Lexical Summary Qoheleth: Teacher, Preacher, or Assembler Original Word: קֹהֶלֶת Strong's Exhaustive Concordance preacher Feminine of active participle from qahal; a (female) assembler (i.e. Lecturer): abstractly, preaching (used as a "nom de plume", Koheleth) -- preacher. see HEBREW qahal NAS Exhaustive Concordance Word Originfrom the same as qahal Definition "a collector (of sentences)," "a preacher," a son of David NASB Translation Preacher (7). Brown-Driver-Briggs קֹהֶ֫לֶת, ( קוֺהֶ֫לֶת Ecclesiastes 12:8) noun masculineEcclesiastes 1:2 collector (of sentences), or (AV RV) preacher (concionator Jerome: ἐκκλησιαστής ᵐ5 (member of an ἐκκλησία); feminine either of office, Ges§ 122r De Now Che, compare סֹפֶרֶת Ezra 2:55;  , Khalif; German Majestät, Excellenz; or as in Arabic with intensive force, one realizing the idea in its completeness (compare  great collector,  deep investigator (formed like קֹהֶלֶת), WAG i. § 233 R. c. see DrIntr. 466; RVm great orator): hence either convener, or great collector (of sentences), compare בַּעֲלֵי אֲסֻמּוֺת Ecclesiastes 12:11, למעא דברי חפץ ׳בקּשׁ ק Ecclesiastes 12:10 (but KöEinl. 428 Drl.c. and others speaker in assembly, Plumptre debater)); — ׳ק a king in Jerusalem, son of David, probably = Solomon, the pseudonym of book of Ecclesiastes: Ecclesiastes 1:1, Ecclesiastes 1:2 (apposition of אֲנִי), called חכם Ecclesiastes 12:9; compare Ecclesiastes 12:10; ׳אמר ק Ecclesiastes 1:2, ׳אמר הק Ecclesiastes 12:8 = Ecclesiastes 7:27 for ᵑ0 ׳אמרה ק. Topical Lexicon Identity and Designation קֹהֶלֶת (Qoheleth) is rendered “Teacher” or “Preacher” in most English versions. The term functions as a title rather than a personal name, appearing seven times exclusively in Ecclesiastes (1:1; 1:2; 1:12; 7:27; 12:8; 12:9; 12:10). Ecclesiastes 1:1 identifies him as “the son of David, king in Jerusalem,” which naturally points to Solomon. This aligns with the book’s portrait of immense wisdom (compare 1 Kings 4:29-34) and unrivaled wealth and building projects (Ecclesiastes 2:4-9). Role within Ecclesiastes Qoheleth is both narrator and expositor. He gathers (“assembles”) insights gained from a lifetime of inquiry into creation, politics, pleasure, work, wisdom and folly. These conclusions are delivered to an assembled audience—whether a royal court, Israel at large, or later the synagogue and church—calling hearers to honest reflection under the sun and reverent fear under heaven. Ecclesiastes 12:9-10 notes that he “pondered and searched out and arranged many proverbs,” underscoring a deliberate, pastoral intent. Historical Context and Authorship The internal evidence situates the voice firmly in Israel’s united-monarchy era. References to extensive building, enormous wealth, and international fame resonate with Solomon’s reign (1 Kings 10). While some maintain a later frame narrator, conservative scholarship recognizes the Solomonic core, later preserved under divine inspiration. Regardless of compositional nuances, the Spirit-guided final form speaks with a unified, authoritative voice. Key Themes in the Words of Qoheleth • Transience of earthly pursuits: “Meaningless, meaningless... everything is meaningless!” (Ecclesiastes 1:2). Human labor, wisdom, and pleasure cannot provide ultimate gain. Ministry Significance for Israel Qoheleth serves as a wisdom preacher who exposes the idols of security, fame, and sensual gratification that tempted Israel from the Exodus onward (Deuteronomy 8; Amos 6). By highlighting life’s frustrations, he drives the nation away from self-sufficiency toward covenant fidelity. The title “Teacher” underscores his ecclesial function: he speaks to the gathered people, interpreting life through God-given wisdom rather than pagan fatalism. Foreshadowing and Application in the New Covenant New Testament writers echo Qoheleth’s realism and hope. Paul’s description of creation’s “bondage to decay” (Romans 8:20-21) parallels “vanity” under the sun, yet both look to divine redemption. James speaks against arrogant planning (James 4:13-16), resonating with Qoheleth’s insistence that the future belongs to God. The exhortation to “fear God” anticipates the Christ-centered reverence taught in 1 Peter 1:17. For believers, Ecclesiastes sharpens longing for the One greater than Solomon (Matthew 12:42), whose resurrection secures meaning beyond the grave. Practical Implications for Discipleship • Contentment: recognizing God’s hand in daily gifts counters consumerism. Select References Ecclesiastes 1:1; Ecclesiastes 1:2; Ecclesiastes 1:12; Ecclesiastes 7:27; Ecclesiastes 12:8-10; 1 Kings 4:29-34; 1 Kings 10; Romans 8:20-21; James 4:13-16; Matthew 12:42; 1 Peter 1:17. Forms and Transliterations הַקּוֹהֶ֖לֶת הקוהלת קֹהֶ֑לֶת קֹהֶ֔לֶת קֹהֶ֖לֶת קֹהֶ֗לֶת קֹהֶ֣לֶת קהלת hakkoHelet haq·qō·w·he·leṯ haqqōwheleṯ koHelet qō·he·leṯ qōheleṯLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Ecclesiastes 1:1 HEB: דִּבְרֵי֙ קֹהֶ֣לֶת בֶּן־ דָּוִ֔ד NAS: The words of the Preacher, the son KJV: The words of the Preacher, the son INT: the words of the Preacher the son of David Ecclesiastes 1:2 Ecclesiastes 1:12 Ecclesiastes 7:27 Ecclesiastes 12:8 Ecclesiastes 12:9 Ecclesiastes 12:10 7 Occurrences |
    |