From Patriarch to Priest: The Levi-Priestly Tradition from Aramaic Levi to Testament of Levi

Kugler, Robert A.

doi:10.2307/3266997

Cited by 11 publications

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“…Since during the detailing of the order of offering of the organs of the 'olah on the altar (8:3) it is mentioned that the head of the sacrifice is the head of a bull-those studies have interpreted the sacrifice mentioned in the text as a bovine offered by an individual as a whole burnt offering. 28 The mention of a bull would ostensibly rule out the possibility that the passage refers to the daily tamid sacrifice, which must be a lamb (Exod 29:38; Num 28:3; Ezek 46:13), or to burnt offerings in general, which are from a variety of animals (Lev 1). However, the textual evidence is not quite so clear: First offer up the <h>ead, and cover it with the fat, so that the blood of the s<laught>er of the bull will not be seen…”

Section: B Sacrificial Laws For the 'Olah And The Morning 'Olahmentioning

confidence: 99%

Priestly Offering: Law and Narrative in the Aramaic Levi Document

Mali

2024

H. Theolo. Review

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In this article, I propose a new reading for both law and narrative in the Aramaic Levi Document (ALD). In the first section, I show that the passage of “the law of the priesthood” pertains to the daily morning service in the Temple. In the second section, I suggest that the narrative that contains these instructions, in which Isaac speaks to Levi at Abraham’s home, exegetically connects the laws to the story of Isaac, whose father offered him up on an altar, and reflects a priestly theology that views the priest himself as an offering.

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Section: B Sacrificial Laws For the 'Olah And The Morning 'Olahmentioning

confidence: 99%

Priestly Offering: Law and Narrative in the Aramaic Levi Document

Mali

2024

H. Theolo. Review

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“…15.While Kugel 1993: 57 claims that the ALD is dependent on Jubilees , Werman 1997: 220–22, and Drawnel 2004 argue for the opposite direction of dependence. Similarly VanderKam 2000: 551, who, however, reckons with an intermediate stage of development as proposed by Kugler 1996: 146–51. Thus also Greenfield, Stone, and Eshel 2004: 19–20 (with further literature).…”

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confidence: 99%

“…In contrast, a similar etiological rationale is still completely absent from the account of Levi's involvement in the killing of the Shechemites in Gen. 34. A connection between this deed and Levi's priestly office was only established by the early Jewish readers of the text; see Kugler 1996: 161; VanderKam 2000: 548.…”

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Jacob or Levi—Who Is the Officiating Priest in Jubilees 30–32?

Berner

2016

Journal for the Study of the Pseudepigrapha

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The study proposes a new, redaction-critical explanation for the strikingly ambiguous portrayal of Jacob and Levi in Jubilees 30–32. It argues that the original version of the chapters only referred to Jacob, who was pictured as the officiating priest of his generation. In contrast, all references to Levi belong to later editorial stages of the text, which claimed the respective role for Levi. While Levi's rise to the ancestral priestly figure par excellence is still reflected in the literary growth of Jubilees 30–32, the ALD represents a later stage in the development of the Levi tradition, when the patriarch's prominent priestly role was already established.

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“…Vir die verhouding van die Griekse Testament van Levi tot die Aramese Levi sien Marinus de Jonge (1975:38-52) en Robert A. Kugler (1996). doi.10.17159/2224-7912/2020/v60n4-1a8 Die eerste kategorie wat ek bespreek, is dié waarin die tekste verskil.…”

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Vertaalprobleme wat die Deuterokanonieke Boeke oplewer: Jesus ben Sira as voorbeeld

Cook

2020

Tydskr. geesteswet.

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Translation difficulties posed by the Deuterocanonical Books: Jesus Ben Sira as a case study According to Wright (2007:715), this book has three titles. In Hebrew it is known as the Wisdom of Joshua Ben Sira. In the Vulgate it is entitled Ecclesiasticus (the Book of the Church) and in the Jewish Hellenistic writings Sira. Ben Sira (BS) has 51 chapters and as far as contents and form are concerned, it falls into the category of Ancient Near Eastern wisdom literature. Skehan and Di Lella (1987:4) see it as a handbook for moral conduct that a Jew living in the second century BCE had to study. The grandfather of Ben Sira compiled a wisdom tractate in Hebrew in Palestine, apparently before the revolution associated with Antiochus Epiphanes (Cook 2020). Among other things, this Seleucid tried to change Jerusalem into a Greek polis (city) (Tcherikover 1959). Jewish customs were rejected and replaced with Hellenistic cultural practices. Ben Sira does not refer to these developments, an indication that this wisdom writing was done before the Antiochean revolt. A Greek gymnasium started to operate in the Jewish community, which led to great unhappiness in conservative Jewish circles (liberal Jews visited the gymnasium naked!).This version of BS is fragmentary and at times disjointed, which created enormous difficulties for the translators. Fortunately, various Hebrew fragments were discovered later. Passages of chapters 39-44 were discovered at Masada that date from the first century BCE. Ms 2Q18 contains some lines and 11QPs a preserves parts of chapter 51. Six fragments from the Cairo Geniza are also available. It is significant that the Hebrew texts, which contain about two thirds of the book, are not included in the Hebrew canon. These texts are nevertheless important for understanding the Greek texts. This involves text-critical research, an enormous task.The Greek text was created by the grandson of Sirach, who translated his grandfather's document from the Hebrew in Alexandria between 132 and 117 BCE, during the reign of Ptolemy VII Euergetes II. He wrote in the prologue that he had arrived in Egypt in the 38th year of the reign of King Euergetes and that he spent many sleepless nights on the translation. The circumstances differed greatly from those in Palestine. It was now a Hellenistic world, but the significance of this should not be overestimated. Martin Hengel reminds us that all forms of Judaism from the second century BCE should be deemed as Hellenistic Judaism. Skehan and Di Lella (1984) are of the opinion that the Ptolemies adopted the Persian administrative system according to which the High Priest was not just the spiritual leader of the nation, but also a sort of secular prince who had to collect tax for the Ptolemean empire. The BS consists of numerous later additions/proverbs, typified as GKII (Greek II). GKI refers to the oldest Greek text and is found in the uncial manuscrips A, B, C and S, as well as in their cursive manuscripts. The text publication by Ziegler (Septuaginta Graecum Auctoritate Ac...

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From Patriarch to Priest: The Levi-Priestly Tradition from Aramaic Levi to Testament of Levi

Cited by 11 publications

References 0 publications

Priestly Offering: Law and Narrative in the Aramaic Levi Document

Priestly Offering: Law and Narrative in the Aramaic Levi Document

Jacob or Levi—Who Is the Officiating Priest in Jubilees 30–32?

Vertaalprobleme wat die Deuterokanonieke Boeke oplewer: Jesus ben Sira as voorbeeld

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