E. W. Heaton
- Published in print:
- 1994
- Published Online:
- April 2004
- ISBN:
- 9780198263623
- eISBN:
- 9780191601156
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263627.001.0001
- Subject:
- Religion, Judaism
The books of the Old Testament are often thought of as being remote and ‘primitive’. In fact, they were written by thoroughly learned men, educated in the traditional schools of ancient Israel. This ...
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The books of the Old Testament are often thought of as being remote and ‘primitive’. In fact, they were written by thoroughly learned men, educated in the traditional schools of ancient Israel. This book presents a fresh and enlivening case for the strong influence that this schooling must have had on the writers of the stories, poetry and proverbs of the Bible. The eight Bampton Lectures that form the first eight chapters of this book were delivered in the University Church of St Mary the Virgin in Oxford, UK. The topics covered are: the evidence for schools in ancient Israel; comparisons between Egyptian and Israeli school-books and literature; ‘wisdom’ and school traditions in the Old Testament books of Proverbs and Ecclesiastes; the school tradition in the literary style of the teachings of the prophets and teachers; the narrative skills of the Jerusalem school tradition in the stories of the Old Testament; doubt and pessimism as expressed in Job and Ecclesiastes; and various aspects of belief and behaviour in the Old Testament, as reflected in the school tradition. The last chapter is a summing-up. The book is of interest to students and scholars of the Hebrew Bible (Old Testament) or religious studies, both in Judaism and Christianity.Less
The books of the Old Testament are often thought of as being remote and ‘primitive’. In fact, they were written by thoroughly learned men, educated in the traditional schools of ancient Israel. This book presents a fresh and enlivening case for the strong influence that this schooling must have had on the writers of the stories, poetry and proverbs of the Bible. The eight Bampton Lectures that form the first eight chapters of this book were delivered in the University Church of St Mary the Virgin in Oxford, UK. The topics covered are: the evidence for schools in ancient Israel; comparisons between Egyptian and Israeli school-books and literature; ‘wisdom’ and school traditions in the Old Testament books of Proverbs and Ecclesiastes; the school tradition in the literary style of the teachings of the prophets and teachers; the narrative skills of the Jerusalem school tradition in the stories of the Old Testament; doubt and pessimism as expressed in Job and Ecclesiastes; and various aspects of belief and behaviour in the Old Testament, as reflected in the school tradition. The last chapter is a summing-up. The book is of interest to students and scholars of the Hebrew Bible (Old Testament) or religious studies, both in Judaism and Christianity.
William P. Brown
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199730797
- eISBN:
- 9780199777075
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199730797.003.0008
- Subject:
- Religion, Biblical Studies, Theology
Though not a creation account per se, Ecclesiastes 1:2-11 features a portrait of creation that is entirely unique in the biblical corpus. Qoheleth, the ostensible author of most of Ecclesiastes, ...
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Though not a creation account per se, Ecclesiastes 1:2-11 features a portrait of creation that is entirely unique in the biblical corpus. Qoheleth, the ostensible author of most of Ecclesiastes, describes creation in terms of wearying, ever-repeating cycles, from wind and water to life and death. Qoheleth’s world is devoid of anything “new,” a creation without pause and effect with human life beset by uninterrupted toil. The final chapter of Ecclesiastes, moreover, alludes to the eventual dissipation of creation. All is “vanity” (hebel); creation is a static, closed whole. Science, too, points to the ultimate dissolution of the universe, death by entropy. At the same time, science reveals that the cycles of nature Qoheleth so disparaged are in fact life-sustaining. Science both underscores and reorients Qoheleth’s “empirical” view of the world. Though creation seems pointless, it nevertheless provides sustaining moments of joy for human well-being.Less
Though not a creation account per se, Ecclesiastes 1:2-11 features a portrait of creation that is entirely unique in the biblical corpus. Qoheleth, the ostensible author of most of Ecclesiastes, describes creation in terms of wearying, ever-repeating cycles, from wind and water to life and death. Qoheleth’s world is devoid of anything “new,” a creation without pause and effect with human life beset by uninterrupted toil. The final chapter of Ecclesiastes, moreover, alludes to the eventual dissipation of creation. All is “vanity” (hebel); creation is a static, closed whole. Science, too, points to the ultimate dissolution of the universe, death by entropy. At the same time, science reveals that the cycles of nature Qoheleth so disparaged are in fact life-sustaining. Science both underscores and reorients Qoheleth’s “empirical” view of the world. Though creation seems pointless, it nevertheless provides sustaining moments of joy for human well-being.
E. W. Heaton
- Published in print:
- 1994
- Published Online:
- April 2004
- ISBN:
- 9780198263623
- eISBN:
- 9780191601156
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263627.003.0001
- Subject:
- Religion, Judaism
The first part of this chapter introduces the possibility that the writers of the Old Testament came from an Israeli school tradition – as opposed to being a group of ‘wise men’ with a ‘wisdom ...
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The first part of this chapter introduces the possibility that the writers of the Old Testament came from an Israeli school tradition – as opposed to being a group of ‘wise men’ with a ‘wisdom tradition’, or even from a ‘Wisdom Movement’. The idea is often doubted on the grounds that there is no unambiguous reference to a school in Israel until Ben Sira’s ‘house of instruction’, which flourished in Jerusalem in the early years of the second century bc, and is mentioned in Ecclesiastes. The working hypothesis of this book is that it ought not to be difficult to identify a core of Old Testament writings, which, by their subject matter, literary form and delight in language, reveal what their authors encountered at school, and can be reviewed in the expectation that features in them that are often overlooked will become apparent, and give an awareness of the impressive continuity of Israel’s school tradition. The school tradition will be found to have distinctive features: it is distinct from popular religion and the view of divine–human relations embodied in the cult; it is engaged in the teaching of a moral and reasonable faith; it provides a clue to the activity in Israel of a less parochial type of theologian; it also helps to explain the obscure transmission of Israel’s literature through the centuries, and illuminates the way in which received tradition was reshaped and reinterpreted by a succession of scholarly editors. The last part of the chapter starts the exploration of the school tradition with an examination of Ben Sira’s school in Jerusalem.Less
The first part of this chapter introduces the possibility that the writers of the Old Testament came from an Israeli school tradition – as opposed to being a group of ‘wise men’ with a ‘wisdom tradition’, or even from a ‘Wisdom Movement’. The idea is often doubted on the grounds that there is no unambiguous reference to a school in Israel until Ben Sira’s ‘house of instruction’, which flourished in Jerusalem in the early years of the second century bc, and is mentioned in Ecclesiastes. The working hypothesis of this book is that it ought not to be difficult to identify a core of Old Testament writings, which, by their subject matter, literary form and delight in language, reveal what their authors encountered at school, and can be reviewed in the expectation that features in them that are often overlooked will become apparent, and give an awareness of the impressive continuity of Israel’s school tradition. The school tradition will be found to have distinctive features: it is distinct from popular religion and the view of divine–human relations embodied in the cult; it is engaged in the teaching of a moral and reasonable faith; it provides a clue to the activity in Israel of a less parochial type of theologian; it also helps to explain the obscure transmission of Israel’s literature through the centuries, and illuminates the way in which received tradition was reshaped and reinterpreted by a succession of scholarly editors. The last part of the chapter starts the exploration of the school tradition with an examination of Ben Sira’s school in Jerusalem.
E. W. Heaton
- Published in print:
- 1994
- Published Online:
- April 2004
- ISBN:
- 9780198263623
- eISBN:
- 9780191601156
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263627.003.0004
- Subject:
- Religion, Judaism
This chapter analyses the ‘wisdom’ and school traditions in the Old Testament books of Proverbs and Ecclesiastes, as shown by the instructions that they both give on various matters. Although the two ...
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This chapter analyses the ‘wisdom’ and school traditions in the Old Testament books of Proverbs and Ecclesiastes, as shown by the instructions that they both give on various matters. Although the two books differ radically in various respects, a comparison between them shows that they give a range of common advice, and also exhibit a similarity in their use of literary genres. Comparisons are also drawn between Proverbs, Ecclesiastes and various much earlier Egyptian school instruction manuals. Many quotations are included to illustrate the points being made.Less
This chapter analyses the ‘wisdom’ and school traditions in the Old Testament books of Proverbs and Ecclesiastes, as shown by the instructions that they both give on various matters. Although the two books differ radically in various respects, a comparison between them shows that they give a range of common advice, and also exhibit a similarity in their use of literary genres. Comparisons are also drawn between Proverbs, Ecclesiastes and various much earlier Egyptian school instruction manuals. Many quotations are included to illustrate the points being made.
E. W. Heaton
- Published in print:
- 1994
- Published Online:
- April 2004
- ISBN:
- 9780198263623
- eISBN:
- 9780191601156
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263627.003.0005
- Subject:
- Religion, Judaism
The first part of this chapter examines the school tradition in the literary style of the teachings of the prophets – Isaiah, Jeremiah, Ezekiel and the Book of the Twelve (the minor prophets) – which ...
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The first part of this chapter examines the school tradition in the literary style of the teachings of the prophets – Isaiah, Jeremiah, Ezekiel and the Book of the Twelve (the minor prophets) – which were compiled by editors in Jerusalem at various stages during the centuries following return from the Babylonian exile. Examples are also given from other Old Testament books (Judith, Proverbs, Samuel, Job, Psalms, Ecclesiastes) where the same subject matter is being covered. The second part of the chapter examines books of the teachers, the schoolmen who rallied to the cause of Jeremiah, and are called here the Deuteronomists; their works include Deuteronomy itself, the prose narratives in Jeremiah, and the historical books of Joshua, Judges, Samuel and Kings. The school setting of these teachers is clearly reflected in their style. Once again examples are given from other Old Testament books (Isaiah, Proverbs, Psalms, Ezra, Exodus, Samuel, Kings, Micah) where the same subject matter is being covered.Less
The first part of this chapter examines the school tradition in the literary style of the teachings of the prophets – Isaiah, Jeremiah, Ezekiel and the Book of the Twelve (the minor prophets) – which were compiled by editors in Jerusalem at various stages during the centuries following return from the Babylonian exile. Examples are also given from other Old Testament books (Judith, Proverbs, Samuel, Job, Psalms, Ecclesiastes) where the same subject matter is being covered. The second part of the chapter examines books of the teachers, the schoolmen who rallied to the cause of Jeremiah, and are called here the Deuteronomists; their works include Deuteronomy itself, the prose narratives in Jeremiah, and the historical books of Joshua, Judges, Samuel and Kings. The school setting of these teachers is clearly reflected in their style. Once again examples are given from other Old Testament books (Isaiah, Proverbs, Psalms, Ezra, Exodus, Samuel, Kings, Micah) where the same subject matter is being covered.
E. W. Heaton
- Published in print:
- 1994
- Published Online:
- April 2004
- ISBN:
- 9780198263623
- eISBN:
- 9780191601156
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263627.003.0007
- Subject:
- Religion, Judaism
The presuppositions of the comfortable outlook – ‘God’s in his heaven: All’s right with the world’ – had been questioned from time to time over the centuries, but Job and Ecclesiastes are the only ...
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The presuppositions of the comfortable outlook – ‘God’s in his heaven: All’s right with the world’ – had been questioned from time to time over the centuries, but Job and Ecclesiastes are the only major works in the Old Testament deliberately undertaken to articulate the doubt and debate then current in the Israeli schools. They are generally thought to come from the fifth or fourth and third centuries BC respectively, but there is no evidence to support the speculation that it was at this period that the age-old conflict between the theories of the theologians and the facts of life became more than usually acute. The two parts of the chapter look first at doubt, disaster, despair and pessimism in Job and then at the same attitudes in Ecclesiastes, and in doing so make comparisons between the two books. The Egyptian and Babylonian precedents to passages in Job suggest that its author is writing within a convention well established in the circles of schoolmen of the Ancient Near East, rather than presenting actual experiences, and the sustained protest of Job’s speeches challenges the two principal (and contradictory) dogmas that had become fossilized in the Israeli school tradition: ‘God moves in a mysterious way his wonders to perform’, and ‘God’s way in the world is not in the least mysterious and may be traced in the prosperity of the righteous and the suffering of the wicked’. Any interpretation of Ecclesiastes, who like Job was a literary stylist, must give due weight to the fact that he was a teacher, but the application of doleful description in the body of the work is discriminating, and probably represents his thought.Less
The presuppositions of the comfortable outlook – ‘God’s in his heaven: All’s right with the world’ – had been questioned from time to time over the centuries, but Job and Ecclesiastes are the only major works in the Old Testament deliberately undertaken to articulate the doubt and debate then current in the Israeli schools. They are generally thought to come from the fifth or fourth and third centuries BC respectively, but there is no evidence to support the speculation that it was at this period that the age-old conflict between the theories of the theologians and the facts of life became more than usually acute. The two parts of the chapter look first at doubt, disaster, despair and pessimism in Job and then at the same attitudes in Ecclesiastes, and in doing so make comparisons between the two books. The Egyptian and Babylonian precedents to passages in Job suggest that its author is writing within a convention well established in the circles of schoolmen of the Ancient Near East, rather than presenting actual experiences, and the sustained protest of Job’s speeches challenges the two principal (and contradictory) dogmas that had become fossilized in the Israeli school tradition: ‘God moves in a mysterious way his wonders to perform’, and ‘God’s way in the world is not in the least mysterious and may be traced in the prosperity of the righteous and the suffering of the wicked’. Any interpretation of Ecclesiastes, who like Job was a literary stylist, must give due weight to the fact that he was a teacher, but the application of doleful description in the body of the work is discriminating, and probably represents his thought.
E. W. Heaton
- Published in print:
- 1994
- Published Online:
- April 2004
- ISBN:
- 9780198263623
- eISBN:
- 9780191601156
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263627.003.0008
- Subject:
- Religion, Judaism
This chapter looks at various aspects of belief and behaviour in the Old Testament, as reflected in the school tradition. It starts with an analysis of the discourse of Elihu in Job – six chapters ...
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This chapter looks at various aspects of belief and behaviour in the Old Testament, as reflected in the school tradition. It starts with an analysis of the discourse of Elihu in Job – six chapters added late to the book of Job that were made by an angry young man, a teacher who thought that Job had made himself out to be more righteous than God. The next section of the chapter looks at God and goodness, a teaching based on the way that things ought to be, and used for encouragement and warning in the orthodox school tradition. The following section discusses God and the natural order from the viewpoint of the Israeli school tradition, looking at examples from Proverbs, Jeremiah, Isaiah, Job, Ecclesiastes and Deuteronomy. The last section presents final reflections on the school tradition.Less
This chapter looks at various aspects of belief and behaviour in the Old Testament, as reflected in the school tradition. It starts with an analysis of the discourse of Elihu in Job – six chapters added late to the book of Job that were made by an angry young man, a teacher who thought that Job had made himself out to be more righteous than God. The next section of the chapter looks at God and goodness, a teaching based on the way that things ought to be, and used for encouragement and warning in the orthodox school tradition. The following section discusses God and the natural order from the viewpoint of the Israeli school tradition, looking at examples from Proverbs, Jeremiah, Isaiah, Job, Ecclesiastes and Deuteronomy. The last section presents final reflections on the school tradition.
James L. Crenshaw
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195140026
- eISBN:
- 9780199835607
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195140028.003.0011
- Subject:
- Religion, Biblical Studies
Although the Bible frequently depicts God as eminently knowable, it also zealously protects divine secrecy. The deus revelatus is at the same time deus absconditus. Recognition that all knowledge of ...
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Although the Bible frequently depicts God as eminently knowable, it also zealously protects divine secrecy. The deus revelatus is at the same time deus absconditus. Recognition that all knowledge of God is partial derives from this intrinsic nature of deity: the more God discloses the more the divine essence hides. The author of Ecclesiastes exposes a view of an unknown creator, one who doles out favors without rhyme or reason and condemns humans to abysmal ignorance. The apocalypses of Fourth Esdras and Second Baruch reveal the agony generated by a mysterious God whose ways are beyond understanding.Less
Although the Bible frequently depicts God as eminently knowable, it also zealously protects divine secrecy. The deus revelatus is at the same time deus absconditus. Recognition that all knowledge of God is partial derives from this intrinsic nature of deity: the more God discloses the more the divine essence hides. The author of Ecclesiastes exposes a view of an unknown creator, one who doles out favors without rhyme or reason and condemns humans to abysmal ignorance. The apocalypses of Fourth Esdras and Second Baruch reveal the agony generated by a mysterious God whose ways are beyond understanding.
K. J. Dell
- Published in print:
- 2000
- Published Online:
- April 2004
- ISBN:
- 9780198263913
- eISBN:
- 9780191601187
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263910.003.0013
- Subject:
- Religion, Biblical Studies
This is the third of six chapters on the Old Testament and its authors. Its subject is wisdom in Israel, and this involves the three wisdom texts of the Bible: Proverbs, Job, and Ecclesiastes, which ...
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This is the third of six chapters on the Old Testament and its authors. Its subject is wisdom in Israel, and this involves the three wisdom texts of the Bible: Proverbs, Job, and Ecclesiastes, which make up the main wisdom literature, and in addition the phenomenon of wisdom, which is seen to be wider than just these three books. The first section discusses the definition, scope, and influence of the Israelite wisdom. The second analyses the Old Testament wisdom literature—Proverbs, Job, Ecclesiastes, and the wisdom Psalms. The last section discusses the place of wisdom in Old Testament theology.Less
This is the third of six chapters on the Old Testament and its authors. Its subject is wisdom in Israel, and this involves the three wisdom texts of the Bible: Proverbs, Job, and Ecclesiastes, which make up the main wisdom literature, and in addition the phenomenon of wisdom, which is seen to be wider than just these three books. The first section discusses the definition, scope, and influence of the Israelite wisdom. The second analyses the Old Testament wisdom literature—Proverbs, Job, Ecclesiastes, and the wisdom Psalms. The last section discusses the place of wisdom in Old Testament theology.
Stanley Frost
- Published in print:
- 1987
- Published Online:
- October 2011
- ISBN:
- 9780198263265
- eISBN:
- 9780191682452
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263265.003.0012
- Subject:
- Religion, Biblical Studies
This chapter presents an essay on the exegesis of two passages, one from the Old Testament and one from the New Testament, that are so alike in structure and purpose. These are passages about the ...
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This chapter presents an essay on the exegesis of two passages, one from the Old Testament and one from the New Testament, that are so alike in structure and purpose. These are passages about the heroes of Israel's past in the Book of Ecclesiastes and the homily on faith in the Epistle in the Book of Hebrews. This chapter examines changes in religious stance and cultural climate shown in the New Testament when compared with the Old, and discusses the Christological implications of these changes.Less
This chapter presents an essay on the exegesis of two passages, one from the Old Testament and one from the New Testament, that are so alike in structure and purpose. These are passages about the heroes of Israel's past in the Book of Ecclesiastes and the homily on faith in the Epistle in the Book of Hebrews. This chapter examines changes in religious stance and cultural climate shown in the New Testament when compared with the Old, and discusses the Christological implications of these changes.
Joseph Blenkinsopp
- Published in print:
- 1995
- Published Online:
- March 2012
- ISBN:
- 9780198755036
- eISBN:
- 9780191695131
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198755036.003.0003
- Subject:
- Religion, Biblical Studies, Judaism
This chapter begins with a discussion of how the sages of Israel, and of the ancient world in general, attempted to make sense of human existence by postulating an intrinsic connection between act ...
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This chapter begins with a discussion of how the sages of Israel, and of the ancient world in general, attempted to make sense of human existence by postulating an intrinsic connection between act and consequence, and thereby lay the basis for a morally significant life. It then examines the book of Job and analyses the biblical Ecclesiastes (Qoheleth).Less
This chapter begins with a discussion of how the sages of Israel, and of the ancient world in general, attempted to make sense of human existence by postulating an intrinsic connection between act and consequence, and thereby lay the basis for a morally significant life. It then examines the book of Job and analyses the biblical Ecclesiastes (Qoheleth).
Bruce Zuckerman
- Published in print:
- 1991
- Published Online:
- October 2011
- ISBN:
- 9780195058963
- eISBN:
- 9780199853342
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195058963.003.0008
- Subject:
- Religion, Buddhism
The interpretations of the story of Bontsye Shvayg by Hilde Abel and Arnold Perl are the focus of this chapter. Abel’s rendition, the most widely read, believes that a bitter laugh is the only ...
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The interpretations of the story of Bontsye Shvayg by Hilde Abel and Arnold Perl are the focus of this chapter. Abel’s rendition, the most widely read, believes that a bitter laugh is the only possible climax to the story and Perl’s play, “The World Sholom Aleichem,” a dramatic rendition that has done more to bring Perets’ story before contemporary audiences, believes in Bontsye’s piety that no prosecutional laugh could challenge. The chapter presents a “wrong” interpretation of Bontsye that goes against what the text plainly expresses. It notes, however, that an interpretation is only wrong from one’s perspective because of historical factors (i.e. Holocaust) which have been a huge influence in transforming the “wrong” interpretation into what has to be right. The discussion of a “sincerely wrong” approach to Bontsye moves back to the larger issue on how to explain the contrapuntal structure of the book of Job. The chapter also mentions Ecclesiastes, whose pietistic terms must be rethought, still worked to mold the canonical shape of the book of Job.Less
The interpretations of the story of Bontsye Shvayg by Hilde Abel and Arnold Perl are the focus of this chapter. Abel’s rendition, the most widely read, believes that a bitter laugh is the only possible climax to the story and Perl’s play, “The World Sholom Aleichem,” a dramatic rendition that has done more to bring Perets’ story before contemporary audiences, believes in Bontsye’s piety that no prosecutional laugh could challenge. The chapter presents a “wrong” interpretation of Bontsye that goes against what the text plainly expresses. It notes, however, that an interpretation is only wrong from one’s perspective because of historical factors (i.e. Holocaust) which have been a huge influence in transforming the “wrong” interpretation into what has to be right. The discussion of a “sincerely wrong” approach to Bontsye moves back to the larger issue on how to explain the contrapuntal structure of the book of Job. The chapter also mentions Ecclesiastes, whose pietistic terms must be rethought, still worked to mold the canonical shape of the book of Job.
Steven L. McKenzie
- Published in print:
- 2005
- Published Online:
- September 2011
- ISBN:
- 9780195161496
- eISBN:
- 9780199850419
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195161496.003.0004
- Subject:
- Religion, Biblical Studies
Wisdom literature does not claim to be revelation from God—at least not in the same way as the other biblical genres we are exploring—nor does it describe God's revelation in history. Hence, Israel's ...
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Wisdom literature does not claim to be revelation from God—at least not in the same way as the other biblical genres we are exploring—nor does it describe God's revelation in history. Hence, Israel's historical traditions, such as the promises to the patriarchs, the exodus from Egypt, the law of Moses, the conquest of Canaan, the period of the judges, the monarchy, and so on, are not even mentioned in wisdom literature as they are in other genres of the Bible. And unlike the prophetic books, apocalyptic literature, and the New Testament letters, wisdom writings do not purport to convey direct revelation from God. They focus instead on the search through reason for meaning and happiness in this life. This chapter explores the three wisdom books in the Bible: Proverbs, Job, and Ecclesiastes, otherwise known by its Hebrew name, Qoheleth. It analyzes the structure, setting, and intent unique to each of these books, showing how each book exemplifies the genre of biblical wisdom literature by presenting divergent viewpoints on a topic or set of topics of significance to human beings.Less
Wisdom literature does not claim to be revelation from God—at least not in the same way as the other biblical genres we are exploring—nor does it describe God's revelation in history. Hence, Israel's historical traditions, such as the promises to the patriarchs, the exodus from Egypt, the law of Moses, the conquest of Canaan, the period of the judges, the monarchy, and so on, are not even mentioned in wisdom literature as they are in other genres of the Bible. And unlike the prophetic books, apocalyptic literature, and the New Testament letters, wisdom writings do not purport to convey direct revelation from God. They focus instead on the search through reason for meaning and happiness in this life. This chapter explores the three wisdom books in the Bible: Proverbs, Job, and Ecclesiastes, otherwise known by its Hebrew name, Qoheleth. It analyzes the structure, setting, and intent unique to each of these books, showing how each book exemplifies the genre of biblical wisdom literature by presenting divergent viewpoints on a topic or set of topics of significance to human beings.
Steven Cahn and Christine Vitrano
- Published in print:
- 2015
- Published Online:
- November 2015
- ISBN:
- 9780231172400
- eISBN:
- 9780231539364
- Item type:
- book
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231172400.001.0001
- Subject:
- Philosophy, Moral Philosophy
How should we evaluate the success of each person's life? Countering the prevalent philosophical perspective on the subject, this book defends the view that our well-being is dependent not on ...
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How should we evaluate the success of each person's life? Countering the prevalent philosophical perspective on the subject, this book defends the view that our well-being is dependent not on particular activities, accomplishments, or awards but on finding personal satisfaction while treating others with due concern. The book suggests that moral behavior is not necessary for happiness and does not ensure it. Yet it also argues that morality and happiness are needed for living well, and together suffice to achieve that goal. The text links its position to elements within both the Hellenistic and Hebraic traditions, in particular the views of Epicurus and lessons found in the Book of Ecclesiastes.Less
How should we evaluate the success of each person's life? Countering the prevalent philosophical perspective on the subject, this book defends the view that our well-being is dependent not on particular activities, accomplishments, or awards but on finding personal satisfaction while treating others with due concern. The book suggests that moral behavior is not necessary for happiness and does not ensure it. Yet it also argues that morality and happiness are needed for living well, and together suffice to achieve that goal. The text links its position to elements within both the Hellenistic and Hebraic traditions, in particular the views of Epicurus and lessons found in the Book of Ecclesiastes.
Will Kynes
- Published in print:
- 2019
- Published Online:
- October 2018
- ISBN:
- 9780198777373
- eISBN:
- 9780191823091
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198777373.001.0001
- Subject:
- Religion, Biblical Studies
In the rise of Wisdom Literature in less than a century from obscurity to ubiquity, a number of crucial questions have been left unanswered. Most fundamentally, when, how, and why did the category, ...
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In the rise of Wisdom Literature in less than a century from obscurity to ubiquity, a number of crucial questions have been left unanswered. Most fundamentally, when, how, and why did the category, comprised essentially of Proverbs, Ecclesiastes, and Job, develop? The definitional issues long plaguing Wisdom scholarship can be traced to that unquestioned “universal consensus.” This book unearths its origin, describes its distorting effect, and proposes an alternative approach. Absent from early Jewish and Christian interpretation, the Wisdom category first emerged in modern scholarship, with the traits associated with it, such as universalism, humanism, rationalism, and secularism, suspiciously mirroring the ideals of its nineteenth-century German birthplace. Since it was originally assembled to reflect modern values, biblical scholars have struggled to define the corpus on any other basis or integrate it into the theology of the Hebrew Bible. The problem, however, is not only why the texts were perceived in this way, but that they are perceived in only one way at all. This book builds on recent literary and cognitive theory to create an alternative approach to genre that integrates hermeneutical insight from various genre groupings. This theory is then applied to Job, Ecclesiastes, and Proverbs, mapping out the complex intertextual network contributing to each book’s meaning. Seen from multiple perspectives, these texts emerge in three dimensions, as facets previously obscured by the category are illuminated once again. The death of the Wisdom Literature category offers new life to both the so-called Wisdom texts and the concept of wisdom.Less
In the rise of Wisdom Literature in less than a century from obscurity to ubiquity, a number of crucial questions have been left unanswered. Most fundamentally, when, how, and why did the category, comprised essentially of Proverbs, Ecclesiastes, and Job, develop? The definitional issues long plaguing Wisdom scholarship can be traced to that unquestioned “universal consensus.” This book unearths its origin, describes its distorting effect, and proposes an alternative approach. Absent from early Jewish and Christian interpretation, the Wisdom category first emerged in modern scholarship, with the traits associated with it, such as universalism, humanism, rationalism, and secularism, suspiciously mirroring the ideals of its nineteenth-century German birthplace. Since it was originally assembled to reflect modern values, biblical scholars have struggled to define the corpus on any other basis or integrate it into the theology of the Hebrew Bible. The problem, however, is not only why the texts were perceived in this way, but that they are perceived in only one way at all. This book builds on recent literary and cognitive theory to create an alternative approach to genre that integrates hermeneutical insight from various genre groupings. This theory is then applied to Job, Ecclesiastes, and Proverbs, mapping out the complex intertextual network contributing to each book’s meaning. Seen from multiple perspectives, these texts emerge in three dimensions, as facets previously obscured by the category are illuminated once again. The death of the Wisdom Literature category offers new life to both the so-called Wisdom texts and the concept of wisdom.
Mette Bundvad
- Published in print:
- 2015
- Published Online:
- October 2015
- ISBN:
- 9780198739708
- eISBN:
- 9780191802652
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198739708.001.0001
- Subject:
- Religion, Biblical Studies
Uniquely within a Hebrew Bible context, the book of Qohelet engages at length with the theme of time, explicitly exploring the temporal situation of humanity. This book offers a detailed analysis of ...
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Uniquely within a Hebrew Bible context, the book of Qohelet engages at length with the theme of time, explicitly exploring the temporal situation of humanity. This book offers a detailed analysis of that exploration. It is argued that the narrator of Ecclesiastes, Qohelet, does not depict the temporal processes of the world as a neutral reality. Rather, he describes the temporal order as highly problematic for human attempts to fashion a meaningful existence. This is especially due to the irresolvable tensions that he perceives between the cosmic, temporal reality and the human experience of time. The former is something ongoing, repetitive, and continuous. Conversely, the individual human being’s life is limited in time, with no real connection to either past or future. Mirroring the interest in Qohelet for both, this study discusses the biblical book’s presentation of both the cosmic, temporal structures and the framework of the human past, present, and future. It offers close readings of a series of passages in which the theme of time is especially prominent, thus demonstrating how the discussion of time works in Qohelet and how it interacts with other of the book’s key themes. Of particular importance in this context is the theme of cognition: to what extent are human beings able to understand our temporal conditions and how do such impact our life in the world if we cannot understand them? Finally, this study uses linguistic and anthropological material to discuss the presence of temporal thinking in the Hebrew Bible more generally, arguing that Qohelet’s exploration of time provides an excellent entry point into this broader discussion as well.Less
Uniquely within a Hebrew Bible context, the book of Qohelet engages at length with the theme of time, explicitly exploring the temporal situation of humanity. This book offers a detailed analysis of that exploration. It is argued that the narrator of Ecclesiastes, Qohelet, does not depict the temporal processes of the world as a neutral reality. Rather, he describes the temporal order as highly problematic for human attempts to fashion a meaningful existence. This is especially due to the irresolvable tensions that he perceives between the cosmic, temporal reality and the human experience of time. The former is something ongoing, repetitive, and continuous. Conversely, the individual human being’s life is limited in time, with no real connection to either past or future. Mirroring the interest in Qohelet for both, this study discusses the biblical book’s presentation of both the cosmic, temporal structures and the framework of the human past, present, and future. It offers close readings of a series of passages in which the theme of time is especially prominent, thus demonstrating how the discussion of time works in Qohelet and how it interacts with other of the book’s key themes. Of particular importance in this context is the theme of cognition: to what extent are human beings able to understand our temporal conditions and how do such impact our life in the world if we cannot understand them? Finally, this study uses linguistic and anthropological material to discuss the presence of temporal thinking in the Hebrew Bible more generally, arguing that Qohelet’s exploration of time provides an excellent entry point into this broader discussion as well.
Judith A. Kates
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823225712
- eISBN:
- 9780823237067
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823225712.003.0015
- Subject:
- Religion, Biblical Studies
In the midst of a Mishnaic debate about the canonical status of the books of Ecclesiastes and Song of Songs—a debate couched in the Mishnah's halakhically technical terms of whether or ...
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In the midst of a Mishnaic debate about the canonical status of the books of Ecclesiastes and Song of Songs—a debate couched in the Mishnah's halakhically technical terms of whether or not these books “render the hands ritually impure”—one hears an impassioned outcry from Rabbi Akiva. Two details of Rabbi Akiva's language here are crucial: the Song of Songs “was given” to Israel on a day, precisely the same language characteristically used by the rabbis for the revelation of the Torah. Second, through the morphological echoing of the phrase “song of songs” in his evaluation—song of songs; holy of holies—“Song of Songs” becomes more than a title. It is also a declaration of supreme worth, as can be heard in one midrashic explanation of the phrase.Less
In the midst of a Mishnaic debate about the canonical status of the books of Ecclesiastes and Song of Songs—a debate couched in the Mishnah's halakhically technical terms of whether or not these books “render the hands ritually impure”—one hears an impassioned outcry from Rabbi Akiva. Two details of Rabbi Akiva's language here are crucial: the Song of Songs “was given” to Israel on a day, precisely the same language characteristically used by the rabbis for the revelation of the Torah. Second, through the morphological echoing of the phrase “song of songs” in his evaluation—song of songs; holy of holies—“Song of Songs” becomes more than a title. It is also a declaration of supreme worth, as can be heard in one midrashic explanation of the phrase.
Carol A. Newsom
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199795734
- eISBN:
- 9780199979691
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199795734.003.0005
- Subject:
- Religion, Biblical Studies
This chapter considers Israelite Wisdom literature via the lens of Positive Psychology. She finds the book of Proverbs to present a eudaimonic vision of happiness, in no small part because the book ...
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This chapter considers Israelite Wisdom literature via the lens of Positive Psychology. She finds the book of Proverbs to present a eudaimonic vision of happiness, in no small part because the book is predicated on the belief that the world is well ordered and that that order can be understood by human minds. The book of Qoheleth presents a very different perspective. Here the existence of any cosmic order is seriously questioned, and, even if it exists, the book challenges whether human minds can ever know of it. This leads to Qoheleth’s embrace of a kind of hedonic joy. Without the crucial role played by healthy institutions and social structures, people in Qoheleth’s position may be tempted toward a hedonism of despair that is ultimately nihilistic and self-destructive. So, while both hedonia and eudaimonia are elements of the happy life, it is crucial that both dimensions of happiness are realized within a larger, encompassing eudaimonic framework.Less
This chapter considers Israelite Wisdom literature via the lens of Positive Psychology. She finds the book of Proverbs to present a eudaimonic vision of happiness, in no small part because the book is predicated on the belief that the world is well ordered and that that order can be understood by human minds. The book of Qoheleth presents a very different perspective. Here the existence of any cosmic order is seriously questioned, and, even if it exists, the book challenges whether human minds can ever know of it. This leads to Qoheleth’s embrace of a kind of hedonic joy. Without the crucial role played by healthy institutions and social structures, people in Qoheleth’s position may be tempted toward a hedonism of despair that is ultimately nihilistic and self-destructive. So, while both hedonia and eudaimonia are elements of the happy life, it is crucial that both dimensions of happiness are realized within a larger, encompassing eudaimonic framework.
Thomas G. Long
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199795734
- eISBN:
- 9780199979691
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199795734.003.0011
- Subject:
- Religion, Biblical Studies
This chapter highlights the eschatological dimension of biblical happiness, but notes that this dimension must be kept in constant balance with present concerns. This tensive balance means that ...
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This chapter highlights the eschatological dimension of biblical happiness, but notes that this dimension must be kept in constant balance with present concerns. This tensive balance means that happiness (flourishing) will be experienced by those who belong to Christ and yet, insofar as belonging to Christ means participating in the pattern of Jesus’ own life, it will sometimes take forms that those outside this faith will not recognize as “happiness.” Understanding happiness as an eschatological future that impinges on the present in real and often difficult ways should inform pastoral practices, including preaching. The chapter turns to Ecclesiastes for inspiration, particularly Qoheleth’s emphasis on happiness in the here and now. Despite any and all ambiguities and uncertainties about life, the eschatological perspective means that the life of faith is still going somewhere. For the Christian it is going toward judgment, but that judgment turns out to be the crisis of Easter where so many things—God’s wrath, our understandings of happiness, and so on and so forth—are transformed.Less
This chapter highlights the eschatological dimension of biblical happiness, but notes that this dimension must be kept in constant balance with present concerns. This tensive balance means that happiness (flourishing) will be experienced by those who belong to Christ and yet, insofar as belonging to Christ means participating in the pattern of Jesus’ own life, it will sometimes take forms that those outside this faith will not recognize as “happiness.” Understanding happiness as an eschatological future that impinges on the present in real and often difficult ways should inform pastoral practices, including preaching. The chapter turns to Ecclesiastes for inspiration, particularly Qoheleth’s emphasis on happiness in the here and now. Despite any and all ambiguities and uncertainties about life, the eschatological perspective means that the life of faith is still going somewhere. For the Christian it is going toward judgment, but that judgment turns out to be the crisis of Easter where so many things—God’s wrath, our understandings of happiness, and so on and so forth—are transformed.
Felice Lifshitz
- Published in print:
- 2014
- Published Online:
- January 2015
- ISBN:
- 9780823256877
- eISBN:
- 9780823261420
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823256877.003.0007
- Subject:
- Religion, Early Christian Studies
This chapter studies the texts that served as guidelines for monastic life at Karlburg and Kitzingen during the eighth century, before the rise of prescriptive rules (such as the Rule of Benedict) in ...
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This chapter studies the texts that served as guidelines for monastic life at Karlburg and Kitzingen during the eighth century, before the rise of prescriptive rules (such as the Rule of Benedict) in the ninth century and after. These included Isidore of Seville’s Synonyms (in the case of Karlburg, combined with narratives concerning the transvestite saint Eugenia and the boy martyr Potitus), the florilegium known as the Liber Scintillarum, a handful of sermons (primarily by Caesarius of Arles), and an abbreviated cento of Jerome’s Commentary on Ecclesiastes. For the most part, these texts were universalizing in terms of gender, and thus equally appropriate for (and ultimately equally popular with) male, female or mixed monastic communities who could, for instance, engage in devotional penance as an unmediated experience with God, using the script provided by Isidore’s Synonyms, or follow Isidore’s strategies for avoiding fornication through vanquishing libido. However, the chapter also uncovers some gender-specific aspects to the texts, including feminist re-writings of particular passages and anxiety over lesbian desire at Karlburg. The chapter also discusses the illuminations in the Kitzingen Isidore, a series of meaning-enhancing images produced by the theologian-artist who created the Kitzingen crucifixion miniature.Less
This chapter studies the texts that served as guidelines for monastic life at Karlburg and Kitzingen during the eighth century, before the rise of prescriptive rules (such as the Rule of Benedict) in the ninth century and after. These included Isidore of Seville’s Synonyms (in the case of Karlburg, combined with narratives concerning the transvestite saint Eugenia and the boy martyr Potitus), the florilegium known as the Liber Scintillarum, a handful of sermons (primarily by Caesarius of Arles), and an abbreviated cento of Jerome’s Commentary on Ecclesiastes. For the most part, these texts were universalizing in terms of gender, and thus equally appropriate for (and ultimately equally popular with) male, female or mixed monastic communities who could, for instance, engage in devotional penance as an unmediated experience with God, using the script provided by Isidore’s Synonyms, or follow Isidore’s strategies for avoiding fornication through vanquishing libido. However, the chapter also uncovers some gender-specific aspects to the texts, including feminist re-writings of particular passages and anxiety over lesbian desire at Karlburg. The chapter also discusses the illuminations in the Kitzingen Isidore, a series of meaning-enhancing images produced by the theologian-artist who created the Kitzingen crucifixion miniature.
