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By James D. Martin

This addition to Sheffield's acclaimed outdated testomony publications sequence introduces scholars not just to Proverbs but additionally to the style of 'wisdom literature' in most cases (dealing with such questions because the beginning and placement of 'wisdom' in old Israel). Martin discusses the constitution of the booklet of Proverbs as a complete, presents a guided interpreting to the kind of sustained discourses in chapters 1-9 and to the collections of proverb-type sentences within the ultimate chapters, and considers the connection of Proverbs to different historical close to japanese literature. The advisor is finished through essays on 'The female within the publication of Proverbs' and 'Wisdom and Theology'

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But these late flowerings are from a stock that is almost certainly largely native Israelite and of popular origin. Further Reading Brief general outlines of the wisdom books may be found in the standard 'Introductions' to the Old Testament. For example: O. Eissfeldt, The Old Testament: An Introduction (Oxford: Basil Blackwell, 1965), pp. 470-77 (Proverbs); pp. 454-70 (Job); pp. 491-500 (Ecclesiastes); pp. 595-600 (Ben Sira). S. Childs, Introduction to the Old Testament as Scripture (London: SCM Press, 1979), pp.

7, 8, 11, 18, 21, 22); hope and desires (w. 12, 19); insight and folly (vv. 10, 15, 16); the righteous and the wicked (w. 2, 5, 6, 9, 25). But these themes are treated in several isolated sentences, and little attempt has been made to group them together. Perhaps the most obvious example of grouping by theme is to be found in ch. 16. In chs. 10-15 sayings which refer either explicitly or implicitly to Yahweh are comparative rarities: four in ch. 10; two in each of chs. 11 and 12; none in ch. 13; five in ch.

22-26) and afterwards being a participant alongside Yahweh in the continuing creative process (w. 2731). 19-20, or whether there lies behind this passage a memory of a goddess, dating from a polytheistic period in Israel's past (see below Chapter 5, pp. 85-87). There is also—lying somewhere between these two points of view on these few verses—a theologizing aspect of wisdom here which finds further expression and development in Ecclesiasticus (Sirach) 24, where wisdom is finally detached from its international context, indigenized in Israel and identified with Torah or Law (Sir.

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