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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 ]
A further characteristic indication of the late composition of the work is the fact that in the commentaries on Ecclesiastes 5:5 and 7:11 passages from Pirkei Avot are quoted, with a reference to this treatise, [5] and in the commentary on 5:8 several minor tractates are mentioned. In the same commentary on 5:8, Kohelet Rabbah modifies a ...
Ecclesiastes 9 is the ninth chapter of the Book of Ecclesiastes in the Hebrew Bible or the Old Testament of the Christian Bible. [1] [2] The book contains the philosophical and theological reflections of a character known as Qoheleth, a title literally meaning "the assembler" but traditionally translated as "the Teacher" or "The Preacher". [3]
Ecclesiastes (/ ɪ ˌ k l iː z i ˈ æ s t iː z / ih-KLEE-zee-ASS-teez; Biblical Hebrew: קֹהֶלֶת, romanized: Qōheleṯ, Ancient Greek: Ἐκκλησιαστής, romanized: Ekklēsiastēs) is one of the Ketuvim ("Writings") of the Hebrew Bible and part of the Wisdom literature of the Christian Old Testament.
Stuart Weeks treats verses 1-9 as a section dealing with "fear of God", and connects verses 10-20 and 6:1-12 as a section dealing with "the problems and inadequacies of wealth". [12] The New King James Version has two sections: Ecclesiastes 5:1–7 = Fear God, Keep Your Vows; Ecclesiastes 5:8–20 = The Vanity of Gain and Honor
A Latin quote from Ecclesiastes 1:2 is shown as engraved in the cup at the top of the jester's staff on the right: 'Vanitas vanitatum et omnia vanitas' ("Vanity of vanities, all is vanity") and below the map is a text taken from the Vulgate translation of Ecclesiastes 1:15: 'Stultorum infinitus est numerus' [17] ("The number of fools is infinite").
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The next part (verses 17–26) deals with God acting in 'reproving' and 'disciplining', emphasizing the positive aspect of the doctrine of retribution, that the righteous will be rewarded. [20] Eliphaz suggests that 'Job's only task was to apply the traditional teachings to himself, not to persist in his protest' (verse 27); it is the climax to ...