Series: Compendia Rerum Iudaicarum ad Novum Testamentum Section 1 - The Jewish people in the first century Historial geography, political history, social, cultural and religious life and institutions Edited by S. Safrai and M. Stern in cooperation with D. Flusser and W.C. van Unnik Section 2 - The Literature of the Jewish People in the Period of the Second Temple and the Talmud Section 3 - Jewish Traditions in Early Christian Literature

This long-awaited companion volume to The Literature of the Sages, First Part (Fortress Press, 1987) brings to completion Section II of the renowned Compendia series. The Literature of the Sages, Second Part, explores the literary creation of thousands of ancient Jewish teachers, the often- anonymous Sages of late antiquity and the Middle Ages. Essays by premier scholars provide a careful and succinct analysis of the content and character of various documents, their textual and literary forms, with particular attention to the ongoing discovery and publication of new textual material. Incorporating groundbreaking developments in research, these essays give a comprehensive presentation published here for the first time. This volume will prove an important reference work for all students of ancient Judaism, the origins of Jewish tradition, and the Jewish background of Christianity. The literary creation of the ancient Jewish teachers or Sages – also called rabbinic literature – consists of the teachings of thousands of Sages, many of them anonymous. For a long period, their teachings existed orally, which implied a great deal of flexibility in arrangement and form. Only gradually, as parts of this amorphous oral tradition became fixed, was the literature written down, a process that began in the third century C.E. and continued into the Middle Ages. Thus the documents of rabbinic literature are the result of a remarkably long and complex process of creation and editing. This long-awaited companion volume to 'The Literature of the Sages, First Part' (1987) gives a careful and succinct analysis both of the content and specific nature of the various documents, and of their textual and literary forms, paying special attention to the continuing discovery and publication of new textual material. Incorporating ground-breaking developments in research, these essays give a comprehensive presentation published here for the first time. 'The Literature of the Sages, Second Part' is an important reference work for all students of ancient Judaism, as well as for those interested in the origins of Jewish tradition and the Jewish background of Christianity.

The literary creation of the ancient Jewish teachers or Sages--also called rabbinic literature--consists of the teachings of thousands of Sages, many of them anonymous. For a long period, their teachings existed orally, which implied a great deal of flexibility in arrangement and form. Only gradually, as parts of the amorphous oral tradition became fixed, was the literature written down, a process that began in the third century CE and continued into the Middle Ages. Thus the documents of the rabbinic literature are the result of a remarkably long and complex process of creation and editing. This volume gives a careful and succinct analysis both of the content and specific nature of the various documents, and of their textual and literary forms, paying special attention to the continuing discovery and publication of new textual material. The contributors are all engaged in academic teaching and research in Israel. Incorporating ground-breaking developments in research, their essays give a comprehensive presentation published here for the first time.

This volume brings together a series of innovative studies on Roman, Byzantine, and Islamic Palestine, Qumran and the Dead Sea Scrolls, and ancient synagogues in honor of renowned archaeologist Jodi Magness.

First Words, Last Words charts an intense "pamphlet war" that took place in sixteenth-century South India. Yigal Bronner and Lawrence McCrea explore this controversy as a case study in the dynamics of innovation in early modern India, a time of great intellectual innovation. This debate took place within the traditional discourses of Vedic Hermeneutics, or M=im=a.ms=a, and its increasingly influential sibling discipline of Ved=anta, and its proponents among the leading intellectuals and public figures of the period. Bronner and McCrea examine the nature of theoretical innovation in scholastic traditions by focusing on a specific controversy regarding scriptural interpretation and the role of sequence-what comes first and what follows later-in determining our interpretation of a scriptural passage. Vy=asat=irtha and his grand-pupil Vijay=indrat=irtha, writers belonging to the camp of Dualist Ved=anta, purported to uphold the radical view of their founding father, Madhva, who believed, against a long tradition of M=im=a.ms=a interpreters, that the closing portion of a scriptural passage should govern the interpretation of its opening. By contrast, the Nondualist Appayya D=ik.sita ostensibly defended his tradition's preference for the opening. But, as this volume shows, the debaters gradually converged on a profoundly novel hermeneutic-cognitive theory in which sequence played little role, if any. First Words, Last Words traces both the issue of sequence and the question of innovation through an in-depth study of this debate and through a comparative survey of similar problems in Judaism, Christianity, and Islam, revealing that the disputants in this controversy often pretended to uphold traditional views, when they were in fact radically innovative.

The focus of this book is on early Jewish interpretations of the ambiguous relationship between God and ‛the angel of the Lord/God’ in texts like Genesis 16, 22 and 31. Genesis 32 is included since it exhibits the same ambiguity and constitutes an inseparable part of the Jacob saga. The study is set in the wider context of the development of angelology and concepts of God in various forms of early Judaism. When identifying patterns of interpretation in Jewish texts, their chronological setting is less important than the nature of the biblical source texts. For example, a common pattern is the avoidance of anthropomorphism. In Genesis ‛the angel of the Lord’ generally seems to be a kind of impersonal extension of God, while later Jewish writings are characterized by a more individualized angelology, but the ambivalence between God and his angel remains in many interpretations. In Philo's works and Wisdom of Solomon, the ‛Logos’ and ‛Lady Wisdom’ respectively have assumed the role of the biblical ‛angel of the Lord’. Although the angelology of Second Temple Judaism had developed in the direction of seeing angels as distinct personalities, Judaism still had room for the idea of divine hypostases.

From a Biblical perspective, followership is an important aspect of leadership and is exemplified in the lives of numerous individuals in the Bible. These examples offer valuable guidance for how followership can be applied in modern organizations. Divided into three parts, this volume explores the definition and impact of followership on leadership, examining its interdependence with servant leadership, as well as the positive and negative aspects of the relationship between followers and leaders. The book also delves into how followers share power in the workplace and the characteristics and behaviors of followers. Overall, this work contributes to the emerging field of followership in organizational leadership research, with a particular emphasis on the Biblical perspective but also relevant to broader leadership studies.

This study marks a bold new departure in 2 Enoch studies. The book has long been regarded as one of the most baffling apocalypses to come down to us from antiquity. The present work argues that 2 Enoch was written by a 1st c. CE Samaritan author whose purpose was to incorporate the Enochic tradition into Samaritanism. By identifying Enoch as the “prophet like Moses” (Deut. 18:15, 18), both during his earthly past and in the eschatological future, the author of 2 Enoch hoped to combat the Dosithean heresy and also to persuade co-religionists to resume a full sacrificial cultus in the shadow of Mt. Gerizim.

This book is a groundbreaking, paradigm-shifting look at the "languages/tongues" problem (γλῶσσαι/glṓssai) of the first-century AD Corinthian church. It adduces that in a multilingual setting, new converts were expressing themselves in their native dialect without translation, where Koine Greek was not yet overriding all regional dialects. This cuts against the idea that tongues were supernatural earthly languages, an idea not found before AD 160. Vellacott also argues against the view that "tongues" were heavenly languages, as claimed by Pentecostals/Charismatics. This, he says, is a novel trend started about 145 years ago by German, higher-critical scholars and seized upon after the 1906-15 Los Angeles Azusa Street Revival's supposed supernatural earthly languages proved to be a mirage, whereupon a redefinition to "heavenly/angelic, non-earthly languages" occurred. This book soundly establishes the credibility of an ancient third view regarding "tongues"--that they were non-supernatural, learned, earthly languages. The author endeavors to demonstrate that this is the earliest known Christian interpretation of New Testament tongues/languages.

Can Eden, the flood, and the Tower of Babel be real events that historians have simply renamed? Could Finnish and Norse, Hindu, Greek and Egyptian myth all be recording this same real history? Did Noah's generation surpass the agricultural, nuclear, and biotech technology of the twenty-first century? How did the ancients cut the multi-ton stones of the Egyptian pyramids and Incan walls, or melt Scottish forts? Did ancient China and Sumer know about the twin helix of DNA? Were successful human breeding experiments the origin of giants, while monsters like Grendel were the result of failures? What disaster occurred to them that caused the forgetting of all this knowledge? We know that comets captured by the sun's gravity break up into boulder streams that periodically intersect the Earth's orbit. Plato and the rabbis told us that repeating cosmic disasters have erased most of our history, leaving us only myth and Genesis. This book weaves the modern scientific evidence from Greenland ice cores, Mediterranean bathymetry, NASA archaeology, and human genetics with the linguistic insights of the Hebrew of Genesis 1-11 into a compelling narrative that we are only the second-most advanced civilization on planet Earth. For now.