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Journal articles on the topic 'The Pharisees'

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Published: 4 June 2021

Last updated: 3 February 2022

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1

Baumgarten, A. I. "The PharisaicParadosis." Harvard Theological Review 80, no. 1 (1987): 63–78. http://dx.doi.org/10.1017/s0017816000023518.

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When historical reconstruction of the nature of a person or a group is carried out under ideal circumstances, we should have two kinds of evidence: we should know the self description of the subject, and be able to compare this self description with the way the subject was seen by others. These two types of evidence give historians the perspective which should allow them to draw a wellrounded portrait of the nature of their subject. When viewed in this light, the problems presented in attempting a historical reconstruction of the nature of the Pharisees before 70 CE make this case a classic ex

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2

Ilan, Tal. "The Attraction of Aristocratic Women to Pharisaism During the Second Temple Period." Harvard Theological Review 88, no. 1 (1995): 1–33. http://dx.doi.org/10.1017/s0017816000030376.

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Unlike Christianity, which regards the word “Pharisee” as synonymous with “hypocrite,” “legalist,” and “petty-bourgeois,” Jews have always understood Pharisaism as the correct and trustworthy side of Judaism. Since the eighteenth century, all disputants who participated in the great controversies and schisms within Judaism have claimed to represent the true heirs of the Pharisees. For example, adherents of the strong anti-Hasidic movement initiated by R. Eliyahu of Vilna in the second half of the eighteenth century, who are usually referred to in literature by the negative appellation “opposer

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3

Hill, G. "A Pharisee to Pharisees: Reflections on Vaughan's 'The Night'." English 38, no. 161 (1989): 97–113. http://dx.doi.org/10.1093/english/38.161.97.

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4

Thomson, Andrew, Diana R. Hallman, and Mark Everist. "Scribes & Pharisees." Musical Times 144, no. 1883 (2003): 70. http://dx.doi.org/10.2307/3650686.

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5

Magda, Ksenija, and Jasmin Zemunović. "The Pharisees in Mark." Kairos 13, no. 2 (2019): 223–44. http://dx.doi.org/10.32862/k.13.2.4.

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The main purpose of this paper is to compare the facts about the Pharisees that we learn from extra-biblical sources against the facts we learn from the narrative in Mk. 1:21-3:35, with the purpose of setting a historical foundation for Mark’s account. In the first section we show the available historical accounts and we conclude it to be ambivalent, while in the second section we portray the developing conflict between Jesus and the Pharisees, which in turn sheds light on historical facts in line with the conclusion that Mark’s description of the Pharisees is historically plausible, because o

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6

Knowles. "Serpents, Scribes, and Pharisees." Journal of Biblical Literature 133, no. 1 (2014): 165. http://dx.doi.org/10.15699/jbibllite.133.1.165.

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7

Knowles, Michael P. "Serpents, Scribes, and Pharisees." Journal of Biblical Literature 133, no. 1 (2014): 165–78. http://dx.doi.org/10.1353/jbl.2014.0008.

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8

Gorringe, Timothy J. "Job and the Pharisees." Interpretation: A Journal of Bible and Theology 40, no. 1 (1986): 17–28. http://dx.doi.org/10.1177/002096438604000103.

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The concern to learn and profit from the past experience of exile and restoration and to implement the command “Be holy as I am holy” underlies both the dialogue of Job and later Pharisaic theology; to reflect on one is to clarify the other.

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9

King, J. S. "Nicodemus and the Pharisees." Expository Times 98, no. 2 (1986): 45. http://dx.doi.org/10.1177/001452468609800205.

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10

Krause, Andrew R. "In Association with the Ancestral Customs." Novum Testamentum 57, no. 4 (2015): 343–59. http://dx.doi.org/10.1163/15685365-12341502.

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Scholars have long believed that the “ancestral customs” of the Pharisees mentioned in texts such as Antiquitates judaicae 13.297 and Matt 15:1-9 were proto-rabbinic oral tradition, based on apparently corroborating readings of Rabbinic works. However, in this article, I will show that this terminology should be understood within the context of the codes of Graeco-Roman associations. Such language is consistent with both the use of association terminology elsewhere in Josephus, as well as with the corpus of association-related inscriptions and papyri presently extant. The idea of the Pharisees

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11

Yaron, Reuven. "Sadducees and Pharisees: Two Controversies." Israel Law Review 33, no. 4 (1999): 743–55. http://dx.doi.org/10.1017/s0021223700016174.

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Our colleague, Professor Ze'ev Falk died on the eve of Rosh Hashana 5759, at the age of 75. His scholarly interests ranged widely; he was expert, inter alia, on the law of the interim period, between Bible and Talmud. Concerning later periods, his attention was given primarily to the law of marriage and divorce. He was a deeply religious man, yet free from any trace of complacency. When, as happens, he was unhappy with the way halakha went, he was wont to speak out and search for solutions. That the custodians of halakha would not tend to heed his suggestions, need not surprise. As a rule, the

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12

Davies, P. R. "Book Reviews : The Pharisees Remembered." Expository Times 97, no. 9 (1986): 280–81. http://dx.doi.org/10.1177/001452468609700918.

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13

Bartlett, J. R. "Book Reviews : Pharisees, Scribes, Sadducees." Expository Times 101, no. 9 (1990): 279–80. http://dx.doi.org/10.1177/001452469010100911.

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14

Birenboim, Hannan. "Tevul Yom and the Red Heifer: Pharisaic and Sadducean Halakah." Dead Sea Discoveries 16, no. 2 (2009): 254–73. http://dx.doi.org/10.1163/156851709x429265.

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AbstractBoth the Qumran scrolls and the rabbinic sources teach of a controversy between the Pharisees, on the one hand, and the Sadducees and the Qumran sect, on the other, concerning the standing of the red heifer: The Sadducees, considering the red heifer as a sacrifice, held that a tevul yom was not permitted to deal with the heifer, whereas the Pharisees, not considering the red heifer as a sacrifice, held that a tevul yom was permitted to deal with it. This controversy derived from the Pharisees' desire to enable the common people to participate as much as possible in divine worship: by n

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15

Mason, Steve. "Pharisaic Dominance Before 70 CE and the Gospels' Hypocrisy Charge (Matt 23:2–3)." Harvard Theological Review 83, no. 4 (1990): 363–81. http://dx.doi.org/10.1017/s0017816000023841.

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The following study treats two distinct but related questions. First, were the Pharisees the dominant party in Palestinian Judaism before the destruction of the temple? And second, did Jesus of Nazareth engage in controversy with them? Many scholars today would answer one or both of these questions negatively. My thesis, however, is that both should be answered affirmatively and, further, that it was precisely the status of the Pharisees as the dominant party that makes intelligible Jesus' charge of hypocrisy.

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16

Isbell, Charles David. "Saul the Sadducee? A Rabbinical Thought Experiment." Socio-Historical Examination of Religion and Ministry 1, no. 2 (2019): 85–119. http://dx.doi.org/10.33929/sherm.2019.vol1.no2.01.

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In keeping with talmudic tradition, this article presents a rabbinical thought experiment that questions the authenticity—indeed the very historicity—of the Apostle Paul’s Pharisaic Jewish background. By examining current interpretations of Saul’s Damascus road conversion, as well as Lukan and Pauline accounts in the New Testament, it becomes evident that there exists a striking disparity between Paul and other first century Pharisees, particularly since he took far too many liberties with his beliefs and behaviors (pre- and post-conversion) that would have set him apart from his Pharisaic con

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17

WILLIAMS, David S. "Josephus or Nicolaus on the Pharisees?" Revue des Études Juives 156, no. 1 (1997): 43–58. http://dx.doi.org/10.2143/rej.156.1.519371.

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18

Cook, Donald E. "A Gospel Portrait of the Pharisees." Review & Expositor 84, no. 2 (1987): 221–33. http://dx.doi.org/10.1177/003463738708400205.

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19

Di Luccio, Pino, and Massimo Grilli. "Jesus and the Pharisees: Beyond Stereotypes." La Civiltà Cattolica, English Edition 3, no. 11 (2019): 1–11. http://dx.doi.org/10.32009/22072446.1911.1.

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20

Goodman, Martin. "Pharisees, Scribes and Sadducees in Palestinian Society." Journal of Jewish Studies 41, no. 2 (1990): 267–68. http://dx.doi.org/10.18647/1551/jjs-1990.

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21

Poirier, John C. "Why Did the Pharisees Wash Their Hands?" Journal of Jewish Studies 47, no. 2 (1996): 217–33. http://dx.doi.org/10.18647/1897/jjs-1996.

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22

Mandel, Paul. "Scriptural Exegesis and the Pharisees in Josephus." Journal of Jewish Studies 58, no. 1 (2007): 19–32. http://dx.doi.org/10.18647/2702/jjs-2007.

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23

Walker, Colin. "WERTHER, THE GOOD SAMARITAN AND THE PHARISEES." German Life and Letters 41, no. 4 (1988): 393–401. http://dx.doi.org/10.1111/j.1468-0483.1988.tb02103.x.

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24

Williams, David S. "Morton Smith on the Pharisees in Josephus." Jewish Quarterly Review 84, no. 1 (1993): 29. http://dx.doi.org/10.2307/1454698.

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25

Regev, Eyal. "The Sadducees, the Pharisees, and the Sacred: Meaning and Ideology in the Halakhic Controversies between the Sadducees and Pharisees." Review of Rabbinic Judaism 9, no. 1-2 (2006): 126–40. http://dx.doi.org/10.1163/157007006777571541.

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26

Bird, Michael. "The Case of the Proselytizing Pharisees?—Matthew 23.15." Journal for the Study of the Historical Jesus 2, no. 2 (2004): 117–37. http://dx.doi.org/10.1177/147686900400200202.

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AbstractThis essay examines Matthew 23.15 in the context of the debate concerning pre-Christian Jewish proselytizing activity amongst Gentiles. The study assesses the historical authenticity of the logion and examines the various positions for understanding its meaning. It then attempts to argue that Matthew 23.15 is an authentic saying of Jesus aimed at censuring a Pharisaic group for endeavouring to recruit Gentile adherents (God-fearers) to the cause of Jewish resistance against Rome. It concludes that the logion does not constitute evidence for the existence of a Jewish proselytizing missi

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27

LIEU, J. M. "EPIPHANIUSON THE SCRIBES AND PHARISEES (Pan. 15.1–16.4)." Journal of Theological Studies 39, no. 2 (1988): 509–24. http://dx.doi.org/10.1093/jts/39.2.509.

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28

Freyne, Seán. "Book Review: Pharisees, Scribes, Sadducees in Palestinian Society." Theology 94, no. 757 (1991): 67–68. http://dx.doi.org/10.1177/0040571x9109400121.

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29

Long, D. Stephen. "Being Good Pharisees: The Joy of Inauthentic Community." Christian Higher Education 17, no. 5 (2018): 290–95. http://dx.doi.org/10.1080/15363759.2018.1500809.

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30

Selvatici, Monica. "Constructing Christian identity in 'Luke-Acts': the purpose of Pharisees in Lukan theology." Romanitas - Revista de Estudos Grecolatinos, no. 10 (February 18, 2018): 170. http://dx.doi.org/10.17648/rom.v0i10.18983.

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The purpose of this article is to analyze the references made by the author of the third gospel and the book of Acts (so-called Luke) to members of the Christian communities in the 1st century CE who defended that Christians had to fully observe Torah laws and who especially defended circumcision for Gentile Christians. Luke refers to them as ‘Pharisees’ in Acts 15, 5. Indirect allusions to these Christian Pharisees are ubiquitous in Luke’s work, showing that this issue was very important within his theology. When writing Luke-Acts, Luke was confronted with the sense of orphanhood of the Genti

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31

Pavlenko, Pavlo Yuriyovych. "The Essay-Qumran Origin of Christianity: Pros and Cons." Ukrainian Religious Studies, no. 45 (March 7, 2008): 67–81. http://dx.doi.org/10.32420/2008.45.1898.

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Essayism or essayism is one of the largest and most authoritative currents of pre-Christian Judaism. According to the texts of Flavius, the essays, after the Pharisees and Sadducees, were the third "philosophical school" or "sect" within Judaism at that time.73 to say something like a secret order. And what characterized the essays in general was their remoteness from the people, their conscious secrecy, the system of rigid admission to membership, and strict religious discipline. And while in the religious literature the search for the origins of Christianity in the environment of the Pharise

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32

Neusner, Jacob. "Mr. Sanders' Pharisees and Mine A Response to E. P. Sanders, Jewish Law from Jesus to the Mishnah." Scottish Journal of Theology 44, no. 1 (1991): 73–96. http://dx.doi.org/10.1017/s0036930600025242.

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Despite the risible misnomer of his book of miscellaneous essays, which, claiming to speak of ‘Jewish law to the Mishnah,’ discuss mere anecdotes and episodes in Jewish law in the first century with special reference to the Gospels, Professor Edward P. Sanders’ current account of his views should not be dismissed as the merely random thoughts of one who wanders beyond the boundaries of his field of first-hand knowledge. Holding Sanders to his claim that he knows something about what he calls ‘Jewish law,’ let us take seriously his conception of the Pharisees of the first century. Since, intend

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33

Okure, Teresa. ""The Ministry of Reconciliation" (2 Cor 5:14–21): Paul's Key to the Problem of "the Other" in Corinth." Mission Studies 23, no. 1 (2006): 105–21. http://dx.doi.org/10.1163/157338306777890411.

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AbstractLocating the theme of reconciliation in the complex world of diversity, this article affirms and revisits reconciliation as a theological key to deal with the complex reality of our world. Recognizing the possibility of deep diversity of the first century Corinth, the author states that Paul's main purpose in writing to the Corinthians was to help them relate with "the other" within the Christian community and with him. The author then went on to draw what can be learned from Paul's plea to reconcile with God and with each other in 2 Corinthians 5:14–21. In his ministry of reconciliati

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34

Young, Brad H. "‘Save the Adulteress!’ Ancient JewishResponsain the Gospels?" New Testament Studies 41, no. 1 (1995): 59–70. http://dx.doi.org/10.1017/s0028688500022943.

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The gospel story of the Woman Caught in Adultery (John 7.53–8.11), has captured the hearts of many listeners because it stirs up strong feelings of compassion for a human being in a vulnerable situation, even someone who has betrayed his or her marriage vow and committed a serious wrong. The love, acceptance and forgiveness of Jesus as well as his profound wisdom as a respected teacher come out of the narrated scene. Jesus answers a question that solves a very severe problem. These elements of the dramatic episode from the life of Jesus are clear. The Jewish people in the story, however, are v

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35

De Boer, Martinus C. "Expulsion from the Synagogue: J. L. Martyn's History and Theology in the Fourth Gospel Revisited." New Testament Studies 66, no. 3 (2020): 367–91. http://dx.doi.org/10.1017/s0028688519000535.

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In History and Theology in the Fourth Gospel, Martyn argued that John 9.22 concerns the formal expulsion from the synagogue of Jews who were confessing Jesus as the Messiah of Jewish expectation. Johannine scholars following Martyn have often claimed that a ‘high’ Christology must have provided the catalyst for this trauma, not the ‘low’ Christology posited by Martyn. For Martyn, however, a ‘high’ Christology was a subsequent development, leading to a second trauma, that of execution for blasphemously claiming that Jesus was somehow equal to God. Accepting Martyn's argument on 9.22 with respec

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36

Gi moon Jung. "The Debate on the Law between Pharisees and Jesus." Journal of Classical Studies ll, no. 29 (2011): 125–48. http://dx.doi.org/10.20975/jcskor.2011..29.125.

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37

Grabbe, Lester L. "Flavius Josephus on the Pharisees: A Composition-Critical Study." Journal of Jewish Studies 45, no. 1 (1994): 134–36. http://dx.doi.org/10.18647/1747/jjs-1994.

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38

Goodman, Martin. "A Note on Josephus, the Pharisees and Ancestral Tradition." Journal of Jewish Studies 50, no. 1 (1999): 17–20. http://dx.doi.org/10.18647/2163/jjs-1999.

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39

HENGEL, MARTIN, and ROLAND DEINES. "E. P. SANDERS' ‘COMMON JUDAISM’, JESUS, AND THE PHARISEES." Journal of Theological Studies 46, no. 1 (1995): 1–70. http://dx.doi.org/10.1093/jts/46.1.1.

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40

Collins, N. L., and Steve Mason. "Flavius Josephus on the Pharisees. A Composition-Critical Study." Novum Testamentum 34, no. 3 (1992): 303. http://dx.doi.org/10.2307/1561302.

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41

Clay Javier Boggs. "“The Jews” and “the Pharisees” in Early Quaker Polemic." Quaker History 97, no. 2 (2008): 1–18. http://dx.doi.org/10.1353/qkh.0.0009.

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42

Younger, Brett. "Including the excluded: Luke 14:1–14." Review & Expositor 116, no. 3 (2019): 351–54. http://dx.doi.org/10.1177/0034637319867403.

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Unfortunately, sometimes, the underprivileged feel like a problem to be solved. Reading a story such as Luke 14:1–14 and realizing that Jesus has more in common with the homeless than with most of us is uncomfortable. Whereas Pharisees like us are pushing to the head of a rectangular table, Jesus’ table is a circle where no person is better than another.

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43

Neusner, Jacob, and Anthony J. Saldarini. "Pharisees, Scribes and Sadducees in Palestinian Society: A Sociological Approach." Journal of the American Oriental Society 111, no. 1 (1991): 133. http://dx.doi.org/10.2307/603762.

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44

Kimball, Charles A. "Book Review: The Separated Ones: Jesus, the Pharisees, and Islam." Interpretation: A Journal of Bible and Theology 48, no. 1 (1994): 106. http://dx.doi.org/10.1177/002096430004800127.

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45

Mason, Steve. "Josephus on the Pharisees reconsidered: A critique of Smith/Neusner." Studies in Religion/Sciences Religieuses 17, no. 4 (1988): 455–69. http://dx.doi.org/10.1177/000842988801700405.

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46

Chartrand, Harry Hillman. "Context and Continuity: Philistines, Pharisees and Art in English Culture." Journal of Arts Management and Law 21, no. 2 (1991): 141–56. http://dx.doi.org/10.1080/07335113.1991.9943132.

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47

Young, May. "Response to Being Good Pharisees: The Joy of Inauthentic Community." Christian Higher Education 17, no. 5 (2018): 296–98. http://dx.doi.org/10.1080/15363759.2018.1500811.

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48

Ames, Tracy. "Fellowship, Pharisees and the common people in early Rabbinic tradition." Studies in Religion/Sciences Religieuses 34, no. 3-4 (2005): 339–56. http://dx.doi.org/10.1177/000842980503400302.

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This paper explores the phenomenon of non-priestly purity within the ancient Jewish purity system and examines passages in Tannaitic literature that refer to p'rushim (Pharisees), haverim and ne'e-manim, all of whom have been associated with practising non-priestly purity laws during the Second Temple period. The 'am ha-aretz, people accused of non-compliance with ritual purity, are also a focus of the paper. An analysis of the terms p'rushim, haverim, ne'emanim and 'am ha-aretz reveals that variant meanings have been attached to these categories in different passages of rabbinic literature an

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49

Beutler, Johannes. "Two Ways of Gathering the Plot to Kill Jesus in John 11.47–53." New Testament Studies 40, no. 3 (1994): 399–406. http://dx.doi.org/10.1017/s0028688500012637.

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The Johannine text about the decision of the High Priests and the Pharisees to have Jesus killed has so far attracted mainly historical and text-historical interest. Authors enquire about the relation of the text to its synoptic parallels – as Mark 14.1–2 par. – or about some pre-Johannine source lying behind our textual unit. The gathering of the High Priests and Pharisees, their reasoning, and the answer of Caiaphas are mainly attributed to pre-Johannine material, the reflection of the evangelist at the end to John himself or even a post-Johannine hand. The reason for this kind of literary c

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50

Glanville, Elizabeth. "Missiological Reflections on Difference: Foundations in the Gospel of Luke." Mission Studies 26, no. 1 (2009): 64–79. http://dx.doi.org/10.1163/157338309x442308.

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AbstractThis paper explores missiological reflections on the Gospel of Luke for valuing differences in order to develop an understanding of human identity. Our identity in Jesus Christ supersedes racial, ethnic, and social identity and is based on an understanding of difference that affirms the uniqueness of each individual.A perspective that values human dignity and the dignity of difference, as per Rabbi Jonathan Sacks, stands in sharp contrast to the biblical images of Pharisees who separated themselves from the sinners, tax-collectors, and others. Likewise, Jesus, himself, in the Gospel of

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