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.

perfect/imperfect forms). Also, the participial form of (dy is quite common in Qohelet (3,21; 6,8.12; 8,1.7.12; 9,1; 11,5-6).

        bw+-hyhy ("it will be well") is ambiguous enough to not clash with Qohelet’s typical criticism of the deed-consequence connection (e.g., 7,15). It is significant to note that nowhere does Qohelet ever deny the connection absolutely¹⁷. In 5,1-6, some type of deed-consequence connection is assumed for Qohelet to warn against foolish, cultic infractions that might lead to divine punishment. God-fearing is here (v. 6) only defined negatively as avoiding the consequences of foolish behavior. "It will be well" then should best be understood negatively: to avoid the dangers of extreme or wicked/foolish behavior (cf. 7,17) and at least not prematurely shorten one’s life. It appears significant that Qohelet is careful not to state that God-fearers will necessarily lengthen their days, only that non-God-fearers will not. Of all the ethical positions available for Qohelet’s audience, Qohelet essentially argues that God-fearing or a via media approach is the safest and best. However, there are no absolute guarantees¹⁸. That God-fearing "is the best policy" seems to be Qohelet’s intended message.

        W. Brown has an interesting suggestion that "it will be well" in 8,12b-13 might be understood in a qualitative and not quantitative sense: being happy. This would mean there is a eudaimonistic facet to Qohelet’s notion of God-fearing: God-fearers are not necessarily the richest or longest-living persons but the happiest (cf. 6,1-3)¹⁹. And, similarly, Krüger argues for a deontological sense: one should be a God-fearer because it is the right thing to do²⁰! However, I still see a consequential and quantitative aspect: at least God-fearers can avoid premature death by escaping avoidable divine wrath! At any rate, to suggest that Qoh 12b-13 represents a traditional saying and not Qohelet’s own sentiment is both to ignore Qohelet’s idiosyncratic usage of God-fearing and to unduly restrict the semantic possibilities of "it will be well".