By Joel A. A. Ajayi
Historic cultures, equivalent to that of the Hebrews, as a rule linked knowledge with complex years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic procedure - 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 learn, acceptable cross-cultural parallels are drawn from the cultures of historical Israel’s pals and of contemporary societies, reminiscent of the West African Yoruba tribe. the general effects are bi-dimensional. at the one hand, there are semantic components of gerassapience, corresponding to the elusiveness of «wisdom» and the gentle fluidity of «old age». either phrases have robust contextual affinity with minimum exceptions. therefore, the attribution of knowledge to previous age is obvious yet no longer absolute within the Hebrew Bible (Old Testament). nevertheless, gerassapience is depicted as essentially didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. quite often, socio-anthropocentric traits of gerassapience (that is, of creating outdated age a repertoire of knowledge) are checked through theological warrants of theosapience (Yahwistic wisdom). for that reason, within the Hebrew Bible, the terror of Yahweh is additionally the start of ageing and clever.
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Extra info for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
As expressed above, biblical semanticists do not discount the historical (diachronic) study of the biblical Hebrew. They only discourage a preoccupation with its etymological features and demand for an ineluctable enhancement of the old method by the descriptive (synchronic) approach. That historical considerations are not out of place in biblical linguistic semantics is evident in Barr’s own argument in favor of etymology as a valuable aspect of lexical semantics. He posits that etymology studies the history of a word with the understanding that such history is not an “infallible guide” to the word’s present meaning.
9:9). Biblical studies before the critical era also often consisted of discussions of socio-anthropological themes. Some examples of such medieval biblical exegetes include Jewish scholar Rashi (c. 1040–1105) and his disciples, Samuel ben Meir (Rashbam) and Joseph Bekhor Shor, and Hugh of St. Victor (c. 68 And in the eighteenth century, such sociological/anthropological studies included the works of J. 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.
Rüterswörden offers a response article on pp. 15–20]; Pierre Swiggers’ “Recent Developments in Linguistic Semantics and Their Application to Biblical Hebrew,” which identifies four major “fertilizations” in the historical development of linguistic semantics and illustrates (through 2 Sam. 12:1–13) how biblical Hebrew scholars could do both intratextual and intertextual semantic studies (pp. 21–25); Jonas Greenfield’s “Etymological Semantics” [(pp. 26–37) a critique of Barr’s major works on biblical languages which attracts a response article by Bertil Albrektson on pp.