35 research outputs found
Metaphorical and literal readings of aphorisms in the Book of Proverbs
Starting with a recently proposed thesis that the key to recognizing the coherence of Proverbsâ discourse of wealth and poverty should be seen in an appreciation of the textâs figurative interpretive possibilities, it is here argued that criticism of an âoverly literalâ interpretation of the Book of Proverbs is not well served by an âoverly figurativeâ reading. A detailed analysis of the bookâs proemium is offered to substantiate the argument that even as hermeneutical key to the anthology as a whole, it does not warrant a tendency to the figurative reading of aphorisms. It is further contended by means of illustrations from aphorisms within the poems and independent sayings that difficulties arise when such a reading is attempted on any appreciable scale. As a corollary, illustrations of the many instances where literal readings are necessary, so that such an overriding hermeneutical perspective cannot be convincing. Interpreting a metaphor is one thing, reading metaphorically is another, notably a creative act independent of whether its âcorrectnessâ can be demonstrated by arguments from the redactional frame or the possible relationship of the collected aphorisms to folk sayings
Calvin and Canticles
Peer reviewedOn the one hand, the often held thesis is challenged that Calvin, contrary to his rejection
of allegorical exegesis, himself supported an allegorical understanding of the Song of
Songs. On the other hand, a proposal is put forward as to how his clear elimination of the
ânaturalâ or erotic sense and his distinctive use of the âspiritualâ sense can be
understood. Reference is made to the two rival traditions in Christian exegesis, and
parallels to the concept of intertextuality in present-day literary studies are revealed. It is
proposed to interpret Calvin's position as participation in a network of intended
intertextuality that fits into the context of the historical orientation of the Antiochene
tradition. In this way a spiritual meaning becomes compatible with the intention of the
historical author, which however is no less negative towards human sexuality than
towards allegorical expositions of the Song of Songs.Research Institute for Theology and Religio
Making things from the heart : on works of beauty in the Old Testament
Following on a study of the perception of human beauty in the Old Testament, this article proposes to extend the topic by enquiring into the perception of what is beautiful in that which humans do. Apart from pictorial art, five spheres of human achievement perceived to be beautiful are considered, namely crafts, music, words, wisdom and food. Within these, the work of artisans, accomplishments of the mining industry, so-called sacred and profane forms of music, the self-conscious creation of poetic beauty, aesthetic judgements on wisdom and culinary enjoyment are surveyed. It is concluded that the main characteristics of the beauty concept related to things tally with those related to humans. The results warrant a further extension of the investigation to include at least the beauty of God and the relevance of the concept in the cult.http://www.journals.co.za/ej/ejour_oldtest.htmlam201
The beautiful infant and Israelâs salvation
The motif from the Exodus story of Moses as a beautiful infant is considered on several
levels. Firstly, the immediate context of Exodus 2 in the Hebrew Bible and in the Septuagint is
investigated. Exodus 2 is then related to the reception of the tradition in the New Testament
and Jewish sources as well as in a patristic reading and one from the Reformation. The article
concludes that the motif of Mosesâ beauty is part of a relatively infrequent but nevertheless
well-established constellation. It is submitted that this finding contributes to a reappraisal of
the idea that the motif of beauty has no place in Israelâs texts of deliverance and an investigation
of the contrary hypothesis is called for.http://www.hts.org.z
The pleasing and the awesome : on the beauty of humans in the Old Testament
Profiting from the OT research programme held at the University of
South Africa during August 2010, this paper further investigates different
aspects of the concept of beauty in the Old Testament (OT).
The use of the concept of human beauty and the beauty of human
achievement is investigated in a broad variety of text types. Representative
texts are examined where the concept occurs as a literary
motif. It is found that human beauty, both erotic and non-erotic, as
well as the metaphorical use of the concept are intertwined with descriptions
of awe not only in the terminology, but also in the actual
use to which it is put in texts from practically all genres. It is concluded
that a coherent aesthetic is found in OT texts from different
periods, which remains stable despite diverging historical and theological
contexts. The contours emerging from the texts seem to
square with the Kantian concept of the beautiful and Goetheâs view
of the awesome.http://www.journals.co.za/ej/ejour_oldtest.htmlnf201
Confusing redaction and corruption : a house going to hell
There are two dimensions to the argument offered in this article, both of them pertaining to
methodological issues. The first is that of distinguishing textual criticism from redactional
criticism, especially with recourse to the critical apparatus of the Stuttgart Hebrew Bibles.
Secondly, the danger of over-emphasising
the sound distinction between so-called âliteraryâ
and âhistoricalâ
exegetical
modes into an unsound separation between them. Proposals for
the emendation of the text in Proverbs 2:18 are used as an example of both issues at once. It is
advanced that a historical enquiry into the origin of the text can shed light on an analysis
of
the text âas it standsâ, which undermines the reading of the âfinal textâ as an exercise that can,
and may, have nothing to do with enquiry into the growth of that text. This article endeavours
to advance its argument by means of a practical contribution to solving the perceived textual
problems of the crux interpretum, rather than indulging in the kind of theoretical skirmishes
that characterised South African debates at the end of the previous century.http://www.ve.org.zaam2013mn201
Understanding of failure and failure of understanding : aspects of failure in the Old Testament
The first A.S. Geyser
Commemoration Lecture
of the Department of New
Testament Studies, University
of Pretoria, Pretoria,
South Africa, presented at
17 February 2014. Prof. Dr
James Alfred Loader is an
Honorary Professor of
the Faculty of Theology,
University of Pretoria,
Pretoria, South Africa.This article was republished
with the corrected second
affiliation of the author and a
correction to the note under
the affiliations.Taking its cue from Rudolf Bultmannâs famous verdict that the Old Testament is a âfailureâ
(âScheiternâ), the article reviews three influential negative readings of Israelâs history as told
in the Former Prophets. It is then argued that awareness of the theological problem posed by
Israelâs history enabled the redactors of both the former and the latter prophetic collections
to deal with the element of human failure in a way that facilitated Israelâs retaining of her
faith. Next, the sapiential insight in failing human discernment is drawn into the equation.
Failure of human action is here interrelated with failure to comprehend Godâs order. By virtue
of its incorporation into the totality of the Tanak, this insight became a constructive part of
Israelâs faith. Therefore the concept of failure comprises more than coming to terms with
Israelâs catastrophic history. Since it is encoded in Israelâs Holy Scripture, âfailureâ is a major
concept within the Old Testament internally and is therefore not suitable as a verdict over the
Old Testament by an external value judgement. âFailureâ thus becomes a key hermeneutical
category, not merely so that the Old Testament could become a âpromiseâ for the New
Testament to fulfil, but as a manifestation of limits in human religion and thought. Far from
undermining self-esteem, constructive use of the concept of her own failure sustained Israel in
her catastrophe and should be adopted by Christianity â not least in South Africa, where the
biblical message was often misappropriated to bolster apartheid.http://www.hts.org.zaam201
The bipolarity of sapiential theology
It is shown that the wisdom of the sages represented in the Book of
Proverbs pushes at the limits of wisdomâs rational basis in such a
way as to question its own possibilities. The assumption that the
Book of Proverbs represents the affirming side of wisdom whereas
the Books of Ecclesiastes and Job represent its critical counter-pole
is queried. It is argued that the theological stance of the anthology
of Proverbs is based on a default affirmative system with a critical
counter-position grafted onto it. Conversely, in Ecclesiastes and Job
the critical perspective is the main stance, while they nevertheless
proceed from the same affirmative basis they find problematical.
This basic tenet of biblical wisdom is brought to bear on Walter
Brueggemannâs thesis that a biblically informed theology must be
âbipolar.âhttp://www.journals.co.za/ej/ejour_oldtest.htmlam201
Prosthetic memory in the Old Testament
In the OT ârememberingâ often denotes the experience of reliving
special events of the past and thereby making them virtually present.
Several texts are advanced in an argument that, where remembering
is aided by an external sign or symbol, its function is not necessarily
limited to the prevention of forgetting but also to stimulate constructive
mental action. It is proposed to interpret this with the help
of the thesis of âprosthetic memoryâ put forward by Alison Landsberg
for the visual arts. The visual aid does not only prevent knowledge
of the past to fade away, but positively stimulates new interpretive
action. It is shown that this nuance is combined with the idea
of education where prosthetic memory occurs in the OT. It is proposed
that the purpose of these prostheses to memory is the pertinent
interpretation of Torah and educational instructions as well as
their translation into acts appropriate to new contexts.http://www.journals.co.za/ej/ejour_oldtest.htmlam201