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Louis JACOBS, Structure and Form in the Babylonian Talmud, Cambridge University Press, Cambridge 1991, xii and 138 pp., hardback £ 25.-. ISBN 0 52140345 6

Louis JACOBS, Structure and Form in the Babylonian Talmud, Cambridge University Press, Cambridge... 273 Christianity. They provide us with testimonies to the common Jewish man and woman, whereas through Jewish literature we come into contact only with the upper class. Some old paradigms about Judaism in the New Testament period should be abandoned on the basis of this material. Judaism was a wide-spread, flourishing religion with many different manifestions, and it was strongly Hellenized. A few minor remarks: on p. 19, line 4-5, the author should have explained the impact of the name Aurelius, otherwise the remark is not easy to understand for 'beginners' ('Some inscriptions can be dated more or less precisely on the basis of names, e. g. Aurelii are always later than 212 CE'). It is not superfluous to give translations of Hebrew and other Semitic words (e.g. p. 21, p. 23). On p. 46, note 27, it should be noted that the editor of the text insisted to read instead of The translation of the word (p. 46, 1. 21: 'gaze') reflects the emendation. I have my doubts about the author's speculation regarding the begin- ning of the belief in afterlife. From literary sources we can deduce with certainty that the period under consideration (300 BCE-700 CE) http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal for the Study of Judaism Brill

Louis JACOBS, Structure and Form in the Babylonian Talmud, Cambridge University Press, Cambridge 1991, xii and 138 pp., hardback £ 25.-. ISBN 0 52140345 6

Journal for the Study of Judaism , Volume 23 (2): 273 – Jan 1, 1992

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Publisher
Brill
Copyright
© 1992 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0047-2212
eISSN
1570-0631
DOI
10.1163/157006392X00151
Publisher site
See Article on Publisher Site

Abstract

273 Christianity. They provide us with testimonies to the common Jewish man and woman, whereas through Jewish literature we come into contact only with the upper class. Some old paradigms about Judaism in the New Testament period should be abandoned on the basis of this material. Judaism was a wide-spread, flourishing religion with many different manifestions, and it was strongly Hellenized. A few minor remarks: on p. 19, line 4-5, the author should have explained the impact of the name Aurelius, otherwise the remark is not easy to understand for 'beginners' ('Some inscriptions can be dated more or less precisely on the basis of names, e. g. Aurelii are always later than 212 CE'). It is not superfluous to give translations of Hebrew and other Semitic words (e.g. p. 21, p. 23). On p. 46, note 27, it should be noted that the editor of the text insisted to read instead of The translation of the word (p. 46, 1. 21: 'gaze') reflects the emendation. I have my doubts about the author's speculation regarding the begin- ning of the belief in afterlife. From literary sources we can deduce with certainty that the period under consideration (300 BCE-700 CE)

Journal

Journal for the Study of JudaismBrill

Published: Jan 1, 1992

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