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from the dubious role of approving an "enlightened" method of vengeance.42 Furthermore, if Bryce's arguments that Proverbs 25:2-27 is a wisdom "book" which may be called a "loyalist text" having an "aristocratic" background are correct,43 then a sociological explanation for this Egyptian background is provided. Such circles would be easily sus- ceptible to Egyptian influences. Some of the "men of Hezekiah" credited with transcribing this collection (25:1) may have actually been in diplomatic contact with envoys of the Ethiopian Pharoah Piankhi.44

A response to the enemy which involves meeting his needs (food and drink) and aims toward repentance45 must be characterized as love. The result of this kind of treatment

of one's enemy is that Yahweh will "complete" (Mlw pi.)

42 Morenz' arguments are also accepted by H. Wolff, Anthropology of the Old Testament, trans. by M. Kohl (rev. ed., Philadelphia: Fortress Presss, 1974), p. 190; G. von Rad, Wisdom in Israel (Nashville. Abingdon Press, 1972), p. 133, n. 25; and Ringgren, p. 103.

43 44 Bryce, The Legacy of Wisdom, pp. 148, 150. J. Bright, A History of Israel (Philadelphia: Westminster Press, 1959), pp. 263-5; M. Noth, The History of Israel, trans. by S. Godman (New York: Harper and Brothers, 1958), p. 264; on the "men of Hezekiah" see R. Scott, “Solomon and the Beginnings of Wisdom in Israel,” VTS 3 (1955), 272-279.

45

Morenz, col. 192, speaks of metanoia.

216

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