Conflicted Boundaries in Wisdom and Apocalypticism by Benjamin G. Wright III, Lawrence M. Wills

By Benjamin G. Wright III, Lawrence M. Wills

The inspiration that knowledge and apocalypticism characterize essentially various and collectively unique different types of style and worldview in early Jewish and Christian literature persists in present scholarship. The essay during this quantity, the paintings of the knowledge and Apocalypticism crew of the Society of Biblical Literature, challenged that regularly held view as they discover the social destinations and scholarly structures of those literatures and notice an historical fact of extra porous different types and complicated interrelationships. the quantity attracts on a large diversity of Jewish and Christian texts, together with ''1 Enoch'', ''Sirach'', ''4Qinstruction'', ''Psalms of Solomon'', ''James'', ''Revelation'', and ''Barnabas''. The members are Ellen Bradshaw Aitken, Patrick J. Hartin, Richard A. Horsley, Matthew J. Goff, George W.E. Nickelsburg, Barbara R. Rossing, Sarah J. Tanzer, Patrick A. Tiller, Rodney A. Werline, Lawrence M. Wills and Benjamin G. Wright III

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At many points my discussion here is indebted to his work. 16. Michael E. Stone, “The Book of Enoch and Judaism in the Third Century,” CBQ 50 (1978): 479–92. nickelsburg: wisdom and apocalypticism 25 prophets and the wisdom corpus,17 though not ignoring “the commandments of the Most High” (99:10). 18 Enoch’s relationship to the prophets is also ambiguous. His use of prophetic forms is evident in the opening oracle of salvation and judgment (chs. 1–5), which employs the vocabulary of the Balaam oracle and language reminiscent of Third Isaiah.

18 And as Collins also says: This worldview involves more than a point of orientation. It also involves a set of assumptions about the universe. 19 Two things limit the usefulness of this characterization of wisdom: (1) it works better as a characterization of the Hebrew wisdom texts, but does not characterize the Wisdom of Solomon or other texts from the Hellenistic and Roman periods20 and (2) this worldview may not be distinctive to wisdom alone in ancient Israel. 16. Berquist, Judaism in Persia’s Shadow, 165.

17. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” 171. 18. Crenshaw, Old Testament Wisdom, 17–19. 19. Collins, “Wisdom, Apocalypticism, and Generic Compatibility,” 169. 20. Cf. ”). tanzer: response to george nickelsburg 45 These observations about the state of definitional issues, especially in the study of wisdom but also to some degree in apocalyptic, lead me back to George’s thesis and his cautions about these scholarly categories: (1) that we tend to dichotomize wisdom and apocalyptic when studying a text, insisting that the categories are mutually exclusive or at least that one label should prevail; (2) that we assume “generic incompatibility” when the opposite is true; (3) that we believe too much in our definitions of these categories and forget that they are merely constructs, “windows” onto an “ancient landscape;” and (4) that we do not tend to give the categories enough flexibility to understand texts that come from different times, locations, and contexts.

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