دانلود کتاب یک عبری از عبرانیان – رساله پولس به غلاطیان در اسرائیل

The letters of Paul of Tarsus comprise a sizable part of the New Testament, and it is largely these epistles that underpin the key theological constructs of Christianity. The apostle addresses an array of themes relevant to Christians not only by virtue of their theological content, but also in terms of morality, character formation, or human interaction. The overall message of the Pauline corpus is oftentimes interpreted as a manifesto of a new religion1 establishing a paradigm completely foreign not only to Second Temple Judaism2 but also to main institutions and concepts described in the Hebrew Bible as well. In particular, one of the key scholarly assumptions when interpreting Paul ever since the first centuries CE is his strong antinomianism.3 A perusal of traditional translations and interpretations of Galatians, Romans and other texts authored by Paul of Tarsus can lead one to conclude that living in accordance with the principles contained in the Torah represents, according to the apostle, an anachronistic, unnecessary, and perhaps even harmful attitude. One of the goals of the present volume is to reevaluate Paul’s supposed antinomianism using philological and linguistic methods. Furthermore, an attempt is made to redefine the position Paul takes on the Torah and to propose a different understanding of the apostle’s mission. This study presupposes the validity of analyzing Paul’s Greek epistles through the lens of Hebrew language and culture. The existing approaches, usually focused on enquiries within Greek philology and theology, often take insufficient account of the context of the era and the linguistic environment in which the movement of Jesus’ followers was born. This volume interacts with a current of research studying the New Testament within Judaism, although we prefer to refer to it as Hebrew context. This allows inclusion of both linguistic and cultural influences within a single term, whereas context of Judaism by itself does not necessarily imply Hebrew language influences. In addition, the present work seeks to demonstrate that the object of Paul’s criticism encompasses specific aspects of what is usually labeled as Second Temple Judaism. Therefore, in an effort to emphasize that certain features of the phenomenon thus defined are contested by the apostle, it might be more warranted to speak of “Paul within Israel.” This assumes Paul’s commitment to the covenant of Israel as well as continuity with the Israelite history and identity reflected in the Hebrew Bible. At the same time, it does not ignore Paul’s disagreements with certain Judean phenomena of the Second Temple.4 Labeling Paul as “within Israel” can also help to avoid conflating Paul’s message with the later ideas of rabbinic Judaism, which came into existence long after Paul’s life. Regardless of the nomenclature, “within Judaism” research has produced a number of studies both by Jewish and Christian scholars. The spread of this scholarly paradigm began in the second half of the 20th century, though single works in this area of study had appeared earlier. The revival of research within this domain, however, came in the aftermath of the Holocaust when some scholars attempted to redefine the negative image of Judaism in Christian biblical studies. Such attempts to find a common context between the writings of Second Temple Judeans5 and the New Testament are considered by many commentators an element of interreligious dialogue, exerting positive impact on the present relations between the Church and the Synagogue.