Intertestamental, Apocrypha, NT Use: Other Writings/Traditions

Intertestamental, Apocrypha, NT UseOther Writings/Traditions Brian J. Meldrum, Christopher T. Begg, Thomas Hieke, Michael W. Duggan, Fred W. Guyette, Juliane Eckstein, and Richard A. Taylor Brian J. Meldrum Sacred Heart Major Seminary, Detroit Christopher T. Begg Catholic University of America Thomas Hieke Johannes Gutenberg Universität Mainz Michael W. Duggan Calgary AB, Canada Fred W. Guyette Erskine College and Seminary, Anderson University Juliane Eckstein Johannes Gutenberg Universität, Mainz Richard A. Taylor Dallas Theological Seminary 2480. [Jewish Coins at Dura-Europos] Yonathan Adler, "The Jewish Coins at Dura-Europos," JAJ 13 (2, 2022) 202-23. The synagogue at Dura-Europos is undoubtedly the most prominent of the Jewish remains uncovered at the site. Dozens of Jewish coins found in excavations throughout the city have found much less attention. Alfred Bellinger published a list of these coins in 1949 in which, in a corpus of 14,107 coins from all over the site, he identifies 47 as coins minted in Judea by Jewish rulers. My study offers the first comprehensive presentation and analysis of these Jewish coins. Following a review and analysis of the data on the 47 coins provided in the original report, I present a full report on six of the coins which are currently housed in the Yale University Art Gallery. Thereafter, I address the question of why such a large assemblage of Jewish coins found its way from Judea to distant Dura-Europos. [Adapted from published abstract—B.J.M.] Google Scholar 2481. [Δαίμονες and Demons in Hellenistic Judaism] Anna Angelini, "Δαίμονες and Demons in Hellenistic Judaism: Continuities and Transformations," Demons in Early Judaism and Christianity, 54-73 [see #2547]. In what follows, I will analyze the cultural and religious semantics of the term δαίμων by addressing the following aspects of the term: (1) To what extent do the different uses of the term in Jewish Hellenistic literature reflect specific ways in which it was used in classical Greek, or rather point toward a process of dialogue with Greek religious traditions?; (2) to what extent do those uses stand in continuity with Levantine or ANE traditions?; and (3) what elements of innovation may be identified in these uses? To address these questions, I begin by analyzing the semantics of δαίμων/δαιμόνιον in the LXX. This first translation of the Bible into Greek represents the largest, oldest, and richest corpus of Jewish literature in Greek. Moreover, until the first centuries of the common era, the LXX remained the main text of reference for Jewish authors, who often quoted this version of the biblical text (while their relationship with the Hebrew text is more difficult to assess). Thereafter, I consider certain Jewish traditions about demons that stand in continuity with LXX's treatment of the terminology in question. In conclusion, I provide examples from other Jewish sources that diverge from the tendencies of the LXX in its reference to demons. [pp. 55-56, adapted—C.T.B.] Google Scholar 2482. [Josephus's Treatment of Biblical Repetitions and Doublets in Jewish Antiquities] Michael Avioz, "Josephus' Attitude towards Repetition and Doublets in his Jewish Antiquities," ETL 98 (2, 2022) 205-18. Josephus deals with the repetitions and doublets in the Hebrew Bible in several different ways. In some cases he repeats almost verbatim the form of the tradition, while, in [End Page 908] others, he omits the duplicate material. In doing this, Josephus is not indebted to the LXX, in which the repetitions of the Hebrew Bible recur (though with some modifications). It is difficult to predict in advance when Josephus will include a MT repetition or rather choose to omit it. However, in those cases where a repetition is omitted, Josephus may do this in order to spare the reader. When, conversely, he does retain a MT repetition, he might do so because he did not consider the item in question as a duplication of another textual element but rather regarded the two accounts as separate and different stories, each of which has its own contribution to make to the understanding of the narrative. [Adapted from published abstract—C.T.B.] Google Scholar 2483. [John 4 and Genesis 16] Ulrike Bechmann, "Blickwechsel am Brunnen. Die...

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