9:1 So I reflected on all this, 1 attempting to clear 2 it all up.
I concluded that 3 the righteous and the wise, as well as their works, are in the hand of God;
whether a person will be loved or hated 4 –
no one knows what lies ahead. 5
9:2 Everyone shares the same fate 6 –
the righteous and the wicked,
the good and the bad, 7
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; 8
what happens to those who make vows, also happens to those who are afraid to make vows.
9:3 This is the unfortunate fact 9 about everything that happens on earth: 10
the same fate awaits 11 everyone.
In addition to this, the hearts of all people 12 are full of evil,
and there is folly in their hearts during their lives – then they die. 13
9:11 Again, 14 I observed this on the earth: 15
the race is not always 16 won by the swiftest,
the battle is not always won by the strongest;
prosperity 17 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 18 always come to those with the most knowledge –
for time and chance may overcome 19 them all.
9:12 Surely, no one 20 knows his appointed time! 21
Like fish that are caught in a deadly 22 net, and like birds that are caught in a snare –
just like them, all people 23 are ensnared 24 at an unfortunate 25 time that falls upon them suddenly.
1 tn Heb “I laid all this to my heart.”
2 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.
3 tn The words “I concluded that” do not appear in the Hebrew text, but are supplied in the translation for clarity.
4 tn Heb “whether love or hatred.”
5 tn Heb “man does not know anything before them.”
6 tn Heb “all things just as to everyone, one fate.”
7 tc The MT reads simply “the good,” but the Greek versions read “the good and the bad.” In contrast to the other four pairs in v. 2 (“the righteous and the wicked,” “those who sacrifice, and those who do not sacrifice,” “the good man…the sinner,” and “those who make vows…those who are afraid to make vows”), the MT has a triad in the second line: לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא (lattov vÿlattahor vÿlattame’, “the good, and the clean, and the unclean”). This reading in the Leningrad Codex (ca.
8 tn Heb “As is the good (man), so is the sinner.”
9 tn Heb “evil.”
10 tn Heb “under the sun.”
11 tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.
12 tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.
13 tn Heb “and after that [they go] to [the place of] the dead.”
14 tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”
15 tn Heb “under the sun.”
16 tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.
17 tn Heb “bread.”
18 tn Heb “favor.”
19 tn Heb “happen to.”
20 tn Heb “man.” The term is used here in a generic sense and translated “no one.”
21 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.
22 tn Heb “bad, evil.” The moral connotation hardly fits here. The adjective would seem to indicate that the net is the instrument whereby the fish come to ruin.
23 tn Heb “the sons of man.”
24 tn The Masoretes pointed the consonantal form יוקשׁים (“are ensnared”) as יוּקָשִׁים (yuqashim, Pual participle mpl from ַָיקֹשׁ, yaqosh, “to be ensnared”). This is an unusual form for a Pual participle: (1) The characteristic doubling of the middle consonant was omitted due to the lengthening of the preceding short vowel from יֻקָּשִׁים to יוּקָשִׁים (GKC 74 §20.n and 143 §52.s), and (2) The characteristic prefix מְ (mem) is absent, as in a few other Pual participles, e.g., Exod 3:2; Judg 13:8; 2 Kgs 2:10; Isa 30:24; 54:11 (GKC 143 §52.s). On the other hand, the consonant form יוקשים might actually be an example of the old Qal passive participle which dropped out of Hebrew at an early stage, and was frequently mistaken by the Masoretes as a Pual form (e.g., Jer 13:10; 23:32) (GKC 143 §52.s). Similarly, the Masoretes pointed אכל as אֻכָּל (’ukkal, Pual perfect 3rd person masculine singular “he was eaten”); however, it probably should be pointed אֻכַל (’ukhal, old Qal passive perfect 3rd person masculine singular “he was eaten”) because אָכַל (’akhal) only occurs in the Qal (see IBHS 373-74 §22.6a).
25 tn Heb “evil.” The term רָעָה (ra’ah, “evil; unfortunate”) is repeated in v. 12 in the two parts of the comparison: “fish are caught in an evil (רָעָה) net” and “men are ensnared at an unfortunate (רָעָה) time.”