The Divine Violence in the Book of Qoheleth 555 relevant precisely to the problem of evil and, consequently, to that of the justice of God (40). The social context of Qoheleth is different from that of the prophets, but this kind of oppression is to be observed in several texts which describe injustice and human greed (cf. Qoh 5,12-16; 6,7; 7,12; 8,9-10; 10,16-17 and, especially, 5,7-11); it is the context of the “new economy” typical of the Ptolemaic period in which the new rich, often great landowners, create new forms of oppression at the expense of the very poor (41). Ps 103,6, a text that is difficult to date but which is probably late, states that God “works justice for all who are oppressed (μyqwv[h)”. Evoking the key moments in the history of salvation, the psalmist professes his faith in the justice of God in his dealings with the oppressed. In Job 35,9-10 (42) Elihu states that it could be that the oppressed, who weep over their oppression (μyqwv[h), never ask themselves where God is and do not turn to him. In other words, for Elihu, those who have no faith in the divinity do not have the right to call upon him; however, the divine freedom cannot be a matter for debate, not even in view of the existence of oppression and violence. Qoheleth probably knows these texts and is taking up a different position in the face of the problem of violence. In the light of the changed economic, political and social situation which challenged Jewish society at the beginning of the Hellenistic period, Qoheleth is deepening the analysis of the relationship which exists between human injustice and violence and the activity of God. To Qoheleth, the problem appears to be a good deal more serious than it had seemed to the author of the speech of Elihu or to the psalmists, and cannot be resolved by a simple appeal to faith in a God who will surely do justice for the oppressed. Experience shows that such a divine intervention cannot be seen “under the sun”. (40) BIANCHI, “’Essi non hanno chi li consoli’”, 305-307. (41) Cf., for example, A. SCHOORS, “Qoheleth: a Book in a Changing Society”, OTE 9 (1996) 68-87; L. MAZZINGHI, Ho cercato e ho esplorato, 67-76; J.L. CRENSHAW, “Qoheleth in Historical Context”, Bib 88 (2007) 285-299. (42) The debate on Job 32-37 is far from being concluded; for a detailed exposition of the reasons which lead to the denial that Elihu’s discourse belongs to the primary stratum of the book of Job, cf. G. BORGONOVO, La notte e il suo sole. Luce e tenebre nel Libro di Giobbe. Analisi simbolica (AnBib 135; Roma 1995) 69-78. For the opposite position, cf. N.C. HABEL, The Book of Job (OTL; Philadelphia, PA 1985) 35-37.