Paraphrase of Ecclesiastes · §10.1 · Gregory Thaumaturgus

Wisdom and folly; the world turned upside down

Wisdom and folly cannot be named together, and the father of wickedness raises fools and brings the prudent low.

For flies that fall into ointment and drown in it make both the look and the use of that sweet anointing unsightly (Ecclesiastes 10:1); but it is not fitting to make any mention of wisdom and folly in the same breath. The wise man guides himself to the right in his affairs, but the fool has turned aside to the left (Ecclesiastes 10:2), and there is never a time when he will use folly as a guide to good things. Even his thoughts are empty, filled with folly (Ecclesiastes 10:3).

If ever a hostile spirit should fall upon you, my friend, stand firm against it with strength, knowing that God is able to pardon even a great multitude of sins (Ecclesiastes 10:4). These are the works of a tyrant and of the father of all wickedness: that the fool is raised on high and the man rich in prudence is brought low (Ecclesiastes 10:5–6); that slaves of sins are seen riding on horseback, while holy men go on foot in dishonor, as the wicked exult (Ecclesiastes 10:7).

Greek

Καὶ γὰρ μυῖαι ἐμπεσοῦσαι μύρῳ, καὶ ἐναποπνιγεῖσαι, ἀσχήμονα τοῦ ἡδέος ἐκείνου χρίσματος, τήν τε ὄψιν, καὶ τὴν χρίσιν ἐργάζονται· σοφίας δὲ καὶ ἀφροσύνης οὐδὲν ἐν ταὐτῷ μεμνῆσθαι προσῆκον. Ὁ μέν γε σοφὸς ἑαυτὸν ἐπὶ δεξιὰ τῶν πραγμάτων ὁδηγεῖ· ἄφρων δὲ εἰς ἀριστερὰ ἀπονένευκεν, οὐδ᾽ ἔστιν ὅτε καλῶν ὁδηγῷ πραγμάτων ἀφροσύνῃ χρήσεται. Μάταια δὲ αὐτοῦ καὶ τὰ ἐνθυμήματα, ἀφροσύνης ἀναπεπλησμένα. Εἰ δὲ καὶ πνεῦμά σοί ποτε, ὦ φίλος, πολέμιον προσπέσοι, ἔνστηθι ἐῤῥωμένως, γινώσκων ὡς καὶ πολλῶν ἁμαρτημάτων πλῆθος Θεὸς ἱλάσασθαι δύναται. Τυράννου δὲ ἔργα ταῦτα, καὶ πατρὸς πάσης πονηρίας· τὸν μὲν ἄφρονα εἰς ὕψος αἴρεσθαι, τὸν πλούσιον δὲ φρονήσει ταπεινοῦσθαι· καὶ δούλους μὲν ἁμαρτιῶν ἐπὶ ἵππον φερομένους, ἄνδρας δὲ ἱεροὺς βαδίζοντας ἀτίμως ὁρᾶσθαι, τῶν πονηρῶν γαυρουμένων.

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About this text

Gregory Thaumaturgus retells the whole of Ecclesiastes in Solomon's voice: human affairs are empty, pleasure and wealth never satisfy, and the book ends with its charge to fear God and keep His commandments, for every person will be judged. A fresh English translation from the Greek.

Gregory Thaumaturgus (c. 213–c. 270) wrote this paraphrase of Ecclesiastes for the whole Church of God. He was a third-century Christian bishop, born in Neocaesarea in Pontus to a wealthy pagan family and originally named Theodore.

The work is a paraphrase, not a commentary, presenting the teaching of Ecclesiastes in Gregory's own Greek. Gregory speaks in his own voice when he says he is addressing the Church and has given these matters sufficient thought.

A reader will meet Solomon, King David, and Gregory himself. The argument is that all human affairs and pursuits are empty and useless, because people are defeated by temporal things and refuse to look above the stars with the noble eye of the soul. Human life wears away like winter torrents pouring into the boundless deep. What God has established remains fixed, but human words and deeds have no measure, and idle talk brings no profit. Nothing new ever happens; what seems new was already known to the ancients, and both past and present fade into oblivion. The paraphrase then follows Ecclesiastes to its end: Solomon tries wisdom, pleasure and great works and finds them empty, weighs wisdom against folly, tells how he once reasoned that the righteous and the wicked meet the same end and rejects it, and closes with the charge to fear God and keep His commandments, for every person will be judged. The work paraphrases Ecclesiastes, so readers should use the Septuagint book name and numbering, cited as Ecclesiastes (LXX).

English translated from the Greek of the MGR / Documenta Catholica Omnia transcription (TLG 2063.006, from PG 10), read from its page images. From Ecclesiastes 1:13 to the end, each passage was also checked against the Greek and Latin columns of the Opera omnia print (Paris, 1622). The older Ante-Nicene Fathers English was used only as a sense check for the opening section.

Printed text used

Translated from MGR / Documenta Catholica Omnia concordance (Greek · Whole work)
Translated from Greek of the opening section (Greek · Ecclesiastes 1:1-12)
Also checked Opera omnia, Greek and Latin (Paris: Sonnius, Morel and Cramoisy, 1622), page images (Greek and Latin · Ecclesiastes 1:13 to the end)

Where the prints differ

Section 5.1 (Ecclesiastes 5:8) — The transcription brackets οὐ as an editor's supplement; the 1622 print has it as text ('there is no need to wonder'), and the English follows the 1622 print.
Section 5.2 (Ecclesiastes 5:10) — The transcription's χόρος is read as κόρος ('fill, satiety') with the 1622 print.
Section 7.1 (Ecclesiastes 6:12) — The transcription's πλέοντι is read as πλέον τι ('anything more') with the 1622 print.
Section 10.2 (Ecclesiastes 10:9) — The transcription prints ἀλλὰ μή with the editor's conjecture μήν; the English follows μήν ('Moreover'), as the 1622 Latin does.
Section 12.2 (Ecclesiastes 12:8) — The transcription's ἂ is read as the relative ἃ ('what I said before'), as the 1622 Latin requires.
Chapters 6-12 — Small typing and accent errors in the transcription are corrected from the 1622 print.

We have not yet re-checked this work against its source. We made this study translation with AI help. No scholar has yet certified it as faithful and complete. Open Greek on any section to see the source text. It is not a critical edition.

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