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 Fried. Bauer (1732). In this section, vers. 9-12, he says Solomon turns especially to his son Rehoboam, and delivers to him this Solennel-discourse or sermon as an instruction for his future life. He recommends it [the sermon] at once on account of the author, ver. 9, and of its contents, ver. 10, which accord, ver. 11, with his other writings, and from which altogether Rehoboam could find sufficient information, so that to write to him several books would be unnecessary. After this apostrophe to his son the preacher turns round to the entire auditorio, and addresses them in הַכֹּ֣ל נִשְׁמָ֑ע. But we are all permitted to hear what is the final aim and intention of this sermon : Fear thou God, and keep His commandments ; for such ought every man to be, etc. A rationalism not less fruitful in wonderful conceits appeared over against this dreamy irrationalism. Döderlein (1784) says of Koheleth : “As it appears, so the author feigned, that this was a lecture or treatise which Solomon delivered before his literary academy for this academy I am inclined to understand under the name ‘Koheleth.’” The epilogue appears to him as an appendage by another hand. Such is the opinion also of J. E. Ch. Schmidt (1794), Bertholdt (in his Einleit. 1812- ff.), Umbreit (1818, 20), and Knobel (1836), who maintain that this appendage is aimless, in form as in doctrine, out of harmony with the book, revealing by the “endless book-making” a more recent time, and thus is an addition by a later author. This negative critical result Grätz (1871) has sought, following Krochmal (in his More nebuche hazeman, 1851, 54), to raise to a positive result. Vers. 9-11 are to him as an apology of the Book of Koheleth, and vers. 12-14 as a clause defining the collection of the Hagiographa, which is completed by the reception into it of the Book of Koheleth; and this bipartite epilogue as an addition belonging to the period of the Synod of Jabneh, about a.d. 90 (vid. above, p. 189). If, nevertheless, we regard this epilogue as a postscript by the author of the book himself, we have not only Herzfeld on our side, who has given his verdict against all Knobel’s arguments, but also Hitzig, who (Hilgenfeld's Zeitsch. 1872, p. 566) has rejected Grätz’ Herod-hypothesis, as well as also his introduction of the epilogue into the history of the canon, or, as Geiger (Jüd. Zeitsch. 1872, p. 123) has expressed himself, has dealt with it according to its