Glory and power, ritual and relationship : the Sinai Covenant in the postexilic period
著者
書誌事項
Glory and power, ritual and relationship : the Sinai Covenant in the postexilic period
(Library of Hebrew Bible/Old Testament studies, 471)(T & T Clark library of Biblical studies)
T&T Clark, c2009
大学図書館所蔵 全4件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
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  石川
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  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
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  フランス
  ベルギー
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注記
Bibliography: p. [154]-164
Includes indexes
内容説明・目次
内容説明
The book's point of departure is the return from the Exile, which is presented as an opportunity for Jews, primarly those in Judah, to interpret anew the relationship between God and Israel. The relationship had traditionally been thought of as a covenant, and central to the book's thesis is that post-exilic writers used a paradigm that was essentially that of the pre-exilic Mosiac covenant, i.e. a pact between God and humanity conditioned by the latter's observance of the law. The first part of the book describes the process whereby the Mosaic covenant was renovated and its content brought up to date. In this discussion, familiar topoi of Second Temple Judaism such as penitential prayer, creation theology, and kinship ethos are shown to be integral to a contemporary concept of creation. The second part of the book explores a paradox. On the one hand, the fact that the Mosaic covenant was articulated in the discourse of kinship marked it with an insularity that in turn made this covenant attractive to sectarian groups. Here, evidence is adduced largely from the Dead Sea Scrolls.
On the other hand, as the dominant paradigm the Mosaic covenant had ascribed to it a high level of normativity, as seen in the work of tradents such as the Priestly editors and the author of Jubilees. Ultimately, the Mosaic covenant was invoked at the center and the periphery as both a normative theological concept and a cipher to sectarian self-identity. The book concludes that by the end of the Second Temple period, although the Mosiac covenant was normative in terms of a covenantal nomism that was incumbent upon the Jews, the covenant's sectarian tendenz made its precepts non-binding and optional.
目次
- 1. The Renovation of the Covenant after the Return from Exile
- 2. The Form of the Mosaic Covenant
- 3. Sectarian Applications of the Mosaic Covenant
- 4. The Mosaic Covenant as a Dominant Paradigm
- 5. Conclusion and a Case Study.
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