The Writings: Job-Sirach

Abstract

The WritingsJob-Sirach Thomas Hieke, Christopher T. Begg, and Fred W. Guyette Thomas Hieke Johannes Gutenberg Universität Mainz Christopher T. Begg Catholic University of America Fred W. Guyette Erskine College and Seminary 536. [Nature and Creation in OT Wisdom Literature] Markus Saur, "Dynamische Ordnung: Natur und Schöpfung zwischen physis und ṣædæq," JBTh 34 (2019) 65-90. S. examines the relationship between nature and creation in Hebrew Bible wisdom literature. He bases his considerations on a comparison between the Greek lexeme φύσις and the Hebrew lexeme (ṣdq, ṣedeq). The Hebrew term ṣedeq corresponds in parts of its semantic spectrum to a concept which can be observed in pre-Socratic philosophical traditions, especially in some fragments of Heraclitus. The terms φύσις and ṣedeq do not seem to be expressions of a static ontology and the concepts associated with them do not reflect an understanding of the world as an immovable cosmos. φύσις and ṣedeq rather serve to describe change and process as the constituents of a dynamic reality. The idea of a cosmic order, which is fundamental for Hebrew Bible wisdom literature, must therefore be understood as a dynamic order; and the lexeme ṣedeq has to be interpreted in this sense. See also ##599, 698. [Adapted from published abstract—T.H.] Google Scholar 537. [Revelation in Wisdom Literature] Annette Schellenberg, "'Wisdom Cries Out in the Street' (Prov 1:20): On the Role of Revelation in Wisdom Literature and the Relatedness and Differences between Sapiential and Prophetic Epistemologies," Scribes as Sages and Prophets, 157-73 [see #792]. In her essay, S. explored how the three undisputed wisdom books of the Hebrew Bible (Proverbs, Qoheleth, and Job) deal with different types of revelation. Starting from the traditional distinction between natural epistemology connected with wisdom literature on the one hand and the revelatory epistemology of prophetic texts on the other, S. follows a track laid out by the revelatory terminology used in both prophetic and wisdom texts in the Hebrew Bible. The conclusion she draws from her investigation is that both types of epistemology can be found in both types of texts. Both assume that human beings are capable of perception, reflection, and knowledge drawn from experience. However, wisdom literature, like prophetic literature, also allows for the possibility of a supernatural source of insight, knowledge that is directly revealed by God. At the same time, the two corpora do evidence some differences regarding their respective epistemological orientations. See also #546. [Adapted from editor's introduction—C.T.B.] Google Scholar 538. [Maśśāʾ; the Confluence of Wisdom and Prophecy] Mark Sneed, "Inspired Sages: Massaʾ and the Confluence of Wisdom and Prophecy," Scribes as Sages and Prophets, 15-32 [see #792]. S. argues that the use of the term maśśāʾ in the sayings of Agur (Proverbs 31) and in the last—and presumably latest—writings in the Book of the Twelve (Zechariah, Malachi) [End Page 179] signals the final stage in an developing mixture of prophetic and sapiential thought, for which he uses the term "confluence." In developing his thesis regarding the relationship of these traditions, S. makes reference to the slightly different theories of David Carr and Karel van der Toorn on the emergence of the Hebrew Bible in antiquity. [Adapted from editor's introduction—C.T.B.] Google Scholar 539. [The Representation of the Divine in the Book of Job; Job 42:5] Jean-Daniel Macchi, "'Mais maintenant mon oeil t'a vu: Job et la représentation du divin," Représenter des dieux et hommes, 271-84 [see #802]. My article seeks to show that the Book of Job exhibits many similarities with Greek tragedies. The book's main section consists of dialogues and monologues written in verse and spoken by a limited numbers of characters. Job's incomprehensible and tragic destiny is similar to that of the heroes of Greek tragedy. In addition, the poem about wisdom in Job 28 can be understood as the intervention of a chorus comparable to those found in Greek tragedies. This poetic chapter marks the dividing point between the book's two main parts, i.e., the dialogue between Job and his friends (chaps. 3–27) and...