The book of Proverbs, as an aspect of this literary domain, has religious poetry as part of its genre. Hebrew poets had specific goal(s) for writing the wisdom literature - at least theological and literary purposes are quite noticeable. It therefore proceeds sequentially by considering the goal of the Hebrew poet in this text, understanding the identity of wisdom personified by the virtuous female figure, and how these described female attributes connect with the traditional understanding of M iship perspective of womanhood, wifehood and motherhood in view of contemporary paradigm shifts in cultural norms. Given the context of an early Jewish family, the question is whether the personification of wisdom as a virtuous female figure in this text is a reflection of an existing reality of such women in Israelite society or only a resemblance? What does the Hebrew poet here set out to achieve by this description by reflecting the family environment of an early Jewish society? How can the described attributes of this industrious female figure be related to the domestic role of womanhood and motherhood in the context of contemporary African household and society, specifically of the M iship women, in view of the paradigm shift in cultural norms that followed upon the ideological influence of humanism, feminism, and modernism? To achieve our purpose, this study is approached from literary, hermeneutical and theological perspectives. Also, her children praise her for being a good mother. On account of her virtue and industry in the home-front, her husband not only praises her but he himself earns respect and receives praise as well from society. ![]() Her household also benefits from her virtuous-ness. 4 Wisdom personified here as the female figure comparatively projects this virtuous woman as a role model and an epitome of womanhood and motherhood for all women, wives, and mothers of all generations in every culture. This acrostic poem about the woman of worth, a capable wife, is located primarily in the context of an early Jewish household. It gives the reader a clear picture of the characteristics of the woman of virtue who is a wife and mother and by her noble character, a friend to her neighbourhood and to society. It presents a vivid description of the woman of virtue (Prov 31:10-31) in contrast to the woman of questionable morality, a "dame folly" (Prov 2:16-19 5:1-23 6:24-29 7:1-27) in human society. This article basically endeavours to show the resemblances between the qualities of the human woman of Prov 31:10-31 and the M iship woman within the Nigerian context.Īmong other themes, the book of Proverbs 3 deals with the figure of womanhood. ![]() ![]() Therefore, functioning as an epitome of womanhood for all generations, this acrostic poem finds close affinity with the characteristic attributes of the cultured traditional as well as the godly M iship woman of Nigeria. As such, the characteristic attributes of the godly and industrious female figure portrayed in this acrostic poem may well be taken as an existing reality rather than a mere literary poetic imagination. The Hebrew poet here has both theological and literary purpose - to instruct the covenant community in godliness through realistic reflection on society. ![]() The book of Proverbs falls within wisdom literature with 31:10-31 as part of its epilogue. Reading the virtuous woman of Proverbs 31:10-31 as a reflection of the attributes of the Traditional M iship woman of Nigeria 1
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