By Etienne Nodet
Translated by way of J. Edward Crowley. This radical reconstruction of the origins of Judaism begins by means of looking at that Josephus's resources at the early heritage of Israel don't accept as true with the Bible and that the oldest rabbinic traditions convey no signal of a biblical origin. one other fascinating query is raised by way of the Samaritan declare, on the time of Antiochus Epiphanes, they had just recently obtained the Sabbath from the Jews. From such information, Nodet creates a entire line of argument that finds significant assets of Judaism, as symbolized within the subtitle of his paintings: Joshua used to be the person who proven in the community in writing a statute and a legislation on the Shechem meeting, whereas the Mishnah used to be the last word metamorphosis of traditions introduced from Babylon and mixed with Judaean influences.
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Extra info for A Search for the Origins of Judaism: From Joshua to the Mishnah
J. Bickermann, Der Gott der Makkabder: Untersuchung uber Sinn und Ursprung der makkabdischen Erhebung (Berlin: Schocken Books, 1937; ET: The God of the Maccabees: Studies on the Meaning and Origin of the Maccabaean Revolt (SJLA, 32; Leiden: Brill, 1979). 46. M. Hengel, Judaism and Hellenism (trans. J. ; Philadelphia: Fortress Press, 1974), I, p. 289. This opinion, which is close as well to the thesis of Smith, Palestinian Parties (above, n. 32), has produced sarcastic reactions from Stern, 'Review of M.
This victory was in fact the repulse of a last attempt by the fallen high priest Alcimus to be restored to office. 23). The perspectives of the two books are not the same. Besides, if the books are also etiological accounts of the feast of Dedication, it is strange that 1 Mace. 59 calls it 'the inauguration of the altar' (eyiccaviauoe;), while for 2 Mace. 53 It was shown above that there was precisely such ambiguity about the feast of Booths, which could have celebrated the inauguration of the altar (Zerubbabel) or the reception of the Law with the building of shelters (Ezra, outside the Temple).
Already then at this 'at the end of a certain time'; here perhaps it has the more precise meaning of 'at the end of a year', cf. S. A. ), IDBSup, p. 320. 1. From Cyrus to the Mishnah 31 stage there was an amplification of Nehemiah's role. 8-23. The correspondence is not that close and there is no guarantee that it would be the same Artaxerxes, but the literary amplification pointed out skips over these uncertainties and sets its sights on the state of Judaea after Nebuchadnezzar. For Nehemiah ultimately appears as a prudent religious leader as well: he foils external and internal opposition (cf.
A Search for the Origins of Judaism: From Joshua to the Mishnah by Etienne Nodet