The verse that closes this subsection follows the same pattern as verses 1-2. It contains two imperatives, which are followed by a motive clause introduced by for. The theme of “not knowing” from verse 2 indicates how this verse is related to the second theme of the unit as well as to verse 5. From the overall concern with nature in the examples of this subsection, we assume a general reference to farming here, though sexual interpretations of “sowing seed” have been prominent since Jewish times. Linking this verse with verse 1, we can also see a wider theme. As in verse 1, the hearer is encouraged to venture out in this life (see notes in Jerusalem Bible). Note that, while verse 1 is positive (the bread is found after several days), this concluding verse is more realistic; we do not know what the outcome of our efforts will be.

The first part of the verse contains two balanced imperative clauses. The first uses a positive command, the second a negative form.

In the morning: see comments on 10.16. The meaning is obvious and can be rendered literally.

Sow your seed is the first imperative. Sowing seed almost certainly has an agricultural meaning. However, seed can have a figurative sexual meaning as well as a metaphorical meaning, “children.” It is possible that Qoheleth intends a double meaning, and a fairly literal rendering may allow for this possibility. To sow means to plant, and in Hebrew it is from the same root as seed. In some languages it may not be natural to speak of your seed. Rather we may speak generally of “planting seeds” or more specifically “planting seeds in your garden [or, farm].” Other languages may simply say “plant” or “plant your garden” without any direct reference to seeds.

In the evening can mean “to [until] evening.” However, it probably means “in the evening,” balancing the phrase “in the morning.”

Withhold not your hand uses a negative imperative to express the same thing as the previous positive imperative, sow. The verb withhold comes from the same root as the verb “to rest.” See comments on 7.18. The sense here is conveyed by the imperfect, which expresses a continuous or frequent action: “do not stop…,” “don’t rest,” or even “keep going.”

Your hand is the instrument used for doing things, and as such represents the person who does the action. This can be rendered by a relevant personal pronoun, though in most languages it may not be required in the translation. New English Bible says “do not stop work,” while New American Bible and New Revised Standard Version “do not let your hand be idle” is rather formal.

In dealing with parallel structures such as these, we can choose to combine them into one statement as Good News Translation does: “Do your sowing in the morning and the evening.” However, we note that the second line of the verse brings much more emphasis than is expressed here. We suggest, then, trying to retain the second line if possible:

• In the morning, plant your seed. In the evening, don’t rest!

• In the morning, plant your garden. Don’t stop work [even] at night!

For you do not know which will prosper: the key theme verb is do not know. We may plant seeds, but because we do not control the elements or any other natural process, we cannot possibly know what the outcome will be. These processes are part of the “work of God,” a realm of activity that we can know little if anything about. Know here approaches the sense of “predict,” so we may also say “you cannot predict….”

Which will prosper, this or that: the expression here is a little awkward, but probably Qoheleth’s point is to emphasize that we cannot control and guarantee the results of our actions in the natural world. Literally it is “if this will succeed, the this or this.” The root “succeed” has occurred before in 2.21 and 10.10; see comments there. The Hebrew phrase “if this” (Revised Standard Version which) is not found outside Qoheleth; it means “which one of two or more.” By adding the demonstrative phrase this or that (literally “this or this”), two possible results are presented. They presumably refer to the germination and growth of the seed sown either in the morning or evening. Compare Good News Translation “whether one sowing will do better than the other.” In either case the outcome cannot be known beforehand. We may guess at what the outcome may be, based on previous observation, but Qoheleth is not thinking in those terms here. Rather he makes the point that, in comparison with the Creator, human beings know virtually nothing.

Many languages express options and possibilities in the way Hebrew does: “this or this.” If so, a rather literal translation is possible. In some languages it may be necessary to spell things out in full: “you do not know whether it is the seed you plant in the morning that will grow or the seed you plant at night.”

Possible translations are:

• you cannot predict which will be successful.

• you cannot tell which seed will produce a harvest.

Or whether both alike will be good: literally “or if the second like the first will prosper.” The numerals “two” and “one” appear in the Hebrew of this verse, reminding us of the numbers used in verse 2. While in verse 2 the numerals ascend, “seven … eight,” here they descend, “two … one.” Not only do we not know for sure which seeds will grow, neither can we know whether everything we plant will produce a harvest. This clause adds emphasis to the previous one.

Both alike is literally “the two of them [will be] like the one.” An Aramaic expression “like one another” lies behind this phrase. It seems to point to the equal success of both. Good translates the Hebrew root literally, but it can also be rendered as “successful” (New American Bible has “turn out well”). Good News Translation “whether one sowing will do better than the other” is not strictly correct, as it seems to put the emphasis on one being better than the other, not on both perhaps being successful. We may translate “… or whether both will be equally good [or, successful].”

In the introduction to this section, we noted that this verse has a certain rhythm. If it will be appreciated in the translator’s language, we can try to render some of the style of the original:

• In the morning, sow your seed.
In the evening, don’t stop planting.
For you don’t know which will succeed:
Whether this or that,
Or whether both will do equally well.

This concludes the subsection. We have argued that this section presents twin themes: people can discover certain things, but as we are human, there are many other things we can never know or predict. This applies especially to our limited knowledge of what God does. To be aware of these facts and to live accordingly is proof of a person’s wisdom.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Ecclesiates. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .