Qoheleth Ecclesiastes

This new addition to the successful Continental Commentary series is a significant and fresh treatment of Qoheleth (or Ecclesiastes). A famed professor presents a startlingly new translation of this often perplexing book of the Old Testament. Lohfink also argues for a rather different interpretation of the book than one finds elsewhere. Rather than reading the book's perspective as depressing, lost, or cynical, he highlights the elements of joy and balance. The volume includes introduction, new translation, commentary, parallel passages, bibliography, and indexes.

A Survey of the Old Testament goes far beyond simply rephrasing biblical material to provide balanced insights on the literary, historical, and theological issues of each Old Testament book and of the Old Testament as a whole. This revised edition makes the exceptional scope of the first edition more accessible to contemporary readers. A redesigned interior complete with new visuals--maps, photos, timelines, and charts--makes this book more attractive and useful than ever. Treating the books of the Old Testament in the order of the English canon, A Survey of the Old Testament explores the purpose and message of each book and shows how its literary structure has been applied to accomplish the intention of its inspired author. The book also introduces the reader to issues such as Israelite and Near Eastern history, archaeology, the formation of the canon, and geography Written by two widely respected scholars and educators, A Survey of the Old Testament is designed to help readers develop a broad grasp of the Old Testament.

Through the ages, the book of Ecclesiastes (Qoheleth) has elicited a wide variety of interpretations. Its status as wisdom literature is secure, but its meaning for the religion of the Hebrew Bible and its heirs has been a matter of much debate. The debate has swung from claiming orthodoxy for the book to arguing that the message intended by its author is heterodox, in its entirety. There are a number of passages in the book that present difficulties for any comprehensive approach to the work. Martin Shields here fully acknowledges the heterodox nature of Qoheleth's words but offers an orthodox reading of the book as a whole through the eyes of the author of the epilogue. After a survey of attitudes regarding wisdom in the Hebrew Bible itself, which serves as an orientation to the monograph as a whole, Shields provides a detailed study of the epilogue (Qoh 12:9-14), which he believes is the key to the reading of the remainder of the book. He then addresses various problematic texts in the book in light of this perspective, arguing that the book could originally have functioned as a warning to students against joining a wisdom movement that existed at the time of the book's composition. Qoheleth is presented as a true adherent of this movement, and the divergence of his words from the theism presented in the rest of the Hebrew Bible becomes the basis of the epilogue's critique. Finally, Shields proposes a historical context in which just this scenario may have arisen, showing that the desire of the writer of the epilogue is to correct a wayward wisdom tradition.

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.

Geller is Irma Cameron Milstein Professor of Bible at Jewish Theological Seminary. Geller's attention to language and interest in applying the methods of literary analysis to the Hebrew Bible are reflected in his work throughout his career. He has addressed such topics as "The Dynamics of Parallel Verse" in Deuteronomy 32, the "Language of Imagery in Psalm 114," and the literary uses of "Cleft Sentences with Pleonastic Pronoun." Combining a historical orientation with deep exegeses of individual texts, he has focused on the contribution that the literary approach might make to the study of biblical religion. He has developed what he terms a "literary theology," in which, by examining the literary devices in the passage under consideration, he has been able to formulate emerging religious ideas that the ancient writers did not express in systematic treatises. His method is illustrated in his studies of texts that represent the major religious traditions of the Hebrew Bible; these studies have been collected in Sacred Enigmas, published in 1997. The essays in this volume were contributed by colleagues, friends, and students of Stephen A. Geller to mark the occasion of his 65th birthday. Contributors include: Tzvi Abusch, Marc Z. Brettler, Alan Cooper, Frank Moore Cross, Stephen Garfinkel, Edward L. Greenstein, Robert A. Harris, S. Tamar Kamionkowski, Kathryn F. Kravitz, Anne Lapidus Lerner, David Marcus, Yochanan Muffs, Benjamin Ravid, Michael Rosenbaum, Raymond P. Scheindlin, William M. Schniedewind, Diane M. Sharon, Benjamin D. Sommer.

Qoheleth presents a special challenge not only for professional commentators but also for 'normal' readers of the Hebrew text (or a modern translation). . . . Most people in modern Western industrial societies . . . can relate without great difficulty to the reflections of the book of Qoheleth on work and rest or on behavior vis--vis those in power, and they can understand these reflections in terms of their own experiences. Nonetheless, the way in which these and other themes are handled in Qoheleth is a little puzzling. The fact that the book . . . reveals no clear organization and no overall progression of ideas may be accepted as a literary peculiarity and perhaps even strike one as interesting. Yet when one finds on various themes many statements that are highly contradictory in both the broad and the narrow context, one begins to ask what could be the point of this book and what is the purpose expressed in it. The present commentary seeks to help answer these questions.