By Joel A. A. Ajayi
Historical cultures, corresponding to that of the Hebrews, in general linked knowledge with complex years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic strategy - together with linguistic semantic, tradition-historical, and socio-anthropological tools - to pertinent biblical and extra-biblical texts. There are major diversifications within the estimation of gerassapience (or «old-age wisdom») in each one interval of historic Israel’s existence - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this examine, applicable cross-cultural parallels are drawn from the cultures of old 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 parts of gerassapience, corresponding to the elusiveness of «wisdom» and the gentle fluidity of «old age». either phrases have powerful contextual affinity with minimum exceptions. hence, the attribution of knowledge to previous age is clear 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. mostly, socio-anthropocentric trends of gerassapience (that is, of creating previous age a repertoire of knowledge) are checked via theological warrants of theosapience (Yahwistic wisdom). as a result, within the Hebrew Bible, the terror of Yahweh is additionally the start of growing old and clever.
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Extra info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
Since they are not synonyms nor antonyms nor even phonemic homonyms, each of these terms still has its distinctive lexical and contextual meanings. One translating or interpreting the Bible into or in this African language thus faces a twofold task in his/her application of the linguistic semantic method. On the one hand is the struggle with the proper meaning of words in the biblical languages (Hebrew and Greek), while on the other hand the challenge of choosing appropriate Yoruba word symbols becomes inevitable.
Of course, Westermann also has earlier argued for a close connection between wisdom and blessing in the Hebrew Bible. See Westermann, Blessing in the Bible, 35–39. For a more recent study of the Old Testament theme of blessing, see Hans-Peter Müller, “Segen im Alten Testament. Theologische Implicationen eines halb vergessenen Themas,” Zeitschrift für Theologie und Kirche 87 (1990): 1–35. See Lothar Ruppert, “Der alte Mensch aus der Sicht des Alten Testamentes,” Trierer Theologische Zeitschrift 85 (1976): 270–81.
1:1–9:18; 20:26– 29; 23:15–25; and Eccl. 11:7–12:14; and c) the Apocryphal literature, such as, Wis. 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.