Academic literature on the topic 'Temple Mount (Jerusalem) – History'

This study examines the nature, function, and implications of Paul's Temple metaphors (1 Cor 3.16-17, 6.19-20; 2 Cor 6.14-7.1) and asks whether these metaphors indicate that the Jerusalem Temple has been superseded by the Christian community. Answers to this question have often relied upon the prioritization of particular backgrounds for Paul's language and the implementation of ideologically biased, interpretive models such as spiritualization. Issues arise in both these procedures due to the hermeneutical ambiguities involved in identifying metaphorical meaning. Our approach to Paul's Temple metaphors utilizes the analytical tools provided by Conceptual Metaphor Theory and calls for an awareness of these metaphors' early effective-history. Metaphors do not contain meaning but rather provide a conceptual structure that generates meaning through a hermeneutical act. Thus, in order to understand Paul's metaphors we must recognize not only their conceptual structures, but also how these structures have generated meanings and, as a result, how these meanings have shaped our interpretations of Paul himself. The historical setting of Paul's Temple metaphors is examined first in order to establish a set of assumptions and anticipations of meaning for when we encounter this type of language in this period. The public behaviour of the majority of Jews towards the Temple, as well as the presence of cultic criticisms, and conceptualizations in the Second Temple period demonstrate a widespread adherence to and support for the Temple. Turning to Paul's metaphors, we see how the Temple provides a conceptual model with which Paul can structure and reason about the status of both the community and body as indwelt and holy. While these metaphors do not suggest a deviation from Temple adherence, we demonstrate how they offer a set of conceptual and linguistic tools open to various interpretations and applications. We then examine a series of texts which highlight aspects of these metaphors' early effective-history: Ephesians 2.11-22, 1 Peter 2.4-10, Hebrews, and the Epistle of Barnabas. Through actualizing Paul's metaphors or by being associated with them, we observe how subsequent texts interpret, extend, and apply these metaphors to address their own particular questions. Awareness of this early effective-history reveals the semantic potential of these texts and allows us to reflect on the origins of some of our own interpretive tendencies, particularly those which lead us to supersessionist interpretations of Paul. Thus we conclude that a supersession of the Temple and its cult is not demonstrable from Paul's Temple metaphors as this is not the question these texts seek to answer. However, the conceptual framework provided by these metaphors places no observable hermeneutical constraints such that these texts could not be utilized in different historical circumstances to address the question of the validity of the Temple in relation to the Christian community. Observing how these metaphors provide conceptual structure and generate meaning enhances our understanding not only of Paul's texts, but also of ourselves as interpreters of Paul.

Orientador: Ubiratan D'Ambrosio<br>Banca: Marcos Vieira Teixeira<br>Banca: Edilson Roberto Pacheco<br>Banca: Sergio Roberto Nobre<br>Resumo: O escopo dessa pesquisa trata de identificar elementos matemáticos presentes na narrativa da descrição do primeiro templo do povo judeu, ou seja, do Templo de Jerusalém, em quatro versões bíblicas distintas. Deste modo, durante seu desenvolvimento, fizeram-se presentes determinadas ticas de matema relacionadas a essa descrição que corroboram o quadro da análise efetuada. Para tanto, a condução do trabalho teve como aportes os olhares da Etnomatemática, além de recorrências a estudos de História da Arquitetura, bem como de Geometria Sagrada e Simbolismo Religioso. Um conciso relato sobre a história do povo judeu, compreendendo desde a sua formação até a destruição da última reconstrução do Templo, com a conseqüente invasão da cidade de Jerusalém pelos romanos, compõe o texto com vistas a uma contextualização histórica. Ao final, verificaram-se características de uma descrição de natureza simples, embora a obra tenha possuído um caráter suntuoso. Além disso, depreende-se também a existência de uma matemática voltada à aplicabilidade construtiva, à presença de formas geométricas, unidades de peso, comprimento, capacidade, etc., possivelmente relacionadas à edificação do Templo e às atividades realizadas. Essas características se constituem como parte do quadro dos elementos matemáticos procurados.<br>Abstract: This research aims to identify mathematical elements in the narrative of the description concerned with the first temple of the Jewish people, the Temple of Jerusalem, in four different biblical versions. In that way, during the development of this research, it has turned out determined ticas of matema related to those descriptions that corroborate an outline of the analysis. For that, the drive of this work had contributions of Ethnomathematics, studies of History of Architecture, Sacred Geometry and Religious Symbolism. A concise report on history of the Jewish people, seeking an understanding of their formation and the destruction of the last reconstruction of the Temple with the consequent invasion of the city of Jerusalem by Romans compose a text, which aims to present a historical context. In the end, characteristics of a description of simple nature were verified, although the work has got a magnificent character. Besides that, it has also been inferred the existence of mathematics turned to a constructional applicability, the presence of geometric shapes, units of weight, length, capacity, etc., possibly related to the construction of the temple and to the carried out activities. Those characteristics constitute part of an outline of the sought mathematical elements.<br>Mestre

Orientadores: Andre Leonardo Chevitarese, Pedro Paulo Abreu Funati<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-06T00:02:45Z (GMT). No. of bitstreams: 1 Selvatici_Monica_D.pdf: 1882966 bytes, checksum: a5d0dc4f5d5f3eb01d8997d2bf327845 (MD5) Previous issue date: 2006<br>Resumo: O presente trabalho de pesquisa tem por objetivo analisar as evidências textuais e arqueológicas que permitam construir um contexto histórico plausível para a primeira expansão do movimento cristão, ocorrida na década de 30 do século I d.C., após a morte de Jesus. Esta expansão se caracterizou, segundo apresenta o relato do livro de Atos dos Apóstolos nos capítulos 6:1 a 8:40, e, possivelmente, também no relato da fundação da comunidade de Antioquia em Atos 11:19-26, pela ação missionária de judeus cristãos, ditos helenistas, saídos de Jerusalém, na região da Samaria e em áreas exteriores à Palestina, nomeadamente, a província romana da Síria e a ilha de Chipre, e pelas primeiras conversões de gentios à fé em Jesus como o Messias de Israel. O trabalho parte de uma historização do modelo interpretativo dominante sobre o Cristianismo antigo e de uma discussão dos propósitos teológicos e da questão da visibilidade histórica da narrativa de Atos dos Apóstolos. A análise da documentação textual é realizada a partir dos pressupostos da Nova História Cultural e o conceito de etnicidade é utilizado no sentido de compreender o aspecto mutável das identidades cristãs nos primeiros anos de vida do movimento cristão. A abordagem cronologicamente invertida da seqüência de passagens do livro de Atos acima apresentada permitiu a esta tese alcançar resultados diferenciados, em relação àqueles da historiografia dominante, sobre a questão da expansão inicial do movimento cristão do universo judaico palestino para o mundo helenizado do Mediterrâneo romano<br>Abstract: The purpose of the present research work is to build a plausible historical setting for the early spread of the Christian movement in the 30s of the 1st century CE, after Jesus¿ death, by way of an analysis of textual and archaeological evidence related to it. According to Acts 6:1 - 8:40 and, possibly, also Acts 11:19-26 (with regard to the establishment of the Antioch community), the spread in question was the result of missionary activity of Jewish Christians, named Hellenists, in a way from Jerusalem northward into Samaria and, outside Palestine, reaching the Cyprus island and the Roman province of Syria. According to Acts, the first conversions of Gentiles to the faith in Jesus Christ occurred precisely during that missionary activity. The present dissertation analyzes the traditional interpretive framework that guides most studies in early Christianity and discusses both the theological purpose and the question of historical visibility in the book of Acts. New Cultural History premises are followed in the analysis of textual sources and the concept of ethnicity is employed with the goal of understanding the relational aspect of Christian identities in the early years of the Jesus movement. The study moves chronologically backwards from the passage related to the foundation of the church in Antioch until it reaches the account of the appointment of the seven Hellenists in the Jerusalem community. This approach allowed the present research work to reach new conclusions ¿ compared to those of the dominant trend in scholarship ¿ on the early spread of the Christian movement from a Palestinian Jewish setting to the Hellenistic culture dominated world of the Roman East<br>Doutorado<br>Historia Cultural<br>Doutor em História

Made available in DSpace on 2014-06-11T19:24:53Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-03-01Bitstream added on 2014-06-13T18:52:56Z : No. of bitstreams: 1 bonfim_sh_me_rcla.pdf: 808338 bytes, checksum: 460ea850d7abfe2858f1146e6f6d5902 (MD5)<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)<br>O escopo dessa pesquisa trata de identificar elementos matemáticos presentes na narrativa da descrição do primeiro templo do povo judeu, ou seja, do Templo de Jerusalém, em quatro versões bíblicas distintas. Deste modo, durante seu desenvolvimento, fizeram-se presentes determinadas ticas de matema relacionadas a essa descrição que corroboram o quadro da análise efetuada. Para tanto, a condução do trabalho teve como aportes os olhares da Etnomatemática, além de recorrências a estudos de História da Arquitetura, bem como de Geometria Sagrada e Simbolismo Religioso. Um conciso relato sobre a história do povo judeu, compreendendo desde a sua formação até a destruição da última reconstrução do Templo, com a conseqüente invasão da cidade de Jerusalém pelos romanos, compõe o texto com vistas a uma contextualização histórica. Ao final, verificaram-se características de uma descrição de natureza simples, embora a obra tenha possuído um caráter suntuoso. Além disso, depreende-se também a existência de uma matemática voltada à aplicabilidade construtiva, à presença de formas geométricas, unidades de peso, comprimento, capacidade, etc., possivelmente relacionadas à edificação do Templo e às atividades realizadas. Essas características se constituem como parte do quadro dos elementos matemáticos procurados.<br>This research aims to identify mathematical elements in the narrative of the description concerned with the first temple of the Jewish people, the Temple of Jerusalem, in four different biblical versions. In that way, during the development of this research, it has turned out determined ticas of matema related to those descriptions that corroborate an outline of the analysis. For that, the drive of this work had contributions of Ethnomathematics, studies of History of Architecture, Sacred Geometry and Religious Symbolism. A concise report on history of the Jewish people, seeking an understanding of their formation and the destruction of the last reconstruction of the Temple with the consequent invasion of the city of Jerusalem by Romans compose a text, which aims to present a historical context. In the end, characteristics of a description of simple nature were verified, although the work has got a magnificent character. Besides that, it has also been inferred the existence of mathematics turned to a constructional applicability, the presence of geometric shapes, units of weight, length, capacity, etc., possibly related to the construction of the temple and to the carried out activities. Those characteristics constitute part of an outline of the sought mathematical elements.

This study considers the origin and purpose of Ruth and concludes that it is best to read the narrative as a call for an inclusive attitude toward any person, Jew or Gentile, who desired to join the Judean community in the Restoration period. In chapter one, I review the difficulties that scholars face in ascertaining Ruth's place in Israel's history, and I outline approaches that they have used to try to establish its purpose and origin. I discuss major interpretive positions, which date the book either to the monarchic period, to the exilic period, or to the Restoration period, and I articulate the format of my own study. In chapter two, I consider how the author of Ruth uses characterization to highlight Ruth, a Gentile outsider, and to criticize the Bethlehemite community. Only Boaz accepts Ruth, which leads to his participation in the line of David. In chapter three, I discuss how the author also magnifies Ruth's character by comparing her with Israel's ancestors. In these ways, Ruth demonstrates that an outsider can embody the ideals of the Restoration community and that they can also be a benefit to the nation. In chapters four and five, I examine arguments for dating Ruth to particular periods in Israel's history. In chapter four, I consider efforts to date the language of Ruth as well as the legal practices that the story describes. I also discuss the narrative's supposed congruence with the concerns of various social settings in Israel's history. In chapter five, I draw on current research on refugee communities to see how the experiences of such people can help us understand the concerns of the Restoration community. In chapter six, I review my arguments for regarding Ruth as a call for inclusion in the Restoration period, and I consider how this conclusion should affect the field of Ruth studies as well as the wider field of Second Temple studies.

This study aims to examine how Rome understood 'the Other' in the context of Roman plundering of sacred sites. It analyses specifically the Temple of Poseidon at Isthmia, and how it was affected by the destruction of Corinth in 146 BCE, and the second Jewish temple at Jerusalem, and how the Romans went about destroying it in 70 CE. This study combines archaeological and written sources with iconography, to get as full an image as possible of Roman pillaging. For Isthmia the sources are mainly archaeological, from the excavations made by the University of Chicago. For Jerusalem the source is the ancient text Bellum Judaicum, by Flavius Josephus. The theory is that of 'the Other', as presented by Erich Gruen in his work Rethinking the other in antiquity, which is applied to the many questions in the discussion. The result of this study shows that Romans frequently sacked sacred sites of other peoples and used the artworks from them to beautify their own cities. They used the history and tradition of the Other for their own gain, to create a certain image of themselves. Further, this study finds that Rom considered itself the main power in the Mediterranean during these periods of antiquity.

Made available in DSpace on 2016-04-25T19:20:37Z (GMT). No. of bitstreams: 1 Sergio Aguiar Montalvao.pdf: 4155492 bytes, checksum: a213811f014ea7757553427efbefe028 (MD5) Previous issue date: 2015-10-21<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This doctoral thesis aims to present what came to be built through the Solomon s First Temple Imaginary, which many people still believe in the nowadays that it is factual. However, the Temple as presented in the Hebrew Bible never existed, because no more than an annex king s palace; it s also not factual the myths circulating the kings David and Solomon, which were not as grand as the Hebrew Bible points. Nevertheless, on two occasions in the history of Judah, the Deuteronomist Revolution and the Return of the Captivity, the Temple had a centralizating function and required many founding myths to legitimize it. With such myths, the people who were near the Temple felt more part of the House of Yahweh for believing participate of a plan established by the Creator of the Universe and all the stories invented and developed by the Deuteronomist and the Priestly gave them greatest joy and hope. What happened in fact was the king s power legitimacy in the context of Deuteronomist Reform and the priest s power in the return of the Captivity in the early Persian period. As for the post-exile, for being a more recent period, is greater amount of elements that characterize the stimulation of popular imaginary regarding the First Temple than in the period of the Deuteronomist Reform, despite the latter being period of prosperity for the Kingdom of Judah<br>A presente tese de doutorado visa apresentar o que veio a ser construído através do imaginário sobre o Primeiro Templo de Salomão, o qual muitas pessoas ainda acreditam nos dias de hoje que seja factual. Entretanto, o Templo, conforme o apresentado na Bíblia Hebraica, jamais existiu, pois não passava de um anexo do palácio do rei; tão pouco são factuais os mitos que circulam em torno dos reis Davi e Salomão, que não foram tão grandiosos quanto a Bíblia Hebraica aponta. Apesar disso, em dois momentos da História de Judá, na Revolução Deuteronomista e no Retorno do Cativeiro, o Templo teve uma função centralizadora e necessitava de diversos mitos fundantes para ser legitimado. Com tais mitos, o povo que estava próximo ao Templo sentia-se mais parte da Casa de Yahweh por acreditar fazer parte de um plano estabelecido pelo Criador do Universo e todas as histórias inventadas e elaboradas pelo Deuteronomista e pelo Sacerdotal lhes davam maior alegria e esperança. O que houve, de fato, foi a legitimação do poder do rei, no contexto da Reforma Deuteronomista, e do poder do Sacerdote, no retorno do Cativeiro, no começo do Período Persa. No pós-exílio, por ser um período mais recente, encontra-se maior quantidade de elementos que caracterizam o estímulo do imaginário popular sobre o Primeiro Templo do que no período da Reforma Deuteronomista, apesar deste último ser um período de prosperidade para o Reino de Judá