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ECCLESIASTES 8

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

Remember, Ecclesiastes 6:1-8:15 may be a loosely structured literary unit.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 8:1
 ¹Who is like the wise man and who knows the interpretation of a matter? A man's wisdom illumines him and causes his stern face to beam.

8:1 It is possible that Eccl. 8:1 should go with chapter 7 and conclude that discussion. Rhetorical questions often close units (i.e., Eccl. 6:12). It seems unrelated to what follows unless it deals with how a wise person should act in the presence of a king (i.e., "his stern face"). However, I personally think the "king" refers to God. If not, this is another clue that Solomon is not the author.

▣ "the interpretation of a matter" This term (BDB 833 CONSTRUCT BDB 182) later came to be associated with the interpretation of dreams, especially in Genesis 40-41 (Joseph) and Daniel 2-7 (Daniel), but here it has no such connotation. It is another way of referring to human reason or wisdom.

SPECIAL TOPIC: WAYS OF REVELATION

This VERB (BDB 21; KB 24; Hiphil IMPERFECT) is often used of God's face (e.g., Num. 6:25; Ps. 4:6; 31:16; 44:3; 67:1; 80:3,7,19; 89:15; 119:135; Dan. 9:17), but only here of a human face.

▣ "causes his stern face to beam" "Beam" literally means "change" (BDB 1039 I, KB 1600, cf. NKJV). This verse means either

1. wisdom gives peace and contentment
2. wisdom helps courtiers keep their true feelings to themselves (cf. Eccl. 8:3; 10:4)
3. wisdom helps courtiers keep the king's confidence

The terms "illumines" and "beam" seem at first to be parallel, but on closer reading, I think they refer to two different people.

1. a court sage
2. a monarch

NASB (UPDATED) TEXT: ECCLESIASTES 8:2-4
 ²I say, "Keep the command of the king because of the oath before God. ³Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases." ⁴Since the word of the king is authoritative, who will say to him, "What are you doing?"

8:2-3 These two verses have a series of commands:

1. "keep the command of the king," BDB 1036, KB 1581, Qal IMPERATIVE
2. do not be in a hurry to leave him," first VERB, BDB 96, KB 111, Niphal IMPERFECT used in a JUSSIVE sense
3. "do not join in an evil matter," BDB 763, KB 840, Qal IMPERFECT used in a JUSSIVE sense

8:2 "Keep the command of the king" "King" (BDB 572 I) is either a reference to God (i.e., the Targums) or to an earthly monarch (i.e., LXX, cf. Rom. 13:1-7).

It seems to me that the real subject of Eccl. 8:2-8 is God, not just an earthly king because

1. the sovereignty of the king, Eccl. 8:3-4 (God in Eccl. 8:11)
2. there is a proper time, Eccl. 8:5-6 (cf. chapter 3)
3. humans have trouble, Eccl. 8:6
4. there is mystery in human affairs, Eccl. 8:7 (only God knows)
5. God's authority is emphasized in Eccl. 8:8 (humans do not/should not have it, Eccl. 8:9)
6. the phrase "he will do whatever he pleases" is always used of God (cf. Ps. 115:3; 135:6; Jonah 1:14)
7. the vast majority of the uses of "command" (BDB 846) refer to God

Again look at the paragraphing comparison at the beginning of the chapter. This opening section obviously deals with life at court. But how many separate truths are being communicated? Notice how the modern translations answer this question:

1. NASB, NKJV ‒  two
2. NRSV, NJB, TEV ‒  one

▣ "oath before God" This refers to an oath (BDB 989, KB 1396) of allegiance

1. to God
2. to the king in God's name (BDB 990)

8:3 "in a hurry" This word "hurry" is literally "dismayed" or "disturbed" (BDB 96, KB 111, Niphal IMPERFECT but JUSSIVE in use). This root (BDB191) is often linked to another Hebrew root, "hurry," which often has a negative connotation (cf. Eccl. 5:2; 7:9). Even here it has a negative sense (i.e., 2 Chr. 26:20; Esther 6:14; 8:14; Dan. 2:25; 6:19), but not always (i.e., 2 Chr. 35:21; Esther 2:9; Dan. 3:24), where it simply denotes "hurry" or "rapid action." Remember, context determines meaning and connotation of words (i.e., semantic field).

▣ "to leave him" This phrase can refer to

1. a rebellion (i.e., Akkadian and Ugaritic usages) against God
2. leaving the king's service

▣ "an evil matter" The word has a wide semantic field as its usage in Job and Ecclesiastes shows (Kohlenberger III, Swanson, The Hebrew English Concordance, pp. 1480-1481).

1. "evil," Job 1:1,8; 2:3; 21:30; 28:28; 30:26; Eccl. 4:3; 9:3(twice)
2. "painful," Job 2:7
3. "trouble," Job 2:10; 31:29
4. "harm," Job 5:19; Eccl. 8:5
5. "wicked," Job 35:12; Eccl. 12:14
6. "heavy," Eccl. 1:13
7. "grievous," Eccl. 2:17; 6:2
8. "miserable," Eccl 4:8
9. "wrong," Eccl. 5:1; 8:11
10. "misfortune," Eccl. 5:14
11. "bad," Eccl. 8:3; 9:2
12. "hurt," Eccl. 8:9
13. "crimes," Eccl. 8:12
14. "cruel," Eccl. 9:12

Remember, context determines meaning (not lexicons).

NASB (UPDATED) TEXT: ECCLESIASTES 8:5-9
 ⁵He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure. ⁶For there is a proper time and procedure for every delight, though a man's trouble is heavy upon him. ⁷If no one knows what will happen, who can tell him when it will happen? ⁸No man has authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it. ⁹All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt.

8:5 "royal command" This is a Persian word (BDB 846, KB 622) used in reference to an order of the king (or of God, cf. Eccl. 12:13).

For the word's wide semantic range, see Eccl. 8:3, where it is translated "evil matter." Could this refer to the righteous obeying God's laws? Notice the term "procedure" (in Eccl. 8:5 and 6), means "judgment" (BDB 1048).

8:6 "proper time" This is reminiscent of chapter 3 (i.e., God's timing).

▣ "procedure" This literally means "judgment" (BDB 1048).

▣ "when a man's trouble is heavy upon him" "Trouble" here literally means "evil" (see note at Eccl. 8:3). The LXX has "knowledge" instead of "trouble." Life is hard and unpredictable, even for the wise, god-fearing person.

8:7 This mystery of life (humans do not know why, when, or how problems/joys come) is a recurrent theme (cf. Eccl. 3:22; 6:12; 9:12; 10:14). Human wisdom cannot find the answer to this mystery, so:

1. enjoy life when you can (cf. Eccl. 9:11)
2. trust (i.e., fear) in God (cf. Eccl. 9:12,13); see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT)  and  SPECIAL TOPIC: FEAR (OT)
3. obey God (cf. Eccl. 8:5; 12:13); see SPECIAL TOPIC: KEEP  and  SPECIAL TOPIC: COVENANT

This is all we can do (from the sage's OT perspective [cf. Eccl. 6:12]). Thank God there is a New Testament (i.e., Jer. 31:31-34; Ezek. 36:22-36)! Thank God for "progressive revelation"

The translation of ruah (BDB 924) as "spirit" is an attempt to balance the next phrase ("authority over the day of death"). Humans often cannot affect or change the events of their lives! Surely evil will not help (cf. Eccl. 8:13)!

▣ "those who practice it" This is literally the term "given to it," which reflects a DIRECT OBJECT from the word Ba'al (BDB 127), which means "lord it over" or "rule." Wickedness is personified as an ineffective taskmaster! Paul also uses personification to describe sin/evil (i.e., Rom. 6:16-23; 7:11,14,17; also note 1 Pet. 5:8).

SPECIAL TOPIC: BREATH, WIND, SPIRIT

8:9 "under the sun" This recurrent phrase is one of two keys to my interpretation of the book. Please see notes at Eccl. 1:3 and 9 to fully understand my interpretive stance (i.e., bias) on this Wisdom book.

▣ "a man has exercised authority over another man to his hurt" This is a general summation of the human situation. The dominance (cf. Gen. 1:28) given to humanity in creation has been abused! In Ecclesiastes this usually refers to governmental oppression (cf. Eccl. 4:1; 5:8; 7:7).

This recurrent complaint against the corrupt power of government is a hint that Solomon, who was surely used as a literary foil in chapters 1-2, is not the author of Ecclesiastes. Solomon as King could have reformed government and reduced the corruption.

NASB (UPDATED) TEXT: ECCLESIASTES 8:10-13
 ¹⁰So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility. ¹¹Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil. ¹²Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly. ¹³But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.

8:10 This verse has several textual problems. The question is, how many people are being referred to and how are they characterized?

1. the wicked (NASB, NKJV, NRSV, TEV, NJB, NIV)
   1. were given a proper burial (implication elaborately)
   2. attended worship often (i.e., either local synagogue or temple)
   3. were temporarily praised (there is a textual problem involving "forgotten" [BDB 1013, KB 1489, MT, Peshitta, JPSOA, NKJV, NJB] or "praised" [BDB 986 II, LXX, NRSV, REB, NIV, TEV]; see UBS Text Project, p. 584, which gives "forgotten" a "B" rating, meaning some doubt) in the city where they lived (or in Jerusalem) and everyone knew they were evil.
      The two textual options are so similar in form
       (1) "and they are forgotten," וישׁתכחו
       (2) "and they praised themselves," וישׁתבחו
2. the wicked and the righteous (JPSOA, JAMES MOFFATT Translation)
   1. wicked were buried with praise
   2. righteous were not praised
   3. both were forgotten
3. the wicked attend worship and boast of it (NEB, REB, NET; this involves a textual change)

The NET Bible has a good technical summary of the exegetical issues, p. 1136.

▣ "futility"  See full note on the recurrent theological term ("vanity") at Eccl. 1:2.

8:11 "the sentence" This is a Persian word for "royal judgment" (BDB 834). In this context it must refer to God. His mercy and slowness to anger is taken by fallen mankind as a license instead of a call to repentance (cf. Rom. 2:4; 2 Pet. 3:9)! Time and opportunity reveal the human heart!

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

8:12 "may lengthen his life" This was/is the problem of evil in a fallen world. Evil is in its own environment! It flourishes here. It seems to prevail over the good. Evil persons may "live" longer, but they will face God one day (Psalm 73)! It is this seeming unfairness

1. in God's world
2. of traditional Wisdom teaching of the "two ways" (cf. Leviticus 26; Deuteronomy 28; 30:1,15,19; Psalm 1; Prov. 3:2; 9:10-11; 10:27; 14:23; 19:23)

that bothered Job, the author of Psalm 73, Qoheleth, and Habakkuk! Where is the God of promises and justice?! A book that has helped me think through this issue is John W. Wenham, The Goodness of God.

▣ "still I know it will be well for those who fear God" This is a faith statement (i.e., worldview) for Qoheleth (i.e., Eccl. 3:14; 5:7; 7:18; 8:12-13; 12:13; Prov. 1:7,29; 2:5; 9:10). His experience says differently (i.e. Eccl. 8:14-15). Yet, he trusts God (Elohim) for a future vindication (as did Job, cf. Job 14:14-15; 19:25-7).

SPECIAL TOPIC: FEAR (OT)

SPECIAL TOPIC: NAMES FOR DEITY, C.

8:13 "will not lengthen his days" This seems in direct contrast to Eccl. 8:12.

▣ "like a shadow" The concept of shade/shadow was a powerful image for desert people. It can denote

1. the transitoriness of human life (i.e., Job 8:9; 14:2; Ps. 102:11; 109:23; 144:4; Eccl. 6:12; 8:13)
2. the protection/care of God (so many, see SPECIAL TOPIC: SHADOW/SHADE)
3. the approach of death (cf. Job 10:21; 38:17; Ps. 23:4; 44:19)

See note at Eccl. 7:12.

NASB (UPDATED) TEXT: ECCLESIASTES 8:14-15
 ¹⁴There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility. ¹⁵So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.

8:14 This verse screams out at the apparent injustice in life (i.e., Eccl. 8:10-11). Qoheleth affirms God's justice (cf. Eccl. 8:12-13), but yet there is obvious injustice in this life. This verse begins and ends with "futility" (BDB 210 I, KB 286 II; see full note at Eccl. 1:2)! It is in light of this kind of unfairness that the promises of God (i.e., we reap what we sow, e.g., Job 34:11,25; Ps. 28:4; 62:12; Prov. 12:14; 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Ezek. 33:20; Matt. 16:27; 25:31-36; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12) are questioned. If the wicked do not reap what they sow in this life, but the righteous often suffer, then there must be an afterlife to verify God's promises and implement God's justice (Psalm 73)!

8:15 It is like a summary of the entire book! It is a major recurrent theological theme (cf. Eccl. 2:24-26; 3:12,13,22; 5:18-20; 8:15; 9:7-9). Trust God; enjoy the moment! This is the conclusion based on the failure of wisdom to understand or affect the unfairness and injustices of this seemingly random earthly life!

Please read each of these Scripture references!

▣ "there is nothing good" See notes at Eccl. 1:1 and 2:24.

▣ "under the sun" This is another major, recurrent theological theme. See note at Eccl. 1:3.

The VERB (BDB 530 I, KB 522, Qal IMPERFECT) basically means "to be joined to." Enjoyment of the daily gifts of life is to be a companion to daily labor. A contented and positive attitude (worldview) makes a faithful follower's life profitable, not the other physical things (cf. chapter 1-2).

▣ "the days of his life which God has given him" This is the theological affirmation of God's

1. existence
2. sovereignty
3. active involvement in this world

See Eccl. 2:26; 5:18; 6:2; 9:9; 12:7,11.

NASB (UPDATED) TEXT: ECCLESIASTES 8:16-17
 ¹⁶When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), ¹⁷and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover.

8:16-17 This is either (1) a summary statement which parallels chapters 1-2 or (2) the introduction to a new section (8:16-9:10, cf. UBS Handbook for Translators, p. 309 or TEV (Eccl. 8:9-9:12).

1. Wisdom is laborious (i.e., grievous task [cf. Eccl. 1:13,18; 2:23,26; 3:10], lit., "even though one should never sleep day or night"), Eccl. 8:16.
2. Qoheleth gave himself to it (cf. Eccl. 1:13,14)
3. Human wisdom cannot discover God's purpose (cf. Eccl. 3:11; 7:23; also note Job 38-41).

This is why Eccl. 8:15 and later 12:13-14 are advocated!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is Eccl. 8:1-9 speaking of God or an Eastern Monarch?
2. Why is Eccl. 8:10 so difficult?
3. Is there a seeming contradiction between Eccl. 8:12 and Eccl. 8:13?
4. Why do the wicked prosper and the righteous die early?
5. Can we know God and His will for man?
6. Why are there such varied paragraph divisions in this chapter?

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