By Paul Oslington

Adam Smith wrote in a Scotland the place Calvinism, Continental normal legislation thought, Stoic philosophy, and the Newtonian culture of clinical common theology have been key to the highbrow lives of his contemporaries. yet what influence did those principles have on Smith’s procedure? What was once Smith’s figuring out of nature, divine windfall, and theodicy? How used to be the recent discourse of political financial system located relating to ethical philosophy and theology?

In this quantity a staff of exceptional participants reflect on Smith’s paintings when it comes to its Scottish Enlightenment spiritual history, and supply stimulating theological interpretations of his account of fallible human nature, his providential account of markets, and his invisible hand metaphor. Adam Smith as Theologian it's a pioneering learn to be able to regulate our view of Smith and open up new strains of brooding about modern economics.

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A second contrast is seen in the size of the two lists. It is clear that the long line of descendants attributed to Seth in chap. 5 overshadows the line of Cain in chap. 4. This contrast appears to be a narrative technique that sets up the final section of the account of Adam in 6:1–8. Clearly, the line of Seth, associated with the final individual named, Noah, “found favor in the eyes of the Lord” (6:8), in contrast to the rest of humanity, associated with the line of Cain, whose exploits are described in 6:1–7.

In the midst of these final episodes of deception, Jacob is given a new name by Yahweh, but this name is no more flattering than the first. This naming follows his nocturnal struggle with a heavenly being in which the being realized that “he had not prevailed” (lky) and so dislocated Jacob’s thigh to get the upper hand (32:25). Jacob would not release the being, demanding that he bless (˚rb) him (32:26). At this point, the heavenly being first asks for Jacob’s name (32:27) and then changes it: Your name shall no longer be Jacob, but Israel (laEr;c‘y)i ; for you have striven (hrc) with God and with humanity and have prevailed (lky).

Many see Exod 15:21 as the key turning point in the book and some include all of Exod 15:1–20 in this transition; cf. Watts (1992a: 48–49); M. Smith (1996: 30, 39); W. Propp (1999). , Greenberg (1969: 3). It appears that 19:1–2 is a key literary signal in the book (and in the Torah as a whole) and so also is 15:21, but any scheme that divides the book at these points ignores the transitional role of 15:22–18:27; see Fokkelman (1987: 57–58). Notice also the double commissions of Moses in chaps. 1–15 (2:23–6:1, 6:2–7:7) and the double covenants of Israel in chaps.

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