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Bolin analyses biblical and extra-biblical traditions and motifs in
the book of Jonah, and argues that the book's portrayal of the
relationship between God and humanity, much like those of Job and
Ecclesiastes, emphasizes an absolute divine sovereignty beyond
human notions of mercy, justice, or forgiveness. God is understood
as free to forgive, yet he still punishes, and is unfettered by the
constraints imposed by attributes of benevolence. The only proper
human response to God is fear at his power and acknowledgment of
him as the source of welfare and woe.
In Ecclesiastes, the authorial voice of Qohelet presents an
identity that has challenged readers for centuries. This book
offers a reception history of the different ways readers have
constructed Qohelet as an author. Previous reception histories of
Ecclesiastes group readings into "premodern" and "critical," or
separate Jewish from Christian readings. In deliberate contrast,
this analysis arranges readings thematically according to the
interpretive potential inherent in the text, a method of biblical
reception history articulated by Brennan Breed. Doing so erases the
artificial distinctions between so-called scholarly and
confessional readings and highlights the fact that many modern
academic readings of the authorship of Ecclesiastes travel in
well-worn interpretive paths that long predate the rise of critical
scholarship. Thus this book offers a reminder that, while critical
biblical scholarship is an essential part of the interpretive task,
academic readings are themselves indebted to the Bible's reception
history and a part of it.
In Ecclesiastes, the authorial voice of Qohelet presents an
identity that has challenged readers for centuries. This book
offers a reception history of the different ways readers have
constructed Qohelet as an author. Previous reception histories of
Ecclesiastes group readings into "premodern" and "critical," or
separate Jewish from Christian readings. In deliberate contrast,
this analysis arranges readings thematically according to the
interpretive potential inherent in the text, a method of biblical
reception history articulated by Brennan Breed. Doing so erases the
artificial distinctions between so-called scholarly and
confessional readings and highlights the fact that many modern
academic readings of the authorship of Ecclesiastes travel in
well-worn interpretive paths that long predate the rise of critical
scholarship. Thus this book offers a reminder that, while critical
biblical scholarship is an essential part of the interpretive task,
academic readings are themselves indebted to the Bible's reception
history and a part of it.
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