Temple Tradition Research Articles

Phineas, Son of Eleazar, in Pseudo-Philo’s Liber Antiquitatum Biblicarum

Abstract In contrast to the biblical tradition, the figure of Phineas saw considerable development in Second Temple traditions. Numerous studies have appeared recently, yet the Liber Antiquitatum Biblicarum, which shows awareness of such traditions and reworks them creatively, has been overlooked by scholars. The present contribution aims to investigate the significant testimony of Pseudo-Philo, who constructs a complex and versatile character in his rewriting of biblical history – one who is responsible for the purity of worship against any idolatrous drift and who is the guardian of the Law and its understanding. Moreover, Phineas occupies a central position in the eschatological scenario, since he will be taken up to heaven like Elijah until his return in the last days, when, after his death, he will participate in the divine judgment.

A Case Study of Pallallamma Temple of Vanapalli: Local History and Significance

Local history is an original method to see how a community works because it shows how it has changed over time and how the people there have affected it. It shows how changes in society have affected the everyday lives of regular people and how they have dealt with them. Also, learning about local history helps us understand the tradition of the community by showing us where street names, sites, and buildings came from and what they mean. Local history study helps us understand how historical stories are made by looking at how environment, economy, society, and population change affect each other. It looks at smaller, more localized situations to ask bigger questions about how society has changed. Local history is the study of both people and places. It gives us a way to see how the small world of our town interacts with the big world of the rest of the world. Local history is like a miniature version of bigger historical patterns. It helps us connect big trends with specific stories about people's lives. This journey helps us understand that history is not just something we learn in school, but something that is all around us and a part of our communities. As people learn more about their community's past, they realize that they are creating its ongoing story and adding to its historical tapestry in their unique ways. Local histories are often based on oral customs and may not have the formal support of well-known historical events, but they are still useful for learning and getting information. By bringing up shared traditions and experiences, local history can help shape policy, encourage community growth, and help people get along by bringing them together. As a place to keep different traditions and stories alive, it helps us learn more about the past. Local scholars are very important to this project because they teach and lead in their communities. Their love of history makes people think more deeply about and appreciate the past, which helps people feel more connected to their community and roots. Local histories may use modern words and ways of telling stories, but they are still based on area traditions and customs, so they can be understood by people at different levels. In closing, learning about local history gives us a deeper understanding of how our towns are woven together and how the people who live there live their daily lives. The Pallalamma Temple of Vanapalli is a great example of how important it is to keep cultural and spiritual practices alive through local icons. The goal of this case study is to shed light on the temple's historical roots, how it has changed over time, and how it continues to be important to the people of Vanapalli. The purpose of this study is to learn more about the temple's traditions, holidays, and beliefs to better understand how it has changed local life and how it still has meaning in modern times.

The Coptic Act of Peter in Late Antiquity: Virginity, Disability, Intertextuality

Abstract: In this essay, I argue that the Coptic Act of Peter (Papyrus Berolinensis 8502.4) is a late ancient Christian reformulation of an early Jewish temple tradition preserved in the book of 3 Maccabees , according to which God preserves the sanctity of his temple by means of divine paralysis. I argue further that the implications of this intertextual relationship ought to influence how we interpret the Act of Peter —its narrative, themes, and theology—as well as how and where we might situate this apocryphal account in history. Instead of placing the Greek original in the second or third centuries, I locate it closer to the fourth or fifth, alongside a contemporaneous surge of orthodox exhortations and treatises on virginity—most likely in the context of the varieties of "household asceticism" that were prevalent in late ancient Syria and Asia Minor.

Faith/Secular Partnerships in a Post COVID-19 Policy Landscape: A Critical Case Study of Deepening Postsecularity in the Temple Tradition

Faith/Secular Partnerships in a Post COVID-19 Policy Landscape: A Critical Case Study of Deepening Postsecularity in the Temple Tradition

Sacred and non-sacred: divine names in early rabbinic traditions

Several early rabbinic sources list verses that contain potential divine names. These names are classified as sacred when they refer to the Jewish God, and as not sacred when they refer to other entities, such as false gods or angels. This article argues that the core of the list was based on ancient Second Temple traditions that were modified. These changes were motivated by developments within Jewish thought and the shifting of conceptions and beliefs. Some of these changes were the result of internal rabbinic developments and others were the sages' ambition to define the boundaries of Judaism, which sometimes carried a polemical response to Christian commentaries. This article proposes that analysis of these lists and the relationship between them can serve as an example for rabbinic attempts to reframe, rather than erase, their literary inheritance.

Oil of Gladness and the Immortal High Priest in Hebrews

Abstract The anointment of Jesus with the ‘oil of gladness’ in Hebrews 1 is a puzzling feature of Hebrews’ argument. The anointment—which is drawn from Psalm 45 and connected to Christ’s messianic enthronement—is often regarded as a royal investiture that transpired after the death of Christ. The relationship with royal messianism and heavenly enthronement, however, may overshadow another significant function of the oil of gladness: high priestly consecration and bodily immortalization. In this article, the function of Christ’s anointment is explored against uses of Psalm 45 in early Judaism and Greco-Roman and Second Temple traditions that depict heavenly oil as an agent of bodily transformation. These traditions suggest that Jesus’ anointment in Hebrews may signify a priestly consecration that transforms and immortalizes the human body for the heavenly realms. The anointment of Jesus in Hebrews may therefore be connected to the incarnate Son’s inheritance of ‘indestructible life’ (7:16) and clarifies when Jesus ‘became’ a royal-priestly Messiah ‘for the ages’.

Intertestamental, Apocrypha, NT Use

Intertestamental, Apocrypha, NT Use Christopher T. Begg and Richard A. Taylor 2596. [The Adam Myth in Paul and in the Hellenistic Judaism of Jerusalem; the Apocalypse of Moses; Rom 7:7-25] Jan Dochhorn, Der Adammythos bei Paulus und im hellenistichen Judentum Jerusalems. Eine theologische und religionsgeschichtliche Studie zu Römer 7,7-25 (WUNT 469; Tübingen: Mohr Siebeck, 2021). Pp. xvi + 722. €184. ISBN 978-3-16-160096-8. Rom 7:7-25 is the core segment of an extended Adam-Sin-Death Complex featured in the Proto-Pauline letters. That complex has generated a copious exegetical tradition, [End Page 976] which D. surveys in this volume. As the background for the Romans passage, D. identifies the Jewish document known as the Apocalypse of Moses (Apoc. Mos.). Recognition of Paul's use of this document allows for the possibility of dating the document more precisely and of reconstructing the origin of the Jewish "Adam Myth." In addition, the Apoc. Mos. and several other related writings can be ascribed to the Jerusalem milieu of those who had come back from the Diaspora, a milieu to which Paul belonged and from which early Christianity received various stimuli of essential significance. D.'s study has theological consequences for Paul's anthropology, harmatology, and "nomology" in particular, which D. systematically presents and which should serve to generate new impulses for dogmatics, the Church's proclamation, and the dialogue between the confessions. [Translated and adapted from published abstract.] D,'s monograph unfolds in a series of nine chapters: (I) Introduction; (II) The Power of Sin of Paul; (III) Exegesis of Rom 7:7-25; (IV) Tradition-Criticism: Apoc. Mos. 15–30 as the Decisive Parallel; (V) Further Parallels between the Proto-Paulines and the Adam Accounts; (VI) The Transformation of the Tradition of the Apocalypse of Moses in Rom 7:7-25; (VII) Rom 7:7-25 and Its Active Constituents in the Thought of Paul; (VIII) The Religion-Historical Background of the Pauline Adam-Sin-Death Complex; and (IX) The Pre-Christian Paul and the Intellectual Culture of Palestine in the Herodian and Roman Period. The volume concludes with an extensive bibliography and three indexes (passages, authors, and topics).—C.T.B. 2597. [Leviticus 16 in the Gospels] Hans M. Moscicke, Goat for Yahweh, Goat for Azazel: The Impact of Yom Kippur on the Gospels (Lanham/Boulder/New York/London: Lexington Books/Fortress Academic, 2021). Pp. ix + 172. $95. ISBN 9781978712423. This volume is a follow-up to M.'s 2020 monograph entitled The New Day of Atonement: A Matthean Typology (WUNT 2.517; Tübingen: Mohr Siebeck) in which he explored the influence of Leviticus 16, particularly its reference to two goats, on Matthew's account of Jesus's Passion. In the current volume, M. extends his investigation to include the influence of the Leviticus text on all four of the Gospels. In the introduction to the volume (p. 2), M. provides this account of the arrangement of the work: Chapter 1 comprises an analysis of the effect of Azazel and Yom Kippur traditions on Matthew's Final Judgment episode (Matt 25:31-46), arguing that the evangelist portrays the expulsion of the unrighteous as a purgative event resembling the yearly expulsion of iniquity from the temple by means of the scapegoat. In chapter 2 I contend that Matthew constructs a goat-for-Yhwh typology in his baptism scene (Matt 3:16-17) and a goat-for-Azazel typology in his temptation narrative, foreshadowing the christological goat narrative in his passion narrative. I argue in chapter 3 that Luke's narrative regarding Jesus's visit to Nazareth (Luke 4:16-30) contains special material that has been shaped by Jubilee and Yom Kippur traditions. In this text, Jesus's scriptural citation of Isa 58:6 and 61:1-2 and the townspeople's attempt to cast Jesus off a cliff both recall Second Temple traditions pertaining to the Day of Atonement. Chapter 4 explores the impact of ancient elimination rituals and Azazel/scapegoat traditions on the Gerasene exorcism in the Gospel of Mark (Mark 5:1-20). I further seek to understand how the Matthean and Lucan...

The Tradition of Othuvar in Temples - A Cultural Musicology study based on the Saiva temple tradition in Sri Lanka

The early Siva community identify the Singing is the easiest way to pray to God and reaching his salvation. From the earliest times in the Saiva tradition, the Nayanmars and Alvars who descended from Karaikkalammaiyar, followed this way and dissolved with the power of God not only this, with the help of history of Saiva we can understand, these Nayanmars and Alvars were not only practice this style of praying in their own life, as well as they insist the community to follow this method of their religious life also. In the Saiva tradition, those who greet the Lord with music are known by the special name of 'Oduvars'. This Oduvar tradition, which originated from Karaikkalammaiyar in the history of Sivasim, has continued in Hindu temples in Sri Lanka up to now. As far as Sri Lanka is concerned, history has maintained a close relationship with Tamil Nadu for a long time in culture, religion, customs and many other social contexts. It would not be an exaggeration to say that even though Sri Lanka has been under foreign rule for a long time, it is the work of these readers to preserve Sivasim and Tamilism and pass it on to the next generation. This article describes the work done by the Oduvars in Jaffna, the place where Saivism flourished in Sri Lanka.

In Defence of New Testament Satanologies: A Response to Farrar and Williams

Satan is a key figure in many New Testament books. The authors of these books build on hugely diverse Second Temple traditions and themes. A recurring trend in New Testament Satanology is to assume or argue for a monolithic image of Satan throughout the New Testament. This trend is seen, most recently, in Farrar and Williams’s (2016) argument for a distinct, coherent Satanology, published in this journal. Such a uniform New Testament Satanology is untenable: there is only evidence of New Testament Satanologies. Within the 27 books of the New Testament, and indeed within works of a single author, various – sometimes almost contradictory – Satanologies are evident. As such, the New Testament authors continue the Second Temple trend of diverse Satan traditions, and any examination of Satan should keep this front and centre.

CHINESE MUSICAL TRADITIONS: STAGES OF DEVELOPMENT

The purpose of the article is to analyse the development of the worldview system of Ancient China, in particular, the philosophy that directly determined the cultural and musical traditions of the country. The research methodology provides historical and biographical methods for the subject studying. We have researched the effects of the worldview of Ancient China on the country’s musical traditions. Furthermore, we have defined the historical names of philosophers who influenced the development of musical art and education mostly, which also affected cultural traditions. Conclusions. Chinese musical culture has been proven to be originated from the performance of ritual song and dance rites during work, then it was repeated in court and temple traditions. As a result, by the time of the early Western Zhou period (the 11th – 3rd centuries BC), a music institution was created, which started a school of music and dance. Music took a philosophical content in the late Eastern Zhou period (770 – 256 BC) following the emergence and spread of Confucianism and Taoism. During the Han period, due to the cultural influence of India and other Middle Eastern countries, Buddhism spread in China, and new musical instruments appeared. In the 6th – 7th centuries, musical compositions for qin and pipa were composed, written in the form of dialogues that included songs and dances; the role of the orchestral part began to grow. During the 11th – 13th centuries, musical styles were divided into northern (heroic moods, heptatonic scales) and southern (strict rules of composition, pentatonic scales). Since the 17th century, Chinese music has been introduced as folk songs. Jingju theatre performances became popular. Shi fan xue orchestra music was actively developing. In the 18th and 19th centuries, Chinese musicians did already use the European instruments and perform European music. Changes have been taking place in the vocal art, where the socalled musical form tanci has appeared. In the 20th century, Chinese professional music was formed, and the system of music education was developed. There was a search in the musical style in order to emphasise the national basis. Chinese composers in their original works combine national and stylistic origins with models of European music, thus creating their own nationally coloured style.

Early Japanese Hossō in Relation to Silla Yogācāra in Disputes between Nara’s Northern and Southern Temple Traditions

Early Japanese Hossō in Relation to Silla Yogācāra in Disputes between Nara’s Northern and Southern Temple Traditions

Rewritten Bible in the “Museum” Slavonic Translation of the Song of Songs

Summary The so-called “Museum” Slavonic translation of the Song of Songs contains a specific recension enrooted in Jewish Second Temple traditions. It becomes more plausible that the Slavonic translation has been produced in the earliest period of Slavic writing directly from Syriac rather than from Hebrew, as it was proposed earlier.

Temple cloth to textile craft: The progression of Kalamkari (Vraatapani) of Srikalahasti

Abstract Kalamkari, a name that signifies the art of patterning with natural dyes, is popular within the traditional textile domain. While it exists in painted and printed form this paper sets out to inform about the painted style of Kalamkari practised at the temple town of Srikalahasti in Andhra Pradesh. Once a vital part of temple tradition, this art of painted temple cloths has faced challenges to remain existent. The art would have been lost in time but for its timely revival in the year 1957. Following its revival the practice found support from its application on fabrics and was transformed into a craft with a decorative and utilitarian value. This transformation of Kalamkari facilitated its advancement as a prospective sustainable textile craft. The study reflects on its current position within the Indian textile market based on the experiences of the artists who continue to practise and sell their work for use in different contexts of apparel and interior accessories. The research is the result of the adoption of a case study methodology coupled with a quantitative approach through a questionnaire to gauge the extent of current practice at Srikalahasti The article highlights the aesthetic, utilitarian and market-oriented changes that Kalamkari has experienced under the influence of modern urban markets as the Kalamkari artists attempt to remain relevant and sustain this craft tradition.

Social enterprise in the theologies of William Temple and John Milbank

This article considers the possibility of enriching the Temple tradition of Anglican social theology. The enrichment in question would involve an increased focus on the role of social enterprises, such as mutuals, co-operatives, community interest companies, micro-enterprises and enterprising charities; whereas the Temple tradition has previously followed William Temple himself in seeking to promote economic and social change primarily by influencing national government. The article asks to what extent this enrichment would find support in Temple’s thought, and what the implications of it would be for the Temple tradition. This is explored by developing a contrast between the Temple’s theology and that of John Milbank, a theologian of the Radical Orthodoxy movement. Their theologies of social enterprise are shown to have points of similarity, but also important differences, in terms of: the relation between theology and economic and social thought; the role of intermediate associations in society; and approaches to transforming markets. Milbank’s theology implies proactive, deep engagement by the church in supporting existing social enterprises and originating new ones, which Temple’s does not. The conclusion drawn is that an increased focus on social enterprise has some, but partial, support in Temple’s theology. For the Temple tradition an increased focus on social enterprise would imply: changing the focus for dialogue and action to the civic, regional and local, rather than national, level; developing new capabilities and resources, including theological resources which are richer and more specific than Temple’s middle axioms; and taking a more selective view of the role of the state.

Reading and Re-Reading Scripture at Qumran. 2 volumes: Genesis and Its Interpretation; Law, Pesher and the History of Interpretation. By MOSHE J. BERNSTEIN.

This rich collection by one of the foremost scholars of biblical interpretation in the Dead Sea Scrolls contains thirty previously published essays, prefaced by Introductions to each volume that outline the essays they preface but also include further reflection on Bernstein's ongoing scholarly journey. The first and last essays present wide-ranging treatments on Pentateuchal and biblical interpretation in the Dead Sea Scrolls originally presented at two congresses in Jerusalem marking the 50th and 60th anniversary of the discoveries. In parallel with Second Temple interpreters, Bernstein devotes the bulk of his attention, and Vol. 1, to the Book of Genesis. The second essay is a plea to employ the label ‘rewritten Bible’, coined by the late Geza Vermes, in a more narrowly defined manner than is often the case and in particular to differentiate between the supposed exegetical processes it implies and the notion of a genre of literature referred to by the terminology. Bernstein offers an impassioned defence of the second element in ‘rewritten Bible’ in the Introduction to Vol. 1 (pp. 2–4; see also Vol. 2, pp. 700–1). For him the issue hinges on the existence of ‘something that we can call “Bible”’ (p. 700) in the Second Temple period. The debate seems to me to centre on the question—alongside what else this literature was then cherished and how? Granted Bernstein's suggestion that a Ben Sira and a Josephus would have known what is meant by terms such ‘holy books’, for instance (p. 3), each of them, and the imaginary contemporary scholar conversing with them, may well have included much that was the same but also included distinctive elements. The study on rewritten Bible is followed by an essay on Genesis interpretation at Qumran more broadly. The bulk of Vol. 1 is devoted to analyses of 4Q252 (Commentary on Genesis) in three essays and the Genesis Apocryphon in six essays. Bernstein devotes judicious discussions to questions such as scholarly nomenclature, unity, and genre relating to both works. His observations that the idea of genre ‘belongs largely to the students of ancient literature rather than to its authors’ and that ‘we classify for our scholarly benefit’ (p. 217) are characteristic of his scrupulous commitment to a fair presentation of the witness of the ancient authors. Bernstein's background as a Targum scholar and his intimate familiarity with the Qumran materials make his essay revisiting the relationship of the Genesis Apocryphon and the Aramaic Targumim ‘from both perspectives’ particularly authoritative. Vol. 1 concludes with a study of 4Q464 (Exposition on the Patriarchs) published by E. Eshel and M. E. Stone in DJD 19 and two rich thematic essays dealing with Noah and the flood and the motif of angels at the Aqedah. In the latter study Bernstein's learned discussion spans from Second Temple traditions via rabbinic midrash to mediaeval piyyutim, concluding that the motif of ‘jealous and accusing angels’ is most likely an exegetical tradition spanning pre-rabbinic and rabbinic literature.

El templo de Colohete (Honduras) y su significado simbólico

<span>El artículo aborda la singularidad del templo colonial del pueblo indígena de San Manuel de Colohete, Honduras, antigua encomienda de la familia Lara que por la influencia que pudo haber tenido en él se extraen cuidadosamente sus raíces hasta remontar a un presunto principado judío medieval en la ciudad de Narbona, Francia. El enfoque está puesto sobre su simbología que al parecer está relacionada con la “Tradición del Templo” (tradición arquitectónica asociada con el Templo de Salomón). Esta tradición Andrés Cassard la advierte en el palacio del Escorial, España construido en el siglo XVI. Martha Fernández hace lo mismo respecto a la arquitectura virreinal de Nueva España. La referencia a las tradiciones de constructores está plasmada en su fachada con una serie de símbolos que incluyen la escuadra y el compás. Ello lleva a plantearse la existencia de la tradición masónica operativa entre algunos de los constructores coloniales del área.</span>

History about of Tutai and Mongolian temple tradition

History about of Tutai and Mongolian temple tradition

Ganesh Temple at Tasgaon: Apotheosis of Maratha Temple Architecture

Maratha temples, built between the mid-seventeenth and early nineteenth centuries in Maharashtra (Western India), were influenced by the preceding traditions of Hindu temple architecture of the Yadavas and the religious and secular buildings of Deccani Sultanates and Mughals. The Ganesh temple complex at Tasgaon in southwest Maharashtra is representative of the high point that the Maratha temple tradition had attained in the late-eighteenth century. The temple was constructed in a period that coincides with Maratha political ascendancy and economic prosperity, and its form and composition represents the fullest development of the Maratha architectural style. The roof spires over the temple's five shrine sanctuary and the gopura tower over the entrance gateway represent an interplay of preceding architectural traditions, economic prosperity, eclectic architectural influences, and the lifestyle aspirations of the patron. The temple brings to attention the hybrid sophistications of a lesser-known, understudied, and misunderstood architectural tradition, and establishes the Marathas as robust patrons of art and architecture despite the tumultuous political conditions in Maharashtra.

Obeying the Voice of the Lord Sacrifice and Worship

This paper explores the implications of Jesus' claim to 'destroy this temple that is made with hands and in three days build another, not made with human hands' (Mark 14:58). If sacrifice is no longer to be understood, following the Temple tradition, as burnt offerings and the blood of bulls and lambs and goats, then where is its meaning to be found following this declaration? The answer, pre-figured in Samuel's insight that 'to obey is better than sacrifice, and to hearken, than the fat of rams' (1 Samuel 15:22), is located in a spiritual event occurring in the depths of human being. Taking direction from Martin Heidegger's assertion that attention to the voice of conscience brings about the collapse and ruination of everyday existence, this paper concludes that it is the hidden word of God, uttered in the deepest reaches of the human soul, that gives sacrifice contemporary significance. It is God's holy word that executes the priestly offering, making us into living sacrifices and, in so doing, opening our lips in praise and thanksgiving.

Place, Power and People: Southeast Asia's Temple Tradition

Place, Power and People: Southeast Asia's Temple Tradition