Abstract
Old Testament sapiential literature is often described as �ethical literature�, however, when concepts on Old Testament ethics are formulated, this literature is often overlooked. Furthermore, there are almost no monographs on the ethics of Old Testament wisdom. Could this perhaps be due to not only the claim that Old Testament wisdom thinking lacks divine revelation or reference to other Old Testament traditions (cf Nel 2002:435), but also to the opinion that there are no �ethics�, but only �ethos� in this kind of literature? This article tries to show that �ethics� by definition can be found in Old Testament wisdom literature. Two recent German articles are introduced to the reader: Kaiser (1997) and Zimmermann (2002) reflect on the implicit and explicit ethics of Old Testament wisdom. These articles and other observations underscore the fact that the sapiential literature of the Old Testament contribute significantly to Old Testament ethics � and therein continues the efforts of authors like Nel (2002).
Highlights
Old Testament sapiential literature is often described as “ethical literature“, when concepts on Old Testament ethics are formulated, this literature is often overlooked
In German scholarship one periodically finds the term “Sittlichkeit” which refers to proverbial wisdom
Diettrich (1908) was first to see the fear of YHWH in Proverbs 1-9 as the
Summary
Studies on Old Testament wisdom literature often describe its character as “ethical” literature[2]. Zimmermann in 2002 refers to Old Testament wisdom literature as mirroring “first and foremost an outline of ethical behaviour, certain values and norms”[5]. Die Jahwefurcht [wird] als unentbehrliches Fundament der Sittlichkeit erkannt” The latter means insight into life as the highest value and the duty of every human being towards God and other people (Diettrich 1908:492-497). 7 “Monografische Untersuchungen zur Ethik in der Weisheit fehlen fast ganz” (Zimmermann 2002:100, note 6) He lists the most important articles and paragraphs on this topic of the () last years, like, eg, Delkurt 1993. Can or should Old Testament wisdom literature – and predominantly the book of Proverbs – be called “ethical literature”? Can or should Old Testament wisdom literature – and predominantly the book of Proverbs – be called “ethical literature”? If the answer is yes, the question to ask is: What is its contribution to a notion of Old Testament ethics?
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