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019 _a(OCoLC)979577920
020 _a9780812239508
_qprint
020 _a9780812202274
_qPDF
024 7 _a10.9783/9780812202274
_2doi
035 _a(DE-B1597)9780812202274
035 _a(DE-B1597)449085
035 _a(OCoLC)859160793
040 _aDE-B1597
_beng
_cDE-B1597
_erda
072 7 _aREL040030
_2bisacsh
082 0 4 _a296.495
084 _aonline - DeGruyter
100 1 _aHimmelfarb, Martha
_eautore
245 1 2 _aA Kingdom of Priests :
_bAncestry and Merit in Ancient Judaism /
_cMartha Himmelfarb.
264 1 _aPhiladelphia :
_bUniversity of Pennsylvania Press,
_c[2013]
264 4 _c©2007
300 _a1 online resource (280 p.)
336 _atext
_btxt
_2rdacontent
337 _acomputer
_bc
_2rdamedia
338 _aonline resource
_bcr
_2rdacarrier
347 _atext file
_bPDF
_2rda
490 0 _aJewish Culture and Contexts
505 0 0 _tFrontmatter --
_tContents --
_tIntroduction --
_tChapter 1. Priest and Scribe --
_tChapter 2. Jubilees' Kingdom of Priests --
_tChapter 3. Priesthood and Purity Laws --
_tChapter 4. Priesthood and Sectarianism --
_tChapter 5. Priesthood and Allegory --
_tChapter 6. "The Children of Abraham Your Friend" --
_tNotes --
_tBibliography --
_tIndex --
_tAcknowledgments
506 0 _arestricted access
_uhttp://purl.org/coar/access_right/c_16ec
_fonline access with authorization
_2star
520 _aAccording to the account in the Book of Exodus, God addresses the children of Israel as they stand before Mt. Sinai with the words, "You shall be to me a kingdom of priests and a holy nation" (19:6). The sentence, Martha Himmelfarb observes, is paradoxical, for priests are by definition a minority, yet the meaning in context is clear: the entire people is holy. The words also point to some significant tensions in the biblical understanding of the people of Israel. If the entire people is holy, why does it need priests? If membership in both people and priesthood is a matter not of merit but of birth, how can either the people or its priests hope to be holy? How can one reconcile the distance between the honor due the priest and the actual behavior of some who filled the role? What can the people do to make itself truly a kingdom of priests?Himmelfarb argues that these questions become central in Second Temple Judaism. She considers a range of texts from this period, including the Book of Watchers, the Book of Jubilees, legal documents from the Dead Sea Scrolls, the writings of Philo of Alexandria, and the Book of Revelation of the New Testament, and goes on to explore rabbinic Judaism's emphasis on descent as the primary criterion for inclusion among the chosen people of Israel-a position, she contends, that took on new force in reaction to early Christian disparagement of the idea that mere descent from Abraham was sufficient for salvation.
530 _aIssued also in print.
538 _aMode of access: Internet via World Wide Web.
546 _aIn English.
588 0 _aDescription based on online resource; title from PDF title page (publisher's Web site, viewed 24. Apr 2022)
650 0 _aApocryphal books
_xCriticism, interpretation, etc.
650 0 _aHoliness
_xJudaism.
650 0 _aJudaism
_xHistory
_xPost-exilic period
_d586 B.C.-210 A.D.
650 0 _aJudaism
_xHistory
_yPost-exilic period, 586 B.C.-210 A.D.
650 0 _aJudaism
_xPost-exilic period (Judaism).
650 0 _aPriests, Jewish
_xHistory.
650 4 _aReligious Studies.
650 7 _aRELIGION / Judaism / History.
_2bisacsh
653 _aAncient Studies.
653 _aHistory.
653 _aJewish Studies.
653 _aReligion.
653 _aReligious Studies.
850 _aIT-RoAPU
856 4 0 _uhttps://doi.org/10.9783/9780812202274
856 4 0 _uhttps://www.degruyter.com/isbn/9780812202274
856 4 2 _3Cover
_uhttps://www.degruyter.com/document/cover/isbn/9780812202274/original
942 _cEB
999 _c198115
_d198115