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In this volume leading lights from the world of Enochic studies examines the ways in which the early Enoch tradition intersects with the Synoptic Gospels (Matthew, Mark and Luke). The book begins with a contribution from James H. Charlesworth, which offers reflections on the Enoch tradition more broadly as a springboard for specific studies based upon the gospels. Contributions then follow which assess the presence of common themes and motifs in the synoptic gospels and in the Parables of Enoch. These include eschatological language, the presence of angels, anti-Imperial imagery, and references to sexual abstinence. The highly distinguished contributors include; James H. Charlesworth, Loren Stuckenbruck, Gabriella Gelardini and Rivka Nir.
Essential research for students and scholars of Second Temple Judaism and the New Testament Since Richard Laurence published the first English translation of 1 Enoch in 1821, its importance for an understanding of early Christianity has been generally recognized. The present volume is the first book of essays contributed by international specialists in Second Temple Judaism devoted to the significance of traditions found in 1 Enoch for the interpretation of the Synoptic Gospels in the New Testament. Areas covered by the contributions include demonology, Christology, angelology, cosmology, birth narratives, forgiveness of sins, veneration, wisdom, and priestly tradition. The contributors are Joseph L. Angel, Daniel Assefa, Leslie Baynes, Gabriele Boccaccini, Kelley Coblentz Bautch, Henryk Drawnel, André Gagné, Lester L. Grabbe, Daniel M. Gurtner, Andrei A. Orlov, Anders Klostergaard Petersen, Amy E. Richter, Loren T. Stuckenbruck, Benjamin Wold, and Archie T. Wright. Features: Multiple approaches to thinking about the relationship between 1 Enoch and the Synoptic Gospels Exploration of the common socio-cultural and religious framework within which the traditions concerning Enoch and Jesus developed Articles presented at the Seventh Enoch Seminar in 2013
Internationally renowned contributors assess the signifcance of the Parables of Enoch in the study of Christian Origins, the New Testament and the Second Temple Period.
In recent decades the ancient apocalyptic work 1 Enoch has been intensively explored for its historical meaning and its contribution to Israelite and Christ-movement thought and identity. Yet its theological meaning, what it can contribute to understanding of the divine-human interface today, has been neglected by scholarship. This is surprising given that 1 Enoch is Scripture for the Ethiopian and Eritrean Orthodox churches and has been a major influence on Christian theology, experience, and art in Ethiopia since the fifth and sixth centuries CE. This book inaugurates a project in Western scholarship to bring 1 Enoch into theological discussion. It contains a number of essays delivered at meetings in Addis Ababa, Ethiopia, and Cheltenham, England, involving scholars from Ethiopia, Germany, the UK, and the USA. The papers cover topics such as the appropriate theological response to a text that is Scripture for only some Christians; the role of 1 Enoch in Ethiopian ecclesial and theological tradition; the theological potential of 1 Enoch in areas such as the environment, politics, social justice, Christology, persecution, the problem of evil and how 1 Enoch stimulates artistic expression today. The Blessing of Enoch aims to launch a wider discussion on 1 Enoch and contemporary theology.
The Jewish culture of the Hellenistic and early Roman periods established a basis for all monotheistic religions, but its main sources have been preserved to a great degree through Christian transmission. This Guide is devoted to problems of preservation, reception, and transformation of Jewish texts and traditions of the Second Temple period in the many Christian milieus from the ancient world to the late medieval era. It approaches this corpus not as an artificial collection of reconstructed texts--a body of hypothetical originals--but rather from the perspective of the preserved materials, examined in their religious, social, and political contexts. It also considers the other, non-Christian, channels of the survival of early Jewish materials, including Rabbinic, Gnostic, Manichaean, and Islamic. This unique project brings together scholars from many different fields in order to map the trajectories of early Jewish texts and traditions among diverse later cultures. It also provides a comprehensive and comparative introduction to this new field of study while bridging the gap between scholars of early Judaism and of medieval Christianity.
In this study, Clinton Wahlen sheds light on Jewish and early Christian reflections on spirits and demons and explores the relation between Judaism and early Christianity in the first century.
These essays explore new methods and overlooked traditions that appear to shed light on how the founders of the Christian movement understood the older sacred tradition and sought new and creative ways to let it speak to their own times. Gurtner discusses the Matthean version of the temptation narrative. Chandler investigates the exhortation to 'love your neighbour as yourself' from Lev. 19.18b. Talbot re-examines Jesus' offer of rest in Mt. 11.28-30. Myers explores the ways Matthew's appeal to Isa. 42.1-4 in Mt. 12.17-21 affects the characterization of Jesus in his Gospel. Hamilton explores 1 Enoch 6-11 as a retelling of Genesis 3-6. Herzer seeks to explain varuiys aspects of Mt. 27.51b-53. McWhirter explores the citation of Exod 23.20, Mal. 3.1, and Isa. 40.3 in Mk 1.2-3. Hopkins investigates the manner in which Jesus engages questions and persons regarding purity and impurity. Miller notes that victory songs are a generally acknowledges category of Hebrew poetry. Gregerman argues that studies of early Christian proselytism to Gentiles are largely focussed on missionary methods of converts.
The mythical story of fallen angels preserved in 1 Enoch and related literature was profoundly influential during the Second Temple period. In this volume renowned scholar Loren Stuckenbruck explores aspects of that influence and demonstrates how the myth was reused and adapted to address new religious and cultural contexts. Stuckenbruck considers a variety of themes, including demonology, giants, exorcism, petitionary prayer, the birth and activity of Jesus, the Holy Spirit, the conversion of Gentiles, "apocalyptic" and the understanding of time, and more. He also offers a theological framework for the myth of fallen angels through which to reconsider several New Testament texts--the Synoptic Gospels, the Gospel of John, Acts, Paul's letters, and the book of Revelation.
When Mark, Matthew, and Luke decided to give a written account of Jesus Christ, they were faced with a formidable challenge. How could they tell the story of the man who spoke and acted like God? They used several titles, such as 'prophet', 'Messiah', 'Son of God', 'Son of Man', 'Servant of the Lord', and even 'Lord' itself. But none of these really did justice to the person of Jesus. Through a carefully crafted narrative, the synoptic evangelists painted pictures of Jesus that went beyond all of Israel's expectations and showed a man who was God's humble, suffering servant and at the same time God's equal. Sigurd Grindheim shows how the Synoptic Evangelists reinterpreted Israel's hopes in light of the Jesus story. He shows how they went beyond Old Testament and Jewish material regarding the messiah, drawing heavily upon the expectations of God's own intervention in history. The result is a picture of Jesus who fulfills all of Israel's hopes, not only those relating to God's eschatological agent, but also those pertaining to God himself.
Jews have sometimes been reluctant to claim Jesus as one of their own; Christians have often been reluctant to acknowledge the degree to which Jesus' message and mission were at home amidst, and shaped by, the Judaism(s) of the Second Temple Period. In The Jewish Teachers of Jesus, James, and Jude David deSilva introduces readers to the ancient Jewish writings known as the Apocrypha and Pseudepigrapha and examines their formative impact on the teachings and mission of Jesus and his half-brothers, James and Jude. Knowledge of this literature, deSilva argues, helps to bridge the perceived gap between Jesus and Judaism when Judaism is understood only in terms of the Hebrew Bible (or ''Old Testament''), and not as a living, growing body of faith and practice. Where our understanding of early Judaism is limited to the religion reflected in the Hebrew Bible, Jesus will appear more as an outsider speaking ''against'' Judaism and introducing more that is novel. Where our understanding of early Judaism is also informed by the Apocrypha and Pseudepigrapha, we will see Jesus and his half-brothers speaking and interacting more fully within Judaism. By engaging critical issues in this comparative study, deSilva produces a portrait of Jesus that is fully at home in Roman Judea and Galilee, and perhaps an explanation for why these extra-biblical Jewish texts continued to be preserved in Christian circles.
Recently reconstructed by scholars, Q is one of the New Testament's earliest source documents. Arguing that Q's participation in the apocalyptic worldview of late Second Temple Judaism has greater consequences for its compositional history than previously recognized, Olegs Andrejevs performs a new literary-critical, narrative, and philological analysis of a number of Q passages, supplementing it with recent advances made in the study of Jewish apocalyptic literature, particularly the Enochic book of Parables and Qumran wisdom documents 4QInstruction and 1Q/4QMysteries. The end result is an updated stratigraphic model which synthesizes the insights of several scholars, most notably John S. Kloppenborg and Dale C. Allison, Jr., and highlights the feasibility of Q's diachronic study.
In this 2006 text, Daniel M. Gurtner examines the meaning of the rending of the veil at the death of Jesus in Matthew 27:51a by considering the functions of the veil in the Old Testament and its symbolism in Second Temple and Rabbinic Judaism. Gurtner incorporates these elements into a compositional exegesis of the rending text in Matthew. He concludes that the rending of the veil is an apocalyptic assertion like the opening of heaven revealing, in part, end-time images drawn from Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning role of Christ's death which gives access to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: 'God with us'. This underscores the significance of Jesus' atoning death in the first gospel.
An international team of prominent Jewish and Christian scholars focus on the historical and theological importance of the presence or absence of the term "Messiah" and messianic ideas in the Hebrew Scriptures, New Testament, Philo, Apocrypha, Pseudepigrapha, Josephus, and Dead Sea Scrolls. This volume stems from the First Princeton Symposium on Judaism and Christian Origins.

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