Between Athens and Jerusalem: Jewish Identity in the by John J. Collins

By John J. Collins

A landmark learn of Hellenistic Judaism by way of one of many world's famous experts-now totally revised and up to date. some of the most artistic and consequential collisions in Western tradition concerned the come upon of Judaism with Hellenism. In his largely acclaimed research of the highbrow and ethical courting among "Athens and Jerusalem", John J. Collins examines the literature of Hellenistic Judaism, treating not just the introductory questions of date, authorship, and provenance, but in addition the bigger query of Jewish identification within the Greco-Roman global. First released in 1984, among ATHENS AND JERUSALEM is now totally revised and up to date take into consideration the simplest of contemporary scholarship.

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Additional resources for Between Athens and Jerusalem: Jewish Identity in the Hellenistic Diaspora (The Biblical Resource Series)

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Israel and its law may be the supreme embodiment of wisdom, but their status is appreciated in the universal categories of wisdom 99. Sanders, "The Covenant as a Soteriological Category," 42. 100. , 34. 101. Mendenhall, Law and Covenant in Israel and tlie Ancient Near East (Pittsburgh: Presbyterian Board of Colportage, 1954); K. Baltzer, Tiie Covenant Formulary (Philadelphia: Fortress, 1971); D. Hitlers, Covenant: Tiie History of a Biblical Idea (Baltimore: Johns Hopkins University Press, 1969).

Job's homeland is given as Ausitis, as in the Septuagint. The statement that Job's mother was Bassara is most easily explained from the LXX of Gen. 36:33, lobab huios Zara ek Bosorras, where Bosorra represents the place name Bozra of the Hebrew. ^^ There are also striking correspondences between Aristeas and the addition to the LXX Job in 42:17. Both assert that Job is descended from Esau and from Bassara. Ausitis is located on the borders of Edom and Arabia, and Job is identified with lobab. Freudenthal argued that the addition to the Septuagint was dependent on Aristeas, and this position is accepted by Walter, but the relationship may be more complex.

Conversely, they distinguished between the loftier elements of philosophical religion, with which rapprochement was possible, and the vulgar superstitions of the masses (especially the Egyptians). In this way the dissonance was admitted with some aspects of Hellenistic life, but was removed in a significant area. The allegorical interpretation of scripture by Philo and others is an evident method of reducing the dissonance between the Jewish scriptures and philosophical religion. ''^ When we realize that what was at stake was the plausibility of Jewish tradition in a new environment and the dissonance experienced by the Hellenized Jew, it is almost inevitable that the "apologetic" would be directed simultaneously to those within and to those outside.

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