The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

The sleep of a laboring man is sweet, whether he eat little or much; but the fulness of the rich will not suffer him to sleep.

Sleep is sweet to a labouring man, whether he eat lttle or much: but the fulness of the rich will not suffer him to sleep.

The sleep of the labourer is sweet, whether he have eaten little or much; but the fulness of the rich doth not suffer him to sleep.

The sleep of a labouring man is sweet, whether he eat little or much: but the fulness of the rich will not suffer him to sleep.

The sleep of a laboring man is sweet, whether he eateth little or much: but the abundance of the rich will not suffer him to sleep.

Sweet is the sleep of the labourer whether he eat little or much; and the sufficiency of the wealthy is not suffering him to sleep.

The sleep of a laboring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

The sleep of a working man is sweet, if he has little food or much; but to him who is full, sleep will not come.

Sweet is the sleep of a labouring man, whether he eat little or much; but the satiety of the rich will not suffer him to sleep.

Sleep is sweet to one who works, whether he consumes little or much. But the satiation of a wealthy man will not permit him to sleep.

Labouring man - Not a slave (Septuagint), but everyone who, according to the divine direction, earns his bread in the sweat of his brow.

The sleep of a laboring man is sweet - His labor is healthy exercise. He is without possessions, and without cares; his sleep, being undisturbed, is sound and refreshing.

The sleep of a labouring man [is] sweet, whether he eateth little or much: but the (i) abundance of the rich will not allow him to sleep.
(i) That is, his great abundance of riches, or the surfeiting, which comes by his great feeding.

The sleep of a labouring man is sweet, whether he eat little or much,.... Or "of a servant" (i), who enjoys sleep equally as a king; a tiller of the ground, as Jarchi; who also interprets it of one that serves the Lord, as likewise the Targum; a beloved one of his, to whom he gives sleep, Psalm 127:2. A refreshing sleep is always reckoned a great mercy and blessing, and which labouring men enjoy with sweetness (k); for if they have but little to eat at supper, yet coming weary from their work, sleep is easily brought on when they lie down, and sound sleep they have, and rise in the morning lively and active, and fit for business; or, if they eat more plentifully, yet through their labour they have a good digestion, and their sleep is not hindered: so that should it be answered to the above question, what has the master more than the servant, though he eats and drinks more freely, and of the best, and lives voluptuously? yet it may be replied, that, in the business of sleep, the labouring man has the preference to him; which must be owned to be a great blessing of life, and is often interrupted by excessive eating and drinking;
but the abundance of the rich will not suffer him to sleep; either the abundance of food which he eats, which loads his stomach, and fills his head with vapours, and makes him restless, so that he can get no sleep, or what he does get is very uncomfortable: or the abundance of his riches fills him with cares, what he shall do with them, and how to keep and increase them; and with fears, lest thieves should break in and take them away from him, so that he cannot sleep quietly (l). The Targum is,
"sweet is the sleep of a man that serves the Lord of the world with a perfect heart; and he shall have rest in the house of his grave, whether he lives a few years or more, &c;''
and much to the same purpose Jarchi; and who says, it is thus interpreted in an ancient book of theirs, called Tanchuma.
(i) , Sept. "servi", Arab. "i.e. agricolae", Drusius, Rambachius; "qui par regi famuloque venis", Senec. Hercul. Fur. v. 1073. (k) "Somnus agrestium lenis", &c. Horat. Carmin. l. 3. Ode 1. v. 21, 22. (l) "Ne noctu, nec diu quietus unquam eam", Plauti Aulularia, Acts. 1. Sc. 1. v. 23. "Aurea rumpunt tecta quietem", Senec. Hercul. Oet. v. 646.

Another argument against anxiety to gain riches. "Sleep . . . sweet" answers to "quietness" (Ecclesiastes 4:6); "not suffer . . . sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare Ecclesiastes 4:5), will not suffer the rich oppressor to sleep.

He can also eat that which is good, and can eat much; but he does not on that account sleep more quietly than the labourer who lives from hand to mouth: "Sweet is the sleep of the labourer, whether he eats little or much; but, on the contrary, the abundance of the rich does not permit him to sleep." The lxx, instead of "labourer," uses the word "slave" (δούλου), as if the original were העבד. But, as a rule, sound sleep is the reward of earnest labour; and since there are idle servants as well as active masters, there is no privilege to servants. The Venet. renders rightly by "of the husbandman" (ἐργάτου), the האדמה עבד; the "labourer" in general is called עמל, Ecclesiastes 4:8 and Judges 5:26, post-bibl. פּעל. The labourer enjoys sweet, i.e., refreshing, sound sleep, whether his fare be abundant of scanty - the labour rewards him by sweet sleep, notwithstanding his poverty; while, on the contrary, the sleep of the rich is hindered and disturbed by his abundance, not: by his satiety, viz., repletion, as Jerome remarks: incocto cibo in stomachi angustiis aestuante; for the labourer also, if he eats much, eats his fill; and why should sufficiency have a different result in the one from what is has in the other? As שׂבע means satiety, not over-satiety; so, on the other hand, it means, objectively, sufficient and plentifully existing fulness to meet the wants of man, Proverbs 3:10, and the word is meant thus objectively here: the fulness of possession which the rich has at his disposal does not permit him to sleep, for all kinds of projects, cares, anxieties regarding it rise within him, which follow him into the night, and do not suffer his mind to be at rest, which is a condition of sleep. The expression השּׂ לע is the circumlocutio of the genit. relation, like לב חל, Ruth 2:3; נע אם (lxx Αμνὼν τῆσ ̓Αχινόαμ), 2-Samuel 3:2. Heiligstedt remarks that it stands for שׂבע העשׁיר; but the nouns צמא, רעב ,צמא snuon, שׂבע form no const., for which reason the circumloc. was necessary; שׂבע is the constr. of שׂבע. Falsely, Ginsburg: "aber der Ueberfluss den Reichen - er lsst ihn nicht schlafen" but superabundance the rich - it doth not suffer him to sleep; but this construction is neither in accordance with the genius of the German nor of the Hebrews. language. Only the subject is resumed in איננּוּ (as in Ecclesiastes 1:7); the construction of הניח is as at 1-Chronicles 16:21; cf. Psalm 105:14. Of the two Hiphil forms, the properly Hebrews. הניח and the Aramaizing הנּיח, the latter is used in the weakened meaning of ἐᾶν, sinere.
After showing that riches bring to their possessor no real gain, but, instead of that, dispeace, care, and unrest, the author records as a great evil the loss, sometimes suddenly, of wealth carefully amassed.