By Stuart Weeks
An in depth exam of Proverbs 1-9, an early Jewish poetic paintings. Stuart Weeks comprises reports of literature from historical Egypt and from the useless Sea scrolls, yet his concentration is at the historical past and use of definite key photographs within the textual content. Proverbs 1-9 belongs to a tremendous category of biblical literature (wisdom literature), and is much less renowned as an entire than the comparable books of task and Ecclesiastes, partially since it has been seen until eventually lately as a lifeless and muddled school-book. besides the fact that, elements of it were profoundly influential at the improvement of either Judaism and Christianity, and occupy a key position in smooth feminist theology. Weeks demonstrates that these components belong to a much wider and extra elaborate set of rules than older scholarship allowed.
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Additional info for Instruction and Imagery in Proverbs 1-9
Beal and D. M. Gunn (eds), Reading Bibles, Writing Bodies: Identity and the Book (Biblical Limits; London and New York: Routledge, 1997), 85–112. The latter claims that the wisdom tradition was ‘basically composed of the teachings of the mothers and fathers of Israel’ (91). 13 Elsewhere, it is only in aOnkhsheshonqy—with its exceptional circumstances— that we Wnd instruction portrayed as a process rather than a single speech. 14 See R. B. Y. Scott, ‘Wise and Foolish, Righteous and Wicked’, in Studies in the Religion of Ancient Israel (SVT 23; Leiden: Brill, 1972), 146–65, especially 150.
8 Probably rather later, the book of Tobit reXects a continuing knowledge of the genre: chapter 4 has an instructional speech by Tobit, given when he believes he is about to die. The inXuence of Ahiqar is certainly to be seen on the work as a whole, but the instruction is in a diVerent style, and is not based on that work; equally, Proverbs 1–9 does not seem to have been a primary inXuence, despite some focus on warning against exogamous marriage. 9 The more general inXuence of Egyptian education and culture on Israel is diYcult to assess.
44 Both of these texts are attributed to relatively unimportant, middle-ranking scribes, and it is tempting to believe that they reXect a shift away from the more glamorous, but probably pseudonymous settings of the Middle Kingdom texts. Certainly, there is a possibility that the status of instructions led to some reversal in the role of attributions: when the old Loyalist Instruction was borrowed and re-attributed to Sehotepibre, for instance, we can see that individuals may sometimes have sought to gain lasting memorials through association with successful instructions.