This volume analyzes the emergence of Jewish and Christian discourses of religious violence within their Roman imperial context with an emphasis on the shared textual practices through which authoritative scriptural traditions were redeployed to represent, legitimate, and indeed sacralize violence.

In Violence in the Hebrew Bible scholars reflect on texts of violence in the Hebrew Bible, as well as their often problematic reception history. Authoritative texts and traditions can be rewritten and adapted to new circumstances and insights. Texts are subject to a process of change. The study of the ways in which these (authoritative) biblical texts are produced and/or received in various socio-historical circumstances discloses a range of theological and ideological perspectives. In reflecting on these issues, the central question is how to allow for a given text’s plurality of possible and realised meanings while also retaining the ability to form critical judgments regarding biblical exegesis. This volume highlight that violence in particular is a fruitful area to explore this tension.

This fresh approach to troubling biblical texts explores the "family violence" passages in Deuteronomy, tracing their ancient interpretation and assessing their contemporary significance. Three laws in Deuteronomy command violence against a family member--the enemy in the household--who leads others away from covenantal obligations to God. This book examines such "constructive" violence carried out to protect the covenant community by investigating the reading practices of ancient Jewish and Christian interpreters of Scripture and their applications of these passages. It also helps modern readers approach biblical texts that command violence in the family, providing a model for the ethical interpretation of these difficult texts.

This volume is a collection of essays written in honour of Martin G. Abegg from a range of contributors with expertise in Second Temple Jewish literature in reflection upon Prof. Abegg’s work. These essays are arranged according to four topics that deal with various aspects of text, language and interpretation of the Qumran War Scroll, and concepts of war and peace in Second Temple Jewish literature. The contents of the volume are divided into the following four main sections: (1) The War Scroll, (2) War and Peace in the Hebrew Scriptures, (3) War and Peace in the Dead Sea Scrolls, and (4) War and Peace in early Jewish and Christian texts and interpretation.

While much work has been done on the role of Jews in the crucifixion of Jesus in post-Holocaust biblical scholarship, the question of violence in subsequent community formation remains largely unexamined. New Testament passages suggesting that early Christ-believers were violently persecuted--the "stone throwing" passages from John, the "persecuted from town to town" passages in Matthew, the stoning of Stephen in Acts, Paul's hardship catalogue in II Corinthians, etc.-- are frequently read positivistically as windows onto first century persecution; at the other extreme, they are sometimes dismissed as completely a-historical. In either case, scholars up until now have provided little in the way of methodological reflection on how they have reached such conclusions. A further problematic issue in previous readings of passages suggesting such violence is that the perpetrators of violence are frequently cast as "Jews" while the violated are cast as "Christians," in spite of the growing consensus that it is impossible to tease out these two distinct and separate religious identities, Jew and Christian, from first century texts. This volume takes up crucial methodological questions about how to read passages suggesting violence among Jews in texts that eventually became part of the New Testament canon. It situates this intra-religious violence within the violence of the Roman Imperial order. It provides new readings of these texts that move beyond the "Jew as violator"/"Christian as violated" binary.

This study offers fresh insight into the place of (non)violence within Jesus' ministry, by examining it in the context of the eschatologically-motivated revolutionary violence of Second Temple Judaism. The book first explores the connection between violence and eschatology in key literary and historical sources from Second Temple Judaism. The heart of the study then focuses on demonstrating the thematic centrality of Jesus’ opposition to such “eschatological violence” within the Synoptic presentations of his ministry, arguing that a proper understanding of eschatology and violence together enables appreciation of the full significance of Jesus’ consistent disassociation of revolutionary violence from his words and deeds. The book thus articulates an understanding of Jesus’ nonviolence that is firmly rooted in the historical context of Second Temple Judaism, presenting a challenge to the "seditious Jesus hypothesis"—the claim that the historical Jesus was sympathetic to revolutionary ideals. Jesus’ rejection of violence ought to be understood as an integral component of his eschatological vision, embodying and enacting his understanding of (i) how God’s kingdom would come, and (ii) what would identify those who belonged to it.