Defending the Concept of Time in the Hebrew Bible

Abstract

Due to the scarcity of reflection on time as an independent subject in the Hebrew Bible, there has been a scholarly tendency to consider biblical time conception more limited than our own_perhaps even nonexistent. This article confronts the scholarly skepticism regarding the ability of the biblical authors to think about time, defending the presence of time conceptualization in the Hebrew Bible. In the article I discuss central research contributions to the subject of biblical time, in particular Sacha Stern’s thesis that the concept of time is entirely absent from the Hebrew Bible and from ancient Judaism more widely. I explore linguistic and anthropological assumptions which underpin large parts of the discussion on time within biblical studies, arguing that one cannot assume on the basis of either that the biblical authors lacked a concept of time. Finally, I suggest that the ability of the biblical writers to coordinate unrelated processes according to a temporal axis is a strong argument in favour of their awareness of time.     

At the End Returning to Questions of Beginnings

Abstract

This article engages directly with Jonathan Burnside and raises a set of further questions concerning how we read biblical law and the manner in which we might endeavor to teach it in the context of the critical and/or secular classroom. Respecting the wide-scope of Burnside’s approach and material covered, further attention to the historical and cultural contexts of biblical law, as well as a more transparent presentation of its complexity, allows us to be responsible readers of biblical law, appreciating its theological and legal sophistication.     

Sarah the Princess: Tracing the Hellenistic Afterlife of a Pentateuchal Female Figure

This article analyses Philo of Alexandria’s and Josephus Flavius’s interpretations of Sarah from the viewpoint of social and political power attached to her. Both ascribe the figure royal attributes (i.e. she is depicted as a princess or queen) and other features that promote her as a virtuous model and an individual of public standing. A variety of emphases, philological and philosophical interpretations alike, jointly serve to construct Sarah’s exemplarity. The aim of this article is to demonstrate that different dimensions of biblical female figures may be revealed when their role as spouses and mothers is not taken as the starting point of analysis in studies concerning the reception history of biblical women.     

Biblical Law and Human Formation

Abstract

The article aims to show a relationship between biblical law, or Torah, and human formation or spiritual growth. In a sympathetically critical dialogue with Burnside’s God, Justice and Society, and biblical theologians such as G. von Rad, H. H. Schmid, E. Otto and F. Crusemann, it considers the proper human response to law in terms of a vocation to understand the divine ordering of reality. Specific topics addressed include the relationship between “revealed” law and universal knowledge, law and wisdom, biblical law’s capacity to critique cultural norms, and the mandate implicit within biblical law for ongoing reinterpretation, across cultural boundaries.     

Words of Wisdom,Words of Prophecy: Why and How Biblical Law Speaks in the Public Square

The study of biblical law enables us to pursue justice. Its application involves selecting from a body of discourse and emerges not only from “rules” but from narrative and worldview. It also means internalising a fixed text and improvising a faithful response. It is shaped and constrained at every point by practical wisdom. Religious beliefs should not be excluded in principle and cannot be excluded in practice from a liberal democracy. As has always been the case, communicating biblical law means recognising and surmounting difference through argument, appeal and persuasion. A key part of this communicatory strategy, whether ancient or (post)modern, is fleshing out biblical law in compelling, real-life situations. Questions of application and communication are thus closely linked. Although its application may be counter-cultural, biblical law is comprehensible when instantiated in practical action.     

Memory,Identity and Aspiration: Early Modern Jewish Maps of the Promised Land

In the sixteenth century Jews began to produce maps showing the Exodus to the Promised Land. My aim in this article is to show that, through unique compositions of written biblical references and pictured symbolism (both Jewish and Christian), maps such as the Mantua map (1560s) and, a century later, the Amsterdam Haggadah [Passover] map (1695) were a means of constructing Jewish cultural memory and identity in the Diaspora and fostering aspiration for a second salvation through a return to Zion. I also explore the Jewish approach towards the biblical land as this was reflected in the maps.     

Biblical anthropology and the idea of human prehistory in late antiquity

Late Antiquity is an important period in the history of anthropology because it marks a divide between the naturalistic and rationalistic anthropological ideas of Greco-Roman philosophers and the "biblical anthropology" that was formulated by Medieval Christian writers. The biblical anthropology that emerged in Late Antiquity addressed the question of the origin of the first humans, our relationship to the natural world, and the original state of mankind. While early Christian philosophers based much of this biblical anthropology on the Genesis account of early human history, they also utilized a great deal of Greco-Roman philosophy in order to expound a vision of human prehistory that profoundly influenced anthropological thought well into the modern era.     

How Christianity Won the World

ABSTRACT

This article traces the ideology that allowed Christian civilization to conquer the world. It opens with a view of biblical “national” foundation myths, the Exodus and the Babylonian Exile, and shows how this ideology also allowed for ethnic cleansing, if not genocide, and how those played a dominant role in the mind of western Christians who simply adopted the biblical attitude to foreign nations as their own. A changing perspective including a not so historically dominated reading of the Bible may put an end to the western idea of a God given right to oppress all the nations of the world.     

Chronology as a structural element in the old testament

In a situation when consensus is hard to reach both concerning agreement between the historical parts of OT with the real history and the process of establishing the biblical books, there is need to seriously consider if new methods and views can contribute towards a growth of knowledge and understanding in these respects. As argued in the paper the OT chronology can serve as a main structural element, considering the solution presented by Stenring of a unified dating within twelve biblical books. Examples are further given of concealed meaning behind the dates. Some conclusions concerning the text history are drawn.     

Stephen of Ripon and the Bible: allegorical and typological interpretations of the Life of St Wilfrid

This article attempts a re-reading of Stephen of Ripon's Life of Saint Wilfrid in the light of a biblical exegetical methodology which is contemporary to its composition, being derived chiefly from the works of Bede. Through an analysis of typology in the Life , this study argues that Stephen compared his hero with various biblical reformers. By inaccurately linking Wilfrid's main enemies with quartodecimanism Stephen could claim that Wilfrid was in conflict with enemies who could be rhetorically characterized as types of perfidious Jews. Ultimately Stephen is shown to have used a theology of Jewish–Christian supersessionism to characterize and explain his subject's turbulent career. The work includes an appendix speculatively interpreting two resurrection miracles.     

In the words of the apostle: Pauline apostolic discourse in the letters of Boniface and his circle

This article analyses the correspondence of Boniface and his associates, arguing that Boniface deliberately but subtly communicates a Pauline apostolic identity in his letters, expressing his personal and professional successes, struggles, and feelings through a pervasive language of biblical allusions drawn primarily from the Pauline Epistles. The effectiveness of this hermeneutic becomes apparent when we see the complicity of Boniface's fellow correspondents and their ability and willingness to respond to his Pauline allusions in kind. They express their support of Boniface's missionary and reform projects through their participation in these discursive practices; their ability to recognize, interpret and engage with this biblical language supplies the meaning to his words and, in doing so, systematically constitutes Boniface as an apostolic figure.     

Archaeology and the Bible Revisited: A Review Article

David and Solomon, a new book by Israel Finkelstein and Niels Asher Silberman, through their discussion of Palestinian archaeology's current understanding, proposes to provide evidence to prove the accuracy of Frank Cross's more than 30 year old revision of Martin Noth's theory of a “Deuteronomistic History.” The authors attempt to confirm the history of the redaction of the biblical narratives about Saul, David and Solomon, involving seven distinct oral and four written strata of tradition. Their argument moreover claims the warrant to assert the historicity of each of these legendary kings of Israel. The present article argues to the contrary that the “archaeological evidence” proposed does not support such a redaction history nor establish the historicity of either the biblical figures or their stories, but that the harmony of biblical and archaeological issues is circular and illegitimate by the standards of historical research. It argues, moreover, that the claim of an oral tradition, reflecting original memories of an historical David or Saul is an entirely unnecessary and unlikely explanation for the origins of both the figures and their tales in the stories of 1-2 Samuel and 1 Kings. It moreover argues that the hypothesis of a redaction history in a succession of four cumulative revisions, beginning in the eighth century and completed in the sixth to fourth century, BCE—lacking as it does reference to a readable text—is neither critical nor falsifiable. Finally, Finkelstein and Silberman's book is judged as an unsuccessful attempt to return to the methods of “biblical archaeology” that were legitimately impeached in the mid-1970s.     

Natural Law,Poetic Justice and the Talionic Formulation

Abstract

Significant elements of natural law are reflected in the statements of corporal punishment presented in biblical law. In relation to the “eye for eye” clause from the talionic formulation, it is suggested that acts of blinding were perceived also as a form of punishment of an offending organ and can, therefore, be classified as examples of “instrumental talion.” This is distinct from measures which focus on the character of the sinner, or the nature of his crime, which are differentiated as “reflective talion.” Both processes convey an underlying desire for poetic justice, evidenced in biblical and ancient Near Eastern sources, where aetiological explanations clarify accounts of serious injuries to the eyes.     

Biblical Inspiration & Islamic Instrumental Causality: Thomas Aquinas on prophecy and the two authors of Sacred Scripture

Scripture, according to the Christian tradition, has two authors: God as the principal author and the Holy Fathers as instrumental authors. Thomas’s biblical inspiration is accomplished through instrumental causality—the theory of causal motion where the power of a principal agent works hiddenly through a lower cause to achieve an end beyond the lower cause’s natural powers. However, Thomas formulates a new account of instrumental causality by integrating Islamic causal accounts within Greek and Christian ones. After confirming that Thomas accounts for biblical inspiration with instrumental causality, I will show how Thomas’s Commentary on the Sentences of Peter Lombard explains his theory of instrumental causality pertaining to the sacraments and how it neatly fits biblical inspiration. Finally, I will demonstrate that Thomas’s formulation of instrumental causality is novel incorporating Islamic influences through Arabic sources including: the Arabic Liber de Causis, Averroes’s two sources of motion, and Avicenna’s modes of efficient causation. The paper will thereby conclude that Thomas’s explanation on how Scripture comes to be is beholden to philosophical thinkers of the Arabic tradition.     

On food and fossils: natural philosophy,mathematics, and biblical history in the works of John Wallis

ABSTRACT

This paper discusses how John Wallis (1616–1703), Savilian Professor of Geometry at Oxford, used biblical evidence to support his ideas about natural philosophy and mathematics. Examples from Wallis’s long career include his calculation of the age of the Earth, his critique of Robert Hooke’s theory concerning the origin of fossils, and his debate with Edward Tyson about whether humans are naturally herbivorous or carnivorous. My analysis shows that Wallis’s use of biblical history did not necessarily commit him to an intellectually conservative position, but neither did it always encourage him to embrace new ideas. In fact, the truth is somewhere in the middle: I argue that biblical history provided a useful way for Wallis to negotiate between tradition and innovation, to determine which new ideas represented important advances and which were unsubstantiated follies.     

In vino veritas? Indigenous wine and indigenization in Israeli settlements

In recent years, wineries have proliferated in Israel’s West Bank settlements, some of which are now producing world-class wine. However, growing grapes and making wine in this context represents more than simply commercial viticulture. These wineries are part of a trend to re-establish ancient Jewish winemaking practices, which fosters the imagination of returning and reconnecting to biblical sites. Moreover, high-tech grape science is now being employed to engineer wines from so-called indigenous varietals to create a wine identity for Israel. Some religious settlers regard these developments as the fulfilment of a messianic biblical prophecy. This pursuit of indigenous wine thus bolsters a religiously inflected historical imagination of indigeneity that naturalizes the Jewish presence in this contested territory. This article shows that claims to authentic indigeneity emerging from viticulture entangle high-tech grape science, biblical prophecy and an aesthetic connection to the land so that indigenous wine and an indigenous identity are co-produced in a mutually constitutive process.     

Law and the Ruining of the Land

Abstract

In his monograph God, Justice, and Society (Oxford University Press, 2011)response to his work uses examples from Deuteronomy, Jeremiah and other prophetic texts to explore the relationship between obedience to God’s law and the wellbeing of the natural world. It concludes that given the complexity and diversity of natural law within the Western philosophical tradition, it seems unwise to draw too direct a comparison with the biblical material, which reflects a very different world view. The close study of the texts suggests that, for the biblical authors, divine law was both commanded at Sinai and written into the fabric of the universe.     

The septuagint-version of the book of Joshua

Abstract

After I published a book on the Covenant Code (A Law Book for the Diaspora, 2003), in which I challenged the early dating of CC in comparison with the Deuteronomic Code and the Holiness Code, three leading scholars of biblical law (Bernard Jackson, Bernard Levinson and Eckart Otto) wrote lengthy reviews in which they attacked my views in defense of the status quo, namely, the priority in dating of CC before D and HC. Each from his own perspective and methodology has brought forward his strongest arguments against my “revolutionary” views, so that this response to my critics should represent a fair test as to my views on the Covenant Code and provide biblical scholarship with a means by which to judge the merits of the case.     

NAḤAL ZERED IN THE BIBLE AND THE BARAITA DE-TEḤUMIN

Abstract

As a result of a mistaken interpretation of the Madaba map, biblical Na?al Zered is often identified in the scholarship as Wādi al-?sā, which marks the boundary between Moab and Edom southeast of the Dead Sea. In reality, the brook of Zered does not appear on the Madaba map and the sole documentary evidence available for its identification is the Bible, which situates Na?al Zered near Na?al Arnon. The author proposes Wādi Nkheile, which spills into the Arnon from the southeast, as the most likely candidate for the biblical Zered. This identification perhaps also sheds light on the conflicting biblical sources regarding the question of whether or not the Moabites allowed the Israelites to pass through their territory en route to Canaan. In the postbiblical era Na?al Zered appears in the boundaries baraita (baraita de-te?umin) as part of the eastern border of the land of Israel and the article demonstrates that the identification of Na?al Zered as Wādi Nkheile is consistent with the geographical logic of the baraita.