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.

Qohelet counsel the practice of wickedness, though he views the deed/consequence connection as problematic (v. 14). Thus, 8,12b-13 is a proper response in supplying motivation for avoiding wickedness in spite of delayed consequence: "it will be well with those who fear God". So though appearances suggest one might venture into the life of wickedness, Qohelet is saying that this is an illusion: consequence is on its way; it is just delayed.

        wl Kyr)mw ("and prolong their lives" [v. 12a]) does not conflict with lck Mymy Kyr)y-)lw ("neither will they prolong their days like a shadow" [v. 13b]). As G. Barton argues, the former statement should be understood as the author’s way of expressing the exception to the general rule, represented by the latter¹¹. According to Qohelet, generally, for the God-fearer, "it will be well", though this may not appear to be the case.

        Vv. 12b-13 do not conflict with v. 14, both formally and content-wise. Formally, v. 14 begins a new discussion. In v. 14a, this is indicated by the use of lbh, which is repeated in v. 14c, with the addition of Mg ("also"). lbh is a leitmotif of the book and often used by Qohelet as a concluding or opening evaluation of a particular situation he has observed, and it can concomitantly indicate to the reader unit delimitation. Qohelet uses it again in v. 10c. Whether it refers back to v. 10 or to v. 11, it indicates a new topic. The use of lbh in v. 14c involves a judgment but is then connected to the ethic of v. 15 with the w ("and"); so both vv. 14 and 15 belong together as a unit.

        Content-wise, vv. 12b-13 do not conflict with v. 14. First of all, the topics are different, though related. The discussion of vv. 11-13 is about the delay of consequence and the danger of ignoring it. Vv. 14-15 are about the problem of predicting consequence. It provides sagacious advice to enjoy the moment rather than calculate for future rewards. Vv. 11-13 give their advice based on the long-term avoidance of pain. Vv. 14-15 offer their advice based on the short-term enjoyment of pleasure. Apparently, Qohelet is being eclectic with his ethical system, drawing on both short-term and long-term concerns, which creates some tension. This is typical for his cautious, via media approach to life’s difficulties.

        Secondly, the religious categories addressed overlap but there is clear distinction in usage. Both vv. 11-13 and 14-15 share the categories "the wicked" ((#r), and "sinner" ()+h) of v. 12 is closely related. However, vv. 14-15 make no mention of God-fearers or the concept of God-fearing.

        God-fearing is a significant concept in the Wisdom tradition, and the book of Qohelet is no exception. Its use in 12,13 is from the hand of the epilogist. In 3,14 Qohelet appears to be using it in the more traditional sense as a way to emphasize the appropriate demeanor of a human self-conscious of the great distance between humanity and the deity. However, in 5,6 and 7,18, it has a more idiosyncratic nuance. R. Gordis defines its use in these two places negatively as "avoiding foolish actions and their consequent penalty"¹². Though Gordis¹³ and others have disagreed, this nuance fits well with our unit. In 8,12b-13, Qohelet is not connecting the ill-fate of the wicked with their behavior simply because they are wicked, but rather