Review of Mark J. Boda, Daniel K. Falk, and Rodney A. Werline, eds. Seeking the Favor of God. Volume 1: The Origins of Penitential Prayer in Second Temple Judaism (SBL Early Judaism and its Literature, 21; Atlanta: Society of Biblical Literature, 2006). Pp. xvii + 249. Paper, US$35.95. ISBN 1-58983-261-2.

2008 ◽  
Vol 8 ◽  
Author(s):  
Andrea Di Giovanni
2015 ◽  
Vol 108 (2) ◽  
pp. 213-234
Author(s):  
Bradley C. Gregory

Ben Sira, a Jewish sage who lived and worked in Jerusalem in the early second centuryb.c.e., takes up the topic of pride in a discussion of politics in order to indict those who behave proudly as betraying the created nature of humans. Within his reflections on anthropology he links pride and sin in Sir 10:13 and then proceeds to assure his students that God will surely punish the proud through humiliation and calamity. Yet, from its rather unassuming role in Ben Sira's discussion of power, the link between pride and sin in Sir 10:13 became a locus of scribal activity and interpretation in subsequent centuries. As the text was transmitted and translated in Second Temple Judaism and late antiquity the versions of this verse in the Greek, Syriac, and Latin texts show vividly the interdependence between textual transmission and theological tradition. When placed within their historical context, the transformations of Sir 10:13 found in the forms of the verse evidence a dialogical interaction with current discussions regarding virtues and vices in moral theology in early Judaism and Christianity. A significant historical turning point occurred when Augustine made the Vulgate version of Sir 10:13a, “pride is the beginning of every sin,” a key prooftext in his discussions of sin. Thereafter this verse came to play a central role in Western Christian hamartiology, especially as it was connected to the placement of pride at the head of the capital vices or “Seven Deadly Sins.” This article will begin with a discussion of the role of pride in Ben Sira and then trace the textual transmission of Sir 10:13 and the theological influences that shaped its transmission and translation. Additionally, the story of how Sir 10:13a became a central text in Western discussions of the nature of sin will be shown to have significant theological implications for an understanding of the relationship between canonical text and the development of theological traditions.


Author(s):  
Gerbern S. Oegema

The question of theology and ethics cannot be separated from the methodological problems connected with studying it. Whereas the Apocrypha come to us from different life settings and represent many different, often unknown, groups and socio-religious traditions in Second Temple Judaism (538 bce–70/135 ce), the same is the case with the Pseudepigrapha and the Dead Sea Scrolls. However, unlike the Jewish or Christian Bible, none of these writings have a present-day faith community to represent them, so that there present-day ethical relevance is quite uncertain and any systematic theological approach is nearly impossible.


2015 ◽  
Vol 46 (3) ◽  
pp. 285-313 ◽  
Author(s):  
Molly M. Zahn

The Samaritan Pentateuch (sp), along with its Qumran forebears, has deservedly been regarded as a key source of information for understanding the scribal culture of early Judaism. Yet studies have tended to emphasize the relative uniformity of the characteristic pre-sp readings as evidence of a scribal approach distinct within Second Temple Judaism. This article argues that both the uniformity and the distinctiveness of these readings have been overstated: there is more internal diversity within pre-sp than is usually recognized, and similar or identical readings are also preserved in other manuscript traditions. Rather than representing a distinctive scribal approach or school, the readings of pre-sp are better taken as a particularly concentrated example of scribal attitudes and techniques that appear to have been widespread in early Judaism.


2013 ◽  
Vol 4 (3) ◽  
pp. 352-378
Author(s):  
Clint Burnett

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.


Philosophies ◽  
2021 ◽  
Vol 6 (1) ◽  
pp. 2
Author(s):  
Igor R. Tantlevskij ◽  
Ekaterina V. Gromova ◽  
Dmitry Gromov

This paper presents an attempt to systematically describe and interpret the evolution of different religious and political movements in Judaea during the period of the Second Temple using the methods of the theory of social networks. We extensively analyzed the relationship between the main Jewish sects: Pharisees, Sadducees, Essenes (Qumranites), and later also Zealots. It is shown that the evolution of the relations between these sects agreed with the theory of social balance and their relations evolved toward more socially balanced structures.


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