Again marks another observation. It uses a Hebrew expression found in 4.1, literally “I turned and saw.” We may wish to use a verb like “observed” or “thought about” rather than saw, since Qoheleth is actually taking careful note of events in the world around him. Possibilities include: “I observed that…,” or more fully, “I observed events in this world and concluded that….”

For under the sun see comments on 1.3.

Five illustrations are given of how unpredictable life can be. Each illustration follows the same grammatical structure, and a very rhythmic pattern results. Each clause is introduced by the conjunction “and,” followed by a negative particle “not,” a prepositional phrase, “to the [people who are]…,” and a noun representing the reward that those people would normally expect to obtain. In the last three lines the particle “also” occurs as well.

Translating this part of the verse well is a challenge. If possible the translator should try to preserve the parallel structures, thus maintaining the rhythm. As can be seen in the outline above, the emphasis is on the negative component placed at the beginning of the verse:

• It is not to the swift, the race;
It is not to the strong, the battle; ….

In some languages, however, it will be necessary to change the order:

• The race does not always go to the swiftest runner;
The battle does not always go to the strongest warrior; ….

Note that in Hebrew we are dealing with noun clauses. There is no “be” verb or other linking element in the original. The translator will have to supply appropriate verbs, either “be” or other verbs such as “go to” or “win.” Also what appear to be adjectives in the Revised Standard Version translation, “the swift,” “the wise,” and so on, are really nouns in Hebrew: “the swift ones,” “the wise ones.” The translator may have to use fuller forms to preserve naturalness: “swift runners,” “wise people,” and so on. More detailed comments on each line follow below.

The race, though it has the definite article attached, does not identify a particular race, but means “any race.” The term used here occurs only once in the Bible and describes any running activity, not necessarily competitive athletics. It may also apply to the messenger who carries news from one place to another.

Is not to the swift is literally “does not belong to the swift.” The example used suggests that swift must be a superlative, “the swiftest [runner].” This is because it is unlikely that there will be more than one winner, though compare Good News Translation “fast runners.” Although this and the following examples are expressed as absolutes, suggesting that the swift never win, this is actually an example of what may happen sometimes. We can show this by adding the adverb “always” after is not, or by using “may” in place of is. This gives a translation like “The race is [or, Races are] not always won by the fastest runners” or “The fastest runner may not always win the race.”

In some cultures the whole idea of a race is unknown. If this is the case we can rephrase the verse: “It is not always the fastest runner who arrives at his destination first.”

Nor the battle to the strong similarly claims that a battle may also have unexpected results. The strong is parallel to the swift in the previous phrase; it describes those “who are mightiest.” Again we may have to supply a noun, in which case we can say “the strongest warrior” or “the strongest army.” Whether the encounter is person-to-person or between armies, the principle is the same. You cannot count on strength alone to determine who will win—other factors play a part in determining victory. So we may translate “the battle is [or, battles are] not always won by those who are strongest” or “the strongest one may not always win the fight.”

The two examples above focus on physical abilities, speed and strength. The next three examples speak about intellectual ability. The theme of the unexpected outcome continues. It is possible that the first two examples of physical speed and strength establish a principle, and then Qoheleth extends that principle to intellectual activity as well. This would account for the introduction of the particle “also” as a marker for these next examples.

Nor bread to the wise: following the principle set in the first two examples, Qoheleth argues that wise people do not always gain bread as a result of being wise. The wise is a plural with collective sense. There is no sense of competition between the sages, so a superlative sense (“the wisest”) is not appropriate. The point made here is that no matter how closely you follow the instruction of the wise, there is no guarantee that you will obtain bread as a result. Bread is used metaphorically. It may refer to any material reward, or to the basic requirement for staying alive, hence “livelihood” (so New American Bible). We can translate “In the same way the wise do not always get material reward” or “Wisdom will not always provide you with bread to eat.” Good News Translation has “The wise do not always earn a living.”

Nor riches to the intelligent is similar to the above. Intelligent applies to those who are discerning, those with understanding, not necessarily “shrewd,” which is the suggestion of New American Bible. Translation can be something like “the discerning don’t always get rich” or “clever people don’t always become rich.”

Nor favor to the men of skill: the Hebrew calls these people who have skill literally “those who know [things].” It is a general term for having information, but it also has a broader meaning, describing intimate relationships between people or between people and God. So there is another possible sense here, and that is “people who know someone,” or “people with connections.” Because of this sense we can understand why Revised Standard Version/New Revised Standard Version used the word favor. People with the gift of knowledge value relationships, and favor is appropriate to this setting. A word like “special treatment” or “special favors” will give the meaning. When Good News Translation says “… will not always rise to high positions,” it is like Jerusalem Bible “success.” Neither one is adequate. We suggest “people with knowledge do not always win favor,” or “people with connections don’t always get special treatment.” In some languages it may be necessary to name the agent of favor, as in “people do not always favor those with knowledge [or, connections].”

The principle is now established. Despite the fact that wisdom teachers often claimed a wise person would get rewards (Pro 13.15), and that obedience to the Law would bring material blessings (Deut 7.12-16), Qoheleth demonstrates convincingly that life is not so predictable. Often there are surprising results, something we do not expect, that can change the way things turn out. He explains this in the following statement, which is the climax of his argument.

But time and chance happen to them all: Revised Standard Version introduces this clause with but, showing why unexpected things happen. In Hebrew the clause begins with ki, which is be more correctly rendered as “because” or “for.” This clause interrupts the established rhythmic pattern outlined above, but the two elements, time and chance, have a rhythm of their own, bringing this minipoem to a proper closing.

In chapter 3 much was said about time. See comments there, especially 3.1. The second noun, chance, is a rare term (only in 1 Kgs 5.4, “misfortune”). It comes from the root meaning “to happen,” “to occur.” Although it seems as though Qoheleth is introducing the impersonal idea of “chance,” in the present context the word “outcome” or “result” may be used. The term is neutral and should not be given a negative sense. Qoheleth’s meaning appears to be that two things are at work when something happens The first is an appropriate time, and the second is the actual circumstances in which it takes place. We suggest time and chance be translated “what happens and when it happens.” For a closely related theme see 8.6.

Happen is how Revised Standard Version renders the verb from the same root as the noun translated “fate” in verse 3. It describes something that will happen (intransitive), or that will cause something to happen (transitive). Its object them is literally “all of them” in which case the reference is to the five examples above, each representing every event or situation. “Each” or “all of them” is a good translation.

Qoheleth’s point seems to be that the timing and the circumstances of any event or situation determine what the result is. This idea we can easily translate as “because time and circumstance will affect them all,” “the outcome is affected by what happens and when it happens,” or “because the time and the situation determine what actually happens.” Good News Translation “bad luck happens to everyone” is inadequate because it gives only a negative sense.

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 .