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 in the journal, Ozar Nechmad 1864. Regarding the literature of English interpretation, see the American translation, by Tayler Lewis (1870), of Zöckler's Commentary. The catalogue there also is incomplete, for in 1873 a Commentary by Thomas Pelham Dale appeared; and a Monograph on Ecc 12:1-14, under the title of The Dirge of Coheleth, by the Orientalist C. Taylor, appeared in 1874. The fourth volume of the Speaker's Commentary contains a Commentary on the Song by Kingsbury, and on Ecclesiastes by W. T. Bullock, who strenuously maintains its Solomonic authorship. The opinion that the book represents the conflict of two voices, the voice of true wisdom and that of pretended wisdom, has lately found advocates not only in a Hebrew Commentary by Ephraim Hirsch (Warsaw, 1871), but also in the article “Koheleth” by Schenkel in his Bibellexikon (vol. III, 1871). For the history and refutation of this attempt to represent the book in the form of a dialogue, we might refer to Zöckler's Introd. to his Commentary. The old translations have been referred to at length by Ginsburg. Frederick Field, in his Hexapla (Poet. vol. 1867), has collected together the fragments of the Greek translations. Ge. Janichs, in his Animadversiones criticae (Breslau, 1871), has examined the Peshito of Koheleth and Ruth; vid., with reference thereto, Nöldeke's Anzeige in the ''Liter. Centralblatt'' 1871, Nr. 49, and cf. Middeldorpf's Symbolae exegetico-criticae ad librum Ecclesiastis, 1811. The text of the Graecus Venetus lies before us now in a more accurate form than that by Villoison (1784), in Gebhardt's careful edition of certain Venetian manuscripts (Leipzig, Brockhaus 1874), containing this translation of the O.T. books. =Chap. 1=

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The