John Collins

John Collins's picture
Holmes Prof Old Testament Criticism & Interpretation Divinity School and Religious Studies
409 Prospect St, New Haven, CT 06511-2167

A native of Ireland, Professor Collins was a professor of Hebrew Bible at the University of Chicago from 1991 until his arrival at YDS in 2000. He previously taught at the University of Notre Dame. He has published widely on the subjects of apocalypticism, wisdom, Hellenistic Judaism, and the Dead Sea Scrolls. His books include the commentary on Daniel in the Hermeneia series; The Scepter and the Star: The Messiahs of the Dead Sea Scrolls and Other Ancient Literature; Apocalypticism in the Dead Sea Scrolls; Jewish Wisdom in the Hellenistic Age; The Apocalyptic Imagination; Between Athens and Jerusalem: Jewish Identity in the Hellenistic Diaspora; Introduction to the Hebrew Bible with CD-ROM; Does the Bible Justify Violence?; Jewish Cult and Hellenistic Culture; Encounters with Biblical Theology; The Bible after Babel: Historical Criticism in a Postmodern Age; King and Messiah as Son of God (with Adela Yarbro Collins); and Beyond the Qumran Community: The Sectarian Movement of the Dead Sea Scrolls. He is coeditor of the three-volume Encyclopedia of Apocalypticism, The Eerdmans Dictionary of Early Judaism, andThe Oxford Handbook of the Dead Sea Scrolls, and has participated in the editing of the Dead Sea Scrolls. He is general editor of the Yale Anchor Bible series. He has served as editor of the Journal for the Study of Judaism Supplement Series, Dead Sea Discoveries, and Journal of Biblical Literature, and as president of both the Catholic Biblical Association and the Society of Biblical Literature. Professor Collins is a fellow of Trumbull College.


“It should be clear, however, that ethical principles or theological truth, are not simply given by the Bible, regardless of whether one operates within a historical-critical or a postmodernist paradigm… Biblical theology and biblical ethics, in short, can never be determined sola scriptura, by appeal to “the text itself,” but always have the nature of a dialogue between the Bible as we understand it and whatever knowledge we may have from other sources” (The Bible after Babel, 160-1).