Podcasts about qohelet

This chapter begins with some of the most memorable verses in Scripture, To everything there is a season, and a time to every purpose under the heaven: A time to be born and a time to die; a time to plant and a time to pluck up is planted;A time to kill and a time to heal; a time to break down and a time to build up;A time to weep, and atime to laugh; a time to mourn and a time to dance; A time to cast away stones and a time to gather stones together; a time to embrace and a time to refrain from embracing;A time to seek and obtain and a time to lose;  a time to keep and a time to cast away;A time to tear up and a time to fix; atime to keep silent and a time to speak; A time to love and a time to hate; a time of War and a time of Peace.This symbolic pairing highlights the dualism inherent to nature. Our attention is drawn to the common experiences of life, arelentless sequence. It is yet another reference to our existence “under the sun.” Qohelet  moves on to reiterate a prominent theme –  Whatprofit hath Man that worketh, in that wherein he laboureth? The Preacher provides a simple answer:  forGod hath made everything beautiful according to his time and plan. This highlights this cosmic symphony of this world; even though so much is beyond Our understanding.  The Preacher then describes how God hath set the nature of the earthly world in man's heart, so he will never find out satisfactory answers to His ultimate questions.Yet the Preacher acknowledges how man has an appreciation for and a tinge of knowledge of the eternal, which is overwhelming but also a source of limitation and frustration.   He then notes: I know there is nothing good in it (the life experience) but to be merry and to partake of small enjoyable things in his life.  Thus, every man should eat and drink and enjoy the good of all his labour, for it is the gift of God.He appears to be urging us to enjoy small pleasures; but many rabbis and commentators contend he just playing a role to demonstrate the limitation of what you can experiencewithout proper worship. He continues: I know that, whatsoever God doeth, it shall beforever, nothing can be put to it, nor any thing taken from it and God has acted so Man should revere him. Here we have a mandate for the reverence the Almighty isdue. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. In essence, God requires an account of all.  The lesson is: It is impossible for man to judge our fellows, or to come up with causes for great movements as that is reserved for Him with a vantage of more than a lifetime.  He then speaks to the ineffable nature of Justice. And moreover I saw under the sun, the place of judgment, that wickedness was there; but also in the place of righteousness, iniquity was also there. I said in mine heart, God shalljudge the righteous and the wicked: for there is a time there for every purpose and work.Essentially, in our Halls of Justice, we will see inequity even among the righteous.  Moreover, life is not just a dynamic of reaping what you sew.I said in mine heart concerning the estate of the sons of men, that God reveals how might see that they themselves are beasts.  For that which befalleth the sons of men befalleth beasts;  as the one dieth, so dieth the other, so thata man hath no preeminence above a beast - for all is vanity.Here, man and beast are announced as equals.  All areof the dust, and all turn to dust again. Qohelet then ponders the nature of the afterlife and the ascent of the soul:For who knoweth – in actuality that the spirit of man that goeth upward  and the spirit of the beast that goethdownward to the earth? Then, the Chapter ends by stressing again, the nature of life “under the sun.”  Wherefore, I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

Omelia della XVIII domenica del Tempo Ordinario C. Vanità delle vanità dice Qohelet… tutto è vanità! La vita spesso è inconsistente, è fragile, é vacua… Oggi ci siamo e domani chissà… Ma tutto questo oltre a terrorizzarci, deve anche stimolare in noi una riflessione profonda perché il Vangelo di oggi ci spinge, come sempre, a tirare fuori il meglio di noi… Lo sapremo fare anche di fronte a tutto questo?

Brent Billings and Josh Bossé join Qohelet as she draws us closer to a conclusion.Abel Beth Maachah — Wikipedia

La Liturgia de este Domingo XVIII  Ordinario, nos remarca hoy el valor supremo del Reino infinitamente superior a todos los otros valores humanos y se sirve del pasaje exclusivo de S,Lucas(12,13-21) presentándonos la parábola del rico insensato y necio quien acumula riquezas únicamente para sí, olvidándose de los demás y por lo tanto no es rico ante Dios que es lo más importante.  Y el libro de Qohelet en la segunda lectura de hoy nos enseña que el ideal del hombre sobre la tierra no es  acumular posesiones materiales porque su vida no depende de sus bienes. La alegría que encierran los bienes es en cuanto la disfrutamos con los que no la tienen. Acatemos la invitación que S. Pablo le hace a los Colosenses y hoy a cada uno de nosotros "Buscad los bienes de arriba donde está Cristo sentado a la derecha de Dios Padre y no los de la tierra" este arriba ya está aquí abajo y todos lo sabemos, que consiste en estar atareados trabajando por construir en medio de nosotros ese reino de justicia, de amor y de paz. Aquí y ahora mismo. Llenando los graneros  de los corazones  de nuestros hermanos con abundancia de cariño, compasión, respeto a su vida  y a su dignidad de persona intocable y sagrada por ser obra exclusiva  de Dios Padre Creador. Solamente así comenzaremos a buscar primero el Reino de Dios y todo lo demás se nos dará por añadidura. Feliz Semana, compartiendo lo que somos y tenemos.   Hna. Maria Ruth  Radio Paulinas Boston

Marty Solomon, Brent Billings, and Josh Bossé turn their ears to Qohelet and learn to avert disaster.

An Invitation to Discernment of Wisdom Lectionary Date: August 3, 2025 [8th Sunday after Pentecost, Year C] Tim's turn to point out a tension between Qohelet's wisdom and Jesus's parable. Please take a moment to subscribe to the First Reading YouTube channel, and consider sharing with your networks and social media platforms. Thanks so much!

Brent Billings, Josh Bossé, and Elle Grover Fricks consider what is truly important.Persona (1966 film) — JustWatch

Marty Solomon, Brent Billings, and Josh Bossé reflect on the tension of human evil and the problem of desire.

Brent Billings, Josh Bossé, and Qohelet herself look deeply at the roots of evil.“Let My Words Be Few” by Rebecca St. James — YouTube

The Preacher/Qohelet focuses on the lack of value in hedonistic pleasure and then more generally on the nature of life without a God-centered focus.   Qohelet's heart guided him with wisdom while being driven to explore the human condition. He set out to test himself with mirth and pleasure to find what is good and instruct his fellow man. This includes luxuries, wine, sexual delight and frivolous amusement.  He came to realize what little such pleasures accomplish. While there may be a time and place for aspects this behavior, the implication is to keep God first.Qohelet moves onto to substantive accomplishments. He built magnificent structures, parks, vineyards and gardens.   There were pools and flowing water to irrigate and beautify.  He had generations of servants.  He amassed treasures, acquiring more than anyone in Jerusalem.  He commissioned the greatest entertainers. He also availed himself of lustful pleasure, holding many a wife and concubine. In military affairs, he received the fruits of conquest – land and tributes from Kings and provinces. Whatever mine eye desired for pleasure; I took for myself.   Through endeavors that were both useful and decedent, hisheart would became temporarily cheerful.  Still, he recognized: my labor was as productive as herding thewind, for all was vanity and vexation of spirit and there was no gain under the Sun. The grandest earthly accomplishment fails to bring the lasting satisfaction that comes from a relation with the Almighty.  There is little for even the man who succeeds the king.  In other words, the Next Great Man will do no more.  The most famous often grow old and observe their influence fade.   Solomon's own heir inherited Jerusalem at its apex, but presided over a miserable decent into civil war.  Qohelet moves on to focus on death, observing how it reaches us all – the wiseman & fool.  So to what end, he ponders, did that all his intellect amount to? Thus, Qohelet came to hate life because all done under the sun was distressing, being vanity and vexation of spirit. He despaired over his labor and possessions, for he mustleave it all behind to someone without the same drive and stewardship.  Such thoughts solidify the pointlessness of life. He considered much of our days are sorrowful, doing burdensome work for no lasting result, where even  night brings no rest. He ponders if it would be better to take  a “live for the day” view,  that man should merely enjoy what is in front of him.  Implicit is that death can rob our lives of meaning, ifoverly focused on the earthly.   Yet, Qohelet is making the point that such living is profane; and there is a Holy way to conduct oneself. He stresses how nobody could acquire more than he --  in enjoyment, homes, gardens, women, riches, and luxury.  His life could be expected to have been a never-ending stream of Joy.  Instead, his experience revealed the meaningless world.  He feels much worse-off than than the most humble man connected to the Lord. Qohelet seems to acknowledge, that if you life without God as your anchor, temporary relief brings no lasting good.  It willonly yield moments of levity.  He concludes the capture noting,  For God giveth good to a man that is good in his sight: but to the sinner he giveth travail, to gather and to heap up,that he may give to him that is good before God.  Is this saying all eventually goes to the Good, in someway or another? Or, is this saying that God makes the ultimate decision on whom to favor and when?  And that tryingto trying to keep score with respect to one person's situation versus another is the ultimate vexation of spirit. For we will never be able to make sense of the infinite problems of the world, as you can only see them from Your limited vantage point, with one lifetime of experience.

Brent Billings and Josh Bossé watch Qohelet cast her gaze on injustice and oppression.

Brent Billings, Josh Bossé, and Reed Dent consider the appointed time for everything.BEMA 382: Psalms — Small, Not InsignificantFirst Reformed (2018 film) — JustWatch

Marty Solomon, Brent Billings, and Josh Bossé follow Qohelet into many parties to see if we can find any meaning in joy.

Brent Billings, Josh Bossé, and Elle Grover Fricks launch an exploration of one of the least understood books of Tanakh (Ecclesiastes).BEMA 320: The Forgotten Women — Sages and Wise WomenThe Wind Rises (2013 film) — JustWatch

Ecclesiastes begins:  The Words of the Preacher (Qohelet), son of David, King in Jerusalem, which references Solomon or someone in the Davidic Line.  Qohelet famously exclaims (in the King James), Vanity of Vanities, All is Vanity! T he ancient Hebrew uses “Hevel,” which differs from “vanity” in that it signifies empty air, like the breath we emit on a cold day.   Akin to our concept of vanity, however, the lament centers on much of life being meaningless. There is a notion that the Preacher is playing a role, pointing out how grim existence is without Faith.  He continues:   What profit hath a man of all his labors which he taketh under the sun?  In other words, What good has all your earthly work accomplished?  Further, the phrase, “under the sun” aptly contrasts our world with the transcendence of the heavens beyond. One generation passeth away and another generation cometh; but the earth abideth forever. The sun also arisesth, and the sun goeth down, and hastens to the place he rose.This poetry clashes with the majesty of the Creation story.  It is often considered part of ancient pessimistic wisdom literature, which lays bare the sadness and mundaneness endemic to life – in terms of the endless cycle of growth, decay and death.   However, this is the despair of one who lacks a view of the transcendent.    Qohelet continues to speak to fundamental observations every generation will uncover: The winds goeth toward the south, and turneth about unto the north; it whirleth about continually, and returneth again according to its circuits.  The waters do the same – all rivers run into the sea;  yet the sea is not full.  The poetry is symbolicfor humanity never being able to get their fill from materialistic gains.   All things are full of labour; but man cannot express it.  The eye is not satisfied with seeing; nor the ear with hearing.  Though cryptic, this is generally understood to mean that no matter how wise, one will never fully understand this world.  Much is ineffable, including the questions of: Why are we here?, Why are things as they are?, Why is there suffering?, What is our purpose?  The thing that hath been, it is that which shall be, and thatwhich shall be done.  AND THERE IS NOTHINGNEW UNDER THE SUN.Is there anything whereof it may be said, see this is new?Truly, it hath been already of Old Time, which was before us.  There is no remembrance of former things, neithershall there be any remembrance of things to come .What we observe each day, so full-of-life and brilliant, will decay and die.   As to material riches (jewels, an amazing house, fancy car or new toy), they will lose luster.  All around us will be gone and forgotten. This goes for he who lived hundreds of years ago, just as it does for those who will be born hundreds of years from now.  Only though the Almighty, can we obtainsomething lasting.  Qohelet describes himself as King all over Israel in Jerusalem – the only mention of Israel in the Book.  In the mold of Solomon, Qohelet was renowned for his wisdom through contrasting the philosophies of the day and pursuing all knowledge under the sun.   Qohelet was in the position to find answers and guide humanity, but discovered there is only so much we can know.  He concludes that such pursuits are as futile as trying to capture the wind. His words imply that within each of us is the desire for a connection with something more, referencing the Bread of Life that Deuteronomy and Jesus speak to. Qohelet also devoted himself to madness and folly, perhaps referencing hedonistic pleasure and the hundredsof wives Solomon was attributed. His conclusion remained,  All is Vanity and Vexation of spirit.   Simply, you better look beyond Man for something more. To close the chapter Qohelet announces:  The wiser you become, the more you get frustrated in realizing what you don't know. For in much wisdom there is much grief; and he that increases knowledges increases sorrow.

Ludwig Monti"Il figlio, Gesù"Edizioni San Paolowww.edizionisanpaolo.itPietra miliare nella storia della Chiesa, il Concilio di Nicea, contro Ario che sosteneva che il Figlio Gesù fosse una semplice “creatura” e quindi “inferiore” al Padre, proclamò invece che «Gesù Cristo è Dio da Dio, luce da luce, Dio vero da Dio vero, generato, non creato, consostanziale al Padre». Cosa vuol dire tutto ciò? Chi è Gesù Cristo per noi, oggi? Partendo da questa domanda decisiva, Ludwig Monti, fine esegeta, nel presente volume ci propone un percorso che dalla cristologia “alta” di Nicea ci riporta a quella dei Vangeli. Lo fa prendendo in esame alcuni incontri di Gesù, lungo il suo ministero pubblico: relazioni che testimoniano il suo essere il Figlio di Dio nel suo “esserci-per-altri”. In una parola, la “pre-esistenza” del Figlio vista come “pro-esistenza”, vita donata per gli altri, come ben emerge dai racconti della passione, morte e resurrezione, culmine di questo percorso. Il Concilio di Nicea, dunque, come più volte ribadito da Papa Francesco, «affermando che il Figlio è della stessa sostanza del Padre, mette in luce qualcosa di essenziale: in Gesù possiamo conoscere il volto di Dio e, allo stesso tempo, anche il volto dell'uomo, scoprendoci figli nel Figlio e fratelli tra di noi».Ludwig Monti, già monaco della Comunità di Bose, è nato a Forlì nel 1974. Si è laureato presso l'Università di Bologna in Lettere Classiche, con una tesi in Letteratura Cristiana Antica (1993-1998). In seguito ha conseguito un Dottorato di ricerca in Ebraistica presso l'Università di Torino (2001-2004). Biblista e saggista, collabora alle riviste Parola, Spirito e Vita, Ricerche storico bibliche, Rivista Biblica, Rivista del Clero Italiano, Rivista Liturgica, Vita Pastorale e Credere. Tra i suoi volumi: Una comunità alla fine della storia. Messia e messianismo a Qumran (Paideia, 2006); Le parole dure di Gesù (Qiqajon, 2012); I Salmi: preghiera e vita (Qiqajon, 2018); Gesù, uomo libero (Qiqajon, 2020); L'infinito viaggiare. Abramo e Ulisse (EDB, 2020; con B. Salvarani). Con Edizioni San Paolo ha pubblicato: Le domande di Gesù (2019); Qohelet e Gesù (2021). Insieme a M. Cucca e F. Giuntoli ha curato la Bibbia uscita in 3 volumi per Einaudi nel 2021 (ideatore: E. Bianchi).IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Ecclesiastes or Qohelet  is a stand-out Bible book which has the potential to catch readers at the wrong time and infect them with a perception that life is meaningless.  However, if read at the right time, it is a window to what life is without living a God-centered life. This mysterious Book contrasts observable life cycles “under the sun,” versus the majesty of the heavens beyond.  It is especially relatable to the experiences of those not interested in Scripture; as many are compelled to concede the timeless Wisdom within. The Hebrew Title, Qohelet, remains something of a mystery.  The root, something like the sounds Q-H-L make, has been interpreted to mean: to assemble. We have a hint of a meaning, that begins with Q, which for for millennia has signified the unknown.  Qohlet later came to be interpreted to mean:  Preacher, in the sense of one who speaks or assembles sayings of wisdom in a House of God.  Another related interpretation is a searcher for truth. The Hebrew etymology influenced the Greek title. The Septuagint chose Ecclesiastes, with the Greek word "ekklesia" (ἐκκλησία), originally meaning "assembly" in a secular context, but later came to be used to refer to a church congregation.  Ecclesia, in Latin, correspondingly came to mean church and the Spanish and French are similar: iglesia and église. All are synonymous with an assemblage for the most sacred purpose.The Greek title references a searching for or an assembling of profound observations speaking to those cycles of life that are objectively observable.  There are certainly timeless observations in this Book, most notably from Chapter 3: For everything there is a season, and a time for every matterunder heaven: a time to be born, and a time to die; a time to plant, and a time to pluck/take/ up what isplanted (reap); a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to throw away stones, and a time to gather stonestogether;  a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to throw away; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace. In the opening verse of the initial chapter, Qohelet is identified as a son of David, which could refer to Solomon the Wise. Pointing to Solomon are multiple references to the Preacher's extravagant wealth There is also scholarly and rabbinical thought that this could reference one from the Davidic Line. Qohlet does have the persona of a radical preacher whose lessons shock you into listening.   There is some chance the writer of this Book was influenced by Greek thought as this material is thought to have been written around time of Alexander the Great, who conquered Palestine in 333 B.C., when there were substantial Hebrew trade and cultural connections with the Greeks.  Overall, the Preacher is attributed as having examined various philosophies of life.  Each of us in our own way, search and contend with the meaning of life but relatively few explore the subject so vigorously and adeptly. Many, just live and pick up what they can.  Some are those said to be in tune with the ways of life without questioning same.  They live more analyze.  This Book indicates either of these methods is NOT necessarily more fruitful.  There is an implicit admonition by Qohlet against the pride of intellectualism. A critical lesson of the Book is that searching for purpose apart from God is meaningless and the simple as well as intelligent come this realization, or miss the mark, in different ways, all in accord with our ability.  Simply, living by Man's way, or doing what is right in one's own eyes, is as futile trying to catch the wind.

Ecclesiastes 12:9-14by Luke Wisley

Ecclesiastes 11:1-12:8- Andrew Tran

Where am I going in life? This tends to captivate the modern mind. Qohelet, the author of Ecclesiastes, says that is our very source of pain. Workism is making us miserable, oppression is widespread, and people are lonely. Even wisdom fails in securing fame. In this chapter (4), we're offered a new question to ask. For our hearts to be indexed away from me, and to focus on we.

Ecclesiastes 9.13 - 10.20 and 1 Corinthians 1.18-25 by Tony Watts

Ecclesiastes 8:1-9:3, 9:9-12, Romans 8:37-39 By: Robert Ewers

Ecclesiastes 7.1 - 8.1 by Carl Robinson

Hoe zou je het vinden, na alles wat we geleerd hebben over de inhoud van de Bijbel, om te horen dat het leven zinloos is? Lucht en leegte, even ongrijpbaar als de wind? Misschien zou je de Bijbel wel dichtslaan. Toch is dit precies wat het boek Prediker doet. Maar wacht nog even! Voor je je handen in de lucht gooit: het boek gaat veel dieper dan deze oppervlakkige visie dat het leven niets voorstelt. Het eerste vers stelt ons voor aan ‘Prediker', een zoon van David en koning in Jeruzalem. Je kunt het Hebreeuwse woord voor Prediker, Qohelet, ook vertalen met ‘Leraar'. Letterlijk betekent het zelfs ‘iemand die mensen samenbrengt'. Wie deze man werkelijk was, dat weten we niet. Sommigen denken Salomo, of een latere koning. Of het is iemand die zich voordoet als een ‘Salomo-achtig figuur'. Om eerlijk te zijn, het is niet heel relevant om te weten wie deze Prediker is. Prediker is namelijk niet de auteur van dit Bijbelboek, maar een personage. Dat is een belangrijk onderscheid. Als schrijver gebruik ik personages om een bepaald punt te maken, maar dat wil niet zeggen dat ik het eens ben met wat hij/zij doet of zegt. Ik heb hem/haar wel nodig om het verhaal in een bepaalde richting te duwen. De auteur van Prediker gebruikt deze verteller op dezelfde manier. Hij introduceert Prediker, laat hem een monoloog houden en aan het eind vat hij samen wat Prediker heeft gezegd en verbindt er een conclusie aan. ‘Alles is leegte' ‘Lucht en leegte', begint Prediker. ‘Lucht en leegte, alles is leegte.' Feitelijk zegt hij, ‘Het leven is als rook. Je ziet het, je voelt het, maar het is ongrijpbaar en kan zomaar uit je handen glippen.' Hij gebruikt talloze voorbeelden om aan te tonen dat het eigenlijk niet uitmaakt wat wij doen. Zo heeft Prediker als koning feesten georganiseerd waarbij de wijn rijkelijk vloeide, paleizen en wijngaarden gebouwd, goud en zilver verzameld en het bed gedeeld met vele vrouwen. Hij is er niet gelukkiger van geworden (veel van deze dingen gaan zelfs tegen de geboden van God in). Sterker nog, tragedie lag altijd om de hoek. Hij krijgt zelfs een afkeer van het leven. Prediker is misschien daarom wel één van mijn minst favoriete Bijbelboeken. Het is allemaal zo neerslachtig en als je niet uitkijkt, ga je mee in de redenatie van Prediker en word je zelf depressief. Ik heb me zelfs vaak afgevraagd waarom dit boek eigenlijk is opgenomen in de Bijbel. Maar het punt is dat de schrijver Prediker tot de conclusie laat komen dat het leven niets voorstelt zolang hij de zin van het leven buiten God zoekt. Hoeveel mensen ken je niet die alleen maar voor feesten leven? Of voor geld verdienen? Of voor seks buiten het huwelijk en ander vluchtig genot? Dat heeft allemaal geen zin, ontdekt ook Prediker. De tijd tikt gestaag door en niets verandert. Onrecht en verdrukking zijn van alle tijden. Uiteindelijk ga je dood en weet niemand meer wie je was. Waarom zou je überhaupt betekenis zoeken in het leven? Waarom zou je hard werken om je doelen te realiseren? Denk eens aan alles wat het je kost! Tijd, energie, stress… Geniet van je jeugd Toch is Prediker zich bewust van God. Af en toe benoemt hij dat we God niet moeten vergeten en dat het beter is te leven zoals Hij dat wil. Dan is het wel degelijk mogelijk om vreugde te vinden in het leven, te genieten van eten en drinken, je (eigen!) vrouw te beminnen. Hij adviseert dus dat we ‘lucht en leegte' accepteren en dat we een ‘gematigd' leven leiden. Geniet vooral ook van de dagen van je jeugd, maar wel met ontzag voor God. Hier zie je weer het centrale thema van de Bijbel terugkomen, de oproep om op God te vertrouwen. Dat werkt bevrijdend. Als je op God vertrouwt, ben je namelijk in staat om te genieten van alledaagse dingen. Dan hoef je niet altijd maar ‘meer, meer, meer'. Dat is geen gemakkelijke les, geeft de auteur in de epiloog toe. Hij zegt dat we moeten luisteren naar de wijze lessen van Prediker, ook al zijn ze zo ‘scherp en puntig als een ossenprik'. Maar ga ook niet té ver. Je kunt je hele leven wel studeren om het geheim van het leven te ontrafelen, maar dat zal je niet lukken. ‘Alles wat je hebt gehoord, komt hierop neer: heb ontzag voor God, leef zijn geboden na. Dat geldt voor ieder mens, want God oordeelt over elke daad, ook over de verborgen daden, zowel over de goede als de slechte.' - Prediker 12:13-14

Ecclesiastes 5:8-6:12 - Frank

Ecclesiastes 5.1-7 by Jesse Willsmore

Ecclesiastes 4:4-16 - Andrew Tran

Ecclesiastes 3:1-4:3 Romans 8:18-25 - Andrew Tran

Ecclesiastes 1.12 - 2.26

Año XVIII. Núm. 111. El Libro del Eclesiastés nos ayuda a ubicarnos en nuestra existencia.

This week, BibleWorm continues our look at Ecclesiastes, aka Qohelet, focusing on 1:4-11 and 3:1-11. We ask ourselves—is it really true there is nothing new under the sun. We look at that most famous poem “To everything there is a season,” and see exactly why you'd best not look at only the net total of life's experiences. And we wonder what Qohelet might say about issues of justice in our time.

This week, BibleWorm begins our summer series on the Hebrew Festival scrolls with a look at Ecclesiastes 1:1-3 and 8:16-9:10. We discuss Qohelet's idea that everything is mere breath and ask what it means to live in a world where nothing adds up to much of anything. We talk about the inscrutability of God and why good people often suffer while the wicked get all the rewards. We ask whether it is possible to accomplish anything meaningful in life and, if not, how we might be better off to reorient our goals to enjoy the moments of each day, whether playing with a toddler or listening to the birds sing. Also, Amy asks what kind of person would use Ecclesiastes as a wedding text. Hint: It was not Amy.

Pour fêter notre 50e épisode, on a décidé de s'attaquer à un gros morceau : le Livre de l'Ecclésiaste, aussi appelé Livre de Qohélet.Quelles sont les influences philosophiques de ce livre de sagesse ? Que raconte-t-il et comment se termine ce livre surprenant ?Réponse avec Lana Del Rey, The Who, The Weeknd (et le reste de la semaine aussi), The Byrds… bref, plein de groupes anglophones qui commencent par The. Mais aussi avec un peu d'arithmétique, un peu d'hébreu et même une pointe de reggae.Il y a un temps pour tout, et le moment est venu d'écouter ce podcast sous le soleil !Bien prixmement vôtre,Toute l'équipe au complet (que des numéros 10 dans ma Team)Pour aller plus loin, découvrez nos articles ayant inspiré ce podcast :https://www.prixm.org/articles/introduction-au-livre-de-l-ecclesiaste-qohelet-bible = intro généralehttps://www.prixm.org/articles/vanite-et-poursuite-de-vent-la-vie-et-la-mort-qohelet-bible = tout ça c'est du venthttps://www.prixm.org/articles/il-y-a-un-temps-pour-tout-bible-ecclesiastique = il y a un temps pour touthttps://www.prixm.org/articles/rien-de-nouveau-sous-le-soleil-origine-bible-qohelet-nietzsche-eternel-retour = Rien de nouveau sous le soleilhttps://www.prixm.org/articles/vanite-des-vanites-tout-est-vanite-bible-explication = vanité des vanités x Abel la buéeHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Join us in hearing from Pastor Jeremy Carmichael in his current series, Making Sense of Life as we go through Ecclesiastes, and hear about "The Vanity of Wisdom".In this sermon, you will hear an answer to the following three points:1. What is wisdom?2. Why does Qohelet conclude that the pursuit is vain?3. How does Jesus save us from this vanity?Do you have some more questions for us? Send them to online@gardenvalleychurch.org!

ACERCA DE LA SERIE: Salomón, quien se cree que es el autor de Esclesiastés, reflexiona sobre sus acciones en las distintas etapas de la vida. Ha tenido una vida larga, intensa y plena. Ha tenido acceso a riquezas, conocimiento, placer y a través de estos a intentado razonar la función del hombre en la tierra. Pidió sabiduría a Dios y este se la concedió en abundancia. Está en toda la capacidad de ofrecer una visión amplia sobre cómo disfrutar la vida debajo del sol. Sus reflexiones deben ser estudiadas de manera íntegra, como una predica, para no sacar de contexto sus posiciones iniciales. ACERCA DEL MENSAJE: Este es el primer mensaje de una serie corta basada en uno de los libros más fascinantes e interesantes de la Biblia: Eclesiastés, también conocido como Qohelet.  Nos resistimos al tiempo y sus cambios, bajo la ilusión de una “vida estable”, y la estabilidad es eso: humo, vapor. La mayoría de las personas se aferra a cada época como si aferrarse ayudase a que el tiempo se vuelva más lineal, más… estable. Sin embargo, la sabiduría que nos ofrece el pasaje es: “Hay algo con lo que no puedes luchar, cada tiempo tiene sus características y su bagaje, y nada puede cambiarlo.” Audio MP3 Fecha: 05 de Mayo, 2024 Autor: Fausto Liriano

J.J. and Dr. Menachem Fisch decided that this is the time for studying the philosophy of the book of Qohelet, and they don't study it in vain. Please send any complaints or compliments to podcasts@torahinmotion.orgFor more information visit torahinmotion.org/podcastsMenachem Fisch is the Joseph and Ceil Mazer Professor Emeritus of History and Philosophy of Science at Tel Aviv University and Co-Director of the Frankfurt-Tel Aviv Center for the Study of Religious and Interreligious Dynamics. He has published widely on the history of 19th century British science and mathematics, on rationality and agency, and the philosophy of Talmudic legal reasoning. His recent work explores the limits of normative self-criticism, transformative dialogue, rabbinicliterature's dispute of religiosity, the rationality of scientific framework transitions, Jewishresources for a pluralist political liberalism, the theo-political roots of Israel's retreat frompolitical Zionism, and reflexive emotions.

Laura Bernardi"Il timor di Dio"Oltre il rispetto e senza pauraEdizioni Messaggero Padovawww.edizionimessaggero.itChe cos'è il timor di Dio? Spesso questo atteggiamento è recepito alla stregua di un sentimento di riguardo, legato alla soggezione provata di fronte a qualcosa – a Qualcuno – di più grande, verso il quale non è possibile altro che stupore, devozione e riconoscenza; altre volte viene assimilato all'inquietudine generata dall'antico monito “Dio ti vede!”, che porta in sé qualcosa di misterioso e più strettamente minaccioso. Oltre il rispetto e senza paura, accompagnati da Qohelet – acuto e sensibile sapiente dell'Antico Testamento – in questo testo cerchiamo invece di individuare una possibile rilettura e applicazione del timor di Dio, lasciandoci guidare da ciò che egli osserva e descrive nel suo lungo e attento meditare, fino alla sintesi con cui afferma che «Chi teme Dio riesce bene in tutto» (Qo 7,18).Laura Bernardi, docente di religione cattolica presso la scuola secondaria di secondo grado, ha conseguito la licenza in teologia nell'indirizzo di Studi biblici presso la Facoltà teologica dell'Italia Settentrionale di Milano. Collabora con la Scuola di spiritualità dell'Istituto teologico Sant'Antonio Dottore di Padova e con l'Ufficio per l'insegnamento della religione cattolica della diocesi di Piacenza-Bobbio.IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

A conversation with Rabbi Aubrey L. Glazer.

•Thriller• Italien 1551: Während sich der Strick der Inquisition immer enger um die Miquez und ihre Verbündeten zieht, macht sich Ludwig daran, seinen ewigen Widersacher Q zur finalen Abrechnung aus dem Versteck zu locken. // Von Luther Blissett / WDR 2018 // www.wdr.de/k/hoerspiel-newsletter Von Luther Blissett.

As we come to the end of this book, Qohelet encourages us to ponder deeply the meaning of life, despite all the meaningless we face everyday. Given the shortness of life, make sure you are living for what really matters!

This Sunday we'll also be back with Qohelet for a couple more weeks as we wrap up our study on the book of Ecclesiastes.

We are nearing the end of this rich book. Qohelet begins offering more guidance about how to live well. This week in chapter 11:1-6, he offers some guidance about how to live a purposeful life in the face of such an uncertain world.

This Sunday we'll be looking at the subject of suffering and how to deal wisely with our seasons of pain. As we process the atrocities of the terrorist attacks in Israel, and the many innocent children, women and men who have been killed in Israel and Gaza, it is overwhelming to know what to do, what to think, or how to pray. Qohelet offers us wisdom to think about not just our own suffering, but also the suffering we witness in the world. ** This sermon was co-written by Corey Widmer and Kevin Germer of Christ Presbyterian Church, Richmond Sermon sources: - Philip Ryken, “Why Everything Matters”. The open story about Thomas Boston comes from Ryken's chapter on this section. - David Gibson, "Living Life Backwards." The “Legoland” illustration idea comes from chapter 3 of this book - Zack Eswine, “Recovering Eden.” - Christopher JH Wright, “Hearing the Book of Ecclesiastes” - Peter Enns, “Ecclesiastes”

In the Scripture text for this Sunday, Qohelet turns back to his research on on the meaning of life, this time exploring the topic of money and wealth.

This Sunday we'll look at the serious subject of injustice, and how Qohelet grieves over the way things often work in the world. Notes for the sermon “The Scandal of Injustice,” Oct 1, 2023 ** This sermon was co-written by Corey Widmer and Kevin Germer of Christ Presbyterian Church, Richmond Sermon sources: - Miroslav Volf, “Exclusion and Embrace” - Christopher JH Wright, “Hearing the Book of Ecclesiastes” - Philip Ryken, “Why Everything Matters” - Peter Enns, “Ecclesiastes”

This Sunday we'll continue our journey with Qohelet, this time looking at this experiment with work. Can the work of our hands bring meaning and significance to our lives under the sun?

This week, we'll be getting into the rest of chapter 1 and a bit of chapter 2, learning about Qohelet's experimentation with knowledge and wisdom.

This week, we'll be getting into the rest of chapter 1 and a bit of chapter 2, learning about Qohelet's experimentation with knowledge and wisdom.

This week, our Scholar-in-Residence, Professor David Sperling, led our group in a discussion of the Afterlife of King Solomon. The books of Proverbs, Qohelet, and the Song of Songs, are known as Wisdom Literature and are attributed to King Solomon, although they were probably written centuries later. But such was the reputation of Solomon that attributing it to Solomon might have given the texts more weight. The text of this podcast is available on our blog.If you like this podcast, you might enjoy the book Biblical Origins: The Political Intent of the Bible's Writers, by renowned Bible scholar Dr. S. David Sperling.