Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.

Then said I in my heart, As it happeneth to the fool, so will it happen even to me; and why was I then more wise? Then said I in my heart, that this also is vanity.

And I said in my heart: If the death of the fool and mine shall be one, what doth it avail me, that I have applied myself more to the study of wisdom? And speaking with my own mind, I perceived that this also was vanity.

Then said I in my heart, As it happens to the fool, so it happens even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.

Then said I in my heart: As it comes to the foolish man, so will it come to me; so why have I been wise overmuch? Then I said in my heart: This again is to no purpose.

And I said in my heart: "If the death of both the foolish and myself will be one, how does it benefit me, if I have given myself more thoroughly to the work of wisdom?" And as I was speaking within my own mind, I perceived that this, too, is emptiness.

As it happeneth to the fool - Literally, "According as the event is to the fool, it happens to me, even me." There is a peculiar beauty and emphasis in the repetition of me. Having pointed out the advantages that wisdom has over folly, he takes this opportunity of reminding us of the danger of trusting too much to it, by showing that it is equally subject to the common accidents of life; and, therefore, incapable of making us completely happy. Having given his sentiments on this point in general terms, he proceeds to those particular instances wherein human prudence chiefly exerts itself; and shows how egregiously it is mistaken in every one of them - C.

Then said I in my heart, as it happeneth to the fool, so it happeneth even to me,.... The wisest of kings, and the wisest of men; that is, he looked over things in his mind, and considered what had befallen him, or what were his present circumstances, or what would be his case, especially at death; and said within himself, the same things happen to me, who have attained to the highest pitch of wisdom, as to the most errant fool; and therefore no true happiness can be in this sort of wisdom. The Targum paraphrases it thus,
"as it happened to Saul the son of Kish, the king who turned aside perversely, and kept not the commandment he received concerning Amalek, and his kingdom was taken from him; so shall it happen to me;''
and why was I then more wise? the Targum adds, than he, or than any other man, or even than a fool; why have I took so much pains to get wisdom? what am I the better for it? what happiness is there in it, seeing it gives me no advantage, preference, and excellency to a fool; or secures me from the events that befall me?
Then I said in my heart, that this also is vanity; this worldly wisdom has nothing solid and substantial in it, as well as pleasure; and it is a vain thing to seek happiness in it, since this is the case, that the events are the same to men that have it, as to one that has it not.

why was I--so anxious to become, &c. (2-Chronicles 1:10).
Then--Since such is the case.
this--namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (Job 28:28; Jeremiah 8:9).

Why - What benefit have I by my wisdom?