Ancient Jewish sacrifice has long been misunderstood. Some find in sacrifice the key to the mysterious and violent origins of human culture. Others see these cultic rituals as merely the fossilized vestiges of primitive superstition. Some believe that ancient Jewish sacrifice was doomed from the start, destined to be replaced by the Christian eucharist. Others think that the temple was fated to be superseded by the synagogue. In Purity, Sacrifice, and the Temple Jonathan Klawans demonstrates that these supersessionist ideologies have prevented scholars from recognizing the Jerusalem temple as a powerful source of meaning and symbolism to the ancient Jews who worshiped there. Klawans exposes and counters such ideologies by reviewing the theoretical literature on sacrifice and taking a fresh look at a broad range of evidence concerning ancient Jewish attitudes toward the temple and its sacrificial cult. The first step toward reaching a more balanced view is to integrate the study of sacrifice with the study of purity-a ritual structure that has commonly been understood as symbolic by scholars and laypeople alike. The second step is to rehabilitate sacrificial metaphors, with the understanding that these metaphors are windows into the ways sacrifice was understood by ancient Jews. By taking these steps-and by removing contemporary religious and cultural biases-Klawans allows us to better understand what sacrifice meant to the early communities who practiced it. Armed with this new understanding, Klawans reevaluates the ideas about the temple articulated in a wide array of ancient sources, including Josephus, Philo, Pseudepigrapha, the Dead Sea Scrolls, New Testament, and Rabbinic literature. Klawans mines these sources with an eye toward illuminating the symbolic meanings of sacrifice for ancient Jews. Along the way, he reconsiders the ostensible rejection of the cult by the biblical prophets, the Qumran sect, and Jesus. While these figures may have seen the temple in their time as tainted or even defiled, Klawans argues, they too-like practically all ancient Jews-believed in the cult, accepted its symbolic significance, and hoped for its ultimate efficacy.
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The Gospels place Jesus in the tradition of Elijah or Elisha of ancient times who reportedly healed leprosy and raised ... bones which were thrown into his tomb without any report of purification from corpse impurity (2 Kgs 13:20–21).
Anderson, Janice Capel, and Stephen Moore, eds. Mark and Method: New Approaches in Biblical Studies. Minneapolis: Fortress, 1992. Archer, Léonie J. Her Price Is beyond Rubies: The Jewish Woman in Graeco-Roman Palestine. JSOTSup 60.
The first study to develop a theory of sacrifice and then apply it to the sources of early Judaism as well as Jesus's activity. Ritual sacrifice was one of the...
Rituals for skin diseases and genital discharges? Surely these things are irrelevant for a modern follower of Jesus. Our engagement with these texts often doesn't go beyond a pious "thank God we don't have to do that anymore!
On wisdom at Qumran, see Goff, “Recent Trends.” 128. So, Origen, Contra Celsum 1.49 and Hippolytus, Refutation of All Heresies , 9.29.4. See Stemberger, “Sadducees,” 436. 129.
Purity and Identity in Ancient Judaism offers new methods for carefully integrating the New Testament, Qumran literature, and early rabbinic sources into a comprehensive history of purity laws from the world of the Second Temple and the ...
... Hans M., 2n3 Barthélemy, D., 103n92 Barton, John, 4n12, 19n79, 121n11 Basilides, 9–10 Bate, W. Jackson, 8n31 Batnitzky, Leora, 171n11 Bauer, Walter, 9n34, 11, 11n43, 12n48 Baum, Armin D., 6n21, 18n77, 28n114, 29n117 Baum, Robert M., ...
Webb nonetheless considers the category of prophet alone as suitable for understanding John: his only indecision is whether John was a “clerical prophet,” a “sapiential prophet,” a “solitary popular prophet,” or a “leadership popular ...
The book describes in detail the ritual purity system of the Hebrew Bible, and its development into the system of the rabbis.