The Jewish Dialogue with Greece and Rome: Studies in Cultural and Social Interaction
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This volume includes twenty-seven interdisciplinary essays written by Tessa Rajak, a well-known scholar, on aspects of Judaism in the Greco-Roman world. The essays derive from the author's long-standing interests in the analysis of texts as documents of cultural and religious interaction, and in how Jewish communities were woven into the social fabric of Greek cities in the Hellenistic and Roman East. The book is divided into four sections: Greeks and Jews, Josephus, The Jewish Diaspora and Epigraphy, and an epilogue, which addresses modern uses and abuses of the Greek-Jewish polarity as exemplified by three nineteenth-century writers. Scholars and students from a wide variety of backgrounds will benefit. This publication has also been published in hardback, please click here for details.
2. Holladay Fragments: 189-243, with bibliography on 199-203; Jacoby, FGrH 726. In this, as in most cases, reliance cannot be placed upon the ascribed title. 55 Holladay Fragments: 261-276; Jacoby, FGrH 725. 56 Holladay Fragments: 245-260; Jacoby, FGrH 727. 57 Holladay Fragments: 157-188, with bibliography on 166-168; Jacoby, FGrH 724. See especially Wacholder 1963: 83-113 and Wacholder Eupolemus: 287-293. 54 HISTORY IN JEWISH WRITING 31 Melchizedek the priest. This author also embodies
reproducing documents. In fact, later in the same sentence all the texts (save only the Peirescian excerpts) read (263). It is true that some MSS (AMVW) offer the same in our passage; but not the Palatine codex, which Niese valued most highly and which led him to retain an unusual in his text. We may follow what must have been his line of reasoning, and suppose that a scribal correction produced ' in those MSS that have it. The original then requires explanation, and it could have arisen, at some
background and experience in the region (even if we come to learn of this from his own mouth), and known dates (more or less). In the forefront of consideration comes, naturally, the Jewish War. Though this first work is already a book written in Greek, for Greeks and Romans as well as Jews, the War, produced in the decade after the fall of Jerusalem, is necessarily formed by Josephus' Palestinian experience. The Life, written so much later, but covering a portion of the same ground, has an
hapless Agrippa. Its content, as we have already begun to see, transcends the need to distract the mind from the monarch's mistakes. In several obvious ways, it carries the voice of Josephus. And at a deeper level, too, the question with which it is essentially concerned is Josephus' own question (and that of those others, most of them non-survivors, who had followed paths similar to his, if rather less tortuous): could the revolt have succeeded? The premises plainly set out are, first, that
point, Oeuvres 20.599 (Paris, 1818). JUSTUS OF TIBERIAS 167 the article, '(a history of) Jewish Kings arranged in genealogies'? Or, again, perhaps only one genealogy is involved, since stevmma is generally used in the plural.17 The title occurs in a slightly different form in relation to an anecdote about the trial of Socrates in Diogenes Laertius' Life (41). This supposedly appears in ' and runs: . Here we are in a different world altogether, and far, it seems, from Jewish history. Schiirer