Hooray! Always a good day when we can blog about the latest Bachelor of Divinity course being shelf ready. Here it is. Introduction to the Study of the 'Writings' - Ketuvim in Hebrew, which in Old Testament terms is all the rest of the books of the Hebrew Bible apart from the Pentateuch and the Prophets. More explanation below from the course book should it be of interest.
Torah (or Pentateuch as Christians tend to call it) which contains the
first 5 books of the Bible (Genesis, Exodus, Leviticus, Numbers and
Deuteronomy). Torah means law, instruction, guide or lore in Hebrew.
Nevi’im (or “Prophets” in English). This contains the former prophets, from
Joshua to Kings (excluding some books like Ruth and Chronicles), as well as the
later (major and minor) prophets. The Hebrew collection of prophetic material
is therefore larger than the Christian division of Prophets.
Ketuvim (or Writings) which are all the rest of the books of the Old
Testament/Hebrew Bible.
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| Divine Wisdom Shiloh Sophia McCloud |
The course writer has been Merilyn Clark, a retired teacher of Old Testament studies at Charles Sturt University in Australia. Since retiring from there, she's been teaching at Wontulp-Bi-Buya, a college in Queensland which trains indigenous Australian church leaders. The Faculty consultant here at PTC, as I mentioned before, is our new Old Testament scholar Dr Kathryn Imray and former PTCEE Director Deidre Madden put a lot into it too. Big thanks to all.
My job was to cobble it all together in usable form, sustained on the journey by mugs of Earl Grey and rich tea biscuits. Oh yes; no need for an editor to go short of the basic necessities here!
It's a seven unit course:
Unit 1: Introduction to the Biblical Collection called the ‘Writings’
Unit 2: Hebrew Poetry
Unit 3: Hebrew Poetry (continued) and Hebrew Narrative
Unit 4: Wisdom Writings
Unit 5: Hebrew Narrative: Ruth and Esther
Unit 6: Inter-testamental Writings
Unit 7: Review of the ‘Writings’
and although editing's a bit of a long haul, I really enjoyed musing on the Wisdom writings again. Here's a sample section from Unit 4.
The word ‘wisdom’ in Hebrew is hokmah. One of the key features of the wisdom literature is the wide usage of this word and its derivatives, whether in the form of noun (‘wisdom’, ‘the wise’, ‘a wise person’), adjective (‘wise’) or verb forms (‘to be wise’). It is a crucial keyword in the wisdom material. It is really important to be aware that wisdom is not only a good attribute. Sometimes it is used in the sense of cunning, and cunning may be put to bad use. Wisdom can be corrupted and corruptly used. Wisdom not only applies to thoughtful advice and behaviour, but also to knowledge gained, to skills including administration and ruling a nation, music making, any craft work (such as metal work) and even mourning. None of us is exempt from being wise in the ways we can be wise.
Wisdom can be sought and taught. It is also a gift from God. Wisdom may be gained through:
- careful observation of nature and humanity;
- reflection or meditation not only on life but also on the Scriptures;
- taking instruction from wiser ones;
- seeking and being open to God’s will;
- accepting reproof as well as responsibility and seeking to please God.
A bit later in Unit 4, we're given a summary of some of the characteristics of God-sourced and shaped wisdom in the Hebrew literature. I particularly warmed to these sections. What do you think?
Over and over again through the wisdom material, we are faced with a wise path and a foolish path. Wisdom ideas are often advanced through looking at opposites in the paths one should take. Binary opposites (which we discussed in Job)— such as good/evil, lazy/diligent, truth/lies, rich/poor and wise/foolish—are frequently used. They emphasise the possibility of choice: we must choose between these opposing values in the way we live our lives. In the proverb: Speak up for those who cannot speak up for themselves, for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy (Prov 31:8–9 NIV), it would be clearly possible to choose not to speak up for those who cannot speak for themselves, or to refuse to defend the rights of the poor and needy. Not to speak up or defend their rights would be a failure of one’s duty. Knowing good and doing good are almost equated. Ignorance is not just about a lack of knowledge. It also seems to contain an element of actively deciding not to know, perhaps a wilful ignorance. This means that there is also an ethical dimension to ignorance. Pride, cowardice and laziness also contribute to the failure to choose rightly. There are also limits to human knowledge and understanding.
4.5.5. Wisdom
and Revelation
Finally,
creation itself and human experience of it become a means of revelation too.
This is an extraordinary insight. God is not just a God who can be experienced
through the words of the Torah, the words of the prophets, and the great saving
events of Israel’s story. God can also be experienced and known through the
ordinary lives of people, that is, through everyday human experience.
and so, friends...
Did any of us encounter Wisdom today, I wonder?
If so, where and in whom?
If so, where and in whom?
Did any of us try to exempt ourselves from wise action by choosing 'wilful ignorance'?
Are we really receptive to Wisdom's revelations in everyday experience?
Cracking questions eh? And they're not even in the book: you'll have to pay me extra for those!
For sure, this crazy world needs some massive doses of Divine Wisdom. We humbly pray that PTCEE's tiny contribution helps just a little.
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