Then I saw that wisdom excelleth folly, as far as light excelleth darkness.

And I saw that wisdom excelled folly, as much as light differeth from darkness.

And I saw that there is an advantage to wisdom above folly, like the advantage of the light above the darkness.

Then I saw that wisdom is better than foolish ways--as the light is better than the dark.

And I saw that wisdom surpasses foolishness, so much so that they differ as much as light from darkness.

Then I saw that wisdom excelleth folly - Though in none of these pursuits I found the supreme good, the happiness my soul longed after; yet I could easily perceive that wisdom excelled the others, as far as light excels darkness. And he immediately subjoins the reasons.

Then I sat that wisdom excelleth folly,.... However, this upon a review of things he could not but own, that natural wisdom and knowledge, though there was no true happiness and satisfaction in them, yet they greatly exceeded folly and madness;
as far as light excelleth darkness; as the light of the day the darkness of the night; the one is pleasant and delightful, the other very uncomfortable; the one useful to direct in walking, the other very unsafe to walk in: light sometimes signifies joy and prosperity, and darkness adversity; the one is used to express the light of grace, and the other the darkness of sin and ignorance; now as the natural light exceeds darkness, and prosperity exceeds adversity and calamities, and a state of grace exceeds a state of sin and wickedness, so wisdom exceeds folly.

(Proverbs 17:24). The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).

"And I saw that wisdom has the advantage over folly, as light has the advantage over darkness. The wise man has eyes in his head; but the fool walketh in darkness." In the sacred Scriptures, "light" is generally the symbol of grace, Psalm 43:3, but also the contrast of an intellectually and morally darkened state, Isaiah 51:4. To know a thing is equivalent to having light on it, and seeing it in its true light (Psalm 36:10); wisdom is thus compared to light; folly is once, Job 38:19, directly called "darkness." Thus wisdom stands so much higher than folly, as light stands above darkness.יתרון, which hitherto denoted actual result, enduring gain, signifies here preference; along with כּיתרון
(Note: Thus written, according to J and other authorities.)
there is also found the form כּיתרון
(Note: Thus Ven. 1515, 1521; vid., Comm. under Genesis 27:28-29; Psalm 45:10.)
(vid., Proverbs 30:17). The fool walks in darkness: he is blind although he has eyes (Isaiah 43:8), and thus has as good as none, - he wants the spiritual eye of understanding (Job 10:3); the wise man, on the other hand, his eyes are in his head, or, as we also say: he has eyes in his head, - eyes truly seeing, looking at and examining persons and things. That is the one side of the relation of wisdom to folly as put to the test.
The other side of the relation is the sameness of the result in which the elevation of wisdom above folly terminates.
"And I myself perceived that one experience happeneth to them all. And I said in my heart, As it will happen to the fool, it will happen also to me; and why have I then been specially wise? Thus I spake then in my heart, that this also is vain." Zckler gives to גּם an adversative sense; but this gam (= ὃμως, similiter) stands always at the beginning of the clause, Ewald, 354a. Gam-ani corresponds to the Lat. ego idem, which gives two predicates to one subject; while et ipse predicates the same of the one of two subjects as it does of the other (Zumpt, 697). The second gam-ani serves for the giving of prominence to the object, and here precedes, after the manner of a substantival clause (cf. Isaiah 45:12; Ezekiel 33:17; 2-Chronicles 28:10), as at Genesis 24:27; cf. Gesen. 121. 3. Miqrěh (from קרה, to happen, to befall) is quiquid alicui accidit (in the later philosoph. terminol. accidens; Venet. συμβεβεεκός); but here, as the connection shows, that which finally puts an end to life, the final event of death. By the word יד the author expresses what he had observed on reflection; by בּל...אם, what he said inwardly to himself regarding it; and by דּבּ דל, what sentence he passed thereon with himself. Lammah asks for the design, as maddu'a for the reason. אז is either understood temporally: then when it is finally not better with me than with the fool (Hitz. from the standpoint of the dying hour), or logically: if yet one and the same event happeneth to the wise man and to the fool (Eslt.); in the consciousness of the author both are taken together.The זה of the conclusion refers, not, as at Ecclesiastes 1:17, to the endeavouring after and the possession of wisdom, but to this final result making no difference between wise men and fools. This fate, happening to all alike, is הבל, a vanity rendering all vain, a nullity levelling down all to nothing, something full of contradictions, irrational. Paul also (Romans 8:20) speaks of this destruction, which at last comes upon all, as a ματαιότης.
The author now assigns the reason for this discouraging result.

I saw - I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of a far greater use than vain pleasures, or any other follies.