商品詳細

This volume is the outcome of a symposium on wisdom in the New Testament. It aims to deepen research on the topic in light of current developments in the field.
The first section, Perspectives from Ancient Wisdom Literature, offers complementary readings of ancient wisdom motifs in the New Testament, each showing how those motifs shaped early Christian thought. Dafni traces the trajectory of a succinct gnomic saying through Amenemope and Theognis, the Masoretic and Septuagint versions of Proverbs 27:1, and its echoes in the New Testament. Docherty shows that wisdom literature substantially shaped early Christian eschatological and ethical imagination.
The second section, Perspectives on Wisdom in the Synoptic Gospels and the Acts of the Apostles, illuminates how ancient wisdom traditions shape the Gospel portrayals of Jesus and early Christian identity. Viljoen traces wisdom motifs from Second Temple literature in Matthew's portrait of Jesus. Wagner examines the Two Ways teaching in Matthew as a persistent wisdom motif that originates in Old Testament wisdom literature and resurfaces in Matthew 7:13-14 and the Didache. Neumann reads the saying about the lamp of the body in the light of ancient theories of vision and shows how Matthew and Luke adapt the motif for different rhetorical purposes. Davis offers a synchronic reading of σοφ?α in Luke's Gospel and argues that wisdom functions less as discrete propositional knowledge than as a social marker distinguishing insiders from outsiders. Stenschke traces the role of wisdom in questions of leadership, conflict, and identity in Acts.
In the third section, Perspectives on Wisdom in the Johannine Literature, Anderson argues that John's revelatory portrait of Jesus does not derive from Gnostic sources, while Claussen contends that reading John's water imagery alongside the wisdom traditions clarifies the Gospel's Christology.
The fourth section, Perspectives on Wisdom in the Pauline Literature, probes how wisdom motifs shape Paul's teaching. Schluep reads 1 Corinthians 1-4 as a focused reflection on the word of the cross and God's wisdom in contrast to the wisdom of the world. Potgieter argues that Paul takes up and critically reworks expressions of a carpe diem ethos to show how such attitudes blur the boundary between wisdom and folly. White assesses the claim that Paul's designation of Christ as the "image of God" alludes to Wisdom 7:26; Kok shows how Jesus is presented as a prototype, drawing on Jewish wisdom motifs.
The fifth section, Perspectives on Wisdom in the Epistle of James and the "Letter" to the Hebrews, explores how wisdom language and motifs function within these books, with contributions from Bertolet on James 3:13-18, Coetsee on ε?λ?βεια/ε?λαβ?ομαι in Hebrews, Nagel on the language of knowing the Lord, and Steyn on the παιδε?α motif.
Together, these essays offer a multifaceted account of how wisdom traditions shape New Testament theology, ethics, and communal identity. By situating the texts within their Jewish and Hellenistic contexts, the contributions invite continued scholarly reflection on the formative role of wisdom across early Christian writings.