protecting each other's interests.23 Qoheleth's reasoning is not nearly so
cleverly concealed; he is only saying that there are many officials, and as
such there are many potentially corrupt officials and many potential
occasions for corruption. Qoheleth betrays a certain (justifiable) cynicism:
the more people are involved, the greater the probability for wrongdoing.
V 8 is far more difficult; Gordis calls it "an insuperable crux."24 The
NEB translates it to mean that the best thing for a country to have is "a
king whose lands are well tilled." Apart from any grammatical considera-
20The phrase yniweha dl,y,.ha can only mean "the second youth" and not "the youth, the second
(person)" as some (e.g. Eaton, Ecclesiastes 96) assert. Gordis's argument that yniweha here
means"successor"(Koheleth245) is not convincing(seeScott, "Solomon,"224). Therefore,
the second y' tuth is the same as the one mentioned in v 13, whereas the youth of v14, who
has become the old king of v 13, is the implied first youth.
21"Before them" (Mh,ynep;li) means "prior to" here, not "standing before them" (Scott,
"Solomon," 225). As Gordis (Koheleth 245) notes, the king is generally described as
standing befllre his people, not the people before the king.
22R. Hentschke, "gabhoah." TDOT 2 (1975) 360.
23Eaton, Ecclesiastes 101.
24Gordis, Koheleth 250.
166 TRINITY JOURNAL
tions, it is hard to see how "a king whose lands are well tilled" offers a
nation a particular advantage. Delitzsch translates the verse, "But the
advantage of a country consists always in a king given to the arable
land. "25 That is, a king should devote himself to agriculture instead of
war. This interpretation, which interprets 7 as "given to" in the sense of
"devoted to," reads too much into the text and does not relate to the
problem of corruption. Barton's translation, "But an advantage to a
country on the whole is a king --(i.e.) an agriculturalland,"26 makes no
sense and therefore is, as Gordis says, "obviously unsatisfactory."27
Gordis's own translation ("The advantage of land is paramount; even a
king is subject to the soil"28), however, is equally doubtful. This
translation, based on Tg. Ibn Ezra, does not relate to the context (What
does the "advantage of the land. .." have to do with bureaucratic
oppression?) and is grammatically most unlikely. It requires that one
render lKoBa as "paramount" and dbAf
as its antecedent, all of which are unlikely. Norman Gottwald translates
the verse, "But the gain of a country in such circumstances would be a
king who serves fields."29 He comments: "It would be best, he opines, if
the king's absolute power were used to upbuild agriculture to the benefit
of the impoverished cultivators of the soil."30 Gottwald's insertion of the
subjunctive mood is questionable, however, as is his rendition of the
niphal dbAf
on agriculture has to do with an oppressive bureaucracy still remains.
The interpreter of this verse encounters two problems. The first of
these is the word lKoBa, "in all." While Eaton may be correct to render it as
"for everyone,"3. It is probably best to translate it with Barton as "on the
whole."32 The second is the phrase, dbaf
this phrase means "a king for a tilled field. " The niphal of dbf here, as in
all other cases,33 means "tilled." Only "field, " and not "king, " may act as
its subject. "Tilled field," by metonomy, represents the whole concept of
agriculture. The verse may be legitimately, if periphrastically, translated:
"Here is something which, on the whole, benefits the land: a king, for the
sake of agriculture. "
The above translation clarifies the relationship of the verse to its
context. Qoheleth has told the reader not to be surprised at the
corruption that exists in all bureaucracies--the sheer numbers of people
involved makes some degree of abuse of power inevitable. Nevertheless,
Qoheleth does not espouse anarchy. Governments may be evil, but they
25Delitzsch, Ecclesiastes 294-5.
26Barton, Ecclesiastes 126.
27Gordis, Koheleth 250.
28Ibid.
29Norman K. Gottwald, The Hebrew Bible: A Socio-Literary Introduction (Philadelphia:
Fortress Press, 1985) 581.
30Ibid. 582.
31Eaton, Ecclesiastes 101.
32Barton, Ecclesiastes 126.
33Ezek 36:9, 34; Deut 21:4.
GARRET: QOHELETH ON POLITICAL POWER 167
are a necessary evil. Citing an economic example34 to prove his point,
Qoheleth asserts that the order and structure imposed on society by the
monarch be 1efit agricultural production. Without government, mainten-
ance of fixed, boundaries, aqueducts, and other conditions necessary for
crop production would be impossible. Naivete would expect all civil
servants to be good and upright, and, disappointed in this, could turn
from an unqualified acceptance of government to an unqualified disdain
for all government. But Qoheleth rejects such an attitude as immature and
remind: the reader that political power exists out of economic and social necessity.
V. 7:6-9
Qoheleth next refers to political power in a mashal passage. V 7 clearly
deals with political oppression, but since this verse is one among many
proverbs, the reader would not necessarily expect it to relate to its
context. But the verse opens with the word yKi, often rendered "because,"
which gives the impression that what follows may be in some way
explanatory of what precedes it. Eaton's explanation that YKi is not here
"because" but the emphatic "surely,"35 while possible, overlooks the fact
that every other usage of yKi in this passage is explanatory (vv 3,6,9, 10,
12, and 13). The verse, as rendered in most versions, however, does not in
any way appear to qualify v 6.36 Some have tried to resolve the problem
by translating aqw,fo other than by the normal rendition, "oppression."37
This solution is most unlikely; qw,fo, from the verb qwf, "to oppress,
extort,"38 elsewhere always means "oppression" or the like.39 The
problem is not the meaning of qw,fo, but lleOhy;, the poel of llh. This stem
is used in two other places in the OT. One is Isa 44:25, which says that the
Lord makes fools of diviners (i.e. by making their predictions fail), and
the other is Job 12: 17, where Job says that God makes fools of judges (in
that he shows how much higher is his wisdom than theirs). In both cases
the meaning of the poel of llh is not, as many render it, "to drive mad,"
but to make a fool of someone by showing that what they have been
saying is wrong.40 The word has the same sense here. Oppression makes
fools of the wise in that it shows that their advice (i.e. that the righteous
will triumph , that people should not take bribes, that those in authority
34The anarthrous state of the phrase dbAf
several examples of the benefits of government is here listed. Proverbs, m giving examples
of various types of phenomena, regularly employs anarthrous noun phrases. Cf. the various
lists in Prov30 16,19,22,30-31. See also Prov 15:13-15, where various states of mind are
listed as anarthrous noun phrases (e.g., "a good heart).
35Eaton, Eccesiastes 110.
36Delitzsch (j ecclesiastes 317) solves this problem by assuming that a line similar to Prov
16:8 has drop}: ed from the text. This solution is, as Gordis (Koheleth 271) says, both
"unsupported" and "much too conventional for Koheleth."
37E.g. Gordis (Koheleth 270) translates it as "bribe." The NEB, following G. R. Driver
(VT 4 [1954] 229) renders it as "slander."
38BDB.
39E.g. Jer 6:8 22:17; Ezek 22:7, 12;Isa 54:14; Ps 62:11.
40See also H. Cazelles, "hll." TDOT 3 (1978) 412.
168 TRINITY JOURNAL
should serve in an upright manner) is worthless.41 Why should anyone
suffer for his integrity or not take advantage of a way to easy money?
Everybody is doing it! Hearing the advice of the hoary sage, the young;
fool who knows (or thinks he knows) how the world really works, can
only cackle and smirk (v 6). The real world not only seems. To falsify the
ideals of wisdom and uprightness, but make them look naive.
What follows in 7b, "Bribes destroy the heart," completes the thought
[in synthetic parallelism. Just as the realities of politics make the wise
teacher look foolish, so the pervasiveness of corruption destroys (dbf)42
1what Integrity people have. Each time a man accepts a bribe, he loses
something of his ethics and integrity; in other words, he loses his heart.
Qoheleth concludes with a warning not to be misled by appearances.
The reader should not assume that the triumph of the corrupt bureaucrat
proves that the path of corruption is the path to success (v 8). On the other
hand, those disposed to feel grief and anger over the squeezing of the
innocent by the powerful should not allow themselves to be consumed by
their own indignation (v 9). These emotions do nothing to help the
victims, and only harm the one who holds on to them. Both the one who is
induced to join the oppressors and the one who rages within because of
Oppression are deceived by the appearance that God does not judge,
VI. 8.1-8
In the next passage which deals with political power, 8:1-8, Qoheleth
addresses the proper way to deal with those who hold power. V 1 is
actually transitional. It concludes the preceding passage, 17: 19-29, which
describes the value and scarcity of wisdom, and proleptically looks to the
next discussion. The two topics tie together well since it is the "wise man"
who best knows how to deal with political realities.
Context makes it clear that the "wise man" described in V 1 is more than
a sage skilled in solving riddles and wordplays. The line, rbADA rw,Pe fadeOy
should be rendered, "who knows how to interpret a situation," not, "who
knows how to interpret a word."43 Qoheleth's wise man can deal with the
difficult problems of life that confront him. Another problem is the
meaning of the line xn.,wuy vynAPA zfov;, (lit., "the strength of his face is
transformed"). As several commentators have noted, the word zfo here
means "rudeness, " "shamelessness," or "coarseness."44 The verse indicates
that wisdom teaches a person how to behave in society, particularly
before superiors. The wise man knows how to express, and even to hide,
his true feelings. Therefore, the verse is an apt prologue to 8:2-8.45
41"The word was admirably suited to Ecclesiastes for describing the utter ineffectiveness
of political wisdom" (Ibid. 413).
42Benedikt Otzen, "abhadh," TDOT 1(1974) 22, comments, "In the wisdom literature,
often this word designates destruction done by fools, by the wicked, or by human vice
(always in the piel: Prov 1:32; 29:3; EccI7:7; 9:18; cf. Ps 119:95; Eccl 3:6[?] and IQS 7:6)."
43See, e.g., Barton, Ecclesiastes 151, and Delitzsch, Ecclesiastes 336. Both point out that
rbADA here means "thing" or "matter," and not "word."
44E.g. Barton, Ecclesiastes 151. See Deut 28:50; Prov 7:13; 21:29; Dan 8:23.
45So also Delitzsch, Ecclesiastes 338.
GARRET: QOHELETH ON POLITICAL POWER 169
V 2, the proper beginning to the section, begins unusually with ynixE ("I")
without a complement verb. While some scholars follow the LXX, Tg.,
and Syr. in emending the word to txe,46 it is best to retain ynixE as a dramatic
ellipsis meaning, "Now I assert that. ..."47 Qoheleth evidently refers to an
oath of fealty when he encourages obedience to the king's commands
"even because of the oath of God." Barton considers this line to be a pious
interpolation,48 but in fact the line is exactly in keeping with Qoheleth's
outlook on life. Throughout his book, Qoheleth advises the reader at all
times to avoid self destructive or needlessly painful behavior.49 Disobedi-
ence toward the king invites trouble not only from the king but also from
God, in whose name the oath of fealty was taken.
V 3 is more difficult. Qoheleth's advice is in the form of two coordinate
negative imperative clauses and an explanatory" yKi clause. The first clause,
"Do not hasten from his presence,"50 indicates that no one should too
easily abandon his position before the king. One might be inclined to
withdraw from the political world for a number of reasons. One might
fail or angel the king and therefore feel that position and influence have
been hopelessly compromised. Or disgust with the decisions and policies
of the king may tempt the counselor to resign in protest. Qoheleth's
advice is not to abandon quickly proximity to authority and power.
Often one does better to endure the political famine and await vindication.
The next negative clause, "Do not stand in an evil matter (frA rbADA)," has
caused a good deal of speculation. Scott's interpretation, "(Do not)
hesitate to go when the errand is distasteful, "51 is unlikely.52 Delitzsch,
similarly, reads too much into the line by seeing here a warning not to join
a conspiracy against the throne.53 The passage deals with proper behavior
in court, not with matters of conspiracy and revolution. The text actually
gives no more than a simple warning: Do not persistently champion an
idea which the king opposes.54 Sometimes one must accept political
reality and refrain from risking political suicide. The reason for all this is
that "the king does whatever he wishes." Kicking against the goads, while
sometimes a statement of character and moral courage, is often
politically self defeating. V 4 reinforces this idea, and Qoheleth's message
is plain: accept political reality and work with it.
In w 5-6a Qoheleth expands his advice regarding proper decorum
before authority. He says, "The one who obeys commands will not
46Scott, Ecclesiastes (AB; New York: Doubleday, 1965) 240, and Barton, Ecclesiastes 152.
47Gordis, Koheleth 288, cites a similar usage of XXXXX in rabbinic literature.
48Barton, Ecclesiastes 149.
49E.g., 2:22;,1:4;5:2, 11;7:16-17; 12:12.
50The Hebrew XXXXX combines two finite verbs instead of a finite verb and
complimentary infinitive. See Gordis, Koheleth 182, and Barton, Ecclesiastes 152.
51Scott, Ecclesiastes 240. Cf. RSV.
52The necessity of prompt obedience is taken up in v 5 below.
53Delitzsch, 7 Ecclesiastes 340. Cf. NASB.
54Gordis (Koheleth 289) cites a Mishnaic example where (dmf) has the meaning, "persist in.”
See also 2 Kgs 23:3, which indicates that Josiah did more than simply "stand up;" he “took a
stand" on behalf of Yahweh. Also Isa 50:8, where dmf means to stand against a legal opponent.
170 TRINITY JOURNAL
experience problems." Here again, the passage is not contrasting
obedience with outright rebellion and revolution, but simply warns the
reader not to be slack in carrying out royal commands. The phrase, "will
not experience problems" (fra rbADA fdaye xlo), is a throwback to (fra fbADA) in
v 2. Here too it means "problems" or "trouble" in the sense of incurring
the king's displeasure. In 5b and 6a the words (FPAw;miU tfe) mean "proper
time and procedure."55 If the courtier patiently awaits the proper time, and pleads
his case in the proper way, he will be able to get what he wants. When dealing with authority, one needs patience and tact, not a hot head and an easily bruised ego.
In 6b-8 Qoheleth places his advice on proper behavior before authority
against the backdrop of the broad realities of life. One must know how to
coexist with political power "because a man's troubles are heavy upon
him." In this clause (6b), yKi is neither concessive nor temporal but is
explanatory, and tfarA refers not to moral evil but to trouble and
difficulty .56 Qoheleth expounds on this idea in v 7 and in so doing returns
to a familiar theme: the future is uncertain, and therefore any decision
may lead to success or disaster. One should not add to an uncertain future
the problem of being unpopular with those in power.
V 8 closes off this section and again in proleptic fashion looks forward
to the next. V 8a is ambiguous in that HaUr could mean either "wind" or
"spirit." If the latter is meant, then 8a parallels 8b, both meaning that no
one can escape the day of death. This interpretation, however, needlessly
limits the scope of the passage. Also, there is no clear evidence that "to
restrain the spirit" can serve as a metaphor for preserving life.57 Indeed, *
such an understanding of the language is harsh and unnatural. The line is
more naturally taken to mean that no one can hold back the wind, i.e., the
inevitable. This aptly reflects 8: 1-7: Do not break yourself against powers
greater than you. Qoheleth then fills out his thought by invoking what is
to him the greatest inevitability people face: death (8b). The two images
combine in 8c, where he states that there is no discharge from war .58 The
obligation men have to serve in war is itself a merging of two inevitables:
service to the government, the power of which is as irresistible as the
wind, and the inescapable nature of death. Here, as elsewhere, Qoheleth
exhorts the reader to learn to deal with the realities he faces.
A completely different idea enters at 8d. This line, "Wickedness will
not let go of those who practice it,"59 besides not dealing with the same
idea as 8abc, is grammatically distinct. The first three lines all begin with
(Nyxe) followed by a noun, whereas 8d begins with (xlo) followed by a verb.
In 8d, Qoheleth moves in a new direction. As indicated above, he here
55See Gordis, Koheleth 289.
56On, tfarA cf. Gen 19:19; Prov27:5; Eccl 5:13. Gordis (Koheleth 289-90) understands the
word to mean "evil," and comments," A wise courier will find an opportunity to execute his
designs, because human weakness is widespread, and an opening is sure to appear." This is
too cynical even for Qoheleth.
57Contrary to Gordis, Koheleth 290.
58Deut 20: I ff. is not significant for this passage.
59The verb Fl.emay; could be legitimately translated "deliver," but here a meaning "let go of”
is more natural. Cf. NIV.
GARRETT: QOHELETH ON POLITICAL POWER 171
proleptically introduces 8:9ff, a passage that wrestles with sin, retribu-
tion, and the theodicy.
VII. 8:9-9:6
Here Qoheleth faces a problem that is larger than, but includes, the
problem of in justice and oppression: What evidence is there that God
judges the wicked? This issue may apply to any form of evil, but nowhere
is the problem of theodicy more urgent than in respect to oppression by
the political powerful, for in no other case are the victims so helpless.
Qoheleth begins in v 9 by telling the reader that he has been considering
the problems posed by "one man dominating another to harm him," i.e.
oppression. Some would translate the final Ol fral; as a reflexive, "to his
own harm," and so understand Qoheleth to mean that oppression hurts
the oppressor as much as the oppressed.60 This translation is most
unlikely. The antecedent of the pronoun is most reasonably the nearer
noun, the subject. Also, while the preposition? can be reflexive, it is
generally used in that way only with a verb of motion.61 Finally, a
reflexive translation contradicts this passage. If oppression harms the
oppressor, then the problem of theodicy disappears! But Qoheleth is
deeply vexed as he considers: Do the wicked really suffer for what they
do?
The Hebrew of v 10 is most difficult. The versions62 and a few Hebrew
manuscripts indicate that instead of UHK;Taw;yiv; ("and they were forgotten "),
the urtext read UHb;Tw;yiv; ("and they were praised"), and should be
followed over the MT. Also, three interpretive problems confront the
reader. The first is the meaning of the word Nkeb;U. Eaton has resolved this
problem and has shown that the word should be translated, "in such
circumstance."63 The second problem is the meaning of the words,
wOdqA MOQm; ("holy place"). At first glance it appears to refer to the temple,
and has been taken as such by some interpreters.64 Gordis, however, has
shown convincingly that the words are a euphemism either for the burial
site or for a synagogue as a place of a memorial service.65 The words are
therefore best translated periphrastically as "funeral. "The third problem
is that Qoheleth does not always make clear who are the subjects of the
five finite verbs in this verse. Nevertheless, context indicates that there are
three subject operating here: Qoheleth, who has observed many
funerals; the wicked, who have been buried; and the unnamed people
who buried the wicked. A reasonable translation is as follows: "And in
such circumstances I saw the wicked buried. And the people came and left
the funeral, at .d the wicked were praise
60Cf. NIV.
61See Ronald.Williams, Hebrew Syntax: An Outline (2nd ed.; Toronto: Univ. of
Toronto, 1976) 4~ .
62The LXX, Vg. OL, Aquila, Theodotian, Coptic, and Syriac-Hexaplar.
63Eaton, Ecclesiastes 121. See Esth 4:16.
64E.g. Barton, Ecclesiastes 153. Delitzsch (Ecclesiastes 346) considers it to refer to either
Jerusalem or the temple.
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