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Scott C. Jones

I Introduction Ecclesiastes is a book about values, and one of Qohelet’s 1 primary tasks is to give an account of the plusses and minuses of life under the sun. R. Alter notes the sage’s “frequent invocation of terms drawn from bookkeeping”, 2 and S. Weeks calls him “a businessman, who

Nili Samet

From its very beginning, the critical research of the Book of Qohelet has had to deal with the contradiction between the subversive ideas of vanity which characterize Qohelet’s thought, and several pious or conservative statements which are scattered throughout the book. In some cases, such

Stones of Contention?!

A Critical Evaluation of the Erotic Interpretation of Qoh 3:5a

Hans Debel

Familiar biblical texts are not always easily understood. A case in point is Qohelet’s so-called ‘Catalogue of Times’ in Qoh 3:1-8, which may be considered one of the book’s best known texts—if not the best known tout court— among the public at large, 1 but has also generated considerable

Wisdom and Torah

The Reception of ‘Torah’ in the Wisdom Literature of the Second Temple Period

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Edited by Bernd Schipper and D. Andrew Teeter

A proper assessment of the manifold relationships that obtain between “wisdom” and “Torah” in the Second Temple Period has fascinated generations of interpreters. The essays of the present collection seek to understand this key relationship by focusing attention on specific instances of the reception of “Torah” in Wisdom literature and the shaping of Torah by wisdom. Taking the concepts of wisdom and torah in the various literary strata of the book of Deuteronomy as a point of departure, the remainder of the book examines the relationship between wisdom and Torah in Wisdom literature of the Second Temple period, including Proverbs, Qohelet, Ps 19 and 119, Baruch, Ben Sira, Wisdom, sapiential and rewritten scriptural texts from Qumran, and the Wisdom of Solomon.

Marie Maussion

de R.G. Lehmann in D. Michel, Untersuchungen zur Eigenart des Buches Qohelet , et de B. Perregaux Allisson in M. Rose, Rien de nouveau . 4 Pour de plus amples renseignements, voir notre livre M. Maussion , Le mal, le bien et le jugement de Dieu dans le livre de Qohélet (Göttingen, 2003). QOHÉLET VI 1

15.1 Textual History of Qohelet15.2 Ancient Hebrew Texts...

Philip Alexander

© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/147783511X594870 Aramaic Studies 9 . 1 ( 2011 ) 101 – 114 Aramaic Studies www.brill.nl/arst Profile Targum Qohelet Excerpt from: Database of Anonymous and Pseudepigraphic Jewish Literature of Antiquity, c. 200 BCE to c. 700 CE , ed. A. Samely, R

Symbol and Rhetoric in Ecclesiastes

The Place of Hebel in Qohelet’s Work

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Douglas B. Miller

Interpreters of Ecclesiastes have struggled with the word hebel (traditionally "vanity" but literally "vapor"). The positions they have adopted regarding the term have influenced their interpretation of the book as a whole. This work defends a new thesis for hebel. It presents a methodology for metaphor and symbol, then demonstrates how Qohelet employs hebel in the book with referents related to "insubstantiality," "transience," and "foulness." These referents are incorporated into a single, multivalent vapor-symbol by which Qohelet represents human experience. The study provides significant substantiation for the "realist" position on Ecclesiastes: Qohelet does not declare life to be entirely meaningless or absurd, but rather says that life is filled with limitations and complications and counsels his readers how to make the most of that life. The study concludes with a proposal for the rhetoric of Ecclesiastes in light of the symbol thesis.

Paperback edition is available from the Society of Biblical Literature (www.sbl-site.org)