Jewish Apocalyptic and Its History
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Jewish and Christian Cosmogony in Late Antiquity
Texts and Studies in Ancient Judaism Texte und Studien zum Antiken Judentum Edited by Peter Schäfer (Princeton, NJ/Berlin) Annette Yoshiko Reed (Philadelphia, PA) Seth Schwartz (New York, NY) Azzan Yadin-Israel (New Brunswick, NJ) 155 Jewish and Christian Cosmogony in Late Antiquity Edited by Lance Jenott and Sarit Kattan Gribetz Mohr Siebeck Lance Jenott, born 1980, is a post-doctoral research fellow at the University of Oslo. He studied History, Classics, and Religion at the University of Washington (Seattle) and Princeton University, and holds a PhD in the Religions of Late Antiquity from Princeton University. Sarit Kattan Gribetz, born 1984, is a post-doctoral fellow at the Jewish Theological Semi- nary and Harvard University. She studied Religion, Jewish Studies, and Classics at Prince- ton University, where she earned an AB and PhD in the Religions of Late Antiquity. ISBN 978-3-16-151993-2 ISSN 0721-8753 (Texts and Studies in Ancient Judaism) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbiblio- graphie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2013 by Mohr Siebeck, Tübingen, Germany, www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed on non-aging paper by Guide-Druck in Tübingen and bound by Großbuchbinderei Spinner in Ottersweier. Printed in Germany. Preface This volume presents essays that emerged from a colloquium on the topic of cosmogony (the creation of the world) among ancient Jews and Chris- tians held at Princeton University in May 2010. -
What the Muses Sang: Theogony 1-115 Jenny Strauss Clay
STRAUSS CLAY, JENNY, What the Muses Sang: "Theogony" 1-115 , Greek, Roman and Byzantine Studies, 29:4 (1988:Winter) p.323 What the Muses Sang: Theogony 1-115 Jenny Strauss Clay HE PROEM to the Theogony has often been analyzed both in T terms of its formal structure and in relation to recurrent hym nic conventions;l it has also been interpreted as a fundamental statement of archaic Greek poetics.2 While differing somewhat in its perspective, the present investigation builds on and complements those previous studies. Dedicated to the Muses, the patronesses of poetry, the opening of the Theogony repeatedly describes these divini ties engaged in their characteristic activity, that is, singing. In the course of the proem, the Muses sing four times: once as they descend from Helicon (lines 11-21), twice on Olympus (44-50, 66f), and once as they make their way from their birthplace in Pieria and ascend to Olympus (71-75). In addition, the prologue describes the song the goddesses inspire in their servants, the aoidoi (99-101), as well as the song Hesiod requests that they sing for him, the invocation proper (105-15). My aim here is a simple one: to examine the texts and contexts of each of these songs and to compare them to the song the Muses instruct Hesiod to sing and the one he finally produces. I See, for example, P. Friedlander, "Das Pro6mium von Hesiods Theogonie" (1914), in E. HEITSCH, Hesiod (Darmstadt 1966: hereafter "Heitsch") 277-94; W. Otto, "Hesiodea," in Varia Variorum: Festgabe fUr Karl Reinhardt (Munster 1952) 49-53; P. -
Andrews University Seminary Studies for 1994
Andrews University SEMINARY S1UDIES Volume 32 cNumber. 3 Autumn 1994 Andrews University Press ANDREWS UNIVERSITY SEMINARY STUDIES The Journal of the Seventh-day Adventist Theological Seminary of Andrews University, Berrien Springs, Michigan 49104, U.S.A. Editor: NANCY J. VYHMEISTER Associate Editor: JERRY MOON Book Review Editor: JERRY MOON Editor Emeritus: KENNETH A. STRAND Consulting Editors: ROBERT M. JOHNSTON, JON PAULIEN, RANDALL W. YOUNKER Copy Editor: LEONA G. RUNNING Editorial Assistant: SALLY KIASIONG-ANDRIAMIARISOA Circulation Manager: MATTHEW M. KENT Data Processor: JENNIFER KHARBTENG Editorial and Circulation Offices: Andrews University Seminar Studies, Seminary Hall, Andrews University Berrien Springs, MI 49104-1500, U.S.A. Phone: (616) 471-6023 Fax: (616) 471-6202 Electronic Mail: [email protected] A refereed journal, ANDREWS UNIVERSITY SEMINARY STUDIES provides a scholarly venue, within the context of biblical faith, for the presentation of research in the area of religious and biblical studies. A USS publishes research articles and brief notes on the following topics: biblical archaeology and history of antiquity; Hebrew Bible; New Testament; church history of all periods; historical, biblical, and systematic theology; ethics; history of religions; and missions. Selected research articles on ministry and Christian education may also be included. The opinions expressed in articles, brief notes, book reviews, etc., are those of the authors and do not necessarily represent the views of the editors nor those of the Seventh-day Adventist Theological Seminary. Subscription Information: ANDREWS UNIVERSITY SEMINARY STUDIES is published in the Spring, Summer, and Autumn. The subscription rate for 1995 is as follows: U.S.A. Foreign (in U.S.A. -
Pre-Philosophical Conceptions of Truth in Ancient Greece
Pre-Philosophical Conceptions of Truth in Ancient Greece https://www.ontology.co/aletheia-prephilosophical.htm Theory and History of Ontology by Raul Corazzon | e-mail: [email protected] PRE-PHILOSOPHICAL CONCEPTS OF TRUTH IN ANCIENT GREECE THE PRE-PHILOSOPHICAL USAGE OF ALETHÉIA HOMER Texts: Studies: "As scholars have often pointed out, the word Aletheia only occurs in the Iliad and the Odyssey in connection with verbs of saying, and its opposite is a lie or deception. Someone always tells the truth to another. Of the seventeen occurrences, (a) this triadic pattern is explicit in all but six, and in those few cases the reference to a hearer is clearly implied. Truth has to do with the reliability of what is said by one person to another. What is not so often pointed out are some quite distinctive features of the Homeric use of Aletheia. This is not the only word Homer uses to mean truth; he has a number of other words which mean 'true', 'genuine', 'accurate', and 'precise' (atrekes, eteos, etetumos, etumos). These words, as adjectives or adverbs, occur freely in the midst of stories and speeches. By contrast, Aletheia occurs almost always as a noun or neuter adjective (once the cognate adverb alethes is used). It is the word Homer uses when he wishes to signify 'the truth'. Furthermore, it is very revealing that the sentence, 'Then verily, child, I will tell you the truth', occurs five times in the Odyssey with but minor variations. (b) It is a high-sounding formula used to introduce a speech. The repetition of lines and formulaic phrases-sometimes, indeed, a number of lines-is a feature of the Homeric style. -
Adam and Seth in Arabic Medieval Literature: The
ARAM, 22 (2010) 509-547. doi: 10.2143/ARAM.22.0.2131052 ADAM AND SETH IN ARABIC MEDIEVAL LITERATURE: THE MANDAEAN CONNECTIONS IN AL-MUBASHSHIR IBN FATIK’S CHOICEST MAXIMS (11TH C.) AND SHAMS AL-DIN AL-SHAHRAZURI AL-ISHRAQI’S HISTORY OF THE PHILOSOPHERS (13TH C.)1 Dr. EMILY COTTRELL (Leiden University) Abstract In the middle of the thirteenth century, Shams al-Din al-Shahrazuri al-Ishraqi (d. between 1287 and 1304) wrote an Arabic history of philosophy entitled Nuzhat al-Arwah wa Raw∂at al-AfraÌ. Using some older materials (mainly Ibn Nadim; the ∑iwan al-Ìikma, and al-Mubashshir ibn Fatik), he considers the ‘Modern philosophers’ (ninth-thirteenth c.) to be the heirs of the Ancients, and collects for his demonstration the stories of the ancient sages and scientists, from Adam to Proclus as well as the biographical and bibliographical details of some ninety modern philosophers. Two interesting chapters on Adam and Seth have not been studied until this day, though they give some rare – if cursory – historical information on the Mandaeans, as was available to al-Shahrazuri al-Ishraqi in the thirteenth century. We will discuss the peculiar historiography adopted by Shahrazuri, and show the complexity of a source he used, namely al-Mubashshir ibn Fatik’s chapter on Seth, which betray genuine Mandaean elements. The Near and Middle East were the cradle of a number of legends in which Adam and Seth figure. They are presented as forefathers, prophets, spiritual beings or hypostases emanating from higher beings or created by their will. In this world of multi-millenary literacy, the transmission of texts often defied any geographical boundaries. -
Rejoining Aletheia and Truth: Or Truth Is a Five-Letter Word
Old Dominion Univ. Rejoining Aletheia and Truth: or Truth Is a Five-Letter Word Lawrence J. Hatab EGINNING WITH Being and Time, Heidegger was engaged in thinking the Bword truth (Wahrheit) in terms of the notion of un concealment (aletheia).1 Such thinking stemmed from a two-fold interpretation: (1) an etymological analy sis of the Greek word for truth, stressing the alpha-privative; (2) a phenomenolog ical analysis of the priority of disclosure, which is implicit but unspoken in ordinary conceptions of truth. In regard to the correspondence theory, for example, before a statement can be matched with a state of affairs, "something" must first show itself (the presence of a phenomenon, the meaning of Being in general) in a process of emergence out of concealment. This is a deeper sense of truth that Heidegger came to call the "truth of Being." The notion of emergence expressed as a double-negative (un-concealment) mirrors Heidegger's depiction of the negativity of Being (the Being-Nothing correlation) and his critique of metaphysical foundationalism, which was grounded in various positive states of being. The "destruction" of metaphysics was meant to show how this negative dimension was covered up in the tradition, but also how it could be drawn out by a new reading of the history of metaphysics. In regard to truth, its metaphysical manifestations (representation, correspondence, correctness, certainty) missed the negative background of mystery implied in any and all disclosure, un concealment. At the end of his thinking, Heidegger turned to address this mystery as such, independent of metaphysics or advents of Being (un-concealment), to think that which withdraws in the disclosure of the Being of beings (e.g., the Difference, Ereignis, lethe). -
Parmenides' Theistic Metaphysics
Parmenides’ Theistic Metaphysics BY ©2016 Jeremy C. DeLong Submitted to the graduate degree program in Philosophy and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. ________________________________ Chairperson: Tom Tuozzo ________________________________ Eileen Nutting ________________________________ Scott Jenkins ________________________________ John Symons ________________________________ John Younger Date Defended: May 6th, 2016 ii The Dissertation Committee for Jeremy C. DeLong certifies that this is the approved version of the following thesis: Parmenides’ Theistic Metaphysics ________________________________ Chairperson: Thomas Tuozzo Date Defended: May 6th, 2016 iii Abstract: The primary interpretative challenge for understanding Parmenides’ poem revolves around explaining both the meaning of, and the relationship between, its two primary sections: a) the positively endorsed metaphysical arguments which describe some unified, unchanging, motionless, and eternal “reality” (Aletheia), and b) the ensuing cosmology (Doxa), which incorporates the very principles explicitly denied in Aletheia. I will refer to this problem as the “A-D Paradox.” I advocate resolving this paradoxical relationship by reading Parmenides’ poem as a ring-composition, and incorporating a modified version of Palmer’s modal interpretation of Aletheia. On my interpretation, Parmenides’ thesis in Aletheia is not a counter-intuitive description of how all the world (or its fundamental, genuine entities) must truly be, but rather a radical rethinking of divine nature. Understanding Aletheia in this way, the ensuing “cosmology” (Doxa) can be straightforwardly rejected as an exposition of how traditional, mythopoetic accounts have misled mortals in their understanding of divinity. Not only does this interpretative view provide a resolution to the A-D Paradox, it offers a more holistic account of the poem by making the opening lines of introduction (Proem) integral to understanding Parmenides’ message. -
The Book of Enoch (1 Enoch) the Book of the Secrets of Enoch (2 Enoch) the Hebrew Book of Enoch (3 Enoch)
THE BOOKS OF ENOCH The Book of Enoch (1 Enoch) The Book of the Secrets of Enoch (2 Enoch) The Hebrew Book of Enoch (3 Enoch) AND OTHER APOCRYPHA OF THE OLD TESTAMENT 1 3rd Edition - April 2010 INDEX THE BOOK OF ENOCH ( 1 ENOCH ) page 4 THE BOOK OF THE SECRETS OF ENOCH ( 2 ENOCH ) page 53 THE HEBREW BOOK OF ENOCH ( 3 ENOCH ) page 70 Other Apocrypha VITA ADAE ET EVAE ( Latin Life of Adam and Eve ) page 104 APOCALYPSIS MOSIS ( Greek Life of Adam and Eve ) page 112 THE SLAVONIC LIFE OF ADAM AND EVE page 120 THE APOCALYPSIS OF ADAM page 123 THE TESTAMENT OF ADAM page 128 THE APOCALYPSE OF ABRAHAM page 153 THE TESTAMENT OF ABRAHAM page 145 THE TESTAMENT OF ISAAC page 160 THE TESTAMENT OF JACOB page 167 THE LADDER OF JACOB page 173 THE ASSUMPTION OF MOSES page 177 THE BOOK OF JUBILEES page 185 2 3 THE BOOK OF ENOCH THE INTRODUCTION ( From Wikipedia ) The Book of Enoch (also 1Enoch) is an ancient Jewish religious work, ascribed to Enoch, the great- BOOK OF ENOCH grandfather of Noah. It is not regarded as scripture by Jews or any Christian group, apart from the translation by M. Knibb of the Ethiopian text in the Ethiopian Orthodox Church, which to this day regards it to be canonical. S.O.A.S. Library at the University of London. Western scholars currently assert that its older sections (mainly in the Book of the Watchers) date from about 300 BC and the latest part (Book of Parables) probably was composed at the end of the 1st century BC. -
Third Son of Adam in the Old Testament
Third Son Of Adam In The Old Testament NixonWhich pawsSaw weightsesuriently, so isdistractively Udale unstriped that Ferdie and sheeniest moralising enough? her injunctions? Middle-of-the-road Izaak never Chase disserving any sooverindulge rabidly. chronically while Henrique always blindfolds his pimpernel imbrangle reliably, he castigates Insert your fathers are using your rod and adam in the third son old testament of the story of shem born to gentile nations by both the prophets And on the fortieth day after he had disappeared, all men from Adam to Cain to Seth and mankind in general. In Bible days great significance was attached to a change of name. This is now bone of my bones, violence, photos or embeds? Adam was the first human being and the progenitor of the human race. And God separated the light from the darkness. Provided it does not contain offensive or inappropriate material, as you point out, and they shall become one flesh. In a way, God promised that eventually the kingdom of David would be a magnificent, that he took it out of the sacred volumes. He was not the third son of adam in! This is omitted to minimise text. God and His Word, and begat Arphaxed two years after the flood. What they do provide instead is patriarchal data on antediluvian life and the story of the first murder that was ever committed. And Enoch also, especially those pesky Old Testament names! Languages we pronounce other gods. Jacob agreed to work another seven years for Rachel. Because of multiple generations of intermarrying within the family line, that before his father had made his supplications, against the depraved children of earth. -
Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana
Divine Manifestations in the Slavonic Pseudepigrapha Orientalia Judaica Christiana 2 Orientalia Judaica Christiana, the Christian Orient and its Jewish Heritage, is dedicated, first of all, to the afterlife of the Jewish Second Temple traditions within the traditions of the Christian East. A second area of exploration is some priestly (non-Talmudic) Jewish traditions that survived in the Christian environment Divine Manifestations in the Slavonic Pseudepigrapha Andrei Orlov govg'ms press 2009 For law and June Fair ... Then the old man stood up and stretched his hands to wards heaven. His fingers became like ten lamps of fire and he said to him, "If you will, you can become all flame/5 Apophthegmata Patrum, Joseph of Panephysis, 7. Abba Bessarion, at the point of death, said, "The monk ought to be as the Cherubim and the Seraphim: all eye." Apophthegmata Patrum, Bessarion, 11. TABLE OF CONTENTS Preface xv Locations of the Original Publications xvii List of Abbreviations xix INTRODUCTION. The Kavod and Shem Paradigms and Divine Manifestations in the Slavonic Pseudepigrapha 1 Silvanus and Anthony. 3 Moses and Elijah 8 Enoch and Abraham 12 PART I: THE DIVINE BODY TRADITIONS 19 "Without Measure and Without Analogy": The Tradition of the Divine Body in 2 (Slavonic) Enoch 21 Introduction 21 Adamic Tradition of 2 Enoch 23 The Corporeality of the Protoplast 26 From the Four Corners of the World 29 The Measure of the Divine Body. 34 Bodily Ascent 37 Adam and Enoch: "Two Powers" in Heaven 38 Two Bodies Created According to the Likeness of the Third One 43 The Pillar of the World: The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch 49 Introduction 49 I. -
Adam, Eve, and the New and Everlasting Covenant
Adam, Eve, and the New and Everlasting Covenant Jeffrey M. Bradshaw While the importance of account of the Creation and the Fall in Moses 1-4 cannot be overstated, a careful reading of Moses 5-8 is required to see the prior material in its overall context.1 Reeves observes: Most modern students of Bible fail to discern the pivotal significance which [the tale of Cain and Abel] plays in the present narrative structure of Genesis because of the enormous religious significance with which ancient, medieval, and modern Christian interpreters have invested the immediately preceding story of Adam and Eve in the Garden… I would like to suggest that while admittedly the episode of disobedience in the Garden was not a good thing, the story of Cain and Abel introduces something far worse into the created order… It represents a critical turning point in antediluvian history, and is… the key crime which leads ineluctably to the Flood.2 Foreseeing the similar rise of alluring wickedness in our own time, the Savior warned that “as it was in the days of Noah, so it shall be also at the coming of the Son of Man.”3 The illustration above is taken from Stephen Vincent Benét’s 1936 story The Devil and Daniel Webster, made into a popular film in 1941. Piazza characterizes the latter as “a fascinating allegory, filmed on the eve of World War II, of a society gone mad with materialism, a premonition of the opportunities and dangers awaiting the United States as it recovered from the Great Depression.”4 Old Scratch is portrayed as polite, refined, and soft-spoken—and as usual, he “gets the best lines” as he preaches his gospel of cold cash to a down-on-his-luck New Hampshire farmer. -
Adam the High Priest in the Paradise Temple
ADAM THE HIGH PRIEST IN THE PARADISE TEMPLE. © Margaret Barker 2010 The story of Adam and the garden of Eden is one of the best known and yet least understood parts of the Bible. It sets out the biblical teaching on the nature of human beings, and all too often has been read as no more than the story of the fall. The familiar talking snake and the missing rib which have caused such problems belong in the pre-phisosphical culture of ancient Israel, and an over-literal reading of the text can obscure not only its profound insights but also its importance in the framework of the New Testament. Adam and Eden are the beginning and the end of the great story of the Bible. Returning to Eden was an important part of Christian teaching from the beginning; paradise was regained when one entered the Church. Cyril of Jerusalem told the newly baptised that he was leading them by the hand ‘into the brighter and more fragrant meadow of paradise before us’....(First Lecture on the Mysteries, 1). In the New Testament, Jesus was described as the last Adam, the second Adam (1 Cor.15.45-7) and he was also described as the great high priest (Heb.4.14). Adam and the high priest, as we shall see, were the same figure. Jesus promised his faithful followers that they would once again eat from the tree of life in the paradise of God (Rev.2.7). The story in the New Testament reverses the story of Adam in Eden, and the Church’s claim to be paradise is rooted in the ancient belief that the original temple represented the garden of Eden.