Creation, Covenant, and the Beginnings of Judaism: by Ari Mermelstein PDF
By Ari Mermelstein
This learn examines the connection among time and historical past in moment Temple literature. various assets from that interval convey a trust that Jewish historical past started with an act of covenant formation and proceeded in linear model until eventually the exile, an unheard of occasion which severed the current from the prior. The authors of Ben Sira, Jubilees, the Animal Apocalypse, and 4 Ezra answered to this theological problem by means of claiming as an alternative that Jewish heritage begun at construction. among production and redemption, heritage unfolds as a sequence of static, repeating styles that at the same time account for the disappointments of the second one Temple interval and make sure the everlasting nature of the covenant. As iterations of undying, cyclical styles, the tough post-exilic current and the fantastic redemption of the longer term end up time-honored, unremarkable, and inevitable old advancements.
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Extra resources for Creation, Covenant, and the Beginnings of Judaism: Reconceiving Historical Time in the Second Temple Period
44 Proverbs 8 and Job 28 are universalistic passages that Ben Sira incorporates into texts that reserve a special place for Israel. He accomplishes this merging of universalism and particularism by utilizing Deuteronomy 32, the so-called Song of Moses, to locate the beginnings of Jewish history in creation. In its review of God’s relationship with Israel, the Deuteronomic passage recalls the origins of that bond in the following verses: (8) When the Most High apportioned the nations, when he divided humankind, he fixed the boundaries of the peoples in relation to Israel’s numbers;45 (9) the Lord’s own portion was his people () ֵח ֶלק ה' ַעּמוֹ, Jacob his allotted share () ֶח ֶבל נַ ֲח ָלתוֹ.
20 Wisdom, like the rest of God’s creation, is so vast as to elude human cognition (vv. 2–3). The series of rhetorical questions in vv. 2, 3, and 6 (“[W]ho can count 16 17 18 19 20 Collins, Jewish Wisdom, 51; Greg Schmidt Goering, Wisdom’s Root Revealed: Ben Sira and the Election of Israel (JSJSup 139; Leiden: Brill, 2009), 66–67. 1:7 in GII is presumed to be secondary; see Skehan and Di Lella, Book of Ben Sira, 138. A few mss read ϕοβούµενοις αὐτόν, “those who fear him,” and not ἀγαπῶσιν αὐτόν, “those who love him,” and commentators are divided as to the original reading; see discussion in Marböck, Weisheit im Wandel, 21.
The creation of humanity, however, does not mark the end to Wisdom’s travels; rather, creation only concludes once Wisdom has located her resting place. In v. ” The pairing of ἀνάπαυσις and κληρονοµία in this context ָ ְמ, namely approximates the lxx’s translation equivalents for Hebrew נוּחה\נַ ֲח ָלה κατάπαυσις/κληρονοµία. 8 In v. 8, Wisdom reports that God commanded her to reside in Israel, and, in v. 10, she describes herself as a priest ministering in the tabernacle. Thus, both Israel and Wisdom led nomadic lives until God united them in the wilderness.
Creation, Covenant, and the Beginnings of Judaism: Reconceiving Historical Time in the Second Temple Period by Ari Mermelstein