Other Writings/Traditions

Other Writings/Traditions Thomas Hieke, Christopher T. Begg, and Fred W. Guyette ________ 1403. The Eschatological Participation of the Gentiles in the Ps. Sol. 17 and Romans 11 František Ábel, "The Question of the Eschatological Participation of the Gentiles in the Psalms of Solomon 17 and Romans 11, " Psalms of Solomon, 101–23 see #1485. Continuing his research on the relationship between Paul and the Pss. Sol. , Á. analyzes the eschatological opening to the Gentiles in Paul and in the Psalms and concludes that analysis of the Jewish context of Paul in greater depth is needed adapted from editors' preface. The "common and differing aspects of the two corpora studied here are evidence of the variedness of Jewish eschatological notions, including messianic conceptions. As such, they reflect the experiences that Jewish people derived from daily encounters with non-Jewish nations, and express Jewish hopes and expectations in relation to God's promises given to Israel. Each of these notions is … unique and expresses the background of a particular author or a school of thought, including the theological perception of events, happenings, and experiences. … Therefore, a thorough exploration of the Psalms of Solomon as well as Paul's message is highly recommended for anyone who seeks relevant answers to the question of Jewish as well as Christian cultural and religious identity" (p. 120, adapted). —T. H. 1404. Psalms of Solomon Felix Albrecht, "The Psalms of Solomon as a Witness of Palestinian Judaism, " Psalms of Solomon, 1–9 see #1485. A. examines the Psalms of Solomon (Pss. Sol. ) in the context of "Palestinian Judaism, " particularly focusing on the importance of Moses as a leading figure in Alexandrian Judaism and Solomon as a paragon of Palestinian Judaism adapted from editors' preface. A. also discusses the reason for the work's attribution to King Solomon. —T. H. 1405. A Three-Layer Redactional Model for the Testimonium Flavianum (Jewish Antiquities 18. 63–64) Dave Allen, "A Proposal: Three Redactional Layer Model for the Testimonium Flavianum, " RevistB 85 (1–2, 2023) 211–32. My analysis of the Testimonium Flavianum (Jewish Antiquities 18. 63–64) leads me to propose that at least three redactional levels can be discerned in the extent text. The earliest of these levels, I further argue, speaks of Jesus in a way similar to how Josephus describes other messianic figures. Adapted from published abstract—C. T. B. 1406. The Archangel Uriel in 1 Enoch and Other Ethiopian Texts Daniel Assefa, "The Archangel Uriel in 1 Enoch and Other Ethiopian Texts, " Rediscovering Enoch? , 326–55 see #1567. In his contribution, A. directs attention to the impact of 1 Enoch on Ethiopic hymnology. The Ethiopian Orthodox Tewahido Church shares a concern for the veneration of angels with other Orthodox churches, but A. points to the emphasis on the archangel Uriel as a distinguishing feature of the Ethiopian Orthodox Church, one that finds expression in hymns, homilies, churches, and the annual feast of Uriel. Focusing on hymns and homilies written in Uriel's honor, A. compares the treatment of Uriel in this material with the depiction of Uriel in 1 Enoch. In so doing, he illuminates an ongoing process of quotation, allusion, and interpretation of Enochic material in the multiple Ethiopian works that praise the archangel, spanning a period that extends from at least the Middle Ages to the present day. This case study showcases an interaction with older Enochic traditions, is both innovative and is attested in multiple genres and settings. See also #1435. Adapted from editors' introduction, pp. 11–12—C. T. B. 1407. Enoch as Idrīs in Early Modern Ottoman Sufi Writings Kameliya Atanasova, "Enoch as Idrīs in Early Modern Ottoman Sufi Writings, " Rediscovering Enoch? , 397–412 see #1567. In her essay, A. examines the place of the Enoch-Idrīs figure in Sufi thought of the 16th and 17th centuries. She begins by surveying the reception of Enochic traditions in Islam, with a focus on the identification of Enoch, Idrīs, and Hermes. Although there are points of continuity with the Second Temple Jewish traditions best known from 1 Enoch, in this discourse, as A. shows, the Islamic discussion takes on. . .