A socio-rhetorical investigation of Qoheleth's use of argumentation in dialogue with traditional wisdom
- Authors: Kenny-Ritchie, Lorraine
- Date: 2012-08-15
- Subjects: Bible. O.T. Ecclesiastes - Criticism, interpretation, etc. , Bible. O.T. Ecclesiastes - Language, style , Wisdom - Biblical teaching , Bible. O.T. - Sociorhetorical aspects
- Type: Thesis
- Identifier: uj:9304 , http://hdl.handle.net/10210/5746
- Description: M.A. , The book of Ecclesiastes forms part of the wisdom genre, of Hebrew literature. It is a notoriously difficult book to interpret. The author, Qoheleth, displays an ideology and theology which is at variance with the rest of the Old Testament, namely protest wisdom. Finding the part Qoheleth plays, within the scope of the wisdom tradition, has troubled interpreters for years. This study, brings Socio-Rhetorics to bear on this problem. Rhetorical theory is used to try and bring about an understanding of how Qoheleth fits into the wisdom tradition. This study tries to show that Qoheleth dialogues with that wisdom tradition in order to develop his own argument. In particular, it shows that he quotes the book of Proverbs. How, Qoheleth, quotes Proverbs, and what he does with those texts, is illustrated in selected textual studies from Ecclesiastes. It was found that Qoheleth sharply criticise especially the simplistic over-evaluation of wisdom within traditional thought.
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Die konsep van Jir'at Jahwe as wysheidsmotief in die boek Rut
- Authors: Minnaar, Wynand Frederick
- Date: 2012-06-06
- Subjects: Ruth (Book of the Old Testament) , Wisdom - Biblical teaching , Fear of God , Jir'at Jahwe
- Type: Thesis
- Identifier: uj:2460 , http://hdl.handle.net/10210/4917
- Description: D. Litt. et Phil. , This dissertation is an exegetical study of the book of Ruth in which there is a clear indication that the concept of יראת יהוה is used in the book to function as a practical illustration of this particular wisdom motif. The investigation is mainly concerned with four text units from the book of Ruth, namely Ruth 1:16-17 (as part of pericope 1 and the unit 1:15-17); 2:12 (as part of pericope 2 and the unit 2:11-13); 3:9 (as part of pericope 3 and the unit 3:9-16a); and 4:11-13 (as part of pericope 4 and the units 4:3- 12 and 4:13).
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Gemeenskap met God na die dood : 'n wysheidsperspektief vanuit Psalms 49 en 73
- Authors: Hattingh, Hendrik Pieter
- Date: 2012-08-22
- Subjects: Death - Biblical teaching , Wisdom - Biblical teaching , Bible. O.T. Psalms 49 - Criticism, interpretation, etc. , Bible. O.T. Psalms 73 - Criticism, interpretation, etc.
- Type: Mini-Dissertation
- Identifier: uj:2972 , http://hdl.handle.net/10210/6398
- Description: D.Litt. et Phil. , The aim of this study is to investigate the idea of "life" after death in the Old Testament - particularly two wisdom psalms (49 and 73). The hypothesis used was that "life" after death in the Old Testament, and in Psalms 49 and 73 in particular. Looking at it this way "life" after death is actually a continuation of the former (mundane) relationship. "Life" after death according to Psalms 49 and 73 is therefore not to be understood in the sense of the New Testament's risen, transfigured body, but rather as a "continued relationship" (Chapter I). This study warns against a retrospective introduction of New Testament ideas or dogmas into the Old Testament. Should this happen the New Testament is made to be normative for the interpretation of the Old Testament. In short: because Psalms 49 and 73 do not mention a bodily resurrection, it does not mean that they have nothing to say about "life" after death. The viewpoint is therefore that Psalms 49 and 73 must be allowed to speak for themselves in a contemporary idiom. In order to do this as objectively as possible these psalms were investigated text immanently, including a discourse analysis of each psalm (Chapter 2). At least two cardinal aspects transpired during this research, namely the use of the verb. Using the above as direction indicators the idea of "life" (community) after death - as well as matters related to this. (Chapter 4). It was concluded that the New Testament credo of immortality, eternal life and a risen, transfigured body, was the culmination of a long process of development which went on for centuries. The poets of Psalms 49 and 73 apply two traditions. The expression nine can be seen as the second cornerstone of Psalms 49 and 73. Research (Chapter 5) shows how nine in these psalms does not indicate "animals" in general, but should rather be translated here as a noun, namely "hippopotamus". In the first-mentioned deity (god) chaos, evil and divine-hostile powers are embodied. The second deity (goddess) was the symbol of self-exaltation, pride and fertility (i.e. the ability to eternalise or sustain oneself regardless of death).
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