Pengkhotbah 2:15

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!”

Pengkhotbah 3:17

3:17 I thought to myself, “God will judge both the righteous and the wicked;

for there is an appropriate time for every activity,

and there is a time of judgment ⁷  for every deed.

Pengkhotbah 4:13

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

Pengkhotbah 9:6

9:6 What they loved, ⁸  as well as what they hated ⁹  and envied, ¹⁰  perished long ago,

and they no longer have a part in anything that happens on earth. ¹¹ 

[2:15]  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.

[2:15]  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.

[2:15]  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).

[2:15]  ⁴ tn Heb “So I said in my heart.”

[2:15]  ⁵ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁶ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:17]  ⁷ tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[9:6]  ⁸ tn Heb “their love.”

[9:6]  ⁹ tn Heb “their hatred.”

[9:6]  ¹⁰ tn Heb “their envy.”

[9:6]  ¹¹ tn Heb “under the sun.”