Georgian

2019 ◽  
pp. 165-194
Author(s):  
Jost Gippert
Keyword(s):  
Nineteenth Century ◽  
Special Interest ◽  
Second Temple ◽  
Jewish Literature ◽  
Second Temple Period ◽  
Apocryphal Texts

Within the 1500 years of Georgian literacy, Jewish literature of the Second Temple period is represented by biblical apocrypha and pseudepigrapha as well as a translation of Josephus’s Antiquitates. Among the former, it is especially the ancient versions of Wisdom, Sirach, and the Apocalypsis of Ezra (IV Ezra), preserved in the Oshki-Bible of 978 CE, that deserve special interest. Beyond, the Georgian tradition is comparatively rich in apocryphal texts that are related to Genesis, including two versions of the Vita Adae and various adaptations of the Caverna Thesaurorum. Whereas some of these texts are of noteworthy age (eleventh to fifteenth centuries) and based on Greek or Armenian models, some others such as the Historia de Melchisedech are late translations from Russian (eighteenth to nineteenth centuries). Josephus’s Antiquitates were mostly translated from Greek by the Hellenizing school of Gelati (eleventh to twelfth centuries); chapters 16 to 20 were added in the nineteenth century on a Russian basis.

Going Through Hell; ΤΑΡΤΑΡΟΣ in Greco-Roman Culture, Second Temple Judaism, and Philo of Alexandria

2013 ◽  
Vol 4 (3) ◽  
pp. 352-378
Author(s):  
Clint Burnett
Keyword(s):  
Second Temple ◽  
Second Temple Judaism ◽  
Jewish Literature ◽  
Ancient Greek ◽  
Philo Of Alexandria ◽  
Second Temple Period ◽  
Greco Roman ◽  
Literary Sources ◽  
Roman Culture ◽  
Greek Myths

This article questions the longstanding supposition that the eschatology of the Second Temple period was solely influenced by Persian or Iranian eschatology, arguing instead that the literature of this period reflects awareness of several key Greco-Roman mythological concepts. In particular, the concepts of Tartarus and the Greek myths of Titans and Giants underlie much of the treatment of eschatology in the Jewish literature of the period. A thorough treatment of Tartarus and related concepts in literary and non-literary sources from ancient Greek and Greco-Roman culture provides a backdrop for a discussion of these themes in the Second Temple period and especially in the writings of Philo of Alexandria.

Slavonic

2019 ◽  
pp. 49-72
Author(s):  
Alexander Kulik
Keyword(s):  
Second Temple ◽  
Present Form ◽  
Jewish Literature ◽  
Second Temple Period

The corpus of Jewish literature of the Second Temple period is represented in the Slavonic tradition by biblical pseudepigrapha (especially of apocalyptic genre) and Josephus. The extant Slavonic manuscripts containing these documents belong to the period spanning the fourteenth to the seventeenth centuries. However, in some cases their language enables us to date the earliest of their proto-texts reliably to the tenth to eleventh centuries. Like the majority of early Slavonic writings, all the texts in the corpus under discussion have been translated from Greek, and most of these translations were produced in South Slavia. Some of these texts have been preserved uniquely in Slavonic, while others have parallel versions in non-Slavonic languages. Some texts must be faithful rendering of ancient originals. Other texts in their present form are products of medieval Byzantine or Slavonic reworking. The differentiation between ancient and medieval materials is not always easy to make.

scholarly journals Wisdom and Law in the Hebrew Bible and at Qumran

2017 ◽  
Vol 48 (2) ◽  
pp. 155-181
Author(s):  
Charlotte Hempel
Keyword(s):  
Hebrew Bible ◽  
Dead Sea Scrolls ◽  
Second Temple ◽  
Dead Sea ◽  
Jewish Literature ◽  
Second Temple Period ◽  
Spread Model ◽  
Community Rule ◽  
Relationship Of

This article begins by noting the paucity of engagement between scholarship on the Dead Sea Scrolls (dss) and a number of significant studies on the relationship of wisdom and law in the Hebrew Bible. A substantial case study on Proverbs 1-9 and the Community Rule from Qumran is put in conversation with the seminal work of, especially, Moshe Weinfeld on Deuteronomy and its refinement by subsequent research to trace a dynamic interaction between wisdom and law in the Second Temple period. The article ends with critical reflections on the wide-spread model of segmenting ancient Jewish literature and those responsible for it into neat categories such as wisdom and law. It is argued that such a model presupposes a degree of specialization that is not borne out by the range of literature that found its way into the Hebrew Bible or the caves in the vicinity of Khirbet Qumran.

The Attraction of Aristocratic Women to Pharisaism During the Second Temple Period

1995 ◽  
Vol 88 (1) ◽  
pp. 1-33 ◽  
Author(s):  
Tal Ilan
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Second Temple ◽  
Reform Movement ◽  
Second Temple Period ◽  
The Real ◽  
Important Study ◽  
Jewish Religion ◽  
Wissenschaft Des Judentums

Unlike Christianity, which regards the word “Pharisee” as synonymous with “hypocrite,” “legalist,” and “petty-bourgeois,” Jews have always understood Pharisaism as the correct and trustworthy side of Judaism. Since the eighteenth century, all disputants who participated in the great controversies and schisms within Judaism have claimed to represent the true heirs of the Pharisees. For example, adherents of the strong anti-Hasidic movement initiated by R. Eliyahu of Vilna in the second half of the eighteenth century, who are usually referred to in literature by the negative appellation “opposers” (םירננחמ), referred to themselves by the positive title “Pharisees” (םישורפ). When the Reform movement was founded in Germany in the first half of the nineteenth century, with the goal of reforming the Jewish religion to make it more “modern” and acceptable to its neighbors, the reformers perceived themselves as the true heirs of the Pharisees. In his important study of the Pharisees and Sadducees, Abraham Geiger, one of the founders, ofWissenschaft des Judentumsand an important spokesman for the radical wing of the Reform movement, formulated the view of the flexible open-minded Pharisees, who reformed Judaism to the point of contradicting the laws set out in the Pentateuch, in order to accommodate them to their changing needs. Geiger's opponents easily produced evidence that negated his findings and proved beyond doubt that they, in their conservative strain, were the real heirs of Pharisaism. To his opponents, Geiger was a representative of the detestable Sadducees or their later counterparts, the Karaites.

Jewish Literature of the Second Temple Period

2019 ◽  
pp. 277-293
Author(s):  
Karina Martin Hogan
Keyword(s):  
Human Person ◽  
Second Temple ◽  
Gender And Sexuality ◽  
Second Temple Judaism ◽  
Jewish Literature ◽  
Second Temple Period ◽  
Ben Sira ◽  
The New Testament ◽  
Literary Environment ◽  
Book Of The Watchers

This essay showcases a sample of the diverse approaches to gender and sexuality that can be found in the literature of Second Temple Judaism. Within four of the major genres of Jewish literature during this period, it analyzes one example that makes particularly striking claims with respect to gender and sexuality: The Book of the Watchers, the Wisdom of Ben Sira, Jubilees, and Judith. Although all of the texts surveyed here come out of a culture with strong patriarchal tendencies, they do not all uphold patriarchal assumptions in equal measure or in the same ways. Taken together in their diversity, the texts demonstrate that the Jewish literary environment out of which the New Testament emerged was one in which sexuality was not a taboo subject but often provided an opportunity to reflect on the nature of the human person in relation to the divine.

Wisdom, Israel and Other Nations

2013 ◽  
Vol 4 (1) ◽  
pp. 2-26
Author(s):  
Marko Marttila ◽  
Mika S. Pajunen
Keyword(s):  
Second Temple ◽  
Jewish Literature ◽  
Central Concept ◽  
Second Temple Period ◽  
Ben Sira ◽  
One Step ◽  
Hereditary Nature ◽  
Lady Wisdom ◽  
Selection Of ◽  
The Way

Wisdom” is a central concept in the Hebrew Bible and Early Jewish literature. An analysis of a selection of texts from the Second Temple period reveals that the way wisdom and its possession were understood changed gradually in a more exclusive direction. Deuteronomy 4 speaks of Israel as a wise people, whose wisdom is based on the diligent observance of the Torah. Proverbs 8 introduces personified Lady Wisdom that is at first a rather universal figure, but in later sources becomes more firmly a property of Israel. Ben Sira (Sir. 24) stressed the primacy of Israel by combining wisdom with the Torah, but he still attempted to do justice to other nations’ contacts with wisdom as well. One step further was taken by Baruch, as only Israel is depicted as the recipient of wisdom (Bar. 3–4). This more particularistic understanding of wisdom was also employed by the sages who wrote the compositions 4Q185 and 4Q525. Both of them emphasize the hereditary nature of wisdom, and 4Q525 even explicitly denies foreigners’ share of wisdom. The author of Psalm 154 goes furthest along this line of development by claiming wisdom to be a sole possession of the righteous among the Israelites. The question about possessing wisdom has moved from the level of nations to a matter of debate between different groups within Judaism.

Judaism

2017 ◽  
Author(s):  
David Wheeler-Reed
Keyword(s):  
Roman Empire ◽  
Dead Sea Scrolls ◽  
Second Temple ◽  
Dead Sea ◽  
Second Temple Judaism ◽  
Sexual Ethics ◽  
Jewish Literature ◽  
Second Temple Period ◽  
Sexual Ideology ◽  
The Dead

This chapter establishes that most of the sexual ethics of Second Temple Judaism are similar to the ideological sexual codes of the Roman Empire. It examines works as diverse as Tobit, the writings of Philo and Josephus, and the Dead Sea Scrolls. It contends that the dominant sexual ideology among Second Temple Jews is “Procreationism,” which maintains that sex is for reproduction and not for pleasure. Furthermore, it suggests that most of the Jewish literature of the Second Temple period upholds the same hegemonic ideology of the Augustan marriage legislation, except for the writings of the Essenes.

The Spirit of Resurrection in Romans 8 and Its Jewish Correspondences

2021 ◽  
pp. 0142064X2110481
Author(s):  
Marcin Kowalski
Keyword(s):  
Second Temple ◽  
Jewish Literature ◽  
Second Temple Period ◽  
Romans 8

This article studies the role and identity of the Spirit of resurrection in Rom. 8. First, possible references to the Spirit of resurrection in the OT and Jewish literature of the Second Temple period are explored. Next, the argumentation of Rom. 8 is analysed, where the apostle links the Spirit of resurrection with the work of Christ (Rom. 8.1-4, 10-11), describes its function of making believers resemble the Son (Rom. 8.5-6, 9-11, 14-17) and shows it as sustaining hope for the legacy of glory with the Firstborn (Rom. 8.18-30). The Spirit of resurrection is argued to be a specifically Pauline idea which differs both from the OT and from the Jewish literature of the Second Temple period.

Syriac

2019 ◽  
pp. 95-138
Author(s):  
Sergey Minov
Keyword(s):  
Second Temple ◽  
Present Form ◽  
Late Antique ◽  
Jewish Literature ◽  
Second Temple Period

The corpus of Jewish literature of the Second Temple period is represented in the Syriac tradition by biblical pseudepigrapha (especially of apocalyptic genre) and Josephus. The extant Syriac manuscripts containing these documents belong to the period spanning the sixth to the twentieth centuries. Like the majority of not originally Syriac writings, many texts in the corpus under discussion have been translated from Greek. Some of these texts have been preserved uniquely in Syriac, while others have parallel versions in other languages of Christian Orient. Some texts must be faithful renderings of ancient originals. Other texts in their present form are products of late antique or medieval reworking in Greek or Syriac. Differentiating between ancient and medieval, as well as between Jewish and Christian, materials is not always easy.

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