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By Tessa Rajak

Twenty-seven interdisciplinary essays on facets of Judaism within the Greco-Roman global, exemplifying a variety of strategies, through a widely known pupil. 3 are formerly unpublished, together with a reappraisal of the Judaism and Hellenism debate and a examine of the Sardis synagogue. The book's total coherence derives from the author's long-standing pursuits within the research of texts as records of cultural and spiritual interplay, and in how Jewish groups have been woven into the social textile of Greek towns within the Hellenistic and Roman East. The 4 sections are: Greeks and Jews, Josephus, The Jewish Diaspora and Epigraphy, and eventually past the Greeks and Romans, essays which expand into Christian literature and directly to the 19th century reception of the Judaism/Hellenism dichotomy. students and scholars from a wide selection of backgrounds will profit.

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Additional info for The Jewish Dialogue With Greece and Rome: Studies in Cultural and Social Interaction (Arbeiten Zur Geschichte Des Antiken Judentums Und Des Urchristentums, Bd. 48)

Sample text

But the reader does not get the impression that the chronological investigations are there for polemical purposes at all; that is to say, the surviving fragments do not reveal a Demetrius busy impressing pagans by slotting Biblical history into Greek or, still less, into universal history; nor does he seem preoccupied with establishing priority for the Hebrews (in the fashion of the Against Apion). What he offers is an artless, though not entirely charmless, retelling of the Biblical narratives—in his case, it would appear, exclusively drawn from the Greek version; and the retelling has a distinct numerical focus reminiscent of Jubilees.

178). ) would have been remedied by his projected work On Customs and Causes: see Vermes 1982: 292. 12 Hengel Judaism. 13 Cf. Josephus, Vita 6, on Josephus' own priestly genealogy as recorded in the public archive. 11 16 CHAPTER TWO does not go unmentioned by Josephus; but it has in fact been shifted from its key position, evidently because such an emphasis would have been unpersuasive to outsiders and weakened the argument. At the same time, there is no concealment of the divine contribution, as we shall see; and it is always implicitly there.

Hengel 1961: 267, cites this passage of Josephus in connection with Essene martyrdoms. 20 On this conception of history as expressed in the twentieth century, see White 1960: 111-132. The Jewish people might be conceived of as in a special way subject to this burden. HISTORY IN JEWISH WRITING 19 possession of a sacred text, did the Bible create a special relationship with the past among the Jews of Josephus' day? It would be foolish to spend much time seeking appearances of pure 'history' in our accepted meaning of the word in intertestamental literature: perhaps even not in those works, and they are not so very numerous, which are formally designated 'histories' (both the books of the Maccabees embody major distortions and fictions).

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