title: “Will the judge of all the earth not do justice?” A note on Genesis, Protagoras, and theodicy
metadata.name: dc.contributor.author
metadata.value: Russell, James R.
metadata.lang: -
metadata.name: dc.date.accessioned
metadata.value: 2020-05-07T13:31:27Z
metadata.lang: -
metadata.name: dc.date.available
metadata.value: 2020-05-07T13:31:27Z
metadata.lang: -
metadata.name: dc.date.issued
metadata.value: 2020-03
metadata.lang: -
metadata.name: dc.identifier.citation
metadata.value: Russell J. R. “Will the judge of all the earth not do justice?” A note on Genesis, Protagoras, and theodicy. Issues of Theology, 2020, vol. 2, no. 1, pp. 106–117.
metadata.lang: en_GB
metadata.name: dc.identifier.other
metadata.value: http://doi.org/10.21638/spbu28.2020.107
metadata.lang: -
metadata.name: dc.identifier.uri
metadata.value: http://hdl.handle.net/11701/17561
metadata.lang: -
metadata.name: dc.description.abstract
metadata.value: This article argues that the introduction of the Hebrew words for judge and justice,
  which occurs only late in the text of Genesis is not fortuitous. Abraham introduces
  these terms in the context of his argument with God that He spare Sodom and Gomorrah
  if a number of righteous men can be found there. This happens long after
  the invention of human arts and institutions including the city and the execution
  by God of several notable and severe judgments against individuals and indeed all
  the living world. The words shopheṭ and mishpaṭ, one proposes, adumbrates a new
  and different kind of justice than what existed before one based on equality under
  law and on a procedure of advocacy and argument rather than mere Divine fiat.
  Since God accepts unquestioningly Abraham’s unprecedented definition of Him as
  “Judge of the world,” one might further suggest that the Master of the Universe in
  the course of the evolving covenantal relationship with mankind is allowing His
  creatures to discover aspects of Him that were hitherto unknown to them and unknowable
  till they developed further. In both its character and the sequence of the
  events that unfold, the Biblical narrative is in some respects closely parallel to the
  myth of human genesis and cultural development, followed by the introduction of
  justice, in the Protagoras of Plato. Since the latter myth is connected to the progeny
  of Iapetos, who may be identical with Biblical Japheth, it is possible that the two narratives,
  Hebrew and Hellenic, may share common, possibly Semitic, roots.
metadata.lang: en_GB
metadata.name: dc.language.iso
metadata.value: en
metadata.lang: en_GB
metadata.name: dc.publisher
metadata.value: St Petersburg State University
metadata.lang: en_GB
metadata.name: dc.relation.ispartofseries
metadata.value: Issues of Theology;Volume 2; Issue 1
metadata.lang: -
metadata.name: dc.subject
metadata.value: Abraham
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Moses
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: shopheṭ
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: mishpaṭ
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: theodicy
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Marina Tsvetaeva
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Zoroastrianism
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Mi‘raj
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: the Berdichever Rebbe
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Plato
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Protagoras
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Athens
metadata.lang: en_GB
metadata.name: dc.title
metadata.value: “Will the judge of all the earth not do justice?” A note on Genesis, Protagoras, and theodicy
metadata.lang: en_GB
metadata.name: dc.type
metadata.value: Article
metadata.lang: en_GB
resources.filename: 106-117.pdf
resources.url: https://dspace.spbu.ru/bitstream/11701/17561/1/106-117.pdf
resources.format: Adobe PDF
resources.size: 732,62 kB