Edited by Andrea Hammel and Anthony Grenville
Papers from the St. Andrews Conference on the Historical Origins of the Worship of Jesus
Edited by Newman, James Davila and Lewis
This volume fills this gap in four distinctive ways: (1) by re-examining the theological force of "monotheism" during the Second Temple period; (2) by retracing the historical steps of Christianity's adaptation / mutation / re-definition of Jewish monotheism; (3) by exploring and debating the influence of non-Jewish traditions on this process; and (4) by mapping the ways in which Christianity's unique appropriation of Jewish monotheism helps explain the intriguing relationships among emerging Christian, Jewish and Gnostic communities.
In particular, the eighteen essays demonstrate how the creation mythic of narratives, the revelatory power of mystical experiences, and the sociology of community formation capitalized on the Jewish meditoral tradition to encourage and legitimate the Christian praxis of Christ-devotion.
Yochanan Breuer, Jerusalem
beginning of the modern era was it rediscovered by representatives of the Jewish Enlightenment as an important element for the renewal of Hebrew. Today, Aramaic is an additional source for the expansion and adaptation of modern Hebrew to the needs of the present.
James M. Scott
that Sundermann Frag. L (verso, lines 7-12) “contains a conflation and adaptation of the two dreams found in 4Q530 col. ii.” Cf. Stuckenbruck, Book of Giants , 19 n. 83, 20, 22, 73 n. 43, 85, 92, 106-7, 119-20, 137, 148, 165, 200. That still leaves Sām’s ascension unexplained. Does the Manichaean
Anthony I. Lipscomb
follows helps to situate the Apocryphon diachronically in order to show where it stands in the history of retelling Gen 12. Vered Tohar offers a fascinating survey of primarily rabbinic (but also Josephus’) adaptations of the Gen 12 sojourn account, giving special attention to apologetic expansions
early 18th century for moral education. Particular atten- tion is paid to textual contamination among the forms. Th is is the end of the long history of vernacular versions and adaptations of the story which started around 600 C.E. with the Syriac translation. Keywords Joseph and Aseneth, Genesis
text production, transmission, and reception (phenomena which can no longer be neatly divided) is welcome. 13 The concentration upon irrefutable examples of ongoing adaptation forces scholars to recognize that the so-called final form of the text with which they work is a relatively modern artifact
Watcher tradition of 1 Enoch and its adaptation in various documents in Second Temple Jewish literature. In doing so, I will highlight the sim- ilarities and di ﬀ erences between the interpretations which suggest Philo had knowledge of some form of the Watcher tradition and was perhaps attempting to write
When one reads through the main Judaic wisdom texts chronologically, one sees the rise of the problem of theodicy and the resultant attempt to solve the problem. All the sages after the authors of Proverbs treat this problem in one way or another, and one can follow a course from the awareness of the problem in Job to its complete solution in the book of Wisdom and in 4QInstruction, where versions of a belief in an existence beyond death finally make their way into the tradition. Even this adaptation, however, did not ensure the survival of the wisdom tradition.
volume. Thus of the 78 publications mentioned in the first 10 pages 27 were printed before 1966. Moreover, a separate list of 40 pages enumerating editions, transla- tions, and adaptations has been added, which includes the items men- tioned already in the 1968 volume. The plan of the supplement differs