Relevant bibliographies by topics / Ancient Judaism

Academic literature on the topic 'Ancient Judaism'

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Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Ancient Judaism"

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Schwartz, Seth. "How Many Judaisms Were There?" Journal of Ancient Judaism 2, no. 2 (May 6, 2011): 208–38. http://dx.doi.org/10.30965/21967954-00202004.

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This article assesses two hypotheses connected with ancient Judaism: the view that Judaism was so diverse in antiquity that it is best understood as a multiple phenomenon (“Judaisms”), and the view that “Judaism” itself is a problematic concept for antiquity, in that there was no disembedded category for religion in antiquity, and thus ancient Jewishness can be understood only in ethnic, and not religious, terms. The dual concepts of “Judaisms” and “Judaismlessness” reflect larger assumptions with respect to definition, treatment of ancient sources, and scholarly commitments. Attention to the contributions of Jacob Neusner, Jonathan Z. Smith, Steve Mason, and Daniel Boyarin provide a context for analysis and critique, culminating in the argument for a radical narrowing of the scholarly definition of “religion.”
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Formicki, Leandro. "A profecia e a glossolalia como fenômenos extáticos." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, no. 14 (April 12, 2016): 367. http://dx.doi.org/10.20890/reflexus.v9i14.290.

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Esse artigo analisa o fenômeno da profecia e da glossolalia no Judaísmo do Segundo Templo, o qual, por um lado, sofreu as influências das tradições israelitas antigas e do Judaísmo do Segundo Templo e, por outro, as influências das tradições greco-romanas, embora em menor grau. O artigo mostra que a profecia e a glossolalia são fenômenos extáticos, no qual seu contexto mais próximo é o misticismo apocalíptico judaico. This paper analyzes the phenomenon of prophecy and glossolalia in Second Temple Judaism. On the one hand, this phenomenon was influenced by the Ancient Israelite traditions and Second Temple Judaism; on the other, it was influenced by Greco-Roman traditions, although in a lesser degree. The paper shows that the prophecy and glossolalia are ecstatic phenomena, and its context is the Jewish apocalyptic mysticism.
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Han, Jae Hee, and Annette Yoshiko Reed. "Reorienting Ancient Judaism." Journal of Ancient Judaism 9, no. 2 (May 19, 2018): 144–54. http://dx.doi.org/10.30965/21967954-00902002.

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Han, Jae Hee, and Annette Yoshiko Reed. "Reorienting Ancient Judaism." Journal of Ancient Judaism 9, no. 2 (March 28, 2018): 144–54. http://dx.doi.org/10.13109/jaju.2018.9.2.144.

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Rios, Cesar Motta. "What is and is not Hellenistic Judaism?" Caminhos 15, no. 2 (December 19, 2017): 234. http://dx.doi.org/10.18224/cam.v14i1.4492.

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Abstract: in the studies of Judaism in antiquity, and in the field of general History as well, it is usual to find references to Hellenistic Judaism, usually in opposition to Palestinian Judaism. In this article, I reflect on the concept of Hellenistic Judaism through the reference to specific texts and authors identified as part of this branch of Ancient Judaism. I demonstrate the frequent simplification that this expression imposes to an extremely complex intercultural phenomenon. I do not suggest its complete abandon, but a minded use of it, which includes the recognition of the impressive existent diversity.O Que É e Não é Judaísmo Helenístico?Resumo: em estudos sobre o judaísmo na Antiguidade, bem como da História geral, é comum encontrar referências ao judaísmo helenístico, por vezes em oposição ao judaísmo palestino. Neste artigo, reflito sobre o conceito de judaísmo helenístico a partir de referências a casos pontuais de textos e autores comumente alocados em tal âmbito. Demonstro a frequente simplificação que a expressão estabelece para um fenômeno intercultural extremamente completo. Não sugiro a abolição do uso da mesma, mas sim seu uso refletido e com o reconhecimento da necessidade de se considerar as diversidades existentes.
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Clements, Ronald. "Book Review: Ancient Judaism." Theology 89, no. 727 (January 1986): 55–56. http://dx.doi.org/10.1177/0040571x8608900120.

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Sacks, Harvey. "Max Weber's Ancient Judaism." Theory, Culture & Society 16, no. 1 (February 1999): 31–39. http://dx.doi.org/10.1177/026327699016001002.

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Sacks, H. "Max Weber's Ancient Judaism." Theory, Culture & Society 16, no. 1 (February 1, 1999): 31–39. http://dx.doi.org/10.1177/02632769922050386.

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Middleburgh, Charles. "Book Reviews : Ancient Judaism." Expository Times 100, no. 11 (August 1989): 436. http://dx.doi.org/10.1177/001452468910001130.

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Jassen, Alex P. "Prophets and Prophecy in the Qumran Community." AJS Review 32, no. 2 (November 2008): 299–334. http://dx.doi.org/10.1017/s0364009408000147.

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It has long been axiomatic in the study of postbiblical Judaism that prophecy had become a dormant institution. For scholars studying Judaism in its many ancient manifestations, prophecy was a phenomenon closely related to the heritage of biblical Israel. It disappeared as biblical Israel gave way to Judaism in the aftermath of the Babylonian exile. This scholarly assumption has found support in several texts from ancient Judaism that indeed espouse such a position. In recent years, the dominance of this consensus has begun to wither away as scholars have become both more fully aware of the diverse forms of Judaism in the Second Temple and rabbinic periods and more sensitive to the multiple modes of religious piety in ancient Judaism. In this article, I would like to extend the contours of this conversation by mapping out some methodological rubrics for the study of prophecy in ancient Judaism and discuss one context for the application of this methodology—the Qumran community.
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Dissertations / Theses on the topic "Ancient Judaism"

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Bockmuehl, M. N. A. "Revelation and mystery in Ancient Judaism and Pauline Christianity." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233680.

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This dissertation conducts a theological study of Ancient Jewish and Pauline views of revelation and of revealed mysteries. Part one offers first a general introduction consisting of a summary of Old Testament antecedents to the post-biblical topic under discussion, and some observations about the nature and delineation of the 'Judaism' under examination. The following seven Chapters then address the understanding of revelation in general, and of revealed mysteries in particular, in various bodies of Jewish writings: apocalyptic literature, the Dead Sea Scrolls, wisdom literature, Philo, Josephus, the Targums and Greek versions, and early Rabbinic literature. Part One concludes with a brief synthetic statement outlining commonalities and distinctions in the different writings surveyed, highlighting the derivative nature of revelation (and the corresponding role of Biblical interpretation), and pointing out the significance of soteriological mysteries for questions of theodicy. After a short introduction, Part Two traces our theme in the letters of Paul. Chapter 8 offers a thematic treatment of Paul's fundamental view of revelation according to its past, present, and future dimensions, together with a brief assessment of the remaining revelatory value of the Old Testament. This is followed by an analysis of some specific passages dealing with the theme of a revelation of mysteries in the Roman and Corinthian correspondence (Chapter 9) and in Colossians (Chapter 10). The Conclusion begins with a short evaluation of previous research into relevant notions of revelation and of mystery. This is followed by a summary of the overall argument. The final observations evaluate the significance of the results for Jewish and Pauline studies, suggesting inter alis both a paradigmatic difference in the substance of revelation and yet a certain logical symmetry in the manner of its apprehension and development.
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Lierman, John D. "The New Testament Moses in the context of ancient Judaism." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/272336.

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Mason, Mark E. "Hosea and the pathology of syncretism in ancient Israel." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p018-0100.

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Madsen, Thorvald B. "Indicative and imperative in Paul and ancient Judaism : a comparative study." Thesis, University of Aberdeen, 1998. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU105014.

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This thesis defines Paul's "indicative-imperative" logic as having the form, 'Since God has done or is doing X for us in particular [indicative], let us do Y in response [imperative].' It then asks whether, or to what extent, one finds the same pattern of reasoning in Scripture and early post-biblical Judaism. Multiple examples from the Jewish sources and from Paul's undisputed letters are cited and analyzed, with a view to a final comparison between the two at the point where each may follow the indicative-imperative logic. In this way, further light is cast on [a] the possible origin of Paul's moral teaching, [b] his place in the history of ideas/ethics, [c] the nature of biblical morality and, more generally, ancient Jewish morality, and [d] the problem of indicative and imperative. Chapter 1 constitutes our introduction. Chapters 2 and 3 deal with the indicative-imperative logic in Scripture and early post-biblical Judaism respectively. Chapter 4 considers Paul's own use of the same framework, while chapter 5 does the comparative work here described, addressing matters [a] through [d] above.
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Hewitt, Jay Thomas. "In Messiah : Messiah discourse in Ancient Judaism and 'In Christ' language in Paul." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31138.

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Modern interpreters of Paul, confronted with the ubiquitous and enigmatic phrase “in Christ,” have generally ignored “messiah” as a determinative category for explaining the idiom. This is due in part to a scholarly tradition which holds that Paul did not use χριστός with its conventional sense of “messiah.” However, recent scholarship on early messianology, emphasizing the creative interpretation of scripture in the production of messiah texts, has found that Paul’s usage follows the conventions of ancient Jewish messiah language. Drawing upon this revisionist model, I argue that Paul’s use of the phrase ἐν χριστῷ and its variants is explicable in terms of his messianic re-appropriation of authoritative literary traditions. Put differently, Paul’s “in Christ” language is an innovation that nevertheless follows the customs of ancient Jewish messiah speculation. Chapter one, recounting modern treatments of “participationism” and associated language in Paul, illustrates a virtually uniform neglect of messiahship in describing his “in Christ” language. Chapter two reviews the rise of revisionist accounts of ancient Jewish messiah language which eschew the totalizing concept of “the messianic idea” and emphasize instead linguistic conventions common to messiah texts: the creative re-appropriation of scripture, the reuse of messiah syntagms in new literary contexts, and the frequent recourse to a relatively small pool of literary sources to generate conceptions of messiahship. Chapter three, a study of Paul’s messianic interpretation of the promises concerning Abraham’s seed, concludes that the phraseology “in Christ” derives from the Jewish scriptural words “in your seed,” and that the use of the idiom to denote Christ’s instrumentality in God’s actions and the identification of people as believers arises from this tradition. Chapter four, a study of Paul’s messianic interpretation of the victory of the Danielic heavenly man, concludes that Paul’s concept of solidarity with the messiah is based on that between Daniel’s “one like a son of man” and the people of God and is often expressed with the phrase “in Christ.” Finally, chapter five is a two-part catalog of “in Christ” language in Paul’s letters, part one consisting of a syntactical analysis of every instance and part two a conceptual analysis of every instance in light of the findings of chapters three and four. In sum, Paul’s “in Christ” language, like ancient Jewish messiah language generally, is the product of its author’s creative interpretative enterprise to understand and explain his messiah.
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Van, der Merwe Jeanne. "Investigating apparent commonalities between the apocalyptic traditions from iIan and second-temple Judaism." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1962.

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Thesis (MPhil (Ancient Studies))--Stellenbosch University, 2008.
This thesis seeks to investigate the possible influence of Iranian apocalyptic on the Judaean apocalyptic literature, which was widely disseminated in the Near East during the Hellenistic and Roman phases of the Second Temple Period (c. 539 BCE- 70 CE). The similarities between Zoroastrianism and Judaism have been the object of scholarly study for more than a century. Iranologists such as Zaehner, Widengren and Boyce were particularly partial to the notion that Zoroastrianism influenced Judaism. They felt such influences were an inevitable consequence of the Judaeans living under Achaemenian rule for almost two centuries, and in close proximity of Persian communities for some centuries after the demise of the Achaemenid Empire. They based their conclusions on literary parallels between some key biblical passages and Persian literature, linguistic evidence and the obviously dualistic nature of both religions. Recently, however, this point of view has come in for criticism from biblical scholars like Barr and Hanson, who have pointed out that many seemingly Iranian concepts could as easily have emanated from other Near Eastern influences or evolved from within the Judaean tradition. The similarities between the Iranian and Judaean world-view are particularly apparent when considering the apocalyptic traditions from Zoroastrianism and Judaism: Both traditions view the course of history as a pre-determined, linear process in which good and evil are in constant conflict on both a physical and metaphysical level, until a great eschatological battle, introduced by a “messiah” figure, will rid all creation of evil. A judgment of all humanity and resurrection are envisaged in both traditions, as well as an utopian eternal life free of evil. However, it is very difficult to prove that these two apocalyptic traditions are in any way related, as most of the apocalyptic works from Iran are dated considerably later than the Judaean apocalypses, which mostly originated during the Hellenistic period. The apocalyptic phenomena within the two traditions are also not always entirely similar, raising the possibility that they are indeed not the result of cultural interaction between the Iranians and Judaeans. Furthermore, one must also consider that many phenomena constituting apocalyptic occurred widely during the Second Temple Period in the Ancient Near East, on account of the general state of powerlessness and disillusionment brought about by the Macedonian conquest of the Achaemenid Empire and the resulting political unrest. This study investigates the relations between Judaeans and Iranians under Achaemenian rule, the political and religious background and apocalyptic traditions of both these peoples in an attempt to ascertain whether Iranian beliefs did indeed influence Judaean apocalypticism. These investigations will show that, given the cultural milieu of the Ancient Near East in the Second Temple period, contemporary Greek evidence of Zoroastrian beliefs and the interpretative bent of Judaean scribal and priestly classes, there is a strong likelihood that seemingly Iranian concepts in Judaean apocalypticism were indeed of Iranian origin.
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Kim, Kyu Seop. "The firstborn son in ancient Judaism and early Christianity : a study of primogeniture and Christology." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228200.

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De, Villiers Johannes Albertus. "Joodse Gnostiek in die ‘Evangelie van Judas’." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/2279.

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Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2007.
Recent studies, especially since the Nag Hammadi discoveries, indicate that “Gnosticism” often functions as a constructed “Other” in attempts to define Christian orthodoxy, as well as a catch-phrase for a range of diverse religious phenomena in late Hellenism. If the unity of Gnosticism is a construct, the search for a single origin of Gnosticism is probably also futile. Rather, the influence of several sources – Platonic, Christian, Iranian, existential and Jewish – to the Gnostic phenomena should be studied. Texts labled Sethian by modern scholars show strong traces of a Jewish cosmology, vocabulary and mythology. Five possible routes for the transmission of Jewish motifs to Sethian Gnosticism are pointed out: failed apocalyptic expectations (Grant); allegorical interpretations of the Law among Philo and Alexandrian Jews (Pearson); Christianity as vehicle for transmission (Pétrement); Palestinian and Samaritan speculation (Perkins); and the influence of the Jewish Wisdom tradition (Rudolph and MacRae). Traces of Judaism in Gnostic Sethian texts can be located using a motif study. Fallon has done such a study of the so-called Sabaoth pericopes. In this thesis a similar study is done of the “Gospel of Judas”. The study shows that this text is Christian, preoccupied with a sectarian Christian debate. The apostolic church is denounced and a Sethian Gnosticism (noticeably influenced by Judaism) is posited as alternative. To that end a Sethian cosmological sermon, with strong Jewish motifs, is attributed to Jesus in which he holds forth Sethian cosmology as an alternative to a discredited rival form of Christianity. The most prominent of Jewish motifs in the cosmological passage of the Judas text are the names, functions and descriptions of angels, but it also includes numerological speculation and figures such as Seth.
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Amsellem, Roxane. "La couronne dans les sources iconographiques et textuelles juives et chrétiennes : significations d’un symbole tardo-antique." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100049.

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Le motif de la couronne, fortement présent dans les corpus iconographiques juifs et chrétiens, a été majoritairement perçu comme une contamination païenne des dits répertoires. Par la même, son interprétation symbolique est jugée secondaire et son emploi serait essentiellement d’ordre décoratif. Par la constitution d’un double corpus sélectif, l’un iconographique et l’autre textuel, notre démontrons que ce motif connaît une signification symbolique profonde et propre aux deux religions. Mes travaux permettent, d’une part, une meilleure compréhension des évolutions iconographiques et religieuses si caractéristiques de l’Antiquité tardive, et, d’autre part, de cerner les interactions entre les groupes religieux juifs et chrétiens du monde gréco-romain. En effet, la prise en compte et la confrontation de l’ensemble des sources textuelles et iconographiques tardoantiques juives et chrétiennes ont tout d’abord montré que le thème de la couronne est omniprésent. Cette omniprésence s’explique dans la mesure où les significations symboliques qu’elle véhicule sont fondamentales et multiples. Attribut de pouvoir (celui du roi celui du prêtre), attribut et sceau divin, attribut christique, angélique et céleste, la couronne est au cœur de la pensée juive et chrétienne de la rétribution. Ce symbolisme puissant s’enracine dans la Bible. C’est à partir des passages bibliques, pourtant peu nombreux, mentionnant la couronne, que les exégèses ultérieures se sont constamment développées ; cela en insistant toujours plus sur la dimension céleste de la signification de ce motif, au détriment de ses connotations terrestres liées historiquement à la royauté davidique et à la prêtrise aaronienne. Le motif de la couronne et son interprétation de plus en plus eschatologique sont présents dans tous les corpus littéraires ou épigraphiques que nous avons étudiés. Les premiers témoins de cet accroissement de la valeur symbolique de la couronne sont les littératures intertestamentaire, pseudépigraphique et qumrânienne au tournant de notre ère, dans lesquelles l’attention se focalise sur le sort des justes
The motif of the crown, strongly present in the Jewish and Christian iconographic corpus, was mainly perceived as a pagan contamination of the said repertoires. By the same token, its symbolic interpretation is considered secondary and its use essentially decorative. By the constitution of a selective double corpus, one iconographic and the other textual, we demonstrate that this motif knows a deep symbolic meaning specific to both religions. My work makes it possible, on the one hand, to better understand the iconographic and religious evolutions so characteristic of late antiquity, and, on the other hand, to identify the interactions between the Jewish and Christian religious groups of the Greco-Roman world.Indeed, taking into account and confronting all Jewish and Christian late antique textual and iconographic sources initially showed that the theme of the crown is omnipresent. This omnipresence is explained insofar as the symbolic meanings which it conveys are fundamental and multiple. Attribute of power (that of the king that of the priest), attribute and divine seal, attribute Christic, angelic and celestial, the crown is at the heart of the Jewish and Christian thought of retribution.This powerful symbolism is rooted in the Bible. It is from the biblical passages, however few in number, mentioning the crown, that the subsequent exegeses have been constantly developed; With an increasing emphasis on the heavenly dimension of the meaning of this motif, to the detriment of its terrestrial connotations historically related to the Davidic kingdom and the Aaronic priesthood. The motif of the crown and its increasingly eschatological interpretation are present in all the literary or epigraphic corpuses that we have studied. The first witnesses to this increase in the symbolic value of the crown are the intertestamental, pseudepigraphic and qumranian literatures at the turn of our era, in which attention focuses on the fate of the righteous
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Carter, M. Renae. "Property, Jubilee, and redemption in ancient Israel." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Books on the topic "Ancient Judaism"

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Zeitlin, Irving M. Ancient Judaism. London: Oxford University Press, 1986.

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1932-, Neusner Jacob, ed. Approaches to ancient Judaism. Atlanta, Ga: Scholars Press, 1990.

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Popović, Mladen. Authoritative scriptures in ancient Judaism. Leiden: Brill, 2010.

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1932-, Neusner Jacob, ed. The study of ancient Judaism. Atlanta, Ga: Scholars Press, 1992.

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1932-, Neusner Jacob, ed. New perspectives on ancient Judaism. Lanham, MD: University Press of America, 1987.

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1932-, Neusner Jacob, ed. The Study of ancient Judaism. Atlanta, Ga: Scholars Press, 1992.

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Arnaldo, Momigliano. Essays on ancient and modern Judaism. Chicago: University of Chicago Press, 1994.

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Neusner, Jacob. Ancient Judaism: Debates and disputes : fourth series. Atlanta, Ga: Scholars Press, 1996.

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Neusner, Jacob. Ancient Judaism: Debates and disputes : third series. Atlanta, Ga: Scholars Press, 1993.

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Xeravits, Géza G., Tobias Nicklas, and Isaac Kalimi, eds. Scriptural Authority in Early Judaism and Ancient Christianity. Berlin, Boston: DE GRUYTER, 2013. http://dx.doi.org/10.1515/9783110295535.

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Book chapters on the topic "Ancient Judaism"

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Parks, Sara, Shayna Sheinfeld, and Meredith J. C. Warren. "Ancient Judaism." In Jewish and Christian Women in the Ancient Mediterranean, 118–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9781351005982-5.

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Satlow, Michael L. "Introduction to the ancient sources." In Judaism and the Economy, 15–17. First edition. | New York, NY : Routledge, [2018]: Routledge, 2018. http://dx.doi.org/10.4324/9781351137065-2.

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Albl, Martin C. "Ancient Christian Authors on Jews and Judaism." In The ‘New Testament’ as a Polemical Tool, 15–56. Göttingen: Vandenhoeck & Ruprecht, 2018. http://dx.doi.org/10.13109/9783666593765.15.

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Schiffman, Lawrence H. "Antisemitism in the Study of Ancient Judaism." In The Routledge History of Antisemitism, 383–89. London: Routledge, 2023. http://dx.doi.org/10.4324/9780429428616-42.

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Gillingham, Susan. "Ancient Judaism." In A Journey of Two Psalms, 10–37. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199652419.003.0002.

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Stone, M. E. "Ancient Judaism." In Selected Studies in Pseudepigrapha and Apocrypha with Special Reference to the Armenian Tradition, 377–78. BRILL, 1991. http://dx.doi.org/10.1163/9789004675544_035.

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Cohn-Sherbok, Dan. "Ancient Mesopotamian civilization." In Judaism, 3–8. Routledge, 2017. http://dx.doi.org/10.4324/9781315692074-2.

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"Ancient Mesopotamian Civilization." In Judaism, 21–26. Routledge, 2003. http://dx.doi.org/10.4324/9780203402511-11.

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"4. Ancient Judaism." In New Testament History and Literature, 55–66. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300182194-006.

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BOYARIN, DANIEL. "No Ancient Judaism." In Strength to Strength, 75–102. SBL Press, 2018. http://dx.doi.org/10.2307/j.ctv9hj775.9.

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