For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

And all things that are done, God will bring into judgment for every error, whether it be good or evil.

For every work doth God bring into judgment, with every hidden thing, whether good or bad.'

God will be judge of every work, with every secret thing, good or evil.

For God shall bring every work into the judgment concerning every hidden thing, whether it be good or whether it be evil. The end of the matter, all having been heard: fear God, and keep His Commandments; for this is the whole man.

And so, for all that is done and for each error, God will bring judgment: whether it was good or evil.

Judgment with - Rather, judgment (which shall be held) upon etc.: i. e., an appointed judgment which shall take place in another world, as distinct from that retribution which frequently follows man's actions in the course of this world, and which is too imperfect (compare Ecclesiastes 2:15; Ecclesiastes 4:1; Ecclesiastes 7:15; Ecclesiastes 9:2,) to be described by these expressions. He that is fully convinced that there is no solid happiness to be found in this world, and that there is a world to come wherein God will adjudge people to happiness or misery respectively, as they have made their choice and acted here, must necessarily subscribe to the truth of Solomon's conclusion, that true religion is the only way to true happiness.

For God shall bring every work into judgment - This is the reason why we should "fear God and keep his commandments."
1. Because there will be a day of judgment.
2. Every soul of man shall stand at that bar.
3. God, the infinitely wise, the heart-searching God, will be judge.
4. He will bring to light every secret thing - all that has been done since the creation, by all men; whether forgotten or registered; whether done in secret or in public.
5. All the works of the godly, as well as all the works of the wicked, shall be judged in that day; the good which the godly strove to conceal, as well as the evil which the wicked endeavored to hide.
This, then, will be the conclusion of the whole mortal story. And although in this world all is vanity; yet there, "vanities will be vain no more." Every thing whether good or evil, will have its own proper stable, eternal result. O God! prepare the reader to give up his accounts with joy in that day! Amen.
Masoretic Notes
Number of verses, 222.
Middle verse, Ecclesiastes 6:10.
Sections, 4.
The Arabic subjoins this colophon: - "Praise be to God for ever and ever!"
"By the assistance of the Most High God this book of Ecclesiastes, which is vanity of vanities, written by Solomon the son of David who reigned over the children of Israel, is completed."
The Syriac has, "The end of the book of Koheleth."
There are others, but they are of no importance.

For God shall bring every work into judgment,.... Not in this life, but in the day of the great judgment, as the Targum explains it; that is, whatever has been done by men, from the beginning of the world, or will be to the end; all being observed and taken notice of by the omniscient God, who has registered them in the book of his remembrance, and, being Judge, will be able to bring them all into account at that awful day: which is here given as a reason why men should fear God, and keep his commandments;
with every secret thing; that has been committed in secret by men, and is unknown to others, even every secret thought of the heart; see 1-Corinthians 4:5; or, "with every secret" or "hidden man" (w); whose works are hidden from men, and are not known to be what, they are, and who thought to hide themselves from, God; but these, with their works, shall be brought into open court in judgment;
whether it be good, or whether it be evil: it shall then be examined according to the rule of the word, and be judged, and declared to be what it truly is, good or evil; and so be either rewarded in a way of grace, or punished: or, "whether the man, the hidden man, be good or evil" (x), so Alshech; all mankind, everyone, will he bring into judgment, whether he be good or evil. This is the last end of all things, and in which every man will be concerned. This shows, as well as many other things in this book. Solomon's belief of a future state and judgment; and that there is nothing in it to encourage the epicure and atheist: which being observed by the ancient Jews, they readily admitted it into the canon of Scripture.
(w) "super omnem occultum, sc. hominem", Schmidt. (x) "Sive bonus fuerit, sive malus", Schmidt.

For God shall bring every work into judgment--The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book.

As we render zeh kol-haadam as expressive of the same obligation lying on all men without exception, this verse appropriately follows: "For God shall bring every work into the judgment upon all that is concealed, whether it be good or bad." To bring into judgment is, as at Ecclesiastes 11:9 = to bring to an account. There the punctuation is בּמּשׁ, here בּמשׁ, as, according to rule, the art. is omitted where the idea is determined by a relative clause or an added description; for bemishpat 'al kol-ne'llam are taken together: in the judgment upon all that is concealed (cf. Romans 2:16; 1-Corinthians 4:5, τὰ κρυπτά). Hitzig, however, punctuates here בּמשׁ, and explains על as of the same meaning as the distributive ל, e.g., Genesis 9:5, Genesis 9:10; but in this sense על never interchanges with ל. And wherefore this subtlety? The judgment upon all that is concealed is a judgment from the cognition of which nothing, not even the most secret, can escape; and that על משׁפט is not a Germanism, is shown from Ecclesiastes 11:9; to execute judgment on (Germ. an) any one is expressed by ב, Psalm 119:84, Wisd. 6:6; judgment upon (ber) any one may be expressed by the genit. of him whom it concerns, Jeremiah 51:9; but judgment upon anything (Symm. περὶ παντὸς παροραθέντος) cannot otherwise be expressed than by על. Rather על may be rendered as a connecting particle: "together with all that is concealed" (Vaih., Hahn); but כל־מעשׂה certainly comprehends all, and with כל־נעלם this comprehensive idea is only deepened. The accent dividing the verse stands rightly under נעלּם;
(Note: Thus rightly pointed in F. with Dagesh in lamed, to make distinct the ע as quiescent (cf. 1-Kings 10:3; and, on the other hand, Nehemiah 3:11; Psalm 26:4). Cf. תּחשּׁ with Dagesh in shin, on account of the preceding quiescent guttural, like יח, Ecclesiastes 9:8; התּ, Leviticus 11:16; נח, Numbers 1:7, etc.; cf. Luth. Zeitsch. 1863, p. 413.)
for sive bonum sive malum (as at Ecclesiastes 5:11) is not related to ne'llam as disjoining, but to kol̇ma'aseh.
This certainty of a final judgment of personal character is the Ariadne-thread by which Koheleth at last brings himself safely out of the labyrinth of his scepticism. The prospect of a general judgment upon the nations prevailing in the O.T., cannot sufficiently set at rest the faith (vid., e.g., Ps 73; Jeremiah 12:1-3) which is tried by the unequal distributions of present destiny. Certainly the natural, and particularly the national connection in which men stand to one another, is not without an influence on their moral condition; but this influence does not remove accountability, - the individuum is at the same time a person; the object of the final judgment will not be societies as such, but only persons, although not without regard to their circle of life. This personal view of the final judgment does not yet in the O.T. receive a preponderance over the national view; such figures of an universal and individualizing personal judgment as Matthew 7:21-23; Revelation 20:12, are nowhere found in it; the object of the final judgment are nations, kingdoms, cities, and conditions of men. But here, with Koheleth, a beginning is made in the direction of regarding the final judgment as the final judgment of men, and as lying in the future, beyond the present time. What Job 19:25-27 postulates in the absence of a present judgment of his cause, and the Apocalyptic Daniel 12:2 saw as a dualistic issue of the history of his people, comes out here for the first time in the form of doctrine into that universally-human expression which is continued in the announcements of Jesus and the apostles. Kleinert sees here the morning-dawn of a new revelation breaking forth; and Himpel says, in view of this conclusion, that Koheleth is a precious link in the chain of the preparation for the gospel; and rightly. In the Book of Koheleth the O.T. religion sings its funeral song, but not without finally breaking the ban of nationality and of bondage to this present life, which made it unable to solve the mysteries of life, and thus not without prophesying its resurrection in an expanded glorified form as the religion of humanity.
The synagogal lesson repeats the 13th verse after the 14th, to gain thereby a conclusion of a pleasing sound. The Masoretic Siman (vox memorialis) of those four books, in which, after the last verse, on account of its severe contents, the verse going before is repeated in reading, is קק''ית. The י refers to ישׁעיה (Isaiah), ת to תריסר (the Book of the Twelve Prophets), the first ק to קהלת, the second ק to קינות (Lamentations). The Lamentations and Koheleth always stand together. But there are two different arrangements of the five Megilloth, viz., that of the calendar of festivals which has passed into our printed editions: the Song, Ruth, Lamentations, Koheleth, and Esther; and the Masoretic arrangement, according to the history of their origin: Ruth, the Song, Koheleth, Lamentations, and Esther.

For - All men must give an account to God of all their works, and this alone will enable them to do that with joy. Every secret - Not only outward and visible actions, but even inward and secret thoughts.