Editorial

Book Review| January 01 2012 The Day of Atonement: Its Interpretations in Early Jewish and Christian Traditions. Themes in Biblical Narrative 15 The Day of Atonement: Its Interpretations in Early Jewish and Christian Traditions. Themes in Biblical Narrative 15Hieke, Thomas; Niklas, Tobias Robert C. Kashow Robert C. Kashow Search for other works by this author on: This Site Google Bulletin for Biblical Research (2012) 22 (4): 573–576. https://doi.org/10.2307/26424344 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Robert C. Kashow; The Day of Atonement: Its Interpretations in Early Jewish and Christian Traditions. Themes in Biblical Narrative 15. Bulletin for Biblical Research 1 January 2012; 22 (4): 573–576. doi: https://doi.org/10.2307/26424344 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu nav search search input Search input auto suggest search filter All Scholarly Publishing CollectivePenn State University PressBulletin for Biblical Research Search Advanced Search The text of this article is only available as a PDF. Copyright © 2012 by The Pennsylvania State University. All rights reserved.2012The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

This introduction presents an overview of the key concepts discussed in the book Sociology of Religion in America. The book presents the author's account of how sociology of religion developed in America. Sociologists look at social processes, more or less coordinated actions in which many people participate. They look at social movements, organizations, groups working in concert and, often enough, groups working at cross purposes. That kind of phenomenon is what characteristically turns up in this book. The sociology of religion is essentially sociology, no different from other areas in the discipline except that it takes religious activity as its matter of inquiry. For the purposes of the history, what matters is that the people of the United States in the past century took a number of traditions, mostly Jewish and Christian traditions and ones analogous to them in other parts of the globe, to be religious.Keywords: America; Christian traditions; Jewish traditions; religious activity; sociology

This is the eleventh chapter of the book titled The Scriptures of Israel in Jewish and Christian Tradition that illustrates the rich diversity of approaches to biblical interpretation at the beginning of the Common Era. It talks about purification and sanctification in Gospel of John. The chapter is in German. Keywords: Christian tradition; Gospel of John; Jewish tradition

Can one trust the gods? This question has a strange sound to the ears of those who have been raised or trained in the Jewish or Christian traditions. Moreover, when one move from the monotheistic world of Judaism and Christianity to the polytheistic world of the ancient Near Eastern matrix out of which Judaism and Christianity arose, one can see even more justification for distrusting divine promises. ARM X 9, one of the Mari prophetic texts, appears to speak to the question whether the gods were able to fulfill their promises. The Mari vision clearly serves as a promise of salvation, and the certainty of that promise is underscored by the oath that all the gods and goddesses take not to sin against Mari. In Ezek. xiv 1-11, a group of Israelite elders come to the prophet seeking an oracle from Yahweh. Keywords: Christian traditions; God; Israelite prophetic literature; Jewish traditions; Mari prophetic texts

This is the nineteenth chapter of the book titled The Scriptures of Israel in Jewish and Christian Tradition that illustrates the rich diversity of approaches to biblical interpretation at the beginning of the Common Era. It talks about scripture hermeneutics of the Book of Revelation. The chapter is in German. Keywords: Book of Revelation; Christian tradition; Jewish tradition

The Psalms played a major part in the life of many communities in Jewish and Christian traditions. In the same way the Psalter played an enormous role in the history of the Syriac-speaking churches. The majority of the manuscripts containing the Psalms in the Peshitta are Psalters that is Hymnbooks or books for ecclesiastical services. This chapter deals with the translation of the Psalter in Syriac, the headings of the Psalms, commentaries on the Psalms and a small collection of Syriac Apocryphal Psalms. The version of the Psalms contained in the Peshitta must be regarded as the most important and the oldest of the extant Syriac versions of the Psalter. The translations of the different books of the Peshitta are related to a Hebrew original (or rather a number of originals for the different books of the Old Testament that were translated into Syriac). Keywords: Christian tradition; early Syriac tradition; Jewish tradition; Peshitta; Psalms; Psalters

This is the twenty ninth chapter of the book titled The Scriptures of Israel in Jewish and Christian Tradition . It presents a bibliography that contains a list of books and reference material. Keywords: Christian tradition; Jewish tradition

Reviewed by: The Creation of Man and Woman: Interpretations of the Biblical Narratives in Jewish and Christian Traditions Mayer I. Gruber The Creation of Man and Woman: Interpretations of the Biblical Narratives in Jewish and Christian Traditions, edited by Gerard P. Luttikhuizen. Leiden: Brill, 2000. 214 pp. $76.00. This book is a collection of twelve fascinating articles related to the biblical accounts of the creation of humankind in Gen. 1–3, all expanded from papers originally presented at the June 1999 conference of the “Jewish and Christian Traditions” research group of the Faculty of Theology and Religious Studies at the University of Groningen in the Netherlands. The first chapter, “The Creation of Man and Woman in Biblical and Ancient Near Eastern Traditions,” by Ed Noort, attempts to determine the original and abiding messages of Gen. 1:27 and Gen. 2:7, 18–24 concerning the relative place of the two human sexes in the divine economy. Noort’s exegesis rests upon two of the pillars of the modern academic study of Hebrew Scripture. These are 1) the documentary hypothesis, which treats Gen. 1:1–2:4a and Gen. 2:4b–3:24, respectively, as two separate narratives produced by distinct authors at different times; and 2) the utilization of ancient Near Eastern texts to shed light upon the Bible. Noort shows that the documentary hypothesis provides cogent answers to many of the exegetical questions raised by Philo Judaeus in first-century C.E. Alexandria and by the Talmudic sages of the early centuries C.E. Taking for granted that the Priestly narrative contained in Gen. 1:1–2:4a was composed in an Achaemenid period urban society, Noort argues that Gen. 1:27 teaches that “the separation [of humankind] in male and female belongs to creation from the beginning. There is no priority. Neither male nor female have a dominant position.” Noort accepts the dominant view in contemporary biblical research that the [End Page 159] second biblical creation story contained in Gen. 2:4b–3:24 originates in the agricultural society of Ancient Israel [i.e., Iron Age II; 9th to 6th centuries B.C.E.] (cf. p. 11). This “Yahwist Account” teaches that “Woman belongs to the same ‘material’ as man does; from their very origins they are an unseparable union” (p. 12). Moreover, Gen. 2:18 teaches that man is “the perfect counterpart to” man “and vice versa” (p. 13). Like Noort’s article, the second chapter, “Pandora or the Creation of a Greek Eve,” written by Jay N. Bremmer, proves indispensable for reading the subsequent articles. Bremmer introduces the reader to the legacy of Hellenic speculation, which, alongside of Hebrew Scripture, formed the common cultural legacy of ancient Christians, Jews, and Gnostics, whose exegeses of Gen. 1:27 and Gen. 2:7, 18–24 are the agenda of Chapters Three through Nine. The third article, “The Creation of Man and Woman in Early Jewish Literature,” by J. T. A. G. M. van Rutten, discusses the exegeses of Gen. 1–3 reflected in several corpora of Second Temple period Jewish sacred literature. Van Rutten employs tables to clarify comparisons and contrasts between various Second Temple writings and Hebrew Scripture. The fourth chapter, “Endowed with Reason or Glued to the Senses: Philo’s Thoughts on Adam and Eve,” by Annewies van den Hoek, analyzes both the sources of Philo’s theories and the influences of Philo upon Patristic thought. Because Philo’s corpus is not canonical for either Judaism or Christianity as is Gen. 1–3 for both Judaism and Christianity and as are 1 Cor. 11:2–16 and 1 Tim. 2:8–15 for Christianity, van den Hoek can be completely objective in delineating both egalitarian and misogynist tendencies within the Philonic corpus. L. J. Lietaert Peerbolte, on the other hand, in “Man, Woman and the Angels in 1 Cor. 11:2–16,” the fifth chapter of the volume, seeks to reconcile the latter texts’ apparent justification of the subordination of women to men with Gal. 3:28 in which Paul asserts, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female in Christ Jesus...

This academic paper delved into the cultural and spiritual significance of the House of Joshua in Jewish and Christian traditions from a Pentecostal perspective. The enquiry employed qualitative research methods, including historical and textual analysis, and comparative analysis to analyze the House of Joshua in contemporary Jewish and Christian practices from various magnitudes. The study through analysis of historical documents, texts, and scriptures from both Jewish and Christian traditions investigated the historical context of the House of Joshua, its cultural symbolism, and its role in shaping the religious identities of both Jewish and Christian communities. The paper further explored the many ways in which the House of Joshua is understood and revered within these religious traditions. The study sheds light on the rich tapestry of Jewish and Christian traditions by highlighting the shared historical and theological connections between these religious communities while also recognizing their unique perspectives and interpretations. The study contributes to a deeper understanding of the house of Joshua’s continuing relevance in contemporary Jewish-Christian religious practices and beliefs by accenting their common ground and fostering interfaith dialogue. Keywords: Cultural, spiritual, Joshua, house of Joshua, Jewish, and Christian

New Vistas on Early Judaism and Christianity: From Enoch to Montréal and Back

For the past quarter of a century the standard narrative of the history of variety within Judaism in the first two centuries CE has assumed a radical change following the destruction of the Temple in Jerusalem in 70 CE. This chapter re-examines, in particular by questioning whether any of the groups attested from pre-70 Judaism really separated themselves from the Temple, and whether variety within Judaism really came to an end after 70 when the Temple was destroyed. The basis of this re-evaluation will lie in the application of two principles: the need to avoid hindsight from later Jewish and Christian traditions in the interpretation of evidence from this period, and the need to take account of the preservation of almost all such evidence through those traditions. Keywords: Judaism; Temple Christian traditions; Jewish traditions

This chapter looks for antecedent and contemporary elements in Jewish worship. It highlights that the traditions concerning baptism (Did 7), the Lord's Prayer (Did 8) and the eucharistic meal (Did 9-10) present close parallels to Jewish liturgy in the Second Temple Period. This, of course, is not surprising since the pattern of Christian worship in general was undoubtedly very strongly influenced by Jewish worship, from which it issued. It has become quite evident in the last few decades that Jewish liturgical traditions of Temple times were not as fixed and uniform as was once supposed. It has come to be widely accepted that the ultimate roots of Christian baptism lay in Jewish immersion practices. The origin of Christian baptism still is a matter of dispute. The meal prayers of Did 9-10 derive from a pre-Didachic Greek-speaking community and, ultimately, from a current Hebrew form of Grace at meals.Keywords: baptism; Christian tradition; Did 7-1 0; Didache's ritual; eucharistic meal; Jewish tradition; Lord's Prayer

To speak of Abraham attempting to sacrifice his beloved son is problematic from the start, for Jewish, Christian, and Islamic tradition all concur that Abraham in fact had two sons—Ishmael and Isaac—when God called for the sacrifice. Debates between Jews, Christians, and Muslims over the interpretation of the Offering have often focused on the identity of the intended victim. Jewish tradition, with roots in Genesis 22, identified Isaac as the intended victim. Christian tradition affirmed Jewish tradition with regard to the literal sacrifice, but saw in Isaac a prefiguration of Jesus’ death. The Qur’an’s version of the Offering (sura 37:99—113) does not name the intended victim; some Islamic interpreters understood the story to depict Isaac as the intended victim, while others understood the story to place Ishmael in that position. Jews, Muslims, and—in a different way—Christians all place their ostensible link to Abraham under the patriarchs sacrificial knife. This fact, to which I will return, opens up an intriguing possibility for thinking the gift of death—for knowing, to paraphrase Derrida, to whom to give it, but also from whom not to receive it, and why.

Tyconius, a fourth-century Donatist, believed that the Bible showed the church as composed of two parts, the righteous and the sinners, who will be clearly separated only at the final judgment. This doctrine belongs to a shared Jewish and Christian tradition attested to in Romans, the third-century Christian Jewish Didascalia apostolorum, Tyconius's Christian contemporaries in the East and the West, and talmudic and midrashic traditions attributed to fourth-century rabbis. Recognizing the exegetical tradition behind this doctrine brings a deeper understanding of it and its application to ecclesiology through the ages.

Guilt and Its Purification