The Dangerous Duty of Rebuke: Leviticus 19:17 in Early Jewish and Christian Interpretation

The Babylonian Talmud in its cultural context

“…Other scholars chart new directions, such as comparing exegetical tendencies (Bar‐Asher Siegal, ; Shepardson, ) or parallel developments in the scholastic nature of these groups (Becker, ; Bickart, forthcoming; also note Becker, ). We also find thematic studies on a variety of different topics including: conversion (Kiperwasser and Ruzer, and ), exhumation (Herman, ), polemics (Zellentin, ), martyrdom (Gross, ; Rubenstein, ), rebuke and humility (Goldstone, , pp. 145–204), and sexuality (Koltun‐Fromm, ; Naeh, ; Rosenberg, ).…”

Epicurean Critical Praxis and Philonian Metaphor in Johannine Parrhêsia

“…1.2), and it seems to have been a list of named offenders alongside their crimes and excuses. It may have served as an ‘institutionalized form of grudge-bearing’, but Goldstone’s (2018: 54) analysis in terms of communal definition reveals more differences from the Johannine epistles’ practice than similarities. The Qumran document’s offences are minor social disruptions; for example, one man ‘was short-tempered’ (fr.…”

“…19, which lays out appropriate social behaviours like justice, public sacrifice, and hospitality to foreigners. Goldstone (2018: 5–13) discusses the ambiguities of the command. Finally, the ‘rebuke’ is an ἐλεγμός, a rare and unclassical word that reappears at Ps.…”

“… 25 Eshel (1998: 112–14) provides the first transcription and translation. However, Goldstone (2018: 52) observes that her understanding of the document as rebukes read out by an ‘Overseer’ may be misleading, as the document’s verbs of rebuke are plural and there is no reference to an Overseer. More likely the rebukes are made by the various members of the community, perhaps acting collectively. …”