The source texts that are considered are Qoheleth Rabbah, Targum Qoheleth, Gregory of Nyssa's homilies and Matthew Henry's exposition on Ecclesiastes.The thesis further investigates historical and theological experiential influences on the reception of Qoheleth as portrayed by the source texts.The text of Qoheleth and its history of interpretation, and the value of \ud examining the reception of the text by specific readers from a variety of contexts are discussed in the first chapter.
Thus, I see relatively little utility in following Gary Rendsburg in speaking very broadly of an Israelian Hebrew language that covers both northern and Transjordanian dialects (including that of Deir Alla).
Furthermore, the cultural, political and intellectual forces that led to Hellenism were not rooted solely in Greece.
The Persian Empire, through its non-Semitic nature, and numerical minority status, undermined older political institutions.
The second dimension of the synchronic aspect of Hebrew dialectology is the social one.
By this I mean not political influence over a geographical area, but social stratification of the language in a given community, and, especially, the contrast between a written literary language and a colloquial spoken one.
Rendsburg asserts that just as modern Arabic has a formal written dialect (essentially Qur'anic Arabic) and colloquial spoken dialects in the various Arab countries, so the Hebrew of the biblical period had both a formal written dialect, found in most of the Bible, and a colloquial dialect that eventually emerged as Mishnaic Hebrew.