REL121 - Torah, Midrash, Gospel Fall 2012 Terms: You should be able to explain each of these terms in 2-3

sentences, including the meaning and the significance of each term in the context of the Bible, and (where relevant) to give an example illustrating the term. Ethnos: An ethnic group, people that share similar descent and cultural practices. This is brought about by Hellenistic ideas and changes the way people think about the groups to which they belong. This is different from the more concrete ways people had divided themselves like by religion or race. Ritual purity: Ritual purity is a concept used to distinguish those who were pure enough to enter into the Temple. Ritual purity is best seen as a way to alert humans of the differences between them and God. Unlike moral impurity, ritual impurity is not permanent or negative and it also is a natural byproduct of everyday life. Examples: touching a dead body, coming into contact with blood and genital discharge Moral purity: Moral purity is a concept that distinguishes, more or less, from good and bad. Moral impurity is caused by sin (murder, adultery, other sexual transgressions) and it is very difficult to get rid of. Generally, the only time when moral impurity could be absolved was Yom Kippur. Additionally, moral purity hurts all the people of Israel and with too much moral impurity God will abandon Israel. Holiness: Separate or distinguished from ordinary things. God, who is intrinsically holy, defines what is holy. Holiness vs. Purity: NOT THE SAME! Opposite of Holy=Ordinary, Pure=Polluted. Deuteronomistic historians: Usually considered the authors of the former prophets (Joshua, Judges, Samuel, Kings). The Deuteronomistic Historians were supporters of the monarchy and they were very much against idolatry, to the Deuteronomistic Historians this was the gravest sin. Although the majority of Deuteronomy was written before the Babylonian exile it was not redacted and put into its current place until after/during the exile as a result much of Deuteronomy is retrospective and attempts to explain why the exile happened. Adherence to Torah is important according to DH. Sermon on the Mount: Jesus delivers many of his key ideas to his followers from a mountain. This draws close parallels to the Theophany at Sinai where God, then Moses, delivers law to the people of Israel. He lets his audience know he is on earth to fulfill the law rather than overturn it. Jesus also advocates for intensification and internalization of the law now not only is murder a sin, but also now things like anger are equivalent to murder and the wrongdoing now includes feeling in addition to doing. Ties into the idea of supersesionism, the idea that the covenant with Jesus supersedes Gods covenant with Israel in the Hebrew Bible. Yom Kippur: Day of Atonement, in ancient Israel this was the day in which the nation of Israel received atonement. It was the only day of the years the high priest could go into the Holy of Holies to say the divine name. A special sin offering that helps to lift moral impurity from the community as a whole. o Azazel-sins are put on goat, and goat is released (scapegoat)

Tabernacle/dwelling place/tent of meeting: From the Theophany at Sinai to Solomons building of the First Temple this was the house of God on earth. A structure that housed the Holy of Holies and the Arc of the Covenant. When God resides in the Tabernacle a cloud descends upon the Tabernacle. Paul on works of the law: Paul criticizes Gentiles and Jews for relying and clinging to what he sees as useless, antiquated customs such as circumcision, dietary laws, and observance of certain days. He cites Genesis and tells the Galatians that Jewish customs are unnecessary because Abraham was righteous before God made his covenant with him and many years before Torah was given. It is not necessary to follow Torah to be righteous. Qorban (meaning of this name for sacrifice): Sacrifice (usually burnt) to God. Comes from the root Q-R-B meaning to draw near. Prophet (charismatic prophecy; apostolic prophecy): one who speaks the word of God. Neviim is the part of the Hebrew Bible composed of writings by and about different Israelite/Judean prophets. Prophets often believed the nation of Israel stood or fell based on social justice (good deeds). For example, Amos seems to think sacrifice is not very important and good deeds are what is really important, in order to drive this point home Amos emphasizes the moral nature/attributes of God. o Charismatic: Prophets that perform amazing miracles like healing people and raising the dead. Not to be confused with the crazy seeming ecstatic prophets like Saul and Ezekiel. An example of a charismatic prophet is Jesus. o Apostolic Prophet: Often disliked because what they say is often different from what people want to hear. They often bring people down in good times, but offer solace in bad times. Example: Amos Documentary hypothesis: An idea that the Torah was authored by multiple separate sources. They were all redacted by a series of editors into the current Torah. The four sources are: o Jahwist (J Source): First found in Genesis 2, an anthropomorphic God distinguishes the J/E Source from the P and D sources. Additionally, the writing style of the J/E Source is much more narrative like when compared to the P and D source. Uses the name YHWH to refer to God. o Elohist (E Source): Similar to J-Source often difficult to differentiate between the two. Also, uses Elohim to refer to God. o Priestly (P Source): Various priestly groups compiled the P Source, and therefore it is very concerned with the importance of the laws and the role of the priesthood. Characterized by a dryer writing style and many lists are present. The first example of the P Source is Genesis 1. o Deuteronomist (D Source): Surprise, most of the D Source is found in Deuteronomy. Idolatry, for the D Source, the worst sin a people or king can commit. Gods wrath is unleashed upon those who worship other gods. Fulfillment citation: Found many times in the Gospels, especially Matthew. Matthew uses text from the Hebrew Bible to as proof the Jesus is the Messiah, that Jesus fulfills the description of a Messiah. PROOF TEXT? Imitatio dei: Latin for imitation of God/acting like God. Relates to ideas of purity, especially ritual purity, where ritual purity is being in a more God-like state. Idea comes into play in Neviim. Amos tries to drive home the point that to be righteous is to be like God.

Midrash: Extra-biblical interpretation to fill in gaps left by biblical sources. Additionally, Midrash develops narratives and personalities found in the Hebrew Bible. It is local, only focuses on what the issues are in the text it is interpreting does not attempt to fix any problems the specific Midrash creates. Yehud: Persian name for Judah (Hebrew)/Judea(Greek)/Paliestina (Latin) Eschaton: concerned with the end of times. Eschatological texts can be but arent always apocalyptical. Examples of eschatological texts include the beginning of Isaiah and Amos. Christos: Greek word for messiah Gentile: someone who is not an Israelite/someone with no connection to Judean culture or ethnos. Judah: Greek name for the home of the Children of Israel Allegory: Interpretation of a story or poem that reveals a hidden meaning typical of Pauls interpretation of events in Hebrew Scriptures Diaspora: Movement of people away from a homeland. Jewish Diaspora after Babylonian Crisis scattered the population of Judah across the known world. Apocalypse: revelation or unveiling of things to come, ALWAYS eschatological. Hellenism: Greek culture many cultures assimilated to Greek ideas and way of life. Not unlike American/Western culture and its influence on other countries. The ideas that what culture you are apart of does not necessarily correspond to the place where you live. Ties into the idea of ethnos. Zion: The place where the first and second temples were constructed, it is also the place the third and final temple will be constructed. Located in Jerusalem it is also thought to be the place where Abraham almost sacrificed Isaac. Known as axis mundi (center of the world). Suzerainty treaty: Series of treaties between Suzerains and their vassals. The Ten Commandments found in Exodus 20 imitate the form of these treaties. Found in other places in the Hebrew Bible especially Deuteronomy. Davidic Covenant: Covenant made between David and God establishing Davids house forever. The title of king will never be taken away from Davids children because of sinfulness. Davids children can be chastised, but they will retain their throne forever. Messiah: A complicated term meaning different things to different people during different time periods. Messiah means anointed one in Hebrew and the Messiah is a leader or king of the Israelites and descended from the line of David. Messiah=King of Israel. Ancient of Days: Another name for God. As seen in Daniel 7 the Ancient of Days is an old, white haired, man. Historiosophy: ideologically driven account of events. Suffering servant: Isaiah 52-53, to rabbinic sources the Suffering Servant is an allegory for the difficulties and suffering Israel faces. These sources use this passage to explain Israels universal mission as the light of the world. Used in the New Testament as a sort of proof text as an explanation as to why the Messiah must go through so much suffering.

Oral Torah: Everything that was revealed to Moses at Mount Sinai that doesnt include the written Torah that he received directly from God. All other teaching in included in the Tanakh includes Midrash. Northern/Southern kingdom: Southern Kingdom is called Judah made up of the tribes of Benjamin and Judah. Northern Kingdom is called Israel made up of the other ten tribes of the people of Israel. Often Southern Kingdom sees Northern Kingdom as being less than the Southern Kingdom. Theophany: The appearance of God. Notable examples include the revelation of the Torah at Sinai and the burning bush experience Moses had. Talmud: Written form of Oral Torah. Contains Mishnah, Oral Torah, and Gemara, commentary on the Mishnah. Two versions of Talmud, Palestinian/Jerusalem and Babylonian, the Babylonian Talmud is the more authoritative of the two. Son of God (TaNaKh/NT): In the Tanakh Son of god refers to a HUMAN messianic figure the Son of God is a descendant of the House of David and King of Israel (the anointed one). In the New Testament Son of God refers to Jesus Christ and means the LITERAL son of God, biologicall-ish son of God. New Testament merges the terms Son of God and Son of Man and adds additional meaning to give Jesus a job description. Son of Man: A divine figure mentioned in Daniel 7. Son of Man refers to a divine figure appearing human, but is not. Not God incarnate like Jesus Christ the divine figure is second to God (Ancient of Days). Described as a redeeming figure that will have everlasting rule over earth and crush evil empires and begin a new era. Tannaim: Rabbis whose views are recorded in the Mishnah they transmitted the oral tradition of the people of Israel. Codified Oral Torah. (1st century BCE-200 BE) Ammoraim: Rabbis whose views/debates are recorded in the Gemara. Ammoraim expanded and clarified Oral Torah after the Tannaim codified it. (3rd-5/6th centuries CE) Historical Prophets: narrative account written in a sort of way to promote a historical premise (Joshua-Kings). Literary Prophets: written like poetry or prose (Isaiah, 12 Minor, Jeremiah, Ezekiel). Some of the literary prophets are pre-exilic like Amos. Sacred History: Origin story, theologically driven, selective account, driving through a certain point.

Dates: 1000 BCE- David (2nd king) gives rise to the United Monarchy (Davidic Line), bands tribes together to create modern empire. J Source is being written. 922 BCE- Solomon (3rd king and builder of 1st temple) dies, United Monarchy is split in two, Israel (North) and Judah (South). 722 BCE- Assyrians conquer Israel Assyrians exile many Israelites now only two tribes (Benjamin and Judah) left Israel is now known as Samaria 622 BCE- Assyrians are conquered by the Babylonians Legal Core of Deuteronomy written Reign of King Josiah many religious reforms, influenced authors of Deuteronomy 586 BCE- Babylonians conquer Judah and destroy First Temple Reason for temple destruction=incorrect worship (idolatry) Exilic Period Begins 530s BCE- Persians conquer Babylonians King Cyrus tolerant of local customs 2nd Temple Rebuilt Judah renamed Yehud 333 BCE- Alexander the Great conquers Persia Yehud renamed Judea Hellenism-new model of cultural identity become prevalent in Judea Melding of Greek and Judean traditions, idea of ethnicity and identity change You can be from outside Judea, but still practice religion like a Judean 167-164 BCE- Maccabean Revolt (Hanukkah) Hasmonean Dynasty (167-63 BCE) 63 BCE- Roman Rule Judea renamed Palestina 4 BCE- Birth of Jesus 70 CE- Destruction of the 2nd Temple (Jewish Revolt) Reason for 2nd Temple destruction=senseless hatred and infighting 132-135 CE- Bar Kokhba Rebellion (last Judean rebellion against Rome) 200 CE- Tracts of Mishnah are compiled and marks the beginning of the creating of Talmudic Law. End of the era of the tannaim (1st century BCE-200 CE) J Source- 1000 BCE P Source- 6th century BCE D Source- 6th-5th centuries BCE E Source- 9th-8th centuries BCE Gospels- 70-120 CE Pauline Letters- 40-50 CE Mishnah- 1stc CE-200 CE Gemara (Talmud) Palestinian-3rd-5th centuries CE Babylonian- 3rd-6th centuries CE

Short- and longer-answer questions: You should be able to offer a substantial answer for each question. The exam may request answers of 5-6 sentences or of ~5 paragraphs for questions such as: How is Ps concept of holiness reflected in the structure of the Tabernacle? o The temple is built in a very orderly fashion and its layout reflects differing levels of holiness within Israelite culture. There were three distinct sections in the Tabernacle the least holey and open to all ritually pure Israelites was the courtyard outside the Tabernacle. The next level of holiness was the inside of the Tabernacle which was only open to ritually pure priests, and finally the Holy of Holies was the most holy of places and only open to the high priest who entered once a year, on Yom Kippur. This effectively reflects Ps concept of holiness because the more separate or distinctive something is the more holy it can become. Additionally, because of Gods intrinsic holiness he must be the most separate of all things, so it makes sense that his dwelling place, The Holy of Holies, is the most separated from ordinary people. What is strange about the placement of Deuteronomy in the Pentateuch, and how is this placement to be explained? o Deuteronomy is placed right after Numbers and right before Joshua both of which do not really need Deuteronomy to continue or begin their story in order for their stories to make sense. The placement of Deuteronomy is the result of the time at which it was added to the Tanakh, during the exilic period. Deuteronomy is placed at the end of Torah to give the Israelites living in the diaspora a sense of solace that they are not completely forsaken by God, that there are other ways other than sacrifice to achieve atonement and worship. Deuteronomy stresses the importance of Torah and gives the exiled Israelites reason to continue practicing their faith. Describe three ways in which Jesus is portrayed as a prophet and/or as the fulfillment of prophecy. o Jesus is portrayed, as being a charismatic prophet this is something that is pretty cut-and-dried according to the text. He repeatedly heals the sick, raises the dead, and casts out demons all of which are things charismatic prophets like Elijah do. Additionally, Jesus also fulfills the role of an apostolic prophet he often quotes scripture, gives the straight answer even if he becomes unpopular because of it and quotes prophecy that claims to be fulfilling. Jesus also is portrayed as fulfilling prophecy through his relation to the Davidic line his relationship to God among other things. How is the eschaton understood in classical prophecy/Hebrew apocalypse/NT apocalypse? o The eschaton in classical prophecy is seen as a less dire situation than the eschaton in later biblical writings. In classical prophecy the return of the Davidic King, lots of justice, and a new natural order signal the end of times. Hebrew apocalypse is the first time we see the idea that the end of times might bring about horrible things. We see in texts such as Daniel and Isaiah that more destruction will come about with the eschaton and a period of suffering and evil will come before the remaining few survivors live in peace. In the New Testament we see the second coming of the messiah as the

eschaton with much death, suffering, and destruction as a part of New Testament eschatological literature. Explain the relevance of the Exodus story for Israelite history and peoplehood. o The Exodus story is one of the most important stories for Israelite peoplehood. Upon enter Egypt the Israelites were a small group of people, but after being freed by the pharaoh they number more than 500,000 people, a true nation. The notion that the Israelites have a special connection to God in central to their faith and the miracles that God worked to free them from slavery in Egypt show that they are indeed special to God, a bond exists between them, and they have an obligation to revere and worship their God. The national salvation the Israelites received from God included many important aspects that would follow them as they became a nation, a people. What transformations in the concept of a messiah occur between the first use of that term in the Hebrew Scriptures and New Testament texts? o In the Hebrew Scriptures the messiah is the anointed one the HUMAN king of Israel. The things that are special about the messiah in the Hebrew Scriptures include the fact that he is descended from the Davidic line and has a father-son relationship with God. The father-son relationship is nothing more than a metaphorical relationship; God loves the King like a father and will chastise him for doing wrong, but God will always love the King and the Davidic line will always be eternal. The New Testament texts see messiah as the literal Son of God. Jesus is the biological/metaphysical son of God and he is divine and fulfilling a preexisting job description. How do the Deuteronomistic Historians regard the institution of monarchy? What are their concerns about the institution, and what helps them resolve these concerns? You should be able to refer to specific texts to prove your points. o The Deuteronomistic Historians believe the monarchy is necessary even if it does not fall into line with Gods initial plans. The DH fear monarchy will insult God and anger him because God was supposed to be the only king Israel needed and that fact that Israel is asking for a king may be a sign that God is not good enough, the Israelites have lost faith in God. In Samuel the author fears a king will not only be tyrannical and anger God, but a king will also lead the people astray by not following Gods law. To solve the problem that the king will not be faithful the DH/God requires the king to be subservient to Torah, he must read it every day and serve the One God. What interpretive assumptions do the early rabbis and Paul hold in common regarding the texts of the Hebrew Bible? How do we find these assumptions manifested in their readings of the story of Abraham? What different conclusions do they draw from the story of Abraham? o Both early rabbis and Paul hold the texts of the Hebrew Bible in high esteem and worth of being cited to back up any of their ideas. Also, both believe the Hebrew Scriptures have more than one level of meaning the difference is Paul and Christians believe that there are levels of meaning in the text, but the Rabbis believe the text has multiple meanings all at once. We see this manifested in the story of Abraham because they both read the story of

Abraham as a story with more meaning than of a crazy guy who listens to a voice from the sky telling him to kill his favorite son. The different conclusions are based on the different stress the two traditions put on parts of they story. The rabbis choose to focus on the covenant God makes with Abraham and the fact that other nations are blessed because of Abraham. Paul, on the other hand, focuses on the idea that before the covenant was made Abraham was already good so it is possible to be good without being blessed through Abraham as the rabbis believe. Pauls interpretation seems to give gentile nations more hope. Compare and contrast how the law is to be fulfilled in the Sermon on the Mount and in midrash halakha. Use an eye for an eye as an example. o In both the Sermon on the Mount and midrash halakha the law of the Hebrew Scriptures is changed or expanded. Both believe the HS are important, but certain parts of them should be amended to make for a better functioning society. The Sermon on the Mount resulted in an intensification of the law of the HS. Now it is not only action that can result in sin, but thought can also result in sin. Being angry can be just as sinful as murder now Law is now internalized. Midrash halakha is a more practical revision of the Law because now there is the possibility of monetary compensation for wrongdoing. Midrash halakha uses the example of an eye for an eye to make its changes to the Law it takes the extreme example of man with sight taking the eye of a blind man. It would not be fair to take out the eye of the seeing man because he has use for the eye whereas the blind man did not have any use for the eye, some sort of monetary compensation would be fairer. Also closer to Hammurabis Code. How do the tannaim and various New Testament texts think worshippers should find atonement after the destruction of the Second Temple? o The tannaim still consider sacrifice the best way to find atonement, but they way the sacrifice is carried out is not like killing an animal, the sacrifice takes a different form. The rabbis believe repentance; study and adherence to Torah, prayer, and good deeds are the best way to carry out sacrifice in search of atonement. All of these ideas are diaspora friendly because it is not necessary to travel to the Temple to receive atonement when you can use prayer and good deeds to achieve atonement. New Testament authors see prayer as the best way to achieve atonement, but for NT authors the greatest source of atonement is the sacrifice Jesus made for all humans. John refers to the body of Jesus as a temple, which suffers the same fate as the 1st and 2nd temple, but with the destruction of Jesus body all sins of all people are forgiven.