The Pentateuch: Genesis
Bibliographic record
Abstract
The PentateuchGenesis Michael W. Duggan, Thomas Hieke, Christopher T. Begg, Fred W. Guyette, William J. Urbrock, and Juliane Eckstein Michael W. Duggan Calgary AB, Canada Thomas Hieke Johannes Gutenberg Universität Mainz Christopher T. Begg Catholic University of America Fred W. Guyette Erskine College and Seminary, Anderson University William J. Urbrock University of Wisconsin, Oshkosh Juliane Eckstein Johannes Gutenberg Universität, Mainz 2090. [Biblical Law and the Relationship between Law and Religion] Assnat Bartor, "Biblical Law: A Successful Relationship between Law and Religion," Ve-ʾEd Yaʿaleh (Gen 2:6), Vol. 1, 433-49 [see #2545]. Whereas all other traditions of the ANE identify kings of those nations as lawmakers, the Hebrew Scriptures are unique insofar as they present God as the author of the laws. B. traces the theological and social implications of law as the central factor in God's relationship to humans throughout the Torah. The trespassing of divine commandments by Adam, Eve, and Cain constitutes the subject matter of God's initial dialogues with humans (Gen 2:16-17; cf. 3:9-19; 4:9-16). God's interactions with Noah and Abraham set divine laws within a covenantal setting (9:4-6, 8-11; 17:2-8, 9-14). The centrality of laws becomes manifest in the covenant at Sinai which centers on the Decalogue and the Book of the Covenant (Exod 20:1-17; 20:22–23:33). Here, the emphasis moves from God's initiatives to human responsibility, which is worked out within dynamics of an I-You dialogue between the covenantal parties (cf. 22:21-24). Divine presence in judicial decision-making is the premise that makes casuistic laws components of common law in the Torah (18:15, 19; cf. Deut 19:17). These laws often exhibit discerning awareness regarding human behavior (see, e.g., Deut 12:29-31; 24:10-15).—M.W.D. [End Page 776] Google Scholar 2091. [Animal Family Laws in the Pentateuch] Beth A. Berkowitz, "Interpretation in the Anthropocene: Reading the Animal Family Laws of the Pentateuch," Mark W. Elliott, Raleigh C. Heth, and Angela Zautcke (eds.), Studies in the History of Exegesis (History of Biblical Exegesis 2; Tübingen: Mohr Siebeck, 2022) 39-51. B. focuses on the "animal family laws" in the Pentateuch (Exod 23:19; 34:26; Deut 14:21; Exod 22:29; Lev 22:27–28) and wants to find a somewhat more satisfying way to talk about these laws than the humanitarian rationale offers. B. begins with exegetical observations about Lev 22:27-28. Then she turns to ancient Jewish readings from Qumran (the Temple Scroll, 11QT col. 52) and highlights the Temple Scroll's permutations and related issues in 4QMMT (B 30-33). Further technical questions are raised by the rabbis in Sifra, the legal midrash on Leviticus. Next, B. examines the reception and interpretation of the biblical passage in the Mishnah and beyond (m. Hullin 5:1-3; m. Bekhorot 7:7; Philo, On the Virtues; Josephus, Antiquities 3:236-237). She concludes that the ancient texts address the sort of discursive formation that the family represents within these animal family laws. These biblical laws suggest considering animal family bonds as belonging to the genealogy of the family and the politics and traumas associated with it.—T.H. Google Scholar 2092. [The Symbolic and Prescriptive Functions of the Torah] John J. Collins, "The Torah in Its Symbolic and Prescriptive Functions," HeBAI 11 (1, 2022) 3-18. The Law of Moses was a pillar of common Judaism from the time of Ezra onwards, and was recognized as the most authoritative formulation of the ancestral laws of the Judeans. Even in this period, however, the Torah's authority could be construed in various ways. In many cases, observance of the Torah was tantamount to practice of some key observances (Sabbath, circumcision, the festivals, and the Temple cult) that stood metonymically for a whole way of life. In other cases, especially after the Maccabean revolt, zealous adherents of the Law insisted on observance even of minute details. Minute observance led to conflicting interpretations and to the rise of sectarianism. Even...
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.000 | 0.001 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.001 | 0.001 |
| Science and technology studies | 0.006 | 0.011 |
| Scholarly communication | 0.006 | 0.004 |
| Open science | 0.001 | 0.004 |
| Research integrity | 0.001 | 0.003 |
| Insufficient payload (model declined to judge) | 0.017 | 0.004 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".