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	<title>Knowledge Commons | Matthew Thiessen | Activity</title>
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				<title>Matthew Thiessen deposited Did Jesus Start a New Religion? in the group New Testament</title>
				<link>https://hcommons.org/activity/p/1733239/</link>
				<pubDate>Tue, 30 Mar 2021 02:33:10 -0400</pubDate>

									<content:encoded><![CDATA[<p>Did Jesus Start a New Religion? No.</p>
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				<title>Matthew Thiessen deposited Did Jesus Start a New Religion? in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1733238/</link>
				<pubDate>Tue, 30 Mar 2021 02:33:05 -0400</pubDate>

									<content:encoded><![CDATA[<p>Did Jesus Start a New Religion? No.</p>
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				<title>Matthew Thiessen deposited Did Jesus Start a New Religion?</title>
				<link>https://hcommons.org/activity/p/1733214/</link>
				<pubDate>Mon, 29 Mar 2021 22:11:08 -0400</pubDate>

									<content:encoded><![CDATA[<p>Did Jesus Start a New Religion? No.</p>
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				<title>Matthew Thiessen deposited Conversion, Jewish in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1576924/</link>
				<pubDate>Sat, 29 Jul 2017 01:00:55 -0400</pubDate>

									<content:encoded><![CDATA[<p>A dictionary length entry on conversion in early Judaism for the Oxford Classical Dictionary.</p>
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				<title>Matthew Thiessen deposited Conversion, Jewish in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1576922/</link>
				<pubDate>Sat, 29 Jul 2017 01:00:54 -0400</pubDate>

									<content:encoded><![CDATA[<p>A dictionary length entry on conversion in early Judaism for the Oxford Classical Dictionary.</p>
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				<title>Matthew Thiessen deposited Conversion, Jewish in the group Ancient Greece &#38; Rome</title>
				<link>https://hcommons.org/activity/p/1576921/</link>
				<pubDate>Sat, 29 Jul 2017 01:00:04 -0400</pubDate>

									<content:encoded><![CDATA[<p>A dictionary length entry on conversion in early Judaism for the Oxford Classical Dictionary.</p>
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				<title>Matthew Thiessen deposited Conversion, Jewish</title>
				<link>https://hcommons.org/activity/p/1576821/</link>
				<pubDate>Thu, 27 Jul 2017 21:12:24 -0400</pubDate>

									<content:encoded><![CDATA[<p>A dictionary length entry on conversion in early Judaism for the Oxford Classical Dictionary.</p>
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				<title>Matthew Thiessen deposited Paul’s Interlocutor in Romans: The Problem of Identification in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568792/</link>
				<pubDate>Wed, 03 May 2017 01:02:56 -0400</pubDate>

									<content:encoded><![CDATA[<p>This essay summarizes Runar Thorsteinsson's groundbreaking book, Paul's Interlocutor in Romans 2, and situates the remaining essays in the volume.</p>
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				<title>Matthew Thiessen deposited Paul’s Interlocutor in Romans: The Problem of Identification in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568791/</link>
				<pubDate>Wed, 03 May 2017 01:02:56 -0400</pubDate>

									<content:encoded><![CDATA[<p>This essay summarizes Runar Thorsteinsson's groundbreaking book, Paul's Interlocutor in Romans 2, and situates the remaining essays in the volume.</p>
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				<title>Matthew Thiessen deposited Paul’s So-Called Jew and Lawless Lawkeeping in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568790/</link>
				<pubDate>Wed, 03 May 2017 01:02:56 -0400</pubDate>

									<content:encoded><![CDATA[<p>This essay reexamines the logic of Paul's argument in Romans 2, in light of Jewish traditions that insisted that God gave Israel, and Israel alone, the law.</p>
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				<title>Matthew Thiessen deposited Paul’s So-Called Jew and Lawless Lawkeeping in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568789/</link>
				<pubDate>Wed, 03 May 2017 01:02:55 -0400</pubDate>

									<content:encoded><![CDATA[<p>This essay reexamines the logic of Paul's argument in Romans 2, in light of Jewish traditions that insisted that God gave Israel, and Israel alone, the law.</p>
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				<title>Matthew Thiessen deposited Aseneth’s Eight-Day Transformation as Scriptural Justification for Conversion in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568753/</link>
				<pubDate>Wed, 03 May 2017 01:00:54 -0400</pubDate>

									<content:encoded><![CDATA[<p>The author of Joseph and Aseneth writes a lengthy narrative about Aseneth’s conversion, thereby providing a justification for Joseph’s marriage to an Egyptian woman. The author explicitly connects her seven-day period of withdrawal to creation, thus portraying her conversion as a divinely wrought new creation. In addition, her eight-day con&hellip;<span class="activity-read-more" id="activity-read-more-1568753"><a href="https://hcommons.org/activity/p/1568753/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">f674453f598f2af631260f4a3c3bcbac</guid>
				<title>Matthew Thiessen deposited Aseneth’s Eight-Day Transformation as Scriptural Justification for Conversion in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568752/</link>
				<pubDate>Wed, 03 May 2017 01:00:54 -0400</pubDate>

									<content:encoded><![CDATA[<p>The author of Joseph and Aseneth writes a lengthy narrative about Aseneth’s conversion, thereby providing a justification for Joseph’s marriage to an Egyptian woman. The author explicitly connects her seven-day period of withdrawal to creation, thus portraying her conversion as a divinely wrought new creation. In addition, her eight-day con&hellip;<span class="activity-read-more" id="activity-read-more-1568752"><a href="https://hcommons.org/activity/p/1568752/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">8d57805f6b8e2eb2120b5f15fb6e607c</guid>
				<title>Matthew Thiessen deposited A Buried Pentateuchal Allusion to the Resurrection in Mark 12:25 in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568751/</link>
				<pubDate>Wed, 03 May 2017 01:00:54 -0400</pubDate>

									<content:encoded><![CDATA[<p>This article seeks to determine the Pentateuchal background for Jesus's arguments regarding the resurrection of the dead.</p>
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				<title>Matthew Thiessen deposited ‘The Rock Was Christ’: The Fluidity of Christ’s Body in 1 Cor. 10.4 in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568750/</link>
				<pubDate>Wed, 03 May 2017 01:00:53 -0400</pubDate>

									<content:encoded><![CDATA[<p>Paul’s identification of Christ with the rock that provided water to Israel in the wilderness has confounded interpreters. This article seeks to demonstrate that Paul depends upon a tradition within early Jewish thinking, as evidenced in poetic works such as Deuteronomy 32, Psalm 78, and Psalm 95, which linked Israel’s God to this rock. Des&hellip;<span class="activity-read-more" id="activity-read-more-1568750"><a href="https://hcommons.org/activity/p/1568750/" rel="nofollow ugc">[Read more]</a></span></p>
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				<title>Matthew Thiessen deposited ‘The Rock Was Christ’: The Fluidity of Christ’s Body in 1 Cor. 10.4 in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568749/</link>
				<pubDate>Wed, 03 May 2017 01:00:52 -0400</pubDate>

									<content:encoded><![CDATA[<p>Paul’s identification of Christ with the rock that provided water to Israel in the wilderness has confounded interpreters. This article seeks to demonstrate that Paul depends upon a tradition within early Jewish thinking, as evidenced in poetic works such as Deuteronomy 32, Psalm 78, and Psalm 95, which linked Israel’s God to this rock. Des&hellip;<span class="activity-read-more" id="activity-read-more-1568749"><a href="https://hcommons.org/activity/p/1568749/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">2fd86581f316c2223a0baa692d036d97</guid>
				<title>Matthew Thiessen deposited ‘The Rock Was Christ’: The Fluidity of Christ’s Body in 1 Cor. 10.4 in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568748/</link>
				<pubDate>Wed, 03 May 2017 01:00:52 -0400</pubDate>

									<content:encoded><![CDATA[<p>Paul’s identification of Christ with the rock that provided water to Israel in the wilderness has confounded interpreters. This article seeks to demonstrate that Paul depends upon a tradition within early Jewish thinking, as evidenced in poetic works such as Deuteronomy 32, Psalm 78, and Psalm 95, which linked Israel’s God to this rock. Des&hellip;<span class="activity-read-more" id="activity-read-more-1568748"><a href="https://hcommons.org/activity/p/1568748/" rel="nofollow ugc">[Read more]</a></span></p>
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				<title>Matthew Thiessen deposited Revisiting the Proselutos in ‘the LXX’ in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568747/</link>
				<pubDate>Wed, 03 May 2017 01:00:51 -0400</pubDate>

									<content:encoded><![CDATA[<p>One of the more heated lexical debates in LXX studies surrounds the meaning of the Greek term proselutos. Yet the only thorough examination of the word in the LXX is W.C. Allen’s 1894 article, “On the Meaning of proselutos in the Septuagint,” which argues that the LXX translators distinguish carefully between two different uses of ger in the Hebre&hellip;<span class="activity-read-more" id="activity-read-more-1568747"><a href="https://hcommons.org/activity/p/1568747/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">4fbc16221db90a2fe29c5735b6c985c8</guid>
				<title>Matthew Thiessen deposited Revisiting the Proselutos in ‘the LXX’ in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568746/</link>
				<pubDate>Wed, 03 May 2017 01:00:51 -0400</pubDate>

									<content:encoded><![CDATA[<p>One of the more heated lexical debates in LXX studies surrounds the meaning of the Greek term proselutos. Yet the only thorough examination of the word in the LXX is W.C. Allen’s 1894 article, “On the Meaning of proselutos in the Septuagint,” which argues that the LXX translators distinguish carefully between two different uses of ger in the Hebre&hellip;<span class="activity-read-more" id="activity-read-more-1568746"><a href="https://hcommons.org/activity/p/1568746/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">58c06d0cbd98bd2de601c05d621d54e0</guid>
				<title>Matthew Thiessen deposited Abolishers of the Law in Early Judaism and Matthew 5,17–20 in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568745/</link>
				<pubDate>Wed, 03 May 2017 01:00:50 -0400</pubDate>

									<content:encoded><![CDATA[<p>Matthew’s use of (kata)luō in Matt 5:17-20 needs to be understood in light of other occurrences of these words in Jewish literature. This paper focuses on two historical events around which these words cluster: the Antiochan persecution and the destruction of the Temple. Since Jewish literature characterizes the Hellenizers of the Maccabean pe&hellip;<span class="activity-read-more" id="activity-read-more-1568745"><a href="https://hcommons.org/activity/p/1568745/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">58c06d0cbd98bd2de601c05d621d54e0</guid>
				<title>Matthew Thiessen deposited Abolishers of the Law in Early Judaism and Matthew 5,17–20 in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568744/</link>
				<pubDate>Wed, 03 May 2017 01:00:50 -0400</pubDate>

									<content:encoded><![CDATA[<p>Matthew’s use of (kata)luō in Matt 5:17-20 needs to be understood in light of other occurrences of these words in Jewish literature. This paper focuses on two historical events around which these words cluster: the Antiochan persecution and the destruction of the Temple. Since Jewish literature characterizes the Hellenizers of the Maccabean pe&hellip;<span class="activity-read-more" id="activity-read-more-1568744"><a href="https://hcommons.org/activity/p/1568744/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">020a955feac198c1fb06b4f9f76eea4b</guid>
				<title>Matthew Thiessen deposited Abolishers of the Law in Early Judaism and Matthew 5,17–20 in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568743/</link>
				<pubDate>Wed, 03 May 2017 01:00:49 -0400</pubDate>

									<content:encoded><![CDATA[<p>Matthew’s use of (kata)luō in Matt 5:17-20 needs to be understood in light of other occurrences of these words in Jewish literature. This paper focuses on two historical events around which these words cluster: the Antiochan persecution and the destruction of the Temple. Since Jewish literature characterizes the Hellenizers of the Maccabean pe&hellip;<span class="activity-read-more" id="activity-read-more-1568743"><a href="https://hcommons.org/activity/p/1568743/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">6e2f4662118b3bc2b291f34767eb985b</guid>
				<title>Matthew Thiessen deposited Luke 2:22, Leviticus 12, and Parturient Impurity in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568742/</link>
				<pubDate>Wed, 03 May 2017 01:00:48 -0400</pubDate>

									<content:encoded><![CDATA[<p>In Luke 2:22 Luke attributes parturient impurity to both Mary and Jesus (and/or Joseph). Interpreters have often concluded that this verse demonstrates that Luke misunderstands the levitical legislation pertaining to childbirth impurity (Leviticus 12), which discusses only the impurity of the new mother. This article argues that, despite the&hellip;<span class="activity-read-more" id="activity-read-more-1568742"><a href="https://hcommons.org/activity/p/1568742/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">6e2f4662118b3bc2b291f34767eb985b</guid>
				<title>Matthew Thiessen deposited Luke 2:22, Leviticus 12, and Parturient Impurity in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568741/</link>
				<pubDate>Wed, 03 May 2017 01:00:48 -0400</pubDate>

									<content:encoded><![CDATA[<p>In Luke 2:22 Luke attributes parturient impurity to both Mary and Jesus (and/or Joseph). Interpreters have often concluded that this verse demonstrates that Luke misunderstands the levitical legislation pertaining to childbirth impurity (Leviticus 12), which discusses only the impurity of the new mother. This article argues that, despite the&hellip;<span class="activity-read-more" id="activity-read-more-1568741"><a href="https://hcommons.org/activity/p/1568741/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">1db9ee29da6e34a9ba992d26a1045dff</guid>
				<title>Matthew Thiessen deposited The Text of Genesis 17:14 in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568740/</link>
				<pubDate>Wed, 03 May 2017 01:00:46 -0400</pubDate>

									<content:encoded><![CDATA[<p>This article reassesses the textual evidence for Genesis 17:14.</p>
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				<guid isPermaLink="false">1db9ee29da6e34a9ba992d26a1045dff</guid>
				<title>Matthew Thiessen deposited The Text of Genesis 17:14 in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568739/</link>
				<pubDate>Wed, 03 May 2017 01:00:46 -0400</pubDate>

									<content:encoded><![CDATA[<p>This article reassesses the textual evidence for Genesis 17:14.</p>
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				<title>Matthew Thiessen deposited The Function of a Conjunction: Inclusivist or Exclusivist Strategies in Ezra 6.21 and Nehemiah 10.29–30? in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568738/</link>
				<pubDate>Wed, 03 May 2017 01:00:45 -0400</pubDate>

									<content:encoded><![CDATA[<p>In spite of the genealogical exclusion of non-Israelites evidenced throughout Ezra-Nehemiah, numerous scholars find strategies of inclusivism within the work. In particular, Ezra 6.19-21 and Neh. 10.29-30 have been understood to envision the incorporation of outsiders into the Golah group. After surveying the evidence for exclusivism in&hellip;<span class="activity-read-more" id="activity-read-more-1568738"><a href="https://hcommons.org/activity/p/1568738/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">207cb7afbd4eeddcf74d8847f10317d3</guid>
				<title>Matthew Thiessen deposited The Function of a Conjunction: Inclusivist or Exclusivist Strategies in Ezra 6.21 and Nehemiah 10.29–30? in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568737/</link>
				<pubDate>Wed, 03 May 2017 01:00:45 -0400</pubDate>

									<content:encoded><![CDATA[<p>In spite of the genealogical exclusion of non-Israelites evidenced throughout Ezra-Nehemiah, numerous scholars find strategies of inclusivism within the work. In particular, Ezra 6.19-21 and Neh. 10.29-30 have been understood to envision the incorporation of outsiders into the Golah group. After surveying the evidence for exclusivism in&hellip;<span class="activity-read-more" id="activity-read-more-1568737"><a href="https://hcommons.org/activity/p/1568737/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">c92c342388107e46758e2f1f50ea48c2</guid>
				<title>Matthew Thiessen deposited The Function of a Conjunction: Inclusivist or Exclusivist Strategies in Ezra 6.21 and Nehemiah 10.29–30? in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568736/</link>
				<pubDate>Wed, 03 May 2017 01:00:44 -0400</pubDate>

									<content:encoded><![CDATA[<p>In spite of the genealogical exclusion of non-Israelites evidenced throughout Ezra-Nehemiah, numerous scholars find strategies of inclusivism within the work. In particular, Ezra 6.19-21 and Neh. 10.29-30 have been understood to envision the incorporation of outsiders into the Golah group. After surveying the evidence for exclusivism in&hellip;<span class="activity-read-more" id="activity-read-more-1568736"><a href="https://hcommons.org/activity/p/1568736/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">6e36622cfc1dd7b2994feba9d3de4284</guid>
				<title>Matthew Thiessen deposited Hebrews 12.5–13, the Wilderness Period, and Israel’s Discipline in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568735/</link>
				<pubDate>Wed, 03 May 2017 01:00:43 -0400</pubDate>

									<content:encoded><![CDATA[<p>Since the author of Hebrews locates his readers in Israel’s wilderness period in Heb 3.1-4.11 and 11.8-39, the discussion of paideia in 12.5-13 should be interpreted in light of early Jewish conceptions of Israel’s time in the wilderness. Confirmation that this is the correct context in which to understand 12.5-13 will be found in Deuteronomy, Wis&hellip;<span class="activity-read-more" id="activity-read-more-1568735"><a href="https://hcommons.org/activity/p/1568735/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">6e36622cfc1dd7b2994feba9d3de4284</guid>
				<title>Matthew Thiessen deposited Hebrews 12.5–13, the Wilderness Period, and Israel’s Discipline in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568734/</link>
				<pubDate>Wed, 03 May 2017 01:00:43 -0400</pubDate>

									<content:encoded><![CDATA[<p>Since the author of Hebrews locates his readers in Israel’s wilderness period in Heb 3.1-4.11 and 11.8-39, the discussion of paideia in 12.5-13 should be interpreted in light of early Jewish conceptions of Israel’s time in the wilderness. Confirmation that this is the correct context in which to understand 12.5-13 will be found in Deuteronomy, Wis&hellip;<span class="activity-read-more" id="activity-read-more-1568734"><a href="https://hcommons.org/activity/p/1568734/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">06ea373d34e45fe9c6ee027194512ad2</guid>
				<title>Matthew Thiessen deposited Hebrews 12.5–13, the Wilderness Period, and Israel’s Discipline in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568733/</link>
				<pubDate>Wed, 03 May 2017 01:00:42 -0400</pubDate>

									<content:encoded><![CDATA[<p>Since the author of Hebrews locates his readers in Israel’s wilderness period in Heb 3.1-4.11 and 11.8-39, the discussion of paideia in 12.5-13 should be interpreted in light of early Jewish conceptions of Israel’s time in the wilderness. Confirmation that this is the correct context in which to understand 12.5-13 will be found in Deuteronomy, Wis&hellip;<span class="activity-read-more" id="activity-read-more-1568733"><a href="https://hcommons.org/activity/p/1568733/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">63a4e4eac96ed7ece81ce0d31b1c4d23</guid>
				<title>Matthew Thiessen deposited 4Q372 1 and the Continuation of Joseph’s Exile in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568732/</link>
				<pubDate>Wed, 03 May 2017 01:00:41 -0400</pubDate>

									<content:encoded><![CDATA[<p>It has been argued that the fragment 4Q372 1 contains polemic against the Samaritans and their temple cult at Gerizim. While allusions to Samaritans are found in the text, their presence signifies to the restored southern tribes that their restoration is not yet complete. Since the northern tribes, represented by the person of Joseph, remain in&hellip;<span class="activity-read-more" id="activity-read-more-1568732"><a href="https://hcommons.org/activity/p/1568732/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">63a4e4eac96ed7ece81ce0d31b1c4d23</guid>
				<title>Matthew Thiessen deposited 4Q372 1 and the Continuation of Joseph’s Exile in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568731/</link>
				<pubDate>Wed, 03 May 2017 01:00:41 -0400</pubDate>

									<content:encoded><![CDATA[<p>It has been argued that the fragment 4Q372 1 contains polemic against the Samaritans and their temple cult at Gerizim. While allusions to Samaritans are found in the text, their presence signifies to the restored southern tribes that their restoration is not yet complete. Since the northern tribes, represented by the person of Joseph, remain in&hellip;<span class="activity-read-more" id="activity-read-more-1568731"><a href="https://hcommons.org/activity/p/1568731/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">14f21c7b54a1a333678484e1219cd940</guid>
				<title>Matthew Thiessen deposited Hebrews and the End of the Exodus in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568730/</link>
				<pubDate>Wed, 03 May 2017 01:00:39 -0400</pubDate>

									<content:encoded><![CDATA[<p>This paper argues that the letter to the Hebrews renarrates Israel’s history as an extended exodus which comes to an end as a result of Christ’s high priesthood. According to the author, the promise of rest in Psalm 95 demonstrates that Joshua was unable to lead Israel into God’s promised rest. Based on this exegetical key, the author rerea&hellip;<span class="activity-read-more" id="activity-read-more-1568730"><a href="https://hcommons.org/activity/p/1568730/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">14f21c7b54a1a333678484e1219cd940</guid>
				<title>Matthew Thiessen deposited Hebrews and the End of the Exodus in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568729/</link>
				<pubDate>Wed, 03 May 2017 01:00:39 -0400</pubDate>

									<content:encoded><![CDATA[<p>This paper argues that the letter to the Hebrews renarrates Israel’s history as an extended exodus which comes to an end as a result of Christ’s high priesthood. According to the author, the promise of rest in Psalm 95 demonstrates that Joshua was unable to lead Israel into God’s promised rest. Based on this exegetical key, the author rerea&hellip;<span class="activity-read-more" id="activity-read-more-1568729"><a href="https://hcommons.org/activity/p/1568729/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">14f21c7b54a1a333678484e1219cd940</guid>
				<title>Matthew Thiessen deposited Hebrews and the End of the Exodus in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568728/</link>
				<pubDate>Wed, 03 May 2017 01:00:39 -0400</pubDate>

									<content:encoded><![CDATA[<p>This paper argues that the letter to the Hebrews renarrates Israel’s history as an extended exodus which comes to an end as a result of Christ’s high priesthood. According to the author, the promise of rest in Psalm 95 demonstrates that Joshua was unable to lead Israel into God’s promised rest. Based on this exegetical key, the author rerea&hellip;<span class="activity-read-more" id="activity-read-more-1568728"><a href="https://hcommons.org/activity/p/1568728/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">e97e0febcca7c15a50fd6f4bdbd8559a</guid>
				<title>Matthew Thiessen deposited The Form and Function of the Song of Moses (Deuteronomy 32:1–43) in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568727/</link>
				<pubDate>Wed, 03 May 2017 01:00:38 -0400</pubDate>

									<content:encoded><![CDATA[<p>This article is a form-critical analysis of the Song of Moses.</p>
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				<guid isPermaLink="false">e97e0febcca7c15a50fd6f4bdbd8559a</guid>
				<title>Matthew Thiessen deposited The Form and Function of the Song of Moses (Deuteronomy 32:1–43) in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568726/</link>
				<pubDate>Wed, 03 May 2017 01:00:38 -0400</pubDate>

									<content:encoded><![CDATA[<p>This article is a form-critical analysis of the Song of Moses.</p>
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				<guid isPermaLink="false">e7626022e603345f2ed40e9f8f2aad55</guid>
				<title>Matthew Thiessen deposited Paul and the Gentile Problem in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568725/</link>
				<pubDate>Wed, 03 May 2017 01:00:36 -0400</pubDate>

									<content:encoded><![CDATA[<p>Paul and the Gentile Problem provides a new explanation for the apostle Paul's statements about the Jewish law in his letters to the Romans and Galatians. Paul's arguments against circumcision and the law in Romans 2 and his reading of Genesis 15-21 in Galatians 4:21-31 belong within a stream of Jewish thinking which rejected the possibility that&hellip;<span class="activity-read-more" id="activity-read-more-1568725"><a href="https://hcommons.org/activity/p/1568725/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">e7626022e603345f2ed40e9f8f2aad55</guid>
				<title>Matthew Thiessen deposited Paul and the Gentile Problem in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568724/</link>
				<pubDate>Wed, 03 May 2017 01:00:36 -0400</pubDate>

									<content:encoded><![CDATA[<p>Paul and the Gentile Problem provides a new explanation for the apostle Paul's statements about the Jewish law in his letters to the Romans and Galatians. Paul's arguments against circumcision and the law in Romans 2 and his reading of Genesis 15-21 in Galatians 4:21-31 belong within a stream of Jewish thinking which rejected the possibility that&hellip;<span class="activity-read-more" id="activity-read-more-1568724"><a href="https://hcommons.org/activity/p/1568724/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">e7626022e603345f2ed40e9f8f2aad55</guid>
				<title>Matthew Thiessen deposited Paul and the Gentile Problem in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568723/</link>
				<pubDate>Wed, 03 May 2017 01:00:36 -0400</pubDate>

									<content:encoded><![CDATA[<p>Paul and the Gentile Problem provides a new explanation for the apostle Paul's statements about the Jewish law in his letters to the Romans and Galatians. Paul's arguments against circumcision and the law in Romans 2 and his reading of Genesis 15-21 in Galatians 4:21-31 belong within a stream of Jewish thinking which rejected the possibility that&hellip;<span class="activity-read-more" id="activity-read-more-1568723"><a href="https://hcommons.org/activity/p/1568723/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">fd3f91e28475cfc4c54c6958435da740</guid>
				<title>Matthew Thiessen deposited Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568722/</link>
				<pubDate>Wed, 03 May 2017 01:00:35 -0400</pubDate>

									<content:encoded><![CDATA[<p>Matthew Thiessen offers a nuanced and wide-ranging study of the nature of Jewish thought on Jewishness, circumcision, and conversion. Examining texts from the Hebrew Bible, Second Temple Judaism, and early Christianity, he gives a compelling account of the various forms of Judaism from which the early Christian movement arose. Beginning with&hellip;<span class="activity-read-more" id="activity-read-more-1568722"><a href="https://hcommons.org/activity/p/1568722/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">fd3f91e28475cfc4c54c6958435da740</guid>
				<title>Matthew Thiessen deposited Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568721/</link>
				<pubDate>Wed, 03 May 2017 01:00:35 -0400</pubDate>

									<content:encoded><![CDATA[<p>Matthew Thiessen offers a nuanced and wide-ranging study of the nature of Jewish thought on Jewishness, circumcision, and conversion. Examining texts from the Hebrew Bible, Second Temple Judaism, and early Christianity, he gives a compelling account of the various forms of Judaism from which the early Christian movement arose. Beginning with&hellip;<span class="activity-read-more" id="activity-read-more-1568721"><a href="https://hcommons.org/activity/p/1568721/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">5b642fea2730dbd294f7051e8218bb94</guid>
				<title>Matthew Thiessen deposited Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568720/</link>
				<pubDate>Wed, 03 May 2017 01:00:34 -0400</pubDate>

									<content:encoded><![CDATA[<p>Matthew Thiessen offers a nuanced and wide-ranging study of the nature of Jewish thought on Jewishness, circumcision, and conversion. Examining texts from the Hebrew Bible, Second Temple Judaism, and early Christianity, he gives a compelling account of the various forms of Judaism from which the early Christian movement arose. Beginning with&hellip;<span class="activity-read-more" id="activity-read-more-1568720"><a href="https://hcommons.org/activity/p/1568720/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">60ab53c2521dc697aa6ee61b3dba6258</guid>
				<title>Matthew Thiessen deposited The So-Called Jew in Paul’s Letter to the Romans in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568719/</link>
				<pubDate>Wed, 03 May 2017 01:00:34 -0400</pubDate>

									<content:encoded><![CDATA[<p>Decades ago, Werner G. Kummel described the historical problem of Romans as its “double character”: concerned with issues of Torah and the destiny of Israel, the letter is explicitly addressed not to Jews but to Gentiles. At stake in the numerous answers given to that question is nothing less than the purpose of Paul’s most important letter. In Th&hellip;<span class="activity-read-more" id="activity-read-more-1568719"><a href="https://hcommons.org/activity/p/1568719/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">60ab53c2521dc697aa6ee61b3dba6258</guid>
				<title>Matthew Thiessen deposited The So-Called Jew in Paul’s Letter to the Romans in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568718/</link>
				<pubDate>Wed, 03 May 2017 01:00:34 -0400</pubDate>

									<content:encoded><![CDATA[<p>Decades ago, Werner G. Kummel described the historical problem of Romans as its “double character”: concerned with issues of Torah and the destiny of Israel, the letter is explicitly addressed not to Jews but to Gentiles. At stake in the numerous answers given to that question is nothing less than the purpose of Paul’s most important letter. In Th&hellip;<span class="activity-read-more" id="activity-read-more-1568718"><a href="https://hcommons.org/activity/p/1568718/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">2646e5a17d18dc1fef145f67ad548380</guid>
				<title>Matthew Thiessen deposited Paul's Argument against Gentile Circumcision in Romans 2:17–29 in the group Religious Studies</title>
				<link>https://hcommons.org/activity/p/1568346/</link>
				<pubDate>Tue, 02 May 2017 01:00:23 -0400</pubDate>

									<content:encoded><![CDATA[<p>The majority of interpreters conclude that in Rom 2:17-29 Paul addresses an ethnic Jew. In contrast, Runar M. Thorsteinsson has argued recently that Paul addresses a gentile, specifically a gentile who has judaized and now thinks of himself as a Jew. This article provides further support for Thorsteinsson’s argument, arguing that Paul, contrary t&hellip;<span class="activity-read-more" id="activity-read-more-1568346"><a href="https://hcommons.org/activity/p/1568346/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">2646e5a17d18dc1fef145f67ad548380</guid>
				<title>Matthew Thiessen deposited Paul's Argument against Gentile Circumcision in Romans 2:17–29 in the group Biblical Studies</title>
				<link>https://hcommons.org/activity/p/1568345/</link>
				<pubDate>Tue, 02 May 2017 01:00:23 -0400</pubDate>

									<content:encoded><![CDATA[<p>The majority of interpreters conclude that in Rom 2:17-29 Paul addresses an ethnic Jew. In contrast, Runar M. Thorsteinsson has argued recently that Paul addresses a gentile, specifically a gentile who has judaized and now thinks of himself as a Jew. This article provides further support for Thorsteinsson’s argument, arguing that Paul, contrary t&hellip;<span class="activity-read-more" id="activity-read-more-1568345"><a href="https://hcommons.org/activity/p/1568345/" rel="nofollow ugc">[Read more]</a></span></p>
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				<guid isPermaLink="false">26659f4473b637c7a07163bda6079f01</guid>
				<title>Matthew Thiessen deposited Paul's Argument against Gentile Circumcision in Romans 2:17–29 in the group Ancient Jew Review</title>
				<link>https://hcommons.org/activity/p/1568344/</link>
				<pubDate>Tue, 02 May 2017 01:00:22 -0400</pubDate>

									<content:encoded><![CDATA[<p>The majority of interpreters conclude that in Rom 2:17-29 Paul addresses an ethnic Jew. In contrast, Runar M. Thorsteinsson has argued recently that Paul addresses a gentile, specifically a gentile who has judaized and now thinks of himself as a Jew. This article provides further support for Thorsteinsson’s argument, arguing that Paul, contrary t&hellip;<span class="activity-read-more" id="activity-read-more-1568344"><a href="https://hcommons.org/activity/p/1568344/" rel="nofollow ugc">[Read more]</a></span></p>
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