Ecclesiastes 2:15

So I thought to myself, “The fate of the fool will happen even to me! ¹  Then what did I gain by becoming so excessively ²  wise?” ³  So I lamented to myself, ⁴  “The benefits of wisdom ⁵  are ultimately ⁶  meaningless!”

Then I thought in my heart, "The fate of the fool will overtake me also. What then do I gain by being wise?" I said in my heart, "This too is meaningless."

Then I said to myself, "As is the fate of the fool, it will also befall me. Why then have I been extremely wise?" So I said to myself, "This too is vanity."

Both of them die. Just as the fool will die, so will I. So of what value is all my wisdom? Then I said to myself, "This is all so meaningless!"

When I realized that my fate's the same as the fool's, I had to ask myself, "So why bother being wise?" It's all smoke, nothing but smoke.

Then said I in my heart: As it comes to the foolish man, so will it come to me; so why have I been wise overmuch? Then I said in my heart: This again is to no purpose.

Then I said to myself, "What happens to the fool will happen to me also; why then have I been so very wise?" And I said to myself that this also is vanity.

So I said in my heart, "As it happens to the fool, It also happens to me, And why was I then more wise?" Then I said in my heart, "This also is vanity."

So I thought to myself, “The fate of the fool will happen even to me! ¹  Then what did I gain by becoming so excessively ²  wise?” ³  So I lamented to myself, ⁴  “The benefits of wisdom ⁵  are ultimately ⁶  meaningless!”

¹ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

² tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

³ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

⁴ tn Heb “So I said in my heart.”

⁵ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

⁶ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.