(21) The LXX., followed by a great body of interpreters, ancient and modern, translate, "Who knoweth whether the spirit of man goeth upward?" &c, and this agrees better with the context of this paragraph. The sceptical thought is, "We see that death resolves into dust (Genesis 3:19; Ecclesiastes 12:7; see also Ecclesiasticus 41:10) the bodies of men and animals alike; and if it be alleged that there is a difference as to what becomes of their spirits, can this be asserted with the certainty of knowledge?" The writer here seems to have read both Psalm 49:14 and Proverbs 15:24.

Verse 21. - Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? The statement is here too categorically rendered, though, for dogmatical purposes, the Masorites seem to have punctuated the text with a view to such interpretation. But, as Wright and others point out, the analogy of two other passages (Ecclesiastes 2:19 and Ecclesiastes 6:12), where "who knoweth" occurs, intimates that the phrases which follow are interrogative. So the translation should be, "Who knoweth as regards the spirit (ruach) of the sons of men whether it goeth upward, and as regards the spirit (ruach) of the beast whether it goeth downward under the earth?" Vulgate, Quis novit si spiritus, etc.? Septuagint, Τίς εῖδε πνεῦμα υἱῶν τοῦ ἀνθρώπου εἰ ἀναβαίνει αὐτὸ ἄνω; "Who ever saw the spirit of the sons of man, whether it goeth upward?" The Authorized Version, which gives the Masoretic reading, is supposed to harmonize better with the assertion at the end of the book (Ecclesiastes 12:7), that the spirit returns to the God who gave it. But there is no formal denial of the immortality of the soul in the present passage as we render it. The question, indeed, is not touched. The author is confirming his previous assertion that, in one point of view, man is not superior to brute. Now he says, looking at the matter merely externally, and taking not into consideration any higher notion, no one knows the destiny of the living powers, whether God deals differently with the spirit of man and of beast. Phenomenally, the principle of life in both is identical, and its cessation is identical; and what becomes of the spirit in either case neither eye nor mind can discover. The distinction which reason or religion assumes, viz. that man's spirit goes upward and the brute's downward, is incapable of proof, is quite beyond experience. What is meant by "upward" and "downward" may be seen by reference to the gnome in Proverbs 15:24, "To the wise the way of life goeth upward, that he may depart from Sheol beneath." The contrast shows that Sheol is regarded as a place of punishment or annihilation; this is further confirmed by Psalm 49:14, 15, "They are appointed as a flock for Sheol: death shall be their shepherd... their beauty shall be for Sheol to consume But God will redeem my soul from the power of Sheol; for he shall receive me." Koheleth neither denies nor affirms in this passage the immortality of the soul; that he believed in it we learn from other expressions; but he is not concerned with parading it here. Commentators quote Lucretius' sceptical thought ('De Rer. Nat.,' 1:113-116) -

"Ignoratur enim quae sit natura animal,
Nata sit, an contra nascentibus insinuetur,
Et simul interest nobiscum, morte dimenta,
An tenebras Orci visat vastasque lacunas."

"We know not what the nature of the soul,
Born in the womb, or at the birth infused,
Whether it dies with us, or wings its way
Unto the gloomy pools of Orcus vast." But Koheleth's inquiry suggests the possibility of a different destiny for the spirits of man and brute, though he does not at this moment make any definite assertion on the subject. Later on he explains the view taken by the believer in Divine revelation (Ecclesiastes 12:7).

3:16-22 Without the fear of the Lord, man is but vanity; set that aside, and judges will not use their power well. And there is another Judge that stands before the door. With God there is a time for the redressing of grievances, though as yet we see it not. Solomon seems to express his wish that men might perceive, that by choosing this world as their portion, they brought themselves to a level with the beasts, without being free, as they are, from present vexations and a future account. Both return to the dust from whence they were taken. What little reason have we to be proud of our bodies, or bodily accomplishments! But as none can fully comprehend, so few consider properly, the difference between the rational soul of man, and the spirit or life of the beast. The spirit of man goes upward, to be judged, and is then fixed in an unchangeable state of happiness or misery. It is as certain that the spirit of the beast goes downward to the earth; it perishes at death. Surely their case is lamentable, the height of whose hopes and wishes is, that they may die like beasts. Let our inquiry be, how an eternity of existence may be to us an eternity of enjoyment? To answer this, is the grand design of revelation. Jesus is revealed as the Son of God, and the Hope of sinners.Who knoweth the spirit of man that goeth upward?.... There is indeed a difference between a man and a beast; though they have one breath, they have not one spirit or soul; man has a rational and immortal soul, which, when he dies, goes upwards to God that gave it; to be judged by him, and disposed of by him, in its proper apartment, until the day of the resurrection of the body;

and the spirit of the beast that goeth downward to the earth? when the beast dies, its spirit goes down to the earth, from whence it came, and is resolved into it, and is no more. But who is it that sees, or can see and know with the eyes of his body, the difference of these two spirits, or the ascent of the one, and the descent of the other?, Or who knows by the dint of reason, by the strength of his own understanding, without a divine revelation, that man has an immortal soul which goes upwards at death, when that of a beast goes downwards? No man, clearly and fully, as appears from the doubts and half faith of the wisest Heathens concerning it: or rather who knows and considers this difference between the spirit of a man and the spirit of a beast, and thinks within himself what a precious and immortal soul he has, and is concerned for the salvation of it? Very few; and hence it is they live and die like beasts, as they do. The Midrash interprets this of the souls of the righteous that go up to heaven, and of the souls of the wicked that go down to hell.