c.e.; and pp. 140–41, on a recent interpretation of Locus 4 as a possible dining room), the two major revisions pertain to the site’s chronology and one of its most enigmatic phenomena—the animal bone deposits. Regarding the former, M. revises her earlier suggestion that Qumran was abandoned briefly between 9 and 4 b.c.e. (which served as a demarcation point between Periods Ib and II), and now holds that the site experienced a continuous, uninterrupted occupation starting from the early first century b.c.e. till 68 c.e., with the building(s) undergoing various modifications along the way (pp. 69–72; this is based on and summarizes the arguments in Dennis Mizzi and Jodi Magness, “Was Qumran Abandoned at the End of the First Century BCE?” JBL 135 [2016] 301–20). Perhaps more significantly, M. departs from her previously held view that the animal bone deposits are the remains of communal meals—a view that retains a wide scholarly following—and argues that they represent the remains of animal sacrifices carried out at Qumran. She bases her argument on comparative material from other cultic sites across the Mediterranean, where charred animal bones and pottery are often found in layers of ash, a scenario similar to the one we have at Qumran. Therefore, M. sees the site as conceived along the lines of the biblical wilderness camp, with a sacrificial altar in its midst. In other words, the Qumran sectarians did not just withdraw from the temple in Jerusalem, as the majority of scholars maintain, but also created an alternative sacrificial cult of their own (pp. 142–60). A glaring omission in this otherwise excellent work is the absence of a final chapter that synthesizes M.’s key arguments and conclusions, especially given the book’s thematic structure. As it is, the book ends abruptly with the discussion of Qumran’s relationship to the nearby sites of ʿEin Feshkha and ʿEin el-Ghuweir and lacks any final reflections that attempt to tie everything together. This is a feature carried over from the first edition, even though disrupting the original format by adding a concluding chapter would have gone a long way in giving the book a more cohesive structure. Furthermore, M. includes more updates on the archaeology of Qumran than of the Dead Sea Scrolls, despite the many recent advances in the scientific study of the Scrolls as archaeological artifacts and the renewed focus on the caves in which they were found. Finally, one may take issue with the way M. sometimes uses the Scrolls to elucidate aspects of the site. The Scrolls were found at Qumran, true, and they are related to the site and its inhabitants, but what they say may not be about Qumran. These are minor squabbles, however, that pale in comparison to the book’s many strengths. No doubt, like the first edition, this revised version will remain a standard introduction for many years to come and will serve, once more, as a useful tool to help readers navigate the dynamic scholarly discussions on the
{"title":"Divine Violence and the Character of God by Claude F. Mariottini (review)","authors":"David Penchansky","doi":"10.1353/cbq.2023.0051","DOIUrl":"https://doi.org/10.1353/cbq.2023.0051","url":null,"abstract":"c.e.; and pp. 140–41, on a recent interpretation of Locus 4 as a possible dining room), the two major revisions pertain to the site’s chronology and one of its most enigmatic phenomena—the animal bone deposits. Regarding the former, M. revises her earlier suggestion that Qumran was abandoned briefly between 9 and 4 b.c.e. (which served as a demarcation point between Periods Ib and II), and now holds that the site experienced a continuous, uninterrupted occupation starting from the early first century b.c.e. till 68 c.e., with the building(s) undergoing various modifications along the way (pp. 69–72; this is based on and summarizes the arguments in Dennis Mizzi and Jodi Magness, “Was Qumran Abandoned at the End of the First Century BCE?” JBL 135 [2016] 301–20). Perhaps more significantly, M. departs from her previously held view that the animal bone deposits are the remains of communal meals—a view that retains a wide scholarly following—and argues that they represent the remains of animal sacrifices carried out at Qumran. She bases her argument on comparative material from other cultic sites across the Mediterranean, where charred animal bones and pottery are often found in layers of ash, a scenario similar to the one we have at Qumran. Therefore, M. sees the site as conceived along the lines of the biblical wilderness camp, with a sacrificial altar in its midst. In other words, the Qumran sectarians did not just withdraw from the temple in Jerusalem, as the majority of scholars maintain, but also created an alternative sacrificial cult of their own (pp. 142–60). A glaring omission in this otherwise excellent work is the absence of a final chapter that synthesizes M.’s key arguments and conclusions, especially given the book’s thematic structure. As it is, the book ends abruptly with the discussion of Qumran’s relationship to the nearby sites of ʿEin Feshkha and ʿEin el-Ghuweir and lacks any final reflections that attempt to tie everything together. This is a feature carried over from the first edition, even though disrupting the original format by adding a concluding chapter would have gone a long way in giving the book a more cohesive structure. Furthermore, M. includes more updates on the archaeology of Qumran than of the Dead Sea Scrolls, despite the many recent advances in the scientific study of the Scrolls as archaeological artifacts and the renewed focus on the caves in which they were found. Finally, one may take issue with the way M. sometimes uses the Scrolls to elucidate aspects of the site. The Scrolls were found at Qumran, true, and they are related to the site and its inhabitants, but what they say may not be about Qumran. These are minor squabbles, however, that pale in comparison to the book’s many strengths. No doubt, like the first edition, this revised version will remain a standard introduction for many years to come and will serve, once more, as a useful tool to help readers navigate the dynamic scholarly discussions on the ","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"342 - 344"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44382967","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Leviticus 19:19 is often paired with the nearly parallel passage Deut 22:9–11 as the laws of prohibited mixtures. The three standard interpretations are that mixtures are sacred, mixture disrupts the order of creation, and mixture is a metaphor for intermarrying with non-Israelites. Each of the laws, however, is necessary for the proper functioning of the cult and society. I argue that the prohibition against mixed breeding in Lev 19:19 is intended to maintain the distinct breeds needed for cultic and agricultural purposes.
{"title":"A Comparative Interpretation of the Old Testament Prohibited Mixtures: Mixed Breeding in Leviticus 19:19","authors":"Nicholas Campbell","doi":"10.1353/cbq.2023.0039","DOIUrl":"https://doi.org/10.1353/cbq.2023.0039","url":null,"abstract":"Abstract:Leviticus 19:19 is often paired with the nearly parallel passage Deut 22:9–11 as the laws of prohibited mixtures. The three standard interpretations are that mixtures are sacred, mixture disrupts the order of creation, and mixture is a metaphor for intermarrying with non-Israelites. Each of the laws, however, is necessary for the proper functioning of the cult and society. I argue that the prohibition against mixed breeding in Lev 19:19 is intended to maintain the distinct breeds needed for cultic and agricultural purposes.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"199 - 218"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46847305","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article is an investigation of the feminine imagery used to describe Yhwh in Isa 42:14; 46:3–4; and 49:14–15. The metaphors employed in these verses are unique in biblical literature—a woman giving birth, an expectant mother, and maternal care and attention—in that they describe a demonstrably masculine deity, Yhwh, with imagery that is unquestionably and uniquely feminine. After consideration of the literary context in which these metaphors appear and asking questions about the literary units to which they belong, I leverage Conceptual Metaphor Theory to make determinations about the saliency of the feminine gender within the poet's metaphorical conception of Yhwh. I conclude that gender is a salient feature of the metaphors under consideration. Deutero-Isaiah is thus able to highlight simultaneously both Yhwh's matchless fidelity to Israel and the breadth of divine power by tapping into previously unutilized poetic imagery. Ultimately, feminine god-language serves a unique purpose in that it reimagines the relationship between nation and deity, highlighting the importance of Yhwh's compassion, which extends beyond the plane of the divine.
{"title":"The Rhetorical Force of the Divine Feminine: An Assessment of the Feminine Imagery of Yhwh in Deutero-Isaiah","authors":"N. Greene","doi":"10.1353/cbq.2023.0040","DOIUrl":"https://doi.org/10.1353/cbq.2023.0040","url":null,"abstract":"Abstract:This article is an investigation of the feminine imagery used to describe Yhwh in Isa 42:14; 46:3–4; and 49:14–15. The metaphors employed in these verses are unique in biblical literature—a woman giving birth, an expectant mother, and maternal care and attention—in that they describe a demonstrably masculine deity, Yhwh, with imagery that is unquestionably and uniquely feminine. After consideration of the literary context in which these metaphors appear and asking questions about the literary units to which they belong, I leverage Conceptual Metaphor Theory to make determinations about the saliency of the feminine gender within the poet's metaphorical conception of Yhwh. I conclude that gender is a salient feature of the metaphors under consideration. Deutero-Isaiah is thus able to highlight simultaneously both Yhwh's matchless fidelity to Israel and the breadth of divine power by tapping into previously unutilized poetic imagery. Ultimately, feminine god-language serves a unique purpose in that it reimagines the relationship between nation and deity, highlighting the importance of Yhwh's compassion, which extends beyond the plane of the divine.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"219 - 236"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48440759","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"\"By an Immediate Revelation\": Studies in Apocalypticism by Christopher Rowland (review)","authors":"F. Moloney","doi":"10.1353/cbq.2023.0069","DOIUrl":"https://doi.org/10.1353/cbq.2023.0069","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"374 - 377"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45878611","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Luke presents Jesus defending his exorcistic power in 11:14–26 through two connected portions of text. After the initial challenges in vv. 14–16, Jesus refutes his accusers in vv. 17–20 by placing them in a series of confounding challenges through an unarguable proverb (vv. 17b–18), a conundrum regarding other Jewish exorcists (v. 19), and the eschatological risk of missing the kingdom of God (v. 20). The second part of Jesus's defense (vv. 21–26) is a critique of other Jewish exorcists. These other exorcists are the "strong ones," who are regularly overcome by "stronger" demonic forces (vv. 21–22). Thus, they end up being "against" Jesus (v. 23). They may have the capacity to cast out a single demon, but their techniques cannot resist the greater demonic powers that return to repossess a person (vv. 24–26). Jesus's invincible exorcistic power trumps anything that other exorcists can do, proving that his ministry signals the arrival of God's kingdom.
{"title":"Jesus's Self-Defense in Luke 11:14–26: Confounding Challengers and Critiquing Other Exorcists","authors":"Bart B. Bruehler","doi":"10.1353/cbq.2023.0044","DOIUrl":"https://doi.org/10.1353/cbq.2023.0044","url":null,"abstract":"Abstract:Luke presents Jesus defending his exorcistic power in 11:14–26 through two connected portions of text. After the initial challenges in vv. 14–16, Jesus refutes his accusers in vv. 17–20 by placing them in a series of confounding challenges through an unarguable proverb (vv. 17b–18), a conundrum regarding other Jewish exorcists (v. 19), and the eschatological risk of missing the kingdom of God (v. 20). The second part of Jesus's defense (vv. 21–26) is a critique of other Jewish exorcists. These other exorcists are the \"strong ones,\" who are regularly overcome by \"stronger\" demonic forces (vv. 21–22). Thus, they end up being \"against\" Jesus (v. 23). They may have the capacity to cast out a single demon, but their techniques cannot resist the greater demonic powers that return to repossess a person (vv. 24–26). Jesus's invincible exorcistic power trumps anything that other exorcists can do, proving that his ministry signals the arrival of God's kingdom.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"297 - 314"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41420872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"David in the Desert: Tradition and Redaction in the \"History of David's Rise\" ed. by Hannes Bezzel and Reinhard G. Kratz (review)","authors":"Leonardo Pessoa da Silva Pinto","doi":"10.1353/cbq.2023.0064","DOIUrl":"https://doi.org/10.1353/cbq.2023.0064","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"365 - 366"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41982738","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article examines the two phrases "the fullness of the time" and "the present evil age," found in Galatians, against the backdrop of Jewish apocalyptic chronologies of divine action and in relation to Paul's argument about the interpolation of the law in the letter. Whereas interpretation and theological reflection tend to generalize the intervention of God as the ideal pivot of salvation history, I argue that in Paul's mind the timing of the sending out of the Son is bound up with realistic perceptions of the condition of Israel and hopes for a transformed future. To the extent that the coming of "the fullness of the time" determined the end of the guardianship of the law, the moment is conceived not as a second exodus but as the final resolution of a tension that was inherent in the arrangement from the start.
{"title":"When the Fullness of the Time Came: Apocalyptic and Narrative Context in Galatians","authors":"A. Perriman","doi":"10.1353/cbq.2023.0045","DOIUrl":"https://doi.org/10.1353/cbq.2023.0045","url":null,"abstract":"Abstract:This article examines the two phrases \"the fullness of the time\" and \"the present evil age,\" found in Galatians, against the backdrop of Jewish apocalyptic chronologies of divine action and in relation to Paul's argument about the interpolation of the law in the letter. Whereas interpretation and theological reflection tend to generalize the intervention of God as the ideal pivot of salvation history, I argue that in Paul's mind the timing of the sending out of the Son is bound up with realistic perceptions of the condition of Israel and hopes for a transformed future. To the extent that the coming of \"the fullness of the time\" determined the end of the guardianship of the law, the moment is conceived not as a second exodus but as the final resolution of a tension that was inherent in the arrangement from the start.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"315 - 332"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47251898","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Judas indicates that at least some Gnostics did indeed recognize human agency in implementing God’s salvific plan (p. 62). In short, B. has provided a deft analysis of the social-historical and theological contexts for the Gospel of Judas and has identified ways in which this brief text can assist scholars in developing a more sophisticated and nuanced understanding of early Gnosticism, especially what has been called the “Sethian” tradition. This well-argued and detailed study provides a welcome addition to the growing literature on the Gospel of Judas.
{"title":"Lukan Parables of Reckless Liberality by Amanda Brobst-Renaud (review)","authors":"C. Ziccardi","doi":"10.1353/cbq.2023.0058","DOIUrl":"https://doi.org/10.1353/cbq.2023.0058","url":null,"abstract":"Judas indicates that at least some Gnostics did indeed recognize human agency in implementing God’s salvific plan (p. 62). In short, B. has provided a deft analysis of the social-historical and theological contexts for the Gospel of Judas and has identified ways in which this brief text can assist scholars in developing a more sophisticated and nuanced understanding of early Gnosticism, especially what has been called the “Sethian” tradition. This well-argued and detailed study provides a welcome addition to the growing literature on the Gospel of Judas.","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"85 1","pages":"355 - 356"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41594590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Prophets of Israel: Walking the Ancient Paths by James K. Hoffmeier","authors":"John A. Beck","doi":"10.1353/cbq.2023.0049","DOIUrl":"https://doi.org/10.1353/cbq.2023.0049","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47621323","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"An Introduction to Early Judaism by James C. Vanderkam (review)","authors":"Zev Garber","doi":"10.1353/cbq.2023.0053","DOIUrl":"https://doi.org/10.1353/cbq.2023.0053","url":null,"abstract":"","PeriodicalId":45718,"journal":{"name":"CATHOLIC BIBLICAL QUARTERLY","volume":"223 15","pages":"347 - 348"},"PeriodicalIF":0.3,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41258854","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"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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