By Naoto Kamano
During this rhetorical-critical learn of Ecclesiates, the writer elucidates how Qoheleth teaches in his discourse, paying specific consciousness to using the cosmological texts (1:4-11 and 3:1-8) and the first-person speeches.
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Additional info for Cosmology and Character: Qoheleth's Pedagogy from a Rhetorical-Critical Perspective
Example text
See Hellenistic Culture: Fusion and Diffusion (New York: Columbia University Press, 1959), 142-44. For opinions against this genre identification, see Oswald Loretz, Qohelet und der alte Orient: Untersuchungen tu Stil und theologischer Thematik des Buches Qohelet (Freiburg: Herder, 1964), 32; and Christian Klein, Kohelet und die Weisheit Israels: Eine fromgeschichtliche Studie, vol. 132, BWANT (Stuttgart: W. Kohlhammer, 1994), 163-64. 90 Lohfink, Kohelet, 10. Palindrome is not "a complete balancing of material so that one can read forward or backward and still achieve the same result" as Crenshaw CEcclesiastes, 38) understands.
After this introductory chapter, Chapter Two will deal with Ecclesiastes 1:3-3:9, applying the method outlined in this introductory chapter and demonstrating that the cosmological ethos depicted in 1:4-11 is the basis of Qoheleth's argument in 1:3-3:9, with Qoheleth's personal ethos playing an important role in his pedagogy. Chapter Three will focus on 3:10-22. This chapter will be divided into two parts. In the first part, the role of 3:10-15 will be examined to show that here Qoheleth reflects theologically on the cosmology of 1:4-11, the cosmology of 3:1-8, and his conclusion drawn from the discussion in 1:12-2:26, namely, his recommendation of enjoyment.
The thematic question revisited (3:9) As for the rest of the evidence discussed above, points 5 and 8 are incorporated in the literary design of 1:3-3:9, which will be discussed later. Points 2, 6, 9 and 10, however, are rejected as markers of a chiastic structure because they mix a distinct poetic section (3:2-8) with a distinct prose section (3:10-15). 18 Some of the evidence that Fischer provides relies on more similarities of themes than repetition of certain words (the correspondences between 1:13a and 2:20 and between 1:16 and 2:15ay).