Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/2355

 When did this anonymous author, who speaks instead of his Solomon, live and write? Let us first of all see what conclusion may be gathered regarding the book from the literary references it contains. In its thoughts, and in the form of its thoughts, it is an extremely original work. It even borrows nothing from the Solomonic Book of Proverbs, which in itself contains so many repetitions; proverbs such as Pro 7:16-18 and Pro 3:7 are somewhat like, but only accidentally. On the contrary, between Ecc 5:14 and Job 1:21, as well as between Job 7:14 and Job 2:10, there undoubtedly exists some kind of connection; here there lie before us thoughts which the author of the Book of Koheleth may have read in the Book of Job, and have quoted them from thence - also the mention of an untimely birth, Ecc 6:3, cf. Job 3:16, and the expression “one among a thousand,” Ecc 7:28, cf. Job 9:3; Job 33:23, may perhaps be reminiscences from the Book of Job occurring unconsciously to the author. This is not of any consequence as to the determination of the time of the composition of the Book of Koheleth, for the Book of Job is in any case much older. Dependence on the Book of Jeremiah would be of greater importance, but references such as Jer 7:2, cf. Jer 16:8; Jer 9:11, cf. Jer 9:22, are doubtful, and guide to no definite conclusion. And who might venture, with Hitzig, to derive the golden lamp, Ecc 12:10, from the vision of Zec 4:2, especially since the figure in the one place has an altogether different signification from what it has in the other? But we gain a more certain terminus a quo by comparing Ecc 5:5 with Mal 2:7. Malachi there designates the priests as messengers (delegated) of Jahve of hosts, along with which also there is the designation of the prophets as God's messengers, Ecc 3:1; Hag 1:13. With the author of the Book of Koheleth “the messenger” is already, without any name of God being added, a priestly title not to be misunderstood; מלאך (messenger) denotes the priest as vicarius Dei, the delegate of God, שׁלוח דרחמנא, according to the later title (Kiddushin 23b). And a terminus ad quem, beyond which the reckoning of the time of its composition cannot extend, is furnished by the “Wisdom of Solomon,” which is not a translation, but a work written originally in Alexandrine Greek; for that this book is older than the Book of Koheleth, as Hitzig maintains, is not only in itself improbable, since the latter shows not a trace of Greek influence, but in the light of the history of doctrine is altogether impossible, since it represents, in the history of the development of the doctrine of wisdom and the