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 “remain self-possessed” (similarly Hitzig: lose not thy mental state of composure), but, in conformity with תלך ... אל, Ecc 8:3, “forsake not the post (synon. מצּב and מעמד, Isa 22:19, cf. 23) which thou hast received.” The person addressed is thus represented not merely as a subject, but officially as a subordinate officer: if the ruler's displeasure (רוּח, as at Jdg 8:3; Pro 29:11) rises up against him (עלה, as elsewhere; cf. אף, Psa 73:21; or חמה, 2Sa 11:20), he ought not, in the consciousness that he does not merit his displeasure, hastily give up his situation which has been entrusted to him and renounce submission; for patience, gentleness (regarding מרפּא, vid., Pro 12:18) 'גּד ... 'ין. This concluding clause of the verse is usually translated: “It appeaseth (pacifieth) great sins” (lxx καταπαύσει, Symm. παύσει). The phrase (חמה) אף הניח is not to be compared, for it signifies quieting by an exhausting outbreak; on the contrary, יניח in the passage before us must signify quieting, as the preventing of an outbreak (cf. Pro 15:1). It appears more correct to render הנּיח in both cases in the sense of ἐᾶν, missum facere: to leave great sins is = not to commit them, to give up the lust thereto; for hinniahh signifies to let go, to leave off, e.g., Jer 14:9; and to indulge, Est 3:8, here as at Ecc 7:18; Ecc 11:6, “to keep the hands from something.” The great sins cannot certainly be thought of as those of the ruler; for on his part only one comes into view, if indeed, according to the old legal conception, it could be called such, viz., cruel proceeding with reference to him who wilfully withdraws from him, and thus proves his opposition; much rather we are to think of the great sins into which he who is the object of the ruler's displeasure might fall, viz., treason (Ecc 8:2), insubordination, self-destruction, and at the same time, since he does not stand alone, or make common cause with others who are discontented, the drawing of others into inevitable ruin (Ecc 8:3). All these sins, into which he falls who answers wrath with wrath, patience avoids, and puts a check to them. The king's anger is perhaps justified; the admonition, however, would be otherwise expressed than by 'l-tnch mq', if it were not presupposed that it was not justified; and thus without meta'basis eis a'llo ge'nos an I-section follows the reflection regarding wise deportment as over against the king's displeasure, a section which describes from experience and from personal observation the world turned upside down in the state.

Verse 5
Ecc 10:5 “There is an evil which I have seen under the sun, like an error which proceedeth from the ruler.” The introduction by the virtual relative raithi is as at Ecc 5:12; Ecc 6:1. Knobel, Hengst., and