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首页> 外文期刊>Reference reviews >Old Testament Pseudepigrapha: More Noncanonical Scriptures. Volume 1
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Old Testament Pseudepigrapha: More Noncanonical Scriptures. Volume 1

机译：旧约伪造的经文：更多非经典。卷1

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摘要

This volume, as the title makes clear, focuses on Old Testament pseudepigrapha, OT being an admittedly unsatisfactory term, but one which refers to the subject matter of the texts, rather than the date of composition, or the religious faith of the authors, who may well have been Christian as well as Jewish. Of course, the first Christians were Jews, and the early church was one of several Jewish traditions, so this distinction did not become clear until much later - when, as Bauckham and Davila state in their Introduction, "Old Testament pseudepigrapha were more valued by Christians at some times and in some contexts than others. [. . .] Moreover, Christians actively continued the tradition of writing Old Testament pseudepigrapha". As James D. G. Dunn notes in his Introduction to The Partings of the Ways (Dunn, 1991), there has been a great revival of interest in the Jewish matrix of early Christianity and second Temple Judaism, focusing on the Dead Sea Scrolls and other Jewish apocrypha and pseudepigrapha. Moreover, some of the apocrypha and pseudepigrapha seem to cover, link or run between both the Jewish and the Christian spheres with regard to their content and outlook: Dunn notes how "a whole sequence of non-rabbinic Jewish texts from before the second century were transcribed and preserved, not by the rabbis, but by Christians -including such important texts as the Psalms of Solomon, Testament of Moses, Sibylline Oracles, Ⅳ Ezra and Ⅱ Baruch". For example, the Sibylline Oracles, written in Greek hexameters, are both "Jewish" and "Christian"; the Psalms of Solomon are definitely Jewish (first century BCE), while the Odes of Solomon are early "Christian" (circa 100 CE), but they are usually found together as a single manuscript.
机译：本书的标题清楚地表明了这一卷，重点放在旧约伪经文上，旧约是一个公认的不令人满意的术语，但它指的是文本的主题，而不是撰写日期或作者的宗教信仰。基督教徒和犹太人一样。当然，最早的基督徒是犹太人，而早期的教堂是犹太人的几种传统之一，因此这种区别直到很久以后才变得清晰起来。当时，正如巴克汉姆（Bauckham）和达维拉（Davila）在其导言中所言，“旧约伪造品被基督徒在某些时候和某些情况下要比其他时候更[...]。此外，基督徒积极地延续了写《旧约伪经》的传统。正如詹姆士·DG·邓恩（James DG Dunn）在其《道路的介绍》（邓恩，1991年）中所指出的那样，人们对早期基督教和第二圣殿犹太教的犹太教矩阵有了极大的兴趣，重点是死海古卷和其他犹太伪经。和pseudepigrapha。而且，某些伪经和伪经似乎在内容和观点上都覆盖，链接或在犹太和基督教领域之间奔跑：邓恩指出，“第二世纪以前的整个非阿拉伯犹太文本序列是并非由犹太教徒而是由基督徒抄写和保存的，包括诸如所罗门的诗篇，摩西的遗嘱，西伯利亚先知书，以斯拉四世和巴鲁克二世这样的重要经文。例如，用希腊六边形写的西伯利亚先知神谕既是“犹太人”又是“基督教徒”。所罗门的诗篇肯定是犹太人（公元前一世纪），而所罗门的颂歌是早期的“基督教徒”（约公元100年），但它们通常一起被发现为单一手稿。

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  • 来源
    《Reference reviews》 |2015年第1期|20-21|共2页
  • 作者

    David Geall;

  • 作者单位

    University of Westminster, London, UK;

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  • 原文格式 PDF
  • 正文语种 eng
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  • 关键词

    Bible; Christianity;

    机译：圣经;基督教;

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