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 evil command, i.e., hesitate not to do even that which is evil, which the king commands, with the remark that here a servilismus is introduced as speaking, who, in saying of the king, “All that pleaseth him he doeth,” uses words which are used only of God the Almighty, Joh 1:14; Psa 33:9, etc. Hengst., Hahn, Dale, and others therefore dream of the heavenly King in the text. But proverbs of the earthly king, such as Pro 20:2, say the very same thing; and if the Mishna Sanhedrin ii. 2, to which Tyler refers, says of the king, “The king cannot himself be a judge, nor can any one judge him; he does not give evidence, and no evidence can be given against him,” a sovereignty is thus attributed to the king, which is formulated in 3b and established in the verse following.

Verse 4
Ecc 8:4 “Inasmuch as the word of a king is powerful; and who can say to him: What doest thou?” The same thing is said of God, Job 9:12; Isa 45:9; Dan 4:32, Wisd. 12:12, but also of the king, especially of the unlimited monarch of a despotic state. Baasher verifies as בּשׁ at Ecc 2:16; cf. Gen 39:9, Gen 39:23; Greek, ἐν ᾧ and ἐφ ̓ ᾧ. Burger arbitrarily: quae dixit (דּבּר for דּבר), rex, in ea potestatem habet. The adjectival impers. use of the noun shilton = potestatem habens, is peculiar; in the Talm. and Midrash, shilton, like the Assyr. siltannu, means the ruler (vid., under Ecc 5:8). That which now follows is not, as Hitzig supposes, an opposing voice which makes itself heard, but as Ecc 8:2 is compared with Rom 13:5, so is Ecc 8:5 with Rom 13:3.

Verse 5
Ecc 8:5 “Whoso remaineth true to the commandment will experience nothing evil; and the heart of the wise man will know a time and judicial decision.” That by מצוה is here to be understood not the commandment of God, at least not immediately, as at Pro 19:16 (Ewald), but that of the king, and generally an injunction and appointment of the superior authority, is seen from the context, which treats not of God, but of the ruler over a state. Knobel and others explain: He who observeth the commandment engageth not with an evil thing, and the wise mind knoweth time and right. But ידע is never thus used (the author uses for this, בּ עמד), and the same meaning is to be supposed for the repeated ידע: it means to arrive at the knowledge of; in the first instance: to suffer, Eze 25:14; cf. Isa 9:8; Hos 9:7; in the second, to experience, Jos 24:31; Psa 16:11. It may also, indeed, be translated after Ecc 9:12 : a wise heart knoweth time and judgment, viz., that they will not fail; but why should we not render ידע both times fut., since nothing stands in the way? We do not translate: a wise heart,