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with the literal destruction of his family). At the end of Job's story, he regains a world view but now with a new moral vision, without the mechanical retribution but with freedom and in(ter)dependence. For Qohelet the rupture between the traditional moral system and his new insights is so complete

are some articles on biblical subjects, e.g. about Naaman (2K6n. 5), Qohelet, Mk. 15, ICor. 15, Coll., Lk. 23, Mk. 6, Rom. 1, lPetr. 3. Central issue is the interpretation of this texts as danger- ous memories and communicative narratives. Next there are fundamental reflexions on theoclicy. Prbpper

on Ecclesiastes. Nor do Ernst Wfrthwcin, Gillis Gerleman and Hans-Peter Muller on Song of Songs. The classic French contribution to Qohelet-studies, that by Podechard, is given the honour of featuring once in the index - with a reference to a page on which it is not so much as mentioned. What could

Batara Sihombing

, Indonesia has not only suffered the worst but also coped with the crises for the longest period of time. The desperate and confusion situation (“out of chaos”), which is now faced by Indonesia, is paralleled by John Prior (2002: 7-19) with the condition of society faced by Qohelet in the Old Testament. It

A. Wasserstein

Thus, readers will find here inter alia studies of Jewish thought in the intertestamentary period (P. Sac- chi, 'Da Qohelet al tempo di Gesu'), Jewish Law (B.S. Jackson, 'The Concept of Religious Law in Judaism'), paganism in Jewish sources (M. Hadas-Lebel, 'Le paganisme a travers les sources rab

David J. Neville

God and for God, as well as radically different conceptions of justice from the restorative to the strictly retributive. In the Bible, to echo Qohelet, everything under the sun has its season (Eccl. 3:1–8). We might wonder, then, how biblical interpreters conscientized to public concerns are to