Pub Date : 2021-10-20DOI: 10.15699/jbl.1403.2021.3
Eva Mroczek
Abstract:This article recovers a Jewish and Christian tradition about King Hezekiah as a censor and gatekeeper of scriptural texts. While modern scholarship often assumes that "traditional" interpreters had an ahistorical approach to the Bible, a thread of speculation about Hezekiah's role in canon formation reveals that ancient readers were aware that their texts had a history: theories about their transmission were themselves a kind of biblical interpretation. This cluster of traditions rests on two aspects of Hezekiah's portrayal in the Bible—the transmission of proverbs in his court (Prov 25:1) and Hezekiah as an anti-idolater (2 Kings)—which intertwine to refashion him as a curator of public knowledge who distinguishes between texts to be transmitted and texts to be suppressed. The motif has been overlooked because it exists largely in marginal references, but the data reveal a shared discourse about how the Bible emerged as a result of suppression and selection from a later body of revelation. Recovering this tradition challenges the sharp distinction between "traditional" and "historical-critical" approaches, which also speculate about Hezekiah's role in the Bible's origins. It also reveals a type of biblical interpretation that is unthreatened by the idea that Scripture developed over time—instead, speculation about the textual history of the Bible becomes another mode of animating biblical characters and episodes.
{"title":"Hezekiah the Censor and Ancient Theories of Canon Formation","authors":"Eva Mroczek","doi":"10.15699/jbl.1403.2021.3","DOIUrl":"https://doi.org/10.15699/jbl.1403.2021.3","url":null,"abstract":"Abstract:This article recovers a Jewish and Christian tradition about King Hezekiah as a censor and gatekeeper of scriptural texts. While modern scholarship often assumes that \"traditional\" interpreters had an ahistorical approach to the Bible, a thread of speculation about Hezekiah's role in canon formation reveals that ancient readers were aware that their texts had a history: theories about their transmission were themselves a kind of biblical interpretation. This cluster of traditions rests on two aspects of Hezekiah's portrayal in the Bible—the transmission of proverbs in his court (Prov 25:1) and Hezekiah as an anti-idolater (2 Kings)—which intertwine to refashion him as a curator of public knowledge who distinguishes between texts to be transmitted and texts to be suppressed. The motif has been overlooked because it exists largely in marginal references, but the data reveal a shared discourse about how the Bible emerged as a result of suppression and selection from a later body of revelation. Recovering this tradition challenges the sharp distinction between \"traditional\" and \"historical-critical\" approaches, which also speculate about Hezekiah's role in the Bible's origins. It also reveals a type of biblical interpretation that is unthreatened by the idea that Scripture developed over time—instead, speculation about the textual history of the Bible becomes another mode of animating biblical characters and episodes.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"481 - 502"},"PeriodicalIF":0.6,"publicationDate":"2021-10-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44644605","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Many assume that the ending of Luke's Gospel, compared with the ending of Acts, is just not that interesting. In contrast, I argue, through narrative analysis and comparison with the ending of Acts, that the ending of Luke's Gospel reflects a profoundly sophisticated and nuanced kind of closure. The ending makes connections to the opening chapters, fulfills long-standing narrative expectations, offers resolution through eyewitness encounters with the risen Jesus, and closes with a scene of leave taking and blessing. Although the ending alludes to events yet to take place (in Acts), these features serve more to bridge the two volumes than to generate irresolution. Yet the two endings have real differences: Luke's Gospel narrates a departure for Jesus, whereas Acts does not clarify the fate of Paul. Acts 28 draws attention to unresolved tensions around salvation for Israel in ways Luke 24 does not. For these reasons, the ending of Luke's Gospel offers greater closure to the story of Jesus's earthly ministry than Acts does to the story of global witness. Whereas the story of Acts is one of beginnings (Acts 1:1), the story of Luke's Gospel is primarily one of things fulfilled (Luke 1:1, 4).
{"title":"The Ending of Luke Revisited","authors":"Troy M. Troftgruben","doi":"10.1353/jbl.2021.0016","DOIUrl":"https://doi.org/10.1353/jbl.2021.0016","url":null,"abstract":"Abstract:Many assume that the ending of Luke's Gospel, compared with the ending of Acts, is just not that interesting. In contrast, I argue, through narrative analysis and comparison with the ending of Acts, that the ending of Luke's Gospel reflects a profoundly sophisticated and nuanced kind of closure. The ending makes connections to the opening chapters, fulfills long-standing narrative expectations, offers resolution through eyewitness encounters with the risen Jesus, and closes with a scene of leave taking and blessing. Although the ending alludes to events yet to take place (in Acts), these features serve more to bridge the two volumes than to generate irresolution. Yet the two endings have real differences: Luke's Gospel narrates a departure for Jesus, whereas Acts does not clarify the fate of Paul. Acts 28 draws attention to unresolved tensions around salvation for Israel in ways Luke 24 does not. For these reasons, the ending of Luke's Gospel offers greater closure to the story of Jesus's earthly ministry than Acts does to the story of global witness. Whereas the story of Acts is one of beginnings (Acts 1:1), the story of Luke's Gospel is primarily one of things fulfilled (Luke 1:1, 4).","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"325 - 346"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jbl.2021.0016","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43982620","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:In Titus 1:10–14, "Paul" describes his opponents as belonging to the notorious circumcision faction, infatuated with "Judean myths," and as embodying the worst qualities of Cretans. Such invective, which would be considered racist according to modern sensibilities, is made more intelligible when contextualized among ancient ethnographic discourses. In this study, I interpret Titus 1:10–14 in conversation with sociologists and postcolonial theorists who have detailed how subjugated groups both are shaped by and (re)shape an implicit ethnic hierarchy established by the dominant society. For example, accounts like Frantz Fanon's Black Skin, White Masks introduce us to how ethnic minorities appropriate and denigrate the characteristics and practices of other ethnic groups in order to represent themselves as "civilized" before the colonial "gaze"—often at the expense of other ethnic groups with whom they are in competition for limited recognition and power. I also situate "Paul's" attempt to represent Christfollowers as civilized possessors of paideia (in contrast to barbaric Cretans and superstitious Judeans) within the competitive cultural domain of the so-called Second Sophistic and imperial Roman representations of Christ-followers as barbaric, superstitious, and potentially seditious.
{"title":"Civilized Christ-Followers among Barbaric Cretans and Superstitious Judeans: Negotiating Ethnic Hierarchies in Titus 1:10–14","authors":"T. C. Hoklotubbe","doi":"10.1353/jbl.2021.0018","DOIUrl":"https://doi.org/10.1353/jbl.2021.0018","url":null,"abstract":"Abstract:In Titus 1:10–14, \"Paul\" describes his opponents as belonging to the notorious circumcision faction, infatuated with \"Judean myths,\" and as embodying the worst qualities of Cretans. Such invective, which would be considered racist according to modern sensibilities, is made more intelligible when contextualized among ancient ethnographic discourses. In this study, I interpret Titus 1:10–14 in conversation with sociologists and postcolonial theorists who have detailed how subjugated groups both are shaped by and (re)shape an implicit ethnic hierarchy established by the dominant society. For example, accounts like Frantz Fanon's Black Skin, White Masks introduce us to how ethnic minorities appropriate and denigrate the characteristics and practices of other ethnic groups in order to represent themselves as \"civilized\" before the colonial \"gaze\"—often at the expense of other ethnic groups with whom they are in competition for limited recognition and power. I also situate \"Paul's\" attempt to represent Christfollowers as civilized possessors of paideia (in contrast to barbaric Cretans and superstitious Judeans) within the competitive cultural domain of the so-called Second Sophistic and imperial Roman representations of Christ-followers as barbaric, superstitious, and potentially seditious.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"369 - 390"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jbl.2021.0018","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41338919","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The narrative in 1 Sam 1–2 is unique in its depiction of an identified woman (Hannah) engaging in cult-related activities within a sanctuary. Scholars have commented on Hannah's religious words and deeds, including her uttering a prayer, making a Nazirite vow for her son, deriving a blessing from the priest Eli, and dedicating her son, as well as participating in a sacrificial ritual. This study investigates Hannah's agency and its implications within a hierarchical socioreligious domain controlled by a hereditary priesthood (and its male surrogates) that bolsters its power and status by exclusion. Adapting some theoretical insights from Saul Olyan's Rites and Rank, I explore how Hannah's words and actions challenge the boundaries that marginalize women and preclude their cultic participation. As a consequence of her agency, not only does her personal situation improve, but Hannah redefines restrictive boundaries, empowering herself to be an active participant and enabling her son Samuel, a nonpriestly outsider, to be inserted into a corrupt cultic establishment, catalyzing its change.
{"title":"Hannah's Agency in Catalyzing Change in an Exclusive Hierarchy","authors":"Paba Nidhani De Andrado","doi":"10.1353/jbl.2021.0013","DOIUrl":"https://doi.org/10.1353/jbl.2021.0013","url":null,"abstract":"Abstract:The narrative in 1 Sam 1–2 is unique in its depiction of an identified woman (Hannah) engaging in cult-related activities within a sanctuary. Scholars have commented on Hannah's religious words and deeds, including her uttering a prayer, making a Nazirite vow for her son, deriving a blessing from the priest Eli, and dedicating her son, as well as participating in a sacrificial ritual. This study investigates Hannah's agency and its implications within a hierarchical socioreligious domain controlled by a hereditary priesthood (and its male surrogates) that bolsters its power and status by exclusion. Adapting some theoretical insights from Saul Olyan's Rites and Rank, I explore how Hannah's words and actions challenge the boundaries that marginalize women and preclude their cultic participation. As a consequence of her agency, not only does her personal situation improve, but Hannah redefines restrictive boundaries, empowering herself to be an active participant and enabling her son Samuel, a nonpriestly outsider, to be inserted into a corrupt cultic establishment, catalyzing its change.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"271 - 289"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jbl.2021.0013","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46938070","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article builds on earlier, more synchronically oriented studies of "animals" in Gen 1–11 (e.g., Derrida, Strømmen), exploring the related and yet distinctly different accounts of human–animal difference in the non-P and P strands of the Genesis primeval history. Diachronic isolation of the non-P primeval texts of Genesis brings into focus the way the initial depiction of animal others in these non-P stories—especially the garden of Eden story—is part of their broader construction of a species-gender-ethnic hierarchy with an implicitly male (Hebrew) subject at its top. Meanwhile, diachronically informed analysis of Priestly texts in Genesis highlights how the P source betrays a particular interest in animal agency and welfare, while also focusing particularly on a binary separating such animals from godlike humans, all of whom are destined to rule animals. Finally, diachronically informed clarification of the distinct character of each of these textual strands can help us understand the shape and later reception of the present P/non-P combined text, showing how it has P's picture of humans as godlike rulers (Gen 1:1–2:3) precede, undergird, and intensify non-P's carnophallogocentric construction of a male self who dominates others (Gen 2:4b–3:24; etc.).
{"title":"Competing Construals of Human Relations with \"Animal\" Others in the Primeval History (Genesis 1–11)","authors":"D. M. Carr","doi":"10.1353/jbl.2021.0012","DOIUrl":"https://doi.org/10.1353/jbl.2021.0012","url":null,"abstract":"Abstract:This article builds on earlier, more synchronically oriented studies of \"animals\" in Gen 1–11 (e.g., Derrida, Strømmen), exploring the related and yet distinctly different accounts of human–animal difference in the non-P and P strands of the Genesis primeval history. Diachronic isolation of the non-P primeval texts of Genesis brings into focus the way the initial depiction of animal others in these non-P stories—especially the garden of Eden story—is part of their broader construction of a species-gender-ethnic hierarchy with an implicitly male (Hebrew) subject at its top. Meanwhile, diachronically informed analysis of Priestly texts in Genesis highlights how the P source betrays a particular interest in animal agency and welfare, while also focusing particularly on a binary separating such animals from godlike humans, all of whom are destined to rule animals. Finally, diachronically informed clarification of the distinct character of each of these textual strands can help us understand the shape and later reception of the present P/non-P combined text, showing how it has P's picture of humans as godlike rulers (Gen 1:1–2:3) precede, undergird, and intensify non-P's carnophallogocentric construction of a male self who dominates others (Gen 2:4b–3:24; etc.).","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"251 - 269"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jbl.2021.0012","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44104074","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The defixiones (curse tablets) at the Sanctuary of Demeter and Kore in Roman Corinth are an underexplored source for ritual life in the city, including the practices of early Christ-followers. Against scholars who are uncomfortable with a Paul who curses, I argue that 1 Corinthians incontrovertibly contains curse formulae. It demonstrates philological parallels between the cursing of a man in 1 Cor 5:1–5 and a double defixio against a woman from Roman Corinth. More importantly, this article shows that ritual curses should be understood as legal formulations that call upon gods and other beings to effect justice. Curses can be attempts at ethical intervention. Contemporary theorizations of race, justice, law, and the definition of the human provide a framework to make sense of legal mechanisms developed outside of dominant forms of "justice."
{"title":"Judgment, Justice, and Destruction: Defixiones and 1 Corinthians","authors":"L. Nasrallah","doi":"10.1353/jbl.2021.0017","DOIUrl":"https://doi.org/10.1353/jbl.2021.0017","url":null,"abstract":"Abstract:The defixiones (curse tablets) at the Sanctuary of Demeter and Kore in Roman Corinth are an underexplored source for ritual life in the city, including the practices of early Christ-followers. Against scholars who are uncomfortable with a Paul who curses, I argue that 1 Corinthians incontrovertibly contains curse formulae. It demonstrates philological parallels between the cursing of a man in 1 Cor 5:1–5 and a double defixio against a woman from Roman Corinth. More importantly, this article shows that ritual curses should be understood as legal formulations that call upon gods and other beings to effect justice. Curses can be attempts at ethical intervention. Contemporary theorizations of race, justice, law, and the definition of the human provide a framework to make sense of legal mechanisms developed outside of dominant forms of \"justice.\"","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"347 - 367"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jbl.2021.0017","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44713495","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:There are a number of alleged examples of female language about the deity in the Hebrew Bible, but, to my knowledge, there has been no systematic critique of such instances. They include passages where the deity Yahweh is said to be described as a human or animal mother, and other passages where language that seems appropriate only to women (e.g., of birthing and of midwifery) is used in reference to the deity. Twenty-two such passages are assessed here, with the conclusion that there is not a single instance of such female language. There are indeed two cases where the deity may be compared to a woman, but they do not mean that the deity itself is viewed as in any sense female.
{"title":"Alleged Female Language about the Deity in the Hebrew Bible","authors":"D. Clines","doi":"10.1353/jbl.2021.0011","DOIUrl":"https://doi.org/10.1353/jbl.2021.0011","url":null,"abstract":"Abstract:There are a number of alleged examples of female language about the deity in the Hebrew Bible, but, to my knowledge, there has been no systematic critique of such instances. They include passages where the deity Yahweh is said to be described as a human or animal mother, and other passages where language that seems appropriate only to women (e.g., of birthing and of midwifery) is used in reference to the deity. Twenty-two such passages are assessed here, with the conclusion that there is not a single instance of such female language. There are indeed two cases where the deity may be compared to a woman, but they do not mean that the deity itself is viewed as in any sense female.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"229 - 249"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44913873","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article considers the relationship between imitatio dei and selfhood in ancient Jewish traditions. This relationship is considered across a wide range of texts that are engaged in theological reflection and a complex practice of reading, with philosophical implications. Topics such as human essence, divine creation, and perfectionist aspirations are explored as part of the charactrization of selfhood in the Hebrew Bible and beyond.
{"title":"Imitatio Dei and the Formation of the Subject in Ancient Judaism","authors":"H. Najman","doi":"10.1353/jbl.2021.0015","DOIUrl":"https://doi.org/10.1353/jbl.2021.0015","url":null,"abstract":"Abstract:This article considers the relationship between imitatio dei and selfhood in ancient Jewish traditions. This relationship is considered across a wide range of texts that are engaged in theological reflection and a complex practice of reading, with philosophical implications. Topics such as human essence, divine creation, and perfectionist aspirations are explored as part of the charactrization of selfhood in the Hebrew Bible and beyond.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"309 - 323"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jbl.2021.0015","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42694999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:A tension between pious submission and defiant protest pervades responses to suffering and oppression in the Hebrew Bible. Though both positions are frequently encountered in the same books, even embodied in the same character, interpreters tend to dissociate them from one another and then privilege one over the other. The genius of the Israelites' faith, however, is that they merged both responses to suffering into one profound paradox, understanding themselves as those who wrestle with God (Gen 32:24–28). The spirituals sung by enslaved African Americans are a powerful demonstration of this same dialectic. In this article, I consider how these songs interpret and resonate with the Hebrew Bible and then, in turn, how this intertextual relationship illuminates the interpretation of the biblical text. The spirituals bristle with biblical allusions. They wrestle with God like Jacob and lament with the psalmists. Like Job, Jeremiah, and Jonah, the singers long for death and wish they had never been born. With Abraham, Moses, and Habakkuk, they question God's justice. Yet, as Du Bois observes, "through all the sorrow of the Sorrow Songs there breathes a hope—a faith in the ultimate justice of things." The intertextual dialogue between wrestling with God in the Hebrew Bible and in the spirituals, which display, draw on, and even directly engage with that biblical tradition, therefore, challenges readers who have misunderstood the dynamics of defiant faith and divorced piety from protest because they have not faced the oppression that forges faith and defiance together.
{"title":"Wrestle On, Jacob: Antebellum Spirituals and the Defiant Faith of the Hebrew Bible","authors":"Will Kynes","doi":"10.1353/jbl.2021.0014","DOIUrl":"https://doi.org/10.1353/jbl.2021.0014","url":null,"abstract":"Abstract:A tension between pious submission and defiant protest pervades responses to suffering and oppression in the Hebrew Bible. Though both positions are frequently encountered in the same books, even embodied in the same character, interpreters tend to dissociate them from one another and then privilege one over the other. The genius of the Israelites' faith, however, is that they merged both responses to suffering into one profound paradox, understanding themselves as those who wrestle with God (Gen 32:24–28). The spirituals sung by enslaved African Americans are a powerful demonstration of this same dialectic. In this article, I consider how these songs interpret and resonate with the Hebrew Bible and then, in turn, how this intertextual relationship illuminates the interpretation of the biblical text. The spirituals bristle with biblical allusions. They wrestle with God like Jacob and lament with the psalmists. Like Job, Jeremiah, and Jonah, the singers long for death and wish they had never been born. With Abraham, Moses, and Habakkuk, they question God's justice. Yet, as Du Bois observes, \"through all the sorrow of the Sorrow Songs there breathes a hope—a faith in the ultimate justice of things.\" The intertextual dialogue between wrestling with God in the Hebrew Bible and in the spirituals, which display, draw on, and even directly engage with that biblical tradition, therefore, challenges readers who have misunderstood the dynamics of defiant faith and divorced piety from protest because they have not faced the oppression that forges faith and defiance together.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"291 - 307"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42490511","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The angelic sin of 2 Pet 2:4 and Jude 6 is thought to reflect the Watcher myth of the Book of the Watchers on the grounds of the popularity of the myth in early Judaism and the literary relationship between 1 En. 1:9 and Jude 14–15. A critical reexamination of the evidence, however, suggests contrasting approaches to the myth and a variety of traditions in the Enoch literature undermining both of the above assumptions. The nature of the angelic sin of 2 Pet 2:4 and Jude 6 can best be confirmed on contextual grounds. In this respect, the intentional parallel between examples of punishment and the sins of the false teachers in both 2 Peter and Jude identifies the angelic sin in question as blasphemy—an aspiration to the position of God—in agreement with a long tradition of angelic blasphemy in Jewish and early Christian exposition.
{"title":"The Sin of the Angels in 2 Peter 2:4 and Jude 6","authors":"Kim Papaioannou","doi":"10.1353/jbl.2021.0019","DOIUrl":"https://doi.org/10.1353/jbl.2021.0019","url":null,"abstract":"Abstract:The angelic sin of 2 Pet 2:4 and Jude 6 is thought to reflect the Watcher myth of the Book of the Watchers on the grounds of the popularity of the myth in early Judaism and the literary relationship between 1 En. 1:9 and Jude 14–15. A critical reexamination of the evidence, however, suggests contrasting approaches to the myth and a variety of traditions in the Enoch literature undermining both of the above assumptions. The nature of the angelic sin of 2 Pet 2:4 and Jude 6 can best be confirmed on contextual grounds. In this respect, the intentional parallel between examples of punishment and the sins of the false teachers in both 2 Peter and Jude identifies the angelic sin in question as blasphemy—an aspiration to the position of God—in agreement with a long tradition of angelic blasphemy in Jewish and early Christian exposition.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"140 1","pages":"391 - 408"},"PeriodicalIF":0.6,"publicationDate":"2021-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jbl.2021.0019","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46869483","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":1,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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