The structure of this verse is obvious: it consists of two questions, each beginning with the interrogative who. Introducing the verse is the particle ki connecting it to verse 11. Verse 12 deals more fully with the topic in the question at the end of verse 11. For this reason we should translate the initial For as the emphatic “Indeed” or “So.”

Who knows what is good for man…?: as we noted earlier, this rhetorical question plays an important role in the structure of the text. In chapter 7 Qoheleth will begin answering this question by suggesting that it is good for people to reflect on death, rather than just wanting a good time. Although rhetorical questions generally have a negative meaning, “no one knows what is good for man…,” here it may be better to retain the question form because of its important role in the discourse. Good may be taken as an adjective or a noun, meaning we can translate it as “what is best for” or “what good thing do people get.” On good see comments on 2.3.

While he lives is a prepositional phrase, literally “in life,” in which the preposition appears to have the sense of a period of time—“throughout” or “during” a person’s lifetime.

Translation possibilities for the first part of the verse are:

• Who knows what is best for people throughout their lives?

• Who can say what a person gets from life?

The few days of his vain life: comments on the meaning and translation of this phrase can be found under 2.3. For his vain life see comments on hevel in “Translating Ecclesiastes,” page 2. By assuming that “number” actually means few, and by translating hevel as vain, translators give this phrase a very negative sense. Readers will have noted that this understanding of Qoheleth’s position is often disputed in this Handbook. It is recommended that we avoid giving a strong negative slant to our translation. What Qoheleth is referring to at this point is a life that is full of unanswered questions.

Which he passes like a shadow: our translation of the keyword shadow will affect the evaluation of human life that we convey, so we need to be clear about its meaning and use. Shadow can refer to something brief and fleeting, without substance, as in Job 8.9; 14.2. At the same time shadow may mean a shelter or refuge, shade or protection as in Gen 19.8 (“shelter”); Psa 17.8. In Psa 102.11 it is a metaphor for life that is nearing its end. The passing of time is noted in the phrase which he passes. Almost certainly this clause pictures an individual’s life quickly passing to death. The image of the shadow is one of time passing quickly to its end. When facing a simile of this sort, the translator has three choices: (1) translate the figure literally, if it will be understood by the reader: “a life that passes like a shadow”; (2) make explicit what element in the comparison is being highlighted: “a life that passes quickly like a shadow”; (3) omit the figure if it obscures the meaning, and translate its meaning nonfiguratively: “a life that passes quickly.” Combining this with the word hevel discussed above, we have the following translation models: “a frustrating life that passes quickly” or “a life full of questions that passes as rapidly as a shadow.”

The second question in the verse can also be introduced by the emphatic “indeed,” as both questions in this verse have the same function; they both expand on what is meant by the question in verse 11. Although the Hebrew uses a different marker to begin this question, it is apparent that it is functionally equivalent to ki followed by the interrogative “who?”

Who can tell man…? is parallel to who knows…? Like the previous one, this question sets the scene for what follows. In the second part of chapter 7, Qoheleth will answer this question. Rather than rendering this question as a negative statement, “Nobody can tell what the future holds,” it may be better to keep the question form, since an answer will come in chapter 7.

What will be after him under the sun can mean what will happen here on earth after he departs from it. This is the Good News Translation (“… what will happen in the world after we die”) and Jerusalem Bible understanding of the meaning. It can also mean what will happen to a person after that person’s time on earth has run its course. Qoheleth has earlier shown concern about death and beyond, and has noted that the earthbound person has no way of discovering what happens to a person after the body is buried. For that reason we are probably correct to assume that here he is thinking of what will happen to the individual after his body is buried (see also 3.22). However, there is no absolute evidence in the grammatical structure for either interpretation; our view is based on the fuller context. After him can be given as “after he dies.” On the phrase under the sun, see comments on 1.3.

Translation suggestions for the last part of verse 12 are:

• Who can tell what will happen to us after we leave this life?

• Who can tell a person what will happen after life on earth?

The overall translation of verse 12 can look something like:

• Indeed, who knows what is good for a person during this enigmatic life that passes like a shadow? Who can tell him what will happen to him after he leaves this world?

These sentences may appear too complex. If so, we can convey the same message in shorter sentences:

• Indeed, who knows what is best for a person? Our lives are mysteries, passing quickly like a shadow. [Indeed,] Who can say what will happen to us after we die?

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 .