Pub Date : 2022-10-05DOI: 10.1163/15700631-12511357
C. Hezser
{"title":"Jews and Their Roman Rivals: Pagan Rome’s Challenge to Israel, written Katell Berthelot","authors":"C. Hezser","doi":"10.1163/15700631-12511357","DOIUrl":"https://doi.org/10.1163/15700631-12511357","url":null,"abstract":"","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42731723","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 : 2022-10-05DOI: 10.1163/15700631-12511358
James D. Moore
{"title":"Identity in Persian Egypt: The Fate of the Yehudite Community of Elephantine, written by Bob Becking","authors":"James D. Moore","doi":"10.1163/15700631-12511358","DOIUrl":"https://doi.org/10.1163/15700631-12511358","url":null,"abstract":"","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48092209","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 : 2022-10-05DOI: 10.1163/15700631-12511359
G. Stemberger
{"title":"Tosefta Studies: Manuscripts, Traditions, and Topics, edited by Doering, Lutz, and Daniel Schumann","authors":"G. Stemberger","doi":"10.1163/15700631-12511359","DOIUrl":"https://doi.org/10.1163/15700631-12511359","url":null,"abstract":"","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46274024","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 : 2022-09-28DOI: 10.1163/15700631-bja10061
Sofía Torallas Tovar
This article explores the linguistic background of the Septuagint translation into Greek of the Old Testament, produced in Alexandria in the third century BCE, and thus likely to present some Egyptian traits. The main purpose is to examine the vocabulary of Egyptian origin, i.e., terms adopted by the Greek language. Since this is not an easy task, a number of methodologies of analysis and comparison with other text corpora are also discussed.
{"title":"How Egyptian is the Greek of Septuagint?: Some Lexical Notes","authors":"Sofía Torallas Tovar","doi":"10.1163/15700631-bja10061","DOIUrl":"https://doi.org/10.1163/15700631-bja10061","url":null,"abstract":"\u0000 This article explores the linguistic background of the Septuagint translation into Greek of the Old Testament, produced in Alexandria in the third century BCE, and thus likely to present some Egyptian traits. The main purpose is to examine the vocabulary of Egyptian origin, i.e., terms adopted by the Greek language. Since this is not an easy task, a number of methodologies of analysis and comparison with other text corpora are also discussed.","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47251177","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 : 2022-09-28DOI: 10.1163/15700631-bja10060
B. Kantor
The growing trend to see the language of the LXX as an authentic example of post-Classical Greek may be extended to phonology and orthography. We can situate the phonology of the LXX within its historical Greek phonological context by implementing a restrictive methodology that focuses on transcribed names, the clusters of certain spelling conventions in relation to “early” and “late” books in the LXX, and manuscript-specific phenomena. We find that its language exhibits the same sort of phonological and orthographic features attested in contemporary documentary and epigraphic material. Codex Vaticanus provides the earliest explicit evidence for one of the notable phonological developments in the history of Greek, the fricativization of χ. It is demonstrated that the phonology of the LXX is right at home in its contemporary historical Greek phonological setting, and that it has unique contributions to make to the wider field of historical Greek phonology at large.
{"title":"The LXX and Historical Greek Phonology: Orthography, Phonology, and Transcriptions","authors":"B. Kantor","doi":"10.1163/15700631-bja10060","DOIUrl":"https://doi.org/10.1163/15700631-bja10060","url":null,"abstract":"\u0000 The growing trend to see the language of the LXX as an authentic example of post-Classical Greek may be extended to phonology and orthography. We can situate the phonology of the LXX within its historical Greek phonological context by implementing a restrictive methodology that focuses on transcribed names, the clusters of certain spelling conventions in relation to “early” and “late” books in the LXX, and manuscript-specific phenomena. We find that its language exhibits the same sort of phonological and orthographic features attested in contemporary documentary and epigraphic material. Codex Vaticanus provides the earliest explicit evidence for one of the notable phonological developments in the history of Greek, the fricativization of χ. It is demonstrated that the phonology of the LXX is right at home in its contemporary historical Greek phonological setting, and that it has unique contributions to make to the wider field of historical Greek phonology at large.","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48256120","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 : 2022-09-01DOI: 10.1163/15700631-bja10059
F. Mirguet
In the Judean War’s proem, Josephus professes his need to lament, an atypical statement in Hellenistic and Roman historiography. This article explores his lamentations, in the proem and the work, as they engage body, emotion, gender, and power. It examines the constructions that laments receive in Josephus’s diverse literary and cultural backgrounds—biblical and early Jewish literature as well as ancient Greek and Roman traditions. It also considers how the War reflects these constructions. Josephus’s laments, staging his wailing voice and suffering body, suggest self-abasement. However, his protagonists’ laments often convey resistance and rebellion, a traditional function of laments; they thus shed a more political light on the proem. Josephus masculinizes the typically feminine lamenter-qua-protester figure, perhaps to avoid feminizing his own role. This article interprets Josephus’s laments as an embodiment of his carefully subversive account and as emotional resistance against the Roman power.
{"title":"Josephus’s Lamentations in the Judean War: Body, Emotional Resistance, and Gender","authors":"F. Mirguet","doi":"10.1163/15700631-bja10059","DOIUrl":"https://doi.org/10.1163/15700631-bja10059","url":null,"abstract":"\u0000 In the Judean War’s proem, Josephus professes his need to lament, an atypical statement in Hellenistic and Roman historiography. This article explores his lamentations, in the proem and the work, as they engage body, emotion, gender, and power. It examines the constructions that laments receive in Josephus’s diverse literary and cultural backgrounds—biblical and early Jewish literature as well as ancient Greek and Roman traditions. It also considers how the War reflects these constructions. Josephus’s laments, staging his wailing voice and suffering body, suggest self-abasement. However, his protagonists’ laments often convey resistance and rebellion, a traditional function of laments; they thus shed a more political light on the proem. Josephus masculinizes the typically feminine lamenter-qua-protester figure, perhaps to avoid feminizing his own role. This article interprets Josephus’s laments as an embodiment of his carefully subversive account and as emotional resistance against the Roman power.","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43892474","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 : 2022-08-22DOI: 10.1163/15700631-bja10058
S. Honigman
In Judaism and Hellenism, Hengel described Judean society and literature as torn between absorption and rejection of Hellenism. Following the publication of that work the idea of a clear-cut dichotomy between several social circles and their assorted literary productions remained hugely popular, although the identification of the sides in conflict varied between scholars, with “hellenization” being located either within or without (and against) the temple. This article offers an historiographic survey before proposing a new paradigm inspired by the New Empire Studies. At its core, it identifies the Jerusalem temple as a lively site of learning, whose literati selectively appropriated ideas, literary forms, and technologies not only from the Greek, imperial culture(s) but also from neighboring temple cultures (Egyptian, Mesopotamian, and Phoenician), in a bid to keep their ancestral traditions relevant as they made sense of the ever-changing world that they lived in. Everything was adapted, or subverted and hybridized.
{"title":"In Search of a New Paradigm: Judean Literature as a Crucible of Appropriations from Multiple Imperial and Native Temple Cultures in Hellenistic Times","authors":"S. Honigman","doi":"10.1163/15700631-bja10058","DOIUrl":"https://doi.org/10.1163/15700631-bja10058","url":null,"abstract":"\u0000 In Judaism and Hellenism, Hengel described Judean society and literature as torn between absorption and rejection of Hellenism. Following the publication of that work the idea of a clear-cut dichotomy between several social circles and their assorted literary productions remained hugely popular, although the identification of the sides in conflict varied between scholars, with “hellenization” being located either within or without (and against) the temple. This article offers an historiographic survey before proposing a new paradigm inspired by the New Empire Studies. At its core, it identifies the Jerusalem temple as a lively site of learning, whose literati selectively appropriated ideas, literary forms, and technologies not only from the Greek, imperial culture(s) but also from neighboring temple cultures (Egyptian, Mesopotamian, and Phoenician), in a bid to keep their ancestral traditions relevant as they made sense of the ever-changing world that they lived in. Everything was adapted, or subverted and hybridized.","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48926368","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 : 2022-08-22DOI: 10.1163/15700631-bja10053
M. Segal, Shlomo Wadler
A previous study (M. Segal, “Calculating the End: Inner-Danielic Chronological Developments,” VT 68 [2018] 272–96), analyzed chronological aspects in Daniel 7–12, and suggested that they offer a key for tracing the literary development of this section. This article offers a new interpretation of the expression “2300 evenings and mornings” (8:14), generally understood as a period of time shorter than the 3.5-year tradition expressed in 9:27 and 12:11–12. In contrast, it is suggested that 2300 refers to the number of daily offerings which were to be missed due to the desecration of the Temple. This calculation was performed according to an early, pre-sectarian halakhic interpretive tradition of Leviticus 23:37–38, reconstructed based upon a Sabbath prohibition in Damascus Document XI, 17–18. When calculated according to this method, “2300 evenings and mornings” maps precisely onto 3.5 years.
{"title":"“For 2300 Evenings and Mornings” (Dan 8:14): Recalculating the Cessation of the Daily Offering","authors":"M. Segal, Shlomo Wadler","doi":"10.1163/15700631-bja10053","DOIUrl":"https://doi.org/10.1163/15700631-bja10053","url":null,"abstract":"\u0000 A previous study (M. Segal, “Calculating the End: Inner-Danielic Chronological Developments,” VT 68 [2018] 272–96), analyzed chronological aspects in Daniel 7–12, and suggested that they offer a key for tracing the literary development of this section. This article offers a new interpretation of the expression “2300 evenings and mornings” (8:14), generally understood as a period of time shorter than the 3.5-year tradition expressed in 9:27 and 12:11–12. In contrast, it is suggested that 2300 refers to the number of daily offerings which were to be missed due to the desecration of the Temple. This calculation was performed according to an early, pre-sectarian halakhic interpretive tradition of Leviticus 23:37–38, reconstructed based upon a Sabbath prohibition in Damascus Document XI, 17–18. When calculated according to this method, “2300 evenings and mornings” maps precisely onto 3.5 years.","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-08-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45212119","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 : 2022-08-18DOI: 10.1163/15700631-bja10051
B. Wright
The phrase “Hellenistic Judaism” often assumes an underlying picture of the relationship between “Judaism” and “Hellenism” as self-contained cultural containers. In the late 1990s and early 2000s, Philip Alexander, Gregory Sterling, and Erich Gruen argued against such an assumption, and their work moved towards developing theories of globalization, which regard cultures as porous and dynamic. Beginning from the insights of these three scholars, I argue that globalization theory has advantages for the study of Jews in the Hellenistic Mediterranean oikoumenē, which moves beyond static notions of Judaism and Hellenism and prompts questions of whether Hellenization works as an analytical category. In order to illustrate the case, I examine three Jewish writers—the author of the Letter of Aristeas, the sage Joshua Ben Sira, and his translator/grandson—and how their knowledge and use of Greek language and sources demonstrates both the homogenizing and disjunctive aspects of globalization in the Hellenistic period.
{"title":"Globalization and the “Hellenization” of Jews in the Second Temple Period","authors":"B. Wright","doi":"10.1163/15700631-bja10051","DOIUrl":"https://doi.org/10.1163/15700631-bja10051","url":null,"abstract":"\u0000 The phrase “Hellenistic Judaism” often assumes an underlying picture of the relationship between “Judaism” and “Hellenism” as self-contained cultural containers. In the late 1990s and early 2000s, Philip Alexander, Gregory Sterling, and Erich Gruen argued against such an assumption, and their work moved towards developing theories of globalization, which regard cultures as porous and dynamic. Beginning from the insights of these three scholars, I argue that globalization theory has advantages for the study of Jews in the Hellenistic Mediterranean oikoumenē, which moves beyond static notions of Judaism and Hellenism and prompts questions of whether Hellenization works as an analytical category. In order to illustrate the case, I examine three Jewish writers—the author of the Letter of Aristeas, the sage Joshua Ben Sira, and his translator/grandson—and how their knowledge and use of Greek language and sources demonstrates both the homogenizing and disjunctive aspects of globalization in the Hellenistic period.","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-08-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48450474","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 : 2022-08-18DOI: 10.1163/15700631-bja10052
H. Patmore
This paper examines the terminology related to demons in Jubilees. It argues that important nuances have been lost in the process of translation. Specifically, it argues that the original Hebrew of Jubilees always used רוחות to refer to demons. It reexamines cases in which the Ethiopic and/or Latin translations would appear to contradict this conclusion (i.e., Jub. 7:27; 10:1–2) in light of textual evidence from the Book of Asaf, the Byzantine chronicler Syncellus, and the Book of Watchers. In the case of Jub. 1:10–11 and 22:16–17, it is argued that the original Hebrew read שׁדים, but that this signified non-existent foreign gods (not demons), as the lexeme does in Psalm 106:37, the text to which both passages allude.
{"title":"Demonology and Terminology in Jubilees: Spirits or Demons?","authors":"H. Patmore","doi":"10.1163/15700631-bja10052","DOIUrl":"https://doi.org/10.1163/15700631-bja10052","url":null,"abstract":"\u0000 This paper examines the terminology related to demons in Jubilees. It argues that important nuances have been lost in the process of translation. Specifically, it argues that the original Hebrew of Jubilees always used רוחות to refer to demons. It reexamines cases in which the Ethiopic and/or Latin translations would appear to contradict this conclusion (i.e., Jub. 7:27; 10:1–2) in light of textual evidence from the Book of Asaf, the Byzantine chronicler Syncellus, and the Book of Watchers. In the case of Jub. 1:10–11 and 22:16–17, it is argued that the original Hebrew read שׁדים, but that this signified non-existent foreign gods (not demons), as the lexeme does in Psalm 106:37, the text to which both passages allude.","PeriodicalId":45167,"journal":{"name":"Journal for the Study of Judaism","volume":" ","pages":""},"PeriodicalIF":0.6,"publicationDate":"2022-08-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42057844","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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