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Old Testament Exam 4: Issues in Wisdom Literature T/F

Terms in this set (54)

1. As we discussed the definition of wisdom in class, it involves the following aspects: The fear of the Lord; the ability to utilize powers of observation and perception; the ability to evaluate and analyze what has been perceived; and the determination of the will to apply truth.
T
2. In the first nine chapters of the book of Proverbs, the father repeatedly warns his son about the adulteress.
F
3. Among the personifications of wisdom in Proverbs 1-9 we read of wisdom's intimate involvement in the very creation of the world, a point on which the apostle Paul seems to draw in Colossians 1.
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4. The Sayings of Amenemope(t) come from an Mesopotamian context and indicate the distinctive nature of the acrostic poem in Proverbs 31.
F
5. The Sayings of Amenemope(t) come from an Egyptian context and share the same themes and expressions with parts of Proverbs 22-24.
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6. Of the Hebrew words for "fool," nabal (naval) refers to a basic simpleton for whom there is still hope.
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7. All of the Hebrew words translated as "fool" indicate an individual who is completely hardened and rejects entirely the moral Torah of God.
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8. In the broad spectrum of proverbial teaching, Proverbs 10-12 focuses on righteousness.
T
9. There are synonymous parallelisms in Proverbs 10-16 that address such topics as love, joy, peace, and patience.
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10. There are antithetical parallelisms in Proverbs 10-16 that address such topics as the proper and improper use of words, humility and pride, righteousness and wickedness.
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11. It is suggested that the proverbs in chs 10-16, primarily characterized by synonymous parallelisms, function to teach discernment.
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12. The book of Proverbs is constructed as philosophical dialogue.
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13. The book of Proverbs is practical and instructional, while Job and Ecclesiastes are speculative and philosophical.
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14. Men associated with Solomon had a part in copying out a long tradition of proverbs which dated back to the time of Joshua and are recorded in Proverbs 25.
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15. Men associated with Hezekiah had a part in copying out the proverbs of Solomon which suggests that the book was compiled over a long period of time.
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16. A significant number of Proverbs have a "motivational structure" that is based on one's character producing certain consequences.
T
17. In Proverbs 9, wisdom and folly are personified as women, both of whom extend an invitation to the reader/listener to come and enjoy what they have to offer.
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18. The final acrostic poem at the end of the book of Proverbs has to do with the role of the king as God's agent and representative for justice in the earthly realm.
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19. From evidence within the text of Job, we can deduce that the setting of the book was the court of Solomon.
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20. The term "theodicy" refers to the liberation that would be provided by the redeemer whom Job expects.
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21. The term "theodicy" refers to the attempt to justify the existence of evil in the context of claims that God is perfectly good.
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22. While there have been those who have labeled Job a "theodicy," that seems to be too limiting; instead, the book addresses what it looks like to be faithful in the face of overwhelming suffering.
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23. At the outset of the book of Job, the adversary comes into the very presence of God and, in response to God's challenge to consider the blameless character of Job, declares that Job fears God only for what he gets out of it.
T
24. The description of Job in the first chapter indicates that he offered sacrifices on behalf of his children which suggests that he knew the meaning of the role of the intercessor and mediator for which he longs in the course of the poetic dialogues.
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25. The three friends of Job are particularly troubling because they agree with everything that Job says and yet accuse him of not knowing what he is talking about
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26. The three friends of Job are particularly troubling because they appear to be theologically orthodox in what they know and say, but they presume to know how to apply that orthodoxy to Job's particular situation about which they really have very little knowledge.
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27. Job's three friends appeal to fear to motivate Job to repent.
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28. In Job's first lament (ch 3), he pleads that the day of his birth be erased forever, and seeks the rest that death afford.
T
29. God declared at the end of the book that the figure of Leviathan represented falsehood which no one can tame.
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30. Job never says anything that attributes his suffering to God.
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31. In God's responses at the very end of the book, He rebuked the three friends for not speaking correctly; part of speaking correctly may have meant speaking to God on Job's behalf as well as speaking about God.
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32. God's first response to Job involved a series of questions about the vast expanses of the universe, the wild creatures that God created and tended, and the whole span of human cultures and nations.
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33. When God gave Job a cosmic tour of the universe, God portrayed Himself as divine Architect, Commander, and Midwife, indicating that all of creation was under His wise control.
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34. God's response to Job assured Job that God loved him and had chosen him for an important purpose which was to teach by example what it means to be faithful in suffering.
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35. Contrary to the rest of the characters of the book, Job's wife stands by him as he endures the torment of losing first all his possessions and children and then his health.
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36. From what Job stated, it appears that he thought of God as both his Adversary and his Advocate and Redeemer.
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37. Elihu's speech, coming after Job ceased speaking, restates some of the arguments of the friends and then prepares for the appearance of God in the storm by describing the onset of rain, thunder and lightning.
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38. Some date the book of Job to the time of the patriarchs because the first two chapters in the narrative framework mention several kings of Uz who were contemporaries of Abraham but others say it was written much later.
T
39. From evidence within the text of Job, we can deduce that the setting of the book might be Edom from about the time of the patriarchs.
T
40. The names of Job's three friends were Eliphaz, Bildad, and Zophar.
T
41. Elihu's speech, coming at the end of the book of Job, contrasts the way of truth with the way of falsehood and exhorts Job and each of the friends to turn to the way of truth.
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42. The figure of Leviathan at the end of the book of Job is identified as the Accuser who appeared at the beginning of the book.
F
43. The name of Solomon is associated with only two of the four wisdom texts: Proverbs and Ecclesiastes.
F
44. Egyptian love songs as cited in Old Testament Parallels are similar to the Song of Songs in that they express in allegorical form the devotion of a worshiper to the deity.
F
45. The garden image, which comes at the end of Song of Songs, suggests the culmination of the marriage relationship between the beloved woman and Solomon.
T
46. One of the possible interpretations for the Song of Songs suggested in class is that its depiction of intimate, mutual, and private expressions of love was intended to be a strong rebuke against the public ritual prostitution practiced in the wider pagan cultural context around Israel.
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47. The title "the Song of Songs" means "the best song" and it is called thus because Solomon wrote it for the commencement of the Temple worship.
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48. The title "the Song of Songs" means "the best song" and it is called thus because it addresses the beautiful and precious nature of physical and sexual attraction as well as symbolically suggesting the relationship between God and His people.
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49. Among the themes emphasized by the author of Ecclesiastes to articulate the "human crisis" are the following: With increased knowledge comes increased grief; pleasure and possessions fail to provide lasting satisfaction; and personal importance is fleeting with death being inevitable.
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50. The Hebrew title of the book of Ecclesiastes is a word that means "someone who offers sacrifices."
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51. The Hebrew word hevel occurs repeatedly throughout the book of Ecclesiastes and means "weight" or "glory" thus indicating that all the things that the author of the text tries out are indeed substantial.
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52. The Hebrew word hevel is used in conjunction with such expressions as "under the sun," "chasing after the wind," and "what profit...?" to indicate that all of life is entirely useless.
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53. The superlative expression, havel havelim, frames the book of Ecclesiastes and drives the reader to contemplate the fleeting nature of life and the reality that death ends all.
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54. The poem at the end of the book of Ecclesiastes (12:1-7) reminds the reader that all good things are gifts from God and that is a reassuring readjustment of perspective.
T
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