Early Jewish Writings
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The Bible and Homosexuality
1 The Bible and Homosexuality Some notes on the biblical references and how they have been interpreted June 2002, revised 2018 Leviticus 18:22, 20:13 Summary: Leviticus 18:22 and 20:13 describe male to male anal intercourse and condemn it as abhorrent to Yahweh and therefore not to be practiced. It was rejected by the Hebrews simply because it was rejected by Yahweh. Social factors for the prohibition are not easy to discern. There is no reference in the laws to differences or changes in social status; the concept of pollution is not directly related in the context; and various ideas concerning semen do not seem to be relevant. The terminology of the commands implies that receptivity was appropriate to women, not men, but it is not clear that this was the reason for the prohibitions. Context: These two statements are found in the section of Leviticus known as the Holiness Code (Leviticus 17- 26). A key concept is ‘separateness’. The laws are presented in the context of not doing what other nations do (18:3, 20:24). The people of Israel are given a choice: to obey Yahweh, or not to obey Yahweh (26:3 ff, cf. 26:14 ff), simply because they are Yahweh’s people (26:11-13). No other justification is deemed necessary, and therefore no other justification is given. Leviticus 18:22 we'et zakar lo tishkab mishkebe 'ishsha to'eba hi' You shall not lie with a male as with a woman; it is an abomination. Leviticus 20:13 we'ish 'aser yishkab 'et zakar mishkebe 'ishsha to'eba 'asu shenehem mot yumatu demehem bam If a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death, their blood is upon them. -
Sarah the Princess: Tracing the Hellenistic Afterlife of a Pentateuchal Female Figure1
Scandinavian Journal of the Old Testament, 2018 Vol. 32, No. 2, 115-134, http://dx.doi.org/1470850 Sarah the Princess: Tracing the Hellenistic Afterlife of a Pentateuchal Female Figure1 Hanna Tervanotko McMaster University, Department of Religious Studies University Hall, Room 127, 1280 Main Street West Hamilton, Ontario, Canada L8S 4K1 [email protected] Elisa Uusimäki University of Helsinki, Department of Biblical Studies Faculty of Theology, P.O. Box 4, Vuorikatu 3 00014 Helsinki, Finland [email protected] ABSTRACT: This article analyses Philo of Alexandria’s and Josephus Fla- vius’s interpretations of Sarah from the viewpoint of social and political power attached to her. Both ascribe the figure royal attributes (i.e. she is depicted as a princess or queen) and other features that promote her as a virtuous model and an individual of public standing. A variety of emphases, philological and phil- osophical interpretations alike, jointly serve to construct Sarah’s exemplarity. The aim of this article is to demonstrate that different dimensions of biblical female figures may be revealed when their role as spouses and mothers is not taken as the starting point of analysis in studies concerning the reception his- tory of biblical women. Keywords: Sarah, Philo of Alexandria, Josephus Flavius, scriptural interpre- tation, biblical female figures 1. Introduction The figure of Sarah has been recently analysed in the cultural context of the Greco-Roman era by Maren Niehoff and Atar Livneh in particular.2 These 1. This work was supported by the Academy of Finland; under Grant 274924 and under Grant 285265. Many thanks to Joan Taylor and our colleagues in the Department of Biblical Studies at the University of Helsinki for their astute feedback on earlier ver- sions of this article. -
African Origins of Essene-Therapeutae
The African-Egyptian Essene-Therapeutae Jews The word truly comes from the Egyptian word kashai, which means “secret.” And there is a Jewish word of similar sound, chsahi, meaning “secret” or “silent”; and this word would naturally be translated into essaios or “Essene,” denoting “secret” or “mystic.” Even Josephus found that the Egyptian symbols of light and truth are represented by the word choshen, which transliterates into the Greek as essen. Historical references have been found also wherein the priests of the ancient temples of Ephesus bore the name of Essene. A branch of the organization established by the Greeks translated the word Essene as being derived from the Syrian word asaya, meaning “physician,” into the Greek word therapeutes, having the same meaning. The Jewish historian, Josephus found that the Egyptian symbols for light and truth were represented in the word chosen, which in Greek also translates to Essen, leading to speculation that the Essenes may in fact be the chosen ones mentioned in The Bible. The Essenes referred to themselves as essania, meaning ‘Sons of the Sun’. This may help to explain why one of the most important movers in the early formation of the Brotherhood, the so called heretic Pharaoh, Akhenaten (Tuthmose III Great, Great Grandson) abandoned the old Gods in favour of the Aten, as represented by the solar disc. It is noteworthy that in his book, "The Meaning of the Dead Sea Scrolls," A. Powell Davies says of the Essenes, "The Christian Church in its organization, its sacraments, its teaching and its literature is related to-and in its early stages may have been identical with-the New Covenanters, who were known as Essenes, some of whom wrote the Dead Sea Scrolls." Likewise significant in the pre-Qumran traditions of the Essenes is the existence of certain Zoroastrian elements, a fact which I have previously maintained and which Arnold Toynbee has also pointed out in a recent writing. -
A New Essenism: Heinrich Graetz and Mysticism
Trinity College Trinity College Digital Repository Faculty Scholarship 1998 A New Essenism: Heinrich Graetz and Mysticism Jonathan Elukin Trinity College, [email protected] Follow this and additional works at: https://digitalrepository.trincoll.edu/facpub Part of the History Commons Copyright © 1998 The Journal of the History of Ideas, Inc.. All rights reserved. Journal of the History of Ideas 59.1 (1998) 135-148 A New Essenism: Heinrich Graetz and Mysticism Jonathan M. Elukin Since the Reformation, European Christians have sought to understand the origins of Christianity by studying the world of Second Temple Judaism. These efforts created a fund of scholarly knowledge of ancient Judaism, but they labored under deep-seated pre judices about the nature of Judaism. When Jewish scholars in nineteenth-century Europe, primarily in Germany, came to study their own history as part of the Wissenschaft des Judentums movement, they too looked to the ancient Jewish past as a crucia l element in understanding Jewish history. A central figure in the Wissenschaft movement was Heinrich Graetz (1817-1891). 1 In his massive history of the Jews, the dominant synthesis of Jewish history until well into the twentieth century, Graetz constructed a narrative of Jewish history that imbedded mysticism deep within the Jewish past, finding its origins in the first-cen tury sectarian Essenes. 2 Anchoring mysticism among the Essenes was crucial for Graetz's larger narrative of the history of Judaism, which he saw as a continuing struggle between the corrosive effects of mysticism [End Page 135] and the rational rabbinic tradition. An unchanging mysticism was a mirror image of the unchanging monotheistic essence of normative Judaism that dominated Graetz's understanding of Jewish history. -
Download File
THE BOOK OF JUBILEES AMONG THE APOCALYPSES VOLUME II A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Todd Russell Hanneken James C. VanderKam, Director Graduate Program in Theology Notre Dame, Indiana June 2008 CONTENTS Volume II Chapter 5: The Spatial Axis.............................................................................................261 5.1. Angels and demons............................................................................................264 5.1.1. Before the flood: the origin of evil..........................................................265 5.1.1.1. The Enochic apocalypses ..............................................................265 5.1.1.2. The Danielic apocalypses..............................................................268 5.1.1.3. Jubilees..........................................................................................269 5.1.2. After the flood: the persistence of demons..............................................272 5.1.2.1. The early apocalypses ...................................................................273 5.1.2.2. Jubilees..........................................................................................274 5.1.3. Angelic mediation ...................................................................................277 5.1.3.1. Evidence outside the apocalypses .................................................277 5.1.3.2. The early apocalypses ...................................................................281 -
University of Zurich Posted at the Zurich Open Repository and Archive, University of Zurich
Oliver, I W; Bachmann, V (2009). The Book of Jubilees: An Annotated Bibliography from the First German Translation of 1850 to the Enoch Seminar of 2007. Henoch, 31(1):123-164. Postprint available at: http://www.zora.uzh.ch University of Zurich Posted at the Zurich Open Repository and Archive, University of Zurich. Zurich Open Repository and Archive http://www.zora.uzh.ch Originally published at: Henoch 2009, 31(1):123-164. Winterthurerstr. 190 CH-8057 Zurich http://www.zora.uzh.ch Year: 2009 The Book of Jubilees: An Annotated Bibliography from the First German Translation of 1850 to the Enoch Seminar of 2007 Oliver, I W; Bachmann, V Oliver, I W; Bachmann, V (2009). The Book of Jubilees: An Annotated Bibliography from the First German Translation of 1850 to the Enoch Seminar of 2007. Henoch, 31(1):123-164. Postprint available at: http://www.zora.uzh.ch Posted at the Zurich Open Repository and Archive, University of Zurich. http://www.zora.uzh.ch Originally published at: Henoch 2009, 31(1):123-164. THE BOOK OF JUBILEES: AN ANNOTATED BIBLIOGRAPHY FROM THE FIRST GERMAN TRANSLATION OF 1850 TO THE ENOCH SEMINAR OF 2007 ISAAC W. OLIVER , University of Michigan VERONIKA BACHMANN , University of Zurich The following annotated bibliography provides summaries of the most influential scholarly works dedicated to the Book of Jubilees written between 1850 and 2006. * The year 1850 opens the period of modern research on Jubilees thanks to Dillmann’s translation of the Ethiopic text of Jubilees into German; the Enoch Seminar of 2007 represents the largest gathering of international scholars on the document in modern times. -
Women of the Bible at a Glance
05_584758 ch01.qxd 4/27/05 12:55 PM Page 9 Chapter 1 Women of the Bible at a Glance In This Chapter ᮣ Understanding God’s wish for unity of the sexes ᮣ Becoming acquainted with women and biblical culture ᮣ Turning to biblical women as good examples he Bible contains many more stories of men than of women . and in Tmuch greater detail. Although most of you probably know the stories of biblical men — Adam, Moses, Noah, Jesus, and Peter, to name several — many biblical women remain mysteries. Yet women play critical roles in the Bible and in salvation history. Some are famous, and others are unknown; some are powerful, and others are powerless. Like their biblical male coun- terparts, some women used their gifts and abilities for good, and some for evil. But no matter what their individual personalities and contributions, their stories are often crucial to understanding salvation history. They also provide a multitude of examples for readers today. From the original woman on earth (Eve) described in the first book of the Bible to the “woman clothed with the sun, with the moon under her feet” (Revelation 12:1) mentioned in the last book, we discuss all the notable and noteworthy women in sacred scripture. Their examples provide a perspective on history, as well as enlight- enment on the modern-day world. Unifying COPYRIGHTEDMan and Woman MATERIAL The best-selling book of all time isn’t some John Grisham thriller. It’s the Bible. But like any Grisham novel, the Bible is also chock-full of drama and excitement. -
Hippolytus' Commentary on the Song of Songs in Social and Critical
HIPPOLYTUS’ COMMENTARY ON THE SONG OF SONGS IN SOCIAL AND CRITICAL CONTEXT by Yancy Warren Smith Bachelor of Arts, 1984 Abilene Christian University Abilene, TX Master of Arts, 2003 Graduate School of Theology Abilene Christian University Abilene, TX Dissertation Presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical Interpretation Fort Worth, TX May 2009 ABSTRACT This dissertation presents the first translation in English of the Georgian text of Hippolytus’ commentary On the Song of Songs and discusses the authorship, pro- venance, rhetorical features, social setting, and hermeneutical proclivities of the In Cant. It argues for the traditional assumption that Hippolytus was a culturally eastern writer in Rome. This study builds upon previous musings by some scholars that the In Cant. is a work of baptismal instruction, arguing more precisely that it represents a mystagogy centering on the post-baptismal rite of anointing with oil as a symbol of receiving the Holy Spirit. The In Cant. should be imagined as performed in the convi- vial setting of a Paschal banquet. Such rites suggest a western provenance. Particular attention is given to the Greco-Roman context and Valentinian influences on the com- mentary. Hippolytus used New Testament passages, the Logos theology he inherited from Irenaeus, and also popular images of Greco-Roman domestic art as inspirations for his interpretation of the Song. Hippolytus used the Song to reinterpret popular images of Dionysus and Ariadne, the chariot of Helios and the zodiac, the Dioscuri Castor and Pollux, and Heracles and the Hesperides in the fabled Garden of the West. -
The Sibylline Oracles
Chapter Nine The Sibylline Oracles J. J. Collins Oracles, or inspired utterances, are a very widespread form of religious speech. Much of the Hebrew Bible is taken up with the oracles of the prophets. Prophecy declined in the post-exilic period, but we know from Josephus that there were prophets who uttered oracles throughout the Hellenistic period.1 These oracles have only been preserved in summary form or are very short. We do have, however, a lenghty corpus of Jewish oracles, attributed to the Sibyl. The standard collection of Sibylline oracles consists of twelve books, numbered 1-8 and 11-14. The anomalous omission of the numbers 9 and lO from the sequence of books is due to the nature of the manuscript tradition.2 There are, in fact, two distinct collections. The first contains books 1-8,3 and was published in Basel in 1545. The second collection begins with a ninth book, which is made up of material found also in the first collection: Book 6, a single verse which has been placed at the begin ning of Book 7 and Bk. 8:218-428. Then follows Bk. 10, which is identical with Sib. Or. 4. Books 11-14 follow in sequence. The first two books of the collection should be numbered 9 and 10, but since they only repeat material found in Books 1-8, they are omitted in the editions. The numb ering of Books 11-14 is retained. Books 11-14 were first published by Angelo Mai in 1817 and 1828.4 The twelve books of the Oracula Sibyl/ina were written over a span of more than 700 years. -
WOMEN DESCRIPTION TEXT / in the Bitterness Any Years
LIST OF STORIES OF WOMEN IN THE BIBLE This is a partial list of stories about women in the Bible in chronological order, and a partial list of women’s characteristics, situations and life issues. Choose the best story for your listeners’ needs and life issues, considering also customs and traditions of the locality of your listeners, and time available to tell the story. Single M M Wi Remarried Prostitute Blended Family Dysfunctional Home Childless M Rebellious Children Crisis Natural Disasters Rape / Abuse Victim Abandoment/Rejection Impoverished Immigrant Grief / Loss Anger Impatience Self-Centered Wise Influence Others Leadership Role Divine Presence Forgiveness Godly Witness Second Chance Prayer arried other / Grandmother dow / Unwise WOMEN DESCRIPTION TEXT / IN THE Bitterness any Years BIBLE Decisions ; Selfish 1. OLD TESTAMENT STORIES # Eve # Adam’s wife Genesis x x x x x x x x x x # Created by God 2:15-25; # Disobeyed God (sin) 2:15-17; # Sons: Cain (murderer); 3:1-23; Abel (godly example; 4:1-15 victim); Seth (godly example) # Noah’s Wife # Noah’s wife Genesis x x x x x # Sons: Sham, Ham and 6:5-22; Japheth 7 and 8 # Flood # Sarah # Abraham’s wife Genesis x x x x x x x x x x x x x # Famines; Abraham told 12:1,10-19; x Pharaoh and a king that 16; Sarah was his sister 17:5,15; # Insisted Hagar bare 18:10-15; Abraham’s child 20; # Unkind to Hagar 21:1-21; # Childless until ninety 23:1-21 years old # Son: Isaac List of Stories of Women in the Bible © Doris Day Page 1 Single M M Wi Remarried Prostitute Blended Family Dysfunctional -
Women at Work in the Deuteronomistic History
International Voices in Biblical Studies Women at Work in the Deuteronomistic History Mercedes L. García Bachmann Women at Work in the Deuteronomistic history international Voices in Biblical studies General Editors monica J. melanchthon Louis c. Jonker Editorial Board eric Bortey anum Ida Fröhlich Jione Havea Hisako Kinukawa Sam P. Mathew Néstor Míguez Nancy Nam Hoon Tan number 4 Women at Work in the Deuteronomistic history Women at Work in the Deuteronomistic history mercedes L. García Bachmann society of Biblical Literature atlanta copyright © 2013 by the society of Biblical Literature all rights reserved. no part of this work may be reproduced or published in print form except with permission from the publisher. individuals are free to copy, distribute, and transmit the work in whole or in part by electronic means or by means of any informa- tion or retrieval system under the following conditions: (1) they must include with the work notice of ownership of the copyright by the society of Biblical Literature; (2) they may not use the work for commercial purposes; and (3) they may not alter, transform, or build upon the work. requests for permission should be addressed in writing to the rights and Permissions office, society of Biblical Literature, 825 houston mill road, atlanta, Ga 30329, usa. Scripture quotations labeled NRSV are from the New Revised Standard Version Bible (London, HarperCollins Publishers), copyright © 1989 by the Division of Christian Educa- tion of the National Council of the Churches of Christ in the USA. SBL Hebrew Fonts and BWHEBB and BWTRANSH PostScript® Type 1 and TrueType fonts Copyright ©1994-2013 BibleWorks, LLC. -
Pseudepigrapha Bibliographies
0 Pseudepigrapha Bibliographies Bibliography largely taken from Dr. James R. Davila's annotated bibliographies: http://www.st- andrews.ac.uk/~www_sd/otpseud.html. I have changed formatting, added the section on 'Online works,' have added a sizable amount to the secondary literature references in most of the categories, and added the Table of Contents. - Lee Table of Contents Online Works……………………………………………………………………………………………...02 General Bibliography…………………………………………………………………………………...…03 Methodology……………………………………………………………………………………………....03 Translations of the Old Testament Pseudepigrapha in Collections…………………………………….…03 Guide Series…………………………………………………………………………………………….....04 On the Literature of the 2nd Temple Period…………………………………………………………..........04 Literary Approaches and Ancient Exegesis…………………………………………………………..…...05 On Greek Translations of Semitic Originals……………………………………………………………....05 On Judaism and Hellenism in the Second Temple Period…………………………………………..…….06 The Book of 1 Enoch and Related Material…………………………………………………………….....07 The Book of Giants…………………………………………………………………………………..……09 The Book of the Watchers…………………………………………………………………………......….11 The Animal Apocalypse…………………………………………………………………………...………13 The Epistle of Enoch (Including the Apocalypse of Weeks)………………………………………..…….14 2 Enoch…………………………………………………………………………………………..………..15 5-6 Ezra (= 2 Esdras 1-2, 15-16, respectively)……………………………………………………..……..17 The Treatise of Shem………………………………………………………………………………..…….18 The Similitudes of Enoch (1 Enoch 37-71)…………………………………………………………..…...18 The