“Curial Communiqué: Memory, Propaganda, and the Roman Senate House,” in Aspects of Ancient Institutions and Geography: Studies in Honor of Richard J.A. Talbert, Impact of Empire Series, edited by Lee L. Brice and Daniëlle Slootjes (Leiden: Brill, 2014), 84-102.

“Curial Communiqué: Memory, Propaganda, and the Roman Senate House,” in Aspects of Ancient Institutions and Geography: Studies in Honor of Richard J.A. Talbert, Impact of Empire Series, edited by Lee L. Brice and Daniëlle Slootjes (Leiden: Brill, 2014), 84-102.

Developments in Early Judaism research since the publication of the 1986 first edition of Early Judaism and Its Modern Interpreters

Developments in Early Judaism research since the publication of the 1986 first edition of Early Judaism and Its Modern Interpreters

Developments in Early Judaism research since the publication of the 1986 first edition of Early Judaism and Its Modern Interpreters

Developments in Early Judaism research since the publication of the 1986 first edition of Early Judaism and Its Modern Interpreters

The paper argues that the pesaḥ is a ritual with no origins in the literature we have, from the earliest recoverable fragment, through the first revision that introduces as many problems as it aims to solve, to subsequent extensions in multiple directions, with no arc, no trajectory, no telos, but recurrent hermeneutic expressive engagement.

The paper argues that the pesaḥ is a ritual with no origins in the literature we have, from the earliest recoverable fragment, through the first revision that introduces as many problems as it aims to solve, to subsequent extensions in multiple directions, with no arc, no trajectory, no telos, but recurrent hermeneutic expressive engagement.

The paper argues that the pesaḥ is a ritual with no origins in the literature we have, from the earliest recoverable fragment, through the first revision that introduces as many problems as it aims to solve, to subsequent extensions in multiple directions, with no arc, no trajectory, no telos, but recurrent hermeneutic expressive engagement.

The paper argues that the pesaḥ is a ritual with no origins in the literature we have, from the earliest recoverable fragment, through the first revision that introduces as many problems as it aims to solve, to subsequent extensions in multiple directions, with no arc, no trajectory, no telos, but recurrent hermeneutic expressive engagement.

The paper argues that the pesaḥ is a ritual with no origins in the literature we have, from the earliest recoverable fragment, through the first revision that introduces as many problems as it aims to solve, to subsequent extensions in multiple directions, with no arc, no trajectory, no telos, but recurrent hermeneutic expressive engagement.

Argues that Qohelet’s famous bit of speech on the seasons at 3:1-8 mimics and mocks proverbial poetry, as part of his larger, prosaic denial that life has discernible and usable rhythms and rhymes.

Argues that Qohelet’s famous bit of speech on the seasons at 3:1-8 mimics and mocks proverbial poetry, as part of his larger, prosaic denial that life has discernible and usable rhythms and rhymes.