This thesis arises at the meeting place of a philosophical and a thanatological treatment of the book of Qohelet. A philosophical treatment is defended on the grounds of previous studies of the type of thinking evidenced in the text, as well as a comparison with ancient notions of philosophy which suggest that philosophy concerns the type of questions asked, the method of answering the questions, the answers to the questions, and the purpose of the endeavour. A thanatological treatment is defended both on the grounds of previous studies of the text as well as on the grounds of clear evidence that the text is very concerned with the issue of death. From a philosophical perspective it is assumed the book says something about such themes as beauty, knowledge, states of being, ethics, and the benefits of a philosophical outlook. These philosophical categories are combined with the text’s thanatology. The thesis therefore presents: a death aesthetic, in which death can be beautiful; an epistemology of death, in which we are shown to possess certain knowledge of our own mortality in contrast to the lack of understanding we possess about the events of life; a phenomenology of death, or a study of the state of being dead, in which it is seen that death can only ever be the object of our gaze, and we can never experience our own death; an ethics of death, or more precisely an ethics of suicide, in which it is asked, if suicide is appropriate, under what conditions it is better to be dead than alive; and, finally, the death-based nature of the philosophy itself, in which it is seen that one cannot be wise without thinking on death, and that such thoughts confer a particular sort of life on the wise person.

This dissertation is comprised of two major analyses: (1) an investigation into whether the Lucianic recension exists in the manuscript tradition of the Greek Ecclesiastes and (2) the application of the classical, text-critical principle of recensio to the manuscript tradition of the Greek Ecclesiastes.

Le travail décrit d’abord le processus par lequel Aristote a mis les bases d’une logique qui est devenu la norme pour un raisonnement correct, ainsi que les raccourcis qu’il a pris pour faire de la logique une pratique inutile pour l’étude des arguments tels qu’ils apparaissent dans les arguments informels. Par la suite l’étude établit de nouveaux concepts sur lesquels le raisonnement et l’argumentation réelle sont fondées et introduit ce qui est étiqueté comme « carrés rationnel », une structure sur laquelle toute forme de discours peut être analysée. Afin de prouver la validité de la nouvelle théorie, il est appliqué à diverses formes de discours ou de dispositifs littéraires, puis au livre de l’Ecclésiaste, l’un des livres les plus déroutants de la Bible sur lequel aucune explication satisfaisante ou interprétation n’a pas été offerte auparavant. Et enfin, la nouvelle théorie est appliquée pour analyser des ouvrages savants concernant leur cohérence dans ce qu’ils disent ainsi que leur rapport au texte qu’ils prétendent interpréter correctement. / The work outlines first the process by which Aristotle laid the foundations for logic which has become the standard for correct reasoning, as well as the shortcuts which he took and has made logic virtually useless for the study of arguments as they occur in informal arguments. Then the work establishes new concepts on which actual reasoning and argumentation are based and introduces what is labeled as reasoning square, a structure on which any form of discourse can be analyzed. In order to prove the validity of the new theory, it is applied to various forms of discourse or literary devices, then to the book of Ecclesiastes, one of the most confusing books in the Bible for which no satisfactory explanation and interpretation has been offered before. And finally, the new theory is applied to analyzing scholarly works from the point of view of how consistent they are in what they say as well as their relation to the text whose meaning they claim to accurately expose.

M.A. / The book of Ecclesiastes forms part of the wisdom genre, of Hebrew literature. It is a notoriously difficult book to interpret. The author, Qoheleth, displays an ideology and theology which is at variance with the rest of the Old Testament, namely protest wisdom. Finding the part Qoheleth plays, within the scope of the wisdom tradition, has troubled interpreters for years. This study, brings Socio-Rhetorics to bear on this problem. Rhetorical theory is used to try and bring about an understanding of how Qoheleth fits into the wisdom tradition. This study tries to show that Qoheleth dialogues with that wisdom tradition in order to develop his own argument. In particular, it shows that he quotes the book of Proverbs. How, Qoheleth, quotes Proverbs, and what he does with those texts, is illustrated in selected textual studies from Ecclesiastes. It was found that Qoheleth sharply criticise especially the simplistic over-evaluation of wisdom within traditional thought.

Text in Afrikaans / Summaries in English and Afrikaans / In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak. / In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text. / Biblical and Ancient studies / M.A.(Biblical Studies)

Text in Afrikaans / Summaries in English and Afrikaans / In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak. / In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text. / Biblical and Ancient studies / M.A.(Biblical Studies)

Le Commentaire sur l’Ecclésiaste de saint Bonaventure se révèle être une œuvre importante dans la compréhension de la réflexion qui porte au XIII° siècle sur l’articulation entre philosophie et théologie. En effet, alors que le Commentaire reçoit une forme, la lectio, et s’apparente par sa méthode à la disputatio et à la praedicatio – toutes caractéristiques de la période scolastique –, il met en évidence l’apport de la philosophie à l’exégèse d’une part : l’importance du nombre des 89 questions au sein du Commentaire et le recours à la philosophie aristotélicienne et à la philosophie platonicienne permettent à saint Bonaventure en premier lieu de décrire et comprendre le monde, et en particulier sa mutabilité. Mais c’est aussi de la mutabilité des choses dans l’esprit de l’être humain qu’il s’agit. Quant à l’éthique, la philosophie donne des outils pour étudier la vertu. Enfin, la philosophie platonicienne fonde la distinction entre monde sensible et monde intelligible. Il met en évidence l’apport de l’exégèse à la philosophie d’autre part. Dans l’histoire de la curiosité comme concupiscence des yeux qui fait intervenir les notions centrales uti et frui. Dans l’histoire de l’anthropologie, en donnant une place très particulière à l’homme, comme union d’un corps mortel et d’une âme immortelle. Dans l’histoire de la notion d’ordre, que ce soit l’ordre de la sagesse régi par le nombre ou l’ordre de la bonté régi par le poids. Dans l’histoire de la connaissance de soi, quand l’âme se connaît comme miroir du monde et de Dieu. Toutes ces caractéristiques comptent parmi celles qui ont consacré comme un chef-d’œuvre le Commentaire de saint Bonaventure. / Saint Bonaventure’s Commentary on Ecclesiastes reveals itself as an important work to understand the reflection in the thirteenth century about the connection between philosophy and theology. Indeed, when the Commentary receives a form, the lectio, and is related by its method to the disputatio and to the praedicatio – all features of the scolastic period –, it makes obvious the contribution of philosophy to exegesis on the one hand. The importance of the number of the 89 questions within the Commentary, and the recourse to the aristotelician philosophy and to the platonician philosophy allow saint Bonaventure in the first place to describe and to understand the world, and particularly its mutability. But it is about mutability of things in the mind of human being too. As for ethic, philosophy gives tools to study virtue. At last, platonician philosophy founds the distinction between sensible world and intelligible world. It makes obvious the contribution of exegesis to philosophy on the other hand. In the history of curiosity as concupiscence of the eyes, which makes intervene the essential notions of uti and frui. In the history of anthropology, which gives a very special place to man, as union of a mortal body to an immortal soul. In the history of the notion of order, whether the order of wisdom, governed by number, or the order of goodness, governed by weight. In the history of knowledge of oneself, when the soul knows itself as mirror of the world and of God. All these characteristics are among those which have sanctioned as a masterpiece the Commentary of saint Bonaventure.

This thesis explores the question of how the figure of Solomon is characterized in the Hebrew Bible. This question arises from the observation of divergent depictions of Solomon in the different books. In 1 Kings 1–11, Solomon is depicted in an ambivalent manner where his wisdom can be used positively for the benefit of all Israel and negatively through focusing on the royal court to the neglect of Israel at large. In contrast, Solomon is presented as a model king of cultic fidelity in 2 Chronicles 1–9 in spite of his failures in 1 Kings 1–11. In Proverbs, Solomon is remembered as the paragon of wisdom in Israel but is also presented in Ecclesiastes as a pessimistic king describing the limitations of his wisdom. Furthermore, Solomon is used as the picture of an ideal lover in the Song of Songs, but it is his romantic exploits that lead to him becoming an idolater turning away from YHWH. In light of these observations, the purpose of this thesis is to examine the characterization of Solomon in 1 Kings 1–11, 2 Chronicles 1–9, Proverbs, Ecclesiastes, and Song of Songs. In order to examine this, a communicative theory of interpretation that benefits from a theory of characterization from narrative-criticism will be utilized. This hermeneutical tool will help establish the integrity of individual books as acts of communication and demonstrate how characterization is a literary technique utilized by authors to depict a character to be imagined by readers. The finding of this thesis is that Solomon’s characterization is well beyond a single attribute as a wise king or even a two-fold attribute as wise king and temple builder. Instead, he is a paradoxical and ambiguous figure that integrates positive and negative features emerging both from the individual accounts and from the relation of these accounts to one another. The accounts associated with describing Solomon’s reign or those books that have a poetic association share significant themes, but these themes are reframed and re-interpreted as a part of an enduring legacy. By re-evaluating the depiction of Solomon in individual parts or wholes of books, as well as considering the unique contributions of the individual accounts in relation to one another, this thesis demonstrates that the figure of Solomon generates ever fresh elaborations.

This creative project is a setting of the book of Ecclesiastes from the Bible. The New English Translation has been used. A certain amount of editing of the complete Ecclesiastes has taken place and only three basic ideas are presented in the text: One, the emptiness of all endeavor; two, that death awaits us all; and three, some advice to a young man.The first song is built on a pedal point D and it is held by the double bass. This signifies emptiness. Above this pedal point there are various motives which are more fully developed in the second song. The third song uses a tone cluster pedal point in the string section which fades away to the ever present pedal point D held by the double bass, signifying the return of the opening words of the text: "Emptiness, emptiness, says the Speaker, all is empty." / School of Music

This study focused on the pastoral guidance of the emotional wounded teen on the basis of a number of broad markers from the book Ecclesiastes. From the basis–theoretical research (Chapters 2 and 3) it was clear that it is a major challenge to come to a proper understanding of the nature and problems of the teen and his experiences.It there is the necessary understanding of all the relevant aspects and if these are handled correctly, it can promote the growth process of the teen developing an intimate relationship with God, and eventually also lead to the experience of a true sense of life and joy. From Ecclesiastes a number of guidelines were identified which can assist in giving the teen the necessary perspective about his daily life struggles. Answers to the search for sense and joy in life do not lie in people and things under the sun, but in a living and intimate relationship with God, in other words in that which is above the sun (to use the imagery of Ecclesiastes). The meta–theoretical section focused on contributions from the adjacent disciplines. Here it was clear that the emotional wounding of the teen results in damage to the forming of identity and self–esteem.When the teen, in a changing environment, does not experience safety and security within healthy relationships, it quite often leads to an identity crisis and to more wounding. From the empirical research it transpired that, as a result of the burden of unresolved emotional baggage from the past, teens are inclined to have a very negative view of the challenges of life and also to experience life as senseless and without joy. In the establishment of an own identity and self–esteem they displayed a strong need for personal relationships. Their negative and weak self–esteem can furthermore be traced to the lack of role models. Another consequence of this lack is a weak relationship with God and other people, as well as an inability to make decisions and to handle crises and trauma. In the practice–theoretical section, through a hermeneutical interaction between basistheoretical guidelines and meta–theoretival perspectives, the formulation of an adapted practice theory, on the basis of guidelines from Ecclesiastes, about the pastoral guidance of the emotional wounded teen was attempted. This model, aimed at pastoral practice, presents parameters for the pastoral guidance of all unresolved trauma and the emotional pain of teens, which are aspects that inhibit spiritual advancement and emotional healing. Only then will the teen be able to truly focus on the enjoyment of life under the sun, in the light of the principles and guidelines from Ecclesiastes. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.