By Joel A. A. Ajayi
Historical cultures, akin to that of the Hebrews, more often than not linked knowledge with complex years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic process - together with linguistic semantic, tradition-historical, and socio-anthropological tools - to pertinent biblical and extra-biblical texts. There are major adaptations within the estimation of gerassapience (or «old-age wisdom») in every one interval of historical Israel’s existence - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this research, acceptable cross-cultural parallels are drawn from the cultures of historic Israel’s acquaintances and of recent societies, corresponding to the West African Yoruba tribe. the final effects are bi-dimensional. at the one hand, there are semantic components of gerassapience, resembling the elusiveness of «wisdom» and the light fluidity of «old age». either phrases have robust contextual affinity with minimum exceptions. therefore, the attribution of knowledge to outdated age is obvious yet no longer absolute within the Hebrew Bible (Old Testament). nonetheless, gerassapience is depicted as basically didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. regularly, socio-anthropocentric traits of gerassapience (that is, of constructing outdated age a repertoire of knowledge) are checked by means of theological warrants of theosapience (Yahwistic wisdom). hence, within the Hebrew Bible, the terror of Yahweh can be the start of growing older and clever.
Read or Download A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134) PDF
Similar old testament books
"Adds a tremendous element to our figuring out of rabbinic criminal considering particularly, in addition to to our realizing of rabbinic sensibilities and rabbinic piety as a rule. " -- Charlotte Elisheva Fonrobert, Stanford collage
Joseph Blenkinsopp's remark at the e-book of Ezekiel is a part of the translation sequence, a suite of full-length commentaries written particularly should you interpret the Bible via instructing and preaching within the church.
Daß eine Übersetzung erst dann sachgerecht angefertigt werden kann, wenn die zur Verfügung stehenden exegetischen Mittel angewandt wurden, gehört im alt- wie im neutestamentlichen Proseminar zum festen Kanon der Ratschläge an die Studierenden, bevor sie ihre ersten eigenen Exegesen zu erarbeiten haben.
- Liberating the Gospels: Reading the Bible with Jewish Eyes
- Writing the Wrongs: Women of the Old Testament among Biblical Commentators from Philo through the Reformation (Oxford Studies in Historical Theology)
- The Metaphor of Illness and Healing in Hosea and Its Significance in the Socio-Economic Context of Eighth-Century Israel and Judah (Studies in Biblical Literature)
- Is tithing for today?
Additional info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
1962). Walther Zimmerli, Old Testament Theology in Outline, trans. David E. Green (Atlanta: John Knox Press, 1978), 116. See Samuel Terrien, Elusive Presence: Toward a New Biblical Theology, Religious Perspectives 26 (New York: Harper & Row, 1978). See Walter C. , Toward an Old Testament Theology (Grand Rapids: Zondervan, 1978). Claus Westermann, Elements of Old Testament Theology, trans. Douglas W. Scott (Atlanta: John Knox Press, 1978), 9 (see pp. 9–12 for details). See Elmer A. Martens, A Focus on Old Testament Theology: God’s Design, with a foreword by Carl E.
9 Barr has followed up his criticisms in Semantics of scholars’ abuse of etymology and neglect of semantic matters with several other works. 12 Barr was not alone in the assault on the misuse and overuse of etymology and the subsequent call for an in-depth evaluation of the semantic features of biblical words. In 1967, John Sawyer also issued his article on “Root-Meanings in Hebrew” in which he clarifies Barr’s charges and claims in Semantics as well as suggests some new lines of approach to biblical linguistic semantics.
Hasel, with a series preface by David W. Baker (Winona Lake, IN: Eisenbrauns, 1992), 492–502. Hasel notes that the earliest known use of the phrase “biblical theology” was by Wolfgang Jacob Christmann in Teutsche Biblische Theologie (Kempten, 1629). See Gerhard F. Hasel, Old Testament Theology: Basic Issues in the Current Debate, 4th ed. (Grand Rapids, MI: William B. Eerdmans, 1972/1991), 10–11. ” See Gerhard Ebeling, “The Meaning of ‘Biblical Theology’,” Journal of Theological Studies 6 (Oct. 1955): 210–25.