Mark Sneed, «A Note on Qoh 8,12b-13», Vol. 84 (2003) 412-416

This note argues that the popular, scholarly opinion that Qoh 8,12b-13 is the citation by the author of a traditional saying that he then counters in v. 14 or relativizes is incorrect. Rather, this unit represents the author’s own sentiment and signifies that he does not absolutely reject the deed/consequence connection. This unit counsels against the common misconception by the wicked that delayed consequence means no consequence. Thus, vv. 12b-13 do not conflict with what precedes or follows and do not conflict with the author’s typical questioning of the validity of the deed/consequence connection.

context (vv. 11, 14), which questions the connection. And, in addition, it is pointed out that Qohelet regularly cites traditional sounding sayings and then either relativizes or rejects them. For example, Hertzberg argues that Qohelet is fond of quoting a saying that is presumed true ("Zwar-Tatsache") to which is added a saying that reflects Qohelet’s own view ("Aber-Tatsache)⁵. The effect is to relativize both. Hertzberg provides the following examples: 1,16 against 17-18; 2,3-9, especially 10, against 11; 2,13-14a against 14b-17; 3,11a against 11b; 3,17 against 18-22; 4,13-16a against 16b; 7,11-12 against 7; 8,12b-13 against 14-15; 9,4b against 5; 9,16a against 16b; 9,17-18a against 18b, 10,1; 10,2-4 against 5-7. Hertzberg views 8,12b-13 as the "Zwar"-statement and a traditional saying that Qohelet does not outright reject⁶. However, he adds the "Aber"-statement to both supplement the traditional saying and push it further to the periphery (vv.14-15).

        A different tack is taken by T. Longman who believes the verses are, indeed, Qohelet’s own sentiment but that he is being typically contradictory⁷. A few maintain that it is his sentiment but that the contradiction is between his faith in God’s justice (vv. 12b-13) and reality (v. 14)⁸.

        In this note, I will argue, to the contrary, that vv. 12b-13 are Qohelet’s own sentiment and are not the citation of a traditional saying and that this is not an instance of dialectic. I will also argue that they neither contradict vv. 11-12a, nor vv. 14-15, nor any other statement by the author⁹.

        Vv. 12b-13 do not conflict with vv. 11-12a. They are appropriately modified by vv. 11-12a. They describe the delay in divine punishment for evil, which encourages humans to continue in wickedness. They then constitute a concessive clause that modifies the main clause, vv. 12b-13, which supplies Qohelet’s main thought.

        Qohelet is, in effect, counseling against the foolishness of continued sin because judgment will eventually occur, though delayed. This is comparable to Qohelet’s statements about God’s judgment of humans (3,17; 11,9; cf. 8,6)¹⁰. It is also consistent with 7,17 ("Do not be too wicked, and do not be a fool; why should you die before your time?"), which warns of the mortal dangers of excessive wickedness and folly. Nowhere in the book does