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"I've had lots of kids come up and ask for my autograph, I've had a grandmother stop and ask me if I know a good place to buy underwear." --Prince William "Do you seriously expect me to be the first Prince of Wales in history not to have a mistress?" --Prince Charles "Being a princess isn't all it's cracked up to be." --Princess Diana "I really need a gin and tonic." --Camilla, Duchess of Cornwall They may be royalty, but the first family of Great Britain has made more than their share of gaffes, faux pas, and verbal blunders. In this book, the quips that tabloids kill for are finally collected in one volume. Whether they're covering up a scandal or smoothing a political mishap, you'll find all of their royal wit and witticism--both the good and the bad--in this cunning collection.
"George Emery Mendenhall, a bibliography": p. [293]-298.
The Old Testament's wisdom literature offers one of the most intriguing collections of biblical books (Proverbs, Job, the Psalms about Torah and wisdom, Ecclesiastes, Qoheleth, Ben Sira, and the Wisdom of Solomon). In this magisterial textbook, preeminent wisdom scholar Leo G. Perdue sets each book of wisdom in its historical context, examining the conditions that produced the book and shaped its thinking. This allows him to show how wisdom thought changed over time in response to shifting historical and social conditions. In addition to analyzing the historical setting of wisdom, Perdue discerns the theological themes and theological developments within this rich literature.
This study focuses on a reading of Proverbs 1-9 as satire and argues that it alludes to two points of critique against Solomon: his political policy of socio-economic injustice and his numerous sexual (in)discretions. That Solomon abandoned his divinely proscribed duty only evinces his lack of "fear of Yahweh". First, Solomon demonstrates his lack of discernment by an inability to rule with righteousness, justice and equity because of administrative policies that bled the innocent dry of their resources for his own self-aggrandizement. Second, Solomon's sexual behavior reflects his need of Wisdom as the personification of eroticism. The absence of the "fear of Yahweh" in Solomon prompts the poet's reproof in Proverbs 1-9 that he should resume his proper role of Torah meditation. How the "son" responds to the decision posed to him remains decidedly open-ended, since satire generally offers no denouement to its plot. Nevertheless, the signs of this satiric poetry intimate the wise king as a royal fool.
In this book respected Old Testament scholar Ronald Clements explores and elucidates a much-debated subject--the place and significance of the Old Testament wisdom writings in Jewish and Christian theology. Based on the Didsbury Lectures delivered by Clements at British Isles Nazarene College in October 1989, 'Wisdom in Theology' first looks at the wisdom tradition in terms of its ancient Near Eastern background, it distinctiveness in Israelite life, and its historical development. Clements then discusses major wisdom themes under various headings: (1) wisdom and the world, (2) wisdom and health, (3) wisdom and politics, (4) wisdom and the household, and (5) wisdom and the divine realm. In explicating the unique role of the wisdom tradition, particularly in post-exilic Israel, Clements shows how wisdom, as opposed to the torah and prophecy, provided the Jews of the dispersion with the basis for a new, noncultic, universalistic worldview. Clements's scholarly discussion demonstrates to modern readers how much is yet to be learned regarding the inheritance of wisdom from the ancient world.
The topics covered in this volume of conference papers range from scribal markings to the messiah texts, multiple literary editions of biblical texts, the book of Numbers, the Tetragrammaton, judgment and salvation, and the "Barki Nafshi" texts. Technological advances in a DSS Database and DNA studies are also presented.
This book examines the literary genre(s) to which the book of Qoheleth belongs and on which it is modelled. It suggests that Qoheleth is best described as a royal autobiography based on the arguments of specific literary features of style and content, resemblance to various kinds of royal autobiographical narrative from the ancient Near East, and the existence, despite first impressions, of a coherent worldview. The analyses in this book cover various aspects from textual criticism, through aspects of vocabulary and style, to the interpretation of particular passages and the problem of making sense of the book as a whole.
For centuries, the Garden of Eden story has been a cornerstone for the Christian doctrine of the Fall and original sin. In recent years, many scholars have disputed this understanding of Genesis 3 because it has no words for sin, transgression, disobedience, or punishment. Instead, it is about how the human condition came about. Yet the picture is not so simple. The Genesis of Good and Evil examines how the idea of the Fall developed in Jewish tradition on the eve of Christianity. In the end, the Garden of Eden is a rich study of humans in relation to God that leaves open many questions. One such question is, Does Genesis 3, 4, and 6, taken together, support the Christian doctrine of original sin? Smiths well-informed, close reading of these chapters concludes that it does. In this book, he addresses the many mysterious matters of the Garden story and invites readers to explore questions of their own.
This is the first attempt in biblical studies to apply the tools developed by theoreticians of metaphor to the common biblical metaphor of God as king. The extent to which elements of human kingship are projected onto God is investigated, and several significant conclusions emerge: 1. Royal characteristics that have a diminutive connotation are generally not projected onto God. 2. God's nature as greatest king is emphasized through use of superlatives. For example, his garb is enormous and he has a large number of royal attendants. God is not limited by the metaphor. 3. When the entailments of the metaphor would have conflicted with Israelite proscriptions, such as the iconic prohibition, the metaphor is avoided. 4. The metaphor is predominant enough to influence Israel's depiction of human kingship. For example, the term gadol ('great', 'majestic') is appropriated by God the king and is not used of the Israelite king. 5. There is no single metaphor 'God is king'; as Israelite kingship changes, the metaphor undergoes parallel changes. Also, biblical authors emphasize different aspects of God's kingship in specific contexts. The lack of a complete fit between human kingship (the vehicle) and God as king (the tenor) is consistent with the tensive view of metaphor, which predominates in contemporary scholarship. The literary study has other benefits. By enumerating the parallels between human and heavenly messengers, it finds that 'angels' should be construed as projections of royal officials. The analysis of human enthronement rituals as they are projected onto God suggests that there was no annual 'enthronement festival' which celebrated God becoming king. The systematic study of the metaphor also opens new avenues for exploring a number of issues in the study of Israelite religion.