By Joel A. A. Ajayi
Old cultures, comparable to that of the Hebrews, normally linked knowledge with complex years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic technique - together with linguistic semantic, tradition-historical, and socio-anthropological equipment - to pertinent biblical and extra-biblical texts. There are major adaptations within the estimation of gerassapience (or «old-age wisdom») in each one interval of old Israel’s existence - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this learn, acceptable cross-cultural parallels are drawn from the cultures of historic Israel’s pals and of recent societies, comparable to the West African Yoruba tribe. the general effects are bi-dimensional. at the one hand, there are semantic parts of gerassapience, resembling the elusiveness of «wisdom» and the light fluidity of «old age». either phrases have powerful contextual affinity with minimum exceptions. hence, the attribution of knowledge to previous age is clear yet now not 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. often, socio-anthropocentric trends of gerassapience (that is, of creating outdated age a repertoire of knowledge) are checked through theological warrants of theosapience (Yahwistic wisdom). for this reason, within the Hebrew Bible, the terror of Yahweh is usually the start of ageing and clever.
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Additional info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
4:7–9, 16–17; Sir. 8:6–9; 25:3–6; 32:1–13; II Macc. 6:18–31; and IV Macc. 5:1–9:9. The concluding chapter (eight) will feature a summary of discussions and research findings on the Hebrew tradition of associating wisdom with advanced years. CHAPTER ONE 19 NOTES 1 2 3 4 Both terms, “Old Testament” and “Hebrew Bible,” will be employed interchangeably in this project to refer to the scriptural document containing 39 books. Of course, I am aware of the current scholastic debate over which name should be assigned to the first part of the Christian Scriptures, which is popularly designated as “Old Testament” in the Protestant tradition, as Tanakh in the Jewish tradition, and as “Hebrew Bible” in the world of biblical scholars.
19:32; Num. ; Deut. 22:13–19; 32:1–33:29; Josh. 23:1–24:31; and I Sam. 2:22–3:18; 4:13, 18, concerning “folk wisdom” and “old age” in pre- 18 CHAPTER ONE monarchical Israel, will be assessed. A socio-theological view of the tradition in monarchical Israel will be the core of chapter six. Thus, an examination of the relationship between “royal wisdom” and “old age” in such texts as, II Sam. 19:31–40; I Kings 2:1–9; 3:1–4:34; 10:1–11:8; 12:1–20; and Jer. 1:1–10; 26:16–19; becomes necessary. Chapter seven will present conflicting views of the tradition in post-monarchical Israel.
D. Michaelis (1770–5) on cultural relativism of the Mosaic laws and of J. G. 69 Modern sociology and anthropology began to take their footings as distinct social sciences in the nineteenth century. Of all their acknowledged founding fathers (such as Herbert Spencer, 1820–1903; Karl Marx, 1818– 83; William R. Smith, 1846–94; Julius Wellhausen, 1844–1918; Max Weber, 1864–1920; and Emile Durkheim, 1858–1917), Weber and Durkheim have exerted long-lasting influences on the social scientific studies of the Hebrew Bible.
A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134) by Joel A. A. Ajayi
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