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This book is a collection of essays that explore the variety of ways in which Jews in Israel responded to and appropriated Greek culture. In various ways the contributors provide corroborating evidence of the influence of Greek culture in Judea and Galilee, from before the Maccabean revolt on into the rabbinic period. At the same time, they probe the limits of that influence, the persistence of Semitic languages and thought patterns, and especially the exclusiveness of Jewish religion.
This book aims to introduce the work of Hellenistic Jewish writers of the period 200 BC to AD 200. Four in particular are studied. The authors of the Letter of Aristeas and the Sibylline Oracles came from second-century BC Egypt. Eupolemus wrote probably in Jerusalem at the same time. Josephus, a priest from Judaea, wrote in Rome in the late first century AD. Using Greek, not Hebrew or Aramaic, and conscious of the position of Jews in the Graeco-Roman world, they wished to demonstrate that their cultural and religious heritage stood comparison with the Graeco-Roman tradition and that Jews were neither so philosophically naive nor so politically troublesome as they were often supposed to be. An opening chapter describing the position of Jews in the Hellenistic world is followed by selected passages, all newly translated, with introductory essays and commentary. The collection makes available to students much material hitherto not easily accessible.
Vol. 4 covers the late Roman period to the rise of Islam. Focuses especially on the growth and development of rabbinic Judaism and of the major classical rabbinic sources such as the Mishnah, Jerusalem Talmud, Babylonian Talmud and various Midrashic collections.
In the search for Matthean theology, scholars overwhelmingly approach the Gospel of Matthew as the "the most Jewish Gospel." Studies of its Sitz im Leben focus on its relationship to Judaism, whether arguing from the perspective that Matthew wrote from a cloistered Jewish community or as the leader of a Gentile rebellion against such a Jewish community. While this is undoubtedly an important and necessary discussion for understanding the Gospel, it often assumes too much about the relationship between Judaism and Hellenism (via Martin Hengel). Robert S. Kinney argues for a hybridized perspective in which Matthew's attention to Jewish sources and ideas is not denied, but in which echoes of Greek and Roman sources can be observed, focusing on identifying Matthew's use of rhetoric and its possible echoes of Greco-Roman philosophical disciple-gathering teachers.
When writing to the Corinthians, the Apostle Paul used figurative temple language repeatedly to shape the identity of his audience (“Temple of God,” “Temple of the Holy Spirit,” and “Temple of the Living God”). While other scholars have identified the place of the Jerusalem temple in Paul’s thinking or the impact of temples in the life of Corinth, there has been no comprehensive study of the way that figurative temple language in philosophy could have influenced the Corinthians’ worldview. Hellenistic philosophy was pervasive in the first century and provided theological guidance for faith and practice to Paul’s Gentile audience before their conversion. Philip N. Richardson provides a comprehensive survey of figurative temple language in Hellenistic philosophy, shedding light on the way that the kinds of philosophical thought known in cities like Corinth may have influenced the Corinthians to think about figurative temple language. This study throws into sharp relief the similarities and differences between Paul’s use of temple language and that of philosophy, and illuminates Paul’s setting of this language in the wider framework of 1–2 Corinthians and his purpose for its use in the argument of the letters.
This book is the product of fifteen years of research but especially the last two years. The author sets out to defend the Biblical Cosmology of the Flat Earth against the Jesuit Heliocentric PSYOP designed to destroy the White Anglo Saxon Protestant peoples but also all traditional ways of life pursuant to the Jesuit Counter-Reformation and the Three Age Prophecy of Joachim of Fiora. This work was necessary due to the crooked present leaders of the Flat Earth movement who are trying to co-opt the Flat Earth to push Pagan, New Age and Anti-Jewish sentiments designed to mask the true rulers of the New World Order, the Society of Jesus, the Military Order of Loyola and to further their internationalist Globalist agenda. The only thing I would add to this book is the recent developments of the Flat Earth explanation of Sunset being the product of atmospheric refraction/lensing. Dr. Zack and Rob Skiba deserve credit for this.
Although traditionally accepted by the church down through the centuries, the longer ending of Mark's Gospel (16:9-20) has been relegated by modern scholarship to the status of a later appendage. The arguments for such a view are chiefly based upon the witness of the two earliest complete manuscripts of Mark, and upon matters of language and style. This work shows that these primary grounds of argumentation are inadequate. It is demonstrated that the church fathers knew the Markan ending from the very earliest days, well over two centuries before the earliest extant manuscripts. The quantity of unique terms in the ending is also seen to fall within the parameters exhibited by undisputed Markan passages. Strong indications of Markan authorship are found in the presence of specific linguistic constructions, a range of literary devices, and the continuation of various themes prominent within the body of the Gospel. Furthermore, the writings of Luke show that the Gospel of Mark known to this author contained the ending. Rather than being a later addition, the evidence is interpreted in terms of a textual omission occurring at a later stage in transmission, probably in Egypt during the second century.
Commentators traditionally use a textual-critical methodology in examining Hebrew and Greek manuscripts to establish an ‘original’ reading, frequently attributing other variants to scribal error. This book proposes a complementary-textual comparative methodology that treats each Hebrew and/or Greek manuscript with equal value, listening to each voice as a possible interpretive trajectory. This methodology is applied to the restoration of Israel in Ezekiel 36-39, initially on a micro level examining each verse for intra-linguistic and trans-linguistic variants, frequently finding exegetical reasons for variants. The macro application compares Papyrus 967 with extant manuscripts, finding the different chapter order and pericope minus (36:23c-38) due to theological reasons. This comparative methodology can be used with any study dealing with different manuscripts and versions.
The concept of Herem is found throughout the Old Testament and presented a problem to the Second Temple Jewish authors. In introducing the concept to their audiences and in applying it to themselves and other nations, they avoided it by reducing or expanding, omitting or changing the concept of Herem. Much evidence in Luke-Acts, however, indicates that Luke deliberately uses the concept of Herem in order to present the life and teaching of Jesus and his disciples. Jesus' death on the cross, resurrection and ascension can be seen as Herem, that redeems God's people. The disciples' thoughts and actions in Acts as well as all the Christ event are based on Jesus' teaching, such as Luke 9:24 and 20:25.Ultimately, this study suggests that readers of Luke-Acts should consider the whole Old Testament so as to understand Lukan use of the Old Testament and its attitude to the Mosaic law. Moreover, this study shows that the ethics of Luke-Acts are not limited to sharing possessions but related to offering or giving what belongs to oneself, even life, without expecting any reciprocal advantage. Furthermore, the concept of Herem detected in Luke-Acts makes it possible to argue that there is an 'atonement theology' in Lukan writings.