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Jörg Frey

, 1997), 275–335 (289–300). For the connections between the Treatise and the sapiential texts, see A. Lange, “In Diskussion mit dem Tempel,” in Qohelet in the Context of Wisdom , ed. A. Schoors, BETL 136 (Leuven: Leuven University Press and Peeters, 1998), 113–59. 12 Apart from 1QS, the Treatise is

Michael V. Fox

by pro- jecting the fulfillment of justice into an afterlife. Other sages of this period, nota- bly Qohelet and Ben Sira, rejected a post mortem solution. For Qohelet (the third century B.C.E.), death in itself became problematic. Qohelet, broods on it and believes that it obliterates everything of

Carol Newsom

Egyptian wisdom influence, including Egyptian underworld maps, should be given priority in identifying prototypes would require a more extensive treatment of the issue. Two essays deal with Qohelet. Leo Perdue (“Wisdom and Apocalyptic: Th e Case of Qohelet”) suggests that Qohelet’s opponents were

Carmen Palmer

traditions, and it is generally that sequence that the present review will follow. Two papers focus on what may be defined as receiving traditions within other books of the Hebrew Bible. Timothy J. Sandoval examines the reconfiguring of Solomon in the Qohelet figure in the book of Ecclesiastes. Sandoval

Armin Lange

Ecclesiastes as a textbook for Qohelet’s students. 99 For G. von Rad, Ecclesiastes is a royal testa- ment. 100 O. Kaiser and T. Krüger speak of a sapiential instruction. 101 R.E. Murphy describes Ecclesiastes as a “re fl ection.” 102 And in com- parison with Mesopotamian autobiographic literature, T. Longman

Helen Cashell-Moran

. Shields, “What Has Qohelet to do with Qumran?” (185–201); John A. Davies, “4QTestimonia (4Q175) and the Epistle of Jude” (203–15); Marianne Dacy, “Plant Symbolism and the Dreams of Noah and Abram in the Genesis Apocryphon” (217–32). Part Four looks at the issue of community in the Dead Sea Scrolls (233

Loren T. Stuckenbruck

legitimate. See the Mosaic attribution of Deuteronomy (third person, e.g., Deut 1:1, 3, 5), the Davidic authorship ascribed to a number of the Psalms (first per- son, e.g., Ps 7:1; 34:1; 38:1; 39:1 passim ), the Solomonic voice behind Proverbs and Qohelet (first person), the assumption of First Isaiah’s voice

Daniel J. Harrington

TEN REASONS WHY THE QUMRAN WISDOM TEXTS ARE IMPORTANT DANIEL J. HARRINGTON, S.J. Weston Jesuit School of Theology That the biblical wisdom books were read at Qumran is indicated by the presence of fragments of Job (4Q99-101), Proverbs (4Q102- 103), Qohelet (4Q109-110), and Sirach (2Q18 and 11Q5

James E. Harding

- rington offers dates for Qohelet, Ben Sira, Wisdom, Job and Proverbs at various points after the exile, when, of course, Israel as a geographi- cal and political entity did not exist. This lack of terminological clar- ity begs the question as to whether the so-called wisdom books of the Hebrew and Greek

Lester Grabbe

still speculative. In general, scholarship has concluded that most bib- lical literature grew over a lengthy period of time, as communal liter- ature to which different groups and institutions made a contribution. In only a few cases (e.g. perhaps Qohelet) was a book written by a single author, so that