TRV
Translation
King James Version
There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
KJV (with Strong's)
There is H3426 one H259 alone, and there is not a second H8145; yea, he hath neither child H1121 nor brother H251: yet is there no end H7093 of all his labour H5999; neither is his eye H5869 satisfied H7646 with riches H6239; neither saith he, For whom do I labour H6001, and bereave H2637 my soul H5315 of good H2896? This is also vanity H1892, yea, it is a sore H7451 travail H6045.
Complete Jewish Bible
the situation in which a solitary individual without a companion, with neither son nor brother, keeps on working endlessly but never has enough wealth. "For whom" [he should ask], "am I working so hard and denying myself pleasure?"This too is truly pointless, a sorry business.
Berean Standard Bible
There is a man all alone, without even a son or brother. And though there is no end to his labor, his eyes are still not content with his wealth: “For whom do I toil and bereave my soul of enjoyment?” This too is futile—a miserable task.
American Standard Version
There is one that is alone, and he hath not a second; yea, he hath neither son nor brother; yet is there no end of all his labor, neither are his eyes satisfied with riches. For whom then, saith he, do I labor, and deprive my soul of good? This also is vanity, yea, it is a sore travail.
World English Bible Messianic
There is one who is alone, and he has neither son nor brother. There is no end to all of his labor, neither are his eyes satisfied with wealth. “For whom then, do I labor, and deprive my soul of enjoyment?” This also is vanity. Yes, it is a miserable business.
Geneva Bible (1599)
There is one alone, and there is not a second, which hath neither sonne nor brother, yet is there none end of all his trauaile, neither can his eye be satisfied with riches: neither doeth he thinke, For whome doe I trauaile and defraude my soule of pleasure? this also is vanitie, and this is an euill trauaile.
Young's Literal Translation
There is one, and there is not a second; even son or brother he hath not, and there is no end to all his labour! His eye also is not satisfied with riches, and he saith not , `For whom am I labouring and bereaving my soul of good?' This also is vanity, it is a sad travail.
In the KJVVerse 17,390 of 31,102
Study This Verse
Commentary on Ecclesiastes 4 verses 7–12
7 ¶ Then I returned, and I saw vanity under the sun.
8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
9 Two are better than one; because they have a good reward for their labour.
10 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.
11 Again, if two lie together, then they have heat: but how can one be warm alone?
12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
Here Solomon fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. Now Solomon here shows,
I. That selfishness is the cause of this evil (Ecc 4:7, Ecc 4:8): There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described. 1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by. See Psa 127:2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (Jo1 2:16) because the beholding of it with his eyes is all that the worldling seems to covet, Ecc 5:11. He has enough for his back (as bishop Reynolds observes), for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with. 3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of God and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves. 4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him. 5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, "For whom do I labour thus? Do I labour, as I should, for the glory of God, and that I may have to give to those that need? Do I consider that it is but for the body that I am labouring, a dying body; it is for others, and I know not for whom - perhaps for a fool, that will scatter it as fast as I have gathered it - perhaps for a foe, that will be ungrateful to my memory?" Note, It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it be really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose.
II. That sociableness is the cure of this evil. Men are thus sordid because they are all for themselves. Now Solomon shows here, by divers instances, that it is not good for man to be alone (Gen 2:18); he designs hereby to recommend to us both marriage and friendship, two things which covetous misers decline, because of the charge of them; but such are the comfort and advantage of them both, if prudently contracted, that they will very well quit cost. Man, in paradise itself, could not be happy without a mate, and therefore is no sooner made than matched. 1. Solomon lays this down for a truth, That two are better than one, and more happy jointly than either of them could be separately, more pleased in one another than they could be in themselves only, mutually serviceable to each other's welfare, and by a united strength more likely to do good to others: They have a good reward of their labour; whatever service they do, it is returned to them another way. He that serves himself only has himself only for his paymaster, and commonly proves more unjust and ungrateful to himself than his friend, if he should serve him, would be to him; witness him that labours endlessly and yet bereaves his soul of good; he has no reward of his labour. But he that is kind to another has a good reward; the pleasure and advantage of holy love will be an abundant recompence for all the work and labour of love. Hence Solomon infers the mischief of solitude: Woe to him that is alone. He lies exposed to many temptations which good company and friendship would prevent and help him to guard against; he wants that advantage which a man has by the countenance of his friend, as iron has of being sharpened by iron. A monastic life then was surely never intended for a state of perfection, nor should those be reckoned the greatest lovers of God who cannot find in their hearts to love any one else. 2. He proves it by divers instances of the benefit of friendship and good conversation. (1.) Occasional succour in an exigency. It is good for two to travel together, for if one happen to fall, he may be lost for want of a little help. If a man fall into sin, his friend will help to restore him with the spirit of meekness; if he fall into trouble, his friend will help to comfort him and assuage his grief. (2.) Mutual warmth. As a fellow-traveller is of use (amicus pro vehiculo - a friend is a good substitute for a carriage) so is a bedfellow: If two lie together, they have heat. So virtuous and gracious affections are excited by good society, and Christians warm one another by provoking one another to love and to good works. (3.) United strength. If an enemy find a man alone, he is likely to prevail against him; with his own single strength he cannot make his part good, but, if he have a second, he may do well enough: two shall withstand him. "You shall help me against my enemy, and I will help you against yours;" according to the agreement between Joab and Abishai (Sa2 10:11), and so both are conquerors; whereas, acting separately, both would have been conquered; as was said of the ancient Britons, when the Romans invaded them, Dum singuli pugnant, universi vincuntur - While they fight in detached parties, they sacrifice the general cause. In our spiritual warfare we may be helpful to one another as well as in our spiritual work; next to the comfort of communion with God, is that of the communion of saints. He concludes with this proverb, A threefold cord is not easily broken, any more than a bundle of arrows, though each single thread, and each single arrow, is. Two together he compares to a threefold cord; for where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them, and make the third, as he joined himself to the two disciples going to Emmaus, and then there is a threefold cord that can never be broken. They that dwell in love, dwell in God, and God in them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
Copy as
JeromeAD 420
Commentary on Ecclesiastes
"Then I
returned and contemplated futility beneath the sun: a lone and solitary man who
has neither son nor brother, yet there is no end to his toil, nor is his eye
ever sated with riches, nor does he ask himself, 'For whom am I toiling and
depriving myself of goodness.' This too
is futility, indeed, it is a sorry task." I turned to
other people and I saw that they work more than is necessary and amass wealth
by good and bad means and do not use it once accumulated; they have all things,
brood over their riches, keep it for another, and do not enjoy their work. Then at the end of their life they have
neither son nor brother, nor close friend so that the pious work seems reserved
for necessities only. And so I
discovered nothing more vain than that man, who collects riches, or to whom an
ignorant man bequeaths them. We are even
able to understand this in a religious interpretation, and understand it as
those, who write books and leave them to fastidious readers. Some say that this passage from where it says
"there is one, but there is not a second" is about the Saviour,
because he came down to save the world alone and without any companion. And although there are many sons of God, they
are called his brothers by adoption, though not one remains worthy, who should
be joined to him in this work. There is
no end to this work, for those carrying our faults and sins and suffering for
us; and his eye will not be filled by riches, but always with those desiring
our safety, and the more you see his sins, the more he encourages him to
repent.
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.
Copy as
Continue studying Ecclesiastes 4:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ecclesiastes 4:8 offers a poignant portrayal of the profound futility inherent in a solitary life consumed by ceaseless labor and the relentless pursuit of wealth. The Preacher observes an individual who, despite lacking familial ties or heirs to share their prosperity with, continues to toil without end, finding no genuine satisfaction in their accumulated riches. This isolated, insatiable striving, devoid of relational purpose, is ultimately declared to be "vanity" and a "sore travail," underscoring the inherent meaninglessness and grievous burden of such an existence "under the sun."
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 4:8 masterfully employs several literary devices to convey its somber and critical message. The verse is steeped in Irony, as the individual's relentless pursuit of wealth, typically associated with security and happiness, leads instead to profound emptiness and dissatisfaction. The very act of accumulating "riches" fails to "satisfy" the eye, creating a stark contrast between immense effort and a complete lack of fulfilling outcome. The phrase "no end of all his labour" can be seen as a form of Hyperbole, vividly emphasizing the ceaseless and ultimately futile nature of the work. The Rhetorical Question, "For whom do I labour, and bereave my soul of good?", serves to highlight the absurd lack of purpose in the solitary man's toil, prompting the reader to confront the same question in their own lives and motivations. Finally, the repeated declaration of "vanity" (Hebrew: hebel) is a form of Repetition that functions as a leitmotif throughout Ecclesiastes, powerfully underscoring the Preacher's central thesis about the ephemeral and meaningless nature of earthly pursuits when detached from a higher, divine purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 4:8 serves as a profound theological statement on the inherent limitations and ultimate futility of human endeavor when pursued in isolation and without a transcendent purpose. It underscores the biblical truth that true satisfaction, meaning, and flourishing are not found in material accumulation or endless toil for self, but in relationships—both with God and with fellow human beings. The Preacher's lament over the solitary laborer highlights humanity's created need for community and shared experience, echoing the divine declaration in Genesis 2:18 that "It is not good that the man should be alone." The "sore travail" described is a direct consequence of a life misaligned with God's design for human flourishing, which includes fellowship, stewardship, and purpose beyond self-gratification. This verse implicitly champions the value of relational wealth over material wealth, aligning with broader biblical wisdom.
REFLECTION AND APPLICATION
Ecclesiastes 4:8 stands as a timeless mirror, reflecting the potential emptiness of a life driven solely by ambition and material gain, especially when it leads to profound isolation. In a world that often glorifies relentless work, long hours, and wealth accumulation as the ultimate markers of success, this verse challenges us to pause and critically evaluate our own motivations and priorities. Are we pursuing riches for their own sake, or are our labors directed toward a higher purpose that includes God and others? The Preacher's poignant question, "For whom do I labour, and bereave my soul of good?", forces us to confront whether our striving is truly enriching our lives and the lives of those around us, or merely depleting our souls, relationships, and spiritual well-being. True "good" often lies not in what we accumulate, but in what we share, in the depth of our connections, and in the peace that comes from contentment and a life lived in service to God and neighbor. This verse calls us to prioritize relational wealth over material wealth, to seek satisfaction in God rather than in possessions, and to ensure our efforts contribute to a legacy of love, community, and divine purpose, not just personal gain or fleeting accumulation.
Questions for Reflection
FAQ
What does "vanity" truly mean in Ecclesiastes, and how does it apply to Ecclesiastes 4:8?
Answer: In Ecclesiastes, the Hebrew word for "vanity" is hebel (H1892), which literally means "breath," "vapor," or "something fleeting." It conveys the idea of emptiness, futility, or meaninglessness. It doesn't necessarily imply evil, but rather that which is ephemeral, unsubstantial, or ultimately unsatisfying when viewed from a purely earthly perspective ("under the sun"). In Ecclesiastes 4:8, the solitary laborer's endless toil and accumulation of wealth are deemed "vanity" because, despite the immense effort, there is no lasting purpose or fulfillment. Without anyone to share with or pass on an inheritance to, the riches become an empty pursuit, like chasing after wind, offering no true or enduring satisfaction.
Why is having "no second" or "neither child nor brother" so significant in this verse?
Answer: In ancient Near Eastern culture, family and community were paramount to an individual's identity, security, and legacy. To be "one alone" without a "second" (a companion, partner, or close friend) or "neither child nor brother" (no direct heirs or close family members) signified a profound lack of social and familial support, continuity, and purpose. Children, especially sons, were crucial for carrying on the family name and inheriting property, ensuring that the fruits of one's labor would benefit future generations. Without them, an individual's accumulated wealth and lifetime of toil would have no lasting impact beyond their own death. This relational void makes the endless pursuit of riches utterly meaningless, as there is no one to share life's journey with or to whom the fruits of labor can be bequeathed. The Preacher contrasts this with the profound benefits of companionship in Ecclesiastes 4:9-12, emphasizing that "two are better than one."
How does Ecclesiastes 4:8 relate to modern work culture and the pursuit of wealth?
Answer: Ecclesiastes 4:8 remains profoundly relevant to modern work culture, which often incentivizes relentless labor, long hours, and the accumulation of wealth as primary indicators of success. The verse serves as a timeless warning against the dangers of becoming so consumed by work and financial gain that one neglects relationships, personal well-being, and a sense of ultimate purpose. Many today can relate to the feeling of "no end of all his labour" or the experience of an "eye not satisfied with riches," constantly striving for more without finding true contentment. The verse challenges the pervasive notion that material success alone can bring happiness, reminding us that true fulfillment often comes from meaningful connections, shared experiences, and a life lived with purpose beyond mere accumulation, echoing the sentiment found in Matthew 6:19-21. It calls us to seek a balance that prioritizes spiritual and relational wealth alongside material provision.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 4:8 lays bare the profound emptiness and grievous toil of a life lived in isolation, consumed by endless labor and the pursuit of fleeting riches—a life "under the sun" without ultimate purpose or lasting satisfaction. This lament finds its ultimate answer and fulfillment in Jesus Christ. Where the solitary laborer finds "no second," Christ offers Himself as the faithful friend who sticks closer than a brother (Proverbs 18:24). He is the one who gathers those who were "alone" into a new family, the Church, where believers are adopted as sons and daughters of God and become brothers and sisters in Christ (Ephesians 2:19). The "no end of all his labour" and the "eye not satisfied with riches" are directly addressed by Christ, who teaches us to lay up treasures in heaven, where neither moth nor rust destroys (Matthew 6:19-20), and promises a satisfaction that the world cannot give, a living water that quenches all thirst (John 4:14). He Himself labored perfectly, not for earthly gain, but to secure an eternal inheritance for His people (Hebrews 9:15). In Christ, the "vanity" of life's toil is transformed into purposeful service for His kingdom, and the "sore travail" is redeemed by the promise of eternal rest and joy in His presence, where those who die in the Lord find blessed cessation from their labors (Revelation 14:13). He provides the ultimate "good" that the solitary soul bereaves itself of, offering abundant life (John 10:10) and the true satisfaction that only comes from knowing, serving, and being in fellowship with Him.