Qohelet

The Qohelet is a Ketuvim writing within the Hebrew Bible (Anderson 4). As the Qohelet is a regarded as wisdom literature (Alter 63), it is presented as didactic poetry (Whybray 20). While constructed pseudo-autobiographically, the Qohelet is congruent with its Biblical context (Millar 21). Distinctive in its investigative style (Millar 21), the Qohelet represents the authors reflections upon the meaning of life. Through observation, investigation, and evaluation of the phenomenon which creates this author’s reality, the author presents the mysteries of life in relation to the realities of God.

The Hebrew word Qohelet, is translated as “to gather” (Blenkinsopp 58). Recognized as wisdom (Heb. Hokam) literature, the Qohelet refers to the wisdom gathered and/or encapsulated in the life of the sage (Heb. Hakam) (Blenkinsopp 9-10). Also, as a man, Qohelet refers to the son of David, and king over Israel in Jerusalem (Ecc: 1:1). Thus, rooted in the theistic constructs of an Israelite sage the Qohelet presents poetic words of wisdom concerning the nature of man in relation to his perception of life.

Using metaphoric figures of speech and reoccurring imagery (such as “under the sun” and “chasing after wind") are examples of the sage’s ‘symbolically conceptual construction’ of life (Blenkinsopp 2). Also, the sage’s use of descriptive terms such as “wise" and "foolish", and "righteous," and "wicked" create an ethical understanding of the author’s environment. The theistic universe is also presented with the reoccurring use of the expression "I perceived" (1:17; 2:14) the creations of Ha Elohim. (Whybray 27).

Illuminating the cyclical nature of the Qohelet, the sage begins his discourse in the affirmation that life is destroyed by the inevitability of death. As such, the Qohelet sage begins his teaching with the same reflection by which he ends his teaching: that all life is vanity. In light of this immediate description of life, the Qohelet sage advises one to make the most of life and to seize the day, for there is no way to secure the future. While the sage clearly promotes the enjoyment of life, he is unable to ascribe real, righteous, or eternal meaning to it. In light of this perceived vanity of life, the sage suggests that one should enjoy the simple pleasures of daily life. Cyclically, the author of the Qohelet comes to this conclusion in the second to last verse of the last chapter: "Vanity of vanities! All is vanity!" Thus, this work emphatically proclaims that all is "vanity".

"Vanity" is the English translation of the Hebrew term “Hebel” (Koosed 248). Associating "Vapor" or "breath-like" qualities to ‘hebel’ (Millar 1), the sage illustrates ‘enigmatic’ nature of life which hebel represents (Millar 3). As the sage emphasizes how swiftly earthly things pass away, hebel appears to be of transitory nature. Equally, this transient nature of life reflects the human inability to grasp life. Thus, the sage of the Qohelt speaks of human limitation and the frustration caused by the vast gap between God's knowledge and man’s relative ignorance. Ultimately, as described later by the sage, "All" life, which is vanity, refers to all human endeavors, knowledge, and wisdom.

Referring to nature to support his argument of the vanity of human life, the Qohelet sage draws upon the impermanence of existence. "Under the sun", which is used repeatedly by the sage, establishes the sage’s perceptions and observations of life. Using the permanence of the earth as his context, the sage observes that no one is permanent on the earth. The earth remains, but people die. As revealed later, the point is that since man is not permanent it is obvious that his work cannot be either.

The observation of the celestial in relation to the impermanence of man sets the tone and direction of Qohelet's investigation and reflection (Millar 180). The investigated God is ‘transcendent’ from the investigating sage (Whybray 7). Thus, the book creates the paradigm in which “God is in heaven, and you upon earth” (5:2).

Thus, rather introspectively, the sage begins to investigate his own life. Reflecting on his superlative wisdom (1:13), the sage notes that he had made a comprehensive study of all kinds of human activities (1:17). The sage then states that these achievements were a "unhappy business" (1:13). This grievous task by which the sage applied himself to study is graphically communicated as "chasing after wind" (2:11).

Upon evaluation of such a human quest, the sage discovered that such study was inadequate to turn up anything truly meaningful. Also, the sage notes how such accomplishment of greater wisdom had only brought him greater "grief" (1:18). Consequently, the sage relates such grievous study to be no better than "folly" (1:17).

As it is clear from verses 3 and 9 that the sage’s investigation of pleasure was exhaustive, the sage evidently pursued every pleasure available to him (2: 4-10). Thus for the sage, upon investigation of pleasure, he came to the conclusion that it held no ultimate value either (2: 1-2). That is, while it has some temporary, immediate value it does not produce anything permanent or ultimately worthwhile (2:3-11).

Next, the sage turned to an evaluation of labor, his own (2:18-20) as well as that of other people (2:21). Upon reflection, the sage evaluated what happens to the fruits of labor that accumulates over a lifetime of toil. These fruits include money, fame, and happiness. Reflecting on his labor during his lifetime (2:18), in view of what comes of it all, the sage concluded that human labor costs more vexation than it is worth (2:22-23). For the sage this meant that just as one cannot expect significant changes to come out of labour the best one can do is to enjoy its fruits and find some satisfaction in the work itself (3:12). Rather optimistically, this led the sage to make the statement that: in themselves, and rightly used, the basic things of life are sweet and good. (9:7-10)

This reflection upon the fruits of ones labour later leads the sage to designate man to take his life day by day from the hand of God (2:24-26), realizing that God has a fitting time for each thing to be done (3:1-8). The significance of this section is that man is responsible to discern the right times for the right actions; and when he does the right action according to God's time, the result is 'beautiful' (3:11)." Here, when correlated with the will of God, the sage receives life as ‘sweetness’ and ‘beauty’ rather than ‘vanity’. It is here where the sage emphasizes that one should "enjoy themselves" (3:12).

However, the observation of the benefits of aligning man’s works with the timing of God, is reciprocally reviewed in light of man’s actions not align with the God’s time. This, for the sage, is a description of man’s inability to fully comprehend the plans of God (3:14-15). For the sage, man’s inability to fully comprehend what is best for oneself (as they do not know what the future holds) (3:11), is parallel with man’s inability to understand the plan of God.

In regards to righteousness and wickedness (7:15-29), the sage observes that the righteous sometimes do not receive a reward in this life, while the wicked prosper. However, the sage institutes that it is still better to live righteously. This advocation of a righteous, ‘golden mean’ (Whybray 120), of human behavior is in light of the idea that just because God does not consistently punish the wicked (7: 17) that it is all right to abandonment of moral standards.

While chapter eight begins with illustrating the precepts of wisdom (8:1), it ends in showing that wisdom has its imitations. Reflecting on wisdom, the sage observes that wise man behaves appropriately in the presence of his king, He keeps his oath of allegiance that he has made before God (8:2), and he does not resign or revolt against the king (8:3). Upon reflecting on the limits of wisdom, the sage emphasizes how man is ignorant because God has not revealed many things. However, the sage’s emphasis that the remaining mysteries of life (8:16-17) must not diminish human joy (9:1-9) or prevent one from working with all our might (9:10—11:6), as the sage states: "one does not know" (9:1).

In confrontation of such a blissful ignorance, chapter nine presents the message that the reason “no one knows” is because “no one can handle” the vast extent of truth (Whybray 140). For the sage, this vastness of truth includes the uncertainty of life amidst death. As the sage emphasized in 9:2-10 the fact that a righteous person could not be more certain of his or her future than the wicked, the sage uses ‘death’ as an ultimate equalizer. In 9:11-10:11 the sage also uses the death to show how the wise cannot be any more certain of his or her earthly future than the fool. Death is not only a certainty which neither the wise nor the fool can know the timing of, but as known by God, death is all part of God’s plan which neither the wise nor the fool can know.

As the sage advises, this uncertainty of the coming end should be treated cautiously. For the sage, this cautious approach to life, is also reason for responsible living (12: 1-7). This advice offers a sobering reminder to youth who follow their desires with a reminder that God will judge all eventually. Also, as the sage recognized God's judgments before death (7:17), the sage noted "To older people it may seem to be too risky to advise a young person to walk in the ways of his heart and the sight of his eyes”. This precaution foreshadows the expanded ideas of the sage in regards to advancing old age and death.

Within chapter twelve, the Qohelet is full of figures of speech that picture old age and death. The sage likened the evil days of old age approaching like a rainstorm (12:2-3) as it leaves the vessel of life fearful and uncertain. Also, alluding to the broken "golden bowl" and “silver cord”, the sage uses imagery which represents the immediacy and uncertainty in which death will come. When man dies, and lets go of the "silver cord", it unwinds, catches, and snaps; and the golden bowl attached crashes. This figurative example not only represents the immediacy and unexpected coming of death, it also emphasizes the value and fragile nature of life.

Within these sobering didactics, the sage repeats his original thesis (12:8; 1:2) and offers advice in light of life's realities (12:13-14). In between these statements he sets forth his source of authoritative wisdom (12:9-12). The phrase "these collections" (12:11) refers to other wise sayings. It is assumed that all these wise sayings come from God, as "Beyond this" (12:12) refers to ‘beyond’ the wisdom literature that God had revealed. Thus, in regards to life after death, the sage leaves this mystery unto God.

In conclusion, the Qohelet contains a sage’s observation, investigation, and evaluation of life. Key to understanding the reasoning of this sage is to understand the perspective from which he spoke. Qohelet's intent in his writing is to point out the limits and mysteries of life. In light of these mysteries however, the Qohelet sage advises that man "Fear God and keep his commandments” (12:13).




Works Cited


Alter, Robert. The Art of Biblical Poetry Basic Books, US. 1985.


Anderson, Bernhard W. Understanding the Old Testament Pearson Hall, US. 1998


Blenkinsopp, Joseph. Sage, Priest, Prophet Westminster John Knox Press (UK), 1995


Koosed, Jennifer. “Decomposing Qohelet” in Yvonne Sherwood (ed) Derrida’s Bible Palgrame Macmillan, US 2004


Millar, Douglas B. Symbol and Rhetoric in Ecclesiastes Society of Biblical Literature, US. 2002


The New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version Michael D. Coogan, Marc Z. Brettler, Carol A. Newsom, Pheme Perkins United States: Oxford University Press, 2001


Whybray, R.N. The New Century Commentary: Ecclesiastes Eerdmans Publishing, US. 1989


Zimmermann, Frank. Inner World of Qohelt Ktav Publishing House, US. 1973