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Ecclesiastes 3 is the third chapter of the Book of Ecclesiastes in the Hebrew Bible or the Old Testament of the Christian Bible. [ 1 ] [ 2 ] The book contains philosophical speeches by a character called 'Qoheleth' ("the Teacher"; Koheleth or Kohelet ), composed probably between the fifth and second centuries BC. [ 3 ]
The commentary to 3:12 having been lost, so is the phrase "first seder" that would likely have followed it. Nothing remains to indicate where one section ends and another begins, as there is no introductory remark to the commentary on 3:13. But an introduction is also lacking to the commentary on 7:1 and 9:7.
[13] Abraham ibn Ezra (1092–1167) was a contemporary of the Rashbam. His commentary on Chumash was reprinted under the name Sefer HaYashar. He separates the literal meaning of a biblical verse from the traditional meaning, upon which the halacha is based, and from the homiletic meaning drush. He explains that the traditional and homiletic ...
The lament complements Job's initial cry (verses 1–10) with a series of rhetorical questions: posing an argument that because he was born (verse 10), the earliest chance he had of escaping this life of misery would have been to be still born (verses 11–12, 16), whereas in verses 13–19 Job regards death as 'falling into a peaceful sleep in ...
The Jerusalem Bible divides the book into two parts, part one comprising Ecclesiastes 1:4–6:12, part two consisting of chapters 7 to 12, each commencing with a separate prologue. [ 16 ] Few of the many attempts to uncover an underlying structure to Ecclesiastes have met with widespread acceptance; among them, the following is one of the more ...
Sod (סוֹד ) – "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation. Each type of Pardes interpretation examines the extended meaning of a text. As a general rule, the extended meaning never contradicts the base meaning. [8] The Peshat means the plain or contextual meaning of the text.