By James C. Vanderkam, William Adler
The query of apocalyptic effect on Jesus and early Christianity is back strongly contested. the problems attached with this query comprise terminology, style, historic reconstruction, sectarian self-definition, etc. This booklet offers a clean overview of the character and importance of early Christian appropriation of Jewish apocalyptic fabric.
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Additional resources for The Jewish Apocalyptic Heritage in Early Christianity (Compendia Rerum Iudaicarum Ad Novum Testamentum, Section 3: Jewish Traditions in Early Christian Literature)
Example text
The manuscript witnesses, none of which pre-date the 14th century, survive in longer and shorter recensions whose textual relationships have yet to be unnvelled. Although 2 Enoch, like much Christian literature preserved in Slavonic, was probably translated from a Greek original, numerous Semitisms at least raise the possibility of an earlier Aramaic or Hebrew version. '*~ absence of anything unmistakably Christian in the work has, however, generally tipped the scale in favor of Jewish authorship.
Panarion 19. 7 (ed Holl). Epiphanius states that Elchasai 'smuggles in some fantatic ideas allegedly from an apxalypse (biO~v 28 (on Matt 2337-39). Evodius. Ep. 6. in Goldhacher. S. Augu~rincEpisrulue (CSEL 44). 24-26 (ed Stiihlin. vol 3): Origen. 1 (ed Koetschau, GCS 22). See ahove p9. '03 See below 47-59. 15. Here Jerome denounces as Manichean the idea that spirits descend4 into W i l y form in order to mingle with women. He also questions a 'cenain apocryphal book (quendam lihntm apocryphum)' that the Manichees use to conform their heretical beliefs: see also Aupustine. 23. On Manichean use of I Enoch, especially the Enochic Book of Giants, see nmst recently Reeves, Jewish h r e in Man- * '" ichrreun G~rmogony.
