Proverbial poetry: its settings and syntax
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legal use of proverbs is well-known in proverbial folklore studies;4 hence their nexus in the Bible is not at all peculiar. ____________________
in Ancient Near Eastern Legal and Wisdom Literature," JNES 21 (1962):135-37.
of God as a Central Concept in the Theology of the Wisdom Literature," p. 45. Johnson fails to heed Crenshaw's warning of being careful not to make quick equations between the same words in two different contexts ("Method in Determining Wisdom Influence upon 'Historical' Literature," p. 133). Rylaarsdam is correct when he notes the connection of "the fear of Yahweh" and the Law in Sirach (Sir 1:14, 16, 18, 20; 15:1) (Revelation in Jewish
in Old Testament Law," VTSup 1 (1953):64-66. Moreover his work on the motive clause, in "The Importance of the Motive Clause in Old Testament Law," VTSup 1 (1953):96-115, may be compared to Nel's work, The
Intellectual Development of Primitive Peoples," The Scientific Monthly 74 (February 1952):100-104; and by the same author, "Kuanyama Ambo Folklore," Anthropological Records 13 (Berkeley: University of California Press, 1951), p. 102; also cf. John M. Thompson, The Form and Gerstenberger and Richter have been credited with, after studying the prohibitions in the law and in the wisdom materials, the discovery of the original matrix of apodictic law in wisdom.1 Examples of some relatively close parallels may be seen by comparing Proverbs 22:28 with Deuteronomy 19:14, Proverbs 23:10 with Exodus 22:21, and Proverbs 24:17, 29 with Exodus 23:4f.2
early chapters of Genesis, which narrate the creation and fall.3 Bowman, interestingly, cites the Jerusalem Targum as reading Genesis 1:1, "In/or by by [sic] Wisdom behukma ____________________
listing of comparisons between Egyptian instruction texts and the Decalogue, pp. 112-14.
1966), pp. 41-47; and E. Gerstenberger, Wesen und Herkunft des 'apodiktischen Rechts, Wissenschaftliche Monographien zum Alten und Neuen Testament 20 (Neukirchen: Verlag des Erzeihungsvereins, 1965), p. 128; Thompson, The Form and
87.
2Gerstenberger, Wesen und Herkunft, p. 128; also vid. his "Covenant and Commandment," JBL 84 (1965):38-40. 3Alonso-Schokel, "Sapiential and Covenant Themes in Genesis 2-3," p. 50; Zimmerli, "The Place and Limits of the Wisdom in the Framework of the Old Testament Theology," SAIW, p. 320; Ronald D. Cole, "Foundations of Wisdom Theology in Genesis One to Three."
merits of each connection, the points of contact between wisdom and Genesis 1-3 may be seen in the following: (1) the good/evil motif (it is fascinating that it is tied to a tree);2 (2) the tree of life (which occurs only here and in Proverbs 3:18; 11:30; et al.);3 (3) the shrewd serpent (The word for "crafty" occurs 11 times in the Old Testament--only here in Genesis and in Job and Proverbs. Whybray designates this word as "exclusive to the wisdom tradition.");4 (4) the presence of other "wisdom" vocabulary (haskil, nehmad, et al.);5 (5) Adam portrayed as a wise man (Job 15:6f.; Ezek 28:12f.); (6) the orderliness of creation (and creation theology in ____________________ 1John Bowman, "The Fear of the Lord," in Studies in Wisdom Literature, ed. W. C. van Wyk, OTWSA 15 & 16 (1972, 1973), p. 9. 2Scott, The Way of Wisdom, pp. 98-99; Morgan, Wisdom in the Old Testament Traditions, pp. 46-47; and Alonso-Schokel, "Sapiential and Covenant Themes in Genesis 2-3," p. 53.
Creation Story," VTSup 3 (1960):103-19; Bruce V. Malchow, "The Roots of Israel's Wisdom in Sacral Kingship," p. 152; and Cole, "Foundations of Wisdom Theology," p. 92. 4Whybray, The Intellectual Tradition, p. 150. Cf. also Crenshaw, Old Testament Wisdom, p. 49; and Cole, "Foundations of Wisdom Theology," p. 95.
The Date and Purpose of Genesis 3," in A Light unto my Path: Old Testament Studies in honor of Jacob M. Myers, ed. H. N. Bream, R. D. Heim, and C. A. Moore (Philadelphia: Temple University Press, 1974), p. 328.
retribution; and (8) numerical ordering.1 Whybray sees Genesis 11 (the tower of Babel), as a parable of those who are wise in their own eyes.2 Another pericope in Genesis which has been considered to be influenced heavily by the wisdom tradition is the Joseph narrative. von Rad has worked hard to establish this nexus.3 He makes specific thematic connections with wisdom in regard to Joseph's cool spirit, in contrast to his brothers (Prov 14:29; 12:23), the forbearance of revenge (Prov 24:29; 10:12), Joseph's trust in divine providence (Gen 45:8 and Prov 16:9), even the fear of Yahweh (Gen 42:18), and, of course, the wicked woman motif. Morgan adds that the absence of historico- political interests, the cult, and the salvation history also reflect a wisdom literature perspective.4 Niditch ____________________
in Genesis 2-3," pp. 53-55; and Cole, "Foundations of Wisdom Theology," p. 83. In this whole discussion, vid. Whybray's arguments for the absence of hokmah in this context (The Intellectual Tradition, pp. 104-7).
McGraw-Hill, 1966), pp. 292-300; von Rad, Genesis: A Commentary, OTL, trans. J. H. Marks (Philadelphia: The Westminster Press, 1972), pp. 434-35; and von Rad, Wisdom in Israel, pp. 200-201. 4Morgan, Wisdom in the Old Testament Traditions, p. 49. Also cf. Martin R. Johnson, "An Investigation of the Fear of God as a Central Concept in the Theology of
approach, note the shared sequential elements in Daniel, Joseph and Ahiqar texts. Four themes are prominent: (1) a person of low status is called before a person of high status to answer a conundrum; (2) the person of high status poses the enigma; (3) the person of low status solves it; and (4) the person of low status is rewarded.1 Crenshaw questions von Rad's approach by noting several non-wisdom motifs which appear: (1) parental negation of Joseph's wishes (Gen 48:17-20); (2) Joseph not trained in the schools or by parental instruction; (3) Joseph's lack of being able to control his emotions (Gen 45:2, 14f.; 50:1, 17); (4) the use of dreams and visions; and (5) the mentioning of kosher foods.2 One wonders whether the resemblances of the Joseph narrative are more a result of the fact that they describe an Egyptian court setting and were written by one trained in Egypt, than that they originated from a wisdom matrix. ____________________ the Wisdom Literature," p. 14; and George W. Coats, "The Joseph Story and Ancient Wisdom: A Reappraisal," CBQ 35 (1973):285-97. 1Susan Niditch and Robert Doran, "The Success Story of the Wise Courtier: A Formal Approach," JBL 96 (1977):180.
upon 'Historical' Literature," pp. 135-37, 142; cf. Kovacs, "Sociological-Structural Constraints," pp. 215, 230.
Moses narrative be considered a wisdom piece, based partially on its connection with the Joseph narrative.1 Crenshaw looks with incredulity at such proposals.2 The finding of wisdom in Deuteronomy may be largely credited to Weinfeld.3 It should be noted, however, that, before Weinfeld, Ranston observed parallels between Deuteronomy and Proverbs (cf. Deut 6:4-9 and Prov 1:8; 8:5), where they both give hortatory statements in an educational context.4 Perhaps the most frequently- acknowledged parallels are the comments on removing the ancient landmarks (Deut 19:14; 27:17; and Prov 22:28; 23:10) and the prohibition of false weights (Deut 25:13-16; and Prov 11:1; 20:23).5 ____________________
(1965), pp. 109-22; and Morgan, Wisdom in the Old Testament Traditions, p. 48. 2Crenshaw, Old Testament Wisdom, p. 41, though he does not specifically comment on Childs' proposal. 3M. Weinfeld, "The Origins of the Humanism in Deuteronomy," JBL 80 (1961):241-47 and "Deuteronomy--The Present State of Inquiry," JBL 86 (1967):249-62. Cf. also C. Brekelmans, "Wisdom Influence in Deuteronomy," in La Sagesse de l'Ancien Testament, ed. M. Gilbert (Leuven: University Press, 1978), pp. 28-38. 4Ranston, The Old Testament Wisdom Books and Their Teaching, p. 32. 5Morgan, Wisdom in the Old Testament Traditions, pp. 97-99; and Emerton, "Wisdom," p. 222. Uys sustains the parallel between Deuteronomy and Proverbs via their mutual admonitions on behalf of widows. He traces stipulations concerning widows in both ancient Near Eastern legal codes and in Deuteronomy (Prov 15:5; 23:10; cf. Deut 14:28-29; 26:12-13; Sir 4:10), comparing them to wisdom statements, although he makes no appeal for taking Deuteronomy as a wisdom piece.1 Murphy notices common motifs of a preacher's setting forth the choice of "life and prosperity, or death and doom," but discriminately notes the distinction between legal and covenantal materials and the proverbial statements, which deal with more practical or propaedeutic morality, designed to develop and equip man for the smaller experiences that at the same time mold his moral character: How would a person react to bad companions (Prv 13:20)? What are the effects of jealousy (14:30)? What are the consequences of pride (29:33)?2 Other shared motifs are specified by Weinfeld as: (1) stress on the education of children, (2) respect for ____________________ 1P. H. de V. Uys, "The term 'almana in the Book of Proverbs," in Studies in Wisdom Literature, ed. W. C. van Wyk, OTWSA 15 & 16 (1972, 1973), pp. 75-77. In another article in the same collection ("The Term yatom in the Book of Proverbs," pp. 82-85), Uys notes that yatom is found only in Prov 23:10 and in Deut 10:18; 14:29; 16:11, 14; 24:17 and 27:19. Again he is cautious enough to avoid any explicit demands of wisdom in Deuteronomy. 2Murphy, Introduction to the Wisdom Literature of the Old Testament, pp. 33f. Kalugila, The Wise King, pp. 83f., compares Deut 4:5, 6 with similar statements of Hammurabi. One wonders whether a later reinterpretation is needed to explain the biblical synthesis of law and wisdom in Deut 4. wisdom (Deut 16:13), and (3) the retributional benefits of obedience. McKane, following Weinfeld, even suggests Deuteronomy 4:5-6 as a deuteronomic reinterpretation of old wisdom.1 Weinfeld concludes that Deuteronomy was a product of the court sages of Hezekiah and Josiah.2 Crenshaw correctly cautions against such an approach, suggesting that many of these "parallels" may be accounted for as part of the "common cultural stock" and that strict vocabulary approaches "carry little cogency."3 Thus, while Deuteronomy shares many features with wisdom, as does the Joseph narrative, it is somewhat premature to include them into a "wisdom corpus."
the notion that the Succession Narrative (2 Sam 9-20; 1 Kgs 1-2) is a dramatization of proverbial wisdom. He creatively illustrates proverbial principles from that narrative: control of temper and patience (Prov 12:16) as illustrated by Absalom's patience and waiting for the proper moment to kill Amnon (2 Sam 13:22); avoidance of treacherous companions (Prov 13:20; 16:29) as seen in ____________________
Inquiry," pp. 256-57, 262. 3Crenshaw, "Method in Determining Wisdom Influence upon 'Historical' Literature," p. 130. Cp. Moses' situation and 'Onchsheshonqy for commonality of setting. Amnon's listening to the counsel of his friend (2 Sam 13:3); and the education of children (1 Kgs 1:6) and the king's responsibility to wisdom. Elsewhere Whybray notes the use of simile (2 Sam 14:14; cf. Prov 11:22) and comparison (2 Sam 13:15; cf. Prov 15:16) as evidence for the passage's connection with wisdom. Six years later, he attempted to use the presence of hokmah to seal his proof for wisdom's presence in this narrative (rejecting Crenshaw's admonitions).1 More recently, Morgan in reference to 1 Kings 3-11, after an abbreviated discussion of the Succession Narrative, shows how wide the acceptance of these passages has been: "Virtually all commentators find evidence for the wisdom tradition in these chapters."2 Crenshaw sounds the death knell to infiltration of wisdom into these passages. Few have heeded his call. He notes that stylistic features and ideological patterns peculiar to wisdom are not found in these passages. The similarity in themes must be seen as natural since the ____________________
Theology, Second Series, No. 9, ed. C. F. D. Moule et al. (London: SCM Press LTD, 1968), pp. 78-95, and later in
p. 52. He cites Whybray, Alt, Scott, and Coats. A. Alt, "Solomonic Wisdom," SAIW, pp. 102-12 and R. B. Y. Scott, "Solomon and the Beginnings of Wisdom in Israel," SAIW, pp. 84-101. Succession Narrative describes life in the court and it is the court which is the source and setting of Proverbs. While the two Sitz im Leben coincide, the perspectives are disparate--the one being historical/legal/prophetic in outlook, while the other is not. Virtually any historical passage can be illustrated by Proverbs because it gives principles which are derived from the experiences of life.1 Wisdom and Esther The inclusion of Esther into the wisdom corpus has not been well-received and, indeed, its connection is doubtful. Talmon proposes viewing Esther as a historicized wisdom tale, that is, as a story illustrating applied wisdom. However, he must make wisdom almost amoral, as cleverness is of more value than right conduct in this story. Thus, based on this misunderstanding of wisdom, Talmon makes the connection with the power of the king's word and wrath (Prov 19:12; 16:15) and portrays Mordecai as a budding wise man who wins, by skillful speech, his position in the royal court. The "witless dupe" is Ahasuerus (the king, it may be added, contra Proverbs) and the destinies of the wicked and the righteous are amply illustrated in the Haman-Mordecai ____________________
upon 'Historical' Literature," p. 137. Crenshaw is followed by his student, Kovacs, "Sociological-Structural Constraints," pp. 179-81. antithesis. Affinities with the Joseph narrative are forwarded to strengthen Talmon's hypothesis.1 Crenshaw, again playing his tutelary role, notes the nationalistic flavor, Esther's use of sex, Mordecai's refusal to bow, as well as the use of cultic phenomena, as uncharacteristic of wisdom. The setting of Esther is the royal court and, as a result, many of the statements of Proverbs are exemplified in Esther; but that does not compel the classification of this text as wisdom literature.
interest as has the relationship between wisdom and the Psalms. Numerous major contributions may be cited, having been stimulated from two different directions. The first stimulus has been the general proliferation of wisdom as exhibited above. The second incentive has come from Mowinckel's stress on the cultic nature of the Psalms.2 The presence of "wisdom psalms" has been somewhat of an anomaly, since wisdom allegedly has a negative cult bias. Mowinckel begins by connecting the temple personnel and ____________________
13 (1963):418-55. 2Sigmund Mowinckel, The Psalms in Israel's Worship, vol. 1 (Nashville: Abingdon Press, 1962), pp. 1-41; also A. A. Anderson, The Book of Psalms, vol.1 (Greenwood, SC: The Attic Press, Inc., 1977), pp. 47, 51-54; and Leopold Sabourin, The Psalms: Their Origin and Meaning (New York: Alba House, 1974), pp. 29-47, 117-35. the scribes--a connection easily made in light of ancient Near Eastern sources, the Bible (Neh 13:13; Jer 36:5-6, 10-ll) and even explicit statements in Psalms (Ps 45:2).1 Perdue cites the "Song of the Harper" as an example of wisdom songs and Lambert corroborates by observing that the ethical injunctions are a "well-known feature of some Sumerian hymns" (vid. the Shamash Hymn which is believed to be borrowed from wisdom material).2 Mowinckel has proposed a dual Sitz im Leben for the wisdom psalms. He sees the twofold objective of these psalms as not only to express personal piety, but also to teach students a knowledge of the character and work of God within the framework of the fear of Yahweh. Mowinckel allows these Psalms to have non-cultic status.3 Jansen, after analyzing the wisdom psalms (both canonical and non-canonical), also suggests a dual role--in both the school and the cult.4 Perdue coadunates the two by ____________________
(1969):206-7. 2Perdue, Wisdom and Cult, p. 265; Lambert, BWL, pp. 118, 123; and Thompson, The Form and Function, p. 112. 3Mowinckel, "Psalms and Wisdom," p. 218. Perdue sees both cultic and non-cultic wisdom Psalms to be distinguished by the presence of cultic terminology (Wisdom and the Cult, p. 268). 4Herman Ludin Jansen, Die spatjudische Psalmendichtung: Ihr Entstehungskreis und ihr 'Sitz im Leben' (Oslo: I Komnisjon Hos Jacob Dybwab, 1937). Perdue says that this is the "most extensive analysis of wisdom psalms" (Wisdom and Cult, p. 262). suggesting the possibility of a temple school.1 Murphy, followed by Crenshaw, has properly noticed that scholars have "shown only that these poems are the product of the sages, that they spring from the milieu sapientiel; it has not captured the precise life-setting of the alleged wisdom psalms."2 Other connections between the Psalms and wisdom are noted by Crenshaw. He brilliantly reverses the method by examining wisdom hymns within the wisdom corpus (Prov 1:20-33; Job 28; Sir 24) and then comparing these hymns with the Psalms. He also notes the presence of the names of Solomon, Ethan and Heman (1 Kgs 4:30 [MT 5:10]) in the Psalter (Ps 72, 88, 89, 127).3 Lists of wisdom Psalms vary from a minimal 1, 112, 127,4 to a much more inclusive list given by von Rad ____________________
Classification, 'Wisdom Psalms,'" VTSup 9 (1963):160, 167. Murphy and J. Kenneth Kuntz, "The Canonical Wisdom Psalms of Ancient Israel--Their Rhetorical, Thematic and Formal Dimensions," pp. 186-222 is perhaps the finest examination of this subject in English. Cf. also Murphy's work, "The Retribution Motif in Psalmic Wisdom," ZAW 89 (1977):223-33. 3Crenshaw, Old Testament Wisdom, p. 235; Crenshaw, "Wisdom," pp. 247-53; also cf. Perdue, Wisdom and Cult, p. Yüklə 6,58 Mb. Dostları ilə paylaş:
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