By Joel A. A. Ajayi
Historic cultures, equivalent to that of the Hebrews, mostly linked knowledge with complicated years. In A Biblical Theology of Gerassapience the writer investigates the validity of this correlation via an eclectic method - together with linguistic semantic, tradition-historical, and socio-anthropological equipment - 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 historical Israel’s lifestyles - that's, in pre-monarchical, monarchical, and post-monarchical Israel. all through this research, acceptable cross-cultural parallels are drawn from the cultures of historical Israel’s buddies and of contemporary societies, equivalent to the West African Yoruba tribe. the general effects are bi-dimensional. at the one hand, there are semantic parts of gerassapience, resembling the elusiveness of «wisdom» and the light fluidity of «old age». either phrases have robust contextual affinity with minimum exceptions. therefore, the attribution of knowledge to previous age is clear yet no longer absolute within the Hebrew Bible (Old Testament). however, gerassapience is depicted as basically didactic, via direct and oblique directions and counsels of the aged, fostering the saging fear-of-Yahweh legacies. most commonly, socio-anthropocentric traits of gerassapience (that is, of creating outdated age a repertoire of knowledge) are checked by way of theological warrants of theosapience (Yahwistic wisdom). hence, within the Hebrew Bible, the phobia of Yahweh is additionally the start of aging and clever.
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Additional resources for A Biblical Theology of Gerassapience (Studies in Biblical Literature, Volume 134)
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.
Due to time pressure, the medical teams who vaccinated the people adopted an easier record-keeping method of registering a penstroke for each vaccinee, instead of writing down his/her name and other personal information. Although his/her identity remains anonymous to this day, the originator of the Yoruba expression evidently misconstrued the lashes recorded for “number” of vaccination incisions (slashes) each patient was to receive. ” Of course, long before the small-pox episode that popularized vaccination, the Yoruba language had already adopted a descriptive word for the medical practice, which is ibupá (that literally means “the slashing of an arm”).
Henton Davies, “Elder in the Old Testament,” in The Interpreter’s Dictionary of the Bible, 1962: 72. See W. A. Roeroe, “Die Ältestenamt im Alten Testament,” Dissertation zur Erlangung der Doktorwürde (Theologischen Fakultät, Universität Mainz, 1976). See Hanoch Reviv, The Elders in Ancient Israel: A Study of a Biblical Institution, trans. Lucy Plitmann (Jerusalem: Magnes Press, 1989). See also his article: “Elders and Saviors,” Oriens antiquus 16 (1977): 201–204. No wonder, Reviv’s work has been subjected to several critical evaluations.