Linguistic evidence and the dating of qoheleth
Linguistic evidence and the dating of qoheleth - Free on line xxx chat room
Even amid the pleasures of life do not forget the Lord, but think of death and judgment (xi, 7-xii, 8).
Few will hesitate to take xi, 1 sqq., figuratively. xii must convince every one that bold allegories are quite in Qoheleth's style. iii would by very flat if the proposition, "There is a time for everything", carried no deeper meaning than the words disclose at first sight.In the above analysis, as must be expected, the writer of this article has been guided in some particulars by his conception of the difficult text before him, which he has set forth more completely in his commentary on the same.Many critics do not admit a close connection of ideas at all.Finally, Qoheleth inquires into the deepest and last reason of "vanity" and finds it in the sinfulness of woman; he evidently thinks also of the sin of the first woman, through which, against the will of God (30), misery entered the world (vii, 24-30).In this part, also, Qoheleth returns to his admonition to enjoy in peace and modesty the blessings granted by God, instead of giving oneself up to anger on account of wrongs endured, or to avarice, or to other vices (iii, 22; v, 17 sq.; vii, 15). vii.) Qoheleth here gives seven or eight important rules for life as the quintessence of true wisdom. If you observe that there is no justice on earth, contain yourself, "eat and drink" (viii, 9-15).The strong expressions in iii, 18 sqq., and iv, 2 sq., must be explained by the writer's tragic vein, and thus does credit to the writer, who, speaking as Solomon, deplores bitterly what has often enough happened in his kingdom also, whether through his fault or without his knowledge.
The despotic rule of the kings was described in advance by Samuel and Solomon cannot be cleared of all guilt (see below).Thus he saw:— Sheer vanity also in civil life (iii, 16-vi, 6).Vain and cheerless is life because of the iniquity which reigns in the halls of justice (iii, 16-22) as well as in the intercourse of men (iv, 1-3).The strongest guarantee of the unity and sequence of thoughts in the book is the theme, "Vanitas vanitatum", which emphatically opens it and is repeated again and again, and (xii, 8) with which it ends.Furthermore, the constant repetition of or of similar expressions, which connect the arguments for the same truth; finally, the sameness of verbal and rhetorical turns and of the writer's tragic vein, with its hyperbolical language, from beginning to end.Zapletal regards the book as a collection of separate aphorisms which form a whole only exteriorly; Bickell thought that the arrangement of the parts had been totally destroyed at an early date; Siegfried supposes that the book had been supplemented and enlarged in strata; Luther assumed several authors.