a time to love, and a time to hate; a time for war, and a time for peace.
Parallel Translations
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a time to love, and a time to hate; a time for war, and a time for peace.
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A time to love, and a time to hate; a time of war, and a time of peace.
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A time to love, and a time to hate; a time for war, and a time for peace.
Cross-references (15)
Passages linked to Ecclesiastes 3:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 5:25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;
- Ephesians 5:28-29 Even so husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;
- Luke 14:26 “If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can’t be my disciple.
- 1 Kings 5:4 But now Yahweh my God has given me rest on every side. There is no enemy and no evil occurrence.
- 2 Chronicles 19:2 Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, “Should you help the wicked, and love those who hate Yahweh? Because of this, wrath is on you from before Yahweh.
- Psalms 139:21 Yahweh, don’t I hate those who hate you? Am I not grieved with those who rise up against you?
- Genesis 14:14-17 When Abram heard that his relative was taken captive, he led out his three hundred eighteen trained men, born in his house, and pursued as far as Dan. He divided himself against them by night, he and his servants, and struck them, and pursued them to Hobah, which is on the left hand of Damascus. He brought back all the goods, and also brought back his relative Lot and his goods, and the women also, and the other people. The king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and the kings who were with him, at the valley of Shaveh (that is, the King’s Valley).
- Joshua 8:1-29 Yahweh said to Joshua, “Don’t be afraid, and don’t be dismayed. Take all the warriors with you, and arise, go up to Ai. Behold, I have given into your hand the king of Ai, with his people, his city, and his land. You shall do to Ai and her king as you did to Jericho and her king, except you shall take its goods and its livestock for yourselves. Set an ambush for the city behind it.” So Joshua arose, with all the warriors, to go up to Ai. Joshua chose thirty thousand men, the mighty men of valor, and sent them out by night. He commanded them, saying, “Behold, you shall lie in ambush against the city, behind the city. Don’t go very far from the city, but all of you be ready. I and all the people who are with me will approach the city. It shall happen, when they come out against us, as at the first, that we will flee before them. They will come out after us until we have drawn them away from the city; for they will say, ‘They flee before us, like the first time.’ So we will flee before them, and you shall rise up from the ambush, and take possession of the city; for Yahweh your God will deliver it into your hand. It shall be, when you have seized the city, that you shall set the city on fire. You shall do this according to Yahweh’s word. Behold, I have commanded you.” Joshua sent them out; and they went to set up the ambush, and stayed between Bethel and Ai on the west side of Ai; but Joshua stayed among the people that night. Joshua rose up early in the morning, mustered the people, and went up, he and the elders of Israel, before the people to Ai. All the people, even the men of war who were with him, went up and came near, and came before the city and encamped on the north side of Ai. Now there was a valley between him and Ai. He took about five thousand men, and set them in ambush between Bethel and Ai, on the west side of the city. So they set the people, even all the army who was on the north of the city, and their ambush on the west of the city; and Joshua went that night into the middle of the valley. When the king of Ai saw it, they hurried and rose up early, and the men of the city went out against Israel to battle, he and all his people, at the time appointed, before the Arabah; but he didn’t know that there was an ambush against him behind the city. Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. All the people who were in the city were called together to pursue after them. They pursued Joshua, and were drawn away from the city. There was not a man left in Ai or Bethel who didn’t go out after Israel. They left the city open, and pursued Israel. Yahweh said to Joshua, “Stretch out the javelin that is in your hand toward Ai, for I will give it into your hand.” Joshua stretched out the javelin that was in his hand toward the city. The ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand and entered into the city and took it. They hurried and set the city on fire. When the men of Ai looked behind them, they saw, and behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way. The people who fled to the wilderness turned back on the pursuers. When Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned back and killed the men of Ai. The others came out of the city against them, so they were in the middle of Israel, some on this side, and some on that side. They struck them, so that they let none of them remain or escape. They captured the king of Ai alive, and brought him to Joshua. When Israel had finished killing all the inhabitants of Ai in the field, in the wilderness in which they pursued them, and they had all fallen by the edge of the sword until they were consumed, all Israel returned to Ai and struck it with the edge of the sword. All that fell that day, both of men and women, were twelve thousand, even all the people of Ai. For Joshua didn’t draw back his hand, with which he stretched out the javelin, until he had utterly destroyed all the inhabitants of Ai. Israel took for themselves only the livestock and the goods of that city, according to Yahweh’s word which he commanded Joshua. So Joshua burned Ai and made it a heap forever, even a desolation, to this day. He hanged the king of Ai on a tree until the evening. At sundown, Joshua commanded, and they took his body down from the tree and threw it at the entrance of the gate of the city, and raised a great heap of stones on it that remains to this day.
- Joshua 11:23 So Joshua took the whole land, according to all that Yahweh spoke to Moses; and Joshua gave it for an inheritance to Israel according to their divisions by their tribes. Then the land had rest from war.
- 2 Samuel 10:6-19 When the children of Ammon saw that they had become odious to David, the children of Ammon sent and hired the Syrians of Beth Rehob, and the Syrians of Zobah, twenty thousand footmen, and the king of Maacah with one thousand men, and the men of Tob twelve thousand men. When David heard of it, he sent Joab, and all the army of the mighty men. The children of Ammon came out, and put the battle in array at the entrance of the gate. The Syrians of Zobah and of Rehob, and the men of Tob and Maacah, were by themselves in the field. Now when Joab saw that the battle was set against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians. The rest of the people he committed into the hand of Abishai his brother; and he put them in array against the children of Ammon. He said, “If the Syrians are too strong for me, then you shall help me; but if the children of Ammon are too strong for you, then I will come and help you. Be courageous, and let’s be strong for our people, and for the cities of our God; and may Yahweh do what seems good to him.” So Joab and the people who were with him came near to the battle against the Syrians, and they fled before him. When the children of Ammon saw that the Syrians had fled, they likewise fled before Abishai, and entered into the city. Then Joab returned from the children of Ammon, and came to Jerusalem. When the Syrians saw that they were defeated by Israel, they gathered themselves together. Hadadezer sent, and brought out the Syrians who were beyond the River: and they came to Helam, with Shobach the captain of the army of Hadadezer at their head. David was told that; and he gathered all Israel together, passed over the Jordan, and came to Helam. The Syrians set themselves in array against David, and fought with him. The Syrians fled before Israel; and David killed seven hundred charioteers of the Syrians, and forty thousand horsemen, and struck Shobach the captain of their army, so that he died there. When all the kings who were servants to Hadadezer saw that they were defeated before Israel, they made peace with Israel, and served them. So the Syrians were afraid to help the children of Ammon any more.
- Ephesians 3:19 and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.
- Titus 2:4 that they may train the young wives to love their husbands, to love their children,
- Revelation 2:2 “I know your works, and your toil and perseverance, and that you can’t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false.
- 2 Chronicles 20:1-30 After this, the children of Moab, the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle. Then some came who told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea from Syria. Behold, they are in Hazazon Tamar” (that is, En Gedi). Jehoshaphat was alarmed, and set himself to seek to Yahweh. He proclaimed a fast throughout all Judah. Judah gathered themselves together to seek help from Yahweh. They came out of all the cities of Judah to seek Yahweh. Jehoshaphat stood in the assembly of Judah and Jerusalem, in Yahweh’s house, before the new court; and he said, “Yahweh, the God of our fathers, aren’t you God in heaven? Aren’t you ruler over all the kingdoms of the nations? Power and might are in your hand, so that no one is able to withstand you. Didn’t you, our God, drive out the inhabitants of this land before your people Israel, and give it to the offspring of Abraham your friend forever? They lived in it, and have built you a sanctuary in it for your name, saying, ‘If evil comes on us—the sword, judgment, pestilence, or famine—we will stand before this house, and before you (for your name is in this house), and cry to you in our affliction, and you will hear and save.’ Now, behold, the children of Ammon and Moab and Mount Seir, whom you would not let Israel invade when they came out of the land of Egypt, but they turned away from them, and didn’t destroy them; behold, how they reward us, to come to cast us out of your possession, which you have given us to inherit. Our God, will you not judge them? For we have no might against this great company that comes against us. We don’t know what to do, but our eyes are on you.” All Judah stood before Yahweh, with their little ones, their wives, and their children. Then Yahweh’s Spirit came on Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, in the middle of the assembly; and he said, “Listen, all Judah, and you inhabitants of Jerusalem, and you, king Jehoshaphat. Yahweh says to you, ‘Don’t be afraid, and don’t be dismayed because of this great multitude; for the battle is not yours, but God’s. Tomorrow, go down against them. Behold, they are coming up by the ascent of Ziz. You will find them at the end of the valley, before the wilderness of Jeruel. You will not need to fight this battle. Set yourselves, stand still, and see the salvation of Yahweh with you, O Judah and Jerusalem. Don’t be afraid, nor be dismayed. Go out against them tomorrow, for Yahweh is with you.’ ” Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before Yahweh, worshiping Yahweh. The Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise Yahweh, the God of Israel, with an exceedingly loud voice. They rose early in the morning, and went out into the wilderness of Tekoa. As they went out, Jehoshaphat stood and said, “Listen to me, Judah, and you inhabitants of Jerusalem! Believe in Yahweh your God, so you will be established! Believe his prophets, so you will prosper.” When he had taken counsel with the people, he appointed those who were to sing to Yahweh, and give praise in holy array, as they go out before the army, and say, “Give thanks to Yahweh; for his loving kindness endures forever.” When they began to sing and to praise, Yahweh set ambushers against the children of Ammon, Moab, and Mount Seir, who had come against Judah; and they were struck. For the children of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them. When they had finished the inhabitants of Seir, everyone helped to destroy each other. When Judah came to the place overlooking the wilderness, they looked at the multitude; and behold, they were dead bodies fallen to the earth, and there were none who escaped. When Jehoshaphat and his people came to take their plunder, they found among them in abundance both riches and dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away. They took plunder for three days, it was so much. On the fourth day, they assembled themselves in Beracah Valley, for there they blessed Yahweh. Therefore the name of that place was called “Beracah Valley” to this day. Then they returned, every man of Judah and Jerusalem, with Jehoshaphat in front of them, to go again to Jerusalem with joy; for Yahweh had made them to rejoice over their enemies. They came to Jerusalem with stringed instruments, harps, and trumpets to Yahweh’s house. The fear of God was on all the kingdoms of the countries, when they heard that Yahweh fought against the enemies of Israel. So the realm of Jehoshaphat was quiet, for his God gave him rest all around.
- Ezekiel 16:8 “ ‘ “Now when I passed by you, and looked at you, behold, your time was the time of love; and I spread my skirt over you, and covered your nakedness. Yes, I swore to you, and entered into a covenant with you,” says the Lord Yahweh, “and you became mine.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (10 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Trapp 1656 · Public Domain Ecc 3:8 A time to love, and a time…
Ecc 3:8 A time to love, and a time to hate; a time of war, and a time of peace.
Ver. 8. A time to love, and a time to hate.] Yet I like not his counsel that said, Ama tanquam osurus, odi tanquam amaturus, {a} Let a man choose whom he may love, and then love whom he hath chosen. "Let love be without dissimulation; abhor the evil, cleave to the good." {Rom 12:9} Hate we may, but then it must be, non virum, sed vitium, not the man, but his evil qualities; whereof also we must seek to bereave him, that he may be totus desiderabilis, "altogether lovely." {Son 5:16}
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A time of war, and a time of peace.] Time, saith an interpreter, is a circle; and the Preacher shutteth up this passage of time in a circle. For having begun with "a time to be born," and "a time to die," he endeth with "a time of war," which is a time of dying, and with "a time of peace," which is a time wherein people, by bringing forth, are multiplied.
{a} Cicero De Amicit.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain A time to love; when God will stir up…
A time to love; when God will stir up the affection of love, or give occasion for the exercise or discovery of it to others.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain A time to love, and a time to hate,....…
A time to love, and a time to hate,.... For one to love his friend, and to hate a man, a sinner, as the Targum; to love a friend while he continues such, and hate him, or less love him, when he proves treacherous and unfaithful; an instance of a change of love into hatred may be seen in the case of Amnon, Sa2 13:15. A time of unregeneracy is a time of loving worldly lusts and sinful pleasures, the company of wicked men, and all carnal delights and recreations; and a time of conversion is a time to hate what was before loved, sin, and the conversion of sinners, the garment spotted with the flesh, the principles and practices, though not the persons, of ungodly men; and even to hate, that is, less love, the dearest friends and relations, in comparison of, or when in competition with, Christ;
a time of war, and a time of peace; for nations to be engaged in war with each other, or to be at peace, which are continually revolving; and there is a time when there will be no more war. In a spiritual sense, the present time, or state of things, is a time of war; the Christian's life is a warfare state, though it will be soon accomplished, in which he is engaging in fighting with spiritual enemies, sin, Satan, and the world: the time to come, or future state, is a time of peace, when saints shall enter into peace, and be no more disturbed by enemies from within or from without. In the Midrash, all the above times and seasons are interpreted of Israel, and applied to them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain To love - When God stirs up love, or…
To love - When God stirs up love, or gives occasion for the exercise of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. A time to love, - hate, -…
Verse 8. A time to love, - hate, - of war, - of peace.]
"Love turns to hatred; interest or caprice
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Dissolves the firmest knot by friendship tied.
O'er rival nations, with revenge inflamed,
Or lust of power, fell Discord shakes awhile
Her baleful torch: now smiling Peace returns.
The above paraphrase on the verses cited contains a general view of the principal occurrences of time, in reference to the human being, from his cradle to his grave, through all the operations of life.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain hate--for example, sin, lusts (Luk 14:26); that is, to…
hate--for example, sin, lusts (Luk 14:26); that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God.
a time of war . . . peace-- (Luk 14:31).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8. To love… to hate — Even the movements…
8. To love… to hate — Even the movements of human passion are recognised as subject to the inevitable order. Men now “love” and now “hate” each other.
War… peace — Nations are now at “war,” and again in “peace.” The writer does not commit himself to the approval of any of the things here named. He simply takes twenty-eight illustrations from common life to show how the course of the world goes, and urges that this course is irresistible.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. A time to love, and a time, to…
8. A time to love, and a time, to hate] Greek thought again supplies us with a parallel,
ἡμεῖς δὲ πῶς οὐ γνωσόμεσθα σωφρονεῖν;
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ἐγὼ δʼ, ἐπίσταμαι γὰρ ἀρτίως ὅτι
ὅ τʼ ἐχθρὸς ἡμῖν ἐς τοσόνδʼ ἐχθαρτέος,
ὡς καὶ φιλήσων αὖθις, ἔς τε τὸν φίλον
τοσαῦθʼ ὑπουργῶν ὠφελεῖν βουλήσομαι,
ὡς αἰὲν οὑ μενοῦντα.
“Shall not we too learn
Our lesson of true wisdom? I indeed
Have learnt but now that we should hate a foe
Only so far as one that yet may love,
And to a friend just so much help I’ll give
As unto one that will not always stay.”
Soph. Aias, 680–686.
a time of war, and a time of peace] The change in the Hebrew, as in the English, from verbs in the infinitive to substantives is probably intended to emphasize the completion of the list. The words are of course closely connected with the “love” and “hate” of the preceding clause, but differ in referring to the wider range of national relations. Here also the wisdom of a king or statesman lies in discerning the opportuneness of war or peace, in seeing when the maxim “si vis pacem para bellum” is applicable or inapplicable.
It may be well to repeat here what was said at the outset in reference to this list of times and seasons, that the idea of a Necessity, Fate, Predestination, which many interpreters, bent on finding traces of a Stoic fatalism, have read into the teaching of the section, is really foreign to the writer’s thoughts. That which he insists on is the thought that the circumstances and events of life form part of a Divine Order, are not things that come at random, and that wisdom, and therefore such a measure of happiness as is attainable, lies in adapting ourselves to the order and accepting the guidance of events in great things and small, while shame and confusion come from resisting it. The lesson is in fact identical with one very familiar to us at once in the commonest of all proverbs, “Take time by the forelock;” “Time and tide wait for no man,” and in a loftier strain,
“There is a tide in the affairs of men
Which, taken at the flood, leads on to fortune;
Omitted, all the remnant of their lives
Is bound in shallows and in miseries.”
Shakespeare, Julius Caesar, iv. 3.
It is well to remember such counsels of prudence. It is well also to remember that a yet higher wisdom bids us in the highest work “to be instant, in season, out of season” (εὐκαίρως, ἀκαίρως, 2Ti_4:2).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain A time to love, and a time to hate.…
A time to love, and a time to hate. This reminds one of the gloss to which our Lord refers, (Mat_5:43) "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy," the first member being found in the old Law, (Lev_19:18) the second being a misconception of the spirit which made Israel God"s executioner upon the condemned nations. It was the maxim of Bias, quoted by Aristotle, "Rhet.," 2:13, that we should love as if about some day to hate, and hate as if about to love. And Philo imparts a still more selfish tone to the gnome, when he pronounces ("De Carit.," 21, p. 401, Mang.), "It was well said by them of old, that we ought to deal out friendship without absolutely renouncing enmity, and practice enmity as possibly to turn to friendship. A time of war, and a time of peace. In the previous couplets the infinitive mood of the verb has been used; in this last hemistich substantives are introduced, as being more concise and better fitted to emphasize the close of the catalogue. The first clause referred specially to the private feelings which one is constrained to entertain towards individuals. The second clause has to do with national concerns, and touches on the statesmanship which discovers the necessity or the opportuneness of war and peace, and acts accordingly. In this and in all the other examples adduced, the lesson intended is this that man is not independent; that under all circumstances and relations he is in the hand of a power mightier than himself, which frames time and seasons according to its own good pleasure. God holds the threads of human life; in some mysterious way directs and controls events; success and failure are dependent upon his will. There are certain laws which, regulate the issues of actions and events, and man cannot alter these; his free-will can put them in motion, but they become irresistible when in operation. This is not fatalism; it is the mere statement of a fact in experience. Koheleth never denies man"s liberty, though he is very earnest in asserting God"s sovereignty. The reconciliation of the two is a problem unsolved by him.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
The writer concludes using merisms to describe various aspects of life from one extreme to the other. (See: Merism)
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What profit does the worker gain in his labor?
This is a thought provoking question to focus the reader on the next discussion topic. Translate "what profit does ... gain" as you did in Ecclesiastes 1:3. AT: "The worker gains no profit for his labor." (See: Rhetorical Question)
translationWords
time
love
peace
profit
labor
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.