Patterns of Daily Prayer in Second Temple Period Judaism

Penner, Jeremy

doi:10.1163/9789004230330

Cited by 8 publications

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“…For example, one must keep in mind that oral traditions of Jewish prayer persisted until well into the Middle Ages. It wasn’t until at least after the destruction of the Second Temple in 70 CE that systematic efforts to standardize the forms of prayers began to gain momentum (Hoffman, 1979: 24; Penner, 2012). One can certainly appreciate the desire to preserve traditions in the face of such devastation.…”

Section: The Shema As Liturgymentioning

confidence: 99%

Dimensions of Worship in the Shema: Resources for Christian Liturgical Theology

Kervin

2019

Studies in Religion/Sciences Religieuses

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The centrality of the Shema in Jewish faith and life serves as a rich case study for Christian liturgical theology. The role and significance of the Shema in Jewish daily prayer, liturgy and performative ritualization points to dimensions of worship in which text and action, liturgy and life, prayer and politics, converge. Liturgical, historical, performative, biblical and theological aspects of the Shema are interpreted in relation to Paul Tillich’s notion of “ultimate concern” and Walter Brueggemann’s exegesis of “God-neighbour” to advance a more holistic Christian lex orandi.

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Section: The Shema As Liturgymentioning

confidence: 99%

Dimensions of Worship in the Shema: Resources for Christian Liturgical Theology

Kervin

2019

Studies in Religion/Sciences Religieuses

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“…128-32. Jeremy Penner, who looks more broadly at the Second Temple evidence, suggests that ‘a general cultic “ imaginaire ” existed in the Second Temple period (and earlier), in which prayer and sacrifice were mutually inclusive and reciprocally beneficial’ (Penner 2012: 69-70). This seems a helpful way to speak about what appears to be a pervasive collocation in the cultural encyclopedia of Second Temple Judaism.…”

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confidence: 99%

Jesus as Interceding High Priest and Sacrifice in Hebrews: A Response to Nicholas Moore

Moffitt

2020

Journal for the Study of the New Testament

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Is Jesus’ perpetual intercession for his people in Hebrews (Heb. 7.25) understood as a constitutive part of his atoning, high-priestly ministry? Nicholas Moore argues that Jesus’ act of sitting at God’s right hand is the decisive end of Jesus’ atoning sacrifice and so also of Hebrews’ Yom Kippur analogy. Among other points, I argue in response that Jesus’ ongoing absence from his people, status as high priest and current location in the heavenly holy of holies imply that Hebrews’ Yom Kippur analogy extends beyond Jesus’ act of sitting to include his present ministry of intercession. Not only were prayer and atoning sacrifice closely correlated for Second Temple Jews, Hebrews presents Jesus as the high priest who, in his resurrected humanity, is always also the sacrifice in the Father’s presence. Jesus presented himself to the Father once, but he is perpetually the high priest and sacrifice who ministers in God’s presence. For Hebrews, the Yom Kippur analogy (and so also Jesus’ atoning ministry) ends when, like the earthly high priests, Jesus leaves the heavenly holy of holies to return to and again be present with his people (Heb. 9.28). Only then will his followers receive the salvation for which they are waiting. Until that approaching day arrives, Jesus’ ongoing intercession with his Father ensures that his people will be saved completely.

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The Theology of the Daily Liturgy

Kimelman¹

2020

The Cambridge Companion to Jewish Theology

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Patterns of Daily Prayer in Second Temple Period Judaism

Cited by 8 publications

References 1 publication

Dimensions of Worship in the Shema: Resources for Christian Liturgical Theology

Dimensions of Worship in the Shema: Resources for Christian Liturgical Theology

Jesus as Interceding High Priest and Sacrifice in Hebrews: A Response to Nicholas Moore

The Theology of the Daily Liturgy

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