In the Hellenistic period Jews regularly encountered Greek mythology in one form or another: in literature, in art, or through language. This book is the first comprehensive study of the different strategies pursued by Jewish-Hellenistic authors as they engaged with Greek myth. The principal focus of this study is on the Jewish historian Flavius Josephus, but a large range of other authors from the 3rd century BCE to the 1st century CE are also discussed. Far from limiting themselves to outright rejection, these authors often show a striking familiarity with Greek myth, which they sometimes even incorporated into Jewish myth. Ancient Jewish discourse on Greek myth was not primarily driven by apologetics, but constituted an important aspect of Jewish Hellenism. Juden trafen in der hellenistischen Zeit regelmässig auf griechische Mythen: in der Literatur, in der Kunst oder im allgemeinen Sprachgebrauch. Dieses Buch ist die erste weitgespannte Untersuchung der unterschiedlichen Strategien, die jüdisch-hellenistische Autoren in ihrem Umgang mit griechischen Mythen anwandten. Das Hauptgewicht der Untersuchung liegt auf dem jüdischen Historiker Flavius Josephus, aber eine grosse Zahl weiterer Autoren vom 3. Jh. v.Chr. bis zum 1. Jh. n.Chr. wird auch einbezogen. Diese Autoren haben griechische Mythen nicht einfach nur verworfen. Häufig zeigen sie eine bemerkenswerte Vertrautheit mit ihnen und gelegentlich gar die Bereitschaft, sie mit jüdischen Mythen zu verbinden. Der antike jüdische Diskurs über die griechischen Mythen war nicht in erster Linie von Apologetik bestimmt, sondern bildete einen wichtigen Aspekt des jüdischen Hellenismus.

Josephus’ Antiquities introduces Moses as the Jewish lawgiver, adapting the biblical account for a new audience. But who was that audience, and what did they understand by the term lawgiver (νομοθέτης)? This book uses Plutarch’s Lives as a proxy for an imagined audience, providing a historically grounded but flexible model of a lawgiver, against which some of the otherwise invisible forces shaping Josephus’ choices are thrown into sharp relief. This method reveals patterns of appeal and challenge in Josephus’ intriguing and lively account of Moses’ legislative activities.

Nonnus of Panopolis in Upper-Egypt is the author of the 48 books of the last large scale mythological epic in antiquity, the Dionysiaca. The same author also wrote an epic poem on the life and times of Jesus Christ according to St John’s Gospel. Nonnus has an outstanding position in ancient literature being at the same time a pagan and a Christian author, living in a time when Christianity was common in the Roman empire, while pagan culture and traditional world views were still maintained. The volume is designed to cover literary, cultural and religious aspects of Nonnus’ poetry as well as to highlight the social and educational background of both the Dionysiaca and the Paraphrasis of the Gospel of St. John.

This book investigates the narrative function of the Old Testament characters in the Gospel of John. The fascinating thesis is that the Hebrew characters in John's narrative uniformly function as a witness for the messianic identity of Jesus. The Jewish scriptural traditions (Hebrew and intertestamental ones) are compared to shed light on John's indebtedness for its formation of his Christology. A compelling argument ensues, which informs our understanding, not only of the Gospel itself, but also of Jesus Christ revealed in the Gospel. COMMENDATION "Dr Ahn's thorough and careful study represents a solid contribution, from which many will benefit. All serious interpreters of the Johannine witness will want to refer to this work." - Mark A. Seifrid, Southern Baptist Theological Seminary, USA

In Philo of Alexandria and Greek Myth: Narratives, Allegories, and Arguments, a fresh and more complete image of Philo of Alexandria as a careful reader, interpreter, and critic of Greek literature is offered. Greek mythology plays a significant role in Philo of Alexandria’s exegetical oeuvre. Philo explicitly adopts or subtly evokes narratives, episodes and figures from Greek mythology as symbols whose didactic function we need to unravel, exactly as the hidden teaching of Moses’ narration has to be revealed by interpreters of Bible. By analyzing specific mythologems and narrative cycles, the contributions to this volume pave the way to a better understanding of Philo’s different attitudes towards literary and philosophical mythology.

The fifteen papers collected in this volume all tackle the complex cultures of Jewish Hellenism. The book covers a wide range of topics, divided into four clusters: Moses and Exodus, Places and Ruins, Theatre and Myth, Antisemitism and Reception.

The papers in this volume are organized around the ambition to reboot the writing of history about Jews and Christians in the first two centuries CE. Many are convinced of the need for a new perspective on this crucial period that saw both the birth of rabbinic Judaism and apostolic Christianity and their parting of ways. Yet the traditional paradigm of Judaism and Christianity as being two totally different systems of life and thought still predominates in thought, handbooks, and programs of research and teaching. As a result, the sources are still being read as reflecting two separate histories, one Jewish and the other Christian. The contributors to the present work were invited to attempt to approach the ancient Jewish and Christian sources as belonging to one single history, precisely in order to get a better view of the process that separated both communities. In doing so, it is necessary to pay constant attention to the common factor affecting both communities: the Roman Empire. Roman history and Roman archaeology should provide the basis on which to study and write the shared history of Jews and Christians and the process of their separation. A basic intuition is that the series of wars between Jews and Romans between 66 and 135 CE – a phenomenon unrivalled in antiquity – must have played a major role in this process. Thus the papers are arranged around three focal points: (1) the varieties of Jewish and Christian expression in late Second Temple times, (2) the socio-economic, military, and ideological processes during the period of the revolts, and (3) the post-revolt Jewish and Christian identities that emerged. As such, the volume is part of a larger project that is to result in a source book and a history of Jews and Christians in the first and second centuries.

In Moses the Egyptian, Herbert Broderick analyzes the iconography of Moses in the famous illuminated eleventh-century manuscript known as the Illustrated Old English Hexateuch. A translation into Old English of the first six books of the Bible, the manuscript contains over 390 images, of which 127 depict Moses with a variety of distinctive visual attributes. Broderick presents a compelling thesis that these motifs, in particular the image of the horned Moses, have a Hellenistic Egyptian origin. He argues that the visual construct of Moses in the Old English Hexateuch may have been based on a Late Antique, no longer extant, prototype influenced by works of Hellenistic Egyptian Jewish exegetes, who ascribed to Moses the characteristics of an Egyptian-Hellenistic king, military commander, priest, prophet, and scribe. These Jewish writings were utilized in turn by early Christian apologists such as Clement of Alexandria and Eusebius of Caesarea. Broderick’s analysis of this Moses imagery ranges widely across religious divides, art-historical religious themes, and classical and early Jewish and Christian sources. Herbert Broderick is one of the foremost historians in the field of Anglo-Saxon art, with a primary focus on Old Testament iconography. Readers with interests in the history of medieval manuscript illustration, art history, and early Jewish and Christian apologetics will find much of interest in this profusely illustrated study.

This study investigates the Old Greek translation of Job regarding its text, Vorlage, translation technique, literary contexts, and theological profile. To situate OG Job within its ancient contexts, both the strategies employed by the translators and the literary profile of the translated text have to be taken into account. Thus, an approach is employed encompassing a thick description of translational strategies; and a reading of the translated text in its own right. This framework is applied in an investigation of God’s answer to Job in OG Job 38:1-42:6. The results show that the translators worked from a Vorlage similar to, but not fully identical with MT, and produced a coherent, stylized text. The transformations undertaken, including double translations, intertextual renderings, minuses, small-scale rewritings and paraphrases, can be situated in an environment influenced by Greek educational and philological practices, but are also deeply indebted to Jewish scribal traditions. While not introducing sweeping theological changes, the translation nevertheless shows a tendency to emphasize divine sovereignty. The study thus contributes to a deeper understanding of this important witness to the book of Job an Jewish literature in the Hellenistic period.

J. Andrew Cowan challenges the popular theory that Luke sought to boost the cultural status of the early Christian movement by emphasising its Jewish roots – associating the new church with an ancient and therefore respected heritage. Cowan instead argues that Luke draws upon the traditions of the Old Testament and its supporting texts as a reassurance to Christians, promising that Jesus' life, his works and the church that follow legitimately provide fulfilment of God's salvific plan. Cowan's argument compares Luke's writings to two near-contemporaries, Dionysius of Halicarnassus and T. Flavius Josephus, both of whom emphasized the ancient heritage of a people with cultural or political aims in view, exploring how the writings of Luke do not reflect the same cultural values or pursue the same ends. Challenging assumptions on Luke's supposed attempts to assuage political concerns, capitalize on antiquity, and present Christianity as an inner-Jewish sect, Cowan counters with arguments for Luke being critical of over-valuing tradition and defining the Jewish people as resistant to God and His messages. Cowan concludes with the argument that the apostle does not strive for legitimisation of the new church by previous cultural standards, but instead provides theological reassurance to Christians that God's plan has been fulfilled, with implications for broader debate.