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Did the Spirit Withdraw from Israel? An Evaluation of the Earliest Jewish Data
Abstract
The view that the Holy Spirit as the source of prophecy was believed by Jews during the tannaitic period to have withdrawn from Israel, to return only in the eschatological future, is built upon a pastiche of texts: Ps 74.9; 1 Macc 4.46, 9.27 and 14.41; Josephus's Ap. 1.37—41; 2 Apoc. Bar. 85.3; Pr Azar 15; and t. Soa 13.2—4. On the basis of such texts, E. Sjöberg referred to ‘a widespread theological conviction’ about the withdrawal of the Holy Spirit and J. Vos to ‘die verbreitete Tradition’. C. K. Barrett quoted G. F. Moore approvingly: ‘The Holy Spirit is the Spirit of prophecy … The Holy Spirit is so specifically prophetic inspiration that when Haggai, Zechariah, and Malachi, the last prophets, died, the Holy Spirit departed from Israel.’ W. D. Davies suggested cautiously, after a thorough analysis of the data, ‘… we may now assume that Paul was reared within a Judaism which, to use very moderate language, tended to relegate the activity of the Holy Spirit to the past’. G. W. H. Lampe generalized, ‘In the main, the Spirit continues to be thought of as being, pre-eminently, the Spirit of prophecy, manifested in the distant past in such great figures as Elijah (Ecclus. 48.12) or Isaiah (vs. 24), but which was now no longer present in Israel.’ J. Jeremias subtitled section nine of his New Testament Theology ‘The Return of the Quenched Spirit’, and
Plusieurs textes du Nouveau Testament permettent d’envisager une forme de généralisation de la prophétie au sein du christianisme naissant. Cela tranche avec l’absence relative d’une attente similaire au sein du judaïsme intertestamentaire, mise en évidence par une enquête au sein des littératures juives antiques. Une analyse des sources chrétiennes permet de constater la pratique d’un prophétisme communautaire au sein du christianisme primitif. Ces éléments d’arrière-plan pris en compte, il est démontré comment trois textes néotestamentaires envisagent, chacun à leur manière, le déploiement de la généralisation de la prophétie. Pour l’auteur des Actes, les croyants en Jésus-Christ forment un peuple prophétique qui est au bénéfice du déversement eschatologique de l’Esprit de prophétie annoncé par Joël 3. En 1 Corinthiens 12 à 14, Paul propose un ensemble de régulations concernant la mise en œuvre communautaire de la généralisation de la prophétie. L’Apocalypse invite à considérer le peuple de l’Agneau comme étant porteur d’un témoignage prophétique dans ce monde. L’analyse de ces textes prête une attention particulière aux enjeux sociologiques liés à la généralisation de la prophétie.
The discovery of the Dead Sea Scrolls provides unprecedented insight into the nature of the Hebrew Bible or Old Testament before its fixation. Timothy Lim here presents a complete account of the formation of the canon in Ancient Judaism from the emergence of the Torah in the Persian period to the final acceptance of the list of twenty-two/twenty-four books in the Rabbinic period. Using the Hebrew Bible, the Scrolls, the Apocrypha, the Letter of Aristeas, the writings of Philo, Josephus, the New Testament, and Rabbinic literature as primary evidence he argues that throughout the post-exilic period up to around 100 CE there was not one official "canon" accepted by all Jews; rather, there existed a plurality of collections of scriptures that were authoritative for different communities. Examining the literary sources and historical circumstances that led to the emergence of authoritative scriptures in ancient Judaism, Lim proposes a theory of the majority canon that posits that the Pharisaic canon became the canon of Rabbinic Judaism in the centuries after the destruction of the Jerusalem Temple.
El autor presenta recientes estudios sobre el tema, como el de Aune. Introduce con Qumrán, Juan Bautista y Jesús, siendo este la Palabra definitiva de Dios. En su esbozo recorre diversas fuentes en el siguiente orden. Irrupción del Espíritu y Hch. La profecía en Corinto y en la Didache. Pablo y Pedro como profetas. Tradición apostólica, dichos de Jesús y exegesis carismática. No especiales problemas doctrinales en el profetismo. La profecía de Ap y su autoridad. Los himnos inspirados, como las Odas de Salomón. Ignacio de Antioquía y Policarpo. El desafío del montañismo y el discernimiento de la profecía. Orientado por este recorrido, el autor concluye presentando las principales razones del declinar profético.
In Acts 13, Bar Jesus is confronted by Paul and cursed by him. This false prophet is generally thought to have been syncretistic and virtually pagan in his magical practices. This article argues that he was in fact very much within the synagogue and that he had been teaching the ways of the Lord. He was also a threat to the Christian community of Paphos and may even have belonged inside of it. Luke regards him as a serious threat to the faith because of his false teaching about righteousness and the ways of the Lord.
“The Apocryphal book of I Maccabees (Volume 41 in the acclaimed Anchor Bible series) is an inspirational thriller.” With the help of God, the aged priest Mattathias and his sons--Judas Maccabaeus, Jonathan, and Simon--dramatically lead the Jews of Judaea first to victory and then to freedom against the formidable successors of Alexander the Great. Their struggles begin in guerilla warfare, responding to the terrible persecutions decreed by King Antiochus IV, and courageously accomplish their first great triumph--still celebrated in the festival of Hanukkah.
The Introduction to this volume considers not only I Maccabees, but also the parallel accounts found in II Maccabees and shows that the two authors of I & II Maccabees wrote with passionate conviction to teach two sharply opposed points of view. In some cases their convictions blinded them to the truth, but Professor Goldstein renders their teachings accessible to the modern reader and reconstructs what really happened, making valuable contributions to Greek and Roman as well as to Jewish history. Nineteen maps and diagrams set the scene of the dramatic struggle and the troubled times described in I Maccabees.
This paper analyzes the complex permutations of four biblical accounts of spiritual inspiration in Pseudo-Philo's "Liber Antiquitatum Biblicarum": 1 Sam 19:20-24 (Saul); Judg 3:9-11 (Kenaz, biblical Othniel); Deut 34:9 (Joshua); and Num 24:2 or LXX 23:7 (Balaam). Pseudo-Philo evinces great creativity vis-à-vis the Bible, typically garnishing elements of disparate biblical texts and fusing them together (e.g., Deut 34:9, Judg 6:34, and 1 Sam 10:6 and the inspiration of Joshua), or wittingly contradicting the Bible, as when he writes that, on one occasion, the spirit did not abide (Balaam). Other characteristics of prophetic inspiration are due less to the exegetical appropriation of biblical elements and more to the assimilation of popular Greco-Roman characteristics of inspiration, such as the inability to remember what was said or seen (Saul and Kenaz), the elevation of the mind (Balaam and Kenaz), or inflammation of mind and agitation of spirit (Joshua). The product of such exegetical liberty in a Greco--Roman milieu is a complex and varied landscape over which no single view of prophetic inspiration dominates.
L'intention de l'A. est de situer les references de Philon a l'esprit divin a travers trois de ses interets dominants: l'exegese, l'experience autobiographique et l'apologetique. En effet, Philon pratique l'apologie et son desir d'exalter les vertus des ancetres d'Israel le conduit a aller au-dela des frontieres traditionnelles de sa propre conception de l'esprit divin. Dans son traite apologetique sur la vie de Moise, Philon distingue l'inspiration de Moise de toutes les autres en tant qu'elle est constante et non transitoire. De lui seul, on peut dire que l'esprit est toujours a ses cotes. Philon distingue egalement l'inspiration d'Abraham
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