Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.6
Lourdes García Ureña
Joel’s oracle proclaiming the day of the Lord concludes with the announcement of a series of wonders. The event that the prophet announces is not devoid of chromatism, since the language of color emerges in the prophecy through elements of nature that connote color (blood, fire, smoke [Joel 3:3–4; Eng. 2:30–31]). It is logical, then, to ask if חשך means “darkness” or, on the contrary, “color.” In order to determine if חשך has a chromatic meaning, I will apply a specific methodology based on cognitive linguistics. First, I will discuss the “encyclopedic knowledge” of the native speaker, describing the meaning of the color terms proposed in the main dictionaries and undertaking a comparative study of how the terms have been translated in the early versions of the Bible. I will then study the occurrences of the color terms in context and analyze the entity that describes the color term—the sun. In the light of this semantic analysis, I conclude that חשך expresses color in Joel 3:4, and this fact has great relevance for the interpretation of the prophecy.
{"title":"Darkness or Blackness? A Semantic Study of חשך (Joel 3:4)","authors":"Lourdes García Ureña","doi":"10.15699/jbl.1421.2023.6","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.6","url":null,"abstract":"\u0000 Joel’s oracle proclaiming the day of the Lord concludes with the announcement of a series of wonders. The event that the prophet announces is not devoid of chromatism, since the language of color emerges in the prophecy through elements of nature that connote color (blood, fire, smoke [Joel 3:3–4; Eng. 2:30–31]). It is logical, then, to ask if חשך means “darkness” or, on the contrary, “color.” In order to determine if חשך has a chromatic meaning, I will apply a specific methodology based on cognitive linguistics. First, I will discuss the “encyclopedic knowledge” of the native speaker, describing the meaning of the color terms proposed in the main dictionaries and undertaking a comparative study of how the terms have been translated in the early versions of the Bible. I will then study the occurrences of the color terms in context and analyze the entity that describes the color term—the sun. In the light of this semantic analysis, I conclude that חשך expresses color in Joel 3:4, and this fact has great relevance for the interpretation of the prophecy.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"1 1","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42604504","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.8
Isaac T. Soon
Abstract:New Testament scholars almost universally understand Zacchaeus to be "short in stature" (τῇ ἡλιϰίᾳ μιϰρὸς ἦν) in Luke 19:3. I argue that it is just as plausible, if not more so, to understand Jesus as "the short one" instead. I problematize three approaches scholars use to justify Zacchaeus as "the short one" in Luke 19: (a) that the canonical gospels do not contain physical descriptions of Jesus, unlike other ancient bioi; (b) that the syntactical and intratextual evidence in Luke 19 points incontrovertibly to Zacchaeus as the short one; and (c) that ancient physiognomic parallels related to Zacchaeus's behavior confirm that he is the one described in Luke 19:3. I contend that readers cognizant of Luke's portrayal of Jesus as an Aesopic fabulist or as a Socratic figure would have perceived Jesus as the one who was short. Early Christian reception of Jesus's physical appearance, especially mediated through Origen's report of Celsus, indicate that regarding Jesus as "the short one" in Luke 19 is plausible even in an ancient Christian context.
{"title":"The Little Messiah: Jesus as τῇ ἡλιϰίᾳ μιϰρός in Luke 19:3","authors":"Isaac T. Soon","doi":"10.15699/jbl.1421.2023.8","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.8","url":null,"abstract":"Abstract:New Testament scholars almost universally understand Zacchaeus to be \"short in stature\" (τῇ ἡλιϰίᾳ μιϰρὸς ἦν) in Luke 19:3. I argue that it is just as plausible, if not more so, to understand Jesus as \"the short one\" instead. I problematize three approaches scholars use to justify Zacchaeus as \"the short one\" in Luke 19: (a) that the canonical gospels do not contain physical descriptions of Jesus, unlike other ancient bioi; (b) that the syntactical and intratextual evidence in Luke 19 points incontrovertibly to Zacchaeus as the short one; and (c) that ancient physiognomic parallels related to Zacchaeus's behavior confirm that he is the one described in Luke 19:3. I contend that readers cognizant of Luke's portrayal of Jesus as an Aesopic fabulist or as a Socratic figure would have perceived Jesus as the one who was short. Early Christian reception of Jesus's physical appearance, especially mediated through Origen's report of Celsus, indicate that regarding Jesus as \"the short one\" in Luke 19 is plausible even in an ancient Christian context.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"142 1","pages":"151 - 170"},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43564301","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.5
Brent Nessler
Abstract:Bathsheba's story is split by a wide chasm of male-dominated texts, spanning from 2 Sam 11–12 on one end to 1 Kgs 1–2 on the other—a literary rift that has long presented a problem for scholars attempting to discern a coherent development and appraisal of Bathsheba's character throughout. This study highlights the ways in which the biblical depiction of Bathsheba resists simplistic interpretations and instead evinces a coherent, upward crescendo of character development through a combination of literary analysis and the hermeneutic lens of trauma and recovery, the latter of which highlights the suppression and growth of communicative agency throughout. The first section asserts that the trauma of rape is apparent and so recognized in 2 Sam 11:1–4 through its evocative synthesis of contextual setting, Hebrew terminology, and syntax. The second section analyzes 2 Sam 11:5–12:25, paying special attention to instances in which Bathsheba's body "speaks" (i.e., nonverbal activity). The final section examines the emergence of Bathsheba's verbal expression in 1 Kgs 1:1–2:25, elucidating an inverse relationship between David's waning health and Bathsheba's ascending voice. Together, these sections attest a consistent and coherent development of dynamic resiliency on the part of Bathsheba within the Hebrew text.
{"title":"Tracing Bathsheba's Metamorphosis through the Lens of Trauma and Recovery","authors":"Brent Nessler","doi":"10.15699/jbl.1421.2023.5","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.5","url":null,"abstract":"Abstract:Bathsheba's story is split by a wide chasm of male-dominated texts, spanning from 2 Sam 11–12 on one end to 1 Kgs 1–2 on the other—a literary rift that has long presented a problem for scholars attempting to discern a coherent development and appraisal of Bathsheba's character throughout. This study highlights the ways in which the biblical depiction of Bathsheba resists simplistic interpretations and instead evinces a coherent, upward crescendo of character development through a combination of literary analysis and the hermeneutic lens of trauma and recovery, the latter of which highlights the suppression and growth of communicative agency throughout. The first section asserts that the trauma of rape is apparent and so recognized in 2 Sam 11:1–4 through its evocative synthesis of contextual setting, Hebrew terminology, and syntax. The second section analyzes 2 Sam 11:5–12:25, paying special attention to instances in which Bathsheba's body \"speaks\" (i.e., nonverbal activity). The final section examines the emergence of Bathsheba's verbal expression in 1 Kgs 1:1–2:25, elucidating an inverse relationship between David's waning health and Bathsheba's ascending voice. Together, these sections attest a consistent and coherent development of dynamic resiliency on the part of Bathsheba within the Hebrew text.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"142 1","pages":"109 - 91"},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47273969","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.2
Hananel Shapira
Abstract:The position of the prescriptive unit regarding the construction of the incense altar (Exod 30:1–10) has been identified in previous scholarship as problematic. In support of Julius Wellhausen's diachronic solution to this problem, several additional irregularities in this unit can be adduced, as well as indications in the larger Priestly texts in the Pentateuch that an independent altar for incense was not in use. An explanation for the entire array of irregularities is based on the suggestion that the incense altar was meant to replace another vessel, the menorah. The current command regarding the function of the menorah (Exod 25:37b) raises doubts regarding its originality. Based on other features in the menorah unit (Exod 25:31–38) an alternative, original command designating the menorah for burning incense can be reconstructed. When the incense altar replaced the menorah in that role, the author of its prescriptive unit had to argue in favor of its legitimacy through direct polemics with the menorah's function, and through the incorporation of it in the highly esteemed annual ritual of atonement.
{"title":"Making Sense of the Incense Altar: Location in Sacred Space and Text","authors":"Hananel Shapira","doi":"10.15699/jbl.1421.2023.2","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.2","url":null,"abstract":"Abstract:The position of the prescriptive unit regarding the construction of the incense altar (Exod 30:1–10) has been identified in previous scholarship as problematic. In support of Julius Wellhausen's diachronic solution to this problem, several additional irregularities in this unit can be adduced, as well as indications in the larger Priestly texts in the Pentateuch that an independent altar for incense was not in use. An explanation for the entire array of irregularities is based on the suggestion that the incense altar was meant to replace another vessel, the menorah. The current command regarding the function of the menorah (Exod 25:37b) raises doubts regarding its originality. Based on other features in the menorah unit (Exod 25:31–38) an alternative, original command designating the menorah for burning incense can be reconstructed. When the incense altar replaced the menorah in that role, the author of its prescriptive unit had to argue in favor of its legitimacy through direct polemics with the menorah's function, and through the incorporation of it in the highly esteemed annual ritual of atonement.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"142 1","pages":"23 - 42"},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47018837","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.3
Ya’akov Dolgopolsky-Geva
Abstract:This article challenges a common scholarly view regarding Josh 10:1–39, 11:1–15. The first edition of these episodes is commonly attributed to Judean authors. I offer arguments in favor of a northern Israelite provenance of the first edition, assessing the extracts for which there is convincing evidence of such provenance. I also critically examine the arguments in favor of a Judean composition, rejecting some of them, reevaluating others, and determining pieces of text within 10:1–39, 11:1–15 for which there is in fact convincing evidence of Judean authorship. Much of the analysis is focused on the level of familiarity with different regions of Eretz-Israel exhibited in different parts of the text. In addition, any portion within these episodes for which the geographical setting of composition can be determined is placed along the time line of the episodes' textual development. Whenever possible I suggest the approximate date of composition for a text and assess whether the extract under discussion belongs to a relatively early layer or to a late, redactional one. I conclude that the first edition of 10:1–39, 11:1–15 was composed in the northern kingdom of Israel before 722 BCE, and that this edition was later revised and expanded by Judean authors, probably in the seventh century BCE.
{"title":"Where (and When) Did the Authors of Joshua 10:1–39, 11:1–15 Live?","authors":"Ya’akov Dolgopolsky-Geva","doi":"10.15699/jbl.1421.2023.3","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.3","url":null,"abstract":"Abstract:This article challenges a common scholarly view regarding Josh 10:1–39, 11:1–15. The first edition of these episodes is commonly attributed to Judean authors. I offer arguments in favor of a northern Israelite provenance of the first edition, assessing the extracts for which there is convincing evidence of such provenance. I also critically examine the arguments in favor of a Judean composition, rejecting some of them, reevaluating others, and determining pieces of text within 10:1–39, 11:1–15 for which there is in fact convincing evidence of Judean authorship. Much of the analysis is focused on the level of familiarity with different regions of Eretz-Israel exhibited in different parts of the text. In addition, any portion within these episodes for which the geographical setting of composition can be determined is placed along the time line of the episodes' textual development. Whenever possible I suggest the approximate date of composition for a text and assess whether the extract under discussion belongs to a relatively early layer or to a late, redactional one. I conclude that the first edition of 10:1–39, 11:1–15 was composed in the northern kingdom of Israel before 722 BCE, and that this edition was later revised and expanded by Judean authors, probably in the seventh century BCE.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"122 1","pages":"43 - 63"},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41260048","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.7
Rebecca Runesson
Abstract:This article examines the centurion's act of benefaction in Luke 7:1–10 by considering comparative data on military–civilian interactions in the eastern provinces of the Roman Empire and applying tools borrowed from social network theory to analyze the types of ties typically formed between soldiers and civilians. I argue that Luke's description of the centurion reveals an accurate understanding of the mechanisms through which military officers connected with local civilian elective cults, and I discuss the significance of this in terms of recruitment to Christ groups.
{"title":"Centurions in the Jesus Movement? Rethinking Luke 7:1–10 in Light of the Gaianus Inscription at Kefar 'Othnay","authors":"Rebecca Runesson","doi":"10.15699/jbl.1421.2023.7","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.7","url":null,"abstract":"Abstract:This article examines the centurion's act of benefaction in Luke 7:1–10 by considering comparative data on military–civilian interactions in the eastern provinces of the Roman Empire and applying tools borrowed from social network theory to analyze the types of ties typically formed between soldiers and civilians. I argue that Luke's description of the centurion reveals an accurate understanding of the mechanisms through which military officers connected with local civilian elective cults, and I discuss the significance of this in terms of recruitment to Christ groups.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"142 1","pages":"129 - 149"},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46551953","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.1a
M. Dube
{"title":"Introduction to the Presidential Address","authors":"M. Dube","doi":"10.15699/jbl.1421.2023.1a","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.1a","url":null,"abstract":"","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46583168","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.9
A. Booth
Abstract:How did late first-century Christians learn about the person and character of Jesus and attempt to imitate him? In many ways, their situation is not so different from the vast majority of mid-first-century Christ-followers who had never met Jesus or had regular access to anyone who had, including the large number who were evangelized or pastored by Paul of Tarsus. Paul had a solution to their problem: convinced that Christ lived in him, he advised them that, by imitating him (or, sometimes, his coworkers), they would imitate Christ. I propose that one moment of reception of this counsel is revealed in 1 Peter. Building on prior work that identifies this text as a late first-century pseudepigraphical work that exhibits dependence on a Pauline corpus, I argue that its author constructs much of his christological diction from Paul's self-description (and his description of his coworkers), a method of learning Christ that the author has learned from Paul himself.
{"title":"How You Learned Christ: Petrine Christological Transformation of Pauline Vocabulary","authors":"A. Booth","doi":"10.15699/jbl.1421.2023.9","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.9","url":null,"abstract":"Abstract:How did late first-century Christians learn about the person and character of Jesus and attempt to imitate him? In many ways, their situation is not so different from the vast majority of mid-first-century Christ-followers who had never met Jesus or had regular access to anyone who had, including the large number who were evangelized or pastored by Paul of Tarsus. Paul had a solution to their problem: convinced that Christ lived in him, he advised them that, by imitating him (or, sometimes, his coworkers), they would imitate Christ. I propose that one moment of reception of this counsel is revealed in 1 Peter. Building on prior work that identifies this text as a late first-century pseudepigraphical work that exhibits dependence on a Pauline corpus, I argue that its author constructs much of his christological diction from Paul's self-description (and his description of his coworkers), a method of learning Christ that the author has learned from Paul himself.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"142 1","pages":"171 - 182"},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48683221","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}
Pub Date : 2023-03-15DOI: 10.15699/jbl.1421.2023.1b
A. Collins
Abstract:This address begins with a discussion of ethical reasoning in Paul's letters. The unsystematic character of his ethical discourse and its variety are emphasized. The second part is a comparison of Paul's ethical discourse with two recent approaches, the ecclesial ethics of Stanley Hauerwas and the discourse ethics of Jürgen Habermas. The third part is a consideration of feminist and womanist ethics as approaches that fundamentally challenge Paul's ethical reasoning in terms of its authority and usefulness for white women and black women. The conclusion includes the observation that discourse ethics, feminist ethics, and womanist ethics are promising approaches for appropriating Paul's ethics today because they all take up an important theme in Paul's letters: the importance of dealing with conflict while maintaining difference.
{"title":"Ethics in Paul and Paul in Ethics","authors":"A. Collins","doi":"10.15699/jbl.1421.2023.1b","DOIUrl":"https://doi.org/10.15699/jbl.1421.2023.1b","url":null,"abstract":"Abstract:This address begins with a discussion of ethical reasoning in Paul's letters. The unsystematic character of his ethical discourse and its variety are emphasized. The second part is a comparison of Paul's ethical discourse with two recent approaches, the ecclesial ethics of Stanley Hauerwas and the discourse ethics of Jürgen Habermas. The third part is a consideration of feminist and womanist ethics as approaches that fundamentally challenge Paul's ethical reasoning in terms of its authority and usefulness for white women and black women. The conclusion includes the observation that discourse ethics, feminist ethics, and womanist ethics are promising approaches for appropriating Paul's ethics today because they all take up an important theme in Paul's letters: the importance of dealing with conflict while maintaining difference.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"142 1","pages":"21 - 6"},"PeriodicalIF":0.6,"publicationDate":"2023-03-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49573576","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}
Pub Date : 2022-12-15DOI: 10.15699/jbl.1414.2022.5
Hila Dayfani
Abstract:This article establishes the attribution of the Gerizim composition to the pre-Samaritan tradition, a textual tradition of the Pentateuch circulated in Israel in the late Second Temple period. It undermines the previous assumption that the Gerizim composition was not included in 4QpaleoExodm, the longest pre-Samaritan scroll found at Qumran. Based on material and textual reconstruction of the relevant columns in 4QpaleoExodm, I demonstrate that this section was indeed included in the scroll. These findings have significant implications for the origin of the pre-Samaritan tradition, the textual development of the Samaritan Pentateuch, and the textual history of the Pentateuch in the Second Temple period.
{"title":"4QpaleoExodm and the Gerizim Composition","authors":"Hila Dayfani","doi":"10.15699/jbl.1414.2022.5","DOIUrl":"https://doi.org/10.15699/jbl.1414.2022.5","url":null,"abstract":"Abstract:This article establishes the attribution of the Gerizim composition to the pre-Samaritan tradition, a textual tradition of the Pentateuch circulated in Israel in the late Second Temple period. It undermines the previous assumption that the Gerizim composition was not included in 4QpaleoExodm, the longest pre-Samaritan scroll found at Qumran. Based on material and textual reconstruction of the relevant columns in 4QpaleoExodm, I demonstrate that this section was indeed included in the scroll. These findings have significant implications for the origin of the pre-Samaritan tradition, the textual development of the Samaritan Pentateuch, and the textual history of the Pentateuch in the Second Temple period.","PeriodicalId":15251,"journal":{"name":"Journal of Biblical Literature","volume":"141 1","pages":"673 - 698"},"PeriodicalIF":0.6,"publicationDate":"2022-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48835833","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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