Though renders the Hebrew conjunction with which verse 12 begins. It demonstrates the close links between this verse and the previous one. The key phrase “do evil” figures prominently in both. Our first task is to determine precisely how the first clause relates to its context. Some see this clause as being part of verse 11, while others see it as being connected to the rest of verse 12. Revised Standard Version follows the second option by translating the Hebrew conjunction as a subordinate, Though. However, the first option has its own merit; the first clause of verse 12 provides another explanation for why people continue to pursue their evil ways. People see no reason to stop being evil, first, because crimes are not quickly punished (verse 11), and second, because sinners seem to live long lives, no matter how much evil they do (verse 12a). If we accept this interpretation, we can translate the conjunction as “because” or “for,” continuing the discourse from verse 11. Translators will also need to pay attention to punctuation here so as to indicate the relationship of verse 12a to the previous verse.
A sinner is typical wisdom vocabulary for the fool, the one who disobeys God’s requirements (see comments on 7.25).
Does evil a hundred times: there is a slight problem with this phrase textually. The noun hundred is in the construct form in Hebrew, suggesting that a word has dropped from the text, and that word may be times. The reasonableness of this solution has led Revised Standard Version and most others to add this word to their translation. Alternatively the word hundred can be an archaic form following the noun “evil things”—this grammatical structure is apparently common in later Hebrew. In actual fact hundred is not simply a numeral; it is figurative for “a great amount of evil” or “many, many evil acts.” The meaning of the verse will be little affected, however, whether we insert “times” or express evil by an alternate expression. Does in Hebrew is in a form that suggests that doing evil is a regular practice, a lifestyle.
And prolongs his life: see comments on 7.15. Contrary to what is expected, those who do evil sometimes have a long life. The introductory conjunction can be given as “and” or “but” without greatly affecting the meaning; “but” would suggest that those who live a life of wickedness and corruption should not have a long life. The problem is, of course, that Qoheleth gives examples in which this does happen. A suggested translation is “lives a long time.”
Yet I know that it will be well …: with this second clause we come to the second main difficulty in the text. Commentators differ as to how to interpret the last part of verse 12, together with verse 13. Two sets of affirmations are set out with a very clear structure.
Despite this neat structure the intent of the passage is not so clear. Some see the second half of verse 12 as a strong affirmation on the part of Qoheleth. In contrast to what he has said in verses 10-12a, he now states his firm belief that those who do right and fear God will be rewarded in the end. Likewise those who do not fear him will be punished. This understanding has guided Revised Standard Version and New International Version. But others (Good News Translation, New Jerusalem Bible, and Jerusalem Bible) see this passage as a quotation of traditional wisdom, with verse 14 going on to say that Qoheleth does not believe the saying he has just quoted. These latter versions put quotation marks around verses 12b and 13 or insert a descriptive phrase, like Good News Translation “Oh yes, I know what they say…,” Jerusalem Bible “I know very well that…,” or New Jerusalem Bible “For although I am aware that….”
Translators, then, have a very difficult choice to make. They can either interpret the passage as Qoheleth’s strong affirmation, or as a quotation that raises an insoluble problem. Whichever interpretation is chosen, there are discourse particles or other features in many languages showing whether the speaker believes or doesn’t believe what he is saying. These should be used in the translation. Since this text is really ambiguous, the translator may choose to put one interpretation in the text and the other in a footnote. We can choose, for example, to translate the clause as Qoheleth’s firm belief, but add a footnote stating that some understand this to be a quotation from traditional wisdom, which Qoheleth then goes on to question.
Yet I know that: as Qoheleth moves from a description of the life of the evil one to personal reflection, the introductory yet has an attention-getting purpose, as in 4.14 and 8.16. Its meaning is clear if we translate as “but,” “although,” or even use Good News Translation “Oh yes….” It is this device that marks the first of Qoheleth’s two affirmations with regard to the situation he has just described.
I know, a participle “knowing” followed by an emphatic “I,” demonstrates how certain Qoheleth claims to be of the truth he affirms. This can be rendered as “I am certain,” “I am confident,” or “I know very well.” To make it even more emphatic, we can add something like “But as for me, I know….”
It will be well with …: Qoheleth begins with a positive claim, taking up the keyword “good,” which is used in chapter 7 but is also prominent throughout the book. On the shades of meaning of the adjective “good,” see comments in 2.1. Here “good” can have a general sense of well-being, hence Revised Standard Version it will be well, and Good News Translation “everything will be all right.” We can also say “good will come to those who….” However, “good” also includes material benefit. In light of the comment in verse 13, that those who do not fear God will not “prolong their days,” it is likely that here it also refers to long life. Since this is not actually stated, however, it is probably better to find a more neutral expression. A word like “prosper” is appropriate because it can include both emotional and material well-being. Jerusalem Bible “happiness” may be too weak.
Those who fear God means those who honor God, who follow his ways. They are the wise, or those who are opposed to the “sinners.” See comments on 7.18.
Because they fear before him provides the basis for Qoheleth’s confidence. In Pro 1.7 we read how fundamental “fear of God,” or honoring God, is for being wise. It is the basic requirement for receiving divine blessing. Before him translates the Hebrew idiom literally. We simply say “honor him”; it is probably not necessary to repeat the word “God” here. Perhaps a good example is “All will be well with those who obey God because they honor him….”
However, this entire phrase may seem redundant and unnecessary in many languages. We observe that Good News Translation has omitted it and used a conditional clause to render the affirmation: “If you obey God, everything will be all right.” This is actually a good model for idiomatic English. It can make clear the relationship between obedience and blessing.
Some translation suggestions for the whole verse are:
• For the sinner may lead a life full of evil and still enjoy long life. However, I am certain that it is the God-fearing person who will eventually be blessed with good.
• Yes, the sinner may do much evil and still live a long life, but as for me, I know for certain that those who respect and honor God will eventually be better off.
• For the sinner may be extremely wicked, yet have a long life. However, I am convinced that “Those who obey [or, The one who obeys] God will be well off because they honor [or, he honors] God….”
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 .