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based Exchange 34,2_f5_120-133 5/12/05 11:27 AM Page 121 122  .  4 James L. Crenshaw, Ecclesiastes (Old Testament Library), London: SCM 1988; M.V. Fox, Qohelet and His Contradictions , She ffi eld: She ffi eld Academic Press 1987; R.E. Murphy, Ecclesiastes (World Bible Commentary 23A

In: Exchange

Qohelet. In her doctoral dissertation she chal- lenges the doctrine of justification. As a Protestant theologian she asks whether this Protestant formula that was inherited from American and Euro- pean missionaries, could be of any interest for Latin America, a continent suffering under economic debt. It

In: Exchange

encounter with Yahweh” (67). Th e book of Job shows how knowledge “revealed by God often runs contrary to the natural instincts of human reason” (79), while Qohelet can only juxtapose the order and disorder in the world and remain disquieted by them, on which the narrator comments, Proverbs-like, “when all

In: Journal of Reformed Theology

analogy in the present context (Job 16.3; 15.2; cf. 6.26; 7.7; Jer. 15.3; also the frequent use in Qohelet, e.g. 1.14, 17; also Ps. 78.39). To describe the gods finally as tohu is a nice complementary touch. Far from being creative powers like Yahweh they are merely part of the emptiness which Yahweh as

In: Journal of Pentecostal Theology

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

In: Religion and Theology

, 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

In: Mission Studies

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

In: International Journal of Public Theology