In these volumes we pays tribute to George W.E. Nickelsburg through acts of engaged, critical scholarship, in which specialists reread articles reproduced in these pages and respond to them, with Nickelsburg then joining issue—a protracted engagement, spanning an entire intellectual career and many of its more important moments. The print edition is available as a set of two volumes (9789004129870).
In these volumes we pays tribute to George W.E. Nickelsburg through acts of engaged, critical scholarship, in which specialists reread articles reproduced in these pages and respond to them, with Nickelsburg then joining issue—a protracted engagement, spanning an entire intellectual career and many of its more important moments. The print edition is available as a set of two volumes (9789004129870).
Credit is the oxygen of every society. In many cases we wonder why the rabbis prohibit certain business credit transactions considering them usury. The writer uses literary and epigraphic sources to decipher the rabbinic approach. This book shows how rabbinic legislation innovatively expand the Torah prohibition of usury in loans to all fields of credit. It is a pioneering inquiry regarding rabbinic literature compiled under Roman and Sasanid rule, helping to fill the void in research concerning credit. It also distinguishes various kinds of credit differentiating credit of money for money, or products, exposing the ramifications of the rabbinic legislation.
A compelling view of two competing religious visions---one of "creation" and the other of "empire"---that run throughout the Bible. "A remarkable offering for those who care about the interface of power and faith with all the threats and seductions that go with it. . . As I read, I felt overwhelmed, both by the mass of data and by the cunning of interpretation. I could not put it down, and expect to continue to be instructed by it.---Walter Brueggemann "Howard-Brook undertakes what few dare anymore: an introductory primer for the whole Bible...This book invites disciples to `connect the dots', in order to recover our ancient, anti-imperial identity, and to embrace a radical faith and practice that are personal and politica."---Ched Myers "Howard-Brook illuminates how ancient empires exercised control and manipulation of people not simply by political and military means, but also through the religion of empire. Throughout he makes clear that the core message of the God of creation is to call people out of empire, to refuse to cooperate with the forces of destruction and domination today."---Richard Horsley "Will become a classic for communities that seek first to receive the gracious gift of God's alternative future to Empire."---Jarrod McKenna "If we who sojourn in America are to be a community that can both name and resist the lure of Empire, we need a story more powerful than the story called America. Wes Howard-Brook knows than the Bible tells such a story. May its story be ours as we're set free from our imperial imaginations to dream with our Creator of a new world here and now."---Jonathan Wilson-Hartgrove
The strange and enigmatic title "son of man" has intrigued biblical scholars for millennia. What does it mean and how does it describe Jesus in his role as the Christian messiah? Robin Jarrell surveys the mythological roots of the phrase in the ancient Mesopotamian Epic of Gilgamesh and traces its development from the mythology of the Egyptian queen Hatshepsut's birth narrative, to the Baal Cycle in Ugaritic literature, to the story of Pandora, and finally to the story of creation found in the book of Genesis. The key to unlocking the mystery of the phrase "son of man" is embedded in the story of the first "son of man"--Noah--with the reference to "the sons of God" who found wives among the "daughters of men" and whose offspring brought devastation to the earth and the reason for the flood. In the hands of the Christian gospel writers, the parallel "son of man" figure found in the Dead Sea Scrolls reemerges in the identity of the last "son of man"--Jesus of Nazareth.
Ancient Near Eastern empires, including Assyria, Babylon and Persia, frequently permitted local rulers to remain in power. The roles of the indigenous elites reflected in the Nehemiah Memoir can be compared to those encountered elsewhere. Nehemiah was an imperial appointee, likely of a military/administrative background, whose mission was to establish a birta in Jerusalem, thereby limiting the power of local elites. As a loyal servant of Persia, Nehemiah brought to his mission a certain amount of ethnic/cultic colouring seen in certain aspects of his activities in Jerusalem, in particular in his use of Mosaic authority (but not of specific Mosaic laws). Nehemiah appealed to ancient Jerusalemite traditions in order to eliminate opposition to him from powerful local elite networks.
In the wake of the conquests of Alexander the Great, the ancient world of the Bible—the ancient Near East—came under Greek rule, and in the land of Israel, time-old traditions met Greek culture. But with the accession of King Antiochos IV, the soft power of culture was replaced with armed conflict, and soon the Jews rebelled against their imperial masters, as recorded in the Biblical books of the Maccabees. Whereas most scholars have dismissed the biblical accounts of religious persecution and cultural clash, Sylvie Honigman combines subtle literary analysis with deep historical insight to show how their testimony can be reconciled with modern historical analysis by conversing with the biblical authors, so to speak, in their own language to understand the ways they described their experiences. Honigman contends that these stories are not mere fantasies but genuine attempts to cope with the massacre that followed the rebellion by giving it new meaning. This reading also discloses fresh political and economic factors.
Among the predominantly Hebrew collection of the Dead Sea Scrolls are twenty-nine compositions penned in Aramaic. While such Aramaic writings were received at Qumran, these materials likely originated in times before, and locales beyond, the Qumran community. In view of their unknown past and provenance, this volume contributes to the ongoing debate over whether the Aramaic texts are a cohesive corpus or accidental anthology. Paramount among the literary topoi that hint at an inherent unity in the group is the pervasive usage of the dream-vision in a constellation of at least twenty writings. Andrew B. Perrin demonstrates that the literary convention of the dream-vision was deployed using a shared linguistic stock to introduce a closely defined set of concerns. Part One maps out the major compositional patterns of dream-vision episodes across the collection. Special attention is paid to recurring literary-philological features (e.g., motifs, images, phrases, and idioms), which suggest that pairs or clusters of texts are affiliated intertextually, tradition-historically, or originated in closely related scribal circles. Part Two articulates three predominant concerns advanced or addressed by dream-vision revelation. The authors of the Aramaic texts strategically employed dream-visions (i) for scriptural exegesis of the antediluvian/patriarchal traditions, (ii) to endorse particular understandings of the origins and functions of the priesthood, and (iii) as an ex eventu historiographical mechanism for revealing aspects or all of world history. These findings are shown to give fresh perspective on issues of revelatory discourses in Second Temple Judaism, the origins and evolution of apocalyptic literature, the ancient context of the book of Daniel, and the social location of the Aramaic Dead Sea Scrolls.
This is a collection of essays examining the period of transition between Persian and Greek rule of Judah, ca. 400-200 BCE. Subjects covered include the archaeology of Maresha/Marisa, Jewish identity, Hellenization/Hellenism, Ptolemaic administration in Judah, biblical and Jewish literature of the early Greek period, the size and status of Jerusalem, the Samaritans in the transition period, and Greek foundations in Palestine.
