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 will judge the righteous as well as the wicked, for there is with Him a time for every purpose and for every act;” (2) the wickedness of man (by which, as Ecc 3:9 shows, despots are aimed at) which he has committed, becomes great upon him, so that suddenly at once the judgment of God will break in upon him; (3) he knows not what will be done; (4) no one can tell him how (quomodo) it, the future, will be, so that he might in any way anticipate it - the judgment will overwhelm him unexpectedly and irretrievably: wickedness does not save its possessor.

Verses 7-8
Ecc 8:7 and Ecc 8:8 thus continue the For and For: “For he knoweth not that which shall be; for who can tell him who it will be? There is no man who has power over the wind, to restrain the wind; and no one has authority over the day of death; and there is no discharge in the war; and wickedness does not save its possessor.” The actor has the sin upon himself, and bears it; if it reaches the terminus of full measure, it suddenly overwhelms him in punishment, and the too great burden oppresses its bearer (Hitzig, under Isa 24:20). This עת ומשׁ comes unforeseen, for he (the man who heaps up sins) knoweth not id quod fiet; it arrives unforeseen, for quomodo fiet, who can show it to him? Thus, e.g., the tyrant knows not that he will die by assassination, and no one can say to him how that will happen, so that he might make arrangements for his protection. Rightly the lxx κατηὼς ἔσται; on the contrary, the Targ., Hitzig, and Ginsburg: when it will be; but כּאשׁר signifies quum, Ecc 5:1; Ecc 5:3; Ecc 8:16, but not quando, which must be expressed by מתי (Mishnic אימתי, אימת). Now follows the concluding thought of the four כי, whereby Ecc 8:5 is established. There are four impossibilities enumerated; the fourth is the point of the enumeration constructed in the form of a numerical proverb. (1) No man has power over the wind, to check the wind. Ewald, Hengst., Zöckl., and others understand רוּח, with the Targ., Jerome, and Luther, of the Spirit (חיים( tir רוח); but man can limit this physically when he puts a violent termination to life, and must restrain it morally by ruling it, Pro 16:32; Pro 25:28. On the contrary, the wind hrwch is, after Ecc 11:5, incalculable, and to rule over it is the exclusive prerogative of Divine Omnipotence, Pro 30:4. The transition to the second impossibility is mediated by this, that in רוח, according to the usus loq., the ideas of the breath of animal life, and of wind as the breath as it were of the life of the whole of nature, are interwoven. (2) No one has power over the