This book explores the Jewish community's response to the destruction of the Second Temple in 70 CE. The focus is 4 Ezra, a text that reboots the past by imaginatively recasting textual and interpretive traditions. Instead of rebuilding the Temple, as Ezra does in the books of Ezra and Nehemiah, the Ezra portrayed in 4 Ezra argues with an angel about the mystery of God's plan and re-gives Israel the Torah. Drawing on Walter Benjamin, 4 Ezra is analyzed in terms of a constellation composed of elements from pre-destruction traditions. Ezra's struggle and his eventual recommitment to Torah are also understood as providing a model for emulation by ancient Jewish readers. 4 Ezra is thus what Stanley Cavell calls a perfectionist work. Its specific mission is to guide the formation of Jewish subjects capable of resuming covenantal life in the wake of a destruction that inflects but never erases revelation.

In this study, Lynne Moss Bahr explores the concept of temporality as central to Jesus's proclamation of the Kingdom of God. Using insights from continental philosophy on the messianic, which expose the false claim that time progresses in a linear continuum, Bahr presents these philosophical positions in critical dialogue with the sayings of Jesus regarding time and time's fulfillment. She shows how the Kingdom represents the possibilities of a disruption in time, one that reveals the intrinsic relation between God and humanity. In illustrating how Jesus's sayings regarding time are thus expressions of his messianic identity-as of the world and not of the world--Bahr argues that the meaning of Jesus's identity as Messiah is embedded in the disjuncture of time, in the impossibility of "now," from which the Kingdom comes . Bahr's use of critical theory in this study expands the concept of God's Kingdom beyond the traditional confines of the discipline.

This book examines the multiple contexts for the pseudepigraphal Apocalypse of Abraham, including the ancient Jewish milieu in which it was originally written and its medieval Christian Slavic setting.

In The Crucified Book, Anne Kreps shows how the Gospel of Truth, a second-century text associated with the Christian Platonist Valentinus, and its ideas about the nature of authoritative writing engaged with Greco-Roman culture and cohered with Jewish and Christian ideas about books in antiquity.

This book explores the Jewish community's response to the destruction of the Second Temple in 70 CE.

The Sixteenth Orion Symposium celebrated seventy years of Dead Sea Scrolls research under the theme, “Clear a path in the wilderness!” (Isaiah 40:3). Papers use the wilderness rubric to address the self-identification of the Qumran group; dimensions of religious experience reflected in the Dead Sea writings; biblical interpretation as shaper and conveyor of that experience; the significance of the Qumran texts for critical biblical scholarship; points of contact with the early Jesus movement; and new developments in understanding the archaeology of the Qumran caves. The volume both honors past insights and charts new paths for the future of Qumran studies.

While recent decades have seen a plethora of studies exploring the complex processes that shaped biblical books traditionally designated as Prophets, much remains to be done in order to uncover the rich history of their interpretation throughout the ages. This collection of essays aims at filling this gap by exploring different aspects of the exegesis of the Former and Latter Prophets in contexts both ancient and modern, Jewish and Christian. From the inner-biblical interpretation of the Prophets to the Dead Sea Scrolls, Apocrypha and Pseudepigrapha, the New Testament, Patristic writings, and contemporary rhetoric, this volume sheds light on how key figures in those books were read and understood by both ancient and not so-ancient readers.

Akiva Cohen investigates the general research question: how do the authors of religious texts reconstruct their community identity and ethos in the absence of their central cult? His particular socio-historical focus of this more general question is: how do the respective authors of the Gospel according to Matthew, and the editor(s) of the Mishnah redefine their group identities following the destruction of the Second Temple? Cohen further examines how, after the Destruction, both the Matthean and the Mishnaic communities found and articulated their renewed community bearings and a new sense of vision through each of their respective author/redactor's foundational texts. The context of this study is thus that of an inner-Jewish phenomenon; two Jewish groups seeking to (re-)establish their community identity and ethos without the physical temple that had been the cultic center of their cosmos.

For Louis Jacobs, the quest—the process of engaging with and thinking about Jewish faith—was a lifelong pursuit. He offered a model in the 1960s, a period characterized by general religious crisis, of an observant, committed, but intellectually curious Judaism that empowered individual seekers to address challenges to faith. In Orthodox Judaism at the time a battle was under way for religious control. Generating a widespread controversy in British Jewry known as the ‘Jacobs Affair’, his thought offers a lens for examining the trajectory of Orthodoxy. In a contemporary context marked by the changing cultural and intellectual concerns of a ‘post-secular’ age, the focus of some of these debates over religious control has shifted. Yet Jacobs’ emphasis on a personal quest is as relevant as ever, perhaps more so. This first book-length analysis of his theology unpacks the building blocks of his thought. It argues that, despite its particularities and limitations, his approach can provide a powerful model for contemporary religious seekers in the context of a growing impetus away from established, denominationally bound forms of religion. Many orthodox believers across a range of faiths continue to prefer the certainty of unquestionable religious truth claims rather than pursuing a subjective search for religious meaning. For those seeking alternative models for the contemporary Jewish quest, a reconsideration of Jacobs’ theology can offer valuable tools.

Olivia Stewart Lester examines true and false prophecy at the intersections of interpretation, gender, and economics in Revelation, Sibylline Oracles 4-5, and contemporary ancient Mediterranean texts. With respect to gender, these texts construct a discourse of divine violence against prophets, in which masculine divine domination of both male and female prophets reinforces the authenticity of the prophetic message. Regarding economics, John and the Jewish sibyllists resist the economic actions of political groups around them, especially Rome, by imagining an alternate universe with a new prophetic economy. In this economy, God requires restitution from human beings, whose evil behavior incurs debt. The ongoing appeal of prophecy as a rhetorical strategy in Revelation and Sibylline Oracles 4-5, and the ongoing rivalries in which these texts engage, argue for prophecy's continuing significance in a larger ancient Mediterranean religious context.