By Douglas B. Miller
This paintings defends a brand new thesis for the be aware "hebel", a observe with which the interpreters of Ecclesiastes have struggled (traditionally which means "vanity", yet actually that means "vapour"). The positions followed by means of interpreters have encouraged their interpretation of the booklet as an entire. This publication offers a strategy for metaphor and image, then demonstrates how Qohelet employs hebel within the publication with referents on the topic of "insubstantiality", "transience" and "foulness". those referents are included right into a unmarried, multivalent vapour-symbol during which Qohelet represents human adventure. The learn presents major substantiation for the "realist" place on Ecclesiastes: Qohelet doesn't claim existence to be solely meaningless or absurd, yet really says that existence is stuffed with boundaries and problems and counsels his readers easy methods to utilize that lifestyles. The learn concludes with an offer for the rhetoric of Ecclesiastes in gentle of the logo thesis.
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Additional info for Symbol and Rhetoric in Ecclesiastes: The Place of Hebel in Qohelet's Work
Jared J. Jackson and M artin K essler; P ittsburgh: Pickw ick, 1974), 9 9 -1 1 6 . In the sam e collection, J. K enneth K untz, “The C anonical W isdom Psalm s o f A ncient Israel— T heir R h e to ric a l, T h e m a tic , and F orm al D im e n sio n s,” 1 8 6 -2 2 2 , su rv ey s th e c o n v e n tio n s, vocabulary, and structure o f the wisdom psalms. His main concern is to clarify the wisdom psalm G attu n g and then to identify the “sociological contexts w hich gave birth to and m aintained the com m unication o f psalm ic w isdom ” (p.
McKenzie; Louisville: W estm inster/John Knox, 1993), 78. 5 S ee, fo r ex a m p le , th e stu d y o f Isa 40 by K iy o sh i K in o sh ita S aco n , “ Isa ia h 40:1-11— A Rhetorical-Critical Study,” in Rhetorical Criticism (Fs. Jam es M uilenburg; ed. Jared J. Jackson and M artin K essler; P ittsburgh: Pickw ick, 1974), 9 9 -1 1 6 . In the sam e collection, J. K enneth K untz, “The C anonical W isdom Psalm s o f A ncient Israel— T heir R h e to ric a l, T h e m a tic , and F orm al D im e n sio n s,” 1 8 6 -2 2 2 , su rv ey s th e c o n v e n tio n s, vocabulary, and structure o f the wisdom psalms.
Wisdom and Righteousness (7:15-29) C. Even the Wise Do Not Know (8:1-17) D. Enjoy Life Now (9:1-10) E. Chance (9:11-10:15) F. Advice on Living with Risks (10:16-11:6) G. Conclusion: Youth and Old Age (Anthropology and Cosmology, 11:7-12:7) • Concluding Poem (12:1-7) Restatement of Thesis (12:8) Epilogue (12:9-14) Each half begins with a focusing rhetorical question related to its theme (1:3; 6:12) and contains repeated phrases o f assessm ent along with more questions which reflect that theme. A poem begins the first half and another concludes the second half.