In studying Melito of Sardis, I happened upon his preaching on the Passover (which I am reposting for this Easter). This is the oldest surviving sermons outside of the New Testament, and as such provides much insight into the heart and mind of this little know Preacher. From time to time, I will offer segments of his Passover Sermon.
The entire sermon is laced with Doctrine, but the central point of it is the Gospel message, that Christ was crucified, buried, and resurrected on the third day to provide Salvation for humanity. This is the Gospel. In drawing out the connection between the Passover of the Jews and the Passover of the Church, he brings to the mind the connectivity between the Old Testament and the New, of Israel and the Church, of the union of the Body of Christ.
66. When this one came from heaven to earth for the sake of the one who suffers, and had clothed himself with that very one through the womb of a virgin, and having come forth as man, he accepted the sufferings of the sufferer through his body which was capable of suffering. And he destroyed those human sufferings by his spirit which was incapable of dying. He killed death which had put man to death.
67. For this one, who was led away as a lamb, and who was sacrificed as a sheep, by himself delivered us from servitude to the world as from the land of Egypt, and released us from bondage to the devil as from the hand of Pharaoh, and sealed our souls by his own spirit and the members of our bodies by his own blood.
68. This is the one who covered death with shame and who plunged the devil into mourning as Moses did Pharaoh. This is the one who smote lawlessness and deprived injustice of its offspring, as Moses deprived Egypt. This is the one who delivered us from slavery into freedom, from darkness into light, from death into life, from tyranny into an eternal kingdom, and who made us a new priesthood, and a special people forever.
69. This one is the passover of our salvation. This is the one who patiently endured many things in many people: This is the one who was murdered in Abel, and bound as a sacrifice in Isaac, and exiled in Jacob, and sold in Joseph, and exposed in Moses, and sacrificed in the lamb, and hunted down in David, and dishonored in the prophets.
70. This is the one who became human in a virgin, who was hanged on the tree, who was buried in the earth, who was resurrected from among the dead, and who raised mankind up out of the grave below to the heights of heaven.
71. This is the lamb that was slain. This is the lamb that was silent. This is the one who was born of Mary, that beautiful ewe-lamb. This is the one who was taken from the flock, and was dragged to sacrifice, and was killed in the evening, and was buried at night; the one who was not broken while on the tree, who did not see dissolution while in the earth, who rose up from the dead, and who raised up mankind from the grave below.
This is a repost, as are the other ones from Hanukkah. This one has been amended, however, to reflect my stances now. I’ve noticed a lot of changes that I had to redo – and no biggie. More than anything, I’ve come to be okay with my acceptance of First Maccabees. I was born this way.
While reading Thomas Cahills’s Desire of the Everlasting Hills, I took great thought from his section on the oppression of the Jews by Antiochus Epiphanes. Too many times, more conservative believers simply take the canon handed to them and accept it, forgetting that if it was up to Luther, we would have discarded Hebrews, James, and Revelation as well. I have attempted to give the books a fair shake and along with Wisdom and Sirach, I thoroughly enjoy the Maccabees. To me, they were a wealth of historical value (while Wisdom is theological), but upon reading Cahill’s use and treatment, it seems that Maccabees might do well to serve some eschatological needs as well, among something else.
In 1st Maccabees, we read,
After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated Darius, king of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) He fought many battles, conquered strongholds, and put to death the kings of the earth. He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up. He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him. After this he fell sick and perceived that he was dying. So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive. And after Alexander had reigned twelve years, he died. Then his officers began to rule, each in his own place. They all put on crowns after his death, and so did their sons after them for many years; and they caused many evils on the earth. (1Ma 1:1-9 RSVA)
We know the story of Antiochus, whom Daniel prophesied concerning and we also know that some 200 years later, it was still in the mind of the Jews whom the Lord spoke, saying,
“So when you see the desolating sacrilege spoken of by the prophet Daniel, standing in the holy place (let the reader understand), (Mat 24:15 RSV)
In referring to the Prophet Daniel, who said,
And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.” (Dan 9:27 ESV)
(The Septuagint reads ‘βδέλυγμα τῶν ἐρημώσεων’.)
I do not intend on getting into eschatology and the Gospels, but I will note that in general, when you are studying Daniel and the Gospels, a first connect is made through 1st Maccabees, as well as other books, of course. Moving on, when Antoichus established his kingdom, like a good Greek king, he went about trying to ensure a populace that was united, right down to the religion. He sought to have one people with one culture. Thus he built the ancient gymnasium on request of some of the Jews.
And some of the people eagerly went to the king. He authorized them to observe the ordinances of the Gentiles. So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil. (1Ma 1:13-15 RSVA)
Once Antiochus had begun to subdue the Jews with Greek hedonism, he left to invade Egpyt. Once that war was won, he returned to complete his task against Jerusalem,
After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. Taking them all, he departed to his own land. He committed deeds of murder, and spoke with great arrogance.
(1Ma 1:20-24 RSVA)
Some the Jews, wishing to fit in, trusted in the flesh, and thus sold the birthright of Israel. Of course, it is interesting that in later chapters and the sequel, even these Jews would be treated as part of the Covenant. The Greeks, and later Romans, desired a very public and diluted religious worship. For them, it was a civil religion. They cared very little who you worshiped because all was the same. Zeus, Jupiter, Baal. The same god of gods for the Greeks. When the Jews stood against Antiochus, it was because of their God. When the Christians stood, it was because of their God. Had they succumbed to the idea that each can have his own god, because they are all the same, then Judaism and Christianity would have ceased to exist. We see that Israel suffered because of the attempt to melt Judaism into Greek Paganism.
Israel mourned deeply in every community, rulers and elders groaned, maidens and young men became faint, the beauty of women faded. Every bridegroom took up the lament; she who sat in the bridal chamber was mourning. Even the land shook for its inhabitants, and all the house of Jacob was clothed with shame. (1Ma 1:25-28 RSV)
What other cultures had experienced had now been bestowed up the Jews and the land of Israel. Israel, whom the promise of the return of an eternal Davidic King had been given was now faced with destruction of everything that had kept it separate. They hadn’t had a king in so very long, at least a Jewish one, and now, their identify was eroding away. Sometimes, we fear that it is happening around us, although, I believe that there are times that our need for persecution overwhelms us and creates monsters under our bed. Look at the reactions against the globalization of money or markets, but the globalization of culture – music, dress, literature, media – and religion. These things are what people fear as taking away our individualism, our freedom, and turns the minds of some to looking for the end of all things.
Refer back to verse 9 where the evils were multiplied upon the face the earth. In each generation where society is facing a calamity or impending doom, rather, what some might call a paradigm shift, people begin to look for the apocalyptic. Evils abound everywhere, and sometimes, these evils are very real. This is why we find this imagery so frequently used in the ‘Revelations’ and Apocalypses of the times. It is why we read 1st Maccabees in the light of Daniel and Revelation in the light of both of these books.
And the beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months; it opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and tongue and nation, (Rev 13:5-7 RSV)
Like Antiochus, the False Prophet of John’s vision will raise his voice against God and all those that dwell heaven. He will, again like the ancient ruler, make war with the saints and beyond the little root, he will begin to overcome the saints. The False Prophet will not prevail against the Church Triumphant, and will not win on the eternal scene, thus we are constantly cautioned not to place our faith or hope in the things of this world, but always keep looking up. The power and wickedness of this False Prophet is not limited to the Saints, but also over the entire earth, just as Antiochus sought.
Returning to Maccabees, we read that when Antiochus invaded Jerusalem,
Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow, and destroyed many people of Israel. He plundered the city, burned it with fire, and tore down its houses and its surrounding walls. And they took captive the women and children, and seized the cattle. Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel. And they stationed there a sinful people, lawless men. These strengthened their position; they stored up arms and food, and collecting the spoils of Jerusalem they stored them there, and became a great snare.
It became an ambush against the sanctuary, an evil adversary of Israel continually. On every side of the sanctuary they shed innocent blood; they even defiled the sanctuary. Because of them the residents of Jerusalem fled; she became a dwelling of strangers; she became strange to her offspring, and her children forsook her. Her sanctuary became desolate as a desert; her feasts were turned into mourning, her sabbaths into a reproach, her honor into contempt. Her dishonor now grew as great as her glory; her exaltation was turned into mourning. (1Ma 1:30-40 RSV)
What a graphic picture this writer has detailed for us. We can see Jerusalem lain waste, with nothing of her former glory to be seen, so much so that people fled her (for more of this, see the Psalms of Solomon). The same can be said for Alexander’s march to the ends of the earth where he destroyed city and city in his own name and the name of his kingdom. Antiochus was ruthless and brutal against those that opposed him. The Jews had sought to ally themselves with the little emperor, but in the end, it became apparent that no amount of half measures would soft him to their position; he wanted Judaism to cease.
Then the king wrote to his whole kingdom that all should be one people, and that each should give up his customs. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts, to defile the sanctuary and the priests, to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, so that they should forget the law and change all the ordinances. (1Ma 1:41-49 RSV)
What a terrible thought to have so many of Israel turn and consent to his religion, and yet it did nothing to stop the onslaught against the Jewish people.
“And whoever does not obey the command of the king shall die.” In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. Many of the people, every one who forsook the law, joined them, and they did evil in the land; they drove Israel into hiding in every place of refuge they had.
Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah, and burned incense at the doors of the houses and in the streets. The books of the law which they found they tore to pieces and burned with fire. Where the book of the covenant was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. They kept using violence against Israel, against those found month after month in the cities. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers’ necks. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. And very great wrath came upon Israel. (1Ma 1:50-64 RSV)
The striking picture of this is that what had so long strangled the world, from the time of Alexander, that is the forced culturalization and the wars the followed, had finally hit Jerusalem. While other cultures were allowed to mesh into the paganism of ancient Greece, Judaism could not. The God of Judaism had long ago leveled the charge against paganism and multiculturalism when He had declared that He was alone God and that He would have no other god before Him. Further as Philo others of the time noted, the Law was about separation. It wasn’t about superiority, but about marking themselves out to worship only one God and because of this, their was a response to that God which was needed. He had demanded that the place where He would place His name would not be shared with any others and that the sanctuary must be kept holy. If the Jews were to remain Jews, they could not give up their God, not even under duress and grief. They would have to withstand what the world have caved into so many times. They had become aware only recently of what monotheism actually required, and it seems, they were taking a stand for it.
This was a terrible time for Israel, one in which the very Temple had been made unholy. Traditions, myths and beliefs were thrown into disarray. Nothing was sacred and everything profane. Even their fellow kinsmen had started to become Greek. Yet, in the end, God had a miracle in the oil for those who remained faithful.And this is why the miracle of Hanukkah is so very important. Because it is the proverbial light at the end of the tunnel. The wrath of God was abated for a season, the Temple cleansed, and the Covenant saved. The People of God became the People of God which we know of in the New Testament.We miss this when we throw out these books so easily.
We are facing a time of anxiety and confusion. Everywhere we look we are met with forced retirement of our standards and doctrines. In what quarters is the Gospel lifted up, not as a weapon, but as the Good News? The Church is not a heritage or a tradition, but a divine institution given by God to humanity for a very particular mission. It is a Trust, and yet, like many before and after us, we treat our Trust as something to be placed on the back corner when confronted with resistance.
We are not immune from these very things which others have faced before us, so, let us read our books which others discard. Let us stand and gain from Mattathias, father of Judas Maccabeus, who said,
“Even if all the nations that live under the rule of the king obey him, and have chosen to do his commandments, departing each one from the religion of his fathers, yet I and my sons and my brothers will live by the covenant of our fathers. Far be it from us to desert the law and the ordinances. We will not obey the king’s words by turning aside from our religion to the right hand or to the left.” (1Ma 2:19-22 RSV)
But when they saw the army coming to meet them, they said to Judas, “How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today.”
Judas replied, “It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; but we fight for our lives and our laws. He himself will crush them before us; as for you, do not be afraid of them.” (1Ma 3:17-22 RSV)
This is a long standing repost. I hope to visit it later to clean it up, etc…
Sundown approaches, darkness will cover the earth, and Hanukkah will being – it promises to be a bitterly cold night in some parts of the United States and moderately cool in Jerusalem. Here is song (and if you click the link at the bottom, it will take you to site to hear it sung in Hebrew) traditionally song, at least since the 13th century.
The last stanza strikes me, for God has indeed shown us His arm
But although He had done so many signs before them, they did not believe in Him, that the word of Isaiah the prophet might be fulfilled, which he spoke:
“Lord, who has believed our report?
And to whom has the arm of the LORD been revealed?” (John 12:37-38 NKJV)
O mighty stronghold of my salvation,
to praise You is a delight.
Restore my House of Prayer
and there we will bring a thanksgiving offering.
When You will have prepared the slaughter
for the blaspheming foe,
Then I shall complete with a song of hymn
the dedication of the Altar.
My soul had been sated with troubles,
my strength has been consumed with grief.
They had embittered my life with hardship,
with the calf-like kingdom’s bondage.
But with His great power
He brought forth the treasured ones,
Pharaoh’s army and all his offspring
Went down like a stone into the deep.
To the holy abode of His Word He brought me.
But there, too, I had no rest
And an oppressor came and exiled me.
For I had served aliens,
And had drunk benumbing wine.
Scarcely had I departed
At Babylon’s end Zerubabel came.
At the end of seventy years I was saved.
To sever the towering cypress
sought the Aggagite, son of Hammedatha,
But it became [a snare and] a stumbling block to him
and his arrogance was stilled.
The head of the Benjaminite You lifted
and the enemy, his name You obliterated
His numerous progeny – his possessions –
on the gallows You hanged.
Greeks gathered against me
then in Hasmonean days.
They breached the walls of my towers
and they defiled all the oils;
And from the one remnant of the flasks
a miracle was wrought for the roses.
Men of insight – eight days
established for song and jubilation
Bare Your holy arm
and hasten the End for salvation –
Avenge the vengeance of Your servants’ blood
from the wicked nation.
For the triumph is too long delayed for us,
and there is no end to days of evil,
Repel the Red One in the nethermost shadow
and establish for us the seven shepherds.
Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year, they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. There was very great gladness among the people, and the reproach of the Gentiles was removed. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. (1 Maccabees 4:52-59 RSVA)
Christ took this time (not to celebrate His birth, mind you) to attend the Feast of Dedication in Jerusalem that year, and while spoke of His divinity,
It was now winter, and Jesus was in Jerusalem at the time of Hanukkah, the Festival of Dedication. He was in the Temple, walking through the section known as Solomon’s Colonnade. The people surrounded him and asked, “How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.”
Jesus replied, “I have already told you, and you don’t believe me. The proof is the work I do in my Father’s name. But you don’t believe me because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they will never perish. No one can snatch them away from me, for my Father has given them to me, and he is more powerful than anyone else. No one can snatch them from the Father’s hand. The Father and I are one.” (Joh 10:22-30 NLT)
It was here at the Feast of Dedication, or Hanukkah, which Christ faced the question – are you Christ? Are the Messiah that would restore Israel to her Kingdom? It was no doubt on the minds of the Jews in attendance (and perhaps some of the Romans) as it was the celebration which celebrated a restored sovereignty – but not complete because it was not David’s line that sat upon the throne – to Israel and a restoration of the Temple to the Holy One of Israel.
Early in the morning, as the congregation gather to hear the Reader, they would hear
Then this message came to me from the LORD:
“Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign LORD: What sorrow awaits you shepherds who feed yourselves instead of your flocks. Shouldn’t shepherds feed their sheep? You drink the milk, wear the wool, and butcher the best animals, but you let your flocks starve. You have not taken care of the weak. You have not tended the sick or bound up the injured. You have not gone looking for those who have wandered away and are lost. Instead, you have ruled them with harshness and cruelty. So my sheep have been scattered without a shepherd, and they are easy prey for any wild animal. They have wandered through all the mountains and all the hills, across the face of the earth, yet no one has gone to search for them.
“Therefore, you shepherds, hear the word of the LORD:
As surely as I live, says the Sovereign LORD, you abandoned my flock and left them to be attacked by every wild animal. And though you were my shepherds, you didn’t search for my sheep when they were lost. You took care of yourselves and left the sheep to starve. Therefore, you shepherds, hear the word of the LORD. This is what the Sovereign LORD says: I now consider these shepherds my enemies, and I will hold them responsible for what has happened to my flock. I will take away their right to feed the flock, and I will stop them from feeding themselves. I will rescue my flock from their mouths; the sheep will no longer be their prey.
“For this is what the Sovereign LORD says: I myself will search and find my sheep. (Eze 34:1-11 NLT)
Just prior to this account, two “illustrations” (10:6) of Jesus as the Good Shepherd (10:1-5 and 10:7-10) were given and then the Lord’s interpretation of these parables (10:11-18) The Jewish reader would immediately pick up the messianic connotation of this discourse. The Davidic Messiah would be a Shepherd and here was Christ claiming to be the Good Shepard – on Hanukkah no less. The questions posed to Christ by the Jewish leaders reflected the expectation that was running high in Palestine during that time of the year – they were waiting for the Messiah.
In looking for another Judah Maccabeus – one which would take away again the reproach of the Gentiles (Rome) – they missed Jesus Christ would would take away the sins of the world which is the separation between God and all of humanity. It is at Hanukkah that Christians can find Christ as well – in that He is the Good Shepherd that has taken away the sins of the world. Truly, if there is a holiday in which to celebrate Christ during this time of the year, it is this one.
Despite hundreds, if not thousands, of kabbalistic texts addressing hell, including the short tractates of Gehinnom and Hibut Ha’Kever (the pangs of the grave), many people (including many believers, too) erroneously are of the view that Jews don’t believe in hell. In fact, one could construct a convincing argument that Jewish texts laid the groundwork for much of the apocalyptic narratives that then bred all the medieval manuscript and Renaissance painting depictions of hellfire and eternal damnation.
But you can’t really attribute bias to a computer program – especially not one developed by a team from Bar-Ilan University, several of whom are apparently observant themselves! Belief is, of course, a personal thing, and Jewish tradition itself is aware of outward contradictions of text in the Bible. Large swaths of the Talmud are dedicated to resolving textual problems and contradictions.
I am not Jewish so I don’t hold to the Divinity of the Torah nor do I hold to the Divinity of the Canon as a Christian. Instead, I find that the message of the Text to be central focus on my theology. But, no doubt, many do not feel that way and instead rely upon their own understanding of inerrancy and inspiration to move them beyond the use of Scripture to the Veneration thereof. What if the Torah wasn’t written by Moses? To some, many, that is blasphemy. But why?
Anyway, the article is a good one and one worth looking into.
“When you talk about rabbis, understand that most people who are not Jewish don’t understand that there are the Orthodox rabbis and then there are the Reformed rabbis. Reformed rabbis are generally political in nature. It’s almost like Islam – radicalized Islam – in a way to where radicalized Islam is less about religion than it is about politics.” […] There is not a single Orthodox rabbi on this list.
What is ironic is that Glenn Beck who uses religion on a DAILY basis is actually blasting others for being politicized. That’s the pot calling the kettle black.
I get what the Rabbi is saying, but I’m not sure equating all expressions of religion is the best thing to do. Further, but doing so, don’t you leave room up to the claims that all of the divine is made up? What say ye?
“Humans have worshipped thousands of gods throughout the ages. Which of these does this discussion refer to? Remember, they were convinced that they had it right too. Just as you don’t believe in Zeus, I don’t believe in your god.”
There are two assumptions in this statement that I’d like to challenge:
First, not all religious people are convinced that they have it right. That is an assumption that simply is not based on facts. Unquestioned certainty is a fundamentalist position, but is not an inherent — or even desirable — quality in a spiritual life, and is not the position taken by a vast number of believers or by most theologians. There is a long history of debate in all religions about the nature of the Divine, the meaning of scriptures, and the purpose of doctrines. In Judaism, for example, the Talmud records vigorous debates between the most educated and dedicated Rabbis in order to remind us that disagreements in search of truth are holy acts, that simple answers are to be questioned, and that we must resist the lure of certainty.
I will be attending only but a few days – Sunday and Monday. Just enough, really, to get a few sessions in and attend the 2nd Annual Biblioblogger dinner on Sunday night. I have a roommate who is too embarrassed to know me and asked me not to reveal who he or she is. (I’m trying to use more inclusive language, although, there are times that I really don’t know the gender of my roomie).
Anyway, there are plenty of sessions that I want to attend at the 9am-11:30 section, but that means I would have to leave my house at midnight. If I don’t make it for that….
Then, rushing from there, I’ll attend between 4-6:30 p21-318 Functions of Apocryphal and Pseudepographal Writings in Early Judaism and Early Christianity Section. The theme for this section is 1st Enoch.
Let’s just be honest here – Throw in Septuagint, Deuteronomy, Wisdom or Deuterocanonical and I’m there.
Monday morning’s going to be tough… but most likely, I’ll end up at Wisdom and Apocalypticism in Early Judaism and Early Christianity Section/Qumran Section.
And of course, without question (okay, so a lot because Larry Hurtado is presenting on early Jewish monotheism too) the Biblioblogger section – s22-209
I’ll end my time at SBL with the Markan Literary Sources Seminar, which will feature Adam Winn as a presenter.