William Adler

James VanderKam

The volume contains five chapters which investigate the early Christian appropriations of Jewish apocalyptic material. An introductory chapter surveys ancient perceptions of the apocalyses as well as their function, authority, and survival in the early Church. The second chapter focuses on a specific tradition by exploring the status of the Enoch-literature, the use of the fallen-angel motif, and the identification of Enoch as an eschatological witness. Christian transmission of Jewish texts, a topic whose significance is more and more being recognized, is the subject of chapter three which analyzes what happend to 4,5 and 6 Ezra as they were copied and edited in Christian circles. Chapter four studies the early Christian appropriation and reinterpretation of Jewish apocalyptic chronologies, especially Daniel's vision of 70 weeks. The fifth and last chapter is devoted to the use and influence of Jewish apocalyptic traditions among Christian sectarian groups in Asia Minor and particularly in Egypt. Taken together these chapters written by four authors, offer illuminating examples of how Jewish apocalyptic texts and traditions fared in early Christianity. Editors James C. VanderKam is lecturing at the University of Notre Dame; William Adler is lecturer at North Carolina State University. Series: Compendia Rerum Iudaicarum ad Novum Testamentum Section 1 - The Jewish people in the first century Historial geography, political history, social, cultural and religious life and institutions Edited by S. Safrai and M. Stern in cooperation with D. Flusser and W.C. van Unnik Section 2 - The Literature of the Jewish People in the Period of the Second Temple and the Talmud Section 3 - JewishTraditions in Early Christian Literature

Jewish Traditions in Early Christian Literature, Volume 4 Jewish Apocalyptic Heritage in Early Christianity

James C. VanderKam

This volume contains five chapters which investigate the early Christian appropriations of Jewish apocalyptic material. An introductory chapter surveys ancient perceptions of the apocalyses as well as their function, authority, and survival in the early Church. The second chapter focuses on a specific tradition by exploring the status of the Enoch-literature, the use of the fallen-angel motif, and the identification of Enoch as an eschatological witness. Christian transmission of Jewish texts, a topic whose significance is more and more being recognized, is the subject of chapter three which analyzes what happend to 4,5 and 6 Ezra as they were copied and edited in Christian circles. Chapter four studies the early Christian appropriation and reinterpretation of Jewish apocalyptic chronologies, especially Daniel's vision of 70 weeks. The fifth and last chapter is devoted to the use and influence of Jewish apocalyptic traditions among Christian sectarian groups in Asia Minor and particularly in Egypt. Taken together these chapters written by four authors, offer illuminating examples of how Jewish apocalyptic texts and traditions fared in early Christianity. Editors James C. VanderKam is lecturing at the University of Notre Dame; William Adler is lecturer at North Carolina State University. Series: Compendia Rerum Iudaicarum ad Novum Testamentum Section 1 - The Jewish people in the first century Historial geography, political history, social, cultural and religious life and institutions Edited by S. Safrai and M. Stern in cooperation with D. Flusser and W.C. van Unnik Section 2 - The Literature of the Jewish People in the Period of the Second Temple and the Talmud Section 3 - Jewish Traditions in Early Christian Literature.

The Jewish Apocalyptic Heritage in Early Christianity

Geōrgios (Synkellos)

Paul Tuffin

In the early ninth century, George Synkellos, a monk of Constantinople set out to compose (in Greek) a universal chronicle beginning with the creation of the universe. Synkellos' death prevented him from seeing this ambitious project through to completion, and it fell to a fellow monk, Theophanes Confessor, to complete the narrative from the reign of the emperor Dicoletian up until his own day. The purpose of the chronicle, as Synkellos states on several occasions, was to confirm the orthodox dating of the incarnation of Christ at the completion of the 5500th year from the creation of the universe. In the course of demonstrating this point, Synkellos cites extensively from numerous histories and chronicles from Egypt and the Ancient Near East, some of which are unattested elsewhere. Since the author comments at length on his authorities and predecessors, his work is also a rich resource of information about the origins and development of early Christian chronography. Despite its recognized importance, the chronicle has never been translated into a modern language. The English translation provided here, together with introduction and notes, promises to make this influential and wide-ranging history more accessible to Byzantinists, students of ancient historiography,and specialists in biblical chronology, early Judaism, Egypt, and the Ancient Near East.

A Byzantine Chronicle of Universal History from the Creation

The Chronography of George Synkellos

Lorenzo DiTommaso

Matthias Henze

This Festschrift contains original essays in honour of Michael E. Stone on Old Testament Pseudepigrapha, in its broadest sense: apocryphal texts, traditions, and themes from Second-Temple times to the High Middle Ages, in Judaism, Christianity, and Islam.

William Adler

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