Raphael Golb Convicted in DSS court case.

Raphael Golb, son of scholar Norman Golb, was convicted for identity theft for his on-line impersonation of scholars. Read the details at AP.

Justification and Justice

A good point that Mark Seifrid makes in his various works on "righteousness" language in the OT/NT is that the biblical authors are not concerned with abstract ideas of right, righteousness, or justice, but with the actual enactment of justice. In other words, righteousness is not simply about declarations, states, and position, it must ultimately be tied to an execution of justice by the Lord. A good example that lines up with Seifrid's point is of course the parable of the persistent widow in Luke 18:1-8. A text that speaks to a similar idea is the Joseph Apocryphon in the DSS (4Q372) which in frag. 1 says: "He said, 'My Father and my God, do not abandon me to the hands of the nations. Execute judgement for me so that the humble and poor may not perish'." I don't know what the Hebrew word is here (sedaq or misphat), but the idea resonates precisely with what Seifrid is talking about; what is more executing judgement is bound up with the idea of salvation.

Merkabah Mysticism in the First Century

Merkabah mysticism was a Jewish Hellentistic movement that got its name from its concern with visions of the heavenly chariot (מרכבה) that was with God during Ezekiel’s glorious vision (Ezek. 1.4-28). Visions of God’s throne and angelic worship were granted to those who understook rigorous adherence to the Mosaic law with periods of asceticism and purification as a form of preparation for such visions. Although much of this form of Jewish mysticism is known only from later rabbinic sources, I have wondered how much Merkabah mysticism is traceable to the first century. Visions of ascents to heaven were common enough in the first century as a cursory glance of 1 Enoch 14 and 2 Corinthians 12 indicates, but the Songs of the Sabbath Sacrifice (4Q405) from Qumran describe the praise of angels in the heavenly sanctuary where the angels are assembled in military formation and provide anthems of divine blessing to God. Reference to the throne-chariots is also made:

The [Cheru]bim fall before Him and bless Him; as they arise, the quiet voice of God [is heard], followed by a tumult of joyous praise. As they unfold their wings, God’s q[uiet] voice is heard again. The Cherubim bless the image of the chariot-throne that appears above the firmament, [then] they joyously acclaim the [splend]or of the luminous firmament that spreads beneath His glorious seat. As the wheel-beings advance, holy angels come and go. Between His chariot-throne’s glorious [w]heels appears something like an uttelry holy spiritual fire. All around are what appear to be streams of fire, resembling electrum, and [sh]ining handiwork comprising wondrous colors embroidered together, pure and glorious. The spirits of the living [go]dlike beings move to and fro perpetually, following the glory of the two [wo]ndrous chariots. A quiet voice of blessing accompanies the tumult of their movement, and they bless the Holy One each time they retrace their steps. When they rise up, they do so wondrously, and when they settle down, they [sta]nd still. the sound of joyous rejoicing falls silent, and the qui[et] blessing of God spreads through all the camps of the divine beigns. The sound of prais[es] ... coming out of each of their divisions on [both] sides, and each of the mustered troops rejoices, one by one in order of rank ... (4Q405 frags. xxi-xxii, 6-14 [trans. Wise, Abegg, & Cook])

For links between Merkabah mysticism and the NT see further, Timo Eskola. Messiah and the Throne: Jewish Merkabah Mysticism and Early Exaltation Discourse. Tubingen: Mohr Siebeck, 2001.