Exegesis Paper on Ecclesiastes 11:1-6

ASIA UNITED THEOLOGICAL UNIVERSITY
ASIAN CENTER FOR THEOLOGICAL STUDIES AND MISSION


EXEGETICAL PAPER ON ECCLESIASTES 11:1-6


A PAPER SUBMITTED TO DR. KIM SUNG SOO
AS A PARTIAL REQUIREMENT FOR THE DEGREE OF
MASTER OF THEOLOGY (OLD TESTAMENT)





BY
LE VINH PHUOC


YANGPYOUNG, KOREA
NOVEMBER 22, 2006



Contents

Page
Introduction 2

The Text 3

The Translation 4

Textual Notes 5

Literary Context 6-7

Genres of the Text 7
Structure Analysis 8
Commentary 9-13
Conclusion 14
Application 15
Bibliography 16

Introduction
Eccl.11:1-6 is a very interesting and yet the most ambiguous passage in the book. In fact, reading this passage one or twice, one could not fully understand what it is about. The historical interpretation of this passage are varied from traditional to modern, yet finding the meaning of it is still the challenge. By using literary analysis approach, the student would like to present an exegetical paper on this passage with the purpose to prove that Eccl.11:1-6 is one and a unique part and it conveys only one message thoughout. This paper is a challenge for the student to continue to search for more effectively reading the Bible.


The Text
1 שַׁלַּח לַחְמְךָ עַל־פְּנֵי הַמָּיִם
כִּי־בְרֹב הַיָּמִים תִּמְצָאֶנּוּ׃
2 תֶּן־חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה
כִּי לֹא תֵדַע מַה־יִּהְיֶה רָעָה עַל־הָאָרֶץ׃
3 אִם־יִמָּלְאוּ הֶעָבִים גֶּשֶׁם עַל־הָאָרֶץ יָרִיקוּ
וְאִם־יִפּוֹל עֵץ בַּדָּרוֹם
וְאִם בַּצָּפוֹן מְקוֹם שֶׁיִּפּוֹל הָעֵץ שָׁם יְהוּא׃
4 שֹׁמֵר רוּחַ לֹא יִזְרָע
וְרֹאֶה בֶעָבִים לֹא יִקְצוֹר׃
5 כַּ‍אֲשֶׁר אֵינְךָ יוֹדֵעַ מַה־דֶּרֶךְ הָרוּחַ
כַּ‍עֲצָמִים בְּבֶטֶן הַמְּלֵאָה כָּכָה לֹא תֵדַע
אֶת־מַעֲשֵׂה הָאֱלֹהִים אֲשֶׁר יַעֲשֶׂה אֶת־הַכֹּל׃
6 בַּבֹּקֶר זְרַע אֶת־זַרְעֶךָ
וְלָעֶרֶב אַל־תַּנַּח יָדֶךָ
כִּי אֵינְךָ יוֹדֵע אֵי זֶה יִכְשָׁר הֲזֶה אוֹ־זֶה
וְאִם־שְׁנֵיהֶם כְּ‍אֶחָד טוֹבִים׃


The Translation
1 [Send] your bread upon the waters,
for after many days you will find it again.
2 Give portions to seven, yes to eight,
for you do not know what disaster may come upon the land.
3 If clouds are full of water,
they pour rain upon the earth.
Whether a tree falls to the south or to the north,
in the place where it falls, there will it lie.
4 Whoever watches the wind will not plant;
whoever looks at the clouds will not reap.
5 As you do not know the path of the [breath or as bones being ]
in a mother's womb,
so you cannot understand the work of God,
the Maker of all things.
6 Sow your seed
in the morning,
and at evening
let not your hands be idle,
for you do not know which will [prosper],
whether this or that,
or whether both will do equally well.


Textual Notes
v.1 Longman III suggests the translation for the Piel of שַׁלַּח here is ‘send’. The verb ‘cast’ does not convey the idea of giving as the verb ‘send’ does. The targum of Qohelet has a complete different translation. It reads “Extend your nourishing bread to the poor who go in ships on the suirface of the water, for after a period many days you shall find its rewards in the world to come.” There are two additional phrases found in the Targum of Qohelet namely ‘the poor who go in ships’ and ‘its rewards in the world to come.’ This translation is unacceptable as it is compared with the MT.
v.2 Murphy in WBC uses the verb ‘divide’ for the traslation of the hebrew verb ‘תֶּן’ which originally means ‘give’. I prefer the latter because of its root meaning. The targum translates the word ‘seven and eight’ from the calendar perspective. Tishri and Marcheshwan are known as the Seventh and the Eight month, which are the month of sowing seeds to the field.
v.3 The punctuation of the MT joins גֶּשֶׁם with הֶעָבִים , but it could also be understood as the object of יָרִיקוּ 5. The targum has a total different translation from the MT, however its para-phrases are important to be noticed.
v.5 There are different translations among the scholars. The problem is from the kaph in כַּ‍אֲשֶׁר and in כַּ‍עֲצָמִים . Murphy argues that the latter cannot be considered as conjunction. However, there is no actual verb to be translated as the NIV, “formed”. Therefore, this can be the reason for not breaking up the sentence.
v.6 וְלָעֶרֶב can mean ‘until evening’ or ‘in the evening’.

Literary Context
The literary context of Ecclessiastes 11:1-6 is a very complex unit which scholars divides it into different parts. Murphy argues that verses 1-2 belong to previous part functions as the last teachings of chapter 10. Lohfink divides this part into two vs.1-3 and vs.4-8. He argues that there are linkage words in vs.1-3 to the previous part and vs.4-8 forms a frame which relates to vs.1-3 and vs.9-10. R. N. WhyBray argues that vs.1-6 belong totally to chapter 10. James Crenshaw, William Brown and Tremper Longman III support the grouping of vs.1-6. However, they do not argue much for such division. As for me, 11:1-6 is located in a very unit place and literally formed a unit part with the following reasons.
First, vs.1-6 is independent from the previous chapter. Chapter 10 is united from the different small parts by its form and general topic. The content is pointing to a number of proverbs with a lot of advice as well as insight into how the world does and should work, and the topics of wisdom and foolishness. Chapter 11:1-6 moves the teaching to another direction, which concerns more about the human life from the philosophical aspect.
Second, vs. 1-6 is a complete unit. Qoheleth uses imperative שַׁלַּח to open the whole teaching and closes it with another imperative זְרַע. The usage of imperative expresses the idea of commanding to do something. This usage of imperative normally opens a new independent teaching from the previous. Moreover, the author also uses the repetition of the phrase “you do not know” as the frame which makes a chiastic structure of vs. 1-6. This can be seen very clearly under the structure analysis.
Third, the whole book of Ecclesiastes presents a flow of instructions which connects from one to another thoroughly. Our text, vs.1-6 was among this flow of wisdom teachings which can be listed as followed:
Be careful with God: 4:17-5:6
Be careful with authorities: 5:7; 8:1-8; 10:4-11; 10:16-20
Be modest in everything: 7:1-22
Be wise in spite of poerful folly around you: 9:13-10:3; 10:12-15
(Do not put all your eggs in one basket) [Be wise with your possessions]: 11:1-6
Enjoy life prudently: 11:7-12:7

Vs.1-6 is slotted into the context purposely by the author, functioning as one of the wisdom teaching from the teacher to the students. Even though the linkage sometime is not clear However, literally this passage should not be divided into defferent parts as Murphy did, but rather to be one unit.

Genres of the Text
It is not easy to define the genre of the text. Modern scholars (Gordis, Zimmerli, Lohfink) understand the passage literally as the direct instruction, while traditionally it is understood as metaphorical teaching. Taking either view will lead to a total different interpretation of the text, either for business matter or almsgivings. As for me, the text clearly shows its metaphorical teaching with the following reasons. First, the instruction is given to the reader under the proverbial form. As for proverbial form, the teaching should not be taken as literally. Second, the imagery of bread and water, seed cannot be understood as literally because they are possible to be understood as something else metaphorically. Therefore the genre of the text can be defined as metaphorical proverbial teaching.
Structure Analysis
The literal devision of the text decides the structure of the text. Since vs.1-6 is one unit part therefore it can be structured as follow:
v.1-2 exhortation (Cast, Give)
v.3 invisibility of the future
v.4-5 invisibility of the future
v.6 exhortation (Sow)

The structure in details can be
A 1 Cast your bread upon the waters,
for after many days you will find it again.
2 Give portions to seven, yes to eight,
B for you do not know what disaster may come upon the land.

3 C If [when] clouds are full of water,
they pour rain upon the earth.
Whether a tree falls to the south or to the north,
in the place where it falls, there will it lie.

4 C’ Whoever watches the wind
will not plant;
whoever looks at the clouds
will not reap.

5 B’ As you do not know the path of the [breath or as bones being ]
in a mother's womb,
so you cannot understand the work of God,
the Maker of all things.
6 A’ Sow your seed
in the morning,
and at evening
let not your hands be idle,
for you do not know which will [prosper],
whether this or that,
or whether both will do equally well.

This structure clearly shows that there is only one teaching throughout the text. Even though the future is ambiguous, but the one who gives or share with other will find it. The text is structured with the two imperative cast and sow (part A and A’). This expresses the same idea of giving out or sharing but not about the element of risk (J. Crenshaw). The reason for giving out is given in part B and B’, “you do not know”. Part C and C’ is the further explanation about just like the natural laws, one who gives or share his/her possession, he/she will find it. In sum, the structure is clearly show that vs.1-6 is very unique and conveys one main teaching that is to almgivings. This will be explained further in the commentary part.

Commentary
v.1 The verb שַׁלַּח in the piel means ‘send’. The understanding of sending here is from A to B. It also has the same meaning in Neh.8:12 (where people sent a portion of food). It can mean ‘sending away free.’ This meaning allows the interpretation of this verb as ‘to do charity’. However the imagery of the bread and the water became the problem to understand the sentence as a whole. The bread here refers to normal bread or the daily meal. Proverbially, bread is the share or possession. One may send or share his/her possession to others. Qoheleth is likely referring to the good deed given freely. The destination of the given bread is uncertain. The water represents for the uncertainty or unreturnability. This means one should act of charity which do not hope to take it back.
The second clause of the sentence seems to be contradictory to the first one. How to find the bread which is already dissolved into the water? Though this seems unbelievable but it is the main point that Qoheleth trying to say. To do charity sometime is difficult however Qoheleth affirms that the giver will find or have it back after someday. The interesting point here is that Qoheleth does not mention about the place to find. It may be found from somewhere else.
How is this interpretation understood from the Old Testament perspective? Proverbs 11:24-25 “One man gives freely, yet gain even more; another withholds unduly, but comes to poverty. A generous man will prosper; he who refreshes others will himself be refreshed.” This teaching is also compatible with the Ancient Near East’s teaching about charity. Egyptian proverb: “Do a good deed and throw it in the water; when it dried you will find it” and the Arabic proverb “Do good, throw your bread on the waters, and one day you will find it.” Therefore, it is difficult to interpret v.1 as the commercial ventures that “Qoheleth urges the taking of risks, the sending forth to distant ports in the hope of obtaining a substantial profit.”
v.2 The imperative verb תֶּן here does not have any special meaning except ‘give or share’. This verb gives further explanation to the previous verb ‘send’. The use of the x/x+1 pattern (here seven, seven to eight) is well know in Hebrew literature (Prov. 30:15; 18, 21, 29; Amos 1:3,6,9,11,13; 2:4; Mic.5:4). There are two functions according to Wolfgang Roth: (1) when the second number is the number intended, and (2) when the intention is to give the impression of a large number of cases. The second is operative here. Qoheleth does not tell the reader to whom to give the portion. Understanding from the previous verse, one may understand as ‘distribute your charity to many people.’ V.2a is just the repetition of v.1a in which conveys the message of giving alms or charity to people whom one may not know. The second part of v.2 gives the reason why one needs to give to others. Whybray, understands this passage as the involvement of sea-trade, suggests that the uncertainty of life as a reason not for apathy or despair but for making the most of whatever opportunities present themselves. In fact, v.2b ‘for you do not know what disaster may come upon the land’ does not convey the risk or uncertainty of life. But it is about the true life. This verse relates very much to the previous teaching in chap.5.13 “I have seen a grievous evil under the sun: wealth hoarded to the harm of its owner, or wealth lost through some misfortune, so that when he has a son there is nothing left for him.” Therefore, this verse means, one should share his bread or his possession for charity because the possession or wealth will not last.
Vs.1-2 is the command of Qoheleth to the reader to do charity with two reasons. First, the giver will surely find it again and second, one needs to help others because wealth may lost due to disaster.
v.3-4 There are many different interpretation upon these two verses. Longman III explains that these verses illustrated the truth that some things are beyon human control. Human can control neither the wind nor the rain. R. B. Whybray identifies the first illustration as that of “inevitability” and the second as “randomness.” However, the question is that what these two verses meant? The above interpretation does not give the implication of the verse to the text. In fact, it is very difficult because there is not obvious linkage elements from vs.3-4 to vs.1-2. As for me, these two verses are the supplement for the previous ones. First, vs.3-4 combines into one unit because its chiasm:
A rain
B wind
B’ wind
A’ rain

Qoheleth discusses the law of ‘cause and effect’ which vs.3-4 mentioned. There are two elements involves nature and human. This is coincident with vs.1-2 which also have two elements nature and human.
1. [Send] your bread upon the waters,

for after many days you will find it again.

3 If clouds are full of water,
they pour rain upon the earth.

Whether a tree falls to the south or to the north,
in the place where it falls, there will it lie.
2. Give portions to seven, yes to eight,
for you do not know what disaster may come upon the land.
4 Whoever watches the wind will not plant;

whoever looks at the clouds will not reap.


In v.1 and v.3, the water pours upon the earth is compatible with the bread upon the water. The deed of charity is like the rain upon the earth. It pours down and never return as the same way. This act of almsgiving is considered as a blessing to the receiver just as rain for the earth. The second part is about the assurance of the return. “You will find it” compatible with “it will lie”. There is no uncertainty. It will be there.
In v.2 and v.4, wind and clouds are considered harmful signs for the planting and the reaping. These two images are compatible with the disaster in v.2. V.4 expresses the natural action of human for their daily life of planting and reaping. This means that if one knows that there is a disaster to come, he will not do certain thing. However, Qoheleth has presented his philosophy that is ‘for you do not know what disaster may come upon the land.’ Therefore, one should do charity or almsgiving.
v.5 The phrase ‘you don’t know’ and ‘the wind’ are repeated here. This part connects with the previous verse 4 about man watches the wind and verse 2 that man does not know what will happen. The truth is that man does not know about the natural things especially clouds and the baby in the mother’s womb. Qoheleth wants to point to the fact that human’s knowledge is limited. Therefore, they need to have wisdom to live on earth. The conclusion of verse 5 saying, “so you cannot understand the work of God, the Maker of all things.” The argument here does not refer to the understanding of how the body is formed in a mother’s womb as scholars suggested. However, it serves as one of the evidences to show that human does not know the work of God. The problem of v.1 is solved here in v.5. How could the bread dissolved in water can be found again? It is a mystery just as the body is formed in a mother’s womb that human cannot fully comprehend.
v.6 This concluding verse is similar both in form and sense to vs.1-2. The imperative זְרַע ‘sow’ again exhorts the reader to do charity. Infact this verb connects with vs.1-2 to bring to the conclusion that is one should send, give and sow his/her work for charity. However, scholars interpret it differently. Longman III comments that ‘Qoheleth thus once again expresses a skeptical attitude toward life, though not a skepticism that leads to inactivity.’ Gordis regards it as a warning against idleness. To him, Qoheleth gives the reason why one should work hard: it is precisely because the result is uncertain that one should work hopefully and without anxiety. The targum has a very strange translation refers to sexual sense by giving seeds.
‘Sow your seed’ literally is the advice to the farmers. In this passage it also has the meaning of labour or hard work. However, if we take the ‘seed’ as metaphorical sense, here is its meaning.
The vb. [r"z: is used metaphorically along with the nom. “harvest” to describe the connection between an act and its consequences (Job 4:8; Ps 126:6; Prov 11:18; 22:8; Jer 4:3; Hos 10:12-13; cf. Gal 6:7-9). This is the primary principle of retribution; one reaps what one sows. Furthermore, not only does one reap much more than one sows, but often one reaps only long after one has sown. Thus, act-consequence may have both an immediate and an eventual sequence.

The action of sowing seed here again refers to the charity. The phrases ‘in the morning . . .at evening’ simply refer to a full day’s work from morning to evening. One should not stop giving alms or to do good. The problem of this verse is at the second part ‘whether this or that, or whether both will do equally well.’ It seems to talk about success from the work of sowing seed. However, there are two action accompany with two results, (both will do equally well). Again, this can be understood from the perspective of charity. Vs.1-2 gives the hint to this understanding. Two actions: send the bread and find it. Two results: successfully sending the bread and successfully finding it (both equally well).

Conclusion
Eccl.11:1-6 is a very interesting passage and yet very difficult to understand. As the student digs deeper into the text, he could see that Qoheleth has a very clear purpose in presenting the message in form, structure and linguistics. Literally, Qohelet presents the passage follow the instructions of the book. Structurally, vs.1-6 is united by chaism in linguistic and in form. Linguistically, Qoheleth uses the imperative verb as command to convey his teaching of charity. In fact, Qoheleth uses the imagery such as bread, water, rain, earth … metaphorically which makes readers hardly understand the flow of his teaching. However, through exegesis of the text, the student may conclude that Qoheleth presents only one teaching that is exorting people to do charity. One may find it is difficult to give alms. However, to Qoheleth, whoever do it will find it again. Ultimately, by doing so, one may be succesful in their life and work.
“He who is kind to the poor lends to the LORD, and he will reward him for what he has done.” (Proverbs 19:17).

Application
I would like to use this passage to preach to the church in Sunday Worship Service
Title: “Share Your Bread”
Memory Verse: “He who is kind to the poor lends to the LORD, and he will reward him for what he has done.” (Proverbs 19:17).
Introduction
1. Do Charity without Hoping the Return (vs.1-2)
2. Wisdom to Live Successfully (vs.3-5)
3. The Result of Freely Give (vs.6)
Conclusion


Bibliography

Brown, William P. Ecclesiastes . Louisville, John Knox Press, 2000.
Collins, C. John “שַׁלַּח ,” in the New International Dictionary of Old Testament Theology and
Exegesis, vol. 4. Edited by W.A. VanGemeren, Carlisle: Paternoster Press, 1996.
Crenshaw, James L. Ecclesiastes: A Commentary, OTL .Philadelphia: Westminster
Press,1987.
Hamiton, Victor P. “[r"z:,” in the New International Dictionary of Old Testament Theology
and Exegesis, vol. 4 . Edited by W.A. VanGemeren, Carlisle: Paternoster Press, 1996.
Jong, Stephen de. “A Book on Labour: The Structuring Principles and the Main Theme of the
book of Qohelet,” Journal for the Study of the Old Testament 54 (1992).
Knobel, Peter S. The Targum of Qohelet . Collegeville, The Liturgical Press, 1991.
Lohfink, Norbert. Qoheleth: A Continetal Commentary .Minneapolis: Augsburg Fortress,
2003.
Longman III, Tremper. The Book of Ecclesiastes, NICOT . Grand Rapids, Eerdmans, 1998.
Murphy, Roland. The Book of Ecclesiastes, WBC . Dallas: Word Publisher, 1992.electronic
version.
Roth, W.M.W. Numerical Sayings in the Old Testament: A Form-Critical Study, VTSup 13.
Leiden: Brill, 1965; and “The Numerical Sequen x/x+1 in the Old Testament,” VT 12
(1962): 300-311.
WhyBray, R. N. Ecclesiastes, NBC . Grand Rapids: Eerdmans, 1989.