The growing value placed on charity in the first century C.E. cannot be overstated. As a new sensitivity developed within Judaism that challenged the compensatory “blessings and curses” paradigm of the Hebrew Bible (cf. Deut. 28) as a basis to serve God, so there was a shifting emphasis towards altruistic love embodied in the Levitical commandment, “…and you shall love your neighbor as yourself (וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יי; Lev. 19:18).”
Melchizedek in Second Temple-period literature is a figure who combines the roles of the kingly messiah and the priestly messiah. In the Second Temple period, this figure, who was quite marginal in the Bible (Gen. 14; Ps. 110), develops into an elevated messianic figure in some circles. Was Melchizedek a messianic figure for broad Jewish circles or just for small groups?
Toward the end of his Epistle, James exhorts his readers to pray with faith for the healing of the sick. When we read that “the prayer of a righteous man has great power in its effects” (James 5:16), we might have expected James to cite the example of Abraham. Genesis 20:17 might have served as the perfect prooftext: “Abraham prayed to God; and God healed Abimelech.” …The example of Elijah that was provided by James, however, seems less obvious and more difficult.
Material from Ezekiel 17:24, and more often 21:3 (20:47 in the English Bible) has often been cited as the source of Jesus’ saying in Luke 23:31, “If they do this when the wood is green, what will happen when it is dry?“ Other commentators have questioned this assumption. If the material was borrowed from Ezekiel, however, was it borrowed directly or was it sifted through hundreds of years of usage, only to find its way into the mouth of Jesus?
Some of the things Jesus emphasized in his teachings stand as strong warnings to those who belong to the community of faith. Jesus made statements about not lapsing into prideful judgmentalism, and becoming centripetal in one’s thinking. Jesus taught that our attitude toward other people—outsiders, even sinners—must be like God’s.
Couched within Jesus’ teaching is an idiom which is difficult to translate, “If your eye is single, your whole body is full of light” (Matt. 6:22). The Hebraic expression, “good eye” to denote generosity is well known in the Bible (Deut. 15:9; Prov. 22:9; 23:6; 28:22; Eccl. 14:10) and the writings of Israel’s Sages (m. Avot 5:15). Nevertheless, in Matthew 6, where you would expect to find the idiom, “good eye,” the adjective used in our saying is not καλός (kalos, good, pleasant) but ἁπλοῦς (haplous, single, simple).
I appreciate this opportunity to return to some issues concerning the Targum of Job that I raised in Where Is the Aramaic Bible at Qumran? Scripture Use in the Land of Israel and to evaluate Jack Poirier’s response entitled, The Qumran Targum of Job as a Window into Second Temple Judaism: A Response to Randall Buth.
The documents at Qumran allow us to reconstruct Scripture access in the Province of Judea in the first century. From the evidence, we must assume that the Qumran community and the other Jewish communities in the land had direct access to the Hebrew Bible, generally understood it, and were interested in teaching that related directly to the Hebrew text.
Archeologists and other scholars have not written prolifically about ancient mikvaot (or ritual immersion baths). Nevertheless, ritual immersion in the first century A.D. constitutes an important element of the overall historical, social and religious background of the New Testament. Here, Ronny Reich explains in non-technical language the intricacies of the design and maintenance of ancient mikvaot.
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