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This Thesis Has Been Submitted in Fulfilment of the Requirements for a Postgraduate Degree (E.G This thesis has been submitted in fulfilment of the requirements for a postgraduate degree (e.g. PhD, MPhil, DClinPsychol) at the University of Edinburgh. Please note the following terms and conditions of use: This work is protected by copyright and other intellectual property rights, which are retained by the thesis author, unless otherwise stated. A copy can be downloaded for personal non-commercial research or study, without prior permission or charge. This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author. The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author. When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. CREATION IN QOHELET ECCLESIASTES 1.1-11 AS COSMOLOGY, NATIONAL HISTORY, AND AUTOBIOGRAPHY BY TAYLOR HADEN INCE A THESIS SUBMITTED TO THE COLLEGE OF HUMANITIES AND SOCIAL SCIENCE IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY SCHOOL OF DIVINITY THE UNIVERSITY OF EDINBURGH 2014 ABSTRACT This thesis is a close reading of Ecclesiastes 1.1-11 in the BHS edition of the MT of Qohelet. Its main contention is that Ecclesiastes 1.3-11 is an exposition of the collocation that ends 1.2, of hakkol hevel, and that consequently, the best way to begin to understand hevel in Ecclesiastes is to understand 1.3-11. Chapter 1 presents the scholarly conversation this project enters while presenting some of the unresolved problems the primary text creates. Answers to these problems are suggested, anticipated contributions enumerated. It has not been shown to satisfaction how the first eleven verses of this book cohere or how its various strands―involving Davidic Israel, Qohelet himself, and all creation―tie together. This thesis aims to help remedy that situation. It shows Ecclesiastes not to be the black sheep of the Hebrew Bible but in line with its whole corpus. Chapter 2 reads Ecclesiastes 1.1 as forming an allusive-inclusio with verse 11 which echoes the regnal history of Israel from David to exile, thereby initiating the process of folding the story of Qohelet and Is- rael into the creation account which follows. It is thus a primer for the two-word judg- ment hakkol hevel which is summarised in verse 2 and unpacked in verses 3-11 and which folds all things (hakkol) into one thing (hevel). Chapter 3 is a reading of Ecclesiastes 1.2 that discerns its final two words, hakkol hevel, as encapsulating the verse and determining the verses that directly follow, namely Ecclesiastes 1.3-11. These two words carry the verbal freight of hevel into the creation of 1.3-11 and suggest that if we want to understand hevel we must understand the words that immediately follow and first explain it, verses 3-11. Lastly, the way in which hevel appears in verse 2 suggests what verse 1 did, that Qohelet is drawing on the sordid history of Israel to explain the state of all things in what follows. Chapters 3-6 are a close reading of Ecclesiastes 1.3-11 that traces the dynamic of hakkol hevel as it unfolds within creation, speaking both to the corrupt condition of creation and of Israel, thus tying the two together. Chapter 4 reads Ecclesiastes 1.3-4 as showing man and nature as distinct, connected by man’s painful toil, and thus characterised in their re- lationship by a subtle animosity. Chapter 5 reads Ecclesiastes 1.5-7 as showcasing nature as something characterised by man’s profitless toil but in its own way, through its en- durance as opposed to man’s transience. Chapter 6 reads Ecclesiastes 1.8 as the conver- gence-point of the prologue, as the place where all creation becomes one, wearying thing and thus succinctly reflects hakkol hevel, whose highly antithetical meaning is something like everything is nothing. Verse 8 also hints at the reason for this cosmic fusion and disso- lution: it is man’s idolatry, something hevel often speaks to in the Hebrew Bible. Chapter 7 reads Ecclesiastes 1.9-11 as the consummation of this cosmic fusion and dissolution: in these verses all time and space converge into one, wearying, forgettable and forgotten thing. The process mimics the process of death and tells us about what hevel means, for creation, and through Qohelet, for his people, Israel. This homogenisation of time and space polemicises the Latter Prophets through allusion and counters the hope for Israel and creation they proclaim. This is what hakkol hevel means for Qohelet. It means the end of all things, including Israel, in death, and owing to idolatry. Even so, through echo of the Hebrew Bible and in line with it, this prologue may hold out a glimmer of hope for Israel and all things. I, Taylor Haden Ince, declare that I have written this thesis, that it is entirely my own work, and that it has not been submitted for any other degree or professional qualification. Signed: Taylor Ince____________ Date: 30 November 2014_____ TABLE OF CONTENTS Acknowledgments i Abbreviations ii Front Matter vi Preface: Text, Translation, and Text-Division ix 1 The Story of Everything, Israel Included, in Two Words: Hakkol Hevel 1 2 Ecclesiastes 1.1: The Collective Life of Qohelet 25 3 Ecclesiastes 1.2: A Two-Word State of the Union 39 4 Ecclesiastes 1.3-4: Man in Pain, Nature Impervious 74 5 Ecclesiastes 1.5-7: Nature Also Profitless and in Pain 121 6 Ecclesiastes 1.8: All Things Are Wearying, and It is Man’s Fault 201 7 Ecclesiastes 1.9-11: All Things Become One Thing―The Death 249 of Creation, of a Nation, of a Man Conclusion 305 Bibliography 311 ACKNOWLEDGMENTS I want to thank Dr. Robert Utley for teaching me how to read and Allen Mandelbaum for teaching me how to read poetry―in time and out loud. I am grateful to Drs. Kelly and Currid for encouraging me to undertake this endeavor and to Dr. Belcher for helping set me on this path through your expertise in all things Ecclesiastes. And, Dr. and Mrs. Kelly, thank you for your love, provision, and prayers. To my supervisor, Professor Barstad, for reminding me―over and again―the importance of reading my primary text, in this case Qohelet and then the Hebrew Bible, closely. And for his patience, kindness, and skillful guidance. And to Dr. Reimer for helping me navigate the corrections process. You knew exactly what I needed. To the Macleods, for being our family in a foreign land, for taking us in. Murdo, you are a true friend. And to our many and faithful partners in ministry during our four years in Edinburgh. Thank you. This is your thesis too. To co-pastors Brandon and Drew, Chad and Jeremiah: you graciously gave me the time I needed to finish. I am so grateful. To Seth Ehorn, Cory Brock, and Samuel Hildebrand―future doctors all and, more importantly, men of God―for helping me in one way or another to complete this project. To Lanier Theological Library, Mark Lanier, and the wonderful librarians there. Mountains of gratitude for your generosity and help to me as I finished this project from Houston. To my family: Joe and Susan, Susannah and Jason, Nathanael and Ana, Don and Leslie. Thank you for every sacrifice you have made to make this possible. And to my wife Robin and our three children: Seth, Avery, and Susannah. I love you more than I can say and could not have done this without you. You have my heart. Finally to my God, who trains my hands for battle. By you I can leap over a wall and bend a bow of bronze (Ps 18.29, 34). You are ever-Faithful (2 Tim 2.13). - i - ABBREVIATIONS The following abbreviations are taken, where possible, from Patrick H. Alexander and others, eds., The SBL Handbook of Style: For Ancient Near Eastern, Biblical, and Early Christ- ian Studies. Peabody, MA: Hendrickson, 1999. AB Anchor Bible ABR Australian Biblical Review AnBib Analecta Biblica ANE Ancient Near East/Ancient Near Eastern AOAT Alter Orient und Altes Testament AOTC Apollos Old Testament Commentary BBB Bonner Biblische Beiträge BDAG Bauer, W., F. W. Danker, W. F. Arndt, and F. W. Gingrich. A Greek- English Lexicon of the New Testament and Other Early Christians Lit erature. 3rd edition. Chicago: The University of Chicago Press, 1979. BDB Brown, F. S. R. Driver, and C. A. Briggs, A Hebrew and English Lexicon of the Old Testament. Glasgow: Oxford University Press, 1907. BHQ Schenker, A., Y. A. P. Goldman, A. Van der Kookj, G. J. Norton, S. Pisano, J. de Waard, R. D. Weis, eds. Biblia Hebraica Quinta, Fascicle 18: General In troduction and Megilloth. Stuttgart: Deutsche Bibelgesellschaft, 2004. BHS Kittel, Rudolf, Karl Elliger, Wilhelm Rudolph, and Hans Peter Rüger, eds. Biblia Hebraica Stuttgartensia. 5th emend. edn. Stuttgart: Deutsche Bibelgesellchaft, 1997. Bib Biblica BibInt Biblical Interpretation BRev Bible Review BSac Bibliotheca sacra BiLiSe Bible and Literature Series BWL Biblical Wisdom Literature BZAW Beiheft zur Zeitschrift für die alttestamentliche Wissenschaft CBQ Catholic Biblical Quarterly CDCH Clines, David J. A., ed. The Concise Dictionary of Classical Hebrew. Sheffield: Sheffield Phoenix Press, 2009. CSHB Critical Studies in the Hebrew Bible CTQ Concordia Theological Quarterly DBI Ryken, Leland, James C. Wilhoit, and Tremper Longman III, Dictionary of Biblical Imagery: Wisdom, Poetry & Writings. Leicester: InterVarsity Press, 1998. DBSJ Detroit Baptist Seminary Journal - ii - DCH Clines, David J. A., and John Elwode, eds., The Dictionary of Classical Hebrew, 8 vols.
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