Rhetoric, Spatiality, and the First-Century Synagogue
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
RES 2015.12.15 Bertalotto on the Institution of the Hasmonean High
Reviews of the Enoch Seminar 2015.12.15 Vasile Babota, The Institution of the Hasmonean High Priesthood . Supplements to the Journal for the Study of Judaism 165. Leiden: Brill, 2014. ISBN: 978900425177. € 123 / $ 171. Hardback. Pierpaolo Bertalotto Bari, Italy The aim of this book is to define more adequately the Hasmonean high priesthood as an institution in comparison with the biblical / Jewish tradition on the one hand and the Hellenistic / Seleucid world on the other. Were the Hasmonean high priests more like preexilic kings, like priests from the Oniad or Zadokite families, or like Hellenistic king-priests? This is the question that continually surfaces throughout the entire book. The study contains an introduction, ten chapters, final conclusions, a full bibliography, an index of ancient people, and an index of ancient sources. The introduction offers a brief presentation of the scholarly work on high priestly office which focuses on the relationship among the Hasmonean high priesthood, the Jewish tradition, and the Hellenistic world. Babota then begins his analysis by describing the sources for his study. He considers 1 Maccabees a unitary pro-Hasmonean work written at the time of John Hyrcanus I, probably soon before his death, whose aim is to strengthen his position as high priest in the line of Simon. This strong political agenda must be taken into account when using this literary work as a historical source: its reliability must be assessed, as the author consistently does, on a case by case basis. Concerning 2 Maccabees, Babota especially emphasizes its pro-Judas stance. It is therefore less favorable towards Jonathan and Simon than 1 Maccabees and to some extent critical of the establishment of the Hasmonean high priesthood. -
2210 Bc 2200 Bc 2190 Bc 2180 Bc 2170 Bc 2160 Bc 2150 Bc 2140 Bc 2130 Bc 2120 Bc 2110 Bc 2100 Bc 2090 Bc
2210 BC 2200 BC 2190 BC 2180 BC 2170 BC 2160 BC 2150 BC 2140 BC 2130 BC 2120 BC 2110 BC 2100 BC 2090 BC Fertile Crescent Igigi (2) Ur-Nammu Shulgi 2192-2190BC Dudu (20) Shar-kali-sharri Shu-Turul (14) 3rd Kingdom of 2112-2095BC (17) 2094-2047BC (47) 2189-2169BC 2217-2193BC (24) 2168-2154BC Ur 2112-2004BC Kingdom Of Akkad 2234-2154BC ( ) (2) Nanijum, Imi, Elulu Imta (3) 2117-2115BC 2190-2189BC (1) Ibranum (1) 2180-2177BC Inimabakesh (5) Ibate (3) Kurum (1) 2127-2124BC 2113-2112BC Inkishu (6) Shulme (6) 2153-2148BC Iarlagab (15) 2121-2120BC Puzur-Sin (7) Iarlaganda ( )(7) Kingdom Of Gutium 2177-2171BC 2165-2159BC 2142-2127BC 2110-2103BC 2103-2096BC (7) 2096-2089BC 2180-2089BC Nikillagah (6) Elulumesh (5) Igeshaush (6) 2171-2165BC 2159-2153BC 2148-2142BC Iarlagash (3) Irarum (2) Hablum (2) 2124-2121BC 2115-2113BC 2112-2110BC ( ) (3) Cainan 2610-2150BC (460 years) 2120-2117BC Shelah 2480-2047BC (403 years) Eber 2450-2020BC (430 years) Peleg 2416-2177BC (209 years) Reu 2386-2147BC (207 years) Serug 2354-2124BC (200 years) Nahor 2324-2176BC (199 years) Terah 2295-2090BC (205 years) Abraham 2165-1990BC (175) Genesis (Moses) 1)Neferkare, 2)Neferkare Neby, Neferkamin Anu (2) 3)Djedkare Shemay, 4)Neferkare 2169-2167BC 1)Meryhathor, 2)Neferkare, 3)Wahkare Achthoes III, 4)Marykare, 5)............. (All Dates Unknown) Khendu, 5)Meryenhor, 6)Neferkamin, Kakare Ibi (4) 7)Nykare, 8)Neferkare Tereru, 2167-2163 9)Neferkahor Neferkare (2) 10TH Dynasty (90) 2130-2040BC Merenre Antyemsaf II (All Dates Unknown) 2163-2161BC 1)Meryibre Achthoes I, 2)............., 3)Neferkare, 2184-2183BC (1) 4)Meryibre Achthoes II, 5)Setut, 6)............., Menkare Nitocris Neferkauhor (1) Wadjkare Pepysonbe 7)Mery-........, 8)Shed-........, 9)............., 2183-2181BC (2) 2161-2160BC Inyotef II (-1) 2173-2169BC (4) 10)............., 11)............., 12)User...... -
The Maccabees
The Maccabees Written by Steven G. Rhodes Copyright Case# 1-3853893102 Date: Nov 26, 2016 Steven G. Rhodes 1830 NW 1st Ave., Apt D. Gainesville, FL 32603 305-766-5734 941-227-5997 stevengrhodes @yahoo.com REM: Order of Day 8 Chanukah: Circa 1930’s Europe. (hidden until ACT III) REM: WATCH JUDITH MOVIES ON NETFLIX. REM: WATCH ADAM AT SOLSTICE MOVIES OJ NETFLIX REM: WATCH LEVIATHAN MOVIES ON NETFLIX 1 REM PROLOGUE: READ BY NARRATOR (RABBI DALLMAN) 1 Hanukkah is celebrated for eight days beginning on the 25th of Kislev (mid- to late-December). Since Hanukkah falls four days before the new moon (the darkest night of the month) and close to the winter solstice (the longest night of the year), it seems only natural that a key element of this holiday is light. In fact, one of its other names is the "Feast of Lights" (along with "Feast of Dedication" and "Feast of the Maccabees"). The only essential ritual of Hanukkah is the lighting of candles. The Hanukkah candles are held in a chanukkiah, a candelabra that holds nine candles. (The chanukkiah is different from a menorah, which is a candelabra that holds seven candles and is pictured on the official emblem of the State of Israel.) The candle (shammash) in the middle of the chanukkiah is used to light the others. The idea of a seder is of course best known from Passover, where a progression of 15 steps shapes a complicated process that allows us to re-live and re-experience the Exodus from Egypt. In the same way, we are used to daily and Shabbat services flowing through a fixed progression of prayers found in the siddur [prayerbook] (from the same root as seder). -
Political, Ethno-Religious, and Theological
The Collective Designation of Christ-Followers as Ekkl ēsiai BEFORE ‘CHURCH’: POLITICAL, ETHNO-RELIGIOUS, AND THEOLOGICAL IMPLICATIONS OF THE COLLECTIVE DESIGNATION OF PAULINE CHRIST- FOLLOWERS AS EKKL ĒSIAI By RALPH JOHN KORNER, M.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Ralph John Korner, January 2014 Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. McMaster University DOCTOR OF PHILOSOPHY (2014) Hamilton, Ontario (Religious Studies) TITLE: Before ‘Church’: Political, Ethno-Religious, and Theological Implications of the Collective Designation of Pauline Christ-Followers as Ekkl ēsiai AUTHOR: Ralph John Korner SUPERVISOR: Anders Runesson NUMBER OF PAGES: xiv, 394. ii Ph.D. Thesis – R. J. Korner; McMaster University – Religious Studies. Before ‘Church’: Political, Ethno-Religious, and Theological Implications of the Collective Designation of Pauline Christ-Followers as Ekkl ēsiai In this study I situate socio-historically the adoption of the term ekkl ēsia as a permanent identity by some groups of early Christ-followers. Given pre-existing usages of the word ekkl ēsia in Greco-Roman and Jewish circles, I focus on three investigative priorities: What source(s) lie(s) behind the permanent self-designation of some Christ- followers as an ekkl ēsia ? What theological need(s) did that collective identity meet? What political and ethno-religious ideological end(s) did the appropriation of ekkl ēsia as a sub-group identity serve? In addressing these questions, particularly in relation to Paul’s use of the word ekkl ēsia , I contribute to at least three areas of ekkl ēsia research. -
Josephus Writings Outline
THE WARS OF THE JEWS OR THE HISTORY OF THE DESTRUCTION OF JERUSALEM – BOOK I CONTAINING FROM THE TAKING OF JERUSALEM BY ANTIOCHUS EPIPHANES TO THE DEATH OF HEROD THE GREAT. (THE INTERVAL OF 177 YEARS) CHAPTER 1: HOW THE CITY JERUSALEM WAS TAKEN, AND THE TEMPLE PILLAGED [BY ANTIOCHUS EPIPHANES]; AS ALSO CONCERNING THE ACTIONS OF THE MACCABEES, MATTHIAS AND JUDAS; AND CONCERNING THE DEATH OF JUDAS. CHAPTER 2: CONCERNING THE SUCCESSORS OF JUDAS; WHO WERE JONATHAN AND SIMON, AND JOHN HYRCANUS? CHAPTER 3: HOW ARISTOBULUS WAS THE FIRST THAT PUT A DIADEM ABOUT HIS HEAD; AND AFTER HE HAD PUT HIS MOTHER AND BROTHER TO DEATH, DIED HIMSELF, WHEN HE HAD REIGNED NO MORE THAN A YEAR. CHAPTER 4: WHAT ACTIONS WERE DONE BY ALEXANDER JANNEUS, WHO REIGNED TWENTY- SEVEN YEARS. CHAPTER 5: ALEXANDRA REIGNS NINE YEARS, DURING WHICH TIME THE PHARISEES WERE THE REAL RULERS OF THE NATION. CHAPTER 6: WHEN HYRCANUS WHO WAS ALEXANDER'S HEIR, RECEDED FROM HIS CLAIM TO THE CROWN ARISTOBULUS IS MADE KING; AND AFTERWARD THE SAME HYRCANUS BY THE MEANS OF ANTIPATER; IS BROUGHT BACK BY ABETAS. AT LAST POMPEY IS MADE THE ARBITRATOR OF THE DISPUTE BETWEEN THE BROTHERS. CHAPTER 7: HOW POMPEY HAD THE CITY OF JERUSALEM DELIVERED UP TO HIM BUT TOOK THE TEMPLE BY FORCE. HOW HE WENT INTO THE HOLY OF HOLIES; AS ALSO WHAT WERE HIS OTHER EXPLOITS IN JUDEA. CHAPTER 8: ALEXANDER, THE SON OF ARISTOBULUS, WHO RAN AWAY FROM POMPEY, MAKES AN EXPEDITION AGAINST HYRCANUS; BUT BEING OVERCOME BY GABINIUS HE DELIVERS UP THE FORTRESSES TO HIM. -
Nickelsburg Final.Indd
1 Sects, Parties, and Tendencies Judaism of the last two centuries b.c.e. and the first century c.e. saw the devel- opment of a rich, variegated array of groups, sects, and parties. In this chapter we shall present certain of these groupings, both as they saw themselves and as others saw them. Samaritans, Hasideans, Pharisees and Sadducees, Essenes, and Therapeutae will come to our attention, as will a brief consideration of the hellenization of Judaism and appearance of an apocalyptic form of Judaism. The diversity—which is not in name only, but also in belief and practice, order of life and customary conduct, and the cultural and intellectual forms in which it was expressed—raises several questions: How did this diversity originate? What were the predominating characteristics of Judaism of that age or, indeed, were there such? Was there a Judaism or were there many Judaisms? How do rabbinic Juda- ism and early Christianity emerge from it or them? The question of origins takes us back into the unknown. The religious and social history of Judaism in the latter part of the Persian era and in the Ptolemaic age (the fourth and third centuries b.c.e.) is little documented. The Persian prov- ince of Judah was a temple state ruled by a high-priestly aristocracy. Although some of the later parts of the Bible were written then and others edited at that time, and despite some new information from the Dead Sea manuscripts, the age itself remains largely unknown. Some scholars have tried to reconstruct the history of this period by work- ing back from the conflict between Hellenism and Judaism that broke into open revolt in the early second century.1 With the conquests of Alexander the Great in 334–323 b.c.e.—and indeed, somewhat earlier—the vital and powerful culture of the Greeks and the age-old cultures of the Near East entered upon a process of contact and conflict and generated varied forms of religious synthesis and self- definition. -
Judea/Israel Under the Greek Empires." Israel and Empire: a Postcolonial History of Israel and Early Judaism
"Judea/Israel under the Greek Empires." Israel and Empire: A Postcolonial History of Israel and Early Judaism. Perdue, Leo G., and Warren Carter.Baker, Coleman A., eds. London: Bloomsbury T&T Clark, 2015. 129–216. Bloomsbury Collections. Web. 30 Sep. 2021. <http:// dx.doi.org/10.5040/9780567669797.ch-005>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 30 September 2021, 15:32 UTC. Copyright © Leo G. Perdue, Warren Carter and Coleman A. Baker 2015. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 5 Judea/Israel under the Greek Empires* In 33130 BCE, by military victory, the Macedonian Alexander ended the Persian Empire. He defeated the Persian king Darius at Gaugamela, advanced to a welcoming Babylon, and progressed to Persepolis where he burned Xerxes palace supposedly in retaliation for Persias invasions of Greece some 150 years previously (Diodorus 17.72.1-6). Thus one empire gave way to another by a different name. So began the Greek empires that dominated Judea/Israel for the next two hundred or so years, the focus of this chapter. Is a postcolonial discussion of these empires possible and what might it highlight? Considerable dif�culties stand in the way. One is the weight of conventional analyses and disciplinary practices which have framed the discourse with emphases on the various roles of the great men, the ruling state, military battles, and Greek settlers, and have paid relatively little regard to the dynamics of imperial power from the perspectives of native inhabitants, the impact on peasants and land, and poverty among non-elites, let alone any reciprocal impact between colonizers and colon- ized. -
Sacrificial Cult at Qumran? an Evaluation of the Evidence in the Context of Other Alternate Jewish Practices in the Late Second Temple Period
SACRIFICIAL CULT AT QUMRAN? AN EVALUATION OF THE EVIDENCE IN THE CONTEXT OF OTHER ALTERNATE JEWISH PRACTICES IN THE LATE SECOND TEMPLE PERIOD Claudia E. Epley A thesis submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Master of Arts in the Classics Department in the College of Arts & Sciences. Chapel Hill 2020 Approved by: Donald C. Haggis Jennifer E. Gates-Foster Hérica N. Valladares © 2020 Claudia E. Epley ALL RIGHTS RESERVED ii ABSTRACT Claudia E. Epley: Sacrificial Cult at Qumran? An Evaluation of the Evidence in the Context of Other Alternate JeWish Practices in the Late Second Temple Period (Under the direction of Donald C. Haggis) This thesis reexamines the evidence for JeWish sacrificial cult at the site of Khirbet Qumran, the site of the Dead Sea Scrolls, in the first centuries BCE and CE. The interpretation of the animal remains discovered at the site during the excavations conducted by Roland de Vaux and subsequent projects has long been that these bones are refuse from the “pure” meals eaten by the sect, as documented in various documents among the Dead Sea Scrolls. However, recent scholarship has revisited the possibility that the sect residing at Qumran conducted their own animal sacrifices separate from the Jerusalem temple. This thesis argues for the likelihood of a sacrificial cult at Qumran as evidenced by the animal remains, comparable sacrificial practices throughout the Mediterranean, contemporary literary Works, and the existence of the JeWish temple at Leontopolis in lower Egypt that existed at the same time that the sect resided at Qumran. -
Temple Ideology in the Writings of Jewish Alexandria
TEMPLE IDEOLOGY IN THE WRITINGS OF JEWISH ALEXANDRIA by PHILIP HAROLD EDWARD SCRIBER III (Under the Direction of David S. Williams) ABSTRACT This paper attempts to demonstrate the ways in which Philo and the writers of 3 Maccabees, the Letter of Aristeas and the Wisdom of Solomon used the tools of Greek philosophy and Jewish culture. After a summary of the social and literary relationship of the Alexandrian community to Jerusalem and the Temple there, a close reading of the four authors' works reveals the ways which the idea of Temple ties the Jews to their brethren in Palestine and to the Greek world which surrounded them. INDEX WORDS: Alexandria, Judaism, Temple, Jerusalem, 3 Maccabees, Philo, Aristeas, Wisdom of Solomon, Platonism, Stoicism TEMPLE IDEOLOGY IN THE WRITINGS OF JEWISH ALEXANDRIA by PHILIP HAROLD EDWARD SCRIBER III B.A., Berry College, 2003 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2009 © 2009 Philip Scriber III All Rights Reserved TEMPLE IDEOLOGY IN THE WRITINGS OF JEWISH ALEXANDRIA by PHILIP HAROLD EDWARD SCRIBER III Major Professor: David Williams Committee: Carolyn Jones-Medine Sandy Martin Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia December 2009 iv DEDICATION To J. May this be worthy of your faith in me. v TABLE OF CONTENTS Page CHAPTER 1 INTRODUCTION...................................................................................................1 -
The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University
East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 12-2011 The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the History of Religion Commons Recommended Citation Perkins, Nancy, "The Book of Enoch and Second Temple Judaism." (2011). Electronic Theses and Dissertations. Paper 1397. https://dc.etsu.edu/etd/1397 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. The Book of Enoch and Second Temple Judaism _____________________ A thesis presented to the faculty of the Department of History East Tennessee State University In partial fulfillment of the requirements for the degree Masters of Arts in History _____________________ by Nancy Perkins December 2011 _____________________ William D. Burgess Jr., PhD, Chair Keith Green, PhD Henry Antkiewicz, PhD Keywords: Book of Enoch, Judaism, Second Temple ABSTRACT The Book of Enoch and Second Temple Judaism by Nancy Perkins This thesis examines the ancient Jewish text the Book of Enoch, the scholarly work done on the text since its discovery in 1773, and its seminal importance to the study of ancient Jewish history. Primary sources for the thesis project are limited to Flavius Josephus and the works of the Old Testament. Modern scholars provide an abundance of secondary information. -
Reading the First Century
Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber / Associate Editors Friedrich Avemarie † (Marburg) Markus Bockmuehl (Oxford) James A. Kelhoffer (Uppsala) Hans-Josef Klauck (Chicago, IL) Tobias Nicklas (Regensburg) 300 Daniel R. Schwartz Reading the First Century On Reading Josephus and Studying Jewish History of the First Century Mohr Siebeck Daniel R. Schwartz, born 1952; 1980 PhD, the Hebrew University of Jerusalem; since 1995 Professor of Jewish History at the Hebrew University of Jerusalem. ISBN 978-3-16-152187-4 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum Neuen Testament) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliogra- phie; detailed bibliographic data is available on the Internet at http://dnb.dnb.de. © 2013 by Mohr Siebeck, Tübingen, Germany. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen, printed by Gulde-Druck in Tübin- gen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. Arnaldo Dante Momigliano (1908–1987) In Memoriam Preface The movement toward reading Josephus through, and not merely reading through Josephus to external realities, now pro- vides the dominant agenda.1 The historian is not an interpreter of sources, although interpret he does. Rath- er, he is an interpreter of the reality of which the sources are indicative signs, or fragments.2 The title of this volume, “Reading the First Century,” is deliberately para- doxical, for what we in fact read are texts, not a period of time. -
Caiaphas, Johannes Romanus: John's Imperial Roman
CAIAPHAS, JOHANNES ROMANUS: JOHN’S IMPERIAL ROMAN AUDIENCE by Andrew Simmonds In 1930s, alarmed by the Nazis’ embrace of the Gospel of John, Ernest Cadman Colwell1 advanced the thesis that John was written to appeal to cultured, wealthy, anti-Semitic, patriotic citizens of the Roman Empire.2 This article advances a related but more focused thesis, that John was written for the imperial court and administration, at a time when it was unprecedentedly anti-Semitic,3 and Judaism or Jewish-Christianity had infiltrated its highest echelons (Clemens’ and Domitilla’s children were the heirs to the throne).4 In his anti-Semitism and much else, Domitian was unlike his father, Vespasian, and brother, Titus, practical military men, who enjoyed good relations with such prominent Jewish 1 Colwell served as President of the University of Chicago from 1945 to 1951 and President of the Society of Biblical Literature in 1947. 2 Ernest Cadman Colwell, “The Fourth Gospel and the Struggle for Respectability,” JR 14:3 (1934): 298 (“Nazi Official . in summer of 1933, announced that Christianity in the Third Reich would be based upon the Gospel of Love, i.e. John”), 301 (“the most patriotic Roman citizen would find nothing to suggest that Christianity was a seditious movement”); Idem, John Defends the Gospel (Chicago: Willett, Clark, 1936), 43 (“the church is the enemy of” and “stand(s) outside Judaism;” “the pagan who approached Christianity through the pages of the Fourth Gospel would not suppose for a moment that Christianity was a Jewish movement”); 47 (“The cultured pagan who disliked the Jews would have no reason for disliking the Jesus of the Fourth Gospel”), 150; Alan Davies, “Racism and German Protestant Theology: A Prelude to the Holocaust,” Annals of the American Academy of Political and Social Science 450 (1980): 28 and n.