Dust in the wind

Extracted text from Dust.pdf:

Gen 2.7 then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and the man became a living being.

Ecc 3.18b-20 human beings are but animals. 19For the fate of humans and the fate of animals is the same; as one dies, so dies the other. They all have the same breath, and humans have no advantage over the animals; for all is vanity. 20All go to one place; all are from the dust, and all turn to dust again.

Ecc 12.7

and the dust returns to the earth as it was, and the breath returns to God who gave it.

Extracted text from Polvo.pdf:

Gen 2.7 Entonces Dios tom un poco de polvo, y con ese polvo form al hombre. Luego sopl en su nariz, y con su propio aliento le dio vida. As fue como el hombre comenz a vivir.

Ecc 3.18b-20 ... no somos diferentes de los animales, ni superiores a ellos; 19 nuestro destino es el mismo: tanto ellos como nosotros necesitamos del aire para vivir, y morimos por igual. En realidad, nada tiene sentido. 20 Todos vamos al mismo lugar, pues todo sali del polvo, y al polvo todo volver.

Ecc 12.7 Cuando llegue ese da, volvers a ser polvo, porque polvo fuiste, Y el espritu volver a Dios, pues l fue quien lo dio.

Extracted text from Qohelet.pdf:

Related to the radical teaching of the book about God-and-world was also its radical focus on thisworldliness. Qoheleth has this in common with almost the whole Old Testament. There were veiled and hidden corrections within its this-worldliness, especially in the image of the underworld as a place of shadowy afterlife that could be improved through the mindfulness of the living and sacrifices offered for the dead. From the Greek world a notion of immortality in the Platonic tradition was introduced, with its devaluation of all material reality. Apocalyptic expectations, which arose at that time and were directly addressed by Qoheleth, could be just as effective in questioning the seriousness of death as end, if their world imagery was taken to be real. In opposition to this, Qoheleth sharply emphasized the terminal nature of death, and in this he was also following the popular philosophy. The last books of the Old Testament, and the New Testament, fully legitimate Christian speaking about the other world. However, this should not be used simply to declare Qoheleth wrong. Death does remain the total end of a human being insofar as he or she lives in the time that accompanies living. 1 Qoheleth still had to say that even the just man did not know whether God loved or despised him. Those who follow Jesus know that they are loved, even if they are sinners. It is only in this context that one may say about Qoheleth that he belongs to the Old Testament.2

1 2

Lohfink, N. (2003). A Continental Commentary: Qoheleth (pp. 1516). Minneapolis, MN: Fortress Press. Lohfink, N. (2003). A Continental Commentary: Qoheleth (p. 17). Minneapolis, MN: Fortress Press.