This book examines the literary genre(s) to which the book of Qoheleth belongs and on which it is modelled. It suggests that Qoheleth is best described as a royal autobiography based on the arguments of specific literary features of style and content, resemblance to various kinds of royal autobiographical narrative from the ancient Near East, and the existence, despite first impressions, of a coherent worldview. The analyses in this book cover various aspects from textual criticism, through aspects of vocabulary and style, to the interpretation of particular passages and the problem of making sense of the book as a whole.
This study is concerned with the literary genre to which the book of Qoheleth belongs and on which it is modelled. It covers various aspects of literary analysis and the problem of making sense of the book as a whole. It suggests that Qoheleth is best described as a royal autobiography based on the arguments of specific literary features of style and content, resemblance to various kinds of royal autobiographical narrative from elsewhere in the ancient Near East, and the existence of a coherent worldview which the author presents as the fruit of his lifelong observations of the world.
This is a study of the book of Qohelet (or Ecclesiastes), principally on concepts of past, present, and future, but also on other key themes in relation to time.
In Ecclesiastes, the authorial voice of Qohelet presents an identity that has challenged readers for centuries. This book offers a reception history of the different ways readers have constructed Qohelet as an author. Previous reception histories of Ecclesiastes group readings into "premodern" and "critical," or separate Jewish from Christian readings. In deliberate contrast, this analysis arranges readings thematically according to the interpretive potential inherent in the text, a method of biblical reception history articulated by Brennan Breed. Doing so erases the artificial distinctions between so-called scholarly and confessional readings and highlights the fact that many modern academic readings of the authorship of Ecclesiastes travel in well-worn interpretive paths that long predate the rise of critical scholarship. Thus this book offers a reminder that, while critical biblical scholarship is an essential part of the interpretive task, academic readings are themselves indebted to the Bible’s reception history and a part of it.
“In this substantive yet accessible volume, Crenshaw brings to life the Bible’s strangest sage . . . A superb introduction for students and scholars alike.” —William P. Brown, William Marcellus McPheeters Professor of Old Testament at Columbia Theological Seminary Rarely does a biblical book evoke admiration from a Nobel laureate in literature, a newspaper columnist, a prize-winning poet, and a popular songwriter. Ecclesiastes has done that, and for good reason. Its author, who called himself Qoheleth, stared death in the face and judged all human endeavors to be futile. For Qoheleth observation is the only avenue to understanding; an arbitrarily wrathful and benevolent deity created and rules over the world; and death is unpredictable, absolute, and final. His message is simple: seize the moment, for death awaits. James L. Crenshaw begins by examining the essential mysteries of the book of Ecclesiastes: the speaker’s identity, his emphasis on hidden or contradictory truths, and his argument of the insubstantiality of most things and the ultimate futility of all efforts. Moving from the ancient to the contemporary, Crenshaw again analyzes Qoheleth’s observations about the human condition, this time testing if they can stand up against rational inquiry today. In exploring Qoheleth’s identity, the foundations of his outlook, and his recommendations, Crenshaw engages modern readers in a conversation about one of the most disagreed upon biblical books. In Qoheleth, Crenshaw draws on related literature from the ancient Near East and traces the impact of Qoheleth in both Christian and Jewish traditions, summarizing a lifetime of scholarship on the book of Ecclesiastes. While exploring Ecclesiastes and its enigmatic author, Crenshaw engages scholars and modern interpreters in genuine debate over the lasting relevance of Qoheleth’s teachings and the place of Ecclesiastes in the biblical canon.
This collection of essays examines the wisdom traditions of the Old Testament from a variety of angles. The slipperiness of the concept of 'wisdom literature', the transmission of 'wise' advice for living, rabbinic and patristic approaches to the Bible's wisdom traditions, and cutting-edge modern perspectives on such Old Testament books as Proverbs, Job, and Ecclesiastes are all to be found here. In the tradition of the renowned previous volumes from the Oxford Old Testament Seminar - King and Messiah in Israel and the Ancient Near East (1998), In Search of Pre-Exilic Israel (2004), Temple and Worship in Biblical Israel (2005), and Prophecy and Prophets in Ancient Israel (2010)-this new volume again brings the scholarship of the Oxford Seminar, here focused on the rich subject of Old Testament wisdom traditions, to an international readership.
Respected Old Testament scholar Craig Bartholomew, coauthor of the well-received Drama of Scripture, provides a careful exegetical reading of Ecclesiastes in this addition to the Baker Commentary on the Old Testament Wisdom and Psalms series. Along with helpful translation and commentary, Ecclesiastes considers the theological implications of the text and its literary, historical, and grammatical dimensions. Footnotes deal with many of the technical matters, allowing readers of varying levels of interest and training to read and profit from the commentary and to engage the biblical text at an appropriate level. Pastors, teachers, and all serious students of the Bible will find here an accessible commentary that will serve as an excellent resource for their study.
2021 Catholic Media Association Award third place award in academic studies Qoheleth, also called Ecclesiastes, has been bad news for women throughout history. In this commentary Lisa Wolfe offers intriguing new possibilities for feminist interpretation of the book's parts, including Qoheleth's most offensive passages, and as a whole. Throughout her interpretation, Wolfe explores multiple connections between this book and women of all times, from investigating how the verbs in the time poem in 3:1-8 may relate to biblical and contemporary women alike, to noting that if 11:1 indicates ancient beer making it thus reveals the women who made the beer itself. In the end, Wolfe argues that, by struggling with the perplexing text of Qoheleth, we may discover fruitful, against-the-grain reading strategies for our own time.
Scholars often view the apparent scepticism of Ecclesiastes in terms of a reaction against the more confident assertions found in works like Proverbs, and the book does indeed seem to deny the possibility of humans shaping their future or changing their fate through informed action. What appears to concern the work's protagonist, whose monologue occupies most of its length, is not any scepticism about God's activity or consistency, but rather the problems that arise from a human inability to discern divine action or purpose. This study seeks to understand both the roots and the implications of this empiricism, comparing the monologue with other biblical and ancient literature, and suggesting that, although it has points of contact with other texts, its scepticism is largely distinctive, and unlikely to represent some broader tradition.
