By Joel A. A. Ajayi
Historic cultures, comparable 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 every one interval of historical Israel’s lifestyles - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this research, applicable cross-cultural parallels are drawn from the cultures of old Israel’s acquaintances and of recent societies, reminiscent of 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 powerful 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 therefore, the attribution of knowledge to outdated age is obvious yet no longer absolute within the Hebrew Bible (Old Testament). nevertheless, gerassapience is depicted as basically didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. probably, socio-anthropocentric traits of gerassapience (that is, of creating outdated age a repertoire of knowledge) are checked via theological warrants of theosapience (Yahwistic wisdom). for this reason, within the Hebrew Bible, the phobia of Yahweh is additionally the start of getting old and clever.
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Extra info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
15:5; Job 31:39; and Prov. 7:20). The preceding illustration and subsequent examples are purposefully to show how words transcend mere symbols, for “words are not signs,” as 32 CHAPTER TWO Walter Ong states, “. . a textual, visual representation of a word is not a real word, but a ‘secondary modeling system’ . . ”31 Of course, Ong’s whole argument is set in defense of the oral traditions of languages. He claims that all written languages once existed in sounds and some carry along their power of orality into their documented texts (although sometimes without phonetic qualities as in the case of biblical Hebrew).
Ralph L. , 1993), 22, 30. Smith also indicates that although Gabler wrote no book himself, he inspired his contemporaries to write biblical theologies. Thus, G. L. Baur’s Theologie des Alten Testaments was the first Old Testament theology text published in 1796. See pp. 21–35 for details. For information about a translated and printed text of Gabler’s epochal address, see the following footnote. See Johann Philipp Gabler, “On the Proper Distinction Between Biblical and Dogmatic Theology and the Specific Objectives of Each,” trans.
21–35 for details. For information about a translated and printed text of Gabler’s epochal address, see the following footnote. See Johann Philipp Gabler, “On the Proper Distinction Between Biblical and Dogmatic Theology and the Specific Objectives of Each,” trans. John Sandys-Wunsch and Laurence Eldredge, in The Flowering of Old Testament Theology: A Reader in Twentieth Century Old Testament Theology, 1930–1990, Sources for Biblical and Theological Study 1, eds. Ben C. Ollenburger, Elmer A. Martens, and Gerhard F.