Early Judaism (2nd Temple, Greco-Roman)

“Locating 4 Ezra: A Consideration of Its Social Setting and Functions,” Journal for the Study of Judaism 28 (1997): 271-93

by Bruce Longenecker

The most likely scenario for the social setting of 4 Ezra is Yavneh, the author being a scribe who gravitated there... more The most likely scenario for the social setting of 4 Ezra is Yavneh, the author being a scribe who gravitated there after a.d. 70. He wrote his apocalypse in the hope of influencing rabbinic leaders who sought to reconsider Jewish piety and practice without recourse to the Temple. He was concerned that (1) the people's confidence in God should be reinforced, despite their sorrow; (2) the people should be instructed in the Law and encouraged to observe it strenuously; and (3) the people should be discouraged from active insurrection and militant revolt, often animated by eschatological speculation.--D.J.H. Abstract Number: NTA42-1998-2-1398

“The Wilderness and Jewish Revolutionary Fervour in First-Century Palestine: A Response to D.P. Schwartz and J. Marcus,” Journal for the Study of Judaism 29 (1998): 322-36.

by Bruce Longenecker

According to Schwartz and Marcus, Isa 40:3 had instructive, programmatic force in leading Jewish revolutionaries out... more According to Schwartz and Marcus, Isa 40:3 had instructive, programmatic force in leading Jewish revolutionaries out into the wilderness where they prepared themselves for the invading procession of Israel's God against Israel's enemies. But examination of relevant passages from Josephus' writings and the Dead Sea scrolls indicates that the evidence for the revolutionary interpretation of Isa 40:3 is relatively sparse and unimpressive. Instead, the narrative of the Hebrews' wilderness trek and conquest of the land under Moses and Joshua has far more to commend itself as the narrative precursor to the revolutionaries' retreat into the wilderness.--D.J.H. Abstract Number: NTA43-1999-1-634

Book Review: Food and Identity in Early Rabbinic Judaism by Jordan D. Rosenblum (Cambridge University Press, 2010)

by Julia Watts Belser

Published in the journal "Religion" (March 2012)

The Ritual Baths Near the Temple Mount and Extra-Purification Before Entering the Temple Courts: A Reply to Eyal Regev

by Yonatan Adler

Published in: Israel Exploration Journal 56 (2006), pp. 209–215

Reassessing Paul's Jewishness: Israel, the Nations, and the Radical New Perspective on Paul (Spanish)

by Carlos Segovia

"Pablo de Tarso, Israel y los gentiles: El nuevo enfoque radical sobre Pablo y el cariz judío de su mensaje." To be published in: Bandue. Revista de la Sociedad Española de Ciencias de las Religiones. Forthcoming.

Traditionally, Paul has been understood as the founder of a new religion, Christianity, different from and opposed to... more Traditionally, Paul has been understood as the founder of a new religion, Christianity, different from and opposed to Judaism. Yet in the mid-20th century William David Davies and Johannes Munck challenged this view. Drawing upon Munck's insights, Krister Stendahl was the first to set forth in the 1960s and the 1970s a radical new imterpretation of Paul's message and mission. According to Stendahl, Paul did not imtend to replace Judaism but to bring the Gentiles into YHWH's allegiance. Lloyd Gaston, John Gager, Neil Elliot, William Campbell, Mark Nanos, Pamela Eisenbaum, Caroline Johnson Hodge, and Paula Fredriksen have contributed to further develop this interpretative line—which contrasts both with the traditional understanding of Paul and with the claims made by James Dunn, Tom Wright, and Daniel Boyarin that Paul tried to reform Judaism from within—in the past thirty years. This brief study summarises the results of their groundbreaking research, analyses their at times contrasting proposals, and reflects upon their fascinating implications.

Tradicionalmente, Pablo ha sido interpretado como el fundador de una nueva religión, el cristianismo, diferente de y, en rigor, opuesta al judaísmo. William David Davies y Johannes Munck cuestionaron a mediados del siglo XX, sin embargo, semejante interpretación. Basándose en los trabajos de Munck, Krister Stendahl fue el primero que propuso en los años 60 y 70 del siglo pasado una nueva interpretación radical del mensaje paulino. Según Stendahl, Pablo no se propuso superar el judaísmo sino, únicamente, integrar a los gentiles en Israel por medio de Cristo. En los últimos treinta años, Lloyd Gaston, John Gager, Neil Elliot, William Campbell, Mark Nanos, Pamela Eisenbaum, Caroline Johnson Hodge y Paula Fredriksen han contribuido a desarrollar esta línea interpretativa, que contrasta tanto con la interpretación tradicional de Pablo como con la pretensión de que éste se habría propuesto reformar el judaísmo, defendida por James Dunn, Tom Wright y Daniel Boyarin. Este breve estudio resume los resultados de dicha investigación, analiza los matices que ella presenta de un autor a otro y reflexiona sobre sus, a decir verdad, novedosas y fascinantes implicaciones.

Beyond the Myth: Rereading Ezek 28:11-19 and Gen 2:15-3:24 Politically

by Carlos Segovia

Co-authored with Olga M. Pérez. Forthcoming.

Isaiah 66:19, 21 and Paul's Gentile Mission: A Contribution to the Contemporary Rereading of Paul as a Jewish Author

by Carlos Segovia

To be published in: Paul and Scripture, ed. Stanley E. Porter and Gregory P. Fewster. Pauline Studies. Leiden: E. J. Brill. Forthcoming in 2015.

Isa 66:18-21 has often been pointed out as a possible subtext for Rom 15:16 (so e.g. Aus and Riesner). In order to... more Isa 66:18-21 has often been pointed out as a possible subtext for Rom 15:16 (so e.g. Aus and Riesner). In order to confirm this, however, ton ethnon in Rom 15:16 must be read as an objective, rather than subjective, genitive, as in fact most scholars (from Michel to Hultgren) do. In my view, those who interpret ton ethnon as a subjective genitive (Denis, Downs) fail to notice the connection between Rom 15:16 and 15:18, where Paul clearly states that Gentiles are the object of his offering, since he has been commissioned to bring them through Christ into God's allegiance. The contention that Isa 66:18-21 deals instead with Gentiles bringing Jews (Donaldson) proves equally misguiding if we take Isa 66:20 to be an interpolation (Westermann) intended to correct the claim (made in vv. 19 and 21) that a mission to the Gentiles will precede Israel's restoration and that priests and Levites will be recruited from converts to the Jewish faith (Blenkinsopp). I will suggest, furthermore, that reading Rom 15:16, 18 in light of Isa 66:19, 21 (a text which, albeit not addressing an unexpectable issue, goes well beyond any claims made in the Second Temple period regarding Gentile inclusion) may shed new light upon the contemporary reading of Paul as a Jewish author---a reading set forth, amidst other scholars, by Stendahl, Gaston, Gager, Stowers, Nanos, and, more recently, Eisenbaum, Johnson Hodge, and Fredriksen.

The Figure of David in the Book of Ben Sira

by Geza Xeravits

The Early History of Qumran's Messianic Expectations

by Geza Xeravits

Introduction to the volume "Dualism in Qumran" (2010)

by Geza Xeravits

Some Remarks on the Figure of Elijah in Lives of the Prophets 21:1-3

by Geza Xeravits

Elio Jucci, "L'ambiguità degli arconti tra giudaismo e gnosticismo"

by Elio Jucci

Elio Jucci, "L'ambiguità degli arconti tra giudaismo e gnosticismo", in: Claudio Bonvecchio e Teresa Tonchia (a cura di) “Gli arconti di questo mondo. Gnosi: politica e diritto. Profili di simbolica politico-giuridica”, Trieste, EUT Edizioni Università di Trieste, 2000, pp. 283-307.

Abstract: Si delineano alcuni punti di contatto e linee di sviluppo esistenti fra gli arconti e figure analoghe della... more Abstract: Si delineano alcuni punti di contatto e linee di sviluppo esistenti fra gli arconti e figure analoghe della tradizione ebraica vetero- e neotestamentaria. L’esame delle fonti e della letteratura secondaria rivela caratteri comuni, fra cui l’ambiguità fra natura angelica o demoniaca degli arconti, inquadrabile, in contesto veterotestamentario, nel problema delle relazioni fra Dio e le nazioni del mondo. L’ambiguità (sincronica e diacronica) è interpretabile come rapporto dialettico fra la dottrina e la visione del mondo e del rapporto fra uomo e società.

"What Do the Nations Have To Do With 'All Israel'? A Fresh Look at Romans 11:25-26"

by Jason Staples

Journal of Biblical Literature 130.2 (2011): 371–90

Paper available here: Paper available here: http://www.jasonstaples.com/blog/wp-content/uploads/2011/07/Staples-All-Israel-JBL.pdf

הבייתוסים

by Zachi Dvira (Zweig)

2000- עבודה סמינריות

Mosaic Torah as Encyclical Paideia: Reading Paul’s Allegory of Hagar and Sarah in Light of Philo of Alexandria’s

by Jason Zurawski

To be presented in the Wisdom and Apocalypticism session at the Society of Biblical Literature annual meeting in Chicago, IL, November 2012.

Philo’s allegorical reading of Genesis’ Hagar, Sarah, and Abraham narrative deals with the advantages, and possible... more Philo’s allegorical reading of Genesis’ Hagar, Sarah, and Abraham narrative deals with the advantages, and possible disadvantages, of a Greek education. In his reading, Hagar represents encyclical paideia, or what we might call liberal arts, subjects pertaining to a specifically Greek education such as grammar, rhetoric, or music. For Philo, this education (i.e. Hagar) was an absolutely essential step for Abraham in the attainment of his true desire, virtue or wisdom (i.e. Sarah), the former preparing him for the latter. While for Philo, Greek paideia was an often necessary means to attaining wisdom, there were dangers involved, namely becoming too devoted to the maidservant to the detriment of the mistress. Sarah banished Hagar because once Abraham obtained wisdom, he no longer had need for the encyclical studies.
Paul’s reading of the narrative, on the surface, seems completely unrelated, and scholars, not surprisingly, have almost universally rejected any connection between the two. While I do not suggest that Paul was necessarily reading Philo, I do believe there is good reason for attempting to understand Paul’s exegesis in light of Philo’s. Two popular topics of conversation among Jews in the Diaspora were, one, Mosaic Law as a means to obtaining wisdom, and two, Greek paideia as a more cautious means to wisdom. Paul’s reading, then, becomes part of this conversation, yet with some fairly drastic innovation due precisely to his new understanding of wisdom, fully available now only as or through Christ. Paul conflates the two paths to wisdom, Mosaic Torah and Greek paideia, the Torah itself becoming Hagar, Philo’s encyclical studies. It has a definite purpose, but once the goal of wisdom is reached, it is no longer needed. Paul, therefore, warns the Galatians of the dangers of returning to the Mosaic Law, as pedagogue and paideia, once having attained true wisdom via Christ. This reading of the allegory shows a consistency in Paul’s argumentation in the letter which has been lost due to the more typical interpretations of the allegory.

"Communities That Write: Christ-Groups, Associations, and Gospel Communities," New Testament Studies 58 (2012): 173-98.

by Richard Last

Ezra Begins: 4 Ezra as Prequel and the Making of a Superhero

by Jason Zurawski

Paper to be presented at the Colloquium Biblicum Lovaniense, “Old Testament Pseudepigrapha and the Scriptures,” Leuven, Belgium, July 2012.

One of the most curious aspects of the late first-century Jewish apocalypse 4 Ezra is its depiction of the scribe... more One of the most curious aspects of the late first-century Jewish apocalypse 4 Ezra is its depiction of the scribe Ezra. Nothing in this text seems to cohere with the Ezra we know from earlier texts. The dating is odd. The setting is odd. Ezra himself is odd and almost unrecognizable. He even has another name! While scholars in the past have dabbled in trying to figure out these various curiosities, modern scholars seem to have given up on explaining these mysteries in order to focus on the “larger” issues within the text. But, if we can explain why the author chose to paint Ezra the scribe in such an odd light, we should be able to go a long way in explaining those important issues and the overall purpose of the text.

Here I will argue that the author of 4 Ezra has crafted an “origin story,” the back-story or prequel to the story with which the reader is already familiar. 4 Ezra is a text which describes how Ezra became the Ezra we know—the scribe, the restorer of the temple, the bringer of the Torah. Only by understanding the text in this way are we able to make sense of this odd Ezra. While our name of the text may suggest otherwise, 4 Ezra must be seen as a prequel to the familiar, biblical if you must, story of Ezra. This, more than anything, can explain the dating, the setting, Ezra’s second name, and, ultimately, Ezra’s transformation in the text, from disbelief to belief, from doubter to adherent, from man to superhero.

11Q11

by András László Gér

11Q11 – the text and the its background in: Szávay L. szerk.: Vidimus enim stellam eius…, Károli Gáspár Református Egyetem – L’Harmattan, Budapest, 2011, 159-167. p. (Title in Hungarian: 11Q11 – a szöveg és ami mögötte van)

The Face of God and the Etiquette of Eye-Contact: Visitation, Pilgrimage, and Prophetic Vision in Ancient Israelite and Early Jewish Imagination

by simeon chavel

JSQ 19 (2012) 1–55

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The article analyzes the motif of looking at Y's face in a variety of biblical texts, as a reflex of the protocols or... more The article analyzes the motif of looking at Y's face in a variety of biblical texts, as a reflex of the protocols or etiquette of human interaction. It aims to illustrate that different genres situate or employ the motif in alternate contexts and ways. Well-known and lesser-known changes were made in biblical texts where the motif exists. The article argues these were done in order to mute the motif, not because of its anthropomorphic discourse regarding the deity, but because of the impropriety of its direct discourse about looking at him. The article suggests, on the basis of Rabbinic materials, that this sensibility responds to a growing text-centeredness, as lay people have greater contact with the text and access to it.

Anatomy of a Cargo Cult: Virginity, Relic Envy, and Hallowed Boxes

by Ryan Byrne

Resurrecting the Brother of Jesus, eds. Ryan Byrne and Bernadette McNary-Zak (University of North Carolina Press, 2009) pp. 137-186