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Hellenistic Greek and Roman didactic poetry have paid particular attention to the inner workings of the didactic tradition. This trend is in part motivated by a desire to isolate and delineate a distinctive didactic mode and to explore the tension between an intertextual approach (which has it that meaning is

In: Journal for the Study of Judaism

Jos. Asen. 8:5-6 is a poignant statement concerning Otherness and worship of Israel’s living God. Following Joseph’s rejection of Aseneth’s kiss, he states, “It is not fitting for a God-worshipping man who blesses the living God with his mouth and eats the blessed bread of life, and drinks the blessed

In: Journal for the Study of Judaism

For many readers, the phrase “tree of life” will immediately evoke thoughts of the garden of Eden. Charles Echols has situated this tree for us among other life-giving trees and plants mentioned in a variety of ancient Near Eastern texts, and Amy Balogh has explored the iconographical context

In: The Tree of Life
Author: Judith V. Stack

adjective tsaddiq plays a decisive role in designating those who lead a properly religious life. Being righteous is not viewed as the gift of God. Rather the righteous are those who practice the commandments. This is not to say that God does not give any help to the righteous…. This help however, is not

In: Metaphor and the Portrayal of the Cause(s) of Sin and Evil in the Gospel of Matthew
Author: Craig A. Evans

. In the vicinity of Caesarea Philippi, Jesus asks his disciples who they think he is. Peter replies: “You are the Christ, the Son of the living God” (Matt 16:16). In a recent study Mark Goodwin has suggested that Peter’s language, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος, alludes to Hosea, where

In: The Book of the Twelve

not a goddess, which can be seen as a criticism directed towards the apotheosis of rulers and the cult of the Emperor. The Sibyl tells Aeneas that Apollo had offered her eternal life for her virginity and she had refused. Apollo then offered whatever she wanted in order to change her mind, and she

In: Uncovering Jewish Creativity in Book III of the Sibylline Oracles
Author: Judith V. Stack

meaning of חטא is “to miss [the mark]” and thus is etymologically analogous to ἁµαρτ- and also metaphorical when used in an ethical or religious sense. Quell in his TDNT article on the OT background of ἁµαρτάνω is confident that, for those who employed חטא , the metaphor was indeed a living one: “The

In: Metaphor and the Portrayal of the Cause(s) of Sin and Evil in the Gospel of Matthew
Author: Judith V. Stack

eventually controlled or motivated by evil spiritual forces. That this is a concern is evident in Jesus injunction after finding his disciples asleep in the Garden of Gethsemane: “Be alert and pray lest you enter into temptation; the spirit is willing but the flesh is feeble.” 1 Although Jesus does not

In: Metaphor and the Portrayal of the Cause(s) of Sin and Evil in the Gospel of Matthew

introspection could a monk truly hope to achieve the epitome of spiritual perfection. Although isolation enabled one form of spiritual development, eschewing all social contact would inevitably undermine alternative avenues to spiritual improvement for oneself and others. Communal living offered opportunities

In: The Dangerous Duty of Rebuke: Leviticus 19:17 in Early Jewish and Christian Interpretation
Author: Jonathan Vroom

themselves in Damascus. 11 These texts likely reflect an Essene community that was integrated into Judean life and spread across Palestine in groups called ‘camps’ ( מחנות ). 12 Unlike the S community, D depicts a non-celibate family setting, and unlike S, D contains sections of halakhah that addresses

In: The Authority of Law in the Hebrew Bible and Early Judaism