By Karina Hogan
Drawing jointly divergent methods to four Ezra, this ebook combines a clean research of the dialogues as a knowledge debate with a literary-psychological interpretation of the booklet, arguing that the author's theological resolution is located within the symbolic visions.
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Extra resources for Theologies in Conflict in 4 Ezra: Wisdom Debate and Apocalyptic Solution (Supplements to the Journal for the Study of Judaism)
Example text
30 chapter one the course of the dialogues. 135 Stone’s commentary surpasses its predecessors in most respects. As noted above, his translation takes into account all of the versions. The commentary assembles a great many parallels from rabbinic literature as well as from the other Pseudepigrapha, particularly for the eschatological traditions to which the author refers. Stone is also sensitive to the exegetical nature of many passages in the book. Nevertheless, Stone’s belief that “the religious experiences described in 4 Ezra .
140 Dereck M. D. , University of Chicago, 2000). 141 Burkes, Shannon. God, Self, and Death: The Shape of Religious Transformation in the Second Temple Period ( JSJSup79; Leiden: Brill, 2003), 191–233. 142 Frances Flannery-Dailey, Dreamers, Scribes and Priests: Jewish Dreams in the Hellenistic and Roman Eras ( JSJSup 90; Leiden: Brill, 2004), 212–20. 4 Moving Toward a Synthesis The first scholar to integrate the insights of Brandenburger and Harnisch into a primarily psychological interpretation of 4 Ezra was John J.
63 In fact, the three weeks of fasting are completed before the beginning of the third dialogue (according to 6:35), while the fourth episode is introduced by a change in location and diet (to the field of Ardat, where he is commanded to eat of the flowers; 9:23–26) which carries over to the fifth and sixth visions, since before each of them he is told to “remain here” (10:58, 12:39). 64 This change can be explained in the context of a unified literary text, however, as a counterpart to Ezra’s transformation in the fourth episode.