Ecclesiastes, Book of

Ecclesiastes is the English designation for a book of the Old Testament, known in Hebrew as Koheleth (variously spelled). The canonical Hebrew Bible, or Old Testament—also part of the Christian Bible—is generally divided into three sections: the Law (or first five books, called the Torah); the Prophets; and the Writings. Ecclesiastes falls into the latter group and, along with Job and Proverbs, is considered wisdom literature, containing reflections on the meaning of life and righteous living. It is also described as poetic writing, characterized by parallelism and thematic refrains that repeat much like the rhythms of nature. In particular, Ecclesiastes compares the fleeting essence of human life with the everlasting nature of God and Earth. “One generation passeth away, and another generation cometh; but the earth abi-deth for ever” (1:4). Humankind is time-bound, [Page 362]but God is eternal. Ecclesiastes is traditionally read during the Jewish harvest festival of Sukkoth (Tabernacles) as a reminder of the transitory nature of life and an admonition against overreli-ance on material possessions. In this context, Ecclesiastes foreshadows a similar message of the New Testament warning against attachment to earthly matters, which pass with time.

Underscoring the ephemeral quality of life, the book begins, “Vanity of vanities, saith the Preacher … all is vanity” (1:2). The term vanity, translated from the Hebrew through the Greek, does not suggest the English understanding of self-absorption but variously the concepts of futility and meaning-lessness, based literally on the Hebrew bebel (or bevel), meaning vapor, or mist. Life is, therefore, no more than a breath that forms quickly, evaporates, and is gone. The passage of time is an overriding theme: “To every thing there is a season, and a time to every purpose under the heaven” (3:1). There are no less than 45 direct references to “time” in the 12 chapters of Ecclesiastes and at least 6 admonitions to enjoy life in the present, not in the hedonistic sense but rather accepting both life and death as gifts from God. The present, then, takes on paramount significance, with the past forgotten and the future uncertain.

When the canon of the Hebrew Bible was defined at the Council of Jamnia (c. 90 CE), many Jewish scholars opposed the admission of Koheleth to the sacred, or inspired, collection of writings because of its pessimistic outlook; however, although not a book of praise, it ultimately affirms faith in God, God's Creation, and the Hebrew law. The English title of the book is derived from the Greek ekklesia, originally denoting a secular gathering. The term became associated with religious gatherings and then was exclusively applied in a religious context referring to “church” or church-related (ecclesiastical) matters. The Hebrew title Koheleth is also based on the Hebrew root meaning “to gather or assemble”; however, the English translation has come to be understood as “preacher,” an honorific title referring to one who conducts or leads a religious assembly.

Some elements in the Jewish tradition hold the author to be King Solomon, who ruled Israel from approximately 970 to 928 BCE, as implied in the first line: “The words of the Preacher, the son of David, king of Jerusalem” (1:1). Tradition also attributes two additional Old Testament books to Solomon: the Book of Proverbs and Song of Songs. However, other scholars believe the opening of Ecclesiastes to be calling upon the credibility of Solomon's wisdom rather than identifying him as the writer and believe its style and language place authorship about 250 BCE in the post-Babylonian exile era, when most Jews lived under Greek rule and exercised no real political power. The skeptical tone of the book may also reflect the prevailing Greek philosophy and antipathy of the Greeks toward Judaism. Despite the author's viewpoint, he does not yield his faith in the face of adversity. The autobiographical first person is employed throughout from the perspective of a wise man who has lived fully and wishes to share his perspective on the purpose of existence. The maxims he advances are based on his own observation, but he is nonetheless cognizant of the limitations of human reason when he poses the question, “For who knows what is good for man in life, all the days of his vain life which he passes like a shadow?” (6:12).

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