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1So I reflected on all this, attempting to clear it all up.[#tn Heb “I laid all this to my heart.”; #tn The term וְלָבוּר (velavur, conjunction + Qal infinitive construct from בּוּר, bur, “to make clear”) denotes “to examine; to make clear; to clear up; to explain” (HALOT 116 s.v. בור; BDB 101 s.v. בּוּר). The term is related to Arabic baraw “to examine” (G. R. Driver, “Supposed Arabisms in the Old Testament,” JBL 55 [1936]: 108). This verb is related to the Hebrew noun בֹּר (bor, “cleanness”) and adjective בַּר (bar, “clean”). The term is used in the OT only in Ecclesiastes (1:13; 2:3; 7:25; 9:1). This use of the infinitive has a connotative sense (“attempting to”), and functions in a complementary sense, relative to the main verb.]
I concluded that the righteous and the wise, as well as their works, are in the hand of God;
whether a person will be loved or hated –
no one knows what lies ahead.
2Everyone shares the same fate –[#tn Heb “all things just as to everyone, one fate.”]
the righteous and the wicked,
the good and the bad,
the ceremonially clean and unclean,
those who offer sacrifices and those who do not.
What happens to the good person, also happens to the sinner;
what happens to those who make vows, also happens to those who are afraid to make vows.
3This is the unfortunate fact about everything that happens on earth:[#tn Heb “evil.”; #tn Heb “under the sun.”]
the same fate awaits everyone.
In addition to this, the hearts of all people are full of evil,
and there is folly in their hearts during their lives – then they die.
4But whoever is among the living has hope;[#tn The consonantal text (Kethib) has “is chosen, selected.” The translation follows the marginal reading (Qere), “is joined.” See BDB 288 s.v. חָבַר Pu.; #tn Heb “all the living.”]
a live dog is better than a dead lion.
5For the living know that they will die, but the dead do not know anything;
they have no further reward – and even the memory of them disappears.
6What they loved, as well as what they hated and envied, perished long ago,[#tn Heb “their love.”; #tn Heb “their hatred.”; #tn Heb “their envy.”]
and they no longer have a part in anything that happens on earth.
7Go, eat your food with joy,[#tn Heb “your bread.”]
and drink your wine with a happy heart,
because God has already approved your works.
8Let your clothes always be white,
and do not spare precious ointment on your head.
9Enjoy life with your beloved wife during all the days of your fleeting life[#tn Heb “see.”; #tn Heb “the wife whom you love.”; #tn As discussed in the note on the word “futile” in 1:2, the term הֶבֶל (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הבֶל). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath; wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation “fleeting; transitory” arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are “transitory” or “fleeting.” In this context, the most appropriate meaning is “fleeting.”]
that God has given you on earth during all your fleeting days;
for that is your reward in life and in your burdensome work on earth.
10Whatever you find to do with your hands,[#tn Heb “Whatever your hand finds to do.”]
do it with all your might,
because there is neither work nor planning nor knowledge nor wisdom in the grave,
the place where you will eventually go.
11Again, I observed this on the earth:[#tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”; #tn Heb “under the sun.”]
the race is not always won by the swiftest,
the battle is not always won by the strongest;
prosperity does not always belong to those who are the wisest,
wealth does not always belong to those who are the most discerning,
nor does success always come to those with the most knowledge –
for time and chance may overcome them all.
12Surely, no one knows his appointed time![#tn Heb “man.” The term is used here in a generic sense and translated “no one.”; #tn Heb “time.” BDB 773 s.v. עֵת 2.d suggests that עֵת (’et, “time”) refers to an “uncertain time.” On the other hand, HALOT 901 s.v. עֵת 6 nuances it as “destined time,” that is, “no one knows his destined time [i.e., hour of destiny].” It is used in parallelism with זְמָן (zÿman, “appointed time; appointed hour”) in 3:1 (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן). Eccl 3:9-15 teaches God’s sovereignty over the appointed time-table of human events. Similarly, Qoheleth here notes that no one knows what God has appointed in any situation or time. This highlights the limitations of human wisdom and human ability, as 9:11 stresses.]
Like fish that are caught in a deadly net, and like birds that are caught in a snare –
just like them, all people are ensnared at an unfortunate time that falls upon them suddenly.
13This is what I also observed about wisdom on earth,[#tn Heb “under the sun.”]
and it is a great burden to me:
14There was once a small city with a few men in it,[#tn The verbs in this section function either as past definite actions (describing a past situation) or as hypothetical past actions (describing an imaginary hypothetical situation for the sake of illustration). The LXX uses subjunctives throughout vv. 14-15 to depict the scenario as a hypothetical situation: “Suppose there was a little city, and a few men [lived] in it; and there should come against it a great king, and surround it, and build great siege-works against it; and should find in it a poor wise man, and he should save the city through his wisdom; yet no man would remember that poor man.”]
and a mighty king attacked it, besieging it and building strong siege works against it.
15However, a poor but wise man lived in the city,[#tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.]
and he could have delivered the city by his wisdom,
but no one listened to that poor man.
16So I concluded that wisdom is better than might,[#tn Or “power.”]
but a poor man’s wisdom is despised; no one ever listens to his advice.
17The words of the wise are heard in quiet,
more than the shouting of a ruler is heard among fools.
18Wisdom is better than weapons of war,
but one sinner can destroy much that is good.