By Markus Bockmuehl (editor), Guy G. Stroumsa (editor)
The social and highbrow power of Judaism and Christianity in antiquity used to be largely a functionality in their skill to articulate a viably transcendent wish for the human . Narratives of Paradise - in line with the concrete image of the backyard of Delights - got here to play a principal function for Jews, Christians, and finally Muslims too. those accumulated essays spotlight the a number of hermeneutical views on biblical Paradise from moment Temple Judaism and Christian origins to the systematic expositions of Augustine and rabbinic literature. They convey that whereas early Christian and Jewish resources draw on texts from an analogous Bible, their perceptions of Paradise usually replicate the hugely assorted buildings of the 2 sister religions. facing a wide selection of texts, those essays discover significant issues equivalent to the allegorical and literal interpretations of Paradise, the strain among heaven and earth, and Paradise's actual place in area and time.
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Additional resources for Paradise in Antiquity: Jewish and Christian Views
P. ) see also Zoilos, Schol. Il. (FGH fragm. , p. ); see also Richardson ; Dupont-Roc and Lallot , –; Bywater , –. evkplhktikw,teron (Poet. b–). Poet. a; see also the discussion by Dupont-Roc and Lallot , –. Schironi . The famous exception is Schol. Il. –b, where Aristarchus invokes the notion of the impossible in order to reject a verse suggesting Achilles’ homosexuality. In this case, however, the athetesis does not rely on the Classical Aristotelian criterion of a contrast between the text and external reality, but on a contradiction between verses as well as the axiomatic assumption that erotic concerns are irrelevant.
Eivj oi=kon o]n eivseleu,somai eivj auvto,n kai. r qeou/ h` avgaqh,. Here, tou/ paradei,sou o[j evstin tw/| basilei/ translates %l,M,ªl; rv<åa] sDeør>P;h;, and this is a straightforward reference to the tree plantation of the king, a plantation with a guardian. e. g. g with kh/poj, and it also does so when royal or other leading characters are involved in one way or another. , , whose Hebrew original I referred to above: kai. evkoimh,qh Manasshj meta. tw/n pate,rwn auvtou/ kai. evta,fh evn tw/| kh,pw| tou/ oi;kou auvtou/ evn kh,pw| Oza kai.
Gruen , –) has to be questioned. It rests on the assumption that the fragments mentioned by Eusebius belong to the same author as the one small fragment quoted by Clement, which contains a reference to Ptolemy (Clem. , Strom. –). The connection between these fragments, however, is far from self-evident. Eusebius and Clement may instead have referred to diﬀerent men by the same name. The style of Clement’s Demetrius signiﬁcantly diﬀers from that of Eusebius’ Demetrius. Instead of working on the details of the biblical text, Clement’s Demetrius is said to have written a book concerning the kings of Judea, referring to the captivity of the tribes under Sennacherib and Nebuchadnezzar as well as to the rule of Ptolemy .