For more on the Seleucid dynasty and its importance for biblical studies, see here and links (cf. here and here).
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E-mail: paleojudaica-at-talktalk-dot-net ("-at-" = "@", "-dot-" = ".")
Visit PaleoJudaica daily for the latest news on ancient Judaism and the biblical world.
In this book, New Testament scholar John Granger Cook collects evidence for the concept of resurrection in Greek, Roman, Jewish, and early Christian texts. He aims to prove two propositions: “first, there is no fundamental difference between Paul’s conception of the resurrection body and that of the Gospels; and second, the resurrection and translation stories of Greco-Roman antiquity probably help explain the willingness of Mediterranean people to gradually accept the Gospel of a crucified and risen savior” (1). The first of these will be of interest primarily to specialists in early Christian studies, while the second will appeal to a wider audience of scholars of classical literature, ancient religions, and ancient history. My own interest in this volume is of the latter type, and it is from that point of view that this review is written. Classicists will find here a wealth of information, some of it perhaps unfamiliar, stretching across many linguistic, temporal, cultural, and religious boundaries that will prove useful in considering the concept of resurrection in its pan-Mediterranean context.
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The ironies of criminal execution were my interest in Execution and Invention: Death Penalty Discourse in Early Rabbinic and Christian Cultures, my 2006 study of the early rabbinic laws of capital punishment. One chapter deals with the apologetics of past scholarship on the subject, another with the Mishnah’s ritual of execution, a third and fourth with the key players in that ritual, the next with how the Rabbis subvert Roman forms of punishment, and a final chapter with how the Rabbis’ representation of execution compares with that in early Christian martyrdom narratives. My concern throughout was the criss-crossing between criminal execution and other cultural currents such as can be found in Nebraska’s recent execution, where one of the most pressing crises facing the country – the opioid epidemic – meets one of its most contentious moral questions, capital punishment.
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Sanders on Balberg, 'Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature'Past posts on the book are here and here.
Author: S. Mira Balberg
Reviewer: Seth Sanders
S. Mira Balberg. Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature. Berkeley: University of California Press, 2017. xi + 287 pp. $95.00 (cloth), ISBN 978-0-520-29592-6.
Reviewed by Seth Sanders (University of California, Davis) Published on H-Judaic (September, 2019) Commissioned by Barbara Krawcowicz (Norwegian University of Science and Technology)
Read literally, the Torah looks as much like a cookbook as an origin story: much of Leviticus consists of God's commandments on how to prepare and offer animals to him, and the right and wrong way to sacrifice is a key theme from Cain and Abel through Deuteronomy. Yet Jewish animal sacrifice ended almost two thousand years ago, long before the Talmud was written. How did Judaism, a religion founded on performing God's commandments, abandon these religiously central commandments? Balberg's provocative but well-supported answer is: It didn't.
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The Oriental Institute celebrated its centennial with a black-tie anniversary gala on Saturday, giving guests a chance to view galleries renovated with a greater emphasis on accessibility.Read on for a brief history of the OI. There will be a public celebration on Saturday, 28 September.
It has been an eventful 100 years. In 1919, archaeology was overwhelmingly focused on ancient Greece and Rome. Professor James Henry Breasted founded the OI with a then-groundbreaking emphasis on the Near East, or Orient.
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Overall, the volume is an excellent introduction to the theory of magic and ways that magic is practiced through time and space. Notable contributions include each introduction to regional forms of magic (illegitimate ritual) in chapters 4-11, David Frankfurter’s discussion of “magic” as a form of local ritual drawing from an authoritative tradition, and Sarah Iles Johnston’s discussion of the relationship between theurgy and magic. Though readers may have minor quibbles concerning points by authors, by and large Guide to the Study of Ancient Magic is an excellent volume for a detailed overview of studies of magic in the ancient world. Therefore, I will focus my criticisms on points of possible improvement evident throughout the entire volume. Additionally, below the body of this review is a summary of each chapter and occasional comment about contributions.I noted the publication of the book here.
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To understand how the Temple Scroll survived all those years, a research team was given access to a 1-inch fragment of the parchment—itself just 1/250th of an inch thick—from The Shrine of the Book, a museum in Jerusalem that holds the scroll. Besides being super long, the scroll is unusual in several ways, Nicola Davis at The Guardian reports: The text is written on the flesh side of the skin, which is uncommon. The thin parchment may be an animal skin that has been split in two. And the text is written on a thick layer containing lots of inorganic minerals pressed into the collagen.It seems that the results were unexpected. But the implications are unclear. Does this mean that the Temple Scroll was produced somewhere at a distance from the Dead Sea area? Maybe. The article at The Guardian collects a range of views from scholars.
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Dr David Stacey passed away on 20 July 2019 in Cambridge, UK. David worked in Israel for many years, having first arrived for the Masada excavations as a volunteer. He worked under Ehud Netzer in Jericho, Herodium, and Masada, and also excavated in Tiberias, Ashkelon, and many other sites. Recently, he wrote extensively about Qumran.David and I were both staff (he senior and I very junior) at the Asheklon excavation in the late 1980s. We roomed together with another archaeology student for one season during that time. David had endless entertaining stories about the inside world of archaeology and his own adventures in that world over many years.
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The Bible is often difficult to make sense of without the proper conceptual framework. Why is Paul concerned about mysterious angels, principles, powers, forces, and archons in his epistles? Why are interactions with demons at the forefront of Jesus’ ministry in Mark? Why is heaven sometimes described as having different levels? Why does Paul describe people under the law as being enslaved to the elements? What motivated early Christians to worship a heavenly saviour? It’s hard to answer these questions without a detailed understanding of ancient Jewish and Greek cosmology, so I’ve spent a great deal of time reading the best books I can find on the subject. Much of what I learned surprised me; perhaps it will surprise you too.
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... Last week, Daf Yomi readers began Tractate Karetot, the section of the Talmud dealing with the laws of karet, and it opens with a catalogue of 36 sins that are punished by karet, including Shabbat violation, various types of incest, breaking the Yom Kippur fast, eating bread on Passover, and profanation of the Temple sacrifices.Earlier Daf Yomi columns are noted here and links.
In characteristic fashion, however, the rabbis don’t begin at what might seem like the logical beginning, by defining exactly what karet consists of. ...
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Caryn Tamber-Rosenau provides an overview of her recent publication, Women in Drag: Gender and Performance in the Hebrew Bible and Early Jewish Literature (Gorgias, 2018).Excerpt:
I argue that the women in these tales perform femininity—seductiveness, motherliness, or a mixture of the two, depending on what the circumstances called for—as a deliberate battle strategy. Their chief weapons are not tent pegs and swords but feminine performance, and their ability to engage in this performance is intimately tied to their childlessness.
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Behold currently! You are entirely a star child! Begin your power! Go! Laugh!The retranslated lyrics are kind of cool. For the full text of the Aramaic version, see this blog post by the translator, Isaac Mayer.
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The present volume ‘The Syriac World’ has been published in the series of the Routledge publishing house ‘Routledge Worlds’, which offers comprehensive and magisterial overviews of principal historical epochs written by established experts. ‘The Syriac World’, edited by Daniel King, is dedicated to various aspects of Syriac culture, including history, literature, language and arts. It is intended primarily for scholars and students of Syriac studies and related fields. The book covers a vast variety of topics ranging from the birth of Syriac Christian culture and its pagan past to the modern descendants of the ancient Syriac churches spread all over the world. Thirty-nine contributions are divided between five major parts.Cross-file, of course, under Syriac Watch.
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Jews have long understood “the place that YHWH will chose” to mean Mount Zion in Jerusalem, while Samaritans have interpreted it as Mount Gerizim near Shechem. Archaeology and redaction criticism converge on a compromise solution: it refers to a series of places, one place at a time.For more on Mt. Ebal, see here and links, and on Mt. Gerizim, see here and here and links.
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Published in English.
A conference held in Heidelberg in 2014 resulted in this collection of essays, which explore the multifaceted aspects of magical texts and practices in antiquity, focusing especially on the Graeco-Egyptian magical papyri. The volume concentrates on questions of cultural plurality and fusion, ranging from earlier Egyptian, Mesopotamian and Greek magico-religious traditions, through the original developments of Graeco-Roman Egypt, up to and including their integration into Jewish and Byzantine magical lore. In particular, phenomena such as simple borrowing, advanced adaptation, complete assimilation or even distortion of origin and meaning stress the importance of disentangling different cultural elements and understanding their interaction. Going beyond the borders of academic fields, this book aims at giving to the transcultural perspective the importance it deserves in the study of ancient magic.
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In this book, Krag aims to offer new insights into a selected corpus of Palmyrene sculptures, dating from the 1st century BC to the 3rd century AD and composed mostly of female funerary representations. The book contains exhaustive and careful commentary on the pieces and categories under study, but gleaning wider insights is hampered by the verbose writing style and lack of clarity over research agenda.Cross-file unde Palmyra Watch, Aramaic Watch, Northwest Semitic Epigraphy, and Sculpture.
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