This verse is not as tightly linked to the rest of its context as some of the other verses we have examined. For the first time in the subsection, Qoheleth addresses the reader as you and gives direct words of advice. We have included it in the subsection 10.1-4 for two reasons. The main reason is that there is a very clear break at verse 5, where Qoheleth turns to first-person observation. Secondly, as noted above, this verse has several links back to 9.17. In that verse a foolish ruler was described. In the present verse the ruler is angry. In both verses the point is that the solution to many problems comes through calmness; the same Hebrew root is used in 9.17 (“in quiet”) and here (make amends). These features suggest an inclusion or a bracketing device grouping the six verses together.

If the anger of the ruler rises …: the introductory If identifies this as a conditional clause setting out the example for Qoheleth’s young students to follow. By using the term ruler Qoheleth links this verse with the theme of 9.17; see comments there. His anger is literally “breath” and represents an unusual use of the term, as it is an abbreviation of the phrase “breath of his nostrils.” Anger is always associated with fools, so the saying here carries the sense that the ruler is a fool, or that he is at least acting foolishly. In Hebrew the breath or anger rises. In many languages it may be more natural to make the ruler rather than his anger the subject of the clause. “If the ruler gets angry against you…” is a simple way of expressing the idea. In certain languages it will be more natural to say “if your ruler gets angry at you….” This is acceptable if “your” can be understood in a general sense, that is to say, he is ruling more than this one particular person.

The prepositional phrase against you describes the ruler’s anger as directed against the person Qoheleth is advising. It is interesting to note that Qoheleth does not give any reason for the ruler being angry. Certainly it is not correct to say that the person deserves the ruler’s anger.

Translation possibilities are:

• If the ruler becomes angry with you … [similar to Good News Translation].

• Whenever a ruler’s anger is directed against you….

How does a wise person deal with that kind of situation? Do not leave your place is the advice Qoheleth offers. This kind of response requires a calm attitude. The negative form do not leave may be rendered as a positive call to “stay where you are.” In 8.3 we noted that leaving the ruler’s presence possibly meant that a person was participating in some kind of rebellion. The same sense may well be present here, meaning that the advice is not to join any activity associated with rebellion.

Your place may refer to a person’s situation in life or to a physical location. Without the guidance of a particular context, this general example offers many possibilities for translation, so a general rendering is more appropriate. We can say simply “Do not leave,” or “Stay where you are,” and not make any reference to a particular place. Some versions interpret “leave your place” as quitting your job (New Jerusalem Bible, Revised English Bible, and New Revised Standard Version, “don’t give up your post”; Good News Translation “do not hand in your resignation”), but this interpretation is not recommended because it is too restricted a meaning for this general context.

For deference will make amends for …: the reason Qoheleth gives for advising people to remain calm under such circumstances is that a wise response will help to restore harmony to the situation. For is the important motive clause marker. Deference is the Revised Standard Version suggestion for the Hebrew term, which has a probable meaning “healing” or “relaxing” (Pro 12.18, “the tongue of the wise brings healing”). Qoheleth’s advice does not necessarily point to a spoken response, but certainly he urges calmness and respect as the appropriate response to the ruler’s fit of anger. In the phrase will make amends for, we meet again the verb used in the form “don’t leave” above. In other words a wise response “will bring calm to” a situation and will pacify someone who is angry. Qoheleth associates great self-control with wisdom. This is the way to avoid possible conflict.

Great offenses uses the term “sin,” but the first question we must ask is whose sin is referred to. Good News Translation believes it is the servant’s sin: “serious wrongs may be pardoned if you keep calm.” But we must remember that in wisdom literature the words “folly” and “sin” have the same meaning. Considering the contrast found in 9.17 (“quiet words of the wise” and “shouts of the ruler of fools”), it seems more likely that the reference is to the king, who is displaying unjustified fits of rage. Thus the idea seems to be that wise action is more powerful than a ruler’s anger. Good News Translation‘s interpretation does not seem justified. It may be possible for the translation to remain ambiguous, but in most cases it will be necessary to say who the offending party is. We suggest that this is the king rather than the servant or wise man. The adjective great may mean either degree (“serious”) or number (“many”).

A full translation of the verse may look like the following:

• If the ruler is angry against you, stay where you are, for a calm response will counter the ruler’s great folly.

• Whenever a ruler’s anger is directed against you, don’t leave, for your calmness can quiet his terrible anger.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Ecclesiates. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .