By George W. E. Nickelsburg
Within the 19th and primary half the 20 th century, Christian students portrayed Judaism because the darkish spiritual backdrop to the releasing occasions of Jesus' existence and the increase of the early church. because the Nineteen Fifties, even though, a dramatic shift has happened within the learn of Judaism, pushed via new manuscript and archaeological discoveries and new tools and instruments for studying resources. George Nickelsburg the following presents a vast and synthesizing photo of the result of the previous fifty years of scholarship on early Judaism and Christianity. He organizes his dialogue round a few conventional issues: scripture and culture, Torah and the righteous lifestyles, God's task on humanity's behalf, brokers of God's job, eschatology, ancient situations, and social settings. all of the chapters discusses the findings of up to date learn on early Judaism, after which sketches the consequences of this learn for a potential reinter-pretation of Christianity. nonetheless, within the author's view, there continues to be a big Jewish-Christian time table but to be built and applied.
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Additional resources for Ancient Judaism and Christian Origins: Diversity, Continuity, and Transformation
Such interpretation—originally oral—may well stem from a time when the Genesis form of the stories was not canonical in the sense that it came to be by the turn of the era. The practice of retelling stories from what we now call the Bible is documented in a wide variety of other texts found at Qumran and in the Pseudepigrapha. , elaborates the patriarchal narra tives, recasting them into the first person singular and reshaping them to 28 fit his purposes. , retells Genesis 1—1 Samuel with its 29 own set of additions, omissions, and revisions.
In this respect he is reminiscent of a suffering prophet like 48 Jeremiah or Moses. In other aspects he is characterized by traits and ter minology that earlier applied to the Davidic king (Isa 42:1-4; 11:2-4; 49:2; cf. 11:4; 52:13-15, the Servant's exaltation). In addition, the sacrificial lan guage that describes his death and his intercessory activity recalls priestly functions (53:10, 12). According to one major line of early Jewish interpretation, the Servant figure is realized in the wise teachers of the Torah in the Hellenistic period.
A more extensive explication of Isaiah 52—53 in terms of the persecu tion and exaltation of the righteous spokesman of the Lord is laid out in S c r i p t u r e and T r a d i t i o n 1 Wisdom of Solomon 2 and 5. This text from around the turn of the era paraphrases parts of Isaiah 52—53 in a literary form that draws on the sto ries of the persecuted and exalted courtier known from such texts as the Joseph story in Genesis 37—45 and the tales in Daniel 3 and 6. 51 The Deutero-Isaianic material is also used in 2 Maccabees 7, the story of the martyrdom of the seven brothers and their mother, who also serve as God's spokespersons, admonishing Antiochus for his opposition to God.
Ancient Judaism and Christian Origins: Diversity, Continuity, and Transformation by George W. E. Nickelsburg