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Jews in a Graeco-Roman World by Martin Goodman

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By Martin Goodman

This publication collects reviews of the social, cultural, and spiritual background of the Jews within the Graeco-Roman international. The 16 contributors--some experts in Jewish historical past, others in classical studies--tackle the level to which Jews during this interval differed from different peoples within the Mediterranean sector, and what kind of Jewish facts can be utilized for the heritage of the broader classical global.

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19 In the context of so dire a set of predictions, with the af¯ictions of Egypt doubly noted, it strains the point to place emphasis upon a single line alluding to a pause in the seventh generation. 21 The apocalyptic visions predominate in the long string of verses. A search for historical speci®city misses the point. The third passage is still more problematic. It too lies embedded in an eschatological prophecy. The oracle foresees calamity, war, and pestilence in¯icted by the Immortal upon those who fail to acknowledge his existence and persist instead in the worship of idols.

635±56. 34 A strong argument for this identi®cation is made by Collins (1974b), 5±8; (1974a), 40±4; (1983), 68±70. Accepted by Camponovo (1984), 344±5. But Collins's claim that `the identi®cation is inevitable' greatly overstates the case. Momigliano (1980), 556, rightly questions the connection. See also the comments of Nikiprowetzky (1970), 133±7. 35 See the text in Koenen (1968), 206, lines 38±41. 24 Erich Gruen the Third Sibylline Book represent Jewish adaptation of Egyptian lore to forecast a Messiah who will stamp out strife and restore tranquillity.

See also Ps. Hecataeus in Joseph. C. Apion. 1. 192, for a favourable Jewish view of Alexander at Babylon; cf. 2. 43. The Third Sibylline Oracle 29 dominance, not with historical particulars. By the same token, the narrow interpretation of the oracle's conclusion by seeking to identify individuals in the house of Antiochus Epiphanes has little point. To be sure, the Sibyl here has adopted the image of the ten horns and their offshoot that can be found in Daniel 7: 7±8, but it does not follow that the image carries the same signi®canceÐeven if we knew for certain to what Daniel does refer.

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