RATA Bibliographic Search on Ecclesiastes

Author: Smith, Jack Everett.Title: THE CONTRADICTION CALLED MAN.Journal: Lutheran QuarterlyYear: 1961Volume: 13Page: 239-248Description: -Man's inability to identify himself with this world or the next

leads him into despair. Eternity, which God has put into man'smind (Eccl. 3:11), is a necessity even for the enjoyment of thetemporal. The infinite is required before man can truly enjoy thefinite. There is also a despair of infinitude. Thus, the singlemotion toward infinity is also error. The first essential in trueselfrealization is to stand before God in faith as a whole person.It is only on a man of faith that possessions wear well.Forgiveness is not to become a different self, but a redeemedself. Footnotes.

Author: Galling, KurtTitle: DAS RAETSEL DER ZEIT IM URTEIL KOHELETS (KOH. 3,1-15) (The Riddle of

Time In the Judgment of Koheleth (Eccl. 3:1-15).Journal: Z fur Theologie und KircheYear: 1961Volume: 58Page: 1-15Description: A survey of the past exegesis of this text with special reference

to the riddle of time. Time is the realm in which God engages inaction. Time is God's subject. He controls it. Man must subjecthimself to the course of time. Since it is God's entity, mancannot control it or penetrate it. In the face of this God-givencontext to man's existence, the only appropriate attitude issilence. Perhaps this is a polemic against Job. (German)

Author: Mansoor, MenahemTitle: THE THANKSGIVING HYMNS AND THE MASSORETIC TEXT (PART I).Journal: Restoration QuarterlyYear: 1961Volume: 3Page: 259 - 266Description: -Building on a chapter of the writer's recent book on the

Hodayoth, he gives here a few examples of the bearing of theThanksgiving Hymns on the Massoretic Text. (1) KMRYRY YWM in Job

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3:5 is suggested to be from MRR, "bitter." (2) HWLL in Ps. 5:6;73:3; 102:9; Eccl. 9:3; 10:13 is better as "deceit, falsehood"than "folly, madness." (3) an additional meaning of TQWH in Job17:15 and Josh. 2:18 is "end." (4) The proposed emendation ofKSHR NKW in Hos. 6:3 is not warranted because of the parallel inHod. IV, 6. This article is VI in the series "Studies in the New`Hodayoth'."

Author: Staples, W. E.Title: THE MEANING OF HEPES IN ECCLESIASTES.Journal: J of Near Eastern StudiesYear: 1965Volume: 24Page: 110 - 112Description: (Nos. 1 and 2).-The outlook that whatever is, is right, because it is

the will of God is illustrated by the use of the word hepes inEcclesiastes. The word usually means "delight, pleasure." But aswhatever God wills becomes a reality, the word can take on themeaning of "cause, business, affair." In the later Mishnaic periodit meant "thing." It makes more sense to consistently render theword in Ecclesiastes as denoting "business or facts" of life, inevery case reflecting the will of God. Thus in the admonition tothe youth in Eccles. 12:1 the final clause would not read "I haveno pleasure in them (the latter years)," but "I have no work to do."

Author: ASTOUR MICHAEL C.Title: TWO UGARITIC SERPENT CHARMS.Journal: J of Near Eastern StudiesYear: 1968Volume: 27(1)Page: 13 - 36Description: -The two recently published Ugaritic texts (RS 24.244 and RS

24.251) are here transliterated, arranged according to the poeticlines rather than by the tablet lines, and translated intoEnglish. A full philological and cultural commentary on the textsis given, and a systematic survey of serpents and serpent charmingin the ancient Near East. Biblical sidelights which the authoroffers include: (1) comments on such passages as Jer. 8:17, Psa.58:5, Eccles. 10:11; (2) etymological comment on the divine nameKmt (Chemosh), (3) the identification of the Hebrew (and commonSemitic) tree name `r`r with the "tamarisk" (Akkadian binu), whichin this text is called `s mt "the tree of (the god) Mot (Nergal)."

Author: Dahood, MitchellTitle: THE INDEPENDENT PERSONAL PRONOUN IN THE OBLIQUE CASE IN HEBREW.

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Journal: Catholic Biblical QuarterlyYear: 1970Volume: 32(1)Page: 86 - 90Description: -Ugaritic definitely employed the independent personal pronoun in

the oblique case. The increasing evidence that Ugaritic and Hebrewwere closely related Canaanite dialects warrants the assumptionthat biblical writers were also familiar with this usage. Citesvarious examples (Jonah 2:7c-8; Ps. 137:1; Job 8:9; 15:22; 41:26;Prov. 8:21; Eccl. 6:10a; 7:26; Ps. 63:2) to show that this isquite probably the case.

Author: Van Dijk, H. J.Title: DOES THIRD MASCULINE SINGULAR *TAQTUL EXIST IN HEBREW?Journal: Vetus TestamentumYear: 1969Volume: 19(4)Page: 440 - 447Description: -The case first presented by Nahum N. Sarna for a 3rd masculine

singular *taqtul form in Job 17:14, 15 and 20:9 (even though W. L.Moran rejected the support sought from the Amarna letters) is nowstrengthened with additional candidates for this identification.The passages listed here are: Isa. 42:20; 53:10; Ezk. 12:25; Ps:42:2; Eccl. 10:15; Isa. 7:20; Hab. 1:14; Ps. 10:13; and Ps. 10:15.Ugaritic does show the t preformative with 3ms subjects, thereforethe use of the t preformative with 3ms forms should not beexcluded a priori.

Author: Skehan, Patrick W.Title: STAVES, AND NAILS, AND SCRIBAL SLIPS (BEN SIRA 44:2 - 5).Journal: Bulletin of the American Schools of Oriental ResearchYear: 1970Volume: 22Page: 66 - 71Description: In the light of the Ben Sira Masada manuscript, examines the

introduction to the "praise of the fathers," especially Ben Sira44:2 - 5. Suggests that bimehoqeqotam in 44:4b be rendered "withtheir staves," referring to the governors decrees. Proposes thereading bemasmerotam in 44:4d and translates "with theirspikes." (Cf. Eccl. 12:11) The spikes as proverbs areparallel to the staves as legal prescriptions. Thereconstruction with bemiktam at the end of 44:5b (despitethe reading of Cairo B's text) is based on the end rhymein -tam which extends for ten lines. In the only departurefrom the extant readings in the Masada MS, reading

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wegoralo for wgdlh is vs. 2, translates this verse, "Great inglory, the Most High's portion,/ and His share from the days ofold."

Author: Osborn, Noel, D.Title: A GUIDE FOR BALANCED LIVING.Journal: Bible TranslatorYear: 1970Volume: 21(4)Page: 185 - 196Description: A discussion of the structure and meaning of Eccl. 7: 1 - 14 which

throws considerable light on textual, exegetical and translationalaspects of the passage. There are seven maxims, plus comments,in the text, strung together by Koheleth to show the necessityfor a balanced life. Beginning with death, he moves backwardthrough mourning and grief, until he arrives at the situation ofevery man who lives, encouraging men to play it cool, live it up,and get with it. The first three maxims are more negative, thelast three are more positive, with the middle maxim as atransition.

Author: Reif, S. C.Title: A NOTE ON G`R.Journal: Vetus TestamentumYear: 1971Volume: 21(2)Page: 241 - 244Description: Concurring with the view espoused by A. A. MacIntosh in a VT

(1969) article, several mediaeval Jewish Bible commentators arecited to demonstrate the same point, viz. that or only means"rebuke" or "reproof" in Prov. 13:18; 17:10; and Eccl. 7:5.Everywhere else it is used in the sense of "anger," "destruction,"or "deprivation."

Author: Dahood, Mitchell.Title: NORTHWEST SEMITIC PHILOLOGY AND THREE BIBLICAL TEXTS.Journal: J of Northwest Semitic LanguagesYear: 1972Volume: 2Page: 17 - 22Description: Considers the texts of Eccl. 10:18, 64, and Prov. 22:8 in the

light of Ugaritic.

Author: Dahood, MitchellTitle: THREE PARALLEL PAIRS IN ECCLESIASTES 10:18.

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Journal: Jewish Quarterly ReviewYear: 1971Volume: 62(2)Page: 84 - 87Description: A reply to an article by Prof. Gordis in JQR, 1970,61:93 - 118, in

which Gordis marvels that scholars attribute the title-verse to aUgaritic source. Argues that chronology - even a millennium - is lesssignificant in the matter of proverbs and poetry than in otherforms of literature. There are two other parallels - between Eccl.7:1 Sand 12:4 and Phoenician texts.

Author: Rabinowitz, IsaacTitle: PESHER/PITTARON: ITS BIBLICAL MEANING AND ITS SIGNIFICANCE IN THE

QUMRAN LITERATURE.Journal: Revue de QumranYear: 1973Volume: 8(30)Page: 219 - 232Description: Except for Eccl. 8:1, the only Hebrew occurrence of peser in the

Bible; all other occurrences (in Aramaic) are with reference tosome phenomenon with prophetic significance. Similarly, pittaronin Genesis is used in connection with dreams. If we compare themeaning of peser in the Qumran Scrolls, we discover that it isincorrect to call it "commentary" or "midrash," but as in theBible it should be "presage" or "prognostic."

Author: Von Campenhausen, Hans FreiherrTitle: OSTERTERMIN ODER OSTERFASTEN? ZUM VERSTANDNIS DES IRENAUSBRIEFS AN

VIKTOR (EUSEB. HIST. ECCL. 5, 24, 12 - 17) (Easter Date or Easter Fast?

On the Understanding of Irenaeus' Letter to Victor (Eusebius, ChurchHistory 5, 24, 12 - 17)).

Journal: Vigiliae ChristianaeYear: 1974Volume: 28(2)Page: 114 - 138Description: Irenaeus' report of Polycarp's visit to Anicetus in Rome speaks

not of a discussion concerning the date of keeping Easter butconcerning observing a pre-Easter-fast. Irenaeus uses thisexample of a difference in customs not affecting the unity of thefaith to urge similar forbearance in his own day when theQuartodeciman controversy had introduced a question on the datefor commemorating the resurrection. The Easter-fast wasintroduced into Rome under bishop Soter, but Easter itself was

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celebrated in Rome on a Sunday as an already well establishedcustom in Anicetus' time.

Author: Sawyer, John F. A.Title: THE RUINED HOUSE IN ECCLESIASTES 12: A RECONSTRUCTION OF THE ORIGINAL

PARABLE.Journal: J of Biblical LiteratureYear: 1975Volume: 94(4)Page: 519 - 531Description: Proposes a fresh explanation of the meaning of Eccl. 12:2 - 5, while

arguing that the allegorical interpretation, however ancient andwell-established, does violence to the original author'sintention. Reexamines the text, in the light of its context, bothin Qoheleth's teaching and within "Solomonic" tradition ingeneral. Feels that the intention of the original author was toexpress a man's pessimism in face of the tyranny of time and theillogicality of events. Hence, v. 5c should be understood as "aswhen man is ruined and his house deserted, nature is unmoved; sowhen a man dies, life in his city goes on unchanged."

Author: Healy, John F.Title: SYRIAC NSR, UGARITlC NSR, HEBREW NSR II, AKKADIAN NSR II.Journal: Vetus TestamentumYear: 1976Volume: 26(4)Page: 429 - 437Description: The Syriac verb nesar, with meanings from "chirp" to "lament,"

is distinct from netar, "keep." Ugaritic has distinct equivalentsof the two verbs in nsr and ngr. In biblical Hebrew both verbsare spelled nsr. Only three documented cases of nsr II, "cryaloud, wail," are convincing - Isa. 65:4a, Eccl. 12:4 and Jer.4:16. An Akkadian text from Mari also uses nsr in a funerarycontext.

Author: Waldman, Nahum M.Title: HEBREW `OZ AND THE DIVINE AURA.Journal: Gratz College Annual of Jewish StudiesYear: 1972Volume: 1Page: 7 - 13Description: Akkadian terms for the radiance and refulgence surrounding the

gods, birbirru, melammu, namrirru, rasubbatu, pulhu, are

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paralleled in Hebrew kabod, hadar, and late Hebrew/Syriac nesah`radiance.' Associated with these words in both languages in uzzuand `oz, meaning `fury, power' and secondarily, `majesty.'Biblical `oz in Eccles. 8:1 is paraphrased by the midrash as ziw`light.'

Author: Salters, R. B.Title: A NOTE ON THE EXEGESIS OF ECCLESIASTES 3. 15b.Journal: Z fur die Alttestamentliche WissenschaftYear: 1976Volume: 88(3)Page: 419 – 422

Author: Kselman, John S.Title: SEMANTIC-SONANT CHIASMUS IN BIBLICAL POETRY.Journal: BiblicaYear: 1977Volume: 58(2)Page: 219 - 223Description: If one restricts "semantic" to a repetition of the

same word and to established stereotyped parallel pairsin parallel lines and "sonant" to consonantal assonance,there are 13 examples of semantic-sonant chiasmus inthe OT. In addition to Gen 7:11 and Ps 72:7 (discussedelsewhere), the 4 texts using the same word are Gen27:36; 2 Sam 1: 21b; Ezek 22:2; and Eccl 7:1a; andthe 7 passages using stereotyped parallel pairs areLam 3:22; Ps 37:6; 51:19; 78:33; 147:15; Jer 2:7b;and Prov 14:4.

Author: Salters, Robert B.Title: TEXT AND EXEGESIS IN KOH 10:19.Journal: Z fur die Alttestamentliche WissenschaftYear: 1977Volume: 89(3)Page: 423 - 426Description: Examines the text of Eccl 10:19 in the light of the

versions, the Midrash, and medieval and modern commentators,and concludes that the MT was the original text andthat its Hebrew is straightforward - "and money provideseverything."

Author: Luca, SantoTitle: NILO D'ANCIRA SULL `ECCLESIASTE. DIECI SCOLIl SCONOSCUITI (Nilo of

Ancyra on Ecclesiastes. Ten Unknown Readings).

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Journal: BiblicaYear: 1979Volume: 60(2)Page: 237 - 246Description: To the previously known sources of Nilo of Ancyra's comments on

the book of Ecclesiastes in the catena on Ecclesiastes of Procopioof Gaza in Cod. Marc. gr. 22, in that of an anonymous authorpreserved in Cod. Barb. gr. 388, and in the quotation of Nilo inthe Cod. Coisl. gr. 57 may now be added ten readings in Cod.Chis. R. V. 33 (= gr. 27). Of particular interest is Eccl 5:11,which Nilo interprets to mean: sweet is the sleep of man when thespirit succeeds in dominating the body and he uses temperance andsufficient foods to nourish it. (Italian)

Author: de Waard, J.Title: THE TRANSLATOR AND TEXTUAL CRITICISM (WITH PARTICULAR REFERENCE TO

ECCL 2, 25).Journal: BiblicaYear: 1979Volume: 60(4)Page: 509 - 529Description: Textual problems in the OT belong to different levels, as Eccl

2:24 - 26 demonstrates. The problem in v 24 is on a higher levelthan the paragraph (vv 24 - 26), since its solution determineswhether this paragraph concludes the preceding pericope or beginsthe following. The prepositional phrase in v 25, "except me(him), without me (him)," is on the paragraph level, since itsinterpretation governs the meaning of the whole paragraph. Thefinal verb in v 25, which can mean "to hasten," "to enjoy," or "tobe anxious," is on the sentence or word level. The solutiondetermined for each level affects the translation of the whole.

Author: Bronznick, N.Title: "OF THE MAKING OF MANY BOOKS THERE IS NO END" (Eccl. 12:12).Journal: Beth MikraYear: 1980Volume: 25(82)Page: 195 - 201Description: Eccl 12:12, which speaks of "asotsefarim, has been interpreted to

refer either to the writing of books or their acquisition. Theseviews are rejected on philosophical grounds and in view of thewisdom context of the book. A comparison with rabbinic Hebrewusage indicates that asah Torah means "to study the Torah," andthe phrase in Ecclesiastes refers to the study of books. It is a

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warning against excessive zeal in study. (Hebrew)

Author: Frendo, Anthony.Title: THE "BROKEN CONSTRUCT CHAIN" IN QOH 10,10B.Journal: BiblicaYear: 1981Volume: 62(4)Page: 544 - 545Description: If one recognizes the broken construct chain in Eccl 10:10b it is

not necessary to tamper with the text, and the meaning is clear.Yitron is the construct, hokmah the nomen rectum, and theinfinitive hakser the element separating the regens from therectum. Accordingly, the meaning is: "But the advantage of wisdomis success."

Author: Lohfink, NorbertTitle: MELEK, SALLIT UND MOSEL BEI KOHELET UND DIE ABFASSUNGSZEIT DES BUCHS.Journal: BiblicaYear: 1981Volume: 62(4)Page: 535 - 543Description: Eccl 10:16, 20 suggest that the melek (king), intended in the

book was Ptolemy V Epiphanes, and that the book was written inthe 5th year of his reign, i.e., 205 BC. In this case, thesallit or mosel (9:17; 10:4 - 7), "civil official" (as perhaps atax farmer), a local Judean official, may have been the Tobiadnamed Joseph who lived in Jerusalem, or Ptolemaios the son ofThraseas who lived in Akko. (German)

Author: Klemm, Hans G.Title: DE CENCU CAESARIS. BEOBACHTUNGEN ZU J. DUNCAN M. DERRETTS

INTERPRETATION DER PERIKOPE MK. 12:13 - 17 PAR.Journal: Novum TestamentumYear: 1982Volume: 24(3)Page: 234 - 254Description: J. D. M. Derrett's Law in the New Testament argued

that Eccl 7:29 and 8:2 are the texts understood byJesus and his listeners as the authority behindMark 12: 13-17. While later NT tradition may have understoodthese as the background, Derrett is incorrect aboutJesus, but his structural analysis was prescient andleads to a more precise analysis pointing to the God-not-Godantithesis in which Jesus looks beyond the money question

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to deny to Caesar his chief demand. (German)

Author: Vada, G.Title: ECCLESIASTES XII, 2 - 7 INTERPRETE PAR UN AUTEUR JUIF D'ANDALOUSIE DU XIe

SIECLE. Journal: J of Semitic StudiesYear: 1982Volume: 27(1)Page: 33 - 46Description: An analysis of the commentary on Qoheleth by Isaac

ben Juda Ibn Gayyat (or Giyat) as he dealt with thedescription of old age in Qoh 12:2 - 7. (French)

Author: Glasson, T. Francis.Title: `YOU NEVER KNOW': THE MESSAGE OF ECCLESIASTES 11:1 - 6.Journal: Evangelical QuarterlyYear: 1983Volume: 55(1)Page: 43 - 48Description: Four times in this passage "thou knowest not" occurs,

following the reference to casting bread on the watersand finding it after many days. The probable referenceis to sowing, deliberately contradicting common selfishadvice against wasting seed in unlikely places likethe sea. Especially with the Word of God we must sowat all times and places, even in unlikely ones. Wenever know what may happen in unfavorable seasons orimprobable places, or what may emerge after many days.Most of all, we never know just how God may be at workthrough our efforts. Wesley's ministry at obscureBallingrane, leading to the conversion of Philip Embury,the first Methodist in America, is an example.

Author: Brindle, Wayne A.Title: Righteousness And Wickedness In Ecclesiastes 7:15-18.Journal: Andrews University Seminary StudiesYear: 1985Volume: 23(3)Page: 243-257Description: Examines the validity of the common view that Eccl 7:15-18 is a

counsel to adjust one's life to a philosophy of the golden mean inregard to the practice of righteousness and the seeking of wisdom.Concludes that Ecclesiastes recognizes that there are manyexceptions to prosperity being the reward of righteousness. Yetboth righteousness and wisdom are achieved through the fear of

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God, and both are of great benefit. But an exaggerated strivingafter either or both will not achieve the goal.

Author: Ogden, Graham S.Title: The Interpretation of dwr in Ecclesiastes 1.4.Journal: J for the Study of the Old TestamentYear: 1986Volume: 34Page: 91-92Description: Suggests that the contrast in Eccl 1:4 is drawn not between the

passing of human generations across the stage of an unchangingworld, as usually understood by commentators, but rather between acyclic movement within nature which contrasts with earth'spermanence.

Author: Mller, Hans-PeterTitle: Theonome Skepsis und Lebensfreude.Journal: Biblische ZeitschriftYear: 1986Volume: 30(1)Page: 1-19Description: In response to the question by W. Zimmerli (whether Ecclesiastes

is a treatise which was thematically and discourse orientated),shows that in view of Eccles 1:12-3:14(15) there is a positiveanswer. Reconstructs the thought process of this passage, dealswith a number of philological details and socio-historicalbackgrounds of the text, and draws up its theological statement.(German)

Author: Youngblood, Ronald F.Title: Qoheleth's "Dark House" (Eccl. 12:5).Journal: J of the Evangelical Theological SocietyYear: 1986Volume: 29(4)Page: 397-418Description: On the basis of conceptual and philological antecedents for

Qoheleth in Mesopotamian, Ugaritic, and Phoenician sources it isclear that in five instances Hebrew `lm means "long duration,eternity" in the book (1:4, 10; 2:16; 3:14; 9:6) whereas it means"concealment, darkness" in three others (3:11; 12:5, 14). Qoheletrefers in 12:5 to a dark house, then, in line with Akkadianparallels.

Author: Lohfink, NorbertTitle: The Present and Eternity: Time in Qoheleth.Journal: Theology Digest

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Year: 1987Volume: 34(3)Page: 236-240Description: Reflects on the contributions of the OT book of Ecclesiastes to

the thought of Karl Rahner. Everything Qoheleth says abouteternity is connected to God's presence in the here and now and tothe constant ephemeral qualities of every moment. Considers suchpassages as Eccles 1:4-11; 2:24-26; 3:2-8; and 11:9-12:7.Digested from: "Gegenwart und Ewigkeit: Die Zeit im BuchKohelet." Geist und Leben, 1987, 60(1):2-12.

Author: Whybray, R. N.Title: Ecclesiates 1.5-7 and the Wonders of Nature.Journal: J for the Study of the Old TestamentYear: 1988Volume: 41Page: 105-112Description: Argues that rather than the usually accepted view that Qoheleth

was characterizing futility all through Eccl 1:4-11, verses 5-7use analogies from natural phenomena to show not futility butregularity, for the admiration of the reader.

Author: Ogden, GrahamTitle: Translation Problems in Ecclesiastes 5:13-17.Journal: Bible TranslatorYear: 1988Volume: 39(4)Page: 423-428Description: Do the 3rd person pronouns in Eccl 5:13-17 refer to the father,

the son or "everyman"? The context is of little help.Grammatical clues indicate vv. 13, 14a speak of a rich man. Vv.14b-16a shift focus to the child. The rest of the passage isgeneral in nature.

Author: Wernberg-Moller, P. C. H.Title: The Old Accusative Case Ending in Biblical Hebrew: Observations on

hammaweta in Ps. 116:15.Journal: J of Semitic StudiesYear: 1988Volume: 33(2)Page: 155-164Description: The accusative case ending /a/ here can be described as an

adverbial accusative of specification. This archaic use of theaccusative instead of the nominative to indicate the semanticsubject is in accordance with comparable syntactical structureselsewhere in the Hebrew Bible (Josh 22:17, Eccl 4:7). The

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structure is anarthrous noun (functioning as predicate),prepositional expression, and semantic subject in the accusativecase.

Author: Wernberg-Moller, P. C. H.Title: The Old Accusative Case Ending in Biblical Hebrew: Observations on

hammaweta in Ps. 116:15.Journal: J of Semitic StudiesYear: 1988Volume: 33(2)Page: 155-164Description: The accusative case ending /a/ here can be described as an

adverbial accusative of specification. This archaic use of theaccusative instead of the nominative to indicate the semanticsubject is in accordance with comparable syntactical structureselsewhere in the Hebrew Bible (Josh 22:17, Eccl 4:7). Thestructure is anarthrous noun (functioning as predicate),prepositional expression, and semantic subject in the accusativecase.

Author: Strohl, Jane E.Title: Luther's "Fourteen Consolations."Journal: Lutheran QuarterlyYear: 1989Volume: 3(2)Page: 169 - 182Description: The "Fourteen Consolations" are modeled on a popular cult of

medieval Germany. In his treatise, however, Luther criticizesthose who observed the cult of the saints "only to escape the veryevil which the saints, by their example and memory, teach usshould be borne." Luther offers his own counsel, designed tostrengthen the pious heart in the acceptance of suffering ratherthan to encourage the sufferer in superstitious attempts to wardit off. His counsel consists of two parts: In the day of evil bemindful of the good, and in the day of the good be mindful of theevil (Eccl 11:25). Elaborating the perspective, the essay engages,briefly, contemporary literature on suffering.

Author: Van Hoomissen, GuyTitle: "Et je fais l'eloge de la joie" (Qoh 8,15) ("And I Will Praise Joy", Ecc.

8:15) Journal: Lumen VitaeYear: 1988Volume: 43(1)Page: 37-46Description: The books of Ecclesiastes and Acts do not despise the joys and

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pleasures of life. There is an earthly realism where the messageof joy brought by Jesus is one of relationship with God and hisneighbor. Joy is part of the gospel itself. (French)

Author: Guerra Gomez, Manuel.Title: "In solidum" o "colegialmente" (De unit. Eccl. 4). La colegialidad

episcopal y el Primado romano segun S. Cipriano, obispo de Cartago(aa. 248-258), y los Papas de su tiempo ("In Solidum" or"Colegialmente" (De Unit. Eccl. 4). The Episcopal Collegiality andthe Roman Primate According to S. Cyprian, Bishop of Carthage (ca.248-258), and the Popes of His Time).

Journal: Anales TheologiciYear: 1989,Volume: 3(2):Page: 219-285.Description: Discusses the relationship of the bishop to the church. Focus' on

the dual meaning of the Latin word "solidum" in the phrase,"Episcopatus unus est, cuius a singulis in solidum pars tenetur,"(from chapter 4 of the work of Cyprian, De Unitate Ecclesiae) andits bearing upon that relationship. (Spanish)

Author: Lohfink, Norbert.Title: Qoheleth 5:17-19 - Revelation by Joy.Journal: Catholic Biblical QuarterlyYear: 1990,Volume: 52(4):Page: 625-635.Description: The word ma`aneh in Eccl 5:19 is most often derived from `nh II

(BDB, p. 775), and translated "to occupy; keep busy." Another,better possibility, is to translate from `nh IV (BDB, p 777) - "torespond, reveal, sing." Should this proposal be accepted, thenEccl 5:19b would read:, "God reveals himself by the joy of theheart" - not, as commonly read, "God keeps him busy with the joyin his heart." LXX, Syr, and the Targum emended to ma`anehubecause it was difficult for them to conceive of God beingrevealed via human joy.

Author: Wilson, LindsayTitle: The Place of Wisdom in Old Testament Theology.Journal: Reformed Theological ReviewYear: 1990,Volume: 49(2):Page: 60-69.Description: Scholars have long sought to find the "center" of OT theology, yet

no proposal seems to do justice to the wide range of ideas we findin the OT. In particular, attempts to integrate the Wisdom

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literature have been the "Achilles heel" to most recent OTtheologies. Attempts to explore some of the ways in which scholarshave proposed to integrate the Wisdom materials, and to see ifthis shed any light on the wider topic of the nature of OTtheology. Salvation-history elements can be found in Wisdom books(Prov 1:7, 9:10; Job 28:28; Eccl 12:13) and Wisdom elements can befound in non-Wisdom books (Esther and the Joseph narrative).Wisdom material and influence is a significant part of the OTcorpus and its theology.

Author: Fischer, AlexanderTitle: Beobachtungen zur Komposition von Kohelet 1,3-3,15 (Observations on

the Composition of Qoheleth 1:3-3:15).Journal: Z fur die Alttestamentliche WissenschaftYear: 1991,Volume: 103(1):Page: 72-86.Description: Eccl 1:3-3:15 can be regarded as a well-rounded composition,

centering on the fictional character of the king (1:12-2:26),which is framed by two poems (1:4-11; 3:1-8) and two thematicallymotivated remarks in 1:3 and 3:9. The composition ends with3:10-15 which refers, in chiastic order, to 1:4-11; 1:12-2:26; and3:1-8. This final paragraph reflects the themes of the earlierverses. (German)

Author: Jarick, JohnTitle: An "Allegory of Age" as Apocalypse (Ecclesiastes 12:1-7).Journal: Colloquium: Australian & NZ Theol RevYear: 1990,Volume: 22(2):Page: 19-27.Description: Gregory Thaumaturgos, a 3rd cent. Christian scholar and pupil of

Origen, provides a Greek paraphrase of Eccl wherein 12:1-7 isinterpreted as an apocalyptic vision of the Last Days. Thisdiffers from the prevailing view that the passage is an allegoryof old age.

Author: Reich, RachelTitle: Word-Chains in Kohelet.Journal: Beth MikraYear: 1990,Volume: 36(124):Page: 94-96.Description: Eccl 11 illustrates the use of the same word in two or more verses

as a means of tying the composition together. Some of these are:"land" (vv 2,3); "clouds" (vv 3,4); "good" (vv 7,8); "rejoice" (vv

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8,9); "childhood," "heart" (vv 9,10). (Hebrew)

Author: Davis, Barry C.Title: Ecclesiastes 12:1-8 - Death, an Impetus for Life.Journal: Bibliotheca SacraYear: 1991,Volume: 148(591):Page: 298-318.Description: A study on death and dying in Ecclesiastes suggests the following:

(1) everyone must turn to God while there is still time; (2) theaging, dying process provides signs to be heeded if one is toensure successful life now and a proper reward after death; (3)laying up treasures in this world is futile; (4) death is suddenand inevitable; and (5) life exists after death so one mustprepare now to meet his maker.

Author: Spangenberg, I. J. J.Title: Quotations in Ecclesiastes: An Appraisal.Journal: Old Testament EssaysYear: 1991,Volume: 4(1):Page: 19-35.Description: After summarizing the views of a number of scholars and a study of

four sections of this book (Eccl 4:4-6; 4:7-12; 9:13-10:1; 11:1-6)concludes that Qoheleth quoted not only wisdom sayings but alsoother wisdom genres. The identification of quotations inEcclesiastes must assume that the book contains protest wisdom, orthat it belongs to the crisis phase in the development of wisdom.No adequate search has yet been done regarding the identificationof quotations in Ecclesiastes, and consensus is relegated to thefuture.

Author: van Niekerk, M. J. H.Title: Response to J. A. Loader's Different Reactions of Job and Qoheleth to

the Doctrine of Retribution.Journal: Old Testament EssaysYear: 1991,Volume: 4(1):Page: 97-105.Description: In agreement with J. A. Loader, concedes that Job's reaction to

the doctrine of retribution is a recognition of God's profoundsovereignty in executing retribution. However, contests Loader'scontention that Qoheleth experiences man's situation to surrenderto whatever fate befalls him with a feeling of helplessness. InEccl 8:10-15, Qoheleth advocates that man should be prepared to

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appropriate what is enjoyable, if it should be granted to him.

Author: Verheij, ArianTitle: Paradise Retried: On Qohelet 2.4-6.Journal: J for the Study of the Old TestamentYear: 1991,Volume: 50:Page: 113-115.Description: Eccl 2:4-6, part of the so-called "Royal Experiment" of Eccl

1:12-2:26, not only refers to royal parks, such as Solomon's, butalso alludes to the Creation Narrative, and especially to theGarden of Eden. The passage can be read as referring to a failedattempt by Qohelet at creating something like Paradise.

Author: Fredericks, Daniel C.Title: Life's Storms and Structural Unity of Qoheleth 11.1-12.8.Journal: J for the Study of the Old TestamentYear: 1991,Volume: 52:Page: 95-114.Description: Considers whether a structural combination of Eccl 11:7-12:8 with

11:1-6 might produce a better understanding of both. The writer'smany bridging themes and rhetorical devices point to the unity ofthe whole passage (11:1-12:8), and help form a speech: enjoy lifenow while you can, and such enjoyment should not avoid wise labor.

Author: Raah, MenachemTitle: And Money Answereth All Things (Ecclesiastes 10:19).Journal: Jewish EducationYear: 1991,Volume: 59(2):Page: 21-23.Description: The one most significant drawback in improving the status of

education is the paltry funds available for building a meaningfuleducational structure. Not being able to pay decent living wagesfor qualified teachers results in lowering the results of theeducators to that of unskilled laborers. Greater effort must bemade by American sources to provide the texts and thesupplementary materials needed for the classroom. This calls fortremendous financial expenditures.

Author: Qimron, E.Title: Sehattaqqip (Qoh 6:10) - An Unnoticed Aramaism (in Hebrew).Journal: LeshonenuYear: 1991,Volume: 56(2):

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Page: 117.Description: In Eccl 6:10 the relative pronoun was attached to a substantivized

adjectival phrase, thereby transforming it into nominal relativeclause. This mimmenu became the complement of the predicate ratherthan of the object. This construction is unusual in Hebrew butcommon in Aramaic. It should be compared with Ahiqar, 143, `m zy'sy [1] w`zyz mnk. (Hebrew)

Author: Schoors, A.Title: Bitterder dan de dood is de vrouw (Koh 7,26) (More Bitter than Death

Is the Woman (Qoh 7,26).Journal: BijdragenYear: 1993,Volume: 54(2):Page: 121-140.Description: Eccl 7:26 raises the question whether Qohelet is a misogynist.

Given the biblical and Ancient Near Eastern tradition anantifeminist attitude is quite possible. A verse like Eccl 9:9which is more positively inclined towards women, need not rule outa misogynistic interpretation of Eccl 7:26. This question can onlybe answered by a close reading of the verse in its context. InEccl 7:23-29 Qohelet investigates whether humankind can be termed"good." He expresses the result of his investigation in v. 29:against the negative saying about women, humankind in its totalityis bad, not because God made them wrong but because they misusetheir intellectual power and ingenuity. In general Qohelet is verycritical of traditional wisdom; in the present pericope he showsthe same critical attitude with respect to the traditionalsapiential view of women. (Dutch)

Author: Cohen, Jeffrey M.Title: Had Noah Lived in Abraham's Generation.Journal: Jewish Bible QuarterlyYear: 1994,Volume: 22(2):Page: 120-123.Description: Argues against speculating whether Noah would have been more or

less righteous had he lived in Abraham's generation, for there hadto be someone of his piety to save his generation. Makes use ofthe Midrash on Eccl 3:11, which indicates that God did not createAbraham before Adam so there would be someone later to rectifythe situation. Each biblical exemplar is born into a specific agein order to fulfill a specific purpose....

Author: Kern, Udo.

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Title: ... dass ein Mensch frohlich sei in seiner Arbeit (Prediger 3,22).Theologische Uberlegungen zur Arbeit ( ... that a man be happy in hiswork (Ecclesiastes 3:22). Theological Reflections on Work.

Journal: Theologische LiteraturzeitungYear: 1994,Volume: 119(3):Page: 209-222.Description: Work is a fundamental aspect of human nature. Creation theology

and Christology emphasize the dignity of work. But in modernsociety, work must result in personal achievement, which meritsrewards. The Bible teaches that achievement is a gift of God (Ps127:1; Ps 128:1-2; Prov 10:22). Rest is also God's gift as acorrelate to work. One must not trust in his work andachievements, but must work and also wait for everything from Godalone as Creator, Redeemer, and Sanctifier. (German)

Author: Holland, Francis T.Title: Heart of Darkness: A Study of Qohelet 3:1-15.Journal: Proceedings of the Irish Biblical AssnYear: 1994,Volume: 17:Page: 81-101.Description: Within Eccl 3:1-15, one finds the core of Qohelet's concern: the

relative value of pragmatic wisdom and the ontological darkness inthe human heart. This grounds and connects the thought of Qohelet:the helet judgment, the consequential carpe diem attitude to life,the social and anthropological critique, the negative attitudetowards traditional wisdom, the pathos of Qohelet and the form ofhis argumentation. In this context Eccl 3:1-15 is a central textin the book and one that acts as an interpretative key.

Author: Kaiser, Otto.Title: Beitrage zur Kohelet-Forschung: Eine Nachlese.Journal: Theologische RundschauYear: 1995,Volume: 60(1):Page: 1-31.Description: Opinions of Ecclesiastes vary widely between the view of Heinrich

Heine ( the Song of Songs of scepticism ) and that of FranzDelitzsch ( the Song of Songs of piety ). Most exegetes, atleast since the end of World War II, have operated from thepremise that the superscription in Eccl 1:1 and the epilogue inEccl 12:9-14 are later additions. Some, like J. A. Loader, see thebook essentially as a dialogue with older Wisdom. Others, likeMichael Fox, view the book's inner contradictions asrepresentative of the thought of Qoheleth himself. Linguists are

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still divided over how to interpret the grammatical Aramaisms,nominal constructions in - n and - t, and frequent use of therelative pronoun e-. (German)

Author: van Niekerk, M.J.H.Title: Qohelet's Advice to the Young of His Time and to Ours Today? Chapter

11:7-12:8 as a Text of the pre-Christian Era.Journal: Old Testament EssaysYear: 1994,Volume: 7(3):Page: 370-380.Description: Qohelet, in Eccl 11:7-12:8, advises young people to live life to

its fullest extent. He maintains that life is restricted by thelimitations of old age as well as the fact that life willinevitably end in death, when all possibilities for enjoyment willcease. Such an understanding represents the way that a person fromthe pre-Christian era might view life and death. After Christ'sresurrection the reason for living is not confined to theopportunities that life may present, nor is earthly life the onlylife in which one may encounter what is pleasant. Qohelet's adviceto the young of his time thus still applies today, although thereason for seizing the day is not restricted by the confinementsthat he saw in life and which he so vividly depicted in thestructure of this passage.

Author: Mildenberger, Friedrich.Title: Freiheitsverstandnis und ihre Folgen (Understanding of Freedom and

Its Consequences).Journal: Z fur Theologie und KircheYear: 1994,Volume: 91(3):Page: 329-345.Description: Anthropology, dogmatics, and ethics meet at the question how to

understand freedom. Does not offer the only right understanding offreedom but something easier and, at the same time, moredifficult: scrutinizes some texts with regard to theirunderstanding of freedom and indicates their effectiveness andconsequences. Considers: (1) Luther's and Lutherans' understandingof freedom; (2) a modern understanding of freedom; (3) time forfreedom (Eccles 3:9-12, 3:14; 1:2, 9; 5:1b). (German)

Author: Blenkinsopp, Joseph.Title: Ecclesiastes 3:1-15: Another Interpretation.Journal: J for the Study of the Old TestamentYear: 1995,Volume: 66:

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Page: 55-64.Description: The catalogue of times in Eccl 3:2-8 is from a stoicizing Jewish

sage to which Qoheleth has given a title and brief commentary.Understanding ` t l mut (Eccl 3:12) as referring to the timelyending of one's life would be consistent with early Stoic teachingon suicide as morally permissable.

Author: Lohfink, Norbert.Title: Freu dich, Jungling - doch nicht, weil du jung bist: Zum Formproblem

im Schlussgedicht Kohelets (Koh 11,9-12, 8). (Rejoice, O Young Man -but Not Because You Are Young: On the Problem of Form in theConcluding Poem of Qohelet (Eccl 11:9-12:8)).

Journal: Biblical InterpretationYear: 1995,Volume: 3(2):Page: 158-189.Description: Eccl 12:1-8 is much longer than 11:9-10, but partly cites and

repeats it. A Greek banquet song included a summons to the youngman to rejoice in his youth in view of the fears of old age. ButQohelet affirms that each man should rejoice throughout his lifein view of death and of the creator from whom death comes. Thisanalysis is reader-oriented in two ways. It analyzes the text inconformity with the temporal course of the reader's perception,and it regards the text as a communicative exposition with aparticular expectation horizon of the reader. (German)

Author: Ross, James F.Title: The Vounous Jars Revisited.Journal: Bulletin of the American Schools of Oriental ResearchYear: 1994,Volume: 296:Page: 15-30.Description: An imported jar found in Tomb 164B at Vounous in Cyprus is shown

to be from Palestine, dating to either very late EB III or earlyEB IV. Other jars from Tombs 64 and 68 are somewhat later, butstill in EB IV, probably from Syria. The evidence of these importssupports raising the chronology of the periods represented by thetombs, respectively EC I and II and MC I.

Author: Smylie, James H.Title: Uncle Tom's Cabin Revisited: The Bible, the Romantic Imagination, and

the Sympathies of Christ.Journal: American PresbyteriansYear: 1995,Volume: 73(3):

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Page: 165-176.Description: Harriet Beecher Stowe had a keen sense of the Bible's power to

condemn the practice of slavery. Key passages in Uncle Tom's Cabininclude an appeal to Matt 25:31-46, which identifies Christhimself as one of the slaves. She describes Tom's suffering as are-enactment of the Via Dolorosa, and indicts plantationeconomics with the help of Eccl 4:1-2. Her character Augustine St.Clare attacks attempts to justify slavery as biblical ashypocritical and twisted. The Jubilee tradition from Isaiah 61 andLuke 4 is prominent when George Shelby frees his slaves.

Author: Lavoie, Jean-Jacques.Title: De l'inconvenient d'etre ne. Etude de Qohelet 4,1-3 (On the

Inconvenience of Being Born: A Study of Eccl 4:1-3).Journal: Studies in Religion/Sciences ReligieusesYear: 1995,Volume: 24(3):Page: 297-308.Description: Is life worth the pain involved? Ecclesiastes seeks to answer this

age-old philosophical question. Translates the text, presents abrief structural analysis, provides literary criticism, andreflects on what makes the text distinct from ancient parallels.The text is profoundly heretical because it denies the traditionalview that life is valuable. It deals not in theodicy but inanthropology, not with God but with man. These verses are anironic echo of certain psalms and exilic prophetic texts. For thePreacher, neither man nor God but death is the savior. (French)

Author: Schwab, George M.Title: The Book of Daniel and the Godly Counselor.Journal: J of Biblical CounselingYear: 1996,Volume: 14(2):Page: 32-40.Description: Focuses on Daniel as an ideal proverbial or biblical counselor.

Scripture describes him as a man who had been given knowledge,wisdom, and an understanding of dreams and visions. He isrecognized by pagan royalty as one in whom is a spirit of the holyGod who possesses insight and intelligence and wisdom like that ofthe gods. He was God-like in his ability to interpret dreams,declare riddles, and solve knots. He was a godly counselor. He wasa wise counselor too. Ability to interpret mysteries, solveproblems, discern what God intends to reveal in a matter is themark of the wise man (Eccl 8:1). Explores the kind of counselmodeled in the book of Daniel.

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Author: Moss, Steven A.Title: Ecclesiastes 1:4 - A Proof Text for Reincarnation.Journal: Jewish Bible QuarterlyYear: 1993,Volume: 21(1):Page: 28-30.Description: The notion of transmigration of souls is found in some teachings

of the mystics and the kabbalists - the latter appealing to Eccl1:4. Notes how this verse could be read in its simplest sense byseveral classical commentators as well as a proof text for thelife after death by philosophers of resurrection andreincarnation, as is the case with the kabbalists.

Author: Schoors, Antoon.Title: Qoheleth: A Book in a Changing Society.Journal: Old Testament EssaysYear: 1996,Volume: 9(1):Page: 68-87.Description: On the basis of historical allusions to Eccl 4:13-16; Eccl

9:13-16; Eccl 10:16-17, the post-exilic date of Qoheleth can benarrowed to the 3rd century BC. With that date in mind, deals withthe question of how Qoheleth reacts to the socio-politicalsituation of his day. This situation was linked with Ptolemaicrule over Palestine and is characterized by stern administration,an efficient state economy and high taxes. At the social level itcreated an opposition between the Hellenized upper-class and thepoor supporters of the Torah. Qoheleth is aware of that politicaland socio-economic situation and of the stress it imposes onpeople. However, he does not really criticize these abuses. In hisreflections they are not a problem in their own right but onlyillustrate the absurdity of human existence.

Author: Shead, A. G.Title: Ecclesiastes from the Outside In.Journal: Reformed Theological ReviewYear: 1996,Volume: 55(1):Page: 24-37.Description: Ecclesiastes is a book which is presented to us in the biblical

canon as a complete work of literature, and it is to be read assuch. The literary structure of Ecclesiastes functions to put thebeginning and the end of the book, especially the epilogue (Eccl12:9-14), in the place of guide and interpreter for the whole.

Author: Christianson, Eric S.

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Title: Qoheleth and the Existential Legacy of the Holocaust.Journal: Heythrop JournalYear: 1997,Volume: 38(1):Page: 35-50.Description: Qoheleth is a precursor of sorts to existentialism and there are

links to Holocaust reflection. Holocaust victims were made to feelalienated. One way survival was managed in the camps was throughthe determination to remember and to be remembered, so the worldwould not forget the atrocity of the whole event. The importanceof memory to Qoheleth can hardly be overstated. As Qoheleth set upthe bleak picture of the absurd divorce he left himself no optionbut despair. Yet he did, for some reason, have hope and aconfidence in the answer that God will give to the human heart inthe midst of pain. For Qoheleth it is the joy expressed in Eccl5:19-20 which will help victims of the absurd to rarely rememberthe (painful) days of their lives - to find healing not in theabsence of recollection, but in the absence of the misery that ithas long engendered - for God will answer them in the joy oftheir heart.

Author: Richter, Hans-Friedemann.Title: Kohelets Urteil uber die Frauen - Zu Koh 7,26.28 and 9,9 in ihrem Kontext

(Qoheleth's Verdict on Women - On Eccl 7:26, 28; 9:9 in their Context). Journal: Z fur die Alttestamentliche WissenschaftYear: 1996,Volume: 108(4):Page: 584-593.Description: Qoheleth, like other wisdom writings, attributes seduction

exclusively to women, but he also advocates joy in life, that canbe experienced precisely with a woman. Qoheleth is not amisogynist. His role as a philosopher and poet stands out moreclearly when close attention is paid to the elements of his poeticstyle. (German)

Author: Fox, Michael V.Title: What Happens in Qohelet 4:13-16.Journal: J of Hebrew ScripturesYear: 1997,Volume: 4.Page: [Electronic]Description: A reexamination of the anecdote in Eccl 4:

13-16 supports the following understanding: There was a successionof four protagonists: an old but foolish king; youth 1, who cameout of prison; youth 2, a poor man born in the latter's reign; and

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youth 3, who is not an individual but whichever young man may comenext in line. Wisdom is effective but its accomplishments areundermined by the fickleness of public favor and memory.

Author: Lavoie, Jean-Jaques.Title: Temps et finitude humaine: Etude de Qohelet IX 1112 (Time and Human

Finiteness: Study of Eccl 9:11-12).Journal: Vetus TestamentumYear: 1996,Volume: 46(4):Page: 439-447.Description: Eccl 9:11-12 concerns being human in time, a central idea in the

book. Gives a French translation, a structural analysis as apericope and a literary critical commentary. There is no profitfrom all the trouble of being human under the sun. It isimpossible to determine one's fate and one is also incapable offoreseeing it. Neither the quality nor quantity of effort has anyconsequence, since results are arbitrarily set not by animpersonal destiny but by the Divinity himself. (French)

Author: Rudman, Dominic.Title: A Contextual Reading of Ecclesiastes 4:13-16.Journal: J of Biblical LiteratureYear: 1997,Volume: 116(1):Page: 57-73.Description: Argues for a contextual reading of the difficult text, Eccl

4:13-16, building on the previous work of G. S. Ogden (HistoricalAllusion in Qoheleth 4:1316? VT, 1980, 30:309-315; and TheMathematics of Wisdom: Qoheleth 4:1-12, VT, 1984, 34:446-453).Understands the passage in light of Qohelet's discussion of (1)the fragmented nature of society and the need for cooperation inEccl 4:1-12 and (2) his allusions to motifs from the court-storiesof Joseph, Esther, and Daniel (cf. Gen 37-50; Esther, and Dan1-6). Considers the intent of Eccl 4:13-16 similar to that of Eccl9:13-16. Wisdom is better than strength, but poverty nullifies itsadvantages in the long run.

Author: Spangenberg, Izak J. J.Title: Irony in the Book of Qohelet.Journal: J for the Study of the Old TestamentYear: 1996,Volume: 72:Page: 57-69.Description: Suggests five prerequisites that should be kept in mind in order

to identify irony in Ecclesiastes. Examines more closely Eccl

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4:13-15, Eccl 7:1-4, Eccl 9:1-10, and concludes that Ecclesiastesdoes not merely contain ironic statements, the entire bookreflects an ironic tone.

Author: Meier, Sam.Title: 2 Peter 3:3-7 an Early Jewish and Christian Response to

Eschatological Skepticism.Journal: Biblische ZeitschriftYear: 1988,Volume: 32(2):Page: 255-257.Description: 2 Peter is a response to the eschatological skepticism of the

false teachers ( scoffers ) he opposes. The author agrees withtheir central proposition that there is a uniformity to worldhistory, but argues that it is a uniformity of divine activity,including judgment, rather than of continuity without divineintervention. A similar apologetic is found in Jewish sources,which often build on Eccl 3:15 and its assumption of uniformity.

Author: Rudman, Dominic.Title: The Translation and Interpretation of Eccl 8:17A.Journal: J of Northwest Semitic LanguagesYear: 1997,Volume: 23(1):Page: 109-116.Description: Many commentators see the terms the work of God and the work

which is done under the sun as equivalent in meaning. This raisesa contextual problem in Eccl 8:17a in which the particle ki isusually interpreted as initiating an object clause or as beingused in a special epexegetical sense. Typically, therefore, Eccl8:17a is translated Then I saw all the work of God, that no-onecan find out the work which is done under the sun with the twophrases apparently viewed as separate phenomena. An investigationinto how the particle ki is used in the Hebrew Bible, however,suggests that these interpretations are erroneous: rather kishould be interpreted affirmatively. Grammatical evidence supportscontextual evidence put forward by commentators that the work ofGod is indeed coextensive with the work which is done under thesun.

Author: Stains, David.Title: Gregory of Nazianzen's Ascetic Interpretation of Ecclesiastes 2 as a

Precedent for Gregory of Nyssa's Condemnation of Slavery in His Homily IV,

On Ecclesiastes. Journal: Proceedings (Eastern Great Lakes Biblical Society)

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Year: 1996,Volume: 16:Page: 85-94.Description: While he drew supportive insights from a number of texts, Gregory

of Nyssa based his argument on Eccl 2:7, understanding it as aslave-owner's confession of sin. Gregory of Nyssa's condemnationof slavery is unique for his time. Considers whether othersunderstood Eccl 2 as anti-slavery. Ascetic extremists of AsiaMinor did condemn slavery, but no writings have survived. However,in Gregory of Nazianzen's autobiographical poem, Concerning HisOwn Affairs, a passage that paraphrases Eccl 2, describes hiscommitment to an ascetic lifestyle, and condemns slavery in thecontext. However, a later passage reveals Gregory of Nazianzencontinued to own slaves - in contradiction to his reflections asan ascetic. Gregory of Nyssa developed a more consistent positionon slavery than his elder contemporary - with benefit of aprecedent understanding Eccl 2 as a passage concerning slavery.

Author: Lee, Bernon.Title: A Specific Application of the Proverb in Ecclesiates 1:15.Journal: J of Hebrew Scriptures, (Electronic)Year: 1997,Volume: 6. Seeks to apply the interpretative content of Eccl 1:Page: 15 within a specific situation.Description: The quest to do so uncovers a surrounding literary structure (Eccl

1:13-18) that describes two parallel tasks. With specificreference to one of the tasks (Eccl 1:16-17, 18) and its thematicexpansion in Eccl 2:12-17, understands the proverb of Eccl 1:15 todescribe a crooked world which is without any permanent reward forthe wise. Also proposes that the proverb depicts the strongpresence of a subjective idealism in the evaluation of the world'sevents.

Author: Rudman, Dominic.Title: Qohelet's Use of lpny.Journal: J of Northwest Semitic LanguagesYear: 1997,Volume: 23(2):Page: 143-150.Description: Qohelet uses the preposition lpny in both its temporal sense and a

spatial one in which the context is of the subject acting beforean authority figure. The translators of LXX and Vg felt thatQohelet used lpny temporally in Eccl 1:10, 16, Eccl 2:7, 9; Eccl4:16. Their interpretation of Eccl 4:16, in which Qohelet uses thephrase hyh lpny is disputed by most modern commentators oncontextual grounds, however. The phrase hyh lpny also occurs in

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Eccl 1:16, Eccl 2:7, 9, in a royal context similar to that of Eccl4:16, where modern commentators follow the Versions and interprettemporally despite their reservations about similar hermeneuticalproblems arising therefrom. An examination of idioms in the HebrewBible involving the preposition lpny reveals that the verbs hlk,lmd and hyh are all attested to with the preposition lpny in thesense of serving/being subject to a king. The royal context inwhich the expression hyh lpny occurs in Eccl 1:16; 2:7, 9; 4:16therefore supports a spatial, rather than temporal, interpretation.

Author: Scheffler, Eben.Title: Archaeology and Wisdom.Journal: Old Testament EssaysYear: 1997,Volume: 10(3):Page: 459-473.Description: Archaeology is not only capable of elucidating the concrete, but

also the intellectual life of ancient Israel. Prov 1:20-22; 8:1-3;Eccl 12:11 and Ps 1:3 are discussed as examples where archaeologyfacilitates the understanding of wisdom texts. By referring mostlyto the book of Qohelet, argues that archaeology also elucidatesthe world that creates wisdom.

Author: Anderson, William H.U.Title: The Curse of Work in Qoheleth: An Expose of Genesis 3:17-19 in

Ecclesiastes.Journal: Evangelical QuarterlyYear: 1998,Volume: 70(2):Page: 99-113.Description: The frustrations of work are a leitmotif in Qoheleth. Takes an

intertextual approach and applies theological criticism toQoheleth to see if the author was dependent on Gen 3:17-19 for thebackground to his leitmotif of work. An apology for thetraditional interpretation of the universal Fall and original sinin Gen 3 is provided on the basis of literary critical analysis.Test cases are used to prove Qoheleth's dependence on Gen 3:17-19:work in general (Eccl 1:3-11), intellectual pursuits (Eccl1:12-18), business and achievements (Eccl 2:4-23) and in politics(Eccl

Author: Lavoie, Jean-Jacques.Title: La philosophie comme reflexion sur la mort: etude de Qohelet 7:1-4

(Philosophy as Reflection on Death: A Study of Eccl 7:1-4).Journal: Laval Theologique et PhilosophiqueYear: 1998,

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Volume: 54(1):Page: 91-107.Description: Eccl 7:1-4 is a text free of commentary (gloss), well delimited

and structured around five proverbs, or smaller narratives (vv1ab, 2a, 3a, 4) and two remarks explicitly introduced by the termsbecause and for (vv 2b, 3b). Consequently, we cannot considermore recent studies that assume these verses to be quotescommented upon by Qohelet from v 6b. Structural analysis furtherinvalidates the opinion of those who see in these verses a textakin to dialogue or diatribe. The thought behind the pericope canbe summarized: Qohelet marks his preference for the house ofmourning, for it more than any other makes the living think oftheir true condition: the precariousness of life giving way to thecertainty of death. (French)

Author: Rudman, Dominic.Title: Qohelet's Use of lpny.Journal: J of Northwest Semitic LanguagesYear: 1997,Volume: 23(2):Page: 143-150.Description: Qohelet uses the preposition lpny in both its temporal sense and a

spatial one in which the context is of the subject acting beforean authority figure. The translators of LXX and Vg felt thatQohelet used lpny temporally in Eccl 1:10, 16; Eccl 2:7, 9; Eccl4:16. their interpretaiton of Eccl 4:16, in which Qohelet uses thephrase lpny hyh, is disputed by most modern commentators oncontextual grounds, however. The phrase lpny hyh also occurs inEccl 1:16; Eccl 2:7, 9, in a royal context similar to that of Eccl4:16, where modern commentators follow the Versions and interprettemporally despite their reservations about similar hermeneuticalproblems arising therefrom. An examination of idioms in the HebrewBible involving the preposition lpny reveal that the verbs hlk,`md and hyh are all attested to with the preposition lpny in thesense of serving/being subject to a king. The royal context inwhich the expression lpny hyh occurs in Eccl 1:16; Eccl 2:7; Eccl4:16 therefore supports a spatial rather than temporalinterpretation.

Author: Rudman, Dominic.Title: Women as Divine Agent in Ecclesiastes.Journal: J of Biblical LiteratureYear: 1997,Volume: 116(3):Page: 411-427.Description: Explores Qoheleth's determinism to explain his apparently

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contradictory views of women - positive in Eccl 9:9 and negative(misogynist?) in Eccl 7:26, 28. Discusses Eccl 7:23-29 as thecontext for interpreting the negative statements. There is noconflict between Eccl 7:26 and Eccl 9:9. For Qoheleth, Woman, likeMan, is controlled by God. Her weapons are given by God, and Manhas no defense against them. God may pull the strings from heaven,but on earth it is Woman who is the master. Eve has ganged up withGod against Adam. God's favor is demonstrated in escaping her, asQoheleth apparently did.

Author: Baum, Armin Daniel.Title: Papias, der Vorzug der Viva Vox und die Evengelienschriften.Journal: New Testament StudiesYear: 1998,Volume: 44(1):Page: 144-151.Description: Papias' preference for the living voice over the written word,

as expressed in the proemium of his Exegesis of the Sayings of theLord (Eus., Hist. Eccl. 3.39.3-4), has been taken as evidence forthe history of the canon at the beginning of the 2nd century. Thevalue of the living voice has various nuances in differentcontexts (Pliny the Younger, Plato, Athanasius). For Papias, thevalue was that of a primary over a secondary source. Nevertheless,Papias clearly viewed the Gospels of Matthew and Mark asdefinitive and normative forms of the Jesus tradition, and hisremark about the living voice casts no doubt on the canonicalstatus of these works in Asia Minor in the early 2nd century.(German)

Author: Fox, Michael V.Title: Time in Qohelet's Catalogue of Times .Journal: J of Northwest Semitic LanguagesYear: 1998,Volume: 24(1):Page: 25-39.Description: Seeks to clarify the notion of time in Qohelet and its

implications for the meaning of the Catalogue of Times, Eccl3:1-9. Time (`et) in the HB has two main categories of meaning:(1) temporally defined: a particular segment of time of anyduration; (2) substantively defined: events and theirconfigurations. Time in the Catalogue (but not throughoutQohelet) has the second sense. This means that Qohelet is not astrict determinist, believing that everything has a fixed momentwhen it will happen (sense 1). The Catalogue speaks about theright times, the circumstances when, in the proper course ofevents, something should happen or be done. Man should act at the

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right moment, when something is ready for doing and can beperformed most effectively. The problem is that God has withheldfrom man firm knowledge of the times, allowing only a vague andimprecise sense of them. The practical message of Eccl 3:1-9 isreformulated in Eccl 11:1-6: given human ignorance, man can onlycover his bets and do things at a variety of times.

Author: Baum, A. D.Title: Der neutestamentliche Kanon bei Eusebios (Hist. Eccl. III, 25, 1-7)

(The NT Canon by Eusebius).Journal: Ephemerides Theologicae LovaniensesYear: 1997,Volume: 73(4):Page: 307-348.Description: Seeks to determine how Eusebius evaluated the canonical process in

his church history. He was interested in the Alexandrian school'sview of literary criticism and authenticity. Aristotle, Galen, andDiogenes figured prominently in this discussion. He wanted to basehis judgements on who the authentic author was, and whether thework was truly from the Apostolic period. (German)

Author: Freedman, David Noel.Title: Caution Biblical Critic at Work.Journal: Bible ReviewYear: 1999,Volume: 15(1):Page: 42-43.Description: Discusses textual variants in Eccl 10:7 and James 4:4. Both are

examples of shortening of the text because of homoeoteleuton.These and many other examples warn against too facile anapplication of the rule, the shorter reading is to be preferred.

Author: Vall, Gregory.Title: The Enigma of Job 1:21a.Journal: BiblicaYear: 1995,Volume: 76(3):Page: 325-342.Description: The adverbial pro-form thither would seem to have as its

antecedent my mother's womb, but it is impossible to return tothe womb of one's mother. Despite much discussion amongcommentators, now consensus has been reached. Summarizes andcriticizes the 20th century debate over this text, proposes asolution which is in part a development of previousinterpretations and demonstrates how later texts dependent on Job

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1:21a (Eccl 5:14a; Cant 7:1-6 and 1 Tim 6:7) attempted to resolveits enigma. Some see Mother Earth implicit in Job's words. Asthis notion is present elsewhere, we should be less surprised tofind it in the book of Job.

Author: Anderson, William H. U.Title: The Poetic Inclusio of Qoheleth in Relation to 1,2 and 12,8.Journal: Scandinavian Journal of the Old TestamentYear: 1998,Volume: 12(2):Page: 203-213.Description: Examines Eccl 1:2 and Eccl 12:8 in terms of possible literary

sources, literary nature and literary purposes. Attempts toascertain what may be the possible literary nature and purpose ofthe creation poems of Eccl 1:4-11 and Eccl 11:1-12:7 in theoverall literary structure of Qoheleth. On the basis of theintricate micro and macro literary structures of Qoheleth,concludes that 1:2 and 12:8 are likely to be original to the bookand constitute a thesis/validation formula - which the twocreation poems (1:4-11 and 11:1-12:7, along with 1:2 and 12:8) -form an inclusio to prove the thesis of Qoheleth.

Author: Scurlock, JoAnn.Title: Ghosts in the Ancient Near East: Weak or Powerful?Journal: Hebrew Union College AnnualYear: 1997,Volume: 68:Page: 77-96.Description: Explicit or implicit in arguments that ancient Israelites neither

sought assistance from the dead nor feared their retribution isthe notion that ancient Mesopotamians (generally acknowledged aspracticing some form of ancestor cult) did not share the Yahwistview of the pitiable dead as expressed in, e.g., Eccl 9:4ff. It isdifficult to imagine that ancient Mesopotamians would have had anycause to regard the dead as pitiably weak and helpless, given theterrible fright and sometimes gruesome physical illnesses allegedto have been inflicted by angry ghosts. Although ancientMesopotamian ghosts were capable of wreaking havoc in the world ofthe living, they were, as a class, characterized as stupid, weak,and helpless. After death, the average ancient Mesopotamian ghost,provided that he was kept happy with a continuous series ofmortuary offerings on the part of his family, slept away hisafterlife safely imprisoned in the Netherworld. Even if,therefore, Israelite ghosts were conceived of on a popular levelas essentially and characteristically silent, weak, and helpless,it does not follow that the ancient Israelites practiced no form

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of ancestor cult.

Author: Spieckermann, H.Title: Suchen und Finden: Kohelets kritische Reflexionen (Seeking and

Finding: Qohelet's Critical Reflection).Journal: BiblicaYear: 1998,Volume: 79(3):Page: 305-332.Description: Seeking and finding is a theological concept which from the time

of the exile is found in texts stamped by prophetic influence. Itexpresses impressively God's saving movement toward his scatteredpeople, the return of the people to its God. Qohelet knew thistheological heritage and reflected on it critically in light ofhis own presuppositions. Thus he speaks of a seeking that isimposed on men, which is not rewarded by any finding. God makesthe finding impossible, doubtless because he himself has (invain?) become a seeker (cf. Eccl 3:10-15). On the other hand whereQohelet knows of a finding, what is found is a doubtful anddepressing gift (cf. Eccl 7:23-39). The futility of seeking isreflected in what is found. That Qohelet can finally speak offinding already hints at its particular characteristic. It isfinding as rejection of seeking as affirmation of confidence in aworld that is God's unfathomable work. It is a hope of findingthat does not indeed bring knowledge but some good as a share tobe shared (cf. Eccl 11:1-6). (German)

Author: Shields, Martin A.Title: Ecclesiastes and the End of Wisdom.Journal: Tyndale BulletinYear: 1999,Volume: 50(1):Page: 117-139.Description: Many readers of Ecclesiastes have contrived to discover orthodox

meaning for the words of Qohelet. An examination of two suchreadings reveals the shortcomings of both and paves the way for analternative understanding of the book. Close analysis of theepilogue (Eccl 12:9-14) reveals that, although partially favorabletoward Qohelet himself, the epilogist is unequivocally critical ofthe sages as a group. It appears that the epilogist may thus haveemployed Qohelet's words in order to reveal the failure of thesages and warn their prospective students to adhere to thecommands of God. The book of Ecclesiastes thus functions as atract designed to discredit the wisdom movement, using the sageQohelet's own words in order to do so.

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Author: Van der Toorn, Karel.Title: Did Ecclesiastes Copy Gilgamesh?Journal: Bible ReviewYear: 2000,Volume: 16(1):Page: 22-30.Description: Points to many parallels between Ecclesiastes and the epic of

gilgamesh but concludes there is no direct literary relationship.Similar parallels are also found in Egyptian and Greek literature.The two most striking parallels between Ecclesiastes andGilgamesh, the carpe diem theme (Ecc 9:7-9) and the strength ofthe three-strand rope (Ecc 4:12), may have been mediated to Israelfrom Mesopotamia through Egypt.

Author: Muller, Hans-Peter.Title: Das Ganze und seine Teile: Anschlusserorterungen zum

Wirklichkeitsverstandnis Kohelets.Journal: Z fur Theologie und KircheYear: 2000,Volume: 97(2):Page: 147-163.Description: On the one hand Koheleth treats reality as a whole, and searches

for its truth and its meaning as the Presocratics had in mindthrough the concept of arche. On the other hand he deals withreality from one particular angle, mainly because he thinks thisis where the joy of life can be found. His ultimate way out ofinsolvable problems posed by the ancient theology of wisdom inEccl 1:13 and Eccl 3:10-11 and in other passages is his theonomousskepticism which converges with the subjects and the problems ofcontemporary theological thinking. (German)

Author: Weisman, Ze'ev.Title: Elements of Political Satire in Koheleth 4, 13-16; 9, 13-16.Journal: Z fur die Alttestamentliche WissenschaftYear: 1999,Volume: 111(4):Page: 547-560.Description: Two anecdotes in Eccl 4 and Eccl 9 allude to paradoxical events of

a political nature. The author used these anecdotes for hissatirical observations on the vanity of political upheavals. Heconcludes that there is no real history and that memory, a threadconnecting various events to history, is nothing more thanillusion.

Author: Wong, Tin-sheung.Title: Qoheleth 1:3-11: Prose or Poetry?.

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Journal: Jian DaoYear: 2000,Volume: 14:Page: 25-47.Description: Qoheleth is not commonly referred to in the study of Hebrew

poetry, perhaps due to the continuing controversy as to whether itis in fact poetry. Shows that Eccl 1:3-11 is indeed poetry, bymeans of a new analysis of parallelism in the work.

Author: Baum, Armin Daniel.Title: Der Presbyter des Papias uber einen "Hermeneuten" des Petrus (The

Presbyter of Papia about a "Hermeneutic" of Peter).Journal: Theologische ZeitschriftYear: 2000,Volume: 56(1):Page: 21-35.Description: From the lost work of Papias, which Eusebius quotes in Hist. Eccl

3:39, 15 in his message about the history of origin of Mark'sGospels comes a statement about the so-called "hermeneutic" ofPeter. Sketches two interpretations, then examines them as totheir exegetical validity (syntax and semantics) and theirhistorical plausibility (singularity of message; preachingactivity of Peter; Peter's mother-tongue; Peter's bilingualism;Mark's linguistic competence), adding a word about the origin ofthe message. Peter had to use Mark as his theological interpreter.(German)

Author: Campbell, Anthony F.Title: Women Storytellers in Ancient Israel.Journal: Australian Biblical ReviewYear: 2000,Volume: 48:Page: 72-73.Description: The lack of integration between developmental and interpretational

readings of texts should not blind us to assumptions that needexamination, such as that only men were storytellers in ancientIsrael. 2 Sam 19:35, Eccl 2:8, and 2 Chr 35:25 all refer to"singing men and singing women" using terminology different fromthat for temple singers. Here, as likely in 2 Sam 14, we probablyfind female storytellers or balladeers. This does not mean thatthey impacted the gender bias of storytelling.

Author: Dell, Katherine.Title: The Use of Animal Imagery in the Psalms and Wisdom Literature of

Ancient Israel.Journal: Scottish Journal of Theology

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Year: 2000,Volume: 53(3):Page: 275-291.Description: Explores seven ways in which animal imagery is employed in Psalms,

Proverbs, Job, and Ecclesiastes. In the Book of Job, animals ownedor lost can be an index of economic and social status. Secondly,animals may be used to help assess human behavior, as when Ps140:3 says "the wicked make their tongues sharp as a viper's."Eccl 3:18-21 is an example of a third category one in whichanimal characteristics provide a warning of life's brevity andmystery: "They share the same breath, man has no advantage overthe beasts. All is vanity." Yet, the ordliness of creation can besuggested by a fourth type of imagery, as when Prov 30:24 holdsthat, "The ant is small, but wise." Ps 104:14 represents the fifthtype of animal imagery, one symbolizing God's relationship withhumankind, when it declares that God "grows grass for the cattle."And the inverse can also be true, as Ps 22:12-13 describes thedistressed person as one surrounded by threatening bulls andlions. Praise constitutes a sixth category: Ps 148 calls on "seamonsters, creeping creatures and flying birds" to praise the LORD.A seventh type can be found in Ps 114, where God's mighty acts inthe Exodus are described in this way: "the mountains skipped likerams."

Author: Jarick, John.Title: The Hebrew Book of Changes: Reflections on hakkol hebel and lakkol

z'man in Ecclesiastes.Journal: J for the Study of the Old TestamentYear: 2000,Volume: 90:Page: 79-99.Description: Investigates the theme of change in the book of Ecclesiastes,

taking a cue from the statements "everything is transient" (whichintroduces the book as a whole (Eccl 1:2), as well as heraldingits closure (Eccl 12:8) and "for everything a season" (whichintroduces a clever orthographic change which can be seen assymbolizing the philosophical meaning it carries, while the secondstatement a variation on the first leads into an intricatelywoven tapestry in Eccl 3:1-8). Change is a universal humanexperience. Utilizes concepts found in the Chinese Book ofChanges, the I Ching, to chart a fresh reading of the biblical"Book of Changes," Ecclesiastes.

Author: Lavoie, Jean-Jacques.Title: Etude de quelques mots obscures du Qohelet a la lumiere de l'histoire de

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l'exegese et des manuscrits judeo-persans de la Bibliotheque nationale deFrance.

Journal: Studies in Religion/Sciences ReligieusesYear: 2000,Volume: 29(2):Page: 183-197.Description: Many expressions in Qohelet have never been clarified with

certainty, either in ancient versions or by medieval and moderninterpreters. In light of the history of exegesis and, for thefirst time ever, in light of translations offered in fourJudaeo-Persian manuscripts found in the National Library ofFrance, analyzes six obscure expressions and terms: twoexpressions (sidda wesiddot in Eccl 2:8 and ba`aley asupot inEccl 12:11) and four verbs (bar in Eccl 9:1 and izzen, hiqqer andtiqqen in Eccl 12:9). What emerges from this examination is thataccuracy in understanding adapts constantly to the situation ofeach language, each culture and each time period. Therefore themeaning of Qohelet always reconstitutes itself in the history ofits reception.

Author: Magarik, Larry.Title: Darshanut: Bread on Water.Journal: Jewish Bible QuarterlyYear: 2000,Volume: 28(4):Page: 268-270.Description: When Qohelet advised his readers to "Send your bread on the

surface of the water" (Eccl 11:1-2), what was he saying? Was headvising farmers to sow seed on soggy soil (Saadya Gaon) ormerchants to ship goods at sea? More likely, the rabbis werecorrect in seeing this as a metaphor for kindness for which onewill be repaid (cf. Kohelet Rabbah 11:1). The examples which therabbis provide suggest that such kindness is not a bribe to God.Kindness is its own reward and anything more is God's gift tocommendation.

Author: Sherman, JosephMondry, Henrietta.

Title: Russian Dogs and Jewish Russians: Reading Israel Joshua Singer's"Liuk" in a Russian Literary Context.

Journal: ProoftextsYear: 2000,Volume: 20(3):Page: 290-317.Description: Singer's second volume of short stories, published in 1925,

contains a story about a wolfhound named "Liuk" or Luc. The

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general who owns Luc subjects him to all the discipline anddegradation normally imposed on privates in the tsarist army.Singer believes human beings exist in a dog-eat-dog world, inwhich they are on the same level as animals (Eccl 3:19): they usetheir intelligence to lie and cheat, deceive and degrade, insultand despise. No societal system can ever improve this inescapablehuman condition. Human beings are merely another kind of animal ina wholly animalistic world.

Author: Kline, Meredith M.Title: Is Qoheleth Unorthodox? A Review Article.Journal: KeruxYear: 1998,Volume: 13(3):Page: 16-39.Description: Considers the commentary, The Book of Ecclesiastes (1998) by

Tremper Longman. Critiques Longman's understanding of the book asthe confused, unorthodox, God-criticizing reflections ofQoheleth, with biblical-theological application essentiallylimited to a brief, last paragraph. For Longman and the majorityof critical and evangelical scholars who believe the book'snegativeness represents the unorthodoxy of an unbeliever,Qoheleth's God is distant and irrelevant, if not evil. Actually,the problem is not that God is a capriciously selfish supremebeing who meanly does not want to share his secrets with lessercreatures (Longman's interpretation of Eccl 3:10-14). The problemis that God is angry with a race created righteous that hasforsaken him and drawn down the wrath of his displeasure. Qohelethand Paul refer to different kinds of labor. The teaching that Godtreats righteous and wicked alike contrasts with covenantalinstruction that motivates obedience by indicating righteous andwicked will be treated differently. Qoheleth describes the normalstate of affairs during post-Fall human history. Qoheleth does notcontradict Moses, Paul or the Frame-Narrator.

Author: Perrin, Nicholas. ()Title: Messianism in the Narrative Frame of Ecclesiastes?Journal: Revue BibliqueYear: 2001,Volume: 108(1):Page: 37-60.Description: The narrative frame of Ecclesiastes (Eccl 1:1; Eccl 12:9-14) has

unusual phraseology best explained as an allusion to a messianicsage figure who grants legitimacy to the contents of the book. Thephrases "son of David," "king in Jerusalem" and "one shepherd"have messianic parallels, respectively, in Psalms of Solomon

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17:21-32, Sir 24:9-12 and Ezek 34:23. The function of the sage issimilar to that of the woman Wisdom in Prov 10-30. The sage wouldspeak through the mouth of Qoheleth.

Author: Brown, William P. ()Title: "Whatever Your Hand Finds to Do": Qoheleth's Work Ethic.Journal: InterpretationYear: 2001,Volume: 55(3):Page: 271-284.Description: The Bible's work ethic is derived from its "rest ethic," mandated

in the Sabbath command and established to check the temptation toturn work, however meaningful and productive, into toil. Outsidethe garden, work lapses into toil, and Qoheleth gives fullestexpression of such toil as meaningless unto death (Eccl 9:10).Notes the emphasis on joy in Qoheleth, which may seem absurdlyminimal without grandeur or permanence, but is redemptivelysignificant. Such joy, given by God, is expressed in thefellowship of the table.

Author: Hart, D. Bentley.Title: The "Whole Humanity": Gregory of Nyssa's Critique of Slavery in Light

of His Eschatology.Journal: Scottish Journal of TheologyYear: 2001,Volume: 54(1):Page: 51-69.Description: Gregory of Nyssa's critique of slavery is found in his Fourth

Homily on the Book of Ecclesiastes, centering on Eccl 2:7 "I gotme male and female slaves..." Aristotelians and Epicureans hadlooked on slavery as a necessity for the good life, while Stoicssuch as Seneca and even some Christians (for example, JohnChrysostom and Theodoret) had argued vigorously for its legitimacyin the economy of the ancient world. A crucial part of Gregory'sunique message to the contrary is his view of Christianeschatology, which he considered inimical to every form ofhumanly-conceived teleology. Gregory's Easter Vigil sermon of 397,On the Holy Pascha, celebrates every kind of emancipation, and hisContra Eunomium from 382 shows that, when Christ assumed the formof a slave, he meant to banish slavery from human history.

Author: Hart, D. Bentley.Title: The "Whole Humanity": Gregory of Nyssa's Critique of Slavery in Light

of His Eschatology.Journal: Scottish Journal of TheologyYear: 2001,

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Volume: 54(1):Page: 51-69.Description: Gregory of Nyssa's critique of slavery is found in his Fourth

Homily on the Book of Ecclesiastes, centering on Eccl 2:7 "I gotme male and female slaves..." Aristotelians and Epicureans hadlooked on slavery as a necessity for the good life, while Stoicssuch as Seneca and even some Christians (for example, JohnChrysostom and Theodoret) had argued vigorously for its legitimacyin the economy of the ancient world. A crucial part of Gregory'sunique message to the contrary is his view of Christianeschatology, which he considered inimical to every form ofhumanly-conceived teleology. Gregory's Easter Vigil sermon of 397,On the Holy Pascha, celebrates every kind of emancipation, and hisContra Eunomium from 382 shows that, when Christ assumed the formof a slave, he meant to banish slavery from human history.

Author: Kraus, Matthew.Title: Christians, Jews, and Pagans in Dialogue: Jerome on Ecclesiastes

12:1-7.Journal: Hebrew Union College AnnualYear: 2000,Volume: 70-71:Page: 183-231.Description: The Jewish, Christian and Classical traditions utilized by Jerome

interact with each other in his effort to interpret Eccl 12:1-7.This explains why Jerome prefers two Jewish interpretations of thevv: an allegory of the destruction of the Temples and an allegoryof old age. Following Gregory Thaumaturgus and Didymus, Jeromereads the text allegorically, but opts for the Jewish versionsbecause of the influence of Classical tradition, which appears inthree ways: (1) Jerome situates the Jewish allegory of old agewithin Classical traditions of old age; (2) the physical declineassociated with old age in contrast to the eternality of the soulfits his reading of Ecclesiastes as a refutation of Epicureanism;(3) the allegory of the temples' destructions combined with theold-age allegory correlates with Classical notions about the"biological" development of political regimes. Rather than simplyjuxtapose Jewish traditions with Christian ones, Jerome reads andreworks Jewish traditions through a classical refractor. Thus, thecommentary on Ecclesiastes embodies the permeable cultural borderscharacteristic of Late Antiquity.

Author: Pahk, Johan Yeong Sik.Title: A Syntactical and Contextual Consideration of `sh in Qoh. IX 9.Journal: Vetus TestamentumYear: 2001,

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Volume: 51(3):Page: 370-380.Description: In the effort to determine whether sah in Eccl 9:9 means "woman"

or "wife," assigns to it the second relative clause, "who is givento you," to determine that it is a promised spouse. The article isomitted before the noun because of the linguistic formula, "togive a woman as wife."

Author: Schwab, George M.Title: Woman as the Object of Qohelet's Search.Journal: Andrews University Seminary StudiesYear: 2001,Volume: 39(1):Page: 73-84.Description: Eccl 7:23-29 appears to contain a negative estimation of womanhood

found on the lips of the wise. The text actually picks up thenarrative of the first two chapters of Ecclesiastes and continuesthe life of Solomon. In Eccl 7:23-29, Solomon has failed to findtrue companionship in the women in his life. In this sense, he hasfailed to achieve true wisdom.

Author: Yoreh, Tzemah.Title: "Mirth What Does It"? (Eccl. II:2) [in Hebrew].Journal: Beth MikraYear: 2001,Volume: 167:Page: 353-370.Description: Examines the centrality of happiness in Qohelet and its relation

to the overall structure of the book. Qohelet himself arranges hisbook by opening his units with statements including the verb roeh(to see) plus a summarizing title, and frequently closes each unitwith praises of happiness which grow progressively stronger asthe book goes on. Having divided the book according to thiscriterion one finds a chiastic structure in which each unitparallels its opposite, in both theme and language. The chiasmusis a unit that praises the value of happiness at length. Thisplanned structure in which happiness plays a central role,emphasizes the central message of the book: nothing is worthwhileexcept happiness. (Hebrew)

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