Collected works of David Daube: Volume 2 New Testament Judaism
Gespeichert in:
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| Format: | Buch |
| Sprache: | English |
| Veröffentlicht: |
Berkeley
University of California
2000
|
| Schriftenreihe: | Studies in comparative legal history
A Robbins Collection publication |
| Online-Zugang: | Inhaltsverzeichnis |
| Beschreibung: | XXIX, 923 Seiten Illustrationen |
| ISBN: | 1882239040 |
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| 245 | 1 | 0 | |a Collected works of David Daube |n Volume 2 |p New Testament Judaism |c edited by Calum M. Carmichael |
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| 300 | |a XXIX, 923 Seiten |b Illustrationen | ||
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| 490 | 0 | |a Studies in comparative legal history | |
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Datensatz im Suchindex
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| adam_text | CONTENTS
PREFACE XV
ACKNOWLEDGEMENTS XIX
ABBREVIATIONS XXIII
GLOSSARY XXVII
SECTION 1: THE NEW TESTAMENT AND RABBINIC JUDAISM
THE NEW TESTAMENT AND RABBINIC JUDAISM 3
BOTH THE NEW TESTAMENT AND RABBINIC LITERATURE JUDAIZE HELLENISTIC
DOCTRINES:
THE SOUL AS AN UNHAPPY GUEST IN THE BODY AND THE NOTION OF TRADITION AS
A FENCE AROUND
THE WRITTEN LAW. BAPTISM IN THE NEW TESTAMENT REFLECTS PAUL S USE OF
RABBINIC DOC-
TRINE. THE USE OF RABBINIC MATERIAL FOR ILLUMINATING THE NEW TESTAMENT
REQUIRES CRITE-
RIA FOR DATING IT.
THE GOSPELS AND THE RABBIS 13
RABBINIC VIEWS UNDERLIE ASPECTS OF THE NEW TESTAMENT: MARY AS A MODEL OF
RUTH,
THE SLEEPING DISCIPLES AT GETHSEMANE, THE DISGRACE OF JESUS S BURIAL,
THE FOUR QUESTIONS
IN THE PASSOVER HAGGADAH AND MARK 12, APOSTOLIC SUCCESSION, AND JESUS S
VIEWS ON
DIVORCE.
THE NAILS AND THE JEWS 21
RELIGION CAN FUNCTION AS A PRINCIPLE GOVERNING ALL ACTIONS, PRIVATE OR
PUBLIC. FOR
AN ORTHODOX JEW ALL THE OUTWARD FORMS OF JUDAISM FLOW FROM SELF-EVIDENT
IDEALS. FOR A
CHRISTIAN AN EMPHASIS ON FAITH IN JESUS AS THE MESSIAH REPLACES THE LAW.
EACH RELIGION
SEEKS JUSTICE FOR ALL AND EACH RECOGNIZES THAT THE LAW HAS BENEFICENT
POWER. A JEWISH
PRAYER ABOUT BODILY FUNCTIONS BALANCES THE SACRED AND THE PROFANE.
SOME REFLECTIONS ON THE HISTORICITY OF THE NEW TESTAMENT 35
THE EVANGELISTS INTEND THEIR TESTIMONY TO BE UNDERSTOOD IN MANY
DIFFERENT WAYS.
PRECISE ACCOUNTS ARE NOT THE AIM, BUT WHEN A WRITER DEVIATES FROM
ANOTHER HE INTENDS
TO PROVIDE A MORE ACCURATE PICTURE. THERE ARE CRITERIA FOR JUDGING
HISTORICITY: COMMON
SENSE (DATING OF THE TEMPLE INCIDENT), OPTING FOR THE TROUBLESOME
(JESUS S CRY ON THE
CROSS IN MARK), AND ATTENTION TO BACKGROUND (JESUS S BAPTISM IN MARK 1,
THE FOUR QUES-
TIONS IN MARK 12, AND THE PRAYER AT GETHSEMANE).
THE OLD TESTAMENT IN THE NEW 43
TO UNDERSTAND THE USE OF THE OLD TESTAMENT IN THE NEW IS TO READ THE OLD
AS IT WAS
READ BY THE JEWS OF THAT ERA. THIS IS CRUCIAL FOR UNDERSTANDING: JESUS S
ARGUMENT ABOUT
RESURRECTION, HIS REJECTION OF DIVORCE, HIS TEACHING ABOUT TURNING THE
OTHER CHEEK, THE
MEANING OF GLUTTON AND WINEBIBBER, OF THE CHILDREN OF THIS AGE ARE
WISER THAN THE
CHILDREN OF THE LIGHT FOR THEIR GENERATION, OF THEY ATE AND WERE
SATISFIED AND TOOK UP
WHAT WAS LEFT OVER, AND OF THE HANDMAID OF THE LORD.
CONCERNING THE RECONSTRUCTION OF THE ARAMAIC GOSPELS 65
ONE CANNOT ARGUE, AS C. C. TORREY DOES, THAT THE FOUR GOSPELS ARE
STRAIGHTFORWARD
TRANSLATIONS OF ARAMAIC ORIGINALS. THE GREEK TEXTS OF PASSAGES IN THE
GOSPELS (OATHS,
DIVORCE, A WOMAN DIVORCING A MAN, THE MESSIAHSHIP OF JESUS, AND
PERFECTION) ALL MAKE
SENSE IN LIGHT OF RABBINIC TEXTS, AND THERE IS NO NEED TO EMEND THE
GREEK AS TORREY DOES
WHEN HE ASSUMES A TRANSLATOR MISUNDERSTOOD THE ARAMAIC BEHIND IT.
SECTION 2: MESSIANIC TYPES
JOSEPH 91
THE FIGURE OF JOSEPH DOES NOT SEEM TO HAVE BEEN DRAWN ON BY NEW
TESTAMENT
WRITERS, BUT SEE NEXT ITEM.
APPEASING OR RESISTING THE OPPRESSOR 93
A STRATUM IN THE NEW TESTAMENT BRINGS OUT THE DILEMMA OF A COLLECTIVE
THAT, TO
ENSURE SURVIVAL, HAS TO HAND OVER A PERSON TO A REIGNING POWER. JESUS
BECOMES A SEC-
OND JOSEPH WHOSE HANDING OVER TO THE AUTHORITIES SAVES HIS PEOPLE. THE
LUKAN JESUS IN
THE TEMPLE AS A BOY HAS FEATURES OF JOSEPH.
MOSES 119
TWO LEGENDS ABOUT MOSES MAY HAVE INFLUENCED THE NOTION OF JESUS AS A
PROPHET
WITHOUT HONOR IN HIS OWN COUNTRY, AND AS SINLESS BUT TAKING ON SIN OR
BEING MADE A CURSE
FOR OTHERS.
SAMUEL 123
OLD TESTAMENT AND RABBINIC LEGENDS ABOUT SAMUEL MAY HAVE CONTRIBUTED TO
THE
LUKAN STORY ABOUT THE BOY JESUS AT THE TEMPLE.
SAUL 127
IN ONE RABBINIC TRADITION SAUL IS AN IDEAL KING AND THE WRITER OF THE
FOURTH GOSPEL
MAY HAVE SET OUT THE RELATIONSHIP BETWEEN THE BAPTIST AND JESUS TO
RESEMBLE SAMUEL S
RELATIONSHIP TO SAUL. SAUL S HIDING HIMSELF WHEN HE WAS ABOUT TO BE
ACCLAIMED KING MAY
UNDERLIE JESUS S FLIGHT FROM KINGSHIP IN THE FOURTH GOSPEL.
ELIJAH 131
JEWISH TRADITION ABOUT ELIJAH SUPPORTS THE EVANGELISTS USE OF BLESSED
IS HE THAT
COMETH IN THE NAME OF THE LORD (PS 118:26) AS A MESSIANIC GREETING.
ELISHA S ACTION
WHEN ELIJAH DIES AND ASCENDS INTO HEAVEN UNDERLIES THE INCIDENT AT THE
DEATH OF JESUS
WHEN THE VEIL OF THE TEMPLE TEARS.
RUTH AND BOAZ 137
THE RABBINIC UNDERSTANDING OF RUTH INFLUENCED LUKE S NARRATIVE ABOUT THE
ANNUNCIATION AND THE JOHANNINE VERSION OF THE NARRATIVE ABOUT THE
FEEDING OF THE MUL-
TITUDE. THE MEAL THAT THE REDEEMER BOAZ GIVES TO RUTH IS THE ARCHETYPE
FOR THE FEEDING
OF THE MESSIANIC COMMUNITY BY ITS REDEEMER.
HEZEKIAH 157
HEZEKIAH AS A MESSIANIC FIGURE*HE CLEANSES THE TEMPLE, IS IDENTIFIED
WITH
IMMANUEL, AND GOD FORSAKES HIM ONCE*MAY ILLUMINE COMPARABLE INCIDENTS IN
THE LIFE
OF JESUS.
SECTION 3: LEGISLATIVE AND NARRATIVE FORMS
YE HAVE HEARD*BUT I SAY UNTO YOU 167
JESUS S PRONOUNCEMENTS IN MATTHEW ABOUT MURDER, ADULTERY, ETC., MAKE USE
OF A
RABBINIC FORM OF ARGUMENTATION.
PRINCIPLES AND CASES 173
THE PROCLAMATION OF A GENERAL PRINCIPLE FOLLOWED BY A SERIES OF
ILLUSTRATIONS
REFLECTS A RABBINIC MILIEU. THE TERMINOLOGY FOR SUCH STRUCTURES REVEALS
HOW CONSCIOUS
THE RABBIS WERE OF THE DISTINCTION, EVEN EMPLOYING IT TO INTERPRET
BIBLICAL NARRATIVES.
EYE FOR EYE 177
JESUS S TEACHING IS NOT ABOUT RETALIATING LITERALLY WHEN ASSAULTED BUT
ABOUT
RESPONDING TO AN INSULT. HIS TEACHING PRESERVES A PRE-TALMUDIC STAGE OF
JEWISH PRIVATE
LAW.
THE FORM IS THE MESSAGE 187
DIRECTIVES FROM NEW TESTAMENT TIMES ( ONE DOES AND ONE DOES NOT IN
THE
MISHNAH, THE DEAD SEA SCROLLS, AND THE NEW TESTAMENT) DIFFER MARKEDLY
FROM THOSE IN
THE OLD TESTAMENT. JESUS S PRONOUNCEMENTS ABOUT MURDER, ADULTERY, OATH,
INSULTING
BLOWS, LOVE OF FELLOW-HUMANS, AND DIVORCE USE A MILD FORM ( BUT I SAY
UNTO YOU ). BIBLE
AND TALMUD RESORT TO DIFFERENT FORMS: THE IMPERATIVE IN HONOUR THY
FATHER AND THY
MOTHER, A MEDICAL FORM IN OLD TESTAMENT LEGISLATION, THE STOIC EVER
IN THE TALMUD,
AND THE DEUTERONOMIC CURSES. MODERN WISDOM HAS ITS OWN DISTINCTIVE
FORMS.
EXCURSUSES FOLLOW ON ORAL COMMUNICATION, CONSCIENCE IN THE OLD
TESTAMENT, AND THE
SELF-UNDERSTOOD.
BIBLICAL LANDMARKS IN THE STRUGGLE FOR WOMEN S RIGHTS 231
FORMULATIONS IN THE BIBLE OF THE LAW OF ADULTERY REVEAL PROGRESSIVE
DEVELOPMENTS.
ISAIAH LIKENS GOD TO A WOMAN. SOME RABBIS CHAMPION WOMEN S CAUSES. THE
APOSTLE
PAUL SETS OUT NOVEL INSTRUCTION ABOUT MARRIAGE TO A HEATHEN AND ABOUT A
WOMAN S CAPAC-
ITY TO SANCTIFY A MAN AS A SPOUSE. JESUS S DISMISSAL OF THE WOMAN TAKEN
IN ADULTERY IS
DEPENDENT ON A RABBINIC METHOD OF DIVIDING A BIBLICAL TEXT.
PRECEPT AND EXAMPLE 249
JESUS USES HALAKHIC AND HAGGADHIC ARGUMENTS WHEN RESPONDING TO CRITICISM
ABOUT
HIS DISCIPLES PLUCKING GRAIN ON THE SABBATH, AND WHEN HE PRONOUNCES ON
DIVORCE.
VIOLENCE TO THE KINGDOM 267
RABBINIC BACKGROUND ILLUMINES THE DIFFICULT SAYING IN MATTHEW AND LUKE
ABOUT
HOW THE KINGDOM SUFFERS VIOLENCE.
TERMS FOR DIVORCE 281
PAUL S TERMS FOR DIVORCE ARE CONSISTENT WITH THE RABBINIC TERMS. MARK
HAS A PROB-
LEMATIC FORMULATION ABOUT A WIFE S DISMISSING HER HUSBAND. WHAT
THEREFORE GOD HATH
JOINED TOGETHER, LET NOT MAN PUT ASUNDER HAS A SPECIFIC SENSE IN
MATTHEW AND MARK.
THE TERMS FOR DIVORCE IN THE SYNOPTICS AND PAUL DO NOT FOLLOW THE
SEPTUAGINT S. PHILO
AND JOSEPHUS HAVE SPECIAL FEATURES.
BASIC COMMANDMENTS 289
IN JESUS S PRONOUNCEMENT ABOUT WHAT IS THE GREATEST COMMANDMENT, MATTHEW
OMITS HEAR, 0 ISRAEL, THE LORD IS ONE BECAUSE IT IS NOT A HALAKHIC
STATEMENT. A FEW
FIRST PRINCIPLES CAN CONTAIN AN ENTIRE RELIGION, BUT EACH PARTICULAR
COMMANDMENT CAN
ALSO HAVE ABSOLUTE AND INDEPENDENT VALIDITY.
HAUSTAFELN 295
TANNAITIC SOURCES, THE SECTARIAN MANUAL OF DISCIPLINE, THE NEW
TESTAMENT, AND
THE DIDACHE USE THE PARTICIPLE TO SUGGEST THE PROPER CONDUCT THAT
MEMBERS OF AN EXCLU-
SIVE GROUP SHOULD FOLLOW.
PUBLIC RETORT AND PRIVATE EXPLANATION 307
NEW TESTAMENT AND RABBINIC WRITERS USE THE FORM (1) HOSTILE QUESTION BY
OUT-
SIDERS, (2) RETORT, (3) QUESTION BY DISCIPLES, (4) EXPLANATION.
SOCRATIC INTERROGATION 315
NEW TESTAMENT AND RABBINIC WRITERS USE A FORM THAT ACCORDS WITH A GREEK
RHETOR-
ICAL RULE: (1) QUESTION BY AN ANTAGONIST, (2) A COUNTER-QUESTION, (3)
THE ANSWER THE ANTAG-
ONIST IS FORCED TO MAKE, (4) THE REFUTATION THAT BECOMES POSSIBLE.
THE LAST BEATITUDE 321
THE LAST IN MATTHEW S SERIES OF BEATITUDES HAS A FORM THAT, ALTHOUGH
LONGER AND
SWITCHING FROM THE THIRD PERSON ADDRESS TO THE SECOND, ACCORDS WITH A
WELL-RECOGNIZED
ARTISTIC, OFTEN LITURGICAL FORM.
SECTION 4: THE PASSOVER HAGGADAH AND THE NEW TESTAMENT
THE EARLIEST STRUCTURE OF THE GOSPELS 329
THE EXPOSITION OF THE EXODUS STORY IN THE FIRST CENTURY C.E. PASSOVER
EVE SERVICE
INFLUENCED THE EARLIEST ACCOUNTS OF JESUS S LIFE: THE FOUR QUESTIONS IN
MARK 12 AND THE
MASSACRE OF THE INNOCENTS IN MATTHEW 2.
FOUR TYPES OF QUESTION 343
THIS ITEM EXPANDS THE PREVIOUS ONE ABOUT THE FOUR QUESTIONS IN MARK 12.
THE
MARKAN SCHEME HAS LINKS WITH THE QUESTIONS PUT TO JOSHUA BEN HANANIAH
AROUND 100
C.E. BY THE ALEXANDRIANS, AND WITH THE FOUR QUESTIONS IN THE PASSOVER
HAGGADAH. THE
THREE SOURCES EACH HAS FOUR DIFFERENT KINDS OF QUESTIONS: WISDOM OR
POINTS OF LAW, VUL-
GARITY (MOCKING THE BELIEF IN RESURRECTION), PRINCIPLES OF THE MORAL
LIFE, AND QUESTIONS
OF HAGGADAH (THOSE INVOLVING CONTRADICTIONS IN SCRIPTURE).
ZUKUNFTSMUSIK: SOME DESIRABLE LINES OF EXPLORATION IN
THE NEW TESTAMENT FIELD 353
THE EVIDENCE THAT MARK IS THE FIRST GOSPEL COMES FROM: HIS VOCABULARY
(EUTHYS: AT
ONCE, DULY) AND PARACHREMA (FORTHWITH), HIS USE OF PRECEPT AND EXAMPLE
(IN HIS COUNSEL
ABOUT DIVORCE AND WORKING ON THE SABBATH), HIS CRITERIA IN RELAYING HOW
PETER COPES
WITH DURESS WHEN HE DENIES JESUS, AND HIS PURPOSE IN SETTING OUT THE
FOUR QUESTIONS IN
MARK 12. LUKE IS DISTANT FROM THE TRADITIONAL JUDAISM OF THE TIME BUT
THERE IS INFLUENCE
NONETHELESS. ENUMERATES PROBLEMS THAT NEW TESTAMENT SCHOLARS SHOULD
CONFRONT.
THE I AM OF THE MESSIANIC PRESENCE 371
I AM MEANS THAT THE DIVINE PRESENCE OR DIVINE REDEEMER IS HERE. THE
EVANGELISTS FOLLOW A RABBINIC MODEL FOUND IN ONE SOURCE ONLY, THE
PASSOVER HAGGADAH,
BECAUSE THE RABBIS REACTED TO THE CHRISTIAN USE OF IT FOR JESUS.
REDEMPTION 375
SOCIAL LAWS ABOUT THE REDEMPTION OF SLAVES INFLUENCED THE STORY OF THE
EXODUS,
WHICH, IN TURN, INFLUENCED LATER FORMULATIONS OF THESE LAWS AND THE
NOTION THAT GOD
DELIVERS FROM ALL DISTRESS. IN THE OLD TESTAMENT, RABBINIC SOURCES, AND
THE NEW
TESTAMENT THE PERSON REDEEMED BECOMES A SLAVE TO GOD. THE PASSOVER
HAGGADAH IS A
MAJOR SOURCE OF IDEAS ABOUT REDEMPTION.
TWO TRIPARTITE FORMS 389
THE FORM IN SOME GOSPEL NARRATIVES*A REVOLUTIONARY ACTION, THE PROTEST
THAT FOL-
LOWS, AND THE SILENCING OF THE PROTESTORS*IS POPULAR AND REVEALING. A
RELATED FORM*A
MYSTIFYING GESTURE, A QUESTION PUT ABOUT IT, AND THE INTERPRETATION
GIVEN TO IT*PLAYS A
ROLE IN CEREMONIES, FOR EXAMPLE, A PASSOVER EVE CEREMONY.
CHRONOLOGY 411
TWO RABBINIC EXEGETICAL RULES, THERE IS NO BEFORE AND AFTER IN
SCRIPTURE AND
SERES (THE TRANSPOSITION OF WORDS IN A SENTENCE) MAY ILLUMINE THE WAY
THE EVANGELISTS
ARRANGE THEIR MATERIAL. A WRITER MIGHT PRESENT HIS MATERIAL TO CONVEY
THEOLOGICAL OR
MORAL INSTRUCTION AT THE EXPENSE OF CHRONOLOGICAL ACCURACY. THE PASSOVER
EVE LITURGY
ILLUSTRATES WHAT WAS POSSIBLE.
A SUPERNATURAL BIRTH 421
BY LINKING DEUT 26:7 ( AND HE [GOD] SAW OUR AFFLICTION ) TO EXOD 2:25
( AND GOD
SAW THE CHILDREN OF ISRAEL, AND GOD KNEW ), THE PASSOVER HAGGADAH
INTERPRETS THE VERSE
AS POINTING TO A DIVINE CONCEPTION. JEWISH INTERPRETERS MAY HAVE VIEWED
MOSES S BIRTH
AS A SUPERNATURAL ONE.
THE SIGNIFICANCE OF THE AFIKOMAN 425
A BROKEN OFF PIECE OF UNLEAVENED BREAD, THE AFIKOMAN, AT THE PASSOVER
SERVICE
REPRESENTS THE MESSIAH, THE VITAL PART OF THE PEOPLE OF ISRAEL. THE
LARGER PIECE REPRE-
SENTS THEM. THE RITUAL OF THE AFIKOMAN ILLUMINES JESUS S ACTION WITH THE
BREAD WHEN HE
SAYS TO HIS DISCIPLES AT THE LAST SUPPER THIS IS MY BODY.
HE THAT COMETH 429
THIS ITEM EXPANDS THE THESIS IN THE PREVIOUS ITEM ABOUT THE AFIKOMAN AND
THE ORI-
GIN OF THE EUCHARIST.
TWO INCIDENTS AFTER THE LAST SUPPER 441
THE PASSOVER LITURGY ILLUMINES JESUS S VOW NOT TO DRINK THE FOURTH CUP
UNTIL THE
ARRIVAL OF THE KINGDOM, THE NOTION THAT DEATH IS THE LAST ENEMY, AND THE
STRANGE INCI-
DENT AT GETHSEMANE WHEN THE DISCIPLES KEEP FALLING ASLEEP.
A PRAYER PATTERN IN JUDAISM 447
JESUS S PRAYER AT GETHSEMANE FOLLOWS AN ESTABLISHED JEWISH PATTERN: A
DECLARATION
ACCEPTING DEATH IN LOVE.
WINE IN THE BIBLE 453
THE NEW TESTAMENT CONTAINS DIFFERENT PRONOUNCEMENTS ABOUT THE WINE AT
THE LAST
SUPPER, THE ORIGINAL OF WHICH ATTRIBUTED TO THE WINE A SIGNIFICANCE
DIFFERENT FROM THE ONE
ATTRIBUTED TO THE BREAD. THE PASSOVER LITURGY LINKS THE CUPS OF WINE TO
THE IDEA OF
REDEMPTION. THE DRINKING FROM A COMMON CUP AT THE LAST SUPPER MAY HAVE
MESSIANIC
SIGNIFICANCE. THE PASSOVER LITURGY ILLUMINES JESUS S VOW IN MARK ABOUT
THE WINE.
SECTION 5: CONVERSION
CONVERSION TO JUDAISM AND EARLY CHRISTIANITY 465
JEWISH RELIGION AND JEWISH PEOPLEHOOD ARE CO-EXTENSIVE. THE DISTINCTION
BETWEEN
THE SEXES IS FUNDAMENTAL IN THE HISTORY OF THE PROCEDURE FOR BECOMING
JEWISH AND IN
BRINGING ABOUT CHRISTIANITY S SEPARATION FROM JUDAISM. THE PROCEDURE IS
TRACED FROM
BEFORE AND AFTER THE BABYLONIAN EXILE. CONVERSION AS A RE-BIRTH HAS
PROFOUND EFFECTS.
THE NATURE OF BAPTISMAL INSTRUCTION HAS A HISTORY EXTENDING FROM THE
PRE-CHRISTIAN ERA
TO TALMUDIC TIMES. THERE ARE PROBLEMS IN DATING MATERIAL. THE
POST-BIBLICAL RULE ABOUT
THE JEWISHNESS OF A CHILD OF A JEWESS AND A GENTILE HAS A COMPLEX
HISTORY. AN EXCURSUS
ON THE BOOK OF RUTH FOLLOWS.
A BAPTISMAL CATECHISM 501
EARLY CHRISTIAN CATECHISMS OWE MUCH TO JEWISH BAPTISMAL INSTRUCTION. THE
PATTERN
OF INSTRUCTION, TEST, COMMANDMENTS, CHARITY, PENALTIES, AND REWARD, IS
SIMILAR IN
TANNAITIC SOURCES AND IN THE NEW TESTAMENT. THE INTRODUCTION OF RITUAL
CAN REFLECT
ADVANCED SPIRITUAL ATTITUDES. CONVERSION MEANS UNDERGOING RESURRECTION.
JOSEPHUS S
EXPOSITION OF JUDAISM TO THE WORLD AT LARGE REFLECTS CATECHETICAL
INSTRUCTION PRESERVED
IN THE TALMUD.
THE BURDENED CONVERT 529
ADDRESSES THE PUZZLE THAT WHILE PAUL S CONVERSION MADE HIM NEWBORN AND
HENCE
NO LONGER THE PERSON HE WAS, HE NONETHELESS SUFFERS IN CONSCIENCE FOR
PERSECUTING THE
CHURCH IN HIS PRE-CONVERSION STATE. IDENTIFYING WITH MIRIAM WHO FAILED
TO RECOGNIZE
MOSES AS GOD S CHOSEN ONE, PAUL HOPES THAT LIKE MIRIAM HE WILL BE
FORGIVEN BY JESUS
FOR HIS ANTAGONISM TO HIM.
PAULINE CONTRIBUTIONS TO A PLURALISTIC CULTURE:
RE-CREATION AND BEYOND 537
REJECTS VIEW THAT PAUL WAS GRANTED A DISPENSATION TO PERMIT DIVORCE
BETWEEN A
BELIEVER AND AN UNBELIEVER. THE VIEW FAILS TO RECKON WITH THE NOTION OF
CONVERSION AS
SUPERNATURALLY ENDING THE BELIEVER S PREVIOUS LIFE AND BRINGING ABOUT A
NEW BEING.
EXPRESSES PAUL S ETHICS AS: ALL ACTIONS ARE LICIT BUT CHRISTIANS MUST
ALWAYS ASK IF AN
ACTIVITY (ECSTATIC SPEECH, EATING FOOD OFFERED TO IDOLS, UNIONS
PROHIBITED BY PAGAN LAW)
CONTRIBUTES TO THEIR SPIRITUAL WELFARE AND TO THE WELFARE OF THE
COMMUNITY.
ONESIMOS 553
A SLAVE WHO BECOMES CHRISTIAN IS NO LONGER A SLAVE, BUT IS FREE BECAUSE
NEWBORN.
PAUL ANTICIPATES THAT THE OUTSIDE WORLD WILL NOT APPRECIATE THE DOCTRINE
OF NEW BIRTH,
AND IN REGARD TO THE SLAVE ONESIMOS HE LAYS OUT THE POSITION IN WHICH
THE CHRISTIAN
SLAVE FINDS HIMSELF.
THE HISTORY OF PROSELYTISING 557
OPPOSES THE VIEW THAT THE RABBIS ARE ENTHUSIASTIC MISSIONARIES. RABBINIC
ATTITUDE
TO PROSELYTISING IS FAR FROM UNIFORM. FEW PASSAGES DIRECTLY ADVOCATE IT,
THERE IS NO MASS
PROSELYTISING, AND THE PLACE OF THE NOACHIAN COMMANDMENTS IN THE JEWISH
SYSTEM SUG-
GESTS A RESIGNED ATTITUDE TO THE IDEA THAT LARGE NUMBERS OF CONVERTS
MIGHT BE GAINED.
PAUL S ABANDONMENT OF THE LAW FOR THE PURPOSE OF GAINING CONVERTS SERVES
AS A CONTRAST.
MISSIONARY MAXIMS IN PAUL 561
PAUL TAKES OVER FROM JEWISH TEACHING THE TWO IDEAS THAT IF BELIEVERS
WISH TO WIN
OVER OUTSIDERS THEY MUST ADOPT THE CUSTOMS AND MOODS OF THE PERSONS THEY
WISH TO WIN
OVER, AND THEY MUST HUMBLE THEMSELVES AND BECOME THEIR SERVANTS.
A MISSIONARY TERM 575
A RABBINIC TERM THAT SIGNIFIES BOTH A PERSON MAKING A PROFIT AND GOD S
GAINING
PEOPLE WHOM HE HAD PREVIOUSLY CAST AWAY ACCOUNTS FOR THE USE BY PAUL OF
A VERB THAT
SIGNIFIES THE WINNING OVER OF AN UNBELIEVER TO THE CHRISTIAN FAITH.
SECTION 6: CONCEPTS AND CONVENTIONS
RABBINIC AUTHORITY 585
THE INSTITUTION OF RABBINIC AUTHORITY EXISTS IN THE TIME OF JESUS. THE
DESIGNATION
SCRIBES APPLIES TO INFERIOR TEACHERS, AS OPPOSED TO SCHOLARS.
TANNAITIC UTTERANCES ILLU-
MINE THE CONCEPT OF A NEW TEACHING WITH AUTHORITY AS APPLIED TO JESUS.
THE LAYING ON OF HANDS 599
IN CERTAIN RELIGIOUS CONTEXTS THERE IS A FUNDAMENTAL DISTINCTION BETWEEN
LEANING
HANDS AS AGAINST PLACING THEM ON A PERSON. LEANING THEM HAS TO DO WITH
THE CREATION
OF A SUBSTITUTE AND THE TRANSFER OF SPIRITUAL AND MORAL QUALITIES.
PLACING THEM INVOLVES
THE USE OF A VITAL FORCE INHERENT IN THE PERSON S HANDS TO CONVEY A
BLESSING OR TO EFFECT
A CURE. IN RABBINIC CIRCLES IN NEW TESTAMENT TIMES THE LEANING BECOMES
RESTRICTED TO
THE SACRIFICIAL CULT AND TO THE ORDINATION OF A RABBI. IN EARLY
CHRISTIAN CIRCLES THE LEAN-
ING ON OF HANDS ENJOYS A WIDER APPLICATION. OLD TESTAMENT MODELS ARE
TAKEN UP AND
APPLIED TO THE INSTALLATION OF CHURCH OFFICIALS.
DISGRACE 617
THE CONCEPT OF DISGRACE PERMEATES ASPECTS OF PHARISAIC CRIMINAL
PROCEDURE AND
AFFECTS THINKING ABOUT BODILY RESURRECTION. INCIDENTS TO DO WITH THE
DEATH, BURIAL, AND
RESURRECTION OF JESUS ARE TO BE UNDERSTOOD IN LIGHT OF THE FIRST
CHRISTIANS RESPONSE TO
QUESTIONS ABOUT THE DISGRACEFUL NATURE OF JESUS S END.
SAMARITAN WOMEN 635
A RABBINIC DECREE TO THE EFFECT THAT SAMARITAN WOMEN ARE MENSTRUANTS
FROM THE
CRADLE IS IMPORTANT FOR UNDERSTANDING THE CORRECT MEANING OF THE
STATEMENT ABOUT THE
RELATIONSHIP BETWEEN JEWS AND SAMARITANS IN JOHN 4:9.
TWO ARAMAISMS 643
A HEBREW OR ARAMAIC BACKGROUND MAY SOLVE THE PUZZLE ABOUT HOW IN MARK
AND
LUKE A PARALYTIC S BED COULD NOT ENTER A HOUSE BECAUSE OF THE CROWD.
THE GREEK MAY
HAVE MISTRANSLATED AN ARAMAIC VERSION OF THE STORY. A PUZZLING PAULINE
EXPRESSION
ABOUT BELIEVERS IN NEED OF STABILITY ALSO MAKES MORE SENSE IF THE
CORRESPONDING HEBREW
OR ARAMAIC IS TAKEN INTO ACCOUNT.
AMEN 647
THE USE OF AMEN TO OPEN A STATEMENT AND EMPHASIZE ITS TRUTH AND
IMPORTANCE
MAY NOT BE AS UNIQUE TO JESUS AS CRITICS HAVE ARGUED. THERE IS MUCH IN
JEWISH SOURCES
TO ILLUMINE ITS USE BOTH IN THE NEW TESTAMENT AND JEWISH TRADITION.
I SPEAK AFTER THE MANNER OF MEN 651
CONTRARY TO STRACK AND BILLERBECK S VIEW, THE PHRASE IS TECHNICAL WITH
ONE DEFINITE
MEANING*AN APOLOGY FOR A STATEMENT THAT, WITHOUT THE APOLOGY, IS ALMOST
BLASPHEMOUS.
THE PHRASE IS NOT FOUND IN RABBINIC LITERATURE EVEN THOUGH COMPARABLE
APOLOGIES EXIST
IN IT. THE RABBINIC PHRASE THE TORAH SPEAKS AFTER THE LANGUAGE OF MEN,
WHICH INDI-
CATES THAT THE BIBLE SHOULD BE READ AS A HUMAN DOCUMENT, MAY HAVE DRIVEN
OUT FROM
OFFICIAL LITERATURE THE HEBREW OR ARAMAIC EQUIVALENT OF PAUL S
EXPRESSION.
TWO SYMBOLS 657
THE MARK ON THE FOREHEAD OF THOSE TO BE SAVED AT THE END OF TIME IN
REVELATION IS
ESSENTIALLY THE ONE THAT EZEKIEL SEES ON THE FOREHEADS OF THOSE OF HIS
PEOPLE IN HIS TIME
WHO ARE TO ESCAPE DIVINE PUNISHMENT. THE PUZZLE OF THE NAME AREPO IN THE
MAGIC
SQUARE AT POMPEII MAY YIELD TO A SOLUTION IF IT STANDS FOR A COMBINATION
OF THE FIRST AND
LAST LETTERS OF THE GREEK ALPHABET. IF SO, THE SQUARE IS OF
JEWISH-CHRISTIAN ORIGIN.
THE ABOMINATION OF DESOLATION 661
THE GRAMMATICAL IRREGULARITY IN MARK S ORACLE POINTS TO A RABBINIC
BACKGROUND
WHERE A DELIBERATE AMBIGUITY IN SYNTAX IS USED TO CONVEY A DEEPER
MEANING. MARK FOL-
LOWS AS CLOSELY AS POSSIBLE A RABBINIC ANALYSIS OF THE HEBREW TERM FOR
ABOMINATION
BEHIND THE GREEK ONE. THE RABBINIC TERMINOLOGY THAT LEADS TO CRYPTIC
PHRASES OF THE
KIND THAT MARK USES INFLUENCED OTHER NEW TESTAMENT PASSAGES.
THE INTERPRETATION OF A GENERIC SINGULAR 677
WHEN PAUL SEEKS TO DEMONSTRATE THAT THE LAND PROMISED TO ABRAHAM S
OFFSPRING
SPECIFICALLY MEANS JESUS, TWO HAGGADHIC VIEWS ABOUT ISAAC AND ABOUT THE
CREATION OF
MAN INFLUENCE HIS THINKING. THE RABBIS FIND SIGNIFICANCE IN WHETHER A
WORD APPEARS IN
THE SINGULAR, DUAL OR PLURAL FORM.
THE SUDDEN IN THE SCRIPTURES 683
THE OLD TESTAMENT APPLIES THE NOTION OF THE SUDDEN TO DISASTER AND
TRACES OF IT
SHOW UP IN THE DEAD SEA SCROLLS AND THE TALMUD. IN THE NEW TESTAMENT THE
IDEA OF THE
SUDDEN REFLECTS INNER EXPERIENCE ABOUT MAGICAL, SUPERNATURAL OCCURRENCES
AND THIS
NOTION BECOMES A UNIVERSAL ONE.
SECTION 7: DISCIPLES
THE OFFICES OF A DISCIPLE 747
IN THE TALMUD THERE IS A GENERAL RULE THAT A SON OR A DISCIPLE OWES THE
DUTIES OF A
SLAVE, AND SOME OF THESE DUTIES ILLUMINE THE GOSPEL DEPICTIONS OF THE
BAPTIST AS A DIS-
CIPLE OF JESUS.
THE RESPONSIBILITIES OF MASTER AND DISCIPLES IN THE GOSPELS 749
ADDRESSES INCIDENTS IN THE GOSPELS WHERE THE OUTSIDE WORLD HOLDS JESUS
ACCOUNT-
ABLE FOR THE ACTIONS OF HIS DISCIPLES OR, ALTERNATIVELY, HOLDS THE
DISCIPLES ACCOUNTABLE FOR
HIS ACTIONS. EXPLORES WHY THE MEMBERS OF SOME BUT NOT OTHER GROUPS ARE
TREATED AS
RESPONSIBLE FOR ONE ANOTHER S CONDUCT.
THE AUTHORITY OF THE CHURCH AND PRIVATE JUDGMENT 763
DISCUSSES THE PROBLEM IN JUDAISM OF THE INDIVIDUAL S RESPONSIBILITY IN
RELATION TO
INSTITUTIONAL AUTHORITY: ISSUES OF FALLIBILITY ON THE PART OF THE
AUTHORITY, RESPONSIBILITY FOR
MISTAKEN DECISIONS BY THE AUTHORITY, AND A SCHOLAR S RESPONSIBILITY OVER
AGAINST THE LAY
PERSON S. EXAMINES THE TALMUDIC TRACTATE HORAYOTH WITH ITS MANY RULINGS
ON THE CON-
SEQUENCE OF A MISTAKEN DECISION BY RECOGNIZED AUTHORITY.
TEMPLE TAX 771
THE TEACHING OF JESUS ABOUT THE PAYMENT OF THE TEMPLE TAX EMBODIES THE
CLAIM
THAT HE AND HIS DISCIPLES CONSTITUTE A SPECIAL PRIESTHOOD; POINTS TO THE
NEED FOR WORLD-
LY WISDOM IN DEALING WITH THE AUTHORITIES; AND PROVIDES A MODEL
ILLUSTRATION OF HOW TO
PRESERVE ONE S FREEDOM IN AN ENVIRONMENT OF DEFICIENT INSIGHT. THE
PAYMENT OF CAESAR S
TAX INVOLVES SIMILAR ISSUES.
JUDAS 783
ADDRESSES THE DIFFERENCE BETWEEN MATTHEW S ACCOUNT OF THE END OF JUDAS
AND
LUKE S, AND WHY MATTHEW S CAME TO BE MISINTERPRETED IN LATER CHURCH
TRADITION.
UNCOVERS PARALLEL TO JUDAS AND JESUS IN THE RELATIONSHIP BETWEEN YAKIM
AND THE CRUCI-
FIED RABBI JOSE BEN JOEZER. EXCURSUS FOLLOWS ON STRACK AND BILLERBECK S
MISUNDER-
STANDING OF THE AMBIGUITY WHEN JESUS RESPONDS WITH THE WORDS, YOU SAY
[IT] TO JUDAS,
THE HIGH PRIEST, AND PILATE.
PAUL A HELLENISTIC SCHOOLMASTER? 801
COUNTERS THE NOTION THAT THE ROD WAS NOT USED IN JEWISH SCHOOLROOMS AND
THAT CON-
SEQUENTLY PAUL S METAPHOR ABOUT ITS USE CANNOT REFLECT A JEWISH
BACKGROUND.
SECTION 8: STUDIES IN LUKE-ACTS
INHERITANCE IN TWO LUKAN PERICOPES 807
DISCUSSES THE LEGAL IMPLICATIONS IN RABBINIC LAW WHEN A CO-HEIR, USUALLY
A BROTH-
ER LIVING TOGETHER WITH ANOTHER IN THE FAMILY HOUSEHOLD, SEEKS A SHARE
OF THE FATHER S
INHERITANCE BEFORE THE LATTER S DEATH; ALSO THE IMPLICATIONS WHEN THE
FATHER HIMSELF
CHOOSES TO PAY OFF A SON. THE NEGATIVE PRONOUNCEMENT OF JESUS IN ONE
SITUATION IN LUKE
IS CONSONANT WITH RABBINIC MORALITY EVEN IF THE LEGAL SITUATION IS
UNIMPEACHABLE. THE
PARABLE OF THE TWO SONS RAISES LEGAL ISSUES THAT PARALLEL THOSE IN
TALMUDIC LAW.
SHAME CULTURE IN LUKE 817
IN CONTRAST TO THE GOSPELS OF MATTHEW AND MARK, LUKE S REVEALS A CONCERN
WITH
APPEARANCES AND POINTS TO A MILIEU IN WHICH SHAME-CULTURAL FACTORS PLAY
A SIGNIFICANT
ROLE.
A REFORM IN ACTS AND ITS MODELS 831
WHEN ACCOUNTING FOR THE ADMINISTRATION OF THE EARLY CHURCH, LUKE DRAWS
DIRECTLY
ON OLD TESTAMENT AND NOT ON RABBINIC PRECEDENTS. ALL THE GUIDANCE THAT
ISRAEL HAD IN
THE DESERT THE CHURCH LEADERS ENJOY THROUGH ITS INSPIRED LEADERS.
ON ACTS 23: SADDUCEES AND ANGELS 841
THE SADDUCEES BELIEVE IN ANGELS, BUT NOT IN THOSE ANGELIC BEINGS THAT
THE
PHARISEES AND PAUL CLAIM TO EXIST IN SOME INTERIM STAGE BETWEEN DEATH
AND THE RESUR-
RECTION OF THE BODY.
FOR THEY KNOW NOT WHAT THEY DO : LUKE 23:34 847
ADDRESSES THE QUESTIONS WHETHER OR NOT THIS PRAYER WAS IN THE ORIGINAL
LUKE, WAS
ON BEHALF OF THE ROMAN SOLDIERS OR THE JEWS, AND HAS A BASIS IN JEWISH
THINKING OF THE
TIME. EXPLORES THE EXCUSES OF IGNORANCE IN THE SENSE OF LACK OF
INFORMATION AND IGNO-
RANCE IN THE SENSE OF DEFICIENT INSIGHT, THEIR OVERLAP, AND THE SOCIAL
CIRCUMSTANCES IN
WHICH ONE OR THE OTHER EXCUSE MIGHT BE JUSTIFIED.
NEGLECTED NUANCES OF EXPOSITION IN LUKE 857
EXPLORES IN PARABLES FOUND ONLY IN LUKE CONDUCT THAT IS EXTERNALLY
MERITORIOUS BUT
INWARDLY FLAWED, AND SEES A TENSION, COMMON AT ALL TIMES, BETWEEN
PRAGMATIC ASSESS-
MENTS OF ACTIONS AND PERFECTIONIST ONES. WISDOM ELEMENTS COMBINE WITH
SHAME-CULTUR-
AL FACTORS IN LUKE TO GIVE HIS GOSPEL A DISTINCTIVE BIAS.
TPIA [WOTT P .A KPAIRYFIC, IGNATIUS, EPHESIANS 19:1 875
THE GREEK PHRASE TPIA |I.VCMIPLA TCPAIRYFJE DOES INDEED REFER TO THREE
CRIES (AND
NOT TO THE PROCLAIMING OF THREE MYSTERIES). THEY ARE, SPECIFICALLY, THE
CRIES ASSOCIATED
WITH MARY S VIRGINITY, HER GIVING BIRTH, AND JESUS ON THE CROSS.
INDICES
INDEX OF REFERENCES 877
SUBJECT INDEX 917
|
| any_adam_object | 1 |
| author | Daube, David 1909-1999 |
| author2 | Carmichael, Calum Morgan |
| author2_role | edt |
| author2_variant | c m c cm cmc |
| author_GND | (DE-588)119346613 (DE-588)170212122 |
| author_facet | Daube, David 1909-1999 Carmichael, Calum Morgan |
| author_role | aut |
| author_sort | Daube, David 1909-1999 |
| author_variant | d d dd |
| building | Verbundindex |
| bvnumber | BV013808269 |
| classification_rvk | PV 240 |
| ctrlnum | (OCoLC)633281922 (DE-599)BVBBV013808269 |
| discipline | Rechtswissenschaft |
| format | Book |
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| id | DE-604.BV013808269 |
| illustrated | Illustrated |
| indexdate | 2024-07-09T18:52:20Z |
| institution | BVB |
| isbn | 1882239040 |
| language | English |
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| oclc_num | 633281922 |
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| physical | XXIX, 923 Seiten Illustrationen |
| psigel | gbd_0 |
| publishDate | 2000 |
| publishDateSearch | 2000 |
| publishDateSort | 2000 |
| publisher | University of California |
| record_format | marc |
| series2 | Studies in comparative legal history A Robbins Collection publication |
| spelling | Daube, David 1909-1999 Verfasser (DE-588)119346613 aut Collected works of David Daube Volume 2 New Testament Judaism edited by Calum M. Carmichael Berkeley University of California 2000 XXIX, 923 Seiten Illustrationen txt rdacontent n rdamedia nc rdacarrier Studies in comparative legal history A Robbins Collection publication Carmichael, Calum Morgan (DE-588)170212122 edt (DE-604)BV010380470 2 SWB Datenaustausch application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=009440730&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis |
| spellingShingle | Daube, David 1909-1999 Collected works of David Daube |
| title | Collected works of David Daube |
| title_auth | Collected works of David Daube |
| title_exact_search | Collected works of David Daube |
| title_full | Collected works of David Daube Volume 2 New Testament Judaism edited by Calum M. Carmichael |
| title_fullStr | Collected works of David Daube Volume 2 New Testament Judaism edited by Calum M. Carmichael |
| title_full_unstemmed | Collected works of David Daube Volume 2 New Testament Judaism edited by Calum M. Carmichael |
| title_short | Collected works of David Daube |
| title_sort | collected works of david daube new testament judaism |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=009440730&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA |
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