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Goblet cell
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Goblet cell
Schematic illustration of a goblet cell in close up, illustrating different internal structures of the cell.
Transverse section of a villus, from the human intestine. X 350.
a. Basement membrane, here somewhat shrunken away from the epithelium.
b. Lacteal.
c. Columnar epithelium.
d. Its striated border.
e. Goblet cells.
f. Leucocytes in epithelium.
f’. Leucocytes below epithelium.
g. Blood vessels.
h. Muscle cells cut across.
Details
System
Respiratory system
Identifiers
Latin
exocrimohsinocytus caliciformis
Code
TH H3.04.03.0.00009;
H3.04.03.0.00016
H3.05.00.0.00006
Anatomical terminology
[edit on Wikidata]
Goblet cells are simple columnar epithelial cells that secrete gel-forming mucins, like mucin MUC5AC.[1] The goblet cells mainly use the merocrine method of secretion, secreting vesicles into a duct, but may use apocrine methods, budding off their secretions, when under stress.[2] The term goblet refers to the cell's goblet-like shape. The apical portion is shaped like a cup, as it is distended by abundant mucus laden granules; its basal portion lacks these granules and is shaped like a stem.
The goblet cell is highly polarized with the nucleus and other organelles concentrated at the base of the cell and secretory granules containing mucin, at the apical surface.[1] The apical plasma membrane projects microvilli to give an increased surface area for secretion.
Goblet cells are typically found in the respiratory, reproductive and gastrointestinal tracts and are surrounded by stratified squamous cells.[1] Differentiation of epithelial cells into goblet cells plays a key role in the excessive mucus production seen in many diseases, such as asthma and cancer.
Contents
[hide]
1 Structure
1.1 Microanatomy
2 Function
2.1 Role in oral tolerance
3 Clinical significance
3.1 Allergic asthma
3.2 Goblet cell carcinoids
3.3 Treatments
3.3.1 Monoclonal antibodies
4 History
5 References
6 External links
Structure[edit]
Goblet cells are found scattered among the epithelial lining of organs, such as the intestinal and respiratory tracts.[3] They are found inside the trachea, bronchi, and larger bronchioles in the respiratory tract, small intestines, the large intestine, and conjunctiva in the upper eyelid. In the conjunctiva goblet cells are a source of mucin in tears and they also secrete different types of mucins onto the ocular surface. In the lacrimal glands, mucus is synthesized by acinar cells instead.[4]
Microanatomy[edit]
Goblet cells are simple columnar epithelial cells, having a height of four times that of their width. The cytoplasm of goblet cells tends to be displaced toward the basal end of the cell body by the large mucin granules, which accumulate near the apical surface of the cell along the Golgi apparatus, which lies between the granules and the nucleus. This gives the basal part of the cell a basophilic staining because of nucleic acids within the nucleus and rough endoplasmic reticulum staining with hematoxylin. Mucin within the granules stains pale in routine histology sections, primarily because these carbohydrate-rich proteins are washed out in the preparation of microscopy samples. However, they stain easily with the PAS staining method, which colours them magenta.[5][6]
In mucicarmine stains, deep red mucin is found within goblet cell bodies. Goblet cells can be seen in the examples below as the larger, more pale cells.
An intestinal gland from the human intestine with goblet cells visible
Goblet cell in ileum
Section of mouse intestine, mucus of goblet cells in blue
Goblet cells in large intestine
Function[edit]
The main role of goblet cells is to secrete mucus in order to protect the mucous membranes where they are found. Goblet cells accomplish this by secreting mucins, large glycoproteins formed mostly by carbohydrates. The gel-like properties of mucins are given by its glycans (bound carbohydrates) attracting relatively large quantities of water.[7] On the inner surface of the human intestine, it forms a 200 µm thick layer (less in other animals) that lubricates and protects the wall of the organ.[8]
Distinct forms of mucin are produced in different organs: while MUC2 is prevalent in the intestine, MUC5AC and MUC5B are the main forms found in the human airway.[9] In the airway, mucus is swept by the cilia of epithelial cells, and propelled out of the lungs and into the pharynx, which results in the removal of debris and pathogens from the airway.[10] MUC5AC is overexpressed in allergic lung inflammation.[10]
Mucins are continuously made and secreted by goblet cells in order to repair and replace the existing mucus layer.[10] Mucins are stored in granules inside the goblet cells before being released to the lumen of the organ.[7] Mucin secretion in the airway may occur via regulated secretion.[11] Secretion may be stimulated by irritants such as dust and smoke, especially in the airway.[9] Other stimuli are microbes such as viruses and bacteria.
Anomalies in the number of goblet cell are associated with changes in the secretion of mucins, which can result in many of the abnormalities seen in asthma patients, such as clogged airways due to mucus production, and eventual loss of lung function.[10] Overexpression of MUC5AC alone does not result in the pathophysiology seen in asthma patients; it is the excessive production along with the speed of secretion that leads to the formation of a thick mucus that cannot be removed by cilia or coughing action.[10] This, in addition to airway narrowing leads to the clogging of the airways, which can be detrimental to health if not treated.[10]
There are other cells that secrete mucus (such as the foveolar cells of the stomach)[12] but these are distinguished histologically from goblet cells.
Role in oral tolerance[edit]
Oral tolerance is the process by which the immune system is prevented from responding to antigen derived from food products, as peptides from food may pass into the bloodstream via the gut, which would in theory lead to an immune response. A paper published in Nature in 2012 has shed some light on the process and implicated goblet cells as having a role in the process.[13] It was known that CD103-expressing dendritic cells of the lamina propria had a role to play in the induction of oral tolerance (potentially by inducing the differentiation of regulatory T cells), and this paper suggests that the goblet cells act to preferentially deliver antigen to these CD103+ dendritic cells.[13]
Clinical significance[edit]
Allergic asthma[edit]
The excessive mucus production seen in allergic asthma patients is due to goblet cell metaplasia, the differentiation of airway epithelial cells into mucin producing goblet cells.[14] These cells produce the thick mucins MUC5AC and MUC5B, which clog the airway, leading to the airflow obstruction characteristic of asthma.[14]
Goblet cell metaplasia in allergic asthma is due to the action of the cytokine IL-13. IL-13 binds to the IL-4Rα receptor and initates a STAT6 signalling response.[15] Binding of IL-13 causes phosphorylation of tyrosine residues at the IL-4Rα.[15] This results in docking of STAT6 monomers, which themselves are phosphorylated and then subsequently leave the receptor and congregate form STAT6 homodimers in the cytoplasm.[15] These homodimers then enter the nucleus, where they bind to regulatory elements in the DNA, which affects the transcription of certain genes involved in mucus production.[15]
Induction of STAT6 signaling by IL-13 leads to increased of expression of 15-lipoxygenase (15-LO-1), which is an enzyme involved in the breakdown of unsaturated fatty acids.[16] 15-lipoxygenase acts by binding to phospholipids and yields hydroperoxy and epoxy metabolites.[16] One such metabolite, 15-hydroxyeicosatetranoic acid (15-HETE), is released intracellularly, where it conjugates to phosphatidylethanolamine, a phospholipid component.[16] 15-HETE-PE induces expression of the mucin MUC5AC.[16]
Goblet cell carcinoids[edit]
Goblet cell carcinoids are a class of rare tumors that form as a result of an excessive proliferation of both goblet and neuroendocrine cells. The majority of these tumors arise in the appendix and may present symptoms similar to the much more common acute appendicitis.[17] The main treatment for localized goblet cells tumors is removal of the appendix, and sometimes removal of the right hemicolon is also performed.[18] Disseminated tumors may require treatment with chemotherapy in addition to surgery.[17]
Goblet cells may be an indication of metaplasia, such as in Barrett's esophagus.[19]
Treatments[edit]
Monoclonal antibodies[edit]
Studies of mice given monoclonal antibodies for IL-13 results in decreased expression of goblet cells in asthma patients.[20] Some treatments that use anti-IL-13 monoclonal antibodies include tralokinumab, and lebrikizumab.[20] These treatments have shown improvements in asthma patients, yet there are still limitations to the use of anti-IL-13 monoclonal antibodies.[20] Dupilumab is a newer drug that targets the shared receptor of IL-4 and IL-13, IL4Rα.[20] Since IL-4 and IL-13 have interrelated biological activities, Dupilumab is a more effective form of treatment as it targets both interleukins.[20]
History[edit]
The cells were first noted by Henle in 1837 when studying the lining of the small intestine, seen to be mucus producing by Leydig in 1857 (who was examining the epidermis of fish), and were given their name by Schulze in 1867,[21][22] Schulze chose the descriptive name "goblet" because of the shape of the cell, rather than a functional name, as he remained uncertain as to the mucous-producing function of the cell.[22]
References[edit]
^ Jump up to: a b c Hodges, R.R.; Dartt, D.A. Conjunctival Goblet Cells. pp. 369–376. doi:10.1016/b978-0-12-374203-2.00053-1.
Jump up ^ Lohmann-Matthes, M-L.; Steinmüller, C.; Franke-Ullmann, G. (1994). "Pulmonary macrophages". European Respiratory Journal. 7 (9): 1678–1689. doi:10.1183/09031936.94.07091678. PMID 7995399.
Jump up ^ "goblet cell" at Dorland's Medical Dictionary
Jump up ^ Guzman-Aranguez, A; Argüeso, P (2010). "Structure and biological roles of mucin-type O-glycans at the ocular surface". The Ocular Surface. 8 (1): 8–17. doi:10.1016/S1542-0124(12)70213-6. PMC 2847370  . PMID 20105403.
Jump up ^ Ross M, Pawlina W (2011). Histology: A Text and Atlas (6th ed.). Lippincott Williams & Wilkins. pp. 592–593. ISBN 978-0-7817-7200-6.
Jump up ^ Young B, Woodford P, O'Dowd G (2013). Wheater's Functional Histology: A Text and Colour Atlas (6th ed.). Elsevier. p. 94. ISBN 978-0702047473.
^ Jump up to: a b Johansson ME, Sjövall H, Hansson GC (2013). "The gastrointestinal mucus system in health and disease". Nature Reviews. Gastroenterology & Hepatology. 10 (6): 352–361. doi:10.1038/nrgastro.2013.35. PMC 3758667  . PMID 23478383.
Jump up ^ Johansson ME, Hansson GC (2013). "Mucus and the Goblet Cell". Digestive Diseases. 31: 305–309. doi:10.1159/000354683. PMC 4282926  . PMID 24246979.
^ Jump up to: a b Rubin BK (2013). "Secretion properties, clearance, and therapy in airway disease". Translational respiratory medicine. 2 (6). doi:10.1186/2213-0802-2-6. PMC 4215824  . PMID 25505698.
^ Jump up to: a b c d e f Adler, Kenneth Bruce; Tuvim, Michael J.; Dickey, Burton F. (2013). "Regulated Mucin Secretion from Airway Epithelial Cells". Frontiers in Endocrinology. 4. doi:10.3389/fendo.2013.00129. ISSN 1664-2392.
Jump up ^ Birchenough, G. M. H.; Johansson, M. Ev; Gustafsson, J. K.; Bergström, J. H.; Hansson, G. C. (July 2015). "New developments in goblet cell mucus secretion and function". Mucosal Immunology. 8 (4): 712–719. doi:10.1038/mi.2015.32. ISSN 1933-0219.
Jump up ^ Histology image:11303loa from Vaughan, Deborah (2002). A Learning System in Histology: CD-ROM and Guide. Oxford University Press. ISBN 978-0195151732. - Digestive System: Alimentary Canal: fundic stomach, gastric glands, lumen"
^ Jump up to: a b McDole; et al. (2012). "Goblet cells deliver luminal antigen to CD103+ dendritic cells in the small intestine". Nature. 483 (7389): 345–349. doi:10.1038/nature10863. PMC 3313460  . PMID 22422267.
^ Jump up to: a b Lambrecht, Bart N; Hammad, Hamida. "The immunology of asthma". Nature Immunology. 16 (1): 45–56. doi:10.1038/ni.3049.
^ Jump up to: a b c d Kuperman, Douglas A.; Schleimer, Robert P. (August 2008). "lnterleukin-4, lnterleukin-13, Signal Transducer and Activator of Transcription factor 6, and Allergic Asthma". Current molecular medicine. 8 (5): 384–392. ISSN 1566-5240. PMC 4437630  . PMID 18691065.
^ Jump up to: a b c d Zhao, Jinming; O'Donnell, Valerie B.; Balzar, Silvana; St. Croix, Claudette M.; Trudeau, John B.; Wenzel, Sally E. (2011-08-23). "15-Lipoxygenase 1 interacts with phosphatidylethanolamine-binding protein to regulate MAPK signaling in human airway epithelial cells". Proceedings of the National Academy of Sciences of the United States of America. 108 (34): 14246–14251. doi:10.1073/pnas.1018075108. ISSN 0027-8424. PMC 3161579  . PMID 21831839.
^ Jump up to: a b Holt, N; Grønbæk, H (2013). "Goblet cell carcinoids of the appendix". The Scientific World Journal. 2013: 543696. doi:10.1155/2013/543696. PMC 3556879  . PMID 23365545.
Jump up ^ McCusker, ME; Coté, TR; Clegg, LX; Sobin, LH (2002). "Primary malignant neoplasms of the appendix: a population-based study from the surveillance, epidemiology and end-results program, 1973-1998". Cancer. 94 (12): 3307–12. doi:10.1002/cncr.10589. PMID 12115365.
Jump up ^ Fouad, YM; Mostafa, I; Yehia, R; El-Khayat, H (2014). "Biomarkers of Barrett's esophagus". World Journal of Gastrointestinal Pathophysiology. 5 (4): 450–456. doi:10.4291/wjgp.v5.i4.450. PMC 4231509  . PMID 25400988.
^ Jump up to: a b c d e Vatrella, Alessandro; Fabozzi, Immacolata; Calabrese, Cecilia; Maselli, Rosario; Pelaia, Girolamo (2014-09-04). "Dupilumab: a novel treatment for asthma". Journal of Asthma and Allergy. 7: 123–130. doi:10.2147/JAA.S52387. ISSN 1178-6965. PMC 4159398  . PMID 25214796.
Jump up ^ Felts, William J. L.; Harrison, Richard J. (2015-08-26). International Review of General and Experimental Zoology. Elsevier. p. 244. ISBN 9781483224824.
^ Jump up to: a b "Chapter IV:The Goblet Cell in General". Acta Ophthalmologica. 46 (S95): 25–35. 1968-02-01. doi:10.1111/j.1755-3768.1968.tb05926.x. ISSN 1755-3768.
External links[edit]
Goblet Cells at cvmbs.colostate.edu
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Ecclesiastes
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Ecclesiastes (/ɪˌkliːziˈæstiːz/; Greek: Ἐκκλησιαστής, Ekklēsiastēs, Hebrew: קֹהֶלֶת, qōheleṯ) is one of 24 books of the Tanakh or Hebrew Bible, where it is classified as one of the Ketuvim (or "Writings"). Originally written c. 450-180 BCE, it is also among the canonical Wisdom Books in the Old Testament of most denominations of Christianity. The title Ecclesiastes is a Latin transliteration of the Greek translation of the Hebrew Kohelet (meaning "Assembler", but traditionally translated as "Teacher" or "Preacher"[1]), the pseudonym used by the author of the book.
The book is a musing by a King of Jerusalem as he relates his experiences and draws lessons from them, often self-critical. The author, introducing himself as the son of David, discusses the meaning of life and the best way to live. He proclaims all the actions of man to be inherently hevel, meaning "vain" or "futile", ("mere breath"), as both wise and foolish end in death. Kohelet clearly endorses wisdom as a means for a well-lived earthly life. In light of this senselessness, one should enjoy the simple pleasures of daily life, such as eating, drinking, and taking enjoyment in one's work, which are gifts from the hand of God. The book concludes with the injunction: "Fear God, and keep his commandments; for that is the whole duty of everyone" (12:13).
Ecclesiastes has had a deep influence on Western literature. It contains several phrases that have resonated in British and American culture, and was quoted by Abraham Lincoln addressing Congress in 1862. American novelist Thomas Wolfe wrote: "[O]f all I have ever seen or learned, that book seems to me the noblest, the wisest, and the most powerful expression of man's life upon this earth—and also the highest flower of poetry, eloquence, and truth. I am not given to dogmatic judgments in the matter of literary creation, but if I had to make one I could say that Ecclesiastes is the greatest single piece of writing I have ever known, and the wisdom expressed in it the most lasting and profound."[2]
Contents
[hide]
1 Structure
2 Summary
3 Composition
3.1 Title, date and author
3.2 Genre and setting
3.3 Canonicity
4 Themes
5 Judaism
6 Catholicism
7 Influence on Western literature
8 See also
9 Citations
10 References
11 Further reading
12 External links
Structure[edit]
Ecclesiastes is presented as an autobiography of "Kohelet" (or "Qoheleth"). Kohelet's story is framed by voice of the narrator, who refers to Kohelet in the third person, praises his wisdom, but reminds the reader that wisdom has its limitations and is not man's main concern. Kohelet reports what he planned, did, experienced and thought. His journey to knowledge is, in the end, incomplete. The reader is not only to hear Kohelet's wisdom, but to observe his journey towards understanding and acceptance of life's frustrations and uncertainties: the journey itself is important.[3]
Few of the many attempts to uncover an underlying structure to Ecclesiastes have met with widespread acceptance; among them, the following is one of the more influential:[4]
Title (1:1)
Initial poem (1:2–11)
I: Kohelet's investigation of life (1:12–6:9)
II: Kohelet's conclusions (6:10–11:6)
Introduction (6:10–12)
A: Man cannot discover what is good for him to do (7:1–8:17)
B: Man does not know what will come after him (9:1–11:6)
Concluding poem (11:7–12:8)
Epilogue (12:9–14)
Verse 1:1 is a superscription, the ancient equivalent of a title page: it introduces the book as "the words of Kohelet, son of David, king in Jerusalem."[5]
Most, though not all, modern commentators regard the epilogue (12:9–14) as an addition by a later scribe. Some have identified certain other statements as further additions intended to make the book more religiously orthodox (e.g., the affirmations of God's justice and the need for piety).[6]
Summary[edit]
The ten-verse introduction in verses 1:2–11 are the words of the frame narrator; they set the mood for what is to follow: Kohelet's message is that all is meaningless.[5]
After the introduction come the words of Kohelet. As king he has experienced everything and done everything, but nothing is ultimately reliable. Death levels all. The only good is to partake of life in the present, for enjoyment is from the hand of God. Everything is ordered in time and people are subject to time in contrast to God's eternal character. The world is filled with injustice, which only God will adjudicate. God and humans do not belong in the same realm and it is therefore necessary to have a right attitude before God. People should enjoy, but should not be greedy; no-one knows what is good for humanity; righteousness and wisdom escape us. Kohelet reflects on the limits of human power: all people face death, and death is better than life, but we should enjoy life when we can. The world is full of risk: he gives advice on living with risk, both political and economic. Mortals should take pleasure when they can, for a time may come when no one can. Kohelet's words finish with imagery of nature languishing and humanity marching to the grave.[7]
The frame narrator returns with an epilogue: the words of the wise are hard, but they are applied as the shepherd applies goads and pricks to his flock. The original ending of the book was probably the words: "The end of the matter" (12:13) but the text we have continues: "Fear God" (a phrase used often in Kohelet's speech) "and keep his commandments" (which he never uses), "for God will bring every deed to judgement."[8]
Composition[edit]
Title, date and author[edit]
The book takes its name from the Greek ekklesiastes, a translation of the title by which the central figure refers to himself: Kohelet, meaning something like "one who convenes or addresses an assembly".[9] According to rabbinic tradition, Ecclesiastes was written by Solomon in his old age.[10] (An alternative tradition that "Hezekiah and his colleagues wrote Isaiah, Proverbs, the Song of Songs and Ecclesiastes" probably means simply that the book was edited under Hezekiah.)[11] Nevertheless, critical scholars have long rejected the idea of a pre-exilic origin.[12][13] The presence of Persian loan-words and Aramaisms points to a date no earlier than about 450 BCE,[1] while the latest possible date for its composition is 180 BCE, when another Jewish writer, Ben Sira, quotes from it.[14] The dispute as to whether Ecclesiastes belongs to the Persian or the Hellenistic periods (i.e., the earlier or later part of this period) revolves around the degree of Hellenization (influence of Greek culture and thought) present in the book. Scholars arguing for a Persian date (c. 450–330 BCE) hold that there is a complete lack of Greek influence;[1] those who argue for a Hellenistic date (c. 330–180 BCE) argue that it shows internal evidence of Greek thought and social setting.[15]
Also unresolved is whether the author and narrator of Kohelet are one and the same person. Some scholars have argued that the third-person narrative structure is an artificial literary device along the lines of Uncle Remus, although the description of the Teacher in 12:8–14 seems to favour a historical person whose thoughts are presented by the narrator.[16] The question, however, has no theological importance,[16] and one scholar (Roland Murphy) has commented that Kohelet himself would have regarded the time and ingenuity put into interpreting his book as "one more example of the futility of human effort".[17]
Genre and setting[edit]
Ecclesiastes has taken its literary form from the Middle Eastern tradition of the fictional autobiography, in which a character, often a king, relates his experiences and draws lessons from them, often self-critical: Kohelet likewise identifies himself as a king, speaks of his search for wisdom, relates his conclusions, and recognises his limitations.[3] It belongs to the category of wisdom literature, the body of biblical writings which give advice on life, together with reflections on its problems and meanings—other examples include the Book of Job, Proverbs, and some of the Psalms. Ecclesiastes differs from the other biblical Wisdom books in being deeply skeptical of the usefulness of Wisdom itself.[18] Ecclesiastes in turn influenced the deuterocanonical works, Wisdom of Solomon and Sirach, both of which contain vocal rejections of the Ecclesiastical philosophy of futility.
Wisdom was a popular genre in the ancient world, where it was cultivated in scribal circles and directed towards young men who would take up careers in high officialdom and royal courts; there is strong evidence that some of these books, or at least sayings and teachings, were translated into Hebrew and influenced the Book of Proverbs, and the author of Ecclesiastes was probably familiar with examples from Egypt and Mesopotamia.[19] He may also have been influenced by Greek philosophy, specifically the schools of Stoicism, which held that all things are fated, and Epicureanism, which held that happiness was best pursued through the quiet cultivation of life's simpler pleasures.[20]
Canonicity[edit]
The presence of Ecclesiastes in the Bible is something of a puzzle, as the common themes of the Hebrew canon—a God who reveals and redeems, who elects and cares for a chosen people—are absent from it, which suggests that Kohelet had lost his faith in his old age. Understanding the book was a topic of the earliest recorded discussions (the hypothetical Council of Jamnia in the 1st century CE). One argument advanced then was that the name of Solomon carried enough authority to ensure its inclusion, but other works which appeared with Solomon's name were excluded despite being more orthodox than Ecclesiastes.[21] Another was that the words of the epilogue, in which the reader is told to fear God and keep his commands, made it orthodox; but all later attempts to find anything in the rest of the book which would reflect this orthodoxy have failed. A modern suggestion treats the book as a dialogue in which different statements belong to different voices, with Kohelet himself answering and refuting unorthodox opinions, but there are no explicit markers for this in the book, as there are, for example in the Book of Job. Yet another suggestion is that Ecclesiastes is simply the most extreme example of a tradition of skepticism, but none of the proposed examples match Ecclesiastes for a sustained denial of faith and doubt in the goodness of God. "In short, we do not know why or how this book found its way into such esteemed company," summarizes Martin A. Shields in his 2006 book The End of Wisdom: A Reappraisal of the Historical and Canonical Function of Ecclesiastes[22]
Themes[edit]
Scholars disagree about the themes of Ecclesiastes. Is it positive and life-affirming, or deeply pessimistic?[23] Is Kohelet coherent or incoherent, insightful or confused, orthodox or heterodox? Is the ultimate message of the book to copy Kohelet, the wise man, or to avoid his errors?[24] At times Kohelet raises deep questions; he "doubted every aspect of religion, from the very ideal of righteousness, to the by now traditional idea of divine justice for individuals."[25] Some passages of Ecclesiastes seem to contradict other portions of the Old Testament, and even itself.[23] One suggestion for resolving the contradictions is to read the book as the record of Kohelet's quest for knowledge: opposing judgments (e.g., "the dead are better off than the living" (4:2) vs. "a living dog is better off than a dead lion" (9:4)) are therefore provisional, and it is only at the conclusion that the verdict is delivered (11–12:7). On this reading, Kohelet's sayings are goads, designed to provoke dialogue and reflection in his readers, rather than to reach premature and self-assured conclusions.[26]
The subjects of Ecclesiastes are the pain and frustration engendered by observing and meditating on the distortions and inequities pervading the world, the uselessness of human deeds, and the limitations of wisdom and righteousness. The phrase "under the sun" appears thirty times in connection with these observations; all this coexists with a firm belief in God, whose power, justice and unpredictability are sovereign.[27] History and nature move in cycles, so that all events are predetermined and unchangeable, and life has no meaning or purpose: the wise man and the man who does not study wisdom will both die and be forgotten: man should be reverent ("Fear God"), but in this life it is best to simply enjoy God's gifts.[20]
Judaism[edit]
In Judaism, Ecclesiastes is read either on Shemini Atzeret (by Yemenites, Italians, some Sepharadim, and the mediaeval French Jewish rite) or on the Shabbat of the Intermediate Days of Sukkot (by Ashkenazim). If there is no Intermediate Sabbath of Sukkot, even the Ashkenazim read it on Shemini Atzeret (or, for Ashkenazim in the Land of Israel, on the first Shabbat of Sukkot). It is read on Sukkot as a reminder to not get too caught up in the festivities of the holiday, as well as to carry over the happiness of Sukkot to the rest of the year by telling the listeners that, without God, life is meaningless. When the listeners take this to heart, then true happiness can be achieved throughout the year.
The final poem of Kohelet (Ecclesiastes 12:1–8) has been interpreted in the Targum, Talmud and Midrash, and by the rabbis Rashi, Rashbam and ibn Ezra, as an allegory of old age.
Catholicism[edit]
Ecclesiastes has been cited in the writings of past and current Catholic Church leaders. For example, doctors of the Church have cited Ecclesiastes. St. Augustine of Hippo cited Ecclesiastes in Book XX of City of God.[28] Saint Jerome wrote a commentary on Ecclesiastes.[29] St. Thomas Aquinas cited Ecclesiastes ("The number of fools is infinite.") in his Summa Theologica.[30]
The book continues to be cited by recent popes, including Pope John Paul II and Pope Francis. Pope John Paul II, in his general audience of October 20, 2004, called the author of Ecclesiastes "an ancient biblical sage" whose description of death "makes frantic clinging to earthly things completely pointless."[31] Pope Francis cited Ecclesiastes on his address on September 9, 2014. Speaking of vain people, he said, "How many Christians live for appearances? Their life seems like a soap bubble."[32]
Influence on Western literature[edit]
Ecclesiastes has had a deep influence on Western literature. It contains several phrases that have resonated in British and American culture, such as "eat, drink and be merry," "nothing new under the sun," "a time to be born and a time to die," and "vanity of vanities; all is vanity."[33] Abraham Lincoln quoted Ecclesiastes 1:4 in his address to the reconvening Congress on December 1, 1862, during the darkest hours of the American Civil War: "'One generation passeth away, and another generation cometh: but the earth abideth for ever.'...Our strife pertains to ourselves—to the passing generations of men; and it can without convulsion be hushed forever with the passing of one generation."[34] American novelist Thomas Wolfe wrote: "[O]f all I have ever seen or learned, that book seems to me the noblest, the wisest, and the most powerful expression of man's life upon this earth—and also the highest flower of poetry, eloquence, and truth. I am not given to dogmatic judgments in the matter of literary creation, but if I had to make one I could say that Ecclesiastes is the greatest single piece of writing I have ever known, and the wisdom expressed in it the most lasting and profound."[2]
The opening of William Shakespeare's Sonnet 59 references Ecclesiastes 1:9–10.
Leo Tolstoy's Confession describes how the reading of Ecclesiastes affected his life.
Robert Burns' "Address to the Unco Guid" begins with a verse appeal to Ecclesiastes 7:16.
The title of Ernest Hemingway's first novel The Sun Also Rises was taken from Ecclesiastes 1:5.
The title of Edith Wharton’s novel House of Mirth was taken from Ecclesiastes 7:4 ("The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.").
The main character in George Bernard Shaw's novel The Adventures of the Black Girl in her Search for God[35] meets Koheleth "known to many as Ecclesiastes".
The title and theme of George R. Stewart's post-apocalyptic novel Earth Abides is from Ecclesiastes 1:4.
In the dystopian novel "Fahrenheit 451," Ray Bradbury's main character, Montag, memorizes much of Ecclesiastes and Revelation in a world where books are forbidden and burned.
In the cautionary song "Turn!, Turn!, Turn!" by Pete Seeger.
See also[edit]
Bible
Q, novel by Luther Blissett
A Rose for Ecclesiastes
Tanakh
Turn! Turn! Turn!
Vanitas
Vier ernste Gesänge
Wisdom of Sirach
The Song
Citations[edit]
^ Jump up to: a b c Seow 2007, p. 944.
^ Jump up to: a b Christianson 2007, p. 70.
^ Jump up to: a b Fox 2004, p. xiii.
Jump up ^ Fox 2004, p. xvi.
^ Jump up to: a b Longman 1998, pp. 57–59.
Jump up ^ Fox 2004, p. xvii.
Jump up ^ Seow 2007, pp. 946–57.
Jump up ^ Seow 2007, pp. 957–58.
Jump up ^ Gilbert 2009, pp. 124–25.
Jump up ^ Brown 2011, p. 11.
Jump up ^ Smith 2007, p. 692.
Jump up ^ Fox 2004, p. x.
Jump up ^ Bartholomew 2009, pp. 50–52.
Jump up ^ Fox 2004, p. xiv.
Jump up ^ Bartholomew 2009, pp. 54–55.
^ Jump up to: a b Bartholomew 2009, p. 48.
Jump up ^ Ingram 2006, p. 45.
Jump up ^ Brettler 2007, p. 721.
Jump up ^ Fox 2004, pp. x–xi.
^ Jump up to: a b Gilbert 2009, p. 125.
Jump up ^ Diderot, Denis (1752). Canon. pp. 601–04.
Jump up ^ Shields 2006, pp. 1-5.
^ Jump up to: a b Bartholomew 2009, p. 17.
Jump up ^ Enns 2011, p. 21.
Jump up ^ Hecht, Jennifer Michael (2003). Doubt: A History. New York: Harper Collins. p. 75. ISBN 978-0-06-009795-0.
Jump up ^ Brown 2011, pp. 17–18.
Jump up ^ Fox 2004, p. ix.
Jump up ^ Augustine, The City of God, Book XX. Accessed 2015-06-28.
Jump up ^ Jerome, Commentary on Ecclesiastes. Accessed 2015-09-09.
Jump up ^ Thomas Aquinas, Summa Theologica. Accessed 2015-09-09.
Jump up ^ Manhardt, Laurie (2009). Come and See: Wisdom of the Bible. Emmaus Road Publishing. p. 115.
Jump up ^ Pope Francis, "Pope Francis: Vain Christians are like soap bubbles". Accessed 2015-09-09.
Jump up ^ Hirsch, E.D. (2002). The New Dictionary of Cultural Literacy. Houghton Mifflin Harcourt. p. 8.
Jump up ^ Foote, Shelby (1986). The Civil War, a narrative, vol. 1. Vintage Books. pp. 807–08.
Jump up ^ 1856-1950., Shaw, Bernard, (2006). The adventures of the black girl in her search for God. London: Hesperus. ISBN 1843914220. OCLC 65469757.
References[edit]
Bartholomew, Craig (2009). Ecclesiastes. Baker Academic Press. ISBN 9780801026911.
Brettler, Mark Zvi (2007). "The Poetical and Wisdom Books". In Coogan, Michael D. The New Oxford Annotated Bible (3rd ed.). Oxford University Press. ISBN 9780195288803.
Brown, William P. (2011). Ecclesiastes: Interpretation: A Bible Commentary for Teaching and Preaching. Westminster John Knox Press. ISBN 9780664238247.
Christianson, Eric S. (2007). Ecclesiastes Through the Centuries. Wiley-Blackwell. ISBN 9780631225294.
Coogan, Michael D. (2008). The Old Testament: A Very Short Introduction. Oxford University Press. ISBN 9780199719464.
Diderot, Denis (1752). Canon.
Eaton, Michael (2009). Ecclesiastes. IVP Academic.
Enns, Peter (2011). Ecclesiastes. Eerdmans. ISBN 9780802866493.
Fredricks, D.C. (2010). Ecclesiastes and Song of Songs. IVP Academic.
Fox, Michael V. (2004). The JPS Bible Commentary: Ecclesiastes. Jewish Publication Society. ISBN 9780827609655.
Gilbert, Christopher (2009). A Complete Introduction to the Bible: A Literary and Historical Introduction to the Bible. Paulist Press. ISBN 9780809145522.
Hecht, Jennifer Michael (2003). Doubt: A History. New York: HarperCollins. ISBN 978-0-06-009795-0.
Ingram, Doug (2006). Ambiguity in Ecclesiastes. Continuum.
Krüger, Thomas (2004). Qohelet: A Commentary. Fortress.
Longman, Tremper (1998). The Book of Ecclesiastes. Eerdmans. ISBN 9780802823663.
Miller, Adam S. (2016). Nothing Under the Sun. CreateSpace. ISBN 978-1530872800.
Rudman, Dominic (2001). Determinism in the Book of Ecclesiastes. Sheffield Academic Press. ISBN 9780567215635.
Seow, C.L. (2007). "Ecclesiastes". In Coogan, Michael D. The New Oxford Annotated Bible (3rd ed.). Oxford University Press. ISBN 9780195288803.
Shields, Martin A. (2006). The End of Wisdom: A Reappraisal of the Historical and Canonical Function of Ecclesiastes. Eisenbrauns. ISBN 9781575061023.
Smith, James (1996). The Wisdom Literature and Psalms. College Press. ISBN 9780899004396.
Further reading[edit]
Ranston, Harry (1925). Ecclesiastes and the Early Greek Wisdom Literature. First ed. Epworth Press.
External links[edit]
Wikisource has original text related to this article:
Ecclesiastes (Bible)
Wikiquote has quotations related to: Ecclesiastes
Wikimedia Commons has media related to Book of Ecclesiastes.
Translations
Kohelet – Ecclesiastes (Judaica Press) translation [with Rashi's commentary] at Chabad.org
Ecclesiastes: New Revised Standard Version
Ecclesiastes: Douay Rheims Bible Version
Ecclesiastes at Wikisource (Authorised King James Version)
Ecclesiastes at United States Conference of Catholic Bishops (New American Bible)
Ecclesiastes at Bible Gateway (New King James Version)
A Metaphrase of the Book Of Ecclesiastes by Gregory Thaumaturgus. [dead link]
Introductions
Introduction to Ecclesiastes a Forward Movement publication
Ecclesiastes public domain audiobook at LibriVox – Various versions
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