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Qoheleth’s experiential method and inner-dialogue creates tensions on the levels of language, style, content and theological ideas. In this paper we seek to explore this tension in relation to a short section (Qoh 2:24-26) that is placed at the end of chapter 2. In the process we question the section division itself and the usual emendation of the translation of v. 25 to fit into the thought of these three verses and that of their neighbouring verses. We engage in a detailed analysis of the versions and of scholarly opinion on the translation, key terms and structure of these verses. We argue that this is just one example of where literary structure has dictated translational options and we prefer instead to ‘enjoy the tension’ of the more convincing and less accepted translation of verse 25 as “For who can eat or even sense, apart from me.”

An exploration of the way the voice of the earth is heard in a cyclical view of nature presented in Ecclesiastes, notably in passages such as Eccl. 1:4-7 and 11:3-5. Also an investigation into the way imagery is used from the natural world in the book as a whole, looking especially at the use of animal imagery, as from members of the earth community outside the human and yet integrally related to the human. The argument is pursued that instead of simply illustrating human life as part of the dualistic worldview of the book, e.g. in 3:18-21, that in many ways the earth and its creatures define human life within the context of the earth's character, cycles and abundance.

This paper explores the relationship between wisdom psalms and the cult, asking whether Mowinckel's characterization of the wisdom psalms as late and non-cultic is justified. It explores the possibility of wisdom influence on the psalter in early and later times, looking at questions of context and theology. Rather than seeing wisdom influence as mainly a scribal activity that was a post-exilic editing of thefinal form of the psalter, it is argued that the influence of wisdom went back to the days of the early Israelite cult. Its influence was strong also in post-exilic times, which confirms a connection between wisdom and cult at this stage (Perdue), however wisdom forms that shaped the literary development of some psalms and wisdom ideas that included an emphasis on creation and order are seen to be an essential part of the earliest self-identification of Israel through her worship.

Le livre d'Amos se situe au debut de la tradition prophetique canonique et est le premier a utiliser les formes litteraires du discours prophetique reprises et amplifiees par les Prophetes ulterieurs. Ces formes concernent chez Amos des contenus nouveaux, notamment le langage theophanique ou le theme de la Sagesse. L'A. etudie les techniques du livre pour ces expressions nouvelles: Amos reemploie d'anciennes structures en en modifiant le sens jusqu'a s'opposer aux anciens contenus

L'A. examine si les questions exegetiques actuelles concernant la formation, les contradictions et la canonisation du livre Qohelet ainsi que son appartenance a la litterature sapientiale sont deja presentes dans les interpretations anciennes