By Joel S Allen
This paintings examines the function performed via the biblical motif of the despoliation of Egypt within the knowing Gentiles had of Jews, and the way Jews defended themselves, their heroes and their God within the face of anti-Jewish slander. It additionally examines the style during which Christians realized from their rabbinic opposite numbers the right way to shield Moses and his God opposed to the gnostic problem. starting with Philo and in accordance with haggadic additions, the embarrassment of the episode used to be 'healed' via allegory and have become a severely vital biblical justification for the Christian appropriation of the 'Egyptian treasures' in their Greco-Roman cultural history. This paintings describes how Christians borrowed exegetical traditions from rabbis not just to protect their sacred texts opposed to gnostic assaults yet to justify their curiosity in and appropriation of non-Christian philosophy of their theological understandings.
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Extra info for The despoliation of Egypt in pre-rabbinic, rabbinic and patristic traditions
Example text
Throughout, the repeated emphasis upon the wrath of God against the Egyptians cuts against the grain of the biblical text. ” In vs. 5, the Lord executes vengeance upon Egypt on account of Israel. Later in vs. 5, the Lord executes judgment upon the gods of Egypt and burns them with fire. In vs. 7, the ten plagues are called ‘judgments’ by which Moses brought vengeance upon Egypt. In vs. 8, the angel says that God acted in accordance with his covenant with Abraham by which he took vengeance on the Egyptians just as the Egyptians made Israel serve by force.
Denis agrees his dating is uncertain were it not for the likelihood that Artapanus preceded the period of the Maccabees, since after their revolt, Artapanus’ type of syncretism is not very conceivable. However, as we have seen above (note 3), this consideration has not been deemed convincing. ” All citations above are based on the Greek text of C. Holladay, Fragments From Hellenistic Jewish Authors, (Chico, California: Scholars Press, 1983). E. E. 4) which may allude to the temple built in Leontopolis (established by Onias IV, ca.
17 J. Barr, The Typology of Literalism in Ancient Biblical Translations (Mitteilungen des Septuaginta-Unternehmens 15; Göttingen: Vandenhoeck & Ruprecht, 1979), 324. 15 16 the septuagint 23 will guide our study as well. First, since the translators saw their task as a holy one, they sought to take it seriously, and to give all their work an inner consistency. Second, the canonical text translated was in the main like the consonantal text of the MT. Third, their work made sense to themselves, and when the modern reader is puzzled by it, the fault probably lies with him or her, not the translator.