Ecclesiastes 1:5

Translation
King James Version
The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
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KJV (with Strong's)
The sun H8121 also ariseth H2224, and the sun H8121 goeth down H935, and hasteth H7602 to his place H4725 where he arose H2224.
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Complete Jewish Bible
The sun rises, the sun sets; then it speeds to its place and rises there.
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Berean Standard Bible
The sun rises and the sun sets; it hurries back to where it rises.
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American Standard Version
The sun also ariseth, and the sun goeth down, and hasteth to its place where it ariseth.
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World English Bible Messianic
The sun also rises, and the sun goes down, and hurries to its place where it rises.
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Geneva Bible (1599)
The sunne riseth, and ye sunne goeth downe, and draweth to his place, where he riseth.
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Young's Literal Translation
Also, the sun hath risen, and the sun hath gone in, and unto its place panting it is rising there.
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See also
Psalms 19:4Psalms 19:6Psalms 42:1Habakkuk 3:11Psalms 89:36Psalms 89:37Psalms 104:19
In the KJVVerse 17,321 of 31,102

Study This Verse

SUMMARY

Ecclesiastes 1:5 serves as a profound illustration of the relentless, cyclical nature of existence "under the sun," a central theme introduced by the Preacher. This verse vividly describes the sun's unwavering daily journey—its rising, setting, and swift return to its point of origin—symbolizing the monotonous, repetitive patterns of life that offer no apparent progress, lasting novelty, or ultimate satisfaction. It establishes a foundational tone for the book's deep philosophical inquiry into the meaning and purpose of human endeavor when viewed purely from an earthly perspective, thereby contributing to the pervasive sense of vanity and futility that Qoheleth explores.

CONTEXT

  • Literary Context: This verse immediately follows the Preacher's poignant lament in Ecclesiastes 1:4 that "One generation passeth away, and another generation cometh: but the earth abideth for ever." Ecclesiastes 1:5 then shifts the focus from the transient nature of humanity to the seemingly unchanging and repetitive cycles of the natural world, using the sun as a primary, universally observable example. This observation is part of a broader series of natural phenomena—including the wind and rivers detailed in Ecclesiastes 1:6-7—all of which underscore the monotonous, unceasing patterns of existence. The sun's predictable and unvarying routine thus becomes a powerful metaphor for the perceived lack of ultimate progress or lasting significance in human life and the cosmos itself, reinforcing the book's central declaration of "vanity of vanities" found in Ecclesiastes 1:2.
  • Historical & Cultural Context: Traditionally attributed to King Solomon (Qoheleth), the book of Ecclesiastes reflects a sophisticated intellectual and philosophical inquiry into life's meaning, likely composed during a period of relative peace and prosperity in ancient Israel. The observations of natural cycles like the sun's journey were common in the ancient Near East, where agrarian societies were acutely aware of the rhythms of nature that governed their lives and livelihoods. While the sun was often revered or associated with various deities in pagan cultures, in Ecclesiastes, it is presented not as an object of worship, but merely as a participant in a grand, repetitive cosmic dance that, from the Preacher's "under the sun" perspective, yields no ultimate meaning or lasting fulfillment. This perspective offers a stark contrast to the covenantal hope and divine intervention often emphasized in other biblical books, positioning Ecclesiastes as a unique piece of wisdom literature grappling with profound existential questions.
  • Key Themes: The sun's daily circuit in Ecclesiastes 1:5 powerfully illustrates several key themes central to the book of Ecclesiastes. Firstly, it highlights the Repetitive Cycles of life, where events and experiences appear to endlessly recur without leading to genuine advancement or novelty, echoing the sentiment that "there is no new thing under the sun" (Ecclesiastes 1:9). Secondly, this relentless repetition contributes to the pervasive theme of Futility and Vanity (Hebrew: hebel), suggesting that human efforts and even the grand movements of nature are ultimately ephemeral and lack lasting significance when viewed solely from an earthly perspective. Lastly, while lamenting the lack of progress, the verse implicitly acknowledges the Order and Predictability of Creation, showcasing a consistent, established pattern in the cosmos that, paradoxically, contrasts with humanity's often chaotic and unfulfilling pursuits, highlighting a divine order that, without God's transcendent purpose, seems to trap humanity in a cycle of meaninglessness.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sun (Hebrew, shemesh', H8121): From an unused root meaning "to be brilliant," this word refers to the celestial body that provides light and heat. In Ecclesiastes 1:5, its inherent brilliance and power are ironically employed to illustrate a monotonous, rather than glorious, routine. The sun, a symbol of life and energy, is here presented as a participant in an unceasing, unfulfilling cycle, emphasizing its role as a consistent, yet ultimately unchanging, element of the "under the sun" existence.
  • ariseth (Hebrew, zârach', H2224): A primitive root meaning "to irradiate" or "shoot forth beams," hence "to rise" (as the sun). This term denotes the beginning of the sun's visible journey each day, marking the dawn. Its repetition later in the verse ("where he arose") underscores the cyclical nature of the sun's path, emphasizing its inevitable return to the same point of origin, thereby reinforcing the idea of an endless, unchanging loop.
  • hasteth (Hebrew, shâʼaph', H7602): A primitive root meaning "to inhale eagerly," "to pant," "to strive," or "to hasten." This word conveys a sense of urgency, eagerness, or even breathless pursuit. The sun is not merely moving but is actively, almost impatiently, striving to return to its place. This personification imbues the cosmic cycle with a driven, relentless quality, intensifying the Preacher's point about the ceaseless and unchanging rhythms of life that offer no respite or true progress, but rather a compulsive return to the starting line.

Verse Breakdown

  • "The sun also ariseth,": This opening clause establishes the commencement of the sun's daily journey, a universal and readily observable phenomenon. The inclusion of the word "also" serves as a connective tissue, linking this observation to the preceding statement about generations passing. It indicates that the sun's cycle is yet another example within the natural world that mirrors humanity's own experience of unchanging, repetitive patterns, setting the stage for the Preacher's argument about futility.
  • "and the sun goeth down,": This clause marks the completion of the sun's visible arc, its descent below the horizon, signifying the end of one phase of its daily routine. It sets up the expectation of a new beginning, yet one that will be identical to the last, reinforcing the idea of a predictable and unvarying pattern. This descent is not a finality but merely a transition within the larger, inescapable cycle.
  • "and hasteth to his place where he arose.": This final clause profoundly emphasizes the swift and determined return of the sun to its original starting point. The verb "hasteth" (Hebrew: shâʼaph) personifies the sun, imbuing it with an eager, almost impatient quality in its return. This highlights the relentless, inescapable nature of the cycle, implying that the sun is compelled to repeat its journey without deviation or rest. This cosmic compulsion serves as a powerful metaphor for the perceived futility of human endeavors, which also seem to return to their starting point without lasting gain or true advancement.

Literary Devices

Ecclesiastes 1:5 is rich in literary devices that enhance its central message of cyclical futility. Repetition is prominently featured, not only in the repeated mention of "the sun" but also in the underlying concept of "arising" (both at the beginning and end of its journey), underscoring the monotonous and unceasing nature of the cycle. This literary choice mirrors the thematic repetition of life's experiences. Personification is powerfully employed with the verb "hasteth" (Hebrew: shâʼaph), which attributes eager, almost impatient human-like striving to the sun. This makes the sun's return seem not merely mechanical but driven by an internal compulsion, intensifying the sense of an inescapable, relentless routine. Finally, the sun's unvarying circuit serves as a potent Symbolism for the broader theme of hebel (vanity or futility) that permeates Ecclesiastes. It symbolizes the endless, unfulfilling cycles of life "under the sun," where effort and movement do not lead to ultimate progress or lasting satisfaction, but merely return to the starting point, leaving humanity with a sense of weariness and existential questioning.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ecclesiastes 1:5, with its depiction of the sun's relentless and unvarying cycle, contributes significantly to the book's theological exploration of meaning and purpose. It highlights the Preacher's "under the sun" perspective, where human existence, when viewed apart from divine revelation and an eternal horizon, appears caught in an endless loop of repetition and futility. This observation challenges the reader to look beyond the transient nature of earthly achievements and natural processes for ultimate significance, suggesting that true meaning cannot be found within the confines of this world's cycles alone. While the verse laments the lack of novelty and progress, it also implicitly acknowledges God's established order in creation, even if that order, from a solely human perspective, seems to lead to a dead end without a transcendent hope. The theological tension lies in recognizing the divine consistency of creation while simultaneously grappling with the apparent meaninglessness of life's routines in the absence of an eternal, God-centered perspective.

REFLECTION AND APPLICATION

Ecclesiastes 1:5 invites us to a profound self-reflection on where we seek our ultimate meaning and satisfaction. In a world that often celebrates constant progress, innovation, and novelty, the Preacher's observation of the sun's unchanging routine serves as a sobering reminder that earthly pursuits, no matter how grand, industrious, or seemingly successful, can ultimately lead to a sense of weariness and futility if they are not anchored in something eternal and transcendent. This verse challenges us to examine our own "hastening" through life—our relentless striving for success, possessions, recognition, or even fleeting pleasures—and to ask if these efforts truly bring lasting joy and fulfillment, or if they merely perpetuate a cycle of insatiable desire and temporary gratification. It encourages us to shift our gaze from solely "under the sun" to the One who is above the sun, finding true purpose, rest, and contentment not in the endless, repetitive cycles of this world, but in God's unchanging character, His eternal plan, and His sovereign will. Understanding this truth can liberate us from the exhausting treadmill of earthly striving, allowing us to embrace the present moment with gratitude and find profound meaning in our daily lives, even within their routines, by living them for God's glory and in alignment with His kingdom.

Questions for Reflection

  • In what areas of your life do you feel caught in a repetitive cycle, much like the sun's journey, and how does this make you feel?
  • How does the Preacher's observation of futility challenge your own pursuit of meaning and purpose in daily life, especially in your work, relationships, or hobbies?
  • What does it mean practically to live "above the sun" in your daily actions and perspectives, rather than solely "under the sun," and how can you cultivate this mindset?

FAQ

Does Ecclesiastes 1:5 suggest that all human effort is pointless?

Answer: While Ecclesiastes 1:5, along with other verses in the book, highlights the repetitive and seemingly futile nature of life "under the sun," it does not ultimately conclude that all human effort is pointless. Instead, it serves as a crucial part of the Preacher's larger argument that meaning and lasting satisfaction cannot be found solely within the earthly realm or through human achievements and wisdom alone. The book's ultimate wisdom lies in recognizing the limitations of human wisdom and effort apart from God, leading to the concluding exhortation that true purpose and joy are found in fearing God and keeping His commandments, as powerfully stated in Ecclesiastes 12:13. The "pointlessness" described is a perspective that arises when God is excluded from one's worldview, not an absolute statement on the inherent value of all human activity.

CHRIST-CENTERED FULFILLMENT

Ecclesiastes 1:5, with its depiction of the sun's monotonous cycle and the implied futility of endless repetition, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Preacher's lament about "nothing new under the sun" (Ecclesiastes 1:9) is directly answered by the "new creation" inaugurated in Christ. While the sun relentlessly returns to its place, signifying a world seemingly trapped in cycles of birth, death, and decay, Jesus' resurrection decisively breaks this cycle entirely. He is the "firstborn from the dead" (Colossians 1:18), inaugurating a new kind of life that transcends the limitations and futility of earthly existence. The "light of the world" (John 8:12) is not merely a cyclical phenomenon but an eternal, unchanging source of truth, grace, and life that brings genuine novelty and lasting purpose. Through Christ, believers are made "new creations" (2 Corinthians 5:17), no longer bound by the weariness and futility of "under the sun" pursuits, but living with an eternal hope. His redemptive work promises not just a temporary reprieve from life's cycles, but a future where God "will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away" (Revelation 21:4). Jesus is the ultimate answer to the Preacher's existential questions, offering a hope that is truly "new" and eternally significant, transforming the mundane cycles into a purposeful journey toward everlasting life and joy in Him.

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Commentary on Ecclesiastes 1 verses 4–8

To prove the vanity of all things under the sun, and their insufficiency to make us happy, Solomon here shows, 1. That the time of our enjoyment of these things is very short, and only while we accomplish as a hireling his day. We continue in the world but for one generation, which is continually passing away to make room for another, and we are passing with it. Our worldly possessions we very lately had from others, and must very shortly leave to others, and therefore to us they are vanity; they can be no more substantial than that life which is the substratum of them, and that is but a vapour, which appears for a little while and then vanishes away. While the stream of mankind is continually flowing, how little enjoyment has one drop of that stream of the pleasant banks between which it glides! We may give God the glory of that constant succession of generations, in which the world has hitherto had its existence, and will have to the end of time, admitting his patience in continuing that sinful species and his power in continuing that dying species. We may be also quickened to do the work of our generation diligently, and serve it faithfully, because it will be over shortly; and, in concern for mankind in general, we should consult the welfare of succeeding generations; but as to our own happiness, let us not expect it within such narrow limits, but in an eternal rest and consistency. 2. That when we leave this world we leave the earth behind us, that abides for ever where it is, and therefore the things of the earth can stand us in no stead in the future state. It is well for mankind in general that the earth endures to the end of time, when it and all the works in it shall be burnt up; but what is that to particular persons, when they remove to the world of spirits? 3. That the condition of man is, in this respect, worse than that even of the inferior creatures: The earth abides for ever, but man abides upon the earth but a little while. The sun sets indeed every night, yet it rises again in the morning, as bright and fresh as ever; the winds, though they shift their point, yet in some point or other still they are; the waters that go to the sea above ground come from it again under ground. But man lies down and rises not, Job 14:7, Job 14:12. 4. That all things in this world are movable and mutable, and subject to a continual toil and agitation, constant in nothing but inconstancy, still going, never resting; it was but once that the sun stood still; when it is risen it is hastening to set, and, when it is set, hastening to rise again (Ecc 1:5); the winds are ever and anon shifting (Ecc 1:6), and the waters in a continual circulation (Ecc 1:7), it would be of as bad consequence for them to stagnate as for the blood in the body to do so. And can we expect rest in a world where all things are thus full of labour (Ecc 1:8), on a sea that is always ebbing and flowing, and her waves continually working and rolling? 5. That though all things are still in motion, yet they are still where they were; The sun parts (as it is in the margin), but it is to the same place; the wind turns till it comes to the same place, and so the waters return to the place whence they came. Thus man, after all the pains he takes to find satisfaction and happiness in the creature, is but where he was, still as far to seek as ever. Man's mind is as restless in its pursuits as the sun, and wind, and rivers, but never satisfied, never contented; the more it has of the world the more it would have; and it would be no sooner filled with the streams of outward prosperity, the brooks of honey and butter (Job 20:17), than the sea is with all the rivers that run into it; it is still as it was, a troubled sea that cannot rest. 6. That all things continue as they were from the beginning of the creation, Pe2 3:4. The earth is where it was; the sun, and winds, and rivers, keep the same course that ever they did; and therefore, if they have never yet been sufficient to make a happiness for man, they are never likely to be so, for they can but yield the same comfort that they have yielded. We must therefore look above the sun for satisfaction, and for a new world. 7. That this world is, at the best, a weary land: All is vanity, for all is full of labour. The whole creation is made subject to this vanity ever since man was sentenced to eat bread in the sweat of his brows. If we survey the whole creation, we shall see all busy; all have enough to do to mind their own business; none will be a portion or happiness for man; all labour to serve him, but none prove a help-meet for him. Man cannot express how full of labour all things are, can neither number the laborious nor measure the labours. 8. That our senses are unsatisfied, and the objects of them unsatisfying. He specifies those senses that perform their office with least toil, and are most capable of being pleased: The eye is not satisfied with seeing, but is weary of seeing always the same sight, and covets novelty and variety. The ear is fond, at first, of a pleasant song or tune, but soon nauseates it, and must have another; both are surfeited, but neither satiated, and what was most grateful becomes ungrateful. Curiosity is still inquisitive, because still unsatisfied, and the more it is humoured the more nice and peevish it grows, crying, Give, give.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–8. Public domain.
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Didymus the BlindAD 398
COMMENTARY ON ECCLESIASTES 13:12
The sun of righteousness rises in the soul. The beginning of its rise is preparatory. It is a preparatory enlightenment. But when it circles around the whole soul and enlightens it altogether so that nothing is outside the light any more, then the soul is in perfect enlightenment. For often it sets in order to rise again. Sunset and sunrise are in accordance with its progress. And sunset and sunrise are united with respect to its location. The second enlightenment means sunset with respect to the previous enlightenment, but it means sunrise with respect to the enlightenment now beginning.
JeromeAD 420
Commentary on Ecclesiastes
"The sun
rises and the sun sets, then it rushes to its place, where it rises again." The
sun itself, which is given as light for mankind, shows the orbit of the world
by its rising and it setting every day.
After the sun has soaked its burning orb in the ocean, it returns by
routes unknown to me to that place whence it had come; and when the period of
night is over, it again bursts out quickly from its bed. In place of "rushes to its place"
though, because we are following the Vulgate version, the Hebrew reads ""soeph"" which Aquila interpreted as "eispnei" in Greek, that is "pants [Hier.. "aspirat"]";
Symmachus and Theodotion write '"returns"'
because the sun clearly turns around to its original place and it aspires to
return there, from whence it had come earlier.
But all of this is explained so that he can teach that with the passage
of time and the rising and the setting of the stars man's age slips away and
perishes, yet he does not know this for certain. Another meaning of this is: the sun of
righteousness, in whose wings lies reason, rises from those who fear and sets
midday in the false prophets. But when
it has risen it takes us to its place.
Where is that? Evidently it means
to the Lord himself, for it happens that he raises us from the earth to heaven,
saying, "when the son of man is lifted up, he will lift up all things to
him". [John 12, 32.] Nor is it surprising that the son lifts up
men to himself, when even the Lord himself lifts up to his son: "for no
one", he says "comes to me except the Father, who sent me, draw
him". [John 6, 44.] That sun therefore, which we have said sets
for some and rises for other, and once set for Jacob the patriarch as he was
leaving the Holy Land, rose again for him when he entered the promised land
from Syria. When Lot too left Sodom and
came to the city, which he was commanded to hasten to, he climbed a mountain
and the sun came out above Segor [Cfr. Gen. 28, 11; 32, 31.].
Olympiodorus of AlexandriaAD 600
COMMENTARY ON ECCLESIASTES 1:5
The great sun, when compared with the Sun of righteousness, is vanity.
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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