Ecclesiastes 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ¹ 

In the place of justice, there was wickedness,

and in the place of fairness, ²  there was wickedness.

Ecclesiastes 8:5-6

8:5 Whoever obeys his ³  command will not experience harm,

and a wise person ⁴  knows the proper time ⁵  and procedure.

8:6 For there is a proper time and procedure for every matter,

for the oppression ⁶  of the king ⁷  is severe upon his victim. ⁸ 

Ecclesiastes 12:14

12:14 For God will evaluate every deed, ⁹ 

including every secret thing, whether good or evil.

Ecclesiastes 5:8

Government Corruption

5:8 If you see the extortion ¹⁰  of the poor,

or the perversion ¹¹  of justice and fairness in the government, ¹² 

do not be astonished by the matter.

For the high official is watched by a higher official, ¹³ 

and there are higher ones over them! ¹⁴ 

Ecclesiastes 11:9

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, ¹⁵ 

and let your heart cheer you in the days of your youth.

Follow the impulses ¹⁶  of your heart and the desires ¹⁷  of your eyes,

but know that God will judge your motives and actions. ¹⁸ 

[3:16]  ¹ tn Heb “under the sun.”

[3:16]  ² tn Or “righteousness.”

[8:5]  ³ tn The word “his” does not appear in the Hebrew text, but is supplied in the translation for smoothness and clarity.

[8:5]  ⁴ tn Heb “the heart of a wise man.”

[8:5]  ⁵ tn The term עֵת (’et, “time”) connotes “a proper, suitable time for an event; the right moment” (HALOT 900 s.v. עֵת 6; BDB 773 s.v. עֵת 2.b); e.g., “it was the time for rain” (Ezra 10:13); “a time of judgment for the nations” (Ezek 30:3); “there is an appropriate time for every occasion” (Eccl 3:1); “the time when mountain goats are born” (Job 39:1); “the rain in its season” (Deut 11:14; Jer 5:24); “the time for the harvest” (Hos 2:11; Ps 1:3); “food in its season” (Ps 104:27).

[8:6]  ⁵ tn Heb “evil”; or “misery.”

[8:6]  ⁶ tn Heb “the man.”

[8:6]  ⁷ tn Heb “upon him.”

[12:14]  ⁷ tn Heb “will bring every deed into judgment.”

[5:8]  ⁹ tn Alternately, “oppression.” The term עֹשֶׁק (’osheq) has a basic two-fold range of meaning: (1) “oppression; brutality” (e.g., Isa 54:14); and (2) “extortion” (e.g., Ps 62:11); see HALOT 897 s.v. עֹשֶׁק; BDB 799 s.v. עֹשֶׁק. The LXX understands the term as “oppression,” as the translation συκοφαντίαν (sukofantian, “oppression”) indicates. Likewise, HALOT 897 s.v. עֹשֶׁק 1 classifies this usage as “oppression” against the poor. However, the context of 5:8-9 [7-8 HT] focuses on corrupt government officials robbing people of the fruit of their labor through extortion and the perversion of justice.

[5:8]  ¹⁰ tn Heb “robbery.” The noun גֵזֶל (gezel, “robbery”) refers to the wrestling away of righteousness or the perversion of justice (HALOT 186 s.v. גֵּזֶל). The related forms of the root גזל mean “to rob; to loot” (HALOT 186 s.v. גֵּזֶל). The term “robbery” is used as a figure for the perversion of justice (hypocatastasis): just as a thief robs his victims through physical violence, so corrupt government officials “rob” the poor through the perversion of justice.

[5:8]  ¹¹ tn Heb “in the province.”

[5:8]  ¹² tn The word “official” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:8]  ¹³ sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141.

[11:9]  ¹¹ tn Heb “in your youth”; or “in your childhood.”

[11:9]  ¹² tn Heb “walk in the ways of your heart.”

[11:9]  ¹³ tn Heb “the sight.”

[11:9]  ¹⁴ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.