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Old 05-16-2003, 12:30 AM   #1
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Smile What do you want to know about ancient Judaism?

Suppose that someone were to take time over a summer vacation to read the following:

The Hebrew Bible
The Deuterocanon
Charlesworth's Pseudepigrapha
The Dead Sea Scrolls

What would you want to know concerning what is mentioned in this texts? That is, what would you look for if you had the time to read it all?

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Peter Kirby
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Old 05-16-2003, 12:39 AM   #2
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Try arranging them in chronological order.
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Old 05-16-2003, 03:56 PM   #3
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I have a 1917 book titled An Introduction to the Old Testament Chronologically Arranged by Harlan Creelman. Apikorus is correct to point out that a list of dates next to Old Testament documents is not especially helpful because many of these documents developed in stages over centuries. Besides, dating isn't the ultimate goal of studying these texts, as we've missed the point if we don't go on to examine what was written after we know when.

One thing that I know that I would be looking for is any reference to a Messiah figure, as the subject of messianic expectations in Second Temple Judaism is of interest to me. Anything else I should look for?

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Peter Kirby
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Old 05-16-2003, 04:47 PM   #4
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Peter, if you are interested in the development of messianism in pre-rabbinic Judaism, I highly recommend John J. Collins' The Scepter and the Star.

The Hebrew Bible itself presents no real coherent messianic framework. The term mashiakh appears as a noun less than 40 times in the HB, and usually applies to Saul, Solomon, David, or some later Davidide, or to the high priest (and once to Cyrus of Persia!). The notion of messiah as eschatological savior is developed in late 2nd Temple Jewish literature (pseudepigrapha, DSS, and later Targumim). Collins' assessment is a nuanced one; he identifies different types of messiah figures (e.g. priest, king, heavenly). See also Gerbern Oegema, The Anointed and His People: Messianic Expectations from the Maccabees to Bar Kochba.
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Old 05-16-2003, 08:06 PM   #5
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Hi Apikorus,

I actually have The Scepter and the Star. I agree that it's a good book.

In that book, Collins states that the Christian concept of a Messiah whose role was to suffer and to die was a departure from pre-Christian Judaism, and I am inclined to agree. However, I have seen a few exegetical documents used to controvert this idea.

One is a midrash on Psalm 2:

Quote:
RISTO SANTALA on MIDRASH of PSALM 2 http://www.kolumbus.fi/hjussila/rsla/OT/OT14.html

When we read the Midrash's exposition of the Psalms we cannot but be amazed at the sheer volume of explanation which the ancient scholars draw out of them. Nevertheless, the same verses which are quoted in this context are generally accepted as Messianic references. The Midrash speaks firstly of the "one who is to come", the "Messiah-King", before whom all will bow down, as it is said in Isaiah 49:23 "They will bow down before you with their faces to the ground". There are many OT passages associated with the phrase "I will proclaim the decree of the LORD" which, particularly for Christians, have a special message. The Midrash sets them out as following:
"The decree is that of the prophets, because Is. 52:13 says 'My servant will prosper' and Is. 42:1 adds 'Here is my servant whom I uphold'; It is the decree of the Psalms, as Ps. 110:1 says 'The LORD said to my Lord, Sit at my right hand', and Ps.2:7 says 'He said to me; You are my son'; and also elsewhere it is written (Dan.7:13), 'In my vision at night I looked, and there before me was one like a son of man, coming with the clouds'. The LORD said 'You are my son'. The decrees are those of the king, the king of kings, that this would be done to the Messiah-King... "
Following this the Midrash states further that:
"Rabbi .Huna says: 'The sufferings of the world are divided into three lots; the first lot was granted to the patriarchs and to different generations, the second to the generation of destruction, and the third to the Messianic generation."
The Midrash also says that psalm 2 speaks of Solomon, King Ahaz and the Messiah:
"Ahaz, because Isaiah 7:11 says, 'Ask the LORD your God for a sign' ", and "the Messiah, because it is written, 'I will make the nations your inheritance'... And psalm 21:5 says, 'He asked you for life, and you gave it to him'."
================================================== ==============
Simlar Alfred Edersheim discusses this passage at
http://www.heartofisrael.org/chazak/...es/appen09.htm
Ps. 2:7 is quoted as Messianic in the Talmud, among a number of other Messianic quotations (Sukk. 52 a). There is a very remarkable passage in the Midrash on Ps. 2:7 (ed. Warsh p. 5 a), in which the unity of Israel and the Messiah in prophetic vision seems clearly indicated. Tracing the 'decree' through the Law, the Prophets, and the Hagiograph, the first passage quoted in Exod. 4:22: 'Israel is My first-born son;' the second, from the Prophets, Is. 52:13: 'Behold My servants shall deal prudently,' and Is. 42:1: Behold My servant, whom I uphold;' the third, from the Hagiographa, Ps. 110:1: 'The Lord said unto my Lord,' and again, Ps. 2:7: 'The Lord said unto Me, Thou art My Son,' and yet this other saying (Dan. 7:13): 'Behold, one like the Son of Man came with the clouds of heaven.' Five lines further down, the same Midrash, in reference to the words 'Thou art My Son,' observes that, when that hour comes, God speaks to Him to make a new covenant, and thus He speaks: 'This day have I begotten There', this is the hour in which He become His Son.
Another is the Targum Jonathon on Isaiah 53. "There the Messiah is clearly redemptive, and he
dies, although one can point out that the suffering is principally that of Israel for her sins." It is found in The Suffering Servant of Isaiah According to the Jewish Interpreters, translated by Samuel R. Driver and Adolf Neubauer 1877. What is current opinion on the date of the Targum Jonathon and its messianic content?

Finally, in the Talmud, there is a reference in b. Sukkah 52 to "the slaying of the Messiah the son of Joseph" (explaining Zech 12.10), which, what with the reference to *the son of Joseph*, at first sight seems to me to be influenced by Christian claims. Is there anything I should know about the context of this quote? Do scholars see this phrase as dependent on Christian ideas, or is it plausible that Jews had an independent tradition that the father of the Messiah was to be named Joseph?

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Peter Kirby
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Old 05-17-2003, 09:09 AM   #6
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The difficulty in dating the rabbinic materials poses severe methodological problems here, Peter. Two remarks:
  • The Targum Jonathan (falsely attributed to the tanna Yonatan ben Uzziel) is generally accepted to depend on the Targum Onqelos and probably dates to ca. 400-500 CE. By that time, Jewish messianism had flowered.
  • I'm skeptical that mashiakh ben yosef has anything to do with Jesus' father, although the possibility is intriguing. The term most likely means "messiah, descendant of Joseph," just as mashiakh ben david means "messiah, descendant of David." Indeed in some medieval rabbinic texts the former is referred to as mashiakh ben efraim = "messiah son (descendant) of Ephraim." Recall Ephraim was one of Joseph's two sons. So again this connotes lineage, rather than strict paternity.
I don't have much time to write - must get ready for synagogue! - but if you are interested in the development of messianic ideas in rabbinic Judaism, which means after ca. 200 CE, you should get or borrow a copy of Raphael Patai's The Messiah Texts. The scholarly analysis there is brief, but Patai has assembled a useful collection of citations from the dauntingly vast rabbinic literature.
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Old 05-19-2003, 07:12 PM   #7
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Does the thora have the origin contained the 5 books?
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Old 05-19-2003, 10:04 PM   #8
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While they were compiled at a relatively late period, the Targumim drew heavily on the wisdom of sages from centuries earlier. Work on the Palestinian and Babylonian Talmuds began in before AD 250, and circa AD 219 respectively.

As Risto Santala has correctly observed:
  • Targum Jonathan, the most strongly Messianically tinged, contains material from pre-Christian times. For example, in connection with Deut. 33.11 Jonathan has a long prayer which refers to Johannes Hyrcanos, who lived from 135--105 BC. It would appear that a significant part of Jonathan's exegesis is indeed representative of pre-Christian ideas.

    The Messiah in the Old Testament in the Light of Rabbinical Writings (1992.)
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Old 05-20-2003, 08:36 AM   #9
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Risto Santala isn't much of a scholar, but the point he makes is hardly controversial. That is, the rabbinic literature often draws on traditions of untraceably old provenance. One vivid example of this fact concerns the laws of tefillin, the small boxes containing portions of the Torah that observant Jews affix to their right hand and forehead during prayer. The laws of tefillin are laid out in the early rabbinic writings (mishnah berurah). It is tempting to attribute this tradition to hypernomian rabbis who literalized the metaphorical uqshartam l'ot al yadekha vehayu l'totafot bein einekha = "you shall bind them as signs on your hands and frontlets(?) between your eyes." The Rashbam, premier pashtan that he was, was sensitive to the metaphor here (i.e. keeping God in our deeds and in our thoughts). All this makes a good story, except for the fact that tefillin were found at Qumran (some with their scrolls partially intact). So clearly the tradition of wearing tefillin is untraceably old.

Again, the Hebrew Bible contains no coherent messianic framework. Attempts to read one into it tell us more about an exegete's interpretive lens and confessional stance than they do about the plain sense of the HB.

Diverse messianic models were explored in the late Second Temple period, and these models are reflected in its literature. Within Judaism, messianism has been a somewhat arrested development. There are, to be sure, some traditions about mashiakh, and even evidence of a dual messiahship (ben yosef and ben david). But in general traditional Jewish eschatology remains rather impoverished.

At any rate, one small detail that seems to have escaped Christian apologists who selectively invoke rabbinic writings about mashiakh -- those rabbis also were quite familiar with Christian claims regarding Jesus, and still, emphatically, they rejected them. There are detailed rabbinic discussions of why Jesus could not qualify as the messiah, but of course Christian apologists never seem to quote those.
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Old 05-20-2003, 10:45 AM   #10
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Quote:
At any rate, one small detail that seems to have escaped Christian apologists who selectively invoke rabbinic writings about mashiakh -- those rabbis also were quite familiar with Christian claims regarding Jesus, and still, emphatically, they rejected them.
I am aware of this, and it doesn't concern me in the slightest. The fact remains, however, that many of these rabbis interpret the OT messianic prophecies in the exact same way that the Christians had done. To me, this is the most important issue because it lays to rest the base canard that "The Christians misinterpreted the Scriptures."

The question of whether or not Jesus Christ was indeed the messiah of the prophecies, is a secondary consideration. Of primary importance is the accuracy of the exegesis itself.

Quote:
There are detailed rabbinic discussions of why Jesus could not qualify as the messiah, but of course Christian apologists never seem to quote those.
Well, I'd suggest that most of us aren't even familiar with them. But I'd be interested in reading some, if you could post a link.
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