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Journal articles on the topic 'Ancient Jewish letters'

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Published: 4 June 2021
Last updated: 2 February 2022

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1

Weiss, Tzahi. "On the Matter of Language: The Creation of the World from Letters and Jacques Lacan's Perception of Letters as Real." Journal of Jewish Thought and Philosophy 17, no. 1 (2009): 101–15. http://dx.doi.org/10.1163/147728509x448993.

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AbstractJewish texts from Late Antiquity, as well as culturally affiliated sources, contain three different traditions about the creation of the world from alphabetic letters. This observation, which contradicts the common assumption that the myth of creation from letters stems from the holiness of the Jewish language, calls for comparative study. A structural approach to the letter as a founding ontological element is corroborated by the ancient Greek word stoicheion (στoιχειoν), which refers to both physical foundations and alphabetic letters. To analyze this attitude to the letter in the ancient world, I draw on the psychoanalytic theory of Jacques Lacan, which addresses the question of the letter in the framework of human discourse. I use Lacan's concepts to describe and illuminate the inherent connection between letters and the very foundations of the world.
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2

Foster, Paul. "Book Review: Ancient Jewish and Christian Letter Writing: Lutz Doering, Ancient Jewish Letters and the Beginnings of Christian Epistolography." Expository Times 124, no. 12 (July 18, 2013): 606. http://dx.doi.org/10.1177/0014524613494546a.

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3

Bauer, Thomas Johann. "Ancient Jewish Letters and the Beginnings of Christian Epistolography." Biblische Zeitschrift 60, no. 1 (November 21, 2016): 141–44. http://dx.doi.org/10.1163/25890468-060-01-90000014.

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4

Larsson, Stefan. "Just an ordinary Jew." Nordisk Judaistik/Scandinavian Jewish Studies 29, no. 2 (November 2, 2018): 3–16. http://dx.doi.org/10.30752/nj.73240.

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The apostle Paul, author of many letters in the New Testament, is often considered to be the father of Christian antisemitism and a staunch opponent of keeping the Torah. This perspective has been shared both by Jews and Christians throughout the centuries, until the late twentieth century. For the last forty years or so, a new paradigm on Paul has taken shape, one where Jewish scholarship and research on ancient Judaism is making a significant difference. The picture of a Second Temple-period Pharisee is emerging, possibly with connections to early forms of Merkabah mysticism. There are no longer any reasons but ‘tradition’ that Paul should not be a part of Jewish studies, and this article gives some of the arguments for this timely re-appropriation of one of the best-known Jews in history.
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van der Horst, Pieter W. "Ancient Jewish Letters and the Beginnings of Christian Epistolography, written by Lutz Doering." Journal for the Study of Judaism 47, no. 1 (February 18, 2016): 143–45. http://dx.doi.org/10.1163/15700631-12340452.

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6

van der Horst, Pieter W. "Ancient Jewish Letters and the Beginnings of Christian Epistolography , written by Lutz Doering." Journal for the Study of Judaism 47, no. 1 (February 18, 2016): 143–45. http://dx.doi.org/10.1163/15700631-12340452-01.

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7

Miller, Shem. "Performances of Ancient Jewish Letters: From Elephantine to mmt, written by Marvin Lloyd Miller." Dead Sea Discoveries 24, no. 1 (March 23, 2017): 162–64. http://dx.doi.org/10.1163/15685179-12341423.

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8

de Salis, Pierre. "Lutz Doering, Ancient Jewish Letters and the Beginnings of Christian Epistolography, Tübingen, Mohr Siebeck, 2012." Judaïsme Ancien - Ancient Judaism 3 (January 2015): 286–94. http://dx.doi.org/10.1484/j.jaaj.5.107596.

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9

Rotlevy, Ori. "The “Enormous Freedom of the Breaking Wave”: The Experience of Tradition in Benjamin between the Talmud and Kant." New German Critique 47, no. 2 (August 1, 2020): 191–216. http://dx.doi.org/10.1215/0094033x-8288195.

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Abstract How is freedom tied to tradition? What is the relation between the individual and the collective experience of tradition? To what extent is the experience of tradition part of a modern experience rather than only of an ancient one? This essay argues that these questions lie at the heart of Walter Benjamin’s early discussion of tradition. His peculiar reference to “Talmudic wit” and to Kant as a tradendum in letters to Scholem, alongside related Jewish sources, and his engagement with Kant in “On the Program of the Coming Philosophy” are used to address these questions. Thus the essay offers a concept of tradition as a transformative medium that prefigures Benjamin’s late and familiar inkling for tradition’s revolutionary potential. Additionally, it suggests that in this context an alternative to Kant’s concept of freedom is prefigured.
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Brookins, Timothy A. "An Obligation of Thanks (2Thess 1,3): Gift and Return in Divine-Human Relationships." Zeitschrift für die neutestamentliche Wissenschaft 112, no. 2 (September 1, 2021): 201–17. http://dx.doi.org/10.1515/znw-2021-0012.

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Abstract The wording of the thanksgiving formula in 2Thess 1,3 (“we ought to give thanks to God”) departs from the pattern found in the undisputed Pauline letters (“I/we give thanks to God”). This article argues that previous explanations for the change fail to identify the cultural significance of the language of “obligation” (“ought”). This language indicates neither that the Thessalonians had denied Paul’s previous praise, nor that the Thessalonians’ merit induced stronger language than usual, nor that the author lacked a personal relationship with the audience and was not Paul. Rather, the language of “obligation,” in connection with reference to the gift(s) of the gods / God and thanksgiving as a proper return, relates to ancient conceptions of benefaction as seen in in Greco-Roman and Hellenistic Jewish sources.
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11

MacDonald, Margaret Y. "God’s Gift in Ephesians: Dwelling in the Space of Divine Transcendence in the Face of Hopelessness and Dislocation." Horizons in Biblical Theology 41, no. 2 (September 13, 2019): 209–23. http://dx.doi.org/10.1163/18712207-12341398.

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Abstract With a focus on Eph 4:7-16, the article highlights the significance of the concept of “gift” in Ephesians. John Barclay’s work helps to situate the Paul of Ephesians among Jewish theologians of grace, especially the perspective of the Qumran Hodayot with respect to the incongruity of divine mercy. Moreover, the results of recent analyses of Ephesians within the Roman Imperial context, including civic and familial concepts, are pushed to a new level of understanding. The study includes an examination of the link between ancient ideologies and practices related to gift giving and the delineation of social bonds and communal obligations where the depiction of the role of Christ as the giver of ministerial gifts plays a crucial role. Ultimately, the essay goes some way to close the perceived gap between the undisputed letters and Ephesians in term of a theology of grace.
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12

Ulloa, Boris Agustín Nef, and Jean Richard Lopes. "EPISTOLOGRAFIA PAULINA: ORIGEM E ESTRUTURA." Perspectiva Teológica 48, no. 3 (December 22, 2016): 583. http://dx.doi.org/10.20911/21768757v48n3p583-604/2016.

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RESUMO: As cartas são um dos instrumentos literários de comunicação muito utilizados pelo cristianismo primitivo, como meio de transmissão de conteúdo e orientação para comunidades e indivíduos. Esse instrumento é dotado de convenções estruturais e expressivas muito bem desenvolvidas no mundo antigo greco-judaico. Paulo de Tarso, situado nesse ambiente, apropria-se dessas convenções, adaptando-as às necessidades de cunho teológico e pastoral de suas comunidades. Esse artigo ocupa-se de apresentar os elementos estruturais da epistolografia clássica e suas aplicações nas cartas paulinas. Para, então, descrever e destacar os aspectos específicos da epistolografia paulina, por meio dos quais pode-se compreender melhor a evolução do pensamento e da teologia do Apóstolo.ABSTRACT: The letters are one of the literary communication tools widely used by early Christians to delivery content and guidance for communities and individuals. This instrument is equipped with structural and expressive conventions very well developed in the Greco-Jewish ancient world. Paul of Tarsus, situated in that environment, appropriates those conventions, adapting them to the theological and pastoral nature needs of his communities. This article is concerned to present the structural elements of classical epistolography and its applications in the Pauline letters. To then describe and highlighting the specific aspects of Pauline epistolography, through which one can better understand the evolution of thought and theology of the Apostle.
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13

Phillips, Thomas E. "Ancient Jewish Letters and the Beginnings of Christian Epistolography. By Lutz Doering. WUNT, 298. Tübingen: Mohr Siebeck, 2012. Pp. xii + 600. Cloth, $220.00." Religious Studies Review 40, no. 3 (September 2014): 155. http://dx.doi.org/10.1111/rsr.12153_5.

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14

Venza, Claudio. "Toponomastica nostalgica. Il caso Granbassi a Trieste." HISTORIA MAGISTRA, no. 2 (November 2009): 35–46. http://dx.doi.org/10.3280/hm2009-002005.

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- The "Granbassi Case" exploded in Trieste after the decision of the Comunal council to re-name a public space in his honour. The honour of being a "fascist hero". Mario Granbassi (1907-1939) was a journalist of the «Piccolo», a local newspaper, but above all a propagandist of the fascist regime. He conducted a fortuitous radio transmission, in the early thirties, "Mastro Remo" aimed at children and young adults and founded a specialized weekly magazine. He died in Spain as a volenteer fighting on Franco's side and was awarded, not only the gold metal, but also the name of a street. A street that in 1946 resumed it's ancient name; that of Samuel Romanin, an historian wantingly canceled by the racial laws for being "non-arian". This past year has seen this continual controversy tighten between the council and the opponents who have written several letters and articles, organized press conferences and rallies in the contested site. The site consists of steps dedicated to Giuseppe Revere, a Trieste born jewish Mazzini follower.Key words: Granbassi, Trieste, the racial laws, toponymic, Fascism, Spanish Civil War.Parole chiave: Granbassi, Trieste, leggi razziali, toponomastica, fascismo, guerra civile spagnola.
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15

Pedersen, Lars Schreiber. "“Ich zweifle nicht, dass man hier für die Bauforschung sorgen könnte.” Nyt lys på H.O. Langes kamp for et dansk videnskabeligt institut i Egypten 1938-39." Fund og Forskning i Det Kongelige Biblioteks Samlinger 54 (March 3, 2015): 399. http://dx.doi.org/10.7146/fof.v54i0.118893.

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Lars Schreiber Pedersen: “Ich zweifle nicht, dass man hier für die Bauforschung sorgen könnte.” [“I do not doubt that one could take care of construction research here.”] New light shed on H. O. Lange’s struggle for a Danish scientific institute in Egypt 1938–39 Fund og Forskning 46 from 2007 contained an article about the Egyptologist and head librarian at The Royal Library from 1901–1924, H. O. Lange’s attempt to help his long-time friend, the German-Jewish Egyptologist Ludwig Borchardt and his wife Emilie to acquire Danish citizenship and at the same time ensure Denmark and Copenhagen University a scientific institute in Cairo in Egypt. As early as 2007, it was clear that parts of the initial correspondence were missing between Ludwig Borchardt and later, after Ludwig Borchardt’s death on 12 August 1938, his wife Emilie Borchardt and H. O. Lange. Lange quoted diligently from these letters when he promoted Ludwig and Emilie Borchardt’s case in the summer and autumn of 1938 to several Danish ministries and at Copenhagen University. Part of the supposedly lost correspondence, including 14 letters from Ludwig and Emilie Borchardt to H. O. Lange, as well as three response drafts from H. O. Lange showed up a few years ago at Copenhagen University and constitute the focal point of this article. The letters provide new and detailed insight into H. O. Lange’s efforts to ensure the Danish state and Copenhagen University the scientific institute in Egypt. An institute, which could help highlight the leadership of Danish Egyptology in the Nordic countries. The rediscovered letters also document how tight a grip Ludwig and Emilie Borchardt had on the institute, and how unwilling the couple really were to entrust the institute and its corresponding assets to the Danish State. The letters leave the impression of a married couple, who did not hesitate to play close friends and peers (George Reisner, Allan H. Gardiner and H. O. Lange) against one another based on a supposed risk that the institution and its assets could be seized by National Socialist Germany. However, the foundation created by the couple using private funds in the district of Zamalek in Cairo, was never close to ending up in Danish, English or American hands. Since the alleged risk of seizing the institute and its corresponding assets in the late summer of 1938 had blown over, Emilie Borchardt gradually retracted the feelers she had put out. In the three countries, which participated in the battle to take over the institute, namely USA, England and Denmark, civil servants and politicians were in the end not willing to pay the price presented by the Borchardts for the scientific institute, plus the granting of citizenship. Today, the institute bears the name Schweizerisches Institut für Ägyptische Bauforschung und Altertumskunde (Swiss Institute for Architectural and Archaeological Research on Ancient Egypt) and continues to be financed by the foundation created by Ludwig and Emilie Borchardt.
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16

Putna, Martin C. "The Spirituality of Václav Havel in Its Czech and American Contexts." East European Politics and Societies: and Cultures 24, no. 3 (May 17, 2010): 353–78. http://dx.doi.org/10.1177/0888325410368560.

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The religious thought of Václav Havel is examined in the context of Czech and American intellectual and spiritual traditions. The line begins with the worldview canonized by T. G. Masaryk. Masaryk drew inspiration from the American tradition of religious thought, rooted in the Enlightenment deistic interpretation of Christianity, embodied in Unitarianism. It was this line of thought that was passed down to Václav Havel by his father V. M. Havel. Masaryk’s “Unitarian” style of thinking about religion was developed by Havel in his Letters to Olga. During the 1970s, this influence merges with another intellectual stream, the “Kampademia” group. This line of thought combines Patočka’s tradition of phenomenology with new philosophical approaches to Catholicism and stimulated by the American “New Science”. According to Masaryk’s “enlightened” and “Unitarian” tradition, old religion, expressed with the aid of rituals, was to be surpassed and replaced by a “scientific” and “progressive” religion. For the tradition of Kampademia, on the other hand, it is this old religion, with its myths and rituals, that should be revived. Thus, Havel takes seriously the basis of all ancient spiritual traditions—Christian, Jewish, “heathen,” hermetic. It is in this public and symbolic appeal to “old” religious traditions before the eyes of a secular Czech society, this readiness to learn from the experiences of other traditions, and the declared humility to not attempt a synthesis of these traditions (as according to “classic” New Age) that Havel’s primary contribution to the spiritual thought of the present can be found.
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17

Drake, Susanna. "Origen's Veils: TheAskēsisof Interpretation." Church History 83, no. 4 (December 2014): 815–42. http://dx.doi.org/10.1017/s0009640714001140.

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In his interpretations of the books of the Hebrew Bible, written mainly in Caesarea Maritima, Origen often depicts the “letter” of scripture as a veil that covers the spiritual meaning of the text. He imagines the work of the spiritual exegete as an act of unveiling. Drawing on several biblical veils (including Moses' veil and the bride's veil in the Song of Songs), Origen constructs a hermeneutic theory that privileges a rational, spiritual, and “unveiled” interpretation of the text over a carnal, literal interpretation, which he most often associates with Jews. After examining the ancient association of veils with femininity and aidōs (shame), this article argues that Origen's consignment of Jews to a “veiled” reading functions as anti-Jewish slander insofar as it associates Jewish interpretive practices with shame, dishonor, femininity, and fleshliness. Origen's interpretation of the veil contributes to his understandings of gender, sexuality, sexual renunciation, and Christian identity. Despite Origen's rhetorical disavowal of the veil as literal, fleshly, Jewish, and feminine, a reading of his exegesis of biblical veils attests to his unrenounced desire for the “veil of the letter” and the “body” of the text.
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18

Holowchak, M. Andrew. "The Fear, Honor, and Love of God: Thomas Jefferson on Jews, Philosophers, and Jesus." Forum Philosophicum 18, no. 1 (December 10, 2013): 49–71. http://dx.doi.org/10.35765/forphil.2013.1801.04.

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In a letter to Benjamin Rush, Jefferson includes a syllabus—a comparative account of the merits of Jewish morality, ancient philosophy, and the precepts of Jesus. Using the syllabus as a guide, this paper is a critical examination of the influence of ancient ethical and religious thinking on Jefferson’s ethical and religious thinking—viz., Jefferson’s views of the ethics and religion of the Hebrews, the ancient philosophers, and Jesus.
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Shemesh, Abraham Ofir. "“I bear the burden of treating the gentiles”: Jewish Halakhic Authorities’ Attitudes towards Treating Muslims in the 12th–18th Centuries." Review of Rabbinic Judaism 21, no. 1 (March 12, 2018): 108–33. http://dx.doi.org/10.1163/15700704-12341339.

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Abstract The paper focuses on the religious, social, and historical aspects of the ancient Jewish prohibition against treating non-Jews. It discusses the attitude of rabbinic authorities towards providing medical service to Muslims in medieval and pre-modern times. It points out that circumstances did not enable the public to fulfill these instructions to the letter, and therefore many halakhic authorities in the post-Talmudic period dispensed with the prohibition almost completely. The question of treating Muslims was discussed by halakhic authorities in both Christian and Muslim countries. Stricter views were voiced concerning the treatment of Christians, but the dispensation to treat Muslims and deliver their babies was more pronounced. Halakhic authorities claimed that the original prohibition regarded idolaters, while Muslims do not engage in idolatry. Another major claim supporting the concession was a concern for animosity and harassment within the non-Jewish environment.
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20

Charles, Ronald. "Hybridity and the Letter of Aristeas." Journal for the Study of Judaism 40, no. 2 (2009): 242–59. http://dx.doi.org/10.1163/157006309x410662.

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AbstractThis paper explores how the complex notion of hybridity, as developed by Homi K. Bhabha, can shed light on the Letter of Aristeas. Throughout the narrative of this ancient Jewish tale one finds a risky attempt on the part of the author to incorporate the best aspects of the two cultures and modes of thinking—Judaism and Hellenism—within which his community were living in Alexandria. In order to understand the dynamics of the hybrid condition of Aristeas in its ambivalence, this paper argues that the multiple agencies in place to foster a certain version of Jewish identity in this diasporic social location are best captured in the forms of calculated negotiations, prudent affiliations, and idealized memory.
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Fales, Frederick Mario. "Bezalel Porten and Ada Yardeni (ed. and tr.): Textbook of Aramaic documents from ancient Egypt. Newly copied, edited and translated into Hebrew and English, l: Letters. Appendix: Aramaic letters from the Bible, n [in two parts]: Contracts. [ix], 143 pp.; liv, 191 pp.; 37 facsimiles. Jerusalem: The Hebrew University, Department of the History of the Jewish People, n.d. [Copyright 1986]. (Distributed by Eisenbrauns.)." Bulletin of the School of Oriental and African Studies 56, no. 2 (June 1993): 355–57. http://dx.doi.org/10.1017/s0041977x00005577.

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22

Horrell, David G. "‘Race’, ‘Nation’, ‘People’: Ethnic Identity-Construction in 1 Peter 2.9." New Testament Studies 58, no. 1 (December 2, 2011): 123–43. http://dx.doi.org/10.1017/s0028688511000245.

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1 Peter 2.4–10 is a significant passage within the letter, rich in material from the Jewish scriptures. Verse 9 is particularly significant for the construction of Christian group-identity in that it uniquely applies three words from the vocabulary of ethnic identity to the Church: γένος, ἔθνος, and λαός, widely translated as ‘race’, ‘nation’, and ‘people’. A survey of these words in pre-Christian Jewish literature (especially the LXX), in the NT, and in other early Christian literature, reveals how crucial this text in 1 Peter is to the process by which Christian identity came to be conceived in ethnoracial terms. Drawing on modern definitions of ethnic identity, and ancient evidence concerning the fluidity of ethnic identities, it becomes clear that ‘ethnic’ and ‘racial’ identities are constructed, believed, and sustained through discourse. 1 Peter, with both aggregative and oppositional modes of ethnic reasoning, makes a crucial contribution to the construction of an ethnic form of Christian identity.
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Hacham, Noah. "The seventy-two elders of the Letter of Aristeas: An ancient midrash on Numbers 11?" Journal for the Study of the Pseudepigrapha 30, no. 4 (June 2021): 175–85. http://dx.doi.org/10.1177/09518207211022299.

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According to the Letter of Aristeas, the ancient treatise on the creation of the Greek translation of the Pentateuch, the high priest Eleazar chose seventy-two elders and dispatched them to Egypt where they translated the Torah into Greek. Scholars discerned the meaning of this number, indicating the affinity to the seventy elders who joined Moses and Aaron in the Sinai covenant (Exod. 24) and the fact that this number represents all the tribes of Israel equally, thus sanctifying the Greek translation in a similar way to the Torah. Particular attention was paid to Epiphanius, the fourth century church father, who explicitly states that the seventy-two elders provide equal representation to all the constituent tribes of Israel. Rabbinic literature, however, has been entirely absent from this discourse. In this article I point to Sifre on Numbers, a second century midrash, that notes that seventy-two elders experienced the Divine revelation (Numbers 11): seventy in the Tabernacle and Eldad and Medad in the camp. I suggest that based on a similar ancient interpretation of Numbers 11, the Letter of Aristeas chose the number seventy-two in order to bestow the aura, authority and sanctity of the seventy-two elders of Number 11 on the Greek translation. This example also highlights Rabbinic literature as an integral element of the cultural context of Jewish-Hellenistic literature.
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24

Kim, Jin Young. "Understanding the Letter to the Romans in the Sect-Cult Development of Early Churches." Religions 11, no. 5 (May 20, 2020): 257. http://dx.doi.org/10.3390/rel11050257.

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This article examines how the model of sect-cult development in antiquity helps us understand Paul’s discussion of Jewish traditions in the Letter to the Romans. In the traditional Augustinian–Lutheran scholarship, Romans has often been interpreted within the binary framework of Judaism and Christianity, as Paul showcasing one of the earliest examples of Christian opposition to Judaism. Based on the recent studies on Second Temple Judaism and the modified model of sect-cult reflecting the ancient context, I argue that Romans reveals internal conflicts between cultic and sectarian tendencies present among early churches of the first century C.E. The cultic tendency is reflected in Roman gentile believers’ assimilation of the Jewish tradition with the Greco–Roman virtue of self-mastery and their growing separation from Judaism. Paul, on the other hand, tries to establish the unity between believing gentiles and Israel as exhibiting his sectarian understanding of the gospel and the gentile mission. By placing Romans in the trajectory of sect-cult development of an early church, we stop reading it as a text that justifies the Christian antagonism to Judaism, but as a text that shows an early apostle’s passionate effort to create a unified people of God in the hope for the final salvation.
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Marina, Marko. "Školovanje u antici - Prema jasnijem razumijevanju obrazovanja i pismenosti u Palestini tijekom 1. stoljeća." Nova prisutnost XVII, no. 2 (July 9, 2019): 307. http://dx.doi.org/10.31192/np.17.2.4.

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The question of Jesus’ literacy and education is one of the most interesting questions there is in the Historical Jesus studies. The purpose of the present essay was to show what position did education had in ancient world, especially in Palestine during the 1st century. Looking at the primary sources and secondary bibliography, article concludes that level of literacy was much lower in the ancient world then it is in the modern societies. Also contrary to some scholars, article’s thesis is that there wasn’t any universal network of schools operating in the Palestine during the life of Jesus. Consequently, most people didn’t go to school and they weren’t literate in the sense of being able to read or write comprehensive texts. Testimonies of Philo and Josephus present an ideal, formulated from the perspective of well-educated upper-class Jews, not the reality of average Jew living in 1st century Palestine. In particular, article argues that Josephus is probably presenting a best-case scenario to his Roman readership for what it’s like for other elite Jews like himself. There is no reason to think that the average Jew was able to read and write on a sophisticated level. Also, rabbinic sources come from 3rd or 4th century at best and one cannot use them to reconstruct the world of Palestine prior to 70 A.D. However, essay emphasizes the importance of the graduation of literacy in ancient world, since there is evidence that some people (manual laborers) were literate on a level necessary for them in their daily job (some form of rudimentary knowledge of letters). Article does not go into discussion about Jesus’ literacy per se. Rather it gives a clearer picture of the education and literacy rates in the ancient world so that some further research into Jesus’ literacy would be able to have better understanding of the broader picture.
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Shipps, Jan. "From Peoplehood to Church Membership: Mormonism's Trajectory since World War II." Church History 76, no. 2 (June 2007): 241–61. http://dx.doi.org/10.1017/s000964070010191x.

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Christians of every stripe are bound into faith communities by two sets of identifying metaphors. One, the body of Christ, is derived from the New Testament's account of the life, death, and resurrection of Jesus. The other, drawn from Hebraic prophecy, is linked to the understanding that Jesus was of the house and lineage of David. As the crucified Messiah, he stood at the head of the house of Israel as both Lord and Christ. In the practical terms spelled out in the Pauline letters, the first of these metaphorical congeries describes the church as Christ's body, an entity with members and a head. The second turns Christ's followers into a kinship group that is a party to a new covenant with God. Despite its heterogeneity, its inclusion of Gentiles as well as Jews, this group—along with the Jews—is one that the ancient of days selected to be his chosen people.
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27

Collins, Adela Yarbro. "Psalms, Philippians 2:6-11, and the Origins of Christology." Biblical Interpretation 11, no. 3 (2003): 361–72. http://dx.doi.org/10.1163/156851503322566787.

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AbstractStudents of early Christianity recognized long ago that the canonical psalms of the Jewish Bible provided a framework of meaning in which the followers of Jesus could make sense of his crucifixion. This novel hermeneutic is evident in the allusions to the Psalms in the passion narrative of the Gospel according to Mark. It appears also in the Markan Jesus's explanation of the need for the Son of Man to suffer. Most students of the New Testament today understand Philippians 2:6-11 as a pre-Pauline hymn that was composed for early Christian worship. More recent studies suggest that it is exalted prose rather than poetry. The hypothesis of this article is that Paul composed it, either for worship or for the purposes of the argument of his letter to the Philippians. In doing so, he adapted a common social practice of the local culture. The "theologos" was an official in the organized worship of an ancient deity whose duty it was to compose brief speeches, sometimes in prose, sometimes in poetry, in honor of the deity. The organized worship of the emperor included such officials. Paul acted as a "theologos" in writing a brief speech in exalted prose honoring Jesus Christ, whom he had taught the Philippians to honor instead of the emperor.
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Iluk, Jan. "Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)." Vox Patrum 52, no. 1 (June 15, 2008): 291–315. http://dx.doi.org/10.31743/vp.8057.

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In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the
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James, N. "Mediterranean - Stuart Swiny (ed.). The earliest prehistory of Cyprus: from colonization to exploitation (Cyprus American Archaeological Research Institute Monograph 2/American Schools of Oriental Research Archaeological Report 5). xiv+171 pages, 34 figures. 2001. Boston (MA): American Schools of Oriental Research; 0-89757-051-0 hardback $84.95 & £65. - Curtis Runnels & Priscilla M. Murray Greece before history: an archaeological companion and guide, xv+202 pages, 104 figures. 2001. Stanford (CA): Stanford University Press 08047-4036-4 hardback $45 & £35, 08047-4050-X paperback $17.95 & £11.95. - Yannis Hamilakis (ed.). Labyrinth revisited: rethinking ‘Minoan’ archaeology, x+237 pages, 39 figures, 4 tables. 2002. Oxford: Oxbow; 1-84217-061-9 paperback £28. - Paul Äström (ed.). The chronology of base-ring ware and bichrome wheel-made ware: proceedings of a colloquium held in the Royal Academy of Letters, History & Antiquities, Stockholm, May 18–19 2000 (Conferences 54). 251 pages, 54 figures, 9 colour plates, 9 tables. 2001. Stockholm: Royal Academy of Letters, History & Antiquities; 91-7402-320-9 (ISSN 0348-1433) paperback Kr239 (+VAT). - Charlotte Scheffer (ed.). Ceramics in context: proceedings of the Internordic Colloquium on ancient pottery, held at Stockholm. 13–15 June 1997 (Acta Universitatis Stockholmiensis Stockholm Studies in Classical Archaeology 12). 170 pages, 62 figures, 3 colour illustrations, 14 tables. 2001. Stockholm: Stockholm University; 91-22-01913-8 (ISSN 0562-1062) paperback Kr 223 (+VAT). - Edward Herring & Kathryn Lomas (ed.). The emergence of state identities in Italy in the first millennium EC (Accordia Specialist Studies on Italy 8). vii+227 pages, 50 figures, 3 tables. 2000. London: Accordia; 1-873415-22-2 paperback. - Birger Olsson, Dieter Mitternacht & Olof Brandt (ed.). The synagogue of ancient Ostia and the Jews of Borne: interdisciplinary studies (Skrifter Utgivna av Svenska Institutet i Rom 4° LVII/Acta Instituti Romani Regni Sueciae ser. in 4° LVII). 202+v pages, 141 figures, 2 tables. Stockholm: Swedish Instilulein Rome; 91-7042-165-X (ISSN 0081-993X) paperback Kr450. - José María Blázquez. Religiones, ritos y creencias funerarias de la Hispania prerromana. 350 pages, 3 tables. 2001. Madrid: Biblioteca Nueva; 84-7030-7975 paperback. - Simon Keay, John Creighton & José Remesal Rodríguez. Celti (Peñaflor): the archaeology of a Hispano-Roman town in Baetica (University of South-ampton Department of Archaeology Monograph 2). xii+252 pages, 216 figures. 2000. Oxford: Oxbow; 1-84217-035-X paperback £35. - Janet Burnett Grossman. Greek funerary sculpture: catalogue of the collections at the Getty Villa. xi+161 pages, b&w illustrations. 2001. Los Angeles (CA): Getty; 0-89236-612-5 hardback £42.50. - Marion True & Mary Louise Hart (ed.). Studia varia from the J. Paul Getty Museum (Vol. 2; Occasional Papers on Antiquities 10). ii + 166 pages, 191 figures, 5 tables. 2001. Los Angeles (CA): Getty; 089236-634-6 paperback £38.50. - Jairus Banaji. Agrarian change in late antiquity: gold, labour, and aristocratic dominance, xvii+286 pages, 1 map, 12 tables. 2001. Oxford: Oxford University Press; 0-19-924440-5 hardback £50. - Maria Wyke. The Roman mistress: ancient and modern representations, x+452 pages, 32 figures. 2002. Oxford: Oxford University Press; 0-19-815075-X hardback £40." Antiquity 76, no. 292 (June 2002): 567–68. http://dx.doi.org/10.1017/s0003598x00119416.

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Tsygankov, Alexander S. "History of Philosophy. 2018, Vol. 23, No. 2 TABLE OF CONTENTS Theory and Methodology of History of Philosophy Rodion V. Savinov. Philosophy of Antiquity in Scholasticism This article examines the forms of understanding ancient philosophy in medieval and post-medieval scholasticism. Using the comparative method the author identifies the main approaches to the philosophical heritage of Antiquity, and to the problem of reviving the doctrines of the past. The Patristics (Epiphanius of Cyprus, Filastrius of Brixia, Lactantius, Augustine) saw the ancient cosmological doctrines as heresies. The early Middle Ages (e.g., Isidore of Seville) assimilated the content of these heresiographic treatises, which became the main source of information about ancient philosophy. Scholasticism of the 13th–14th cent. remained cautious to ancient philosophy and distinguished, on the one hand, the doctrinal content discussed in the framework of the exegetic problems at universities (Albert the Great, Thomas Aquinas, etc.), and, on the other hand, information on ancient philosophers integrated into chronological models of medieval chronicles (Peter Comestor, Vincent de Beauvais, Walter Burleigh). Finally, the post-medieval scholasticism (Pedro Fonseca, Conimbricenses, Th. Stanley, and others) raised the questions of the «history of ideas», thereby laying the foundation of the history of philosophy in its modern sense. Keywords: history of philosophy, Patristic, Scholasticism, reflection, critic DOI: 10.21146/2074-5869-2018-23-2-5-17 World Philosophy: the Past and the Present Mariya A. Solopova. The Chronology of Democritus and the Fall of Troy The article considers the chronology of Democritus of Abdera. In the times of Classical Antiquity, three different birth dates for Democritus were known: c. 495 BC (according to Diodorus of Sicily), c. 470 BC (according to Thrasyllus), and c. 460 BC (according to Apollodorus of Athens). These dates must be coordinated with the most valuable doxographic evidence, according to which Democritus 1) "was a young man during Anaxagoras’s old age" and that 2) the Lesser World-System (Diakosmos) was compiled 730 years after the Fall of Troy. The article considers the argument in favor of the most authoritative datings belonging to Apollodorus and Thrasyllus, and draws special attention to the meaning of the dating of Democritus’ work by himself from the year of the Fall of Troy. The question arises, what prompted Democritus to talk about the date of the Fall of Troy and how he could calculate it. The article expresses the opinion that Democritus indicated the date of the Fall of Troy not with the aim of proposing its own date, different from others, but in order to date the Lesser World-System in the spirit of intellectual achievements of his time, in which, perhaps, the history of the development of mankind from the primitive state to the emergence of civilization was discussed. The article discusses how to explain the number 730 and argues that it can be the result of combinations of numbers 20 (the number of generations that lived from the Fall of Troy to Democritus), 35 – one of the constants used for calculations of generations in genealogical research, and 30. The last figure perhaps indicates the age of Democritus himself, when he wrote the Lesser Diakosmos: 30 years old. Keywords: Ancient Greek philosophy, Democritus, Anaxagoras, Greek chronography, doxographers, Apollodorus, Thrasyllus, capture of Troy, ancient genealogies, the length of a generation DOI: 10.21146/2074-5869-2018-23-2-18-31 Bembya L. Mitruyev. “Yogācārabhumi-Śāstra” as a Historical and Philosophical Source The article deals with “Yogācārabhūmi-Śāstra” – a treatise on the Buddhist Yogācāra school. Concerning the authorship of this text, the Indian and Chinese traditions diverge: in the first, the treatise is attributed to Asanga, and in the second tradition to Maitreya. Most of the modern scholars consider it to be a compilation of many texts, and not the work of one author. Being an important monument for both the Yogacara tradition and Mahayana Buddhism in general, Yogācārabhūmi-Śāstra is an object of scientific interest for the researchers all around the world. The text of the treatise consists of five parts, which are divided into chapters. The contents of the treatise sheds light on many concepts of Yogācāra, such as ālayavijñāna, trisvabhāva, kliṣṭamanas, etc. Having briefly considered the textological problems: authorship, dating, translation, commenting and genre of the text, the author suggests the reconstruction of the content of the entire monument, made on the basis of his own translation from the Tibetan and Sanskrit. This allows him to single out from the whole variety of topics those topics, the study of which will increase knowledge about the history of the formation of the basic philosophical concepts of Yogācāra and thereby allow a deeper understanding of the historical and philosophical process in Buddhism and in other philosophical movements of India. Keywords: Yogācārabhūmi-śāstra, Asaṅga, Māhāyana, Vijñānavāda, Yogācāra, Abhidharma, ālayavijñāna citta, bhūmi, mind, consciousness, meditation DOI: 10.21146/2074-5869-2018-23-2-32-43 Tatiana G. Korneeva. Knowledge in Nāșir Khusraw’s Philosophy The article deals with the concept of “knowledge” in the philosophy of Nāșir Khusraw. The author analyzes the formation of the theory of knowledge in the Arab-Muslim philosophy. At the early stages of the formation of the Arab-Muslim philosophy the discussion of the question of cognition was conducted in the framework of ethical and religious disputes. Later followers of the Falsafa introduced the legacy of ancient philosophers into scientific circulation and began to discuss the problems of cognition in a philosophical way. Nāșir Khusraw, an Ismaili philosopher of the 11th century, expanded the scope of knowledge and revised the goals and objectives of the process of cognition. He put knowledge in the foundation of the world order, made it the cause and ultimate goal of the creation of the world. In his philosophy knowledge is the link between the different levels of the universe. The article analyzes the Nāșir Khusraw’s views on the role of knowledge in various fields – metaphysics, cosmogony, ethics and eschatology. Keywords: knowledge, cognition, Ismailism, Nāșir Khusraw, Neoplatonism, Arab-Muslim philosophy, kalām, falsafa DOI: 10.21146/2074-5869-2018-23-2-44-55 Vera Pozzi. Problems of Ontology and Criticism of the Kantian Formalism in Irodion Vetrinskii’s “Institutiones Metaphysicae” (Part II) This paper is a follow-up of the paper «Irodion Vetrinskii’s “Institutiones Metaphysicae” and the St. Petersburg Theological Academy» (Part I). The issue and the role of “ontology” in Vetrinskii’s textbook is analyzed in detail, as well as the author’s critique of Kantian “formalism”: in this connection, the paper provides a description of Vetrinskii’s discussion about Kantian theory of the a priori forms of sensible intuition and understanding. To sum up, Vetrinskii was well acquainted not only with Kantian works – and he was able to fully evaluate their innovative significance – but also with late Scholastic textbooks of the German area. Moreover, he relied on the latters to build up an eclectic defense of traditional Metaphysics, avoiding at the same time to refuse Kantian perspective in the sake of mere reaffirming a “traditional” perspective. Keywords: Philosophizing at Russian Theological Academies, Russian Enlightenment, Russian early Kantianism, St. Petersburg Theological Academy, history of Russian philosophy, history of metaphysics, G.I. Wenzel, I. Ya. Vetrinskii DOI: 10.21146/2074-5869-2018-23-2-56-67 Alexey E. Savin. Criticism of Judaism in Hegel's Early “Theological” Writings The aim of the article is to reveal the nature of criticism of Judaism by the “young” Hegel and underlying intuitions. The investigation is based on the phenomenological approach. It seeks to explicate the horizon of early Hegel's thinking. The revolutionary role of early Hegel’s ideas reactivation in the history of philosophy is revealed. The article demonstrates the fundamental importance of criticism of Judaism for the development of Hegel's thought. The sources of Hegelian thematization and problematization of Judaism – his Protestant theological background within the framework of supranaturalism and the then discussion about human rights and political emancipation of Jews – are discovered. Hegel's interpretation of the history of the Jewish people and the origin of Judaism from the destruction of trust in nature, the fundamental mood of distrust and fear of the world, leading to the development of alienation, is revealed. The falsity of the widespread thesis about early Hegel’s anti-Semitism is demonstrated. The reasons for the transition of early Hegel from “theology” to philosophy are revealed. Keywords: Hegel, Judaism, history, criticism, anti-Semitism, trust, nature, alienation, tyranny, philosophy DOI: 10.21146/2074-5869-2018-23-2-68-80 Evgeniya A. Dolgova. Philosophy at the Institute of Red Professors (1921–1938): Institutional Forms, Methods of Teaching, Students, Lecturers The article explores the history of the Institute of the Red Professors in philosophy (1921–1938). Referring to the unpublished documents in the State Archives of the Russian Federation and the Archive of the Russian Academy of Sciences, the author explores its financial and infrastructure support, information sphere, characterizes students and teachers. The article illustrates the practical experience of the functioning of philosophy within the framework of one of the extraordinary “revolutionary” projects on the renewal of the scientific and pedagogical sphere, reflects a vivid and ambiguous picture of the work of the educational institution in the 1920s and 1930s and corrects some of historiographical judgments (about the politically and socially homogeneous composition of the Institute of Red Professors, the specifics of state support of its work, privileges and the social status of the “red professors”). Keywords: Institute of the Red Professors in Philosophy, Philosophical Department, soviet education, teachers, students, teaching methods DOI: 10.21146/2074-5869-2018-23-2-81-94 Vladimir V. Starovoitov. K. Horney about the Consequences of Neurotic Development and the Ways of Its Overcoming This article investigates the views of Karen Horney on psychoanalysis and neurotic development of personality in her last two books: “Our Inner Conflicts” (1945) and “Neurosis and Human Grows” (1950), and also in her two articles “On Feeling Abused” (1951) and “The Paucity of Inner Experiences” (1952), written in the last two years of her life and summarizing her views on clinical and theoretical problems in her work with neurotics. If in her first book “The Neurotic Personality of Our Time” (1937) neurosis was a result of disturbed interpersonal relations, caused by conditions of culture, then the concept of the idealized Self open the gates to the intrapsychic life. Keywords: Neo-Freudianism, psychoanalysis, neurotic development of personality, real Self, idealized image of Self DOI: 10.21146/2074-5869-2018-23-2-95-102 Publications and Translations Victoria G. Lysenko. Dignāga on the Definition of Perception in the Vādaviddhi of Vasubandhu. A Historical and Philosophical Reconstruction of Dignāga’s Pramāṇasamuccayavṛtti (1.13-16) The paper investigates a fragment from Dignāga’s magnum opus Pramāṇasamuccayavṛtti (“Body of tools for reliable knowledge with a commentary”, 1, 13-16) where Dignāga challenges Vasubandhu’s definition of perception in the Vādaviddhi (“Rules of the dispute”). The definition from the Vādaviddhi is being compared in the paper with Vasubandhu’s ideas of perception in Abhidharmakośabhāṣya (“Encyclopedia of Abhidharma with the commentary”), and with Dignāga’s own definition of valid perception in the first part of his Pramāṇasamuccayavṛtti as well as in his Ālambanaparīkśavṛtti (“Investigation of the Object with the commentary”). The author puts forward the hypothesis that Dignāga criticizes the definition of perception in Vādaviddhi for the reason that it does not correspond to the teachings of Vasubandhu in his Abhidharmakośabhāṣya, to which he, Dignāga, referred earlier in his magnum opus. This helps Dignāga to justify his statement that Vasubandhu himself considered Vādaviddhi as not containing the essence of his teaching (asāra). In addition, the article reconstructs the logical sequence in Dignāga’s exegesis: he criticizes the Vādaviddhi definition from the representational standpoint of Sautrāntika school, by showing that it does not fulfill the function prescribed by Indian logic to definition, that of distinguishing perception from the classes of heterogeneous and homogeneous phenomena. Having proved the impossibility of moving further according to the “realistic logic” based on recognizing the existence of an external object, Dignāga interprets the Vādaviddhi’s definition in terms of linguistic philosophy, according to which the language refers not to external objects and not to the unique and private sensory experience (svalakṣaṇa-qualia), but to the general characteristics (sāmānya-lakṣaṇa), which are mental constructs (kalpanā). Keywords: Buddhism, linguistic philosophy, perception, theory of definition, consciousness, Vaibhashika, Sautrantika, Yogacara, Vasubandhu, Dignaga DOI: 10.21146/2074-5869-2018-23-2-103-117 Elizaveta A. Miroshnichenko. Talks about Lev N. Tolstoy: Reception of the Writer's Views in the Public Thought of Russia at the End of the 19th Century (Dedicated to the 190th Anniversary of the Great Russian Writer and Thinker) This article includes previously unpublished letters of Russian social thinkers such as N.N. Strakhov, E.M. Feoktistov, D.N. Tsertelev. These letters provide critical assessment of Lev N. Tolstoy’s teachings. The preface to publication includes the history of reception of Tolstoy’s moral and aesthetic philosophy by his contemporaries, as well as influence of his theory on the beliefs of Russian idealist philosopher D.N. Tsertelev. The author offers a rational reconstruction of the dialogue between two generations of thinkers representative of the 19th century – Lev N. Tolstoy and N.N. Strakhov, on the one hand, and D.N. Tsertelev, on the other. The main thesis of the paper: the “old” and the “new” generations of the 19th-century thinkers retained mutual interest and continuity in setting the problems and objectives of philosophy, despite the numerous worldview contradictions. Keywords: Russian philosophy of the nineteenth century, L.N. Tolstoy, N.N. Strakhov, D.N. Tsertelev, epistolary heritage, ethics, aesthetics DOI: 10.21146/2074-5869-2018-23-2-118-130 Reviews Nataliya A. Tatarenko. History of Philosophy in a Format of Lecture Notes (on Hegel G.W.F. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hrsg. von A.P. Olivier und A. Gethmann-Siefert. München: Wilhelm Fink, 2017. XXXI + 254 S.) Released last year, the book “G.W.F. Hegel. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829)” in German is a publication of one of the student's manuskript of Hegel's lectures on aesthetics. Adolf Heimann was a student of Hegel in 1828/29. These notes open for us imaginary doors into the audience of the Berlin University, where Hegel read his fourth and final course on the philosophy of art. A distinctive feature of this course is a new structure of lectures in comparison with three previous courses. This three-part division was took by H.G. Hotho as the basis for the edited by him text “Lectures on Aesthetics”, included in the first collection of Hegel’s works. The content of that publication was mainly based on the lectures of 1823 and 1826. There are a number of differences between the analyzed published manuskript and the students' records of 1820/21, 1823 and 1826, as well as between the manuskript and the editorial version of H.G. Hotho. These features show that Hegel throughout all four series of Berlin lectures on the philosophy of art actively developed and revised the structure and content of aesthetics. But unfortunately this evidence of the permanent development was not taken into account by the first editor of Hegel's lectures on aesthetics. Keywords: G.W.F. Hegel, H.G. Hotho, philosophy of art, aesthetics, forms of art, idea of beauty, ideal DOI: 10.21146/2074-5869-2018-23-2-131-138 Alexander S. Tsygankov. On the Way to the Revival of Metaphysics: S.L. Frank and E. Coreth Readers are invited to review the monograph of the modern German researcher Oksana Nazarova “The problem of the renaissance and new foundation of metaphysics through the example of Christian philosophical tradition. Russian religious philosophy (Simon L. Frank) and German neosholastics (Emerich Coreth)”, which was published in 2017 in Munich. In the paper, the author offers a comparative analysis of the projects of a new, “post-dogmatic” metaphysics, which were developed in the philosophy of Frank and Coreth. This study addresses the problems of the cognitive-theoretical and ontological foundation of the renaissance of metaphysics, the methodological tools of the new metaphysics, as well as its anthropological component. O. Nazarova's book is based on the comparative analysis of Frank's religious philosophy and Coreth's neo-cholastic philosophy from the beginning to the end. This makes the study unique in its own way. Since earlier in the German reception of the heritage of Russian thinker, the comparison of Frank's philosophy with the Catholic theology of the 20th century was realized only fragmentarily and did not act as a fundamental one. Along with a deep and meaningful analysis of the metaphysical projects of both thinkers, this makes O. Nazarova's book relevant to anyone who is interested in the philosophical dialogue of Russia and Western Europe and is engaged in the work of Frank and Coreth. Keywords: the renaissance of metaphysics, post-Kantian philosophy, Christian philosophy, S.L. Frank, E. Coreth DOI: 10.21146/2074-5869-2018-23-2-139-147." History of Philosophy 23, no. 2 (October 2018): 139–47. http://dx.doi.org/10.21146/2074-5869-2018-23-2-139-147.

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Hogeterp, Albert. "Prophecy and the prophetic as aspects of Paul’s theology." STJ | Stellenbosch Theological Journal 4, no. 2 (December 31, 2018). http://dx.doi.org/10.17570/stj.2018.v4n2.a09.

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As the earliest documents of Christianity, Paul’s Letters include extensive evidence on prophecy and the prophetic, most particularly in 1 Corinthians 12–14. In view of the influential hypothesis on “the cessation of prophecy” in Ancient Judaism on the one hand and early Jewish and Christian versatility on prophecy on the other, this essay addresses the question what prophecy meant in Paul’s days and how it may be situated as a spiritual gift in Paul’s theology. It reconsiders the cessation hypothesis vis-à-vis Early Judaism, providing caveats on its application to the Dead Sea Scrolls and Flavius Josephus, thereby redressing the Second Temple Jewish context of Christian origins in this respect. The essay provides a contextual reading of key passages (1 Cor 12:4–11, 13:8–13, 14:1–5, 14:20–33a), offering new insights about communal parameters of prophecy by comparing Paul’s ideas with contexts of Judaism, Jewish Hellenism and the Corinthians’ Greek environment.
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"Porten, B. & A Yardeni, Textbook of Aramaic Documents from Ancient Egypt. Newly copied, edited and translated into Hebrew and English. Volume 1. Letters (The Hebrew University, Department of the History of the Jewish People, Texts and Studies for Students), Winona Lake, IN: Eisenbrauns, 1986. Pp. ix + vii + 143. Cloth, §35.00." Journal for the Study of the Old Testament 14, no. 44 (June 1989): 126. http://dx.doi.org/10.1177/030908928901404413.

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