‘He Saw Heaven Opened’: Heavenly Temple and Universal Mission in Luke-Acts

Numerous scholars have argued that in Luke-Acts the location of sacred space or divine presence passes from the Jerusalem temple to Jesus, Christian believers, or both; in Acts, this transfer is understood as integral to the universal mission. The present article argues that such studies overlook the important motif of heaven as temple, which plays a role in Jesus’ trial and crucifixion and the Stephen and Cornelius episodes. Using Edward Soja's spatial theory, previous studies’ binary categorisation of temple space is critiqued. The heavenly temple disrupts and reconstitutes understandings of sacred space, and thus undergirds the universal spread of the Way.

Hope and Resilience in the Books of Jeremiah

Jeremiah is the only prophetic book that provides readers with a direct view of life in Jerusalem during the Babylonian siege and destruction of the city (588–586 bce). It also appears in two forms, the classic Masoretic Hebrew form of the text and the Septuagint Greek version of the text, each of which has its own distinctive understanding and presentation of material. Although both forms are especially concerned with destruction and exile, Jeremiah presents its vision of restoration in MT Jeremiah 30–31; 32–33 and in LXX Jeremiah 37–40. This chapter examines Jeremiah 30–33 / 37–40 in relation to the literary form and outlook of each version of the book. It begins with treatment of the formal structure and contents of the two major textual units. It then turns to the contextualization of these passages in relation to other passages that present hope, i.e., Jeremiah’s letter to the exiles in Jeremiah 29 / 36; the oracles concerning Babylon in Jeremiah 50–51 / 31–32; and the royal oracle in Jeremiah 23:1–8. The chapter proposes that each form envisions a distinctive model of hope for the future: MT Jeremiah envisions a future in which the Jerusalem temple and its Levitical priesthood constitute the future of YHWH’s eternal promise to the House of David, and LXX Jeremiah envisions a future in which the rule of a righteous Davidic monarch constitutes the future of Jerusalem and Judah in relation to the rebuilding of the Jerusalem Temple.

A Therapeutic Medium?: Crisis and History in Oracula Sibyllina 4

This article argues that the oracles of Oracula Sibyllina 4 interpreted and responded to specific crises facing ancient Mediterranean Jewish and pagan communities. With this in mind, it advances the idea that the text can be read as a Jewish reaction to the fall of the Jerusalem temple in 70 CE, which is a reading that recent scholarship has been hesitant to accept. Rather than read Oracula Sibyllina 4 as a reflection of the author’s pre-existing views, the present article approaches the text as a creative medium through which a new historical consciousness was crafted, one that accommodated the fall of the temple and the events surrounding its destruction. To do so, the article briefly contextualizes the text to demonstrate that crisis-mediation was an expected task of ancient Sibylline literature, then proceeds to interpret the contentious passages that have led scholars to offer alternative readings.

Writing the Jews out of History: Pseudo-Hegesippus, Classical Historiography, and the Codification of Christian Anti-Judaism in Late Antiquity

Scholarly narratives of the development of Christian anti-Jewish thinking in antiquity routinely cite a number of standard, well-known authors: from Irenaeus, Tertullian, and Justin Martyr in earlier centuries to Eusebius, John Chrysostom, Ambrose, Jerome, and Augustine in the fourth and early fifth centuries. The anonymous author known as Pseudo-Hegesippus, to whom is attributed a late fourth-century Latin work called On the Destruction of Jerusalem (De Excidio Hierosolymitano), rarely appears in such discussions. This has largely to do with the fact that this text and its author are effectively unknown entities within contemporary scholarship in this area (scholars familiar with Pseudo-Hegesippus tend to be specialists in medieval Latin texts and manuscripts). But “Pseudo-Hegesippus” represents a critical contribution to the mosaic of Christian anti-Jewish discourse in late antiquity. De Excidio's generic identity as a Christian piece of classical historiography makes it a unique form of ancient anti-Jewish propaganda. This genre, tied to De Excidio's probable context of writing—the wake of the emperor Julian's abortive attempt to rebuild the Jerusalem Temple, resurrect a robust Judaism, and remove Christians from public engagement with classical culture—renders De Excidio an important Christian artifact of both anti-Judaism and pro-classicism at the same time. This article situates Pseudo-Hegesippus in a lineage of Christian anti-Jewish historical thinking, argues that De Excidio codifies that discourse in a significant and singular way, frames this contribution in terms of its apparent socio-historical context, and cites De Excidio's later influence and reception as testaments to its rightful place in the history of Christian anti-Judaism, a place that modern scholarship has yet to afford it. As a piece of classical historiography that mirrors not Christian historians—like Eusebius and others—but the historians of the broader “pagan” Greco-Roman world—like Herodotus, Thucydides, Xenophon, Sallust, Livy, and Tacitus—De Excidio leverages a cultural communicative medium particularly well equipped to undergird and fuel the Christian historiographical imagination and its anti-Jewish projections.

Tradition critical study of 1 Chronicles 21

The purpose of this article was to highlight the importance of tradition criticism as a significant aspect of the exegetical study of any Old Testament text. Different traditions existed in ancient Israel, and the Chronicler emphasised or underemphasised some of these in 1 Chronicles 21. The above-mentioned practices highlight the theology and ideology that the Chronicler wanted to promote. The Chronicler emphasised certain traditions and underemphasised others in such a way that both the theology and ideology of the Jerusalem Temple stood out. The Jerusalem Temple represented the Chronicler’s theology and his image of God – which was that Yahweh is only to be worshipped in the Jerusalem Temple, that he has chosen the site as the place for worship and that he is dwelling there. The findings of this research caution against reading and understanding a text outside its unique historical context. This is because the Old Testament does not have a central theme or one theology.Contribution: This article contributes to the focus in HTS Teologiese Studies/Theological Studies with regard to the notion ‘historical thought’, covering textual and hermeneutical studies as expressed in the Hebrew Scriptures. The hermeneutical method of tradition criticism is applied in this article, forming part of the scope of this journal to embrace critical textual readings.