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such as the inclusion of certain Persian words in the original text, and the tone of the book make that virtually impossible. Many verses reflect a disillusionment that may have been typical among Jews during the Exile in Babylon. Its composition has been dated as late as 300 BCE, and some historians believe it might be even later than that. Some scholars assert that the book may date from the “Hellenistic” era, the period after Alexander the Great conquered Persia in 332 BCE, a time when the ancient Near East fell under the influence of various Greek philosophers. Literate educated Jews probably would have been familiar with the Greek Big Three: Socrates, Plato, and Aristotle.

BIBLICAL VOICES

I see another evil under the sun, which goes hard with people: suppose someone has received from God riches, property, honors—nothing at all left to wish for; but God does not give them the chance to enjoy them, and some stranger enjoys them. This is futile, and grievous suffering too. Or take someone who has had a hundred children and lived for many years, and having reached old age, has never enjoyed the good things of life and has not even got a tomb; it seems to me a stillborn child is happier. (Eccl. 6:1-3 NJB)

The English title derives from the Greek and Latin versions of a Hebrew word that meant “leader of an assembly or congregation,” and the word was loosely translated as “preacher.” But the original Hebrew Qoheleth may be more accurately translated as “teacher.”

Neither history, parable, nor a prophetic book, Ecclesiastes is unique among the Bible books. It might be best to think of it as somebody thinking out loud, a wise but weary old man ruminating to a group of colleagues or students.

Offering a slightly different take on Ecclesiastes in his book A Poet’s Bible, David Rosenberg sees the author “defrocking” old homilies and clichés. He comments, “No philosophy coheres throughout the poem, much less any theology…. The poet, wrapped in the trappings of his stubbornly Hebraic culture, finds a way to embrace a difficult world while seemingly rejecting it…. Even today, conventional Bible interpreters, particularly non-Jewish ones, mistakenly assume the book is full of corroding doubt.” (p. 169)

More philosophical than religious, the “Teacher’s” wanderings all begin from an essential question: “What does one gain by all one’s toil?” The author looks for meaning in the typical answers: work, pleasure, riches, but finds none. He even questions the basic issue of right versus wrong, but decides that good is not invariably rewarded and the same end comes for all. All lives end in death, and fate has already been decreed by God. That is a pretty stark departure from other wisdom, contrasting most sharply with Proverbs, which celebrates the modest life of hard work and the continual search for wisdom.

The book’s concluding verses read:

The end of the matter; all has been heard. Fear God, and keep his commandments; for that is the whole duty of everyone. For God will bring every deed into judgment, including every secret thing, whether good or evil. (Eccl. 12:13-14)

This sentiment is so at odds with the rest of the book that many commentators believe it was added to give this book a more orthodox and conventionally acceptable message.

THE LOVE MACHINE, ANOTHER GODLESS BOOK

SONG OF SOLOMON

While the king was on his couch,

My nard gave forth its fragrance.

My beloved is to me a bag of myrrh

Lodged between my breasts. (1:12-13 JPS)

* Black and beautiful?

If the book of Judges was rated “R” for violence, this book is rated “R” for sex. Plain and simple, it is a love poem. But more than that it is an erotic love poem. Check that; it’s a steamily erotic love poem. Okay, maybe it’s not the Kama Sutra or Lady Chatterley’s Lover, but it does get pretty hot.

When memorable Bible verses come to mind, the intriguing line “My nard gave forth its fragrance” doesn’t carry quite the same ring as “In the beginning” or “The Lord is my Shepherd.” The little ladies who teach Sunday school don’t read Song of Solomon aloud