it go always in the same track, yet, in the general, it is still the same thing over and over again. Men's hearts, and the corruptions of them, are still the same; their desires, and pursuits, and complaints, are still the same; and what God does in his dealings with men is according to the scripture, according to the manner, so that it is all repetition. What is surprising to us needs not be so, for there has been the like, the like strange advancements and disappointments, the like strange revolutions and sudden turns, sudden turns of affairs; the miseries of human life have always been much the same, and mankind tread a perpetual round, and, as the sun and wind, are but where they were. Now the design of this is, (1.) To show the folly of the children of men in affecting things that are new, in imagining that they have discovered such things, and in pleasing and priding themselves in them. We are apt to nauseate old things, and to grow weary of what we have been long used to, as Israel of the manna, and covet, with the Athenians, still to tell and hear of some new thing, and admire this and the other as new, whereas it is all what has been. Tatianus the Assyrian, showing the Grecians how all the arts which they valued themselves upon owed their original to those nations which they counted barbarous, thus reasons with them: "For shame, do not call those things eurēseis - inventions, which are but mimēseis - imitations." (2.) To take us off from expecting happiness or satisfaction in the creature. Why should we look for it there, where never any yet have found it? What reason have we to think that the world should be any kinder to us than it has been to those that have gone before us, since there is nothing in it that is new, and our predecessors have made as much of it as could be made? Your fathers did eat manna, and yet they are dead. See Joh 8:8, Joh 8:9; Joh 6:49. (3.) To quicken us to secure spiritual and eternal blessings. If we would be entertained with new things, we must acquaint ourselves with the things of God, get a new nature; then old things pass away, and all things become new, Co2 5:17. The gospel puts a new song into our mouths. In heaven all is new (Rev 21:5), all new at first, wholly unlike the present state of things, a new world indeed (Luk 20:35), and all new to eternity, always fresh, always flourishing. This consideration should make us willing to die, That in this world there is nothing but the same over and over again, and we can expect nothing from it more or better than we have had.

2.The memorableness of the achievement, that it is such as will be known and talked of hereafter. Many think they have found satisfaction enough in this, that their names shall be perpetuated, that posterity will celebrate the actions they have performed, the honours they have won, and the estates they have raised, that their houses shall continue for ever (Psa 49:11); but herein they deceive themselves. How many former things and persons were there, which in their day looked very great and made a mighty figure, and yet there is no remembrance of them; they are buried in oblivion. Here and there one person or action that was remarkable met with a kind historian, and had the good hap to be recorded, when at the same time there were others, no less remarkable, that were dropped: and therefore we may conclude that neither shall there be any remembrance of things to come, but that which we hope to be remembered by will be either lost or slighted.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–11. Public domain.
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JeromeAD 420
Commentary on Ecclesiastes
"Is
there anything whereof it may be said, see this is new? It has already been for
ages, which were before us. "Symmachus translated this more clearly:
"Do you think there is a man who is able to say: look this is new, it has
already been done before because it was before us." But he agrees with his predecessors that
there is nothing new in the world, and that there is none that is able to live
and say: 'look this is new', since everything that he thought he had shown to
be new, already existed in former times.
But we ought not to think that the signs, prodigies and the many deeds
which are done for the first time by God's judgement in the world today, have
already been done before in former ages, or that it was Epicurus who found
this, asserting that these same things were done in innumerable periods and in
these places and by these same men.
Besides, both Judas betrayed "repeatedly"
and Christ "often" suffered for us; and
other things which have been done and will be done, are continually repeated in
these times. But it could be said too,
that those things, which will be done have already been done, decided out of
foreknowledge and the predestination of God.
For those who have been chosen in Christ before the constitution of the
world existed already in previous times.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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