Tova Forti
Wisdom Literature;faunal images; aesthetic principles in biblical narrative; the Greek translation of Proverbs and its contribution to the formation of proverbial sayings; contemplative/meditative aspects; critical approaches in modern readings of the biblical text (e.g., intertextuality, structuralism, and feminism).
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animal at all and the latter reading λύκος “wolf” instead. This circumstance offers an occasion to reexamine the retroversions proposed in early critical scholarship and discuss the methods suggested for recovering the Hebrew text behind the LXX. While the tendency among contemporary scholars is to treat the LXX as an independent literary work in its own right, I hope to contribute to the debate by elucidating the literary aspects of the two texts and their methodology via an analysis of the image of the bear within the sapiential context.
and cognitive functions of this simile and its contextual and intercontextual features alike.
intimately linked with Divine patronage. Thus, David’s characterization as maśkîl in1 Samuel 18 promotes a more comprehensive definition of the ideal king, in contrast
to the more restricted prerequisite of military skill associated with Saul. While it is most likely that the story in 1 Samuel 18 is composed solely from pre-Deuteronomistic
strands, the intensity with which the root śkl is employed with relation to David corresponds with the Deuteronomistic agenda of portraying David as the ideal king.
frequently been adduced as evidence of diachronic stratification in the book—an older layer
promoting pragmatic-mundane wisdom and a later level of theological elaboration. This article examines the various arguments made for viewing Proverbs as either synchronic or
diachronic. It also explores the possibility that the dual presence of the human and divine systems is a function of the seam between the author’s didactic-utilitarian purpose and the
conventional sapiential religious-moralistic view.
animal at all and the latter reading λύκος “wolf” instead. This circumstance offers an occasion to reexamine the retroversions proposed in early critical scholarship and discuss the methods suggested for recovering the Hebrew text behind the LXX. While the tendency among contemporary scholars is to treat the LXX as an independent literary work in its own right, I hope to contribute to the debate by elucidating the literary aspects of the two texts and their methodology via an analysis of the image of the bear within the sapiential context.
and cognitive functions of this simile and its contextual and intercontextual features alike.
intimately linked with Divine patronage. Thus, David’s characterization as maśkîl in1 Samuel 18 promotes a more comprehensive definition of the ideal king, in contrast
to the more restricted prerequisite of military skill associated with Saul. While it is most likely that the story in 1 Samuel 18 is composed solely from pre-Deuteronomistic
strands, the intensity with which the root śkl is employed with relation to David corresponds with the Deuteronomistic agenda of portraying David as the ideal king.
frequently been adduced as evidence of diachronic stratification in the book—an older layer
promoting pragmatic-mundane wisdom and a later level of theological elaboration. This article examines the various arguments made for viewing Proverbs as either synchronic or
diachronic. It also explores the possibility that the dual presence of the human and divine systems is a function of the seam between the author’s didactic-utilitarian purpose and the
conventional sapiential religious-moralistic view.