By Y. V. Koh
ISBN-10: 3110192284
ISBN-13: 9783110192285
This research is anxious with the literary style to which the e-book of Qoheleth belongs and on which it really is modelled. It covers numerous points of literary research and the matter of constructing experience of the e-book as an entire. It means that Qoheleth is better defined as a royal autobiography according to the arguments of particular literary good points of fashion and content material, resemblance to varied varieties of royal autobiographical narrative from in other places within the historic close to East, and the lifestyles of a coherent worldview which the writer provides because the fruit of his lifelong observations of the realm.
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Extra resources for Royal Autobiography in the Book of Qoheleth
Sample text
As Seow points out, the phrase "king over Israel" is only used elsewhere in the Old Testament to refer to the kings of the Northern Kingdom (1 Kgs. 14:13-14; 15:25; 16:29; 22:52; 2 Kgs. 2:25) while the Judaean kings, who are said to rule "in Jerusalem", have never been identified by this phrase. g. Loretz (1964, 62); von Rad (1970, 56-58); Fox (1989, 174); Seow (1995, 279287). See further discussion in Chapter 3, pp. 65-69. Seow (1995, 277), (1997, 98). Examination of the Main Evidence for the Royal Voice in 1:12-2:26 29 superscription (1:1) to Qoheleth as "son of David", leave readers in no doubt that Solomon is being referred to here.
12:24f. and 12:12; and perhaps even to Isa. 37:33-35 which describes Sennacherib's siege of Jerusalem, all of which, according to Vinel, the author of Qoheleth hints at to remind readers of the limits of the power of the king. Vinel further argues that 10:20 harks back to the incident of Shimei, whose cursing of David (2 Sam. 16:5-13) eventually costs him his life as Solomon exacted punishment for the offence (1 Kgs. 2:8, 43-46). Vinel's argument, that there are passages in Qoheleth which would readily evoke in the reader's memory the historical incidences to do with the mistakes of Israelite kings, shares in the increasingly common view that Qoheleth represents a critique of the Israelite institution of kingship and its wisdom tradition.
See further discussion in Chapter 3, pp. 65-69. Seow (1995, 277), (1997, 98). Examination of the Main Evidence for the Royal Voice in 1:12-2:26 29 superscription (1:1) to Qoheleth as "son of David", leave readers in no doubt that Solomon is being referred to here. Many commentators see a further allusion to Solomon in the author's use of the nom de plume Π^Πρ Qoheleth (1:1, 2, 12; 7:27; 12:8, 9, 10), which in its verbal form means "to assemble", or "gather", as used of people. , 1 Kgs. 8:1, 2) of the people (^iljP "assembly", 1 Kgs.
Royal Autobiography in the Book of Qoheleth by Y. V. Koh
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