Ecclesiastes 3:19

KJV

For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all [is] vanity.

KJV (with Strong's)

For that which befalleth {H4745} the sons {H1121} of men {H120} befalleth {H4745} beasts {H929}; even one thing {H259} befalleth {H4745} them: as the one dieth {H4194}, so dieth {H4194} the other {H2088}; yea, they have all one {H259} breath {H7307}; so that a man {H120} hath no preeminence {H4195} above a beast {H929}: for all is vanity {H1892}.

Complete Jewish Bible

After all, the same things that happen to people happen to animals, the very same thing - just as the one dies, so does the other. Yes, their breath is the same; so that humans are no better than animals; since nothing matters, anyway.

Berean Standard Bible

For the fates of both men and beasts are the same: As one dies, so dies the other—they all have the same breath. Man has no advantage over the animals, since everything is futile.

American Standard Version

For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; and man hath no preeminence above the beasts: for all is vanity.

Commentary

### SUMMARY
Ecclesiastes 3:19 presents a stark and sobering observation from Qoheleth, the Preacher, concerning the shared mortality of humanity and animals. It asserts that both men and beasts face the same ultimate physical end—death—and are animated by the same transient life-force. From an "under the sun" perspective, this shared fate leads Qoheleth to question humanity's perceived superiority, concluding that without an eternal dimension, all earthly existence and its pursuits are ultimately fleeting and without lasting meaning, a profound "vanity."

### CONTEXT
* **Literary Context:** Ecclesiastes 3:19 is situated within a broader discourse on the cycles of life and the inevitability of death, famously introduced by the poetic declaration that "To everything there is a season, and a time to every purpose under the heaven" ([Ecclesiastes 3:1](/ecclesiastes/3-1 "Ecclesiastes 3:1 - A Time for Everything")). Following a list of contrasting human experiences, Qoheleth shifts from the general rhythms of life to the specific, undeniable reality of mortality. Verses 16-17 lament the presence of injustice in the world, suggesting that God will ultimately judge, but then verse 18 pivots to the human condition, stating that God allows evil to test humanity and show them they are "but beasts." Verse 19 then directly elaborates on this point, drawing a direct parallel between human and animal existence in the face of death, setting the stage for the subsequent verses that further explore the fate of the human spirit.
* **Historical & Cultural Context:** The book of Ecclesiastes is traditionally attributed to King Solomon, though its precise authorship and dating are debated. Regardless, it reflects the wisdom tradition prevalent in ancient Israel, which sought to understand life's meaning and purpose. In the ancient Near East, the distinction between humans and animals was often understood in terms of humanity's unique relationship with the divine, particularly in the Israelite tradition where humans were created in God's image ([Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image")). Qoheleth's radical assertion in Ecclesiastes 3:19, that humans have no preeminence over beasts in death, challenges conventional wisdom and perhaps even popular religious assumptions of his time, forcing his audience to confront the limitations of a purely material worldview. This perspective is characteristic of Qoheleth's "under the sun" philosophical inquiry, which deliberately excludes explicit divine revelation to explore life's meaning from a purely human, observational standpoint.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Ecclesiastes. Firstly, it underscores the **universal mortality** that binds all living creatures, a central tenet of Qoheleth's realistic assessment of life. Secondly, it highlights the **limitations of human wisdom and effort** when confronted with the ultimate equalizer of death; all human striving for wealth, pleasure, or wisdom ultimately culminates in the same physical end as animals. Thirdly, it deeply engages with the pervasive theme of **vanity** (Hebrew: _hebel_), which permeates the entire book, notably introduced in [Ecclesiastes 1:2](/ecclesiastes/1-2 "Ecclesiastes 1:2 - All is Vanity"). By demonstrating that even human life, with all its complexities and aspirations, shares the same biological fate as animals, Qoheleth argues that without a transcendent purpose, all earthly existence is ultimately fleeting, insubstantial, and unsatisfying, like a mere breath or vapor. This serves to strip away false securities and point the reader toward a different source of meaning.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **befalleth (Hebrew, _miqreh'_):** From the root _qarah_, meaning "to meet, happen, or encounter," _miqreh_ refers to "something met with, i.e. an accident or fortune." In this context, it emphasizes the common experience or event that happens to both humans and animals, specifically death. It underscores the idea that death is not a unique human experience but a shared fate, a natural occurrence for all biological life.
* **breath (Hebrew, _rûwach'_):** This multifaceted Hebrew word can mean "wind, breath, or spirit." Here, it refers to the life-giving force or animating principle that all living beings possess. The assertion that "they have all one breath" highlights the fundamental biological similarity between humans and animals; both are sustained by the same transient life-force that departs at death. While _ruach_ can also refer to the human spirit that returns to God ([Ecclesiastes 12:7](/ecclesiastes/12-7 "Ecclesiastes 12:7 - The Spirit Returns to God")), in this specific context, the emphasis is on the shared, physical aspect of life that ceases at mortality.
* **vanity (Hebrew, _hebel'_):** This is a cornerstone term in Ecclesiastes, derived from _haval_, meaning "to breathe out." It signifies "emptiness or vanity" and, figuratively, "something transitory and unsatisfactory." It conveys the ephemeral, elusive, and ultimately unsatisfying nature of life when pursued apart from a divine, eternal perspective. Qoheleth uses _hebel_ to describe anything that fails to provide lasting satisfaction or ultimate meaning, here applying it to the very existence of humanity when viewed solely through the lens of shared mortality with animals.

#### Verse Breakdown
* **"For that which befalleth the sons of men befalleth beasts;"**: This opening clause establishes the core premise: the same ultimate event or experience—death—occurs for both human beings ("sons of men," emphasizing their lineage and common humanity) and animals ("beasts," referring to quadrupeds or cattle, representing the animal kingdom). It immediately levels the playing field, highlighting a shared destiny.
* **"even one thing befalleth them:"**: This phrase reinforces the previous statement, emphasizing the singular, unifying nature of this shared experience. It's not just a similar outcome, but literally "one thing" (Hebrew: _echad_, meaning "one" or "united") that happens to both, underscoring the absolute commonality of their fate.
* **"as the one dieth, so dieth the other;"**: This clause provides the explicit detail of the "one thing" that befalls them: death. It uses a parallel structure to emphasize the identical manner of their physical demise, suggesting no qualitative difference in the act of dying itself between humans and animals.
* **"yea, they have all one breath;"**: This explains the biological basis for their shared mortality. Both humans and animals are animated by the same life-force, the _ruach_ or breath. This shared biological essence means that when that animating breath departs, both cease to exist in the physical realm in the same way.
* **"so that a man hath no preeminence above a beast:"**: This is Qoheleth's provocative conclusion drawn from the preceding observations. If both humans and animals die in the same manner and are sustained by the same transient breath, then from a purely earthly, "under the sun" perspective, humanity possesses no inherent advantage or superiority (Hebrew: _môwthâr_, meaning "gain" or "superiority") over animals in the face of death. This challenges human pride and self-perception.
* **"for all [is] vanity."**: This concluding declaration connects the entire observation to the central theme of Ecclesiastes. The shared mortality and lack of earthly preeminence ultimately lead to the conclusion that all of existence, when viewed without a transcendent or divine purpose, is _hebel_—meaningless, fleeting, and ultimately unsatisfying. It's a statement of profound existential futility from Qoheleth's limited perspective.

#### Literary Devices
Ecclesiastes 3:19 employs several powerful literary devices. **Parallelism** is evident in the repeated structure comparing "sons of men" and "beasts" and their shared experiences ("befalleth," "dieth"). This repetition emphasizes the undeniable commonality of their fate. The verse also uses **Juxtaposition**, placing humanity, often considered superior, directly alongside animals to highlight their shared vulnerability to death. This creates a striking and unsettling comparison. The phrase "they have all one breath" serves as a form of **Synecdoche**, where "breath" represents the entire life-force or animating principle, underscoring the fundamental biological similarity. Finally, the concluding declaration "for all is **vanity**" is a powerful **Metaphor** (or perhaps a recurring **Motif**), where "vanity" (Hebrew: _hebel_, meaning "vapor" or "breath") symbolizes the ephemeral, insubstantial, and ultimately meaningless nature of life when viewed without an eternal perspective. This rhetorical move encapsulates Qoheleth's overarching philosophical conclusion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:19 confronts the profound theological question of human distinctiveness and purpose in the face of universal mortality. While the verse, from Qoheleth's "under the sun" perspective, seems to strip humanity of its preeminence, it serves a crucial theological function within the broader biblical narrative. It acts as a necessary counterpoint to human pride and self-sufficiency, reminding us that our physical existence is fragile and finite, no matter our achievements or status. This humbling truth prepares the reader to look beyond the earthly realm for ultimate meaning and value, implicitly pointing towards the transcendent God who alone can provide lasting significance. It forces a reckoning with the limits of a purely materialistic worldview and sets the stage for the book's ultimate conclusion that true wisdom and satisfaction are found in revering God and obeying His commands.

* [Genesis 2:7](/genesis/2-7 "God Breathes Life into Man")
* [Psalm 49:12](/psalm/49-12 "Man's Folly and Mortality")
* [Job 14:1-2](/job/14-1 "The Frailty of Man")

### REFLECTION AND APPLICATION
Ecclesiastes 3:19 is a profound call to humility and a re-evaluation of our priorities. In a world often obsessed with status, achievement, and material gain, this verse serves as a stark reminder that all earthly pursuits are ultimately temporary. It compels us to confront the reality of our own mortality and the shared human condition, fostering empathy and a recognition of our common vulnerability. Rather than leading to despair, this truth can liberate us from the relentless pursuit of fleeting pleasures and empower us to invest in what truly lasts: our relationship with God, our spiritual growth, and our eternal destiny. By acknowledging the limits of life "under the sun," we are better positioned to seek meaning and purpose that transcend the grave, finding true preeminence not in our physical existence, but in our spiritual connection to the Creator.

#### Questions for Reflection
* **How does the shared mortality of humans and animals challenge or confirm your understanding of human dignity and purpose?**
* **If all earthly pursuits ultimately end in the same way, what does this imply about where we should invest our time, energy, and affections?**
* **How does the "under the sun" perspective of Qoheleth, which sees no preeminence, prepare us to seek a higher, spiritual perspective?**

### FAQ
**Does Ecclesiastes 3:19 deny the human soul or spirit?**

Answer: No, Ecclesiastes 3:19 does not deny the human soul or spirit, but rather emphasizes the shared biological and physical mortality of humans and animals. Qoheleth's focus here is on the common physical end and the shared animating "breath" (Hebrew: _ruach_) that sustains both. While _ruach_ can refer to the human spirit that returns to God, in this context, it highlights the biological life-force that ceases at death for all creatures. The book of Ecclesiastes itself later clarifies that the "spirit returns to God who gave it" ([Ecclesiastes 12:7](/ecclesiastes/12-7 "Ecclesiastes 12:7 - The Spirit Returns to God")), indicating a belief in a distinct spiritual component of humanity that transcends physical death. Therefore, verse 19 is a statement about physical existence and mortality, not a theological treatise on the nature of the soul.

### CHRIST-CENTERED FULFILLMENT
While Ecclesiastes 3:19 highlights humanity's lack of preeminence over beasts in death, the advent of Christ radically redefines human preeminence and the nature of death itself. In Christ, humanity's unique dignity, though marred by sin, is restored and elevated. The Son of God, who is "the image of the invisible God, the firstborn of all creation" ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - Christ, the Image of God")), took on human flesh, identifying fully with our mortality and shared fate with creation. Yet, unlike beasts, Christ conquered death through His resurrection, demonstrating that humanity's ultimate end is not merely dust and vanity. His victory over the grave means that for those who believe, death is not the final word, but a gateway to eternal life ([John 11:25](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life")). In Christ, humanity's true preeminence is found in being made children of God ([John 1:12](/john/1-12 "John 1:12 - Becoming Children of God")), destined for resurrection and glorification, a destiny utterly distinct from that of animals. The "breath" that animates us is not merely a transient life-force, but a spirit capable of fellowship with the eternal God, a relationship fully realized through the atoning work of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 49:12

Nevertheless man [being] in honour abideth not: he is like the beasts [that] perish.

Job 14:10

But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he?

Job 14:12

So man lieth down, and riseth not: till the heavens [be] no more, they shall not awake, nor be raised out of their sleep.

Psalms 49:20

Man [that is] in honour, and understandeth not, is like the beasts [that] perish.

Ecclesiastes 2:20

Therefore I went about to cause my heart to despair of all the labour which I took under the sun.

Ecclesiastes 2:23

For all his days [are] sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.

Psalms 89:47

Remember how short my time is: wherefore hast thou made all men in vain?