The next section contains two parts. In verse 14 Qoheleth tells of his second conclusion, beginning like verse 12 with the words “I know that.” Verse 15 expands on verse 14 with a poetic statement. Several versions start a new paragraph at verse 14, but the translator is not obliged to do so. This passage links back to verse 11 with the theme that God’s acts are eternal. Earthly events are limited and marked by fixed moments, but God stands outside these limits. We can know a little about what God does, but his actions are actually of a different order: eternal, complete, and unchanging. It is likely that verses 10-11, 12-13, and 14-15 form smaller units within a larger paragraph. At verse 16 we will encounter a stronger break in the discourse, where a new paragraph will need to be marked.

In verse 14 Qoheleth reports a second discovery he made. See verse 12 for the first discovery. It opens with the formula I know that or “I conclude that.”

Whatever God does: “everything” may be used here as in Good News Translation. “The work of God” is a Hebrew expression constantly occurring in this book as Qoheleth struggles to understand the relationship between what God does and what people do. It is a term that includes a possible reference to God’s work in creation. Because of the very broad nature of the expression, it is impossible to limit its reference. In translation we may say something like “all God’s works,” “every action of God,” or “everything God does.”

Endures for ever: endures is literally “is” or “exists,” indicating that what God does will remain for ever. Although Qoheleth has already indicated that there is a definite limit to what the human mind can know, here he states clearly that at least we can know that what God does remains for ever.

For ever is the same basic term we noted in verse 11, describing the consciousness that God implants in our minds. Here it is used as an adverbial phrase. When Qoheleth claims that what God does endures for ever, we are tempted to ask what kinds of things he has in mind. Many of the historical episodes of Israel’s life, such as the Exodus, do not remain for ever, except in the sense that they are remembered and celebrated regularly. Perhaps in the context of this chapter Qoheleth has in mind the order within creation, the times over which God has control. Thus the sense of the phrase here is that the order which God has established will remain constant. It is because of this fact that Qoheleth can offer his advice.

In some languages a word like “forever” may not exist. In this case verbal expressions combined with a word like “always” can be used: “Whatever God does always remains.” Or a negative expression may have to be used: “What God does never ends” or “Nothing that God does can be changed.” We should not confuse the Old Testament’s word “eternal [eternity]” with the more modern concept of an unending existence. In reality, the ancient world used the word to indicate the longest period of time they could imagine.

Nothing can be added to it, nor anything taken from it: the idea of adding and subtracting is taken from the thought that the Law which God gave Israel was complete (see Deut 4.2; 12.32), that it set the boundaries for what was acceptable conduct. When God says of the law that people should not add to it nor subtract from it, he is saying two things: he is saying that the law is complete, and he is calling people to obey it. The phrase should not be taken as a prohibition or command not to do something, for throughout Israel’s life new instructions and laws were developed to meet the ever-changing circumstances of society. Here then Qoheleth uses the image of the Law to suggest that whatever God does is both eternal and complete.

Revised Standard Version can in this clause may be misunderstood as denying permission to add and subtract. That is not what Qoheleth means. The phrase is literally “there is nothing to add … and there is nothing to subtract.” In our translation we can say “it needs no additions or subtractions,” or for a more concise form, “it is complete in every way.” Translators may find it necessary to identify it as “what God does”: “What God does needs no additions or subtractions.” Otherwise it may be easier to add a general agent, “No one can add to what God does, and no one can subtract from it.” In this sentence we again meet the point-counterpoint rhythm typical of poetic statements. With some work it may be possible to this in the translation:

• No one can add to, no one can subtract from
what God does.
(It is complete in every way).

• No one can add to it.
No one can subtract from it.
It is perfect in every way.

God has made it so, in order that men should fear before him: this part of the verse has many problems for the interpreter, though this is not so evident in the various translations. The text reads “and [or, but] God has done [or, made] which they fear [or, see] before him.” When Revised Standard Version says God has made it so, it is referring back to the eternal nature of the deeds mentioned above. However, the meaning of “do” (made) is unclear, as has been pointed out, though we shall assume that it refers to God’s ordering of time and event. In Hebrew some forms of the verb “fear” (root yrʾ) are identical to forms of the verb “see” (root rʾh), so this adds to the confusion. But most versions take the verb to be “fear” in this context.

In order that is the way in which many translations render the relative marker, which in Hebrew is prefixed to the verb “fear.” This rendering suggests that God had a purpose in mind in all he did. However, this view depends on understanding the relative marker in Hebrew as indicating purpose, and such a usage is rare in the Old Testament. Revised English Bible suggests “in such a way that,” expressing result rather than purpose. We believe this to be the more likely function here, since Qoheleth does not seek to blame God for the fact that there is so much in life that is difficult to comprehend.

The subject of the verb fear is generally supplied from the first conclusion in this subsection in verses 12-13. That means that the subject of “fear” is believed to be “men,” or “people.” Fear before refers to reverencing, respecting, or being in awe of God (as New Revised Standard Version). Translators should avoid a literal rendering of the verb “fear,” unless it also has this wide meaning in their language.

We can now understand that the traditional translations of this verse are based on a text that has several possible renderings, and translators should be aware of this fact. Suggestions for translators to consider are:

• God has done all this, and people are in awe of him.

• God has done this in order that people may honor him.

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 .