Book Reviews and Notices, by Robert A. Kraft

<index>

1. From <tp>JBL</> 83 (1964) 193f.
 
<r><tm>Tradition and Interpretation in Matthew</>, by Gu%nther 
Bornkamm, Gerhard Barth, and Heinz Joachim Held, tr. by Percy 
Scott Philadelphia: Westminster, 1963. pp. 307. $6.50. </r> 

2. From <tp>Journal of Ecclesiastical History</> 16 (1965) 119. 

<r><tm>The Authentic Writings of Ignatius: a Study of Linguistic 
Criteria</>. By Milton Perry Brown. (Duke Studies in Religion, 
ii). Pp. xvi + 160. Durham, N.C.: Duke University Press, 1963. 
$7.50. </r> 

3. From <tp>JBL</> 85 (1966) 109f.
 
<r><tm>The Date of the Last Supper</>, by Annie Jaubert, tr. 
by Isaac Rafferty. Staten Island (N.Y.): Alba House, 1965. Pp. 
171 + 3 tables. $3.50. </r> 

<r><tm>Chronology of the Last Days of Jesus</>, by Eugen 
Ruckstuhl, tr. by Victor J. Drapela. New York: Desclee, 1965. 
Pp. x+143. $3.95. </r> 

4. From <tp>JBL</> 85 (1966) 258f.

<r><tm>The Old Testament of the Early Church</>, by Albert C. 
Sundberg, Jr. ("Harvard Theological Studies" 20.) Cambridge 
(Mass.): Harvard Univ. Press, 1964. Pp. x+190. $3 (paper). 
</r> 

5. From <tp>JBL</> 85 (1966) 392ff.

<r><tm>A History of Early Christian Literature</>, by Edgar J. 
Goodspeed, rev. by Robert M. Grant. Chicago: Univ. of Chicago, 
1966. Pp. ix+214. $5.95 (cloth); $1.95 (paper). </r> 

6. From <tp>JBL</> 85 (1966) 486-489.

<r><tm>Holy Bible<>, RSV Catholic Edition. Camden (N.J.): 
Nelson, 1966. Pp. xvi + 1005 and iii + 250. $6.50. </r> 

<r><tm>The Oxford Annotated Bible with the Apocrypha</> (RSV 
"Imprimatur" Printing 1966), ed. by H. G. May and B. M. Metzger. 
New York: Oxford Univ. Press, 1965. Pp. xxiv+1544 and xxi + 298 
+ 14 maps. $10.50. </r> 


7. From <tp>JBL</> 86 (1967) 232-234.

<r><tm>Septuaginta, Vetus Testamentum Graecum 12/2 Sapientia 
Iesu Filii Sirach</>, ed. by Joseph Ziegler. Go%ttingen: 
Vandenhoeck & Ruprecht, 1965. Pp. 368. DM 58. </r> 

8. From <tp>JBL</> 86 (1967) 329f.

<r><tm>The Jewish Christians of the Early Centuries of 
Christianity according to a News Source</>, by Shlomo Pines. 
(Proceeding of the Israel Academy of Sciences and Humanities, II, 
13.) Jerusalem: Central Press, 1966. Pp. 74.</r> 


<r><tm>Ju%dische Lehre und Fro%mmigkeit in den Paralipomena 
Jeremiae</>, by Gerhard Delling. Berlin: To%pelmann, 1967. 
Pp. 77. DM 24. </r> 

10. From <tp>The Catholic Biblical Quarterly</> 31 (1969) 294-
296. 

<r>Willy Rordorf, <tm>Sunday: The History of the Day of Rest and 
Worship in the Earlier Centuries of the Christian Church</> 
(Philadelphia: Westminster, 1968). Pp. xvi-336. $8.50 </r> 

11. From <tp>JBL</> 89 (1970) 494.

<r><tm>A New Testament Commentary</>, ed. by G. C. D. Howley 
with F. F. Bruce and H. L. Ellison. Grand Rapids: Zondervan 
(Pickering & Inglis), copyright 1969. pp. 666. $7.95. </r> 

12. From <tp>JBL</> 91 (1972) 126-128. 

<r><tm>Theophilus of Antioch: Ad Autolycum</>, ed. and tr. by 
Robert M. Grant. Oxford Early Christian Text. Oxford: 
Clarendon, 1970. Pp. xxix + 153. $6.50. </r> 

13. From <tp>The Classical World</> February 1975, 326f. 

<r><tm>Edouard des Places. S. J.</> (ed. tr.). Oracles 
Chaldaiques. Avec un choix de commentaires anciens. (Collection 
des Universite/s de France publie/e sous le patronage de 
l'Association Guillaume Bude/.) Paris: Socie/te/ d'Edition "Les 
Belles Lettres," 1971. Pp. 253 (66-121, 162-186, 189-195, 198-
201, 206-212, 214-224: double). F 40 (paper). </r> 

14. From <tp>Journal of Theological Studies</> ns 26.1 
(April 1975) 184-187. 

<r><tm>La Bible et les Pe\res: Colloque de Strasbourg (1\er/-3 
octobre 1969).</> Pp. 280. (Bibliothe\que des Centres d'E/tudes 
Supe/rieures Spe/cialise/s.) Paris: Presses Universitaires de 
France, 1971. F. 50. </r> 

15. From <tp>JAAR</> September 1975, 609. 

<r><tm>Eupolemus: A Study of Judaeo-Greek Literature</> 
(Monographs of the Hebrew Union College, no. 3). By Ben Zion 
Wacholder. New York: Hebrew Union College-Jewish Institute of 
Religion, 1974. xi+332 pages. $15.00. ISBN 0-87820-401-6. </r> 

16. From <tp>JBL</> 95 (1976) 684f. 

<r><tm>Gospel Message and Hellenistic Culture</>, by Jean 
Danie/lou, tr., ed. with a Postscript by John Austin Baker. A 
History of Early Christian Doctrine before the Council of Nicaea, 
2. Philadelphia: Westminster, 1973. Pp. x+540. $17.50. </r> 

17. From <tp>Interpretation</> January 1977, 106f. 

<r><tm>The Use of the Old and New Testaments in Clement of 
Rome</>, by Donald A. Hagner. <tp>Supplements to Novum 
Testamentum</>, 34; E. J. Brill, Leiden, 1973. 393 pp. 88 
guilders. </r> 

<r><tm>The Setting of Second Clement in Early Christianity</>, by 
Karl Paul Donfried. <tp>Supplements to Novum Testamentum</>, 38; 
E. J. Brill, Leiden, 1974. 240 pp. 58 guilders. </r> 

18. COLLECTED ESSAYS, from <tp>JBL</> 89 (1970) 385-387.

18.1 <r><tm>Exe/ge\se et The/ologie</>, vol. 3, by Pierre Benoit. 
Paris: E/ditions du Cerf, 1968. Pp. viii + 446 (including 
indexes of biblical passages and modern authors). F 38 (paper). 
</r> 

18.2 <r><tm>Des sources de l'Evangile a\ la formation de la 
the/ologie chre/tienne</>, by Oscar Cullmann. Bibliothe\que 
The/ologique. Neucha^tal: Delachaux et Niestle/, 1969. Pp. 188 
(including indexes of biblical passages and modern authors). F 
20 (paper). </r>) 

18.3 <r><tm>Zur Theologie des Neuen Testaments und zur Dogmatik: 
Kleine Schriften</>, by Adolf Schlatter, with introduction by 
Ulrich Luck. Theologische Bu%cherei, 41. Munich: Kaiser, 1969. 
Pp. 272 (no indexes). DM 17.50 (paper).</r> 

18.4 <r><tm>New Testament Questions of Today</>, by Ernst 
Ka%semann, tr. by W. J. Montague. Philadelphia: Fortress, 1969. 
Pp. xiii + 305. $6.95. </r> 

18.5 <r><tm>Me/langes Bibliques en hommage au R. P. Be/da 
Rigaux</>, ed. Albert Descamps and Andre/ de Halleux. Gemblous, 
Belgium: Buculot, 1969. Pp. xxviii + 618 + 1 photo (with index 
of ancient and modern authors/sources). FB 700.</r> 

</index>
---

1. From <tp>JBL</> 83 (1964) 193f.

<r><tm>Tradition and Interpretation in Matthew</>, by Gu%nther 
Bornkamm, Gerhard Barth, and Heinz Joachim Held, tr. by Percy 
Scott Philadelphia: Westminster, 1963. pp. 307. $6.50. </r> 

The NT Library series has displayed excellent taste in selecting
this collection of studies for translation. Strangely, the major
English language journals have thus far tended to neglect this
book, although the first German edition appeared at the end of
1959 and was soon reissued with minor corrections and supplements
in 1961. The appearance of this translation should help to
rectify this oversight.

The correct, but all too general title of this anthology perhaps
does a disservice to its actual contents. It is, more
precisely, a concentrated attempt by three scholars who agree in
their basic methodology (form-critical) and presuppositions for
gospel study (priority of Mark, Q) to move beyond the individual
pericopes of Matthew and to uncover the editorial glue which now
bind the pericopes together and which has often governed their
Matthean form (<gm>Redaktionsgeschichte</>). Thus a more
revealing -- and more interesting -- title might be something
like "Editorial Technique as a Key to Theological Motifs in
Matthew," or "Interpretation and Reinterpretation of Tradition
in the First Gospel."

Bornkamm has contributed the first two essays which set the stage 
for the relatively more lengthy and more detailed dissertations 
(<em>literally</> dissertations -- at Heidelberg in 1955 and 
1957) of his students, Barth and Held. An earlier German form of 
Bornkamm's "End-expectation and Church in Matthew" (pp. 15-51) is 
already widely known -- at least by title -- through its 
appearance in the Dodd <tm>Festschrift</> (Cambridge, 1956, pp. 
222-69). Here, Matthew is seen to develop the concept of the 
church and of Christian discipleship with a view to the expected 
eschatological consummation in which all men will stand before 
the judgment seat. To fulfill the intent of the law, to do the 
will of the Father, to follow Jesus -- this is the task of the 
community. The theme of discipleship is examined from a 
different perspective in Bornkamm's brief second essay, "The 
Stilling of the Storm in Matthew" (pp. 52-57; this originally 
appeared in German in <tp>Wort und Dienst</>, 1948, pp. 49-54). 

Next, Barth works out with a great deal of precision what he 
finds to be "Matthew's Understanding of the Law" (pp. 58-164). 
For the first evangelist, Christians are responsible to observe 
the whole law, as the will of God, by appropriating the special 
understanding available to them and by following the Christ who 
is present in his commands -- especially in the command of love. 
This emphasis on the abiding validity of law apparently was 
formulated in opposition to some sort of early Christian 
antinomian "libertinism" which can no longer be identified with 
precision, although it seems to be neither "Pauline" nor 
"gnostic." One general weakness of Barth's presentation is that 
he sometimes appears to be guilty of grossly oversimplifying "the 
view" (!) of the Jewish "Rabbinate" in contrast to Matthew's 
view. 

Held examines "Matthew as Interpreter of the Miracle Stories" 
(pp. 165-299). He finds that the Markan narratives used by 
Matthew often have gone through a radical process of 
abbreviation, expansion, and adaptation in order to focus on 
Jesus, his power and his words, at the expense of peripheral and 
distracting detail. Thus in Matthew, "miracle stories" are no 
longer "tales" or <lt>Novellen</>, but more closely approximate 
the form-critical category of "paradigm" or "apothegm" 
("pronouncement story"). Methodologically, this thesis is 
especially interesting in that it contradicts the popular 
generalization that the more simple and direct stories 
(paradigms) are <em>necessarily</> more "original" than 
elaborately detailed "tales"; other factors such as the editor's 
purposes cannot be ignored. 

The very nature of this monograph leads to a certain amount of 
repetition by the individual contributors. Nevertheless, this 
repetition is seldom offensive or detracting. Indices of names, 
subjects, and pericopes from Matthew add to the usefulness of the 
book for reference purposes, although it is to be regretted that 
the English version has omitted the general NT index as well as 
the separate bibliography which appeared in the original. 

One hesitates to comment on the translation technique since 
translating is such a thankless and frustrating task in itself. 
Translations are always welcome. But this one is not 
particularly well done. It frequently gives a misleading or 
false image of the German idiom -- e.g., <gm>Gemeinde</> usually 
is rendered by "congregation," thus producing references to the 
"congregation of Jesus" (p. 21, etc.), "congregational 
discipline" (p. 20), "congregational theology" (p. 49); 
<gm>Nachfolge</> frequently becomes "imitation" of Jesus 
(although the index, following the German index, lists such 
passages under "following Christ"); Matthew's 
<gm>Vorgeschichten</> become the "prehistorical stories" (p. 35); 
the "<gm>Sektenregel</>" allusion on p. 39 (i.e., the Qumran 
<ts>Manual of Discipline</>) has been completely missed by the 
translation "rules for the sect"; the English of p. 35, n. 2 
claims that Matthew "puts sayings from the Wisdom literature 
[+<gm>Sophia-Worte</>!] into the mouth of Jesus"; 
<gm>Spruchquelle</> (the Sayings-source, Q) once appears simply 
as "the Source" (p. 19) or worse, "the source" (p. 37); 
<gm>urchristlicher Para%nese und Paraklese</> becomes "primitive 
Christian exhortation and comfort" (p. 27). Nor is nonidiomatic 
English lacking (e.g., p. 53, "The disciples' question ... has no 
kind of pious sound; it runs quite profanely ..."). Finally, the 
translation includes its share of typographical mishaps, although 
they are seldom serious -- cf. p. 63, n. 2, where syr\cop/ would 
indeed be a "mixed" text type!; p. 66, n. 3, Gingrich is 
preferable to Gingrech; and the relatively lengthy Hebrew 
quotations on pp. 78, n. 1; 97, n. 2, and 155 (twice) have become 
rather garbled in transmission. Still, for the most part the 
translation is adequate -- and despite its many shortcomings, we 
should be grateful that it has been made available. 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA 


2. From <tp>Journal of Ecclesiastical History</> 16 (No. 1, April 
1965) 

<r><tm>The Authentic Writings of Ignatius: a Study of Linguistic 
Criteria</>. By Milton Perry Brown. (Duke Studies in Religion, 
ii). Pp. xvi + 160. Durham, N.D.: Duke University Press, 1963. 
$7.50. </r> 

In this excellently printed and surprisingly readable revision of 
his doctoral dissertation, Brown compares the language of the 
seven acknowledged epistles by Ignatius of Antioch with that of 
the five "Ignatian" epistles which are generally regarded as 
forgeries (to Mary, Hero, Antiochenes, Philippians, Tarsians). 
Only occasionally does he introduce evidence from the 
"interpolated" form of the genuine epistles, although his more 
recent article in the <tp>Journal of Biblical Literature</>, 83 
(1964), 146-152, helps to fill this gap. Brown's primary purpose 
is neither to challenge the traditional critical view which 
differentiates between the authentic Ignatius and Ps-Ignatius, 
nor to argue in its defense. Rather, he accepts it as the 
"working hypothesis" from which to begin his examination (xiv), 
and proposes to use the Ignatius/Ps-Ignatius situation as a 
control by which to evaluate various methods used in "linguistic 
criticism" of ancient literature. In the course of a controlled 
"experiment," Brown does indeed present evidence which supports 
the commonly accepted view that Ps-Ignatius wrote about the mid-
fourth century, but this is not the goal of the investigation. 
He also provides a great deal of information about the respective 
thought-worlds of Ignatius and his imitator, along with the data 
concerning their use of words. 

The linguistic analysis itself is divided into two main 
categories: (1) <em>Vocabulary</>, dealing (i) with words 
"peculiar" to Ignatius and/or Ps-Ignatius as compared with other 
"Apostolic Fathers" (see the appended lists, 144-156; some 
unfortunate methodological shortcomings which mar this portion of 
the study are noted by R. M. Grant, <tp>JBL</>, 83 (1964), 184 
ff.), and (ii) with the "most habitual and characteristic 
expressions" of each writer; (2) <em>Grammar and Style</>, 
comparing the two writers in their use of prepositions, 
particles, clauses and sentence structure, modes and tenses, 
figures of speech, and literary sources. Brown concludes (138) 
that the most valuable of these tests for determining difference 
of authorship are those dealing with literary obligations 
(quotations, allusions), characteristic diction, and figures of 
speech. Least helpful is the examination of modes and tenses, 
and of particles. No attempt is made at comparing word-order or 
sentence-length because preliminary trials proved these "to be 
less decisive than ... any test included here" (139). "In short, 
several tests -- preferably of widely different aspect of style 
or language -- used together promise the surest results. ... A 
merely statistical analysis of linguistic or stylistic features 
can very often be misleading" (140). 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA 


3. From <tp>JBL</> 85 (1966) 109f.

<r><tm>The Date of the Last Supper</>, by Annie Jaubert, tr. 
by Isaac Rafferty. Staten Island (N.Y.): Alba House, 1965. Pp. 
171 + 3 tables. $3.50. </r> 

<r><tm>Chronology of the Last Days of Jesus</>, by Eugen 
Ruckstuhl, tr. by Victor J. Drapela. New York: Desclee, 1965. 
Pp. x+143. $3.95. </r> 

Translations are always welcome. Unfortunately, however, the 
quality often leaves much to be desired. The difference between 
an adequate job and a good job often is not very great, and often 
could be eliminated by insuring that the translation is done by, 
or at least examined by, someone intimately familiar with the 
<em>material</> as well as with the <em>language</> being 
translated. The translator's lot is not a happy one. But it 
could, and should, be made easier by such a safeguard. 

Both of the translations here considered, which cover roughly the 
same ground, are "adequate" -- that is, the reader is able to 
follow the drift of the argument without too much trouble. 
Neither, however, is a good translation, although for different 
reasons. In his attempt to render Jaubert's <tm>La date de la 
Ce\ne: calendrier biblique et liturgie chre/tienne</> (E/tudes 
Bibliques, 1957) into English, Rafferty obviously is almost 
completely befuddled by the subject matter, as the following 
samples illustrate: we read of the new "alliance" (covenant); 
the scribes and the "ancients" (elders); the departure of the 
"Spouse" (bridegroom); the "Writing of Damascus" (CDC); the "Slav 
Henoch" (II Enoch); the "Therapeuts"; George "the Chancellor" 
(Syncellus), etc. This unfamiliarity, I suspect, also 
contributed to such translation errors as "Books of 
Paralipomenon" (p. 35, for "l'oeuvre du Chroniquer"), "zeta" (p. 
106, for "e/pise/mon" = digamma, the old Greek symbol for 6), 
"Greek chain" (pp. 107 and 166, n. 7, for "chai^ne grecque" = 
Greek catena), and "Armenian" (p. 156, n. 40, for "arame/en = 
Aramaic), as well as some botched Greek words (pp. 86, 88). 
Several typographical errors also mar the book, including the 
listing of notes 13-15 on pp. 152 f. under the number 14 (=13) 
and 15 (=14-15). 

Drapela's translation of Ruckstuhl (see the previous review) is 
significantly better in quality. Nevertheless, in his attempt to 
chop up (often unnecessarily) the German sentences into simple 
English, he often loses the precision of the original and raises 
questions in the reader's mind concerning Ruckstuhl's competence. 
But Ruckstuhl seldom is at fault -- for example, he does not 
claim that the hearing before Annas "is generally considered a 
historical fact" ("<gm>gilt allgemein als geschichtlich</>"), nor 
that Luke was familiar with "John's narrative" ("<gm>die 
johanneische U%berlieferung</>") of this incident (p. 39); it is 
the translator who has confused the passage about the 
similarities between the numbers 3 and 6 in old Greek MSS (p. 
48), and has made the "Folge von urspru%nglichen Einzelstu%cken" 
in Mark 12 into "a series of original reports" (pp. 126 f.). On 
the whole, however, Drapela shows more familiarity with the 
material than did Rafferty, and typographical errors are few. 

Although the dust jacket of the English Jaubert claims that the 
author has made "some slight revisions," the only obvious change 
is the addition of a note on Abraham's journey in Jubilees 18 1-
17 (p. 149, n. 18). The format has been changed by moving 
footnotes to the back, and the tables no longer fold out for 
convenience. 

Conversely, although the English Ruckstuhl does not claim to 
include any changes, it omits, without note, pp. 100-105 of the 
original (at ET p. 114/115) concerning the testimony of Aristides 
mentioned by the seventh-century Armenian chronographer Ananias 
Aharakuni (the cross-reference to this material on p. 18, n. 8 = 
ET 8, n. 8 also is excised), and rearranges the prefatory 
materials (adding W. Rordorf to the bibliography and to p. 87, n. 
104). It also adds an <lt>imprimatur</> and <lt>nihil obstat</>, 
which I did not find in the German. 

ROBERT A. KRAFT
UNIVERSITY OF PENNSYLVANIA


4. From <tp>JBL</> 85 (1966) 258f.

<r><tm>The Old Testament of the Early Church</>, by Albert C. 
Sundberg, Jr. ("Harvard Theological Studies" 20.) Cambridge 
(Mass.): Harvard Univ. Press, 1964. Pp. x+190. $3 (paper). </r> 

Sundberg, associate professor of NT at Garrett, here presents a 
revised form of his 1957 Harvard doctoral dissertation which he 
earlier summarized in <tp>HTR</>, 51 (1958), pp. 205-226. The 
problem discussed is an old one: How is it that the early church 
came to accept an OT canon which differed from the canon of 
Judaism by including the apocrypha? 

In part 1 (pp. 3-48), Sundberg discusses at length the 
development since the Reformation of the so-called "Alexandrian 
canon hypothesis" which, in one form or another, has come to be 
widely accepted as the best solution to the problem -- the theory 
that early Christianity adopted its larger OT canon from the 
practice prevailing in the hellenistic Jewish diaspora, led by 
Alexandria, rather than from Palestinian Judaism. He also argues 
that proposed "alternative" explanations actually are little more 
than variations of it. 

Parts 2 ("The Jewish Legacy"; pp. 51-103) and 3 ("The Closing of 
the Canon"; pp. 107-69) contain a detailed refutation of the 
hypothesis and its assumptions in the light of contemporary 
knowledge, and an attempt to provide a more adequate explanation 
of the evidence. In the period before Jamnia (<lt>ca.</> 90 
C.E.), argues Sundberg, both Palestinian and diaspora Judaism 
recognized as holy scripture "closed collections of Law and 
Prophets" plus a wide and undefined group of other religious 
writings. Because the earliest church received this heritage, it 
made use not only of what we now call the Jewish OT and the 
apocrypha, but of certain Jewish pseudepigrapha as well (e.g., 
Enoch). Near the end of the first century, partly for 
antiapocalyptic reasons, Judaism narrowed its canon and fixed its 
present limits. But the church at that time had become distinct 
enough from Judaism not to be immediately affected. Rather, it 
was in later developments (esp. third-fifth centuries) that the 
church came to reduce the extent of its own OT canon, restricting 
it to the Jamnia OT plus apocrypha (see pp. x, 103, 129 f.). 

On the whole, Sundberg's critique of the "Alexandrian canon 
hypothesis" is well founded. He puts to good use the manifold 
evidence against the widely influential but overly simple older 
pictures of Judaism (e.g., Palestinian <lt>vs</> Hellenistic, 
Semitic <lt>vs</> Greek). Unfortunately, he does not completely 
avoid the pitfalls of overgeneralization himself, as when he 
frequently speaks of "the (early) church" as though it were a 
single unified phenomenon; note, for example, his appeal to the 
passages from "noncanonical" Jewish literature listed in the 
margins of Nestle's 22nd ed. of the NT (!) as evidence for "the 
canon" received by "the church" from Judaism (pp. 53 ff.). Do 
alleged parallels in wording and thought indicate actual use? 
Does actual use indicate "canonical" status (a perennial problem 
which Sundberg should have treated with precision at some point)? 
Does canonical status for Jude necessarily indicate the same for 
Paul, or for the whole of early Christianity? Despite these and 
other specific queries that could be raised by specialists in the 
particular areas covered by the study (LXX, Qumran, Judaism, 
Patristics), Sundberg's express intention of taking a new "first 
step toward a more full exploration of the process of OT 
canonization in the church" (p. 163) should be commended and 
accepted with gratitude. 

The presence in the bibliography (pp. 177-84) and footnotes of 
some sixteen items published between 1957-1961, many dealing with 
Qumran, suggests the extent to which the original dissertation 
has been updated. The fact that the preface was finished in 
April of 1962 explains why more recent relevant materials, such 
as the Psalm scroll from Qumran cave 11 or the suggestions of D. 
Barthe/lemy about pre-Jamnia Palestinian Greek OT recensional 
activity, are not discussed. The standard of proofreading is 
fairly high, but some significant minor errors appear: pp. 57 
and 145 disagree on the exact contents of "Chrysostom's" 
<ts>Synopsis</>; pp. 59 ff. should read I, IV Macc (not I-II) for 
codex Sinaiticus -- thus codex A "adds" II-III Macc, not III-IV 
(p. 60); pp. 140 (and n. 28), 143, and 168 should read I Esdras, 
not II (IV) Esdras. The monograph also includes an excursus on 
early patristic references to the legendary origin of the LXX 
(pp. 171-76), and is indexed. 

ROBERT A. KRAFT
UNIVERSITY OF PENNSYLVANIA


5. From <tp>JBL</> 85 (1966) 392ff.

<r><tm>A History of Early Christian Literature</>, by Edgar J. 
Goodspeed, rev. by Robert M. Grant. Chicago: Univ. of Chicago, 
1966. Pp. ix+214. $5.95 (cloth); $1.95 (paper). </r> 

Goodspeed's survey of ante-Nicene noncanonical early Christian 
literature originally appeared in 1942 (its pages are designated 
below by *), and received detailed review by P. Schubert in 
<tp>JBL</>, 62 (1943), pp. 127-31. In the 1966 edition, Grant 
has added pertinent information from recent discoveries (e.g., 
Qumran, Nag Hammadi, Bodmer and other papyri, Morton Smith's 
"Letter of Clement"), and from continuing research (e.g., Audet 
on <ts>Didache</>, Giet on <ts>Hermas</>, Prigent on Justin). 
More than that, he has so extensively rewritten the first half of 
the book (to the time of Irenaeus) as almost to produce a new 
work (see below); and has revised the historically less 
problematic second half, from Irenaus to Eusebius, mainly by 
supplementing it (e.g., a section on certain minor writers of the 
third century [pp. 157f.], a new chapter on "Eusebius and Early 
Christian Literature" [pp. 189-95]), and by rearranging some of 
the material into larger units (e.g., "The Alexandrians," "Latin 
Christian Writers") instead of retaining Goodspeed's rather 
atomistic chronological sequence, author by author. 

A few examples will suffice to illustrate the nature and extent 
of Grant's changes in the earlier materials. Frequently, 
Goodspeed's critical preferences and pet theories are either 
toned down, inconspicuously changed/omitted, or pointedly cast 
aside: e.g., one no longer reads the Pastoral were written 
against Marcion (pp. *6 g., *155), or that II Peter dates from 
<lt>ca.</> 140-160 (pp. *54, *112); the idea that the Pauline 
corpus was collected <lt>ca.</> 90 is deemphasized (p. 9), as is 
the theory that the widely influential "fourfold gospel" was 
published <lt>ca.</> 115-120 (contrast pp. 42 f. with *60 f.); 
the "<lt>logia</lt>" of Papias to not refer to the "oral gospel" 
(p. 2; but cf. p. 91 = p. *162), <ts>Barnabas</> and 
<ts>Didache</> probably did not use a common Christian source (p. 
12), and Marcion was not responsible for the ideas (later adopted 
by "orthodoxy") of a scripture that included Paul and of a church 
with world-wide organization (p. 111; but cf. p. 109 = *153); 
Papias flourished <lt>ca.</> 120 (not 135-140), II Clement dates 
from 125-150 (not 150-175), the Book of James appeared <lt>ca.</> 
150 (not 200), Polycarp died 116/67 (not 155/56), Celsus wrote in 
178 (not 150), Tatian's <ts>Address</> dates from 187 (not 
152/55). 

On the whole, Grant's revision has produced a much more useful 
volume. What is lost in critical daring is regained many times 
over in a more balanced perspective. The style remains 
enthusiastic and popular ("for continuous reading," p. viii = 
*x), and some (but by no means all!) of the numerous unnecessary 
repetitions of the original have been eliminated. The "Select 
Bibliography" (pp. 203-10) is up-dated, although the serious 
novice might wish for more help from the footnotes. 
Unfortunately, Goodspeed's convenient chronological charts (pp. 
*309-12) have been eliminated, and the revised indices (ancient, 
modern authors) cover much less material than did the single 
general index of the original, and cover it incompletely. In sum, 
both Grant and the publisher are to be commended for providing us 
with this "new Goodspeed" -- an up-to-date survey, worthy of the 
original. Hopefully, in a few more years, some of the remaining 
difficulties can be cleared up by the appearance of a third 
edition. 

ROBERT A. KRAFT
UNIVERSITY OF PENNSYLVANIA


6. From <tp>JBL</> 85 (1966) 486-489.

<r><ts>Holy Bible</>, RSV Catholic Edition. Camden (N.J.): 
Nelson, 1966. Pp. xvi + 1005 and iii + 250. $6.50. </r> 

<r><tm>The Oxford Annotated Bible with the Apocrypha</> (RSV 
"Imprimatur" Printing 1966), ed. by H. G. May and B. M. Metzger. 
New York: Oxford Univ. Press, 1965. Pp. xxiv+1544 and xxi + 298 
+ 14 maps. $10.50. </r> 

By two quite diverse routes the RSV translation has come to 
receive official approval for Roman Catholic use in these 
annotated editions of the Bible. The <tm>Oxford Annotated</> RSV 
(=OABA) originated in various stages (Protestant Bible, 1962; 
Apocrypha, 1965; combined, 1965) and represents a sort of 
consensus view of Protestant critical scholarship (see 
<tp>JBL</>, 82 [1963], pp. 238 f.). The new "imprimatur" edition 
is, for all practical purposes, a reissue of the 1965 OABA 
adjusted to include a few editorial modifications in the 
annotations -- the pagination, RSV translation and footnotes, 
entire Apocrypha section (including annotations), and the various 
supplementary sections remain completely unchanged. An added 
portion in the Foreword informs the reader that Richard Cardinal 
Cushing has endorsed the edition and granted it an 
<lt>imprimatur</>, although there is no separate 
<lt>imprimatur</> page. 

The RSV Catholic Edition (=CE), on the other hand, is the work of 
a committee of the Catholic Biblical Association of Great Britain 
and bears both <lt>nihil obstat</> and <lt>imprimatur</> on the 
copyright page. The CE NT, with several relatively small changes 
in the translation and footnotes as well as a 12-page appendix of 
explanatory notes, appeared in 1965], p. 469). Now the 
committee's OT edition takes its place alongside of the reprinted 
CE NT. The Introduction has been adapted from the CE NT and is 
expanded to include a discussion of the problem of the 
apocrypha/deuterocanonical books. Except for the addition of a 
few lines in Ester 4 8b (from LXX = Vulgate 15 1-3), which were 
overlooked in the original RSV "Additions to Esther," CE 
reproduces RSV translation and footnotes without change for each 
OT and deuterocanonical book, but arranges the books according to 
the traditional sequence and limits of the Vulgate. Thus I-II 
Esdras and Prayer of Manasseh are not included in CE at all, 
while the "additions" to Esther and Daniel, printed in italics, 
are incorporated into the consecutive texts of these books. 
Traditional Catholic names/spellings for books are added in 
parentheses where necessary, as is the Vulgate/LXX numbering of 
the Psalms. 

Unlike the CE NT, the "Explanatory Notes" appended to the CE OT 
(pp. 985-1005) include general comments on each book as well as 
notes on specific passages (indicated by an \|*/ in the text). 
In many cases where the Vulgate has a longer text than RSV, these 
notes supply the Douay version -- interestingly, this is not done 
for Sirach (see p. 998). It is uncompromisingly clear from the 
interpretative notes that the committee fully intends to take its 
stand with the mainstream of modern critical biblical 
scholarship. Biblicistic fundamentalists, whether Protestant or 
Catholic, will find little solace from such notes as these: Gen 
1-2 reflects two different sources, does not aim at presenting a 
scientific picture, and does not "exclude the evolutionary 
hypothesis"; Gen 6 2 may be "an old story or myth"; the flood 
story has "repetitions and discrepancies" because it is made up 
from "two almost parallel accounts"; Numbers was "edited finally 
by the priests after the Exile"; the account of the conquest in 
Joshua cannot be taken at face value; Tobit, Judith, and Esther 
are "religious tales" with little relation to history in a modern 
sense; Job (probably), some Psalms, and Ecclesiastes are 
postexilic; neither Ecclesiastes nor Song of Solomon were written 
by Solomon -- the latter "is a love song or collection of love 
songs written probably in the fifth century B.C.": Isa 40-55 was 
written by a prophet "at the time of the Exile" and chs. 56-66 
are a collection of prophecies from the same period; Jeremiah 
probably did not write Lamentations; Ezek 26 is "rhetorical 
rather than historical"; Daniel comes from "a rather late date," 
probably "second century B.C."; the story of Jonah and the fish 
probably should "not ... be taken historically," and its use by 
Jesus "is not a testimony to its historical character"; Zech 9-14 
dates from the fourth century; etc. 

The "Imprimatur" OABA makes only two slight changes in the OT 
annotations, for the sake of clarity and accuracy (Gen 3 19; 
Introduction to Ecclesiastes). A number of NT annotations have 
been modified, sometimes requiring the elimination or reduction 
of nearby notes in order to preserve the original pagination 
(e.g., the explanation of "manger" in Luke 2 7 has disappeared). 
In three instances, the added annotations call attention to the 
traditional status as "inspired Scripture" of text-critically 
suspect passages (Mark 16 9 ff; the longer text at Luke 22 19b-20 
and 24; John 7 53-8 11). Several changes occur in passages of 
interest for discussions of the "perpetual virginity" of Mary -- 
at Mark 6 3 the claim that "the language implies that the 
<em>brothers</> and <em>sisters</> were all Mary's children" is 
dropped, while the Protestant and Catholic positions are 
explained at Matt 13 55, with appropriate cross-references to 
that note inserted at the other relevant passages. Similarly, 
annotations are introduced at Matt 1 25 ("<em>until</>") and Luke 
2 7 ("<em>first-born son</>") to explain the Catholic 
interpretation. Otherwise, characteristically Catholic interests 
seem to appear only in the notes to Matt 5 31 f. (more "neutral" 
wording concerning the divorce logion), Matt 16 19 ("<em>the keys 
of the kingdom</> are a symbol of Peter's power as the leader of 
the church"), and Jas 5 13-15 (anointing the sick, "formerly 
called the sacrament of Extreme Unction by the Roman Catholic 
Church"). 

The almost simultaneous appearances of these Catholic approved, 
annotated RSV editions is an awesome milestone in our ecumenical 
era and provides a common ground for intelligent biblical study 
and discussion at a nontechnical level in most of the English 
speaking Christian world. In his brief foreword to the RSV CE, 
Richard Cardinal Cushing urges "all to read again and again these 
holy words." It cannot be objected that up-to-date tools have 
not been provided. 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA 


7. From <tp>JBL</> 86 (1967) 232-234.

<r><ts>Septuaginta, Vetus Testamentum Graecum 12/2 Sapientia 
Iesu Filii Sirach</>, ed. by Joseph Ziegler. Go%ttingen: 
Vandenhoeck & Ruprecht, 1965. Pp. 368. DM 58. </r> 

Although volumes of the "Go%ttingen LXX" have been appearing for 
more than 35 years, and are acknowledged as the most competent 
critical editions available for the material covered, they have 
scarcely received notice in the review pages of this journal. 
(The sole exception I have found is H.S. Gehman's review of 
<ts>Ezekiel</> in <tp>JBL</>, 71 [1952], pp. 254-57; see also J. 
W. Wevers on Ziegler's <gm>Beitra%ge</> to Jeremiah in 
<tp>JBL</>, 80 [1961], p. 98.) Thus it seems appropriate here to 
survey the present situation with respect to available editions 
of Greek OT materials containing extensive critical apparatus. 

The Go%ttingen editions are the fruit of a long tradition that 
goes back to the days of Paul A. de Lagarde, and were formally 
initiated by Alfred Rahlfs, whose minor critical edition of 
<ts>Genesis</> appeared in 1926 under the sponsorship of the 
Go%ttingen LXX Commission (see also his experimental edition of 
<ts>Ruth</> in 1922). The first officially recognized member of 
the series, however, appeared in 1931 (as "volume 10") -- Rahlfs' 
<ts>Psalms with Odes</>, which is currently being revised. Vol. 
9 was to deal with <ts>1-4 Maccabees</>, respectively, in 4 
parts: 9/1 appeared in 1936, edited by W. Kappler (it also is 
being revised); 9/2 in 1959, by Kappler and R. Hanhardt; 9/3 in 
1960, solely in Hanhardt's name; and 9/4 has been promised in the 
near future. In the past few months, Hanhardt also has produced 
vol. 8/3, <ts>Ester</> 1966). The majority of the Go%ttingen 
volumes, however, have been the responsibility of Ziegler: 14, 
<ts>Isaiah</> (1939); 13, <ts>Minor Prophets</> (1943); 16/1, 
<ts>Ezekiel</> (1952); 16/2, <ts>Susanna-Daniel-Bel and the 
Dragon</> (1954); 15, <ts>Jeremiah-Baruch-Lamentations-Epistle of 
Jeremiah</> (1957); 12/1, <ts>Wisdom of Solomon</> (1962); and 
the present volume. 

Between these Go%ttingen volumes and the "Larger Cambridge LXX" 
(edited by A. E. Brooke and N. McLean: <ts>Octateuch</>, 1907-
17; <ts>Later Historical Books</>, 1927-35; <ts>Ester-Judith-
Tobit</>, 1940), extensive critical apparatus are now available 
for all LXX books except <ts>IV Maccabees</> (in preparation), 
<ts>Proverbs, Ecclesiastes, Canticles, Job, and Psalms of 
Solomon</> (if considered "LXX"). For these, one must still rely 
on the older "Oxford LXX" edited by R. Holmes and J. Parsons 
(1798-1827), and on such shorter editions as those by Swete 
(1887-94) and Rahlfs (1935). 

Ziegler's <ts>Sirach</> continues the high standard of critical 
workmanship to which we have become accustomed in his previous 
volumes. From a point of view of text criticism, <ts>Sirach</> 
is exceptionally challenging. Fragments of at least two Hebrew 
recensions (plus a "prosodic version" and a collection of 
excerpts) have been preserved; Ziegler catalogues the main 
literature on this material to 1963/64 (pp. 81-84) -- the 
fragments from Qumran and Masada must now be added to his 
summary. Behind some of the Greek MSS, and even more forcefully 
behind the "Old Latin" version, two different Greek renderings 
have made their impact felt in the form of doublets, "additions," 
and the like. Sometimes it can be demonstrated that the variants 
in the Greek of a passage correspond to differences present in 
the variant Hebrew traditions (p. 83). The Old Latin evidence 
further complicates the picture by preserving additional variant 
material that undoubtedly derives from Greek traditions, but is 
no longer extant in Greek this suggests that more than two Greek 
recensions may have been in circulation, cross-fertilizing on 
another, in antiquity (p. 74). 

For this edition, all available Greek MSS have been consulted, 
including 4 fragmentary papyri, 5 uncial and 57 miniscule MSS 
that have been collated anew. Of these, 3 papyri (928, 938, 964) 
and 4 minuscules (705, 795, 797, 798) were not listed in Rahlfs' 
standard <tm>Verzeichnis der griechischen Handschriften des Alten 
Testaments</> (1914), unless one of them is the mysterious, 
unnumbered "Sir. fragm." from the Grottaferrata collection 
mentioned by Rahlfs (pp. 77, 414). Ziegler also uses extensive 
patristic and versional evidence, and especially the Old Latin 
traditions (for which the Benedictine edition, <ts>Biblica 
Sacra</> 12 [1964], was available to him; on this, see my review 
in <tp>Gnomon</>, 37 [1965], pp. 777-81). Earlier editions of 
<ts>Sirach</> in Greek also are discussed (pp. 40-53). 

In conformity with the Go%ttingen practice, Ziegler's text is 
eclectic in nature. He groups the witnesses carefully into 
families, but is not afraid to accept into this text patristic or 
verisional readings that are unsupported by actual Greek MSS, or 
even to resort to conjectural emendations of his own or of others 
where they seem justified (he is, however, extremely cautious 
here; see pp. 75-80). He finds that the "Origenic" (253-Syh, V 
S\c/ Arm) and "Lucianic" (248-493-637, 106-130-545-705) 
recensions contain a selection of readings from the "second" 
Greek rendering (Gr II), which he considers to be an attempt to 
bring the "first" translation (Gr I) into closer conformity with 
the Hebrew text known to Gr II (pp. 73-75). Despite his 
conclusion that the "additions" of Gr II are thus secondary, 
Ziegler includes them in his text in petit type, rather than 
consigning them to the apparatus, in order to emphasize their 
significance (see p. 69). 

The lengthy introduction also includes a detailed section on 
"Grammatica (Orthographika)" of interest to grammarians (pp. 84-
112). As usual, the symbols and abbreviations are not only 
discussed at length in the introduction, but are summarized for 
ready reference on a separate card. The text of <ts>Sirach</> is 
arranged in poetic form (pp. 123-368), and the printing job is 
superb for all parts of the volume. We are deeply indebted to 
the editor and his staff, to the publisher, and to the Societas 
Litterarum Gottingensis for this fine addition to their 
continuing series of tools for biblical studies. 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA 


8. From <tp>JBL</> 86 (1967) 329f.

<r><tm>The Jewish Christians of the Early Centuries of 
Christianity according to a News Source</>, by Shlomo Pines. 
(Proceeding of the Israel Academy of Sciences and Humanities, II, 
13.) Jerusalem: Central Press, 1966. Pp. 74.</r> 

In this "enlarged version of [a] lecture read 14 June 1966" which 
received notice in the popular press (e.g., <tp>Time Magazine</>, 
July 15, 1966, p. 64), Pines previews a text that he intends to 
publish fully in the near future. This "new source" is a chapter 
of "nearly 60 folios" from an Arabic MS of a polemical treatise 
attributed to the late-10th-century Muslim theologian, 'Abd al-
Jabba-r. Pines believes that the "greater portion" of this 
chapter on Christianity must be non-Muslim in origin, and "could 
only derive from a Jewish Christian community" (p. 2; cf. p. 33). 
He finds basically three categories of subject matter in the 
chapter, apart from Jabba-r's additions and interpolations (cf. 
pp. 33-36): (1) "doctrinal-polemic" and (2) "historical": 
materials, which he thinks may derive from a single treatise 
composed in Syriac "either in the 5th or the 6th or the beginning 
of the 7th century" (p. 35), and (3) "satirical and other 
stories," which may come from various periods and sources. 
Indeed, Pines would like to think that some portions of the 
material transmit "an independent, otherwise quite unknown 
tradition" (p. 21), the nucleus of which, despite distortion 
through transmission, may go back "without a break in its 
continuity ... to a period when the Jewish Christians had 
memories of the Jerusalem community and of the flight from 
Jerusalem" (p. 32 or, "... to the first period of Christianity," 
p. 21). 

The text does, indeed, preserve some interesting materials, and 
Pines translates or summarizes several long and numerous shorter 
passages from almost every section of the source in support of 
his presentation. Jesus is pictured as a torah-observing prophet 
who prayed towards Jerusalem and gave many memorable teachings in 
Hebrew. The crucifixion is not treated consistently: one series 
of passages is used by Jabba-r to show that it was not Jesus, but 
some innocent person who was handed over by Judas and killed (pp. 
53-58; cf. Qur'an 4 157 f.); in another section, however, the 
torture and crucifixion of Jesus is narrated with details similar 
to the canonical accounts (especially John; pp. 58 f.). Pines 
gives no indication that the new source displays any interest in 
traditions about Jesus' resurrection. 

Paul is depicted in an antagonistic manner (pp. 26-28) as a 
domineering Jew who becomes Christian (roughly as in Acts 9) and 
advises Christians to align themselves with the enemies of the 
Jews. He is sent as a prisoner to Constantinople (<lt>sic</>), 
where his magical talents gain him popularity, and adapts 
Christianity to Roman customs by abandoning Jesus' practices and 
attacking Jewish torah. When Nero discovers Paul's duplicity, he 
crucifies him (horizontally). 

The original Hebrew Gospel of Jesus' faithful, early followers 
becomes lost to Christianity when, because of antagonism from 
Judaism and from Romanized Christianity, that group is forced to 
flee Jerusalem. Thus the Romanized Christians created their own 
gospels (80 in number, but soon reduced to the canonical 4) in 
various languages other than Hebrew, and surviving Christianity 
is, for the most part, the product of the corrupted form of 
Jesus' religion thus transmitted, far removed from the teachings 
of the original Hebrew Gospel (pp. 14-19). In a lengthy 
historical section, the emperor Constantine and the council of 
Nicea also receive a bad press (pp. 28-32), while two passages 
depreciating Mani and his followers are translated by Pines in an 
excursus (pp. 66-69). 

Every bit of fresh light on history is welcome, and Pines' 
enthusiastic attention to this new source is greatly appreciated. 
Whether the source is as significant for the period of Christian 
origins as Pines would like to believe must await its full 
publication and systematic examination. The materials covered in 
this preliminary presentation could, it seems to this reviewer, 
be explained satisfactorily without recourse to any hypothesis of 
a <em>direct</> continuity from earliest Jewish Christianity; 
indeed, as Pines shows (pp. 41-50), many of the characteristic 
approaches of his source can be paralleled in medieval Jewish 
attitudes that are more sympathetic to Jesus than were the 
rabbinic leaders of that time. The source's wide dependence on 
canonical traditions (as well as some extracanonical; see 
especially pp. 51-65 for both types), and its failure to ascribe 
any special place of importance to James the Just (pp. 61 f.) are 
especially noteworthy. Whatever its value for Christian origins, 
however, the source certainly is highly significant for a better 
understanding of the complex situation of Christian and Jewish 
relations around the time when Islam arose. Pines is to be 
thanked for a provocative presentation, including an excursus 
discussing some similar material in the Gospel of Barnabas (pp. 
70-73). Unfortunately, the essay has neither table of contents 
nor indices to assist the reader. 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA 


9. From <tp>JBL</> 88 (1969) 363f. 

<r><tm>Ju%dische Lehre und Fro%mmigkeit in den Paralipomena 
Jeremiae</>, by Gerhard Delling. Berlin: To%pelmann, 1967. Pp. 
77. DM 24. </r> 

For some years, Professor Delling of Halle has been involved in 
gathering materials from Jewish postbiblical (OT), pre(non)-
rabbinical literature for the "Corpus Hellenisticum Novi 
Testamenti" project (see <tp>ZNW</>, 54, 1963, pp. 1-15). In 
this brief monograph, he turns his attention to a little-known 
document from the Jeremiah-Baruch cycle of materials, called 
variously "the matters left aside concerning Jeremiah the 
prophet" (<gk>TA\ PARALEIPO/MENA IEREMI/OU</>), or, in the 
Ethiopic version, "the rest of the words of Baruch" -- Moderns 
have also dubbed it both "3 Baruch" (so M. R. James in 1897), and 
later, "4 Baruch" (R. H. Charles and H. M. Hughes in 1913), to 
avoid confusion with the newly edited Greek apocalypse of Baruch 
(= "3 Baruch"). Although Eastern Christians preserved the 
document (in longer and shorter Greek forms, as well as Ethiopic, 
Armenian, and Slavonic versions), and to some extent edited it (9 
10 ff. usually is considered a Christian addition), it is clearly 
based on Jewish materials. The only published critical edition 
of the Greek text is that of J. R. Harris (1889); a re-edition is 
sorely needed, and is being undertaken in the "Pseudepigrapha 
Veteris Testamenti Graece" project under the supervision of A.-M. 
Denis and M. de Jonge (see <tp>NoveTest</>, 6, 1963, pp. 310-19, 
and 7, 1965, 319-28). 

Delling's primary purpose is to examine the Jewish terminology 
and texture of the document. After a brief but incisive overview 
of the structure and contents of "par Jer," in which major 
parallels from other literature also are noted (pp. 4-17), he 
examines various themes and phrases that seem to reflect a 
strongly Jewish orientation: the titles given to Jeremiah and/or 
Baruch, such as <gk>E)KLEKTO\S PAI=S, DOU=LOS, PATH/R, 
OI(KONO/MOS</> (ch. 2); predications concerning the deity in the 
prayers (ch. 3); the accent on Jewish particularism (ch. 4); and 
the expectations concerning the future (ch. 5). Delling presents 
his conclusions on pp. 68-74, as follows: the document is 
clearly Jewish up to 9 9, as is shown by its concern for the 
temple and its equipment, the necessity of separation from the 
gentiles, and the hope of restoration for the people as well as 
resurrection for the righteous. It is a book of edification, to 
a large extent, as the frequent prayers suggest. The thought 
world of the author is close to that of (later) Pharisaic 
Judaism, and has few characteristic contacts with Qumran or with 
Jewish apocalyptic. Behind the preserved Greek text of "par Jer" 
stands a document written in the Palestinian vernacular; the 
Greek translator often produced semitized Greek of a type not 
particularly close to "LXX" techniques. Finally, "par Jer" 
presents many parallels in language, concept, and approach which 
can contribute to a better understanding of NT passages. 

Delling's book provides a mine of information, often presented in 
lengthy footnotes, on particular words and expressions, and is 
enhanced with a brief index of those Greek words "dealt with in 
depth" (only 17 are listed, but more might have been; a 
concordance of all the words in the document would have made a 
very helpful appendix), along with a more extensive index of 
passages from nonbiblical Jewish writings. While at certain 
points, one might wish to criticize Delling on such matters as 
his failure to pay careful and consistent attention to the often 
acute textual problems of "par Jer" or on his occasionally 
simplistic and/or misleading presentation of LXX and related 
evidence, the book is a first-rate contribution to the study of 
one of the many faces of Judaism in the hellenistic era. It will 
be especially welcome to specialists in so-called 
"intertestamental" Judaism (including LXX studies) and in 
Christian origins, as well as to philologists in general. 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA 


10. From <tp>The Catholic Biblical Quarterly</>, Vol. 31, 1969. 

<r>Willy Rordorf, <tm>Sunday: The History of the Day of Rest and 
Worship in the Earlier Centuries of the Christian Church</> 
(Philadelphia: Westminster, 1968). Pp. xvi-336. $8.50 </r> 

Prof. Rordorf (Neucha^tel) has not felt it necessary to make 
"substantial alterations" for this ET of his 1962 German 
monograph (based on a 1961 Basel dissertation under O. Cullmann) 
beyond correcting a few errors (at least one remains: on p. 211, 
n. 1, read "Armenian" for "Aramaic") and addition references to 
recent relevant publications in the notes and bibliography (pp. 
308-311). The translators of works mentioned by R. (add the 
partial ET of Goppelt's <tm>Christentum</> [= <tm>Jesus, Paul and 
Judaism</>, 1964], on p. 127, n. 3, and the ET of Jaubert, 
<tm>Ce\ne [The Date of the last Supper</>, 1965], on p. 132, n. 
1), and adds a "Select Index of Subjects" to the extensive 
indexes of the original (references, modern authors). The 
translation is readable and adequate, for the most part, although 
some unfortunate renderings occur (e.g., p. 83, <gm>aus der 
Distanz</> seems to mean "without direct contact," not "after a 
considerable lapse of time"; p.98, n. 2, <gm>von den chr. Va%tern 
aufgenommen</> must mean "by," not "from"; p. 194, <gm>hat das zu 
geschehen</> suggests that "it is to occur," not "it has to 
happen"; p. 287, <tm>Jeremia-Apokryphon</> is not best 
represented by "apocryphal oracle of Jeremiah"). In addition to 
a few typographical errors, the ET sometimes creates confusion in 
noting references from the <tm>Apostolic Tradition of 
Hippolytus</> and related documents (e.g., p. 146, n. 4; p. 175, 
n. 2; etc; see Index). 

The investigation has a twofold trust: (1) R.'s primary goal is 
to examine "objectively" the <em>historical</> questions 
concerning the origins and development of Sunday observance in 
early Christianity to the time of Constantine. After an 
introductory chapter on "The Seven-Day Week" in the ancient world 
(pp. 7-42), this task is pursued in two main sections: Sabbath 
and Sunday as days of <em>rest</> (pp. 43-174), and Sunday as a 
day of <em>worship</> (pp. 175-273), to which is appended a 
chapter on "The Names for Sunday and Their Significance" (pp. 
274-293). (2) But this goal is pursued also with an eye to 
modern <em>theological</> relevance concerning the significance 
of Sunday for contemporary Christendom (see "Retrospect and 
Prospect," pp. 294-307). R. concludes that "Sunday as the day 
for worship is nothing less than one of the central elements in 
the Christian life" (p. 304), having been "instituted" 
(indirectly) when Jesus "instituted" anew the Lord's Supper on 
Easter evening (p. 303; see p. 237). Thus from the very 
beginning, Sunday replaced Jewish sabbath (Saturday) as a day for 
<em>worship</> (eucharistic); but it did not come to be 
considered a day of <em>rest</> among Christians until the time 
of Constantine, and contemporary Christendom need not feel 
obligated <em>theologically</> to maintain Sunday as a rest day 
(although for other reasons, this might be acceptable; see pp. 
299-301). Early Christians came to understand that the 
commandment of sabbath <em>rest</> "had been fulfilled and 
<em>abolished</> in Jesus" (p. 298). 

The book is a mine of information, collecting passages, 
inferences, and arguments of various sorts as they related in 
various ways to the problems discussed. For this reason alone, 
it is a significant work. R. is well aware of the difficulties 
involved in attempting to interpret the materials; because 
precise and unambiguous evidence from the early history of 
Christianity is scarce, "we cannot help taking refuge in 
conjectures and <lt>ex post facto</> judgments. Many question 
marks must remain.... We shall make no secret of it whenever, 
here and there, we venture into the field of pure hypothesis" 
(pp. 3-4). Nevertheless, R. feels that "a fairly consistent 
picture" emerges from such study, and "the main outlines of this 
picture are firmly established" (p. 4). At several key points, 
however, R. presents what he claims are relatively firm and 
acceptable conclusions, on which he build further, while a close 
examination of his evidence and argument reveals that these 
conclusions often rest on little more than the shifting sands of 
strained hypothesis. He often uses highly questionable methods 
and materials to obtain his "fairly consistent picture." The 
book abounds with non-historical generalizations and special 
pleading about, e.g., what could or could not have occurred in 
Judaism (pp. 53, 72, 84, 101, 124, etc.), or what must have been 
true for the early (Gentile) church in general (as though there 
were a uniform outlook! see pp. 80, 86f., 109, 125f., 219, 
etc.). Again and again, we are told that "it could have been" 
(pp. 211, 278), "it would not be surprising if" (p. 127), "we may 
suppose/assume/infer" (pp. 130, 195, 203, 221), "it is not 
impossible that" (p. 252), etc. But what <em>solid</> evidence 
is available? 

R.'s central claim, that "the Gentile Christian churches 
originally did not observe the sabbath" (p. 149); see p. 119) has 
not a single, solid piece of evidence behind it, but rests on 
such argument as the silence of Acts 15 about this issue (see pp. 
130, 218, n. 1; on p. 127, R. appeals similarly to the silence of 
Stephen to suggest that the Hellenists may have attacked sabbath 
observance !), and the vague allusions to calendric observances 
in Gal 4,10 Col 2,16, and Rom 14,5 (pp. 130ff.). The fact that 
Paul nowhere mentions Sunday in opposing Judaizers is presented 
by R. as "most eloquent proof that the observance of Sunday had 
been recognized by the entire apostolic Church [!] and had been 
adopted by the Palestinian churches" (although previously the 
latter observed sabbath "at least outwardly" [p. 119], as 
stricter Jewish Christian groups continued to do [p. 128]) -- in 
short, Sunday observance is pre-Pauline (pp. 218f.). Thus 
references to sabbath observance in Gentile Christian sources 
from the late second century and later are taken to indicate the 
emergence of a <em>new</> practice, not a continuation of the old 
(pp. 142, 148). 

R. supports this hypothesis also by reference to 1 Cor 16,2 (pp. 
193-196) and Acts 20,7-12 (pp. 196, 200), and concludes that 
there is "good reason for supposing that in the primitive 
community the breaking of bread ... took place weekly on Sunday 
evening" -- a practice that "reaches back into the oldest period 
... and even to the intention of the risen Lord himself" (p. 237; 
see p. 179). Acts 20 must refer to a Sunday evening eucharist 
service (not Saturday) because "in no primitive Christian 
document is there ever any mention of weekly worship on Saturday 
evening" (p. 205) -- Pliny's letter to Trajan is interpreted to 
support R.'s hypothesis (pp. 202-204), as is the tradition of an 
Easter evening mean-appearance of Jesus (p. 205). But should it 
not also be stated that no early document refers clearly to the 
sort of <em>Sunday evening</> worship envisioned by R. Pliny's 
letter neither specifies the particular day as <em>Sunday</>, nor 
explicitly mentions an <em>evening</> service, nor refers clearly 
to an evening <em>Eucharist</> (despite pp. 107, 202f., 251-270) 
! Finally, R. argues that Ap 1, 10 must refer to a weekly Sunday 
(not to sabbath, nor eschatological last day, nor Easter) because 
other uses of the term <gk>kuriakh h(mera</> support that 
interpretation (pp. 205ff.); but it is only through a <em>very</> 
arbitrary treatment of <ts>Didache</> 14,1 Ignatius <ts>To 
Magnesians</> 9,1, and <ts>Gospel of Peter</> 35 and 50, that 
such a generalization can be drawn! From the viewpoint of this 
reviewer, such arguments as these hardly reflect satisfactory 
historical methodology, and seriously detract from what in many 
other respects is a useful work. 

ROBERT A. KRAFT 
University of Pennsylvania


11. From <tp>JBL</> 89 (1970) 494.

<r><tm>A New Testament Commentary</>, ed. by G. C. D. Howley 
with F. F. Bruce and H. L. Ellison. Grand Rapids: Zondervan 
(Pickering & Inglis), copyright 1969. pp. 666. $7.95. </r> 

Written primarily for "the lay student who wants to be informed 
... without a great burden of technical discussion" (jacket), 
this is a significant contribution to a "conservative" approach 
to scriptures, based on "the historical and orthodox belief in 
the authority of Holy Scriptures" (p. 5). Book-by-book commentary 
(based on RSV) follows 124 pages of general articles on such 
matters as NT text and canon, environment, development of 
doctrine, history, and literary issues. Each article or section 
has a selected bibliography, but there are no indexes. No attempt 
is made to impose uniformity on the contributions of the 25 
collaborators (mostly British) -- e.g., Gal 2 is identified with 
Acts 11 by F. R. Coad (pp. 447 ff.; see also Howley on pp. 118 
f.), but with Acts 15 by E. H. Trenchard (p. 317). Some 
noteworthy trends: an emphasis on "authority" of the NT 
rather than on its "inspiration" or "infallibility" as such (see 
esp. Howley on authority); concession that "the case against the 
apostolic authorship [of II Peter] is strong" (D. F. Payne, pp. 
599 f.; see also Howley, p. 19, and esp. F. F. Bruce on pp. 127 
f., who seems to separate it from I Peter and dates it with the 
Johannine letters and Jude to "the later decades of the first 
century and beginning of the second"). Otherwise, Paul is 
affirmed as author of all 13 NT epistles in his name; Rev is from 
a Johannine milieu, if not from the same apostolic hand as the 
fourth gospel and the epistles (R. W. Orr opts for apostolic 
authorship even of Rev; F. F. Bruce and D. J. Ellis are more 
cautious). Although the commentators often attempt harmonism in 
dealing with problem passages in the gospels, some important 
issues are left open -- e.g., L. E. Porter allows that despite 
differences in detail between Luke and Mark, "the truth of the 
story of the empty tomb does not depend on our ability to devise 
a satisfactory scheme of harmonization, but in the tremendous 
effect that the event had" (p. 249); D. J. Ellis leaves open the 
question of whether there were one or two temple cleansings (p. 
259); the problem of how Judas died is not discussed (Matt 27 3 
ff., H. L. Ellison; Acts 1 18 f., Trenchard). 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA 
PHILADELPHIA, PENNSYLVANIA, 19104. 


12. From <tp>JBL</> 91 (1972) 126-128. 

<r><tm>Theophilus of Antioch: Ad Autolycum</>, ed. and tr. by 
Robert M. Grant. Oxford Early Christian Text. Oxford: Clarendon, 
1970. Pp. xxix + 153. $6.50. </r> 

A quarter of a century has passed since Professor Robert M. 
Grant's doctoral dissertation entitled "Studies in Theophilus of 
Antioch" was accepted at Harvard (1944). In the meantime, he has 
produced numerous books and articles touching directly or 
indirectly on various aspects of this subject. Thus it is 
especially gratifying now at long last to have Grant's own 
edition and English translation of Theophilus available in this 
new and promising series of early Christian texts under the 
general editorship of Prof. Henry Chadwick. 

In his brief treatment of introductory matters, Grant summarizes 
what is known of the life and work of Theophilus, emphasizing the 
close relation of Theophilus to hellenistic Judaism. The problem 
of what sources were employed by Theophilus has been of special 
interest to Grant over the years and receives special attention 
in the introduction: e.g., in addition to Christian scriptures 
and catechetical materials, Grant speaks of Jewish sources 
(history, scripture, and exegesis) and of handbooks of quotations 
from ancient poets (as well as a direct knowledge of Homer and 
Hesiod). Grant concludes that Theophilus' exegetical methods ... 
like his thought in general reflect a confluence of Greek and 
Jewish ideas on a common ground of Hellenistic Judaism and 
Christianity" (p. xv). His theology is radically monotheistic; 
he speaks of Logos and calls himself "Christian," but never 
mentions Jesus Christ by name. "In almost every respect his 
apology is a defense of Hellenistic Judaism as well as of Jewish 
Christianity" (p. xviii). 

In his discussion of the text and editions of the three books to 
Autolycus (pp. xix-xxiii, with additional bibliography on pp. 
xxvii-xxviii), Grant explains how difficult the textual situation 
is because of the paucity of witnesses. Only one primary source 
for the text exists -- the eleventh century Venice MS Marcianus 
gr. 496 (two later copies of this text are also preserved). Thus 
conjectural emendations by various earlier editors are frequently 
accepted, along with a number of Grant's own emendations. Grant 
has made extensive adjustments in the chronological summaries 
given by Theophilus (especially in 3.20 and 3.27) in order to 
bring them into closer agreement with other ancient chronological 
schemes (a convenient summary of the chronological material is 
supplied on pp. xxiii-xxv). 

The translation is a very readable rendering of the critical 
Greek text and is printed on the odd numbered pages, facing the 
respective portions of the Greek text. In a few passages, 
Grant's translation leaves the printed Greek text in favor of one 
of the variants noted in the apparatus -- e.g., 2.1 n. 1 Greek 
"Our"/translation "my"; 2.8 n. 2 Greek "and"/translation "while 
still others"; 2.28 n. 3 Greek "his wife"/translation "woman"; 
2.38 n. 4 Greek "they were constrained to say"/translation "all 
of them said." 

The divisions of the text follow those of earlier standard 
editions (Ott) or translations (Dods in Ante-Nicene Fathers); it 
is a pity that Grant did not introduce verse subdivisions for 
each chapter so as to simplify the task of locating passages (in 
his cross references, Grant occasionally refers to the book, 
chapter, and line of his edition -- see, e.g., the notes on pp. 
80, 104, 116, 128). In addition to the critical apparatus for 
the Greek text, Grant has provided beneath the translation 
sporadic notes on the meaning of the material, its relationship 
to other traditions, noteworthy bibliography on the passage, and 
the like. 

The volume concludes with indexes of biblical quotations and 
allusions as well as of non-biblical sources and parallels. 
Typographical errors are infrequent throughout the book, which is 
a convenient and welcome tool for students of early Christian 
literature and thought. 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA, PHILADELPHIA, PA 19104 


13. From <tp>The Classical World</> February 1975. 

<r><tm-fr>Edouard des Places. S. J.</> (ed. tr.). Oracles 
Chaldaiques. Avec un choix de commentaires anciens. (Collection 
des Universite/s de France publie/e sous le patronage de 
l'Association Guillaume Bude/.) Paris: Socie/te/ d'Edition "Les 
Belles Lettres," 1971. Pp. 253 (66-121, 162-186, 189-195, 198-
201, 206-212, 214-224: double). F 40 (paper). </r> 

The "Chaldrean Oracles" apparently were published in the latter 
part of the second century of the common era and became very 
popular among neo-Platonic and Christian authors from the late 
third century onward. No complete copy of the oracles is known 
to modern scholarship, but numerous quotations and allusions have 
been recovered from the works of Porphyry, Iamblichus, Arnobius, 
Marius Victorinus, Synesius, Proclus, and, much later, Michael 
Psellus (d. 1082). The oracles purport to be revelations given 
by the gods, particularly Apollo and Hecate-Psyche, in Greek 
hexameter. The preserved fragments reflect a variety of 
"philosophical-theurgic" concerns such as distinctions and 
relationships in the godhead (primordial fire = ineffable fire 
effulges his Source of Ideas which in turn generates Nous-
Demiurge, etc.) and among angelic-demonic beings, the nature of 
the cosmos, the human predicament and means of "salvation." The 
oracles are not nurtured in Jewish and Christian settings, A.D. 
Nock once described the Chaldean fragments as "a collection of 
abstruse utterances in verse" and elsewhere observed that "it is 
very hard to be sure of the meaning of anything in the 
<ts>Oracula</>" (collected writings ed. Z. Stewart, pp. 950 and 
446 n. 6). 

A new edition of the fragments and related materials has long 
been awaited. Kroll's 1894 edition (reprinted by Olms: 
Hildesheim 1972) has served well, but many additional fragments 
have since come to light and better text editions of some of the 
sources of the fragments are now available. In des Places' new 
edition, more than thirty new items not found in Kroll are 
included among the total of 226 fragments (186 fragments of 
oracles, plus 24 entries on "Chaldean vocabulary," plus 16 
"doubtful fragments"). Careful cross-references to Kroll's 
edition are included, along with indices of Greek words and of 
the primary sources which preserve the fragments. 

In addition to the fragments proper (accompanied by French 
translations on facing pages), this new edition contains a brief 
introduction that mentions the background and outlook of the 
oracles (pp. 7-18) and their influence on later writers (pp. 18-
52), as well as the expected introduction to the text and 
translation (with bibliography). The last part of the volume 
also contains a lengthy appendix containing texts-translations 
(often based on new collations of manuscripts) for materials from 
Psellus and others which illuminate the conceptual world of the 
oracles. There is a lengthy, separate section of "added notes" 
to the fragments (pp. 123-52) and two pages of such notes to the 
appendix. The placing of these notes at such a distance from the 
texts to which they relate may prove somewhat of an inconvenience 
for the reader (there are also notes of a similar nature on the 
pages where text-translation appears). 

On the whole, des Places has produced an extremely useful tool. 
This claims to be the first full translation in French. An 
idiosyncratic English rendering appeared in 1908, by G. R. S. 
Mead; a more careful treatment in English is found in Hans Lewy's 
posthumous volume entitle <ts>Chaldean Oracles and Theurgy: 
Mysticism, Magic and Platonism in the Later Roman Empire</> 
(1956), where translations of particular oracles appear at 
appropriate places throughout the unindexed work. Would that 
the English speaking world had a "Loeb-style" edition like the 
one des Places has produced! Although details of the new edition 
will doubtless be open to various criticisms, the total effect of 
des Places' work is to provide a long step forward in the study 
of this difficult and fascinating material from Greco-Roman 
antiquity. The primary editor, his appointed pre-publication 
review-critics (P. Thillet and J. Trouillard), and the entire 
Bude/-edition organization are to be thanked and congratulated 
for this contribution to the advance of scholarship. 

ROBERT A. KRAFT 
University of Pennsylvania 


14. This review is from <tp> Journal of Theological Studies</> ns 
26.1 (April 1975) 184-187. 

<r><tm>La Bible et les Pe\res: Colloque de Strasbourg (1\er/-3 
octobre 1969).</> Pp. 280. (Bibliothe\que des Centres d'E/tudes 
Supe/rieures Spe/cialise/s.) Paris: Presses Universitaires de 
France, 1971. F. 50.</r> 

This collection of essays represents thirteen papers delivered at 
the conference on 'The Bible and the Fathers' held on 1-3 October 
at Strasbourg, sponsored by the Centre de Recherche d'Histoire 
des Religions of the University of Strasbourg. The papers are 
printed in the order in which they were originally delivered, and 
no attempt is made to summarize the discussion which each 
engendered. The brief preface by A. Benoit and P. Prigent 
attempts to put the collection into proper historical and 
conceptual perspective (pp. 7-8). Most of the essays are in 
French, but two are in German (nos. 4 and 10) and one and a half 
are in English (nos. 9b and 13). Unfortunately, the volume 
contains no indices and only a brief table of contents supplying 
the name of the author(s) and the title of each contribution; it 
would have been helpful if the sub-headings found in the various 
essays also could have been supplied in the table of contents. 

The Strasbourg Colloqium addressed itself to two main themes: 
<ic>The Bible in the Fathers</> -- that is, what biblical text is 
used by a particular patristic author, and how does this datum 
contribute to the history or criticism of a biblical text or 
version as well as to a literary appreciation of the patristic 
work(s) investigated? <ic>The Fathers' use of biblical texts and 
ideas</> -- that is, how is the biblical text interpreted and 
used in the development of Christian doctrine and thought in the 
period under consideration? The essays thus tend to focus on 
such matters as textual criticism (biblical and patristic) and 
the history of biblical canon, as well as on Christian 
literature, exegesis, and thought in relation to the biblical 
materials. 

The particular essays do not always fall into neat categories. 
Three focus especially on biblical textual criticism proper: 

   No. 4. "<gm>Bibelzitate bei Kirchenva%tern: Beobachtungen 
beider Herausgabe der <lt>Vetus Latina</></>", by H. J. Frede, a 
description of procedures used in gathering material for the 
Beuron edition of the "Old Latin" Bible. 

   No. 9. "<fr>Les citations grecques et la critique de text 
de Nouveau Testament: la passe/, le pre/sent et l'avenir</>", 
with a description by J. Duplacy of past work in the field and 
future prospects, surrounding a report (in English) by M. J. 
Suggs on the collecting and use of patristic evidence for the 
International Greek New Testament Project. 

   No. 13. "The Syriac New Testament in early patristic 
Tradition", by M. Black, which examines quotations from 
especially Aphraates, Ephraem, and the <ts>Liber Graduum</> 
relating to a pre-Peshitta Syriac New Testament text type. 

Two other essays grapple with aspects of the general problem of
the authority and/or inspiration of the scriptural text
(including its interpretation) as viewed by particular fathers: 

   No. 2. "<fr>Euse\be, la Septante et 'les autre'</>," by D. 
Barthe/lemy, which argues that Eusebius found a way to accept 
both the (sometimes obscure) "LXX" translations and the (more 
faithful, in relation to the available Hebrew text) later work of 
Aquila, Theodotion, Symmachus, and the "Quinta" -- a theological 
synthesis of significance in both textual and exegetical matters! 

   No. 3. "<fr>Relativite/ et transcendance du text biblique 
d'apre\s Jean Chrysostome</>", by J.-M. Leroux -- for Chrysostom, 
scripture originated from God as a means by which man may reach 
God and be guided to contemplation despite the imperfections of 
human reasoning. 

Two essays deal with the question of "<lt>testimonia</>" 
collections in particular partristic texts: 

   No. 7. "<fr>Les citations bibliques du traite/ athanasien 
<ts>Sur l'Incarnation du Verbe et les Testimonia</>", by C. 
Kannengiesser, which focuses on anti-Jewish testimonia in 
sections 33-40 of the tractate as well as discussing more broadly 
how biblical material is cited throughout the work. 

   No. 11. "<fr>L'hypothe\se des <lt>Testimonia</> a\ 
l'e/peuve des Stromates: Remarques sur les citations de l'Ancien 
Testament chez Cle/ment d'Alexandrie</>", by A. Me/hat, with 
emphasis on Clement's frequently untraditional use of scripture 
and his wide dependence on secondary sources (including 
"<lt>testimonia</>" collections) for scriptural citations. 

For the most part, however, the majority of the essays can most 
conveniently be categorized into two types -- (1) those which 
focus on a biblical figure or passage or portion: 

   No. 1. "<fr>Dossier patristique sur Jean, XIX, 23-24: la 
tunique sans coutre du Christ</>", by M. Aubineau, in which the 
imagery of church unity and the unity of Christ's two natures is 
explored in patristic use of the text. 

   No. 5. "<fr>La figure de Jonas dans les textes 
pre/constantiniens ou l'historie de l'exe'ge\se au secours de 
l'iconographie</>", by J. Allenbach, which includes analysis of 
pictorial representations as well as literary citations and 
allusions. 

   No. 8. "<fr>Le "Juste" de/fie/ par les impies (Sap. 2, 12-
21) dans la tradition patristique africaine</>", by A.-M. La 
Bonnardie\re, dealing with Augustine and his African predecessors 
and successors as well as with liturgical use of the passage. 

   No. 10. "<fr>Zitate aus den katholischen Briefen bei den 
koptischen Kirchenva%tern</>", by K. Schu%ssler, with primary 
focus on fourth and fifth-century figures such as Pachomius, 
Theodore, Shenoute, and Besa. 

   No. 12. "<fr>Y a-t-il une influence du "grec biblique" sur 
la langue spirituelle des chre/tiens? Exemples tire/s du psaume 
118 et de ses commentateurs, d'Orige\ne a\ The/odoret</>", by M. 
Harl, a probe into how Greek scriptural language affected 
patristic commentators in the third to fifth centuries. 

(2) those which focus on a particular patristic work or author 
(or group of authors): 

   No. 2. Eusebius (see above). 

   No. 3. John Chrysostom (see above). 

   No. 6. "<fr>La Bible et les Pe\res du de/sert d'apre\s les 
deux collections arme/niennes des Apophthegmes</>," by L. Leloir, 
dealing with biblical influences and citations in Armenian 
collections of sayings of the desert fathers. 

   No. 7. Athanasius, <ts>De incarnatione</> (see above). 

   No. 10. Coptic Fathers (see above). 

   No. 11. Clement, <ts>Stromateis</> (see above). 

The various essays are, of course, sometimes open to criticisms 
of various sorts from specialists in the particular subjects 
treated. But the high quality of scholarship represented, plus 
the wide variety of subject matter and approach make this an 
interesting and valuable contribution to the subject(s) to which 
the volume addresses itself. 

ROBERT A. KRAFT 


15. From <tp>JAAR</> September 1975 

<r><tm>Eupolemus: A Study of Judaeo-Greek Literature</> 
(Monographs of the Hebrew Union College, no. 3). By Ben Zion 
Wacholder. New York: Hebrew Union College-Jewish Institute of 
Religion, 1974. xi+332 pages. $15.00. ISBN 0-87820-401-6.</r> 

The author neatly summarizes his work in the Preface (pp. x-xi). 
"This work is the first book length study of the surviving Greek 
fragments of Eupolemus, including an analysis of the man and his 
time. ... In this study, ... Eupolemus' history of the Jews from 
Moses to 158 B.C. ["a continuance of the traditions of the Books 
of Kings and Chronicles"] serves as a springboard to explore the 
nature of a Graeco-Judaen literature that flourished in Palestine 
from the 2nd century B.C.E. to ... about A.D. 93. 

"Ch. 1 traces Eupolemus' somewhat blemished priestly ancestry, 
the tradition of diplomatic service [he "brought back a promise 
from the Roman Empire to aid Judah Maccabee ... against the 
Seleucid rulers"], and the works attributed to [him]. Ch. 2 
examines the evidence that the passages ascribed to Eupolemus are 
in fact his writings [translations of five fragments considered 
authentic, and two from a "pseudo-Eupolemus," are provided in the 
appendices]. ... The next two chs. analyze the Hellenized image 
of Moses and the date of the exodus from Egypt found in 
Eupolemus' fragments. ... Chs. 5-9 present a commentary on 
Eupolemus' account of Solomon's Temple. The concluding two chs. 
describe Eupolemus' sources and style and the emergence of the 
Graeco-Judaen literature." Indices are provided for ancient 
passages, subjects, and modern authors. 

Over and above the information about Eupolemus and his work, 
Wacholder's monograph is especially valuable for the suggestions 
it makes about (1) the range of attitudes towards 
"Hellenization" at the time of the Maccabean rebellion, even 
among the Jerusalem priesthood, and (2) the extent of Greek-
language literary activity, with its own characteristic outlook, 
in Palestine (especially among Jerusalem priests), from about 200 
B.C.E. to 100 C.E. (chap. 11). While Wacholder sometimes seems 
to overstate his case, and occasionally neglects pertinent data 
(e.g., Bathe/lemy's reconstuction of a Palestian "KAIGE" school 
of translation into Greek), his warning against Alexandrian 
domination in the question of Greek-Jewish literature and thought 
is very well taken. This volume is rich in detail and in its 
general implications, and deserves careful attention from all 
serious students of Judaism in the Hellenistic era. 

ROBERT A. KRAFT 
University of Pennsylvania 


16. From <tp>JBL</> 95 (1976) 684f. 

<r><tm>Gospel Message and Hellenistic Culture</>, by Jean 
Danie/lou, tr., ed. with a Postscript by John Austin Baker. A 
History of Early Christian Doctrine before the Council of Nicaea, 
2. Philadelphia: Westminster, 1973. Pp. x+540. $17.50. </r> 

In 1958, the first volume of Jean Danie/lou's projected "History 
of Early Christian Doctrine before the Council of Nicaea" 
appeared and soon became available to English readers in a 
slightly revised form (<tm>The Theology of Jewish 
Christianity</>, tr. by J. A. Baker [1964]). That volumes was 
widely reviewed and discussed in the English-speaking world as 
well as on the Continent -- for a partial assessment of its 
impacts see the articles which are dedicated to Danie/lou in 
<tp>RSR</> 60/1-2 (1972). 

Now vol. 2, which originally appeared in French in 1961, has been 
made available in English translation by J. A. Baker. The 
English edition makes no claim (except in a very general way on 
the rear dust jacket!) to contain revisions by the author, but 
the English introduction is significantly different from the 
French and the bibliography (pp. 5-7-13) has been reorganized and 
considerably expanded (including a few items published after 
1961). I have not attempted to evaluate systematically the 
accuracy of the English translation, but spot checks here and 
there indicate that it tends to be more loose than literal. 
Danie/lou's 1961 "Conclusion" (p. 460) has been incorporated into 
the expanded English "Introduction" (pp. 1-3), and Baker has 
added his own brief English "Postscript: The Permanent 
Significance of the Fathers of the Second and Third Centuries" 
(pp. 501-6), which I found to be superfluous and even a bit 
offensive for its traditionalist-ecclesiastical apologetic 
thrust. (Strangely, Danie/lou's 1961 references to the work of 
H. E. W. Turner, <tm>The Pattern of Christian Truth</> [London: 
Mowbray, 1954], have disappeared in the English version.) A 
helpful new general index complements the 1961 index of ancient 
passages to enhance the usefulness of this publication. 

Although a few major reviews of the 1961 French original appeared 
in English -- notably by Marcel Simon in <tp>JTS</> 13 (1962) 
416-19 and by J. H. Waszink in <tp>VC</> 20 (1966) 116-18 -- the 
1973 English translation has received little notice thus far in 
the reviewing periodicals. This is unfortunate since a general 
ignorance of the material treated in this volume seems to plague 
many students of Christian history (especially in America), 
whether they operate from the perspective of the NT and Christian 
origins, or from that of patristic studies. Danie/lou focuses on 
the thought worlds of Justin and the apologists, Irenaeus, 
Clement and Origen of Alexandria. He "deals with three main 
topics: the presentation of the Christian message to the 
Hellenistic world; the statement of the faith in the catechetical 
literature and in the exegesis of Scripture; and the use of 
philosophical thought and Judaeo-Christian apocalyptic ideas to 
construct, in the great systems of Clement and Origen, a more 
profound presentation of the faith" (p. 1). He does not attempt 
a systematic exposition of every aspect of Christian thought and 
practice in this literature -- "it has not been possible to deal, 
for example, with the theology of the Church and sacraments, or 
with Christian spirituality" (p. 3). Heterodox tendencies in 
this period also receive only passing notice. Furthermore, the 
world of the Latin authors of the same period has been reserved 
for presentation in a planned third and final volume of the 
series -- which, unfortunately, has not yet appeared. (I do knot 
know whether Danie/lou completed, in some manageable form, that 
volume prior to his untimely death in May 1974.) What Danie/lou 
does do, quite skillfully, in the volume under review is to 
sketch in some detail the developments, adjustments, reactions, 
appropriations -- in short, the overall impact felt when 
basically less-Hellenized Jewish forms of early Christian thought 
came into closer contact with a more pervasive (less "Jewish") 
Hellenistic Greek climate. There are discussions of Christian 
attitudes to "pagan" wisdom and culture -- to Homer, Plato, 
Aristotle, etc. (part 1: "Preparation for the Gospel"); 
tradition, catechesis, and scriptural exegesis are treated in 
parts 2 and 3 ("Expounding the Faith" and "The Proof of the 
Gospel"). A section on "Theological Problems" (part 4) --
focusing especially on God, the Word, anthropology, and 
demonology -- is capped off with a concluding and timely (in 
relation to contemporary interests in "gnosis/gnosticism") 
discussion of "Christian Gnosis" according to Clement and Origen 
(part 5). The student who was stimulated by Danie/lou's daring 
probes into a so-called Judeo-Christian theology in vol. 1 of 
this series will be pleased to find that such themes as 
apocalyptic thought, demonology, esoteric lore, and ancient 
scriptural exegesis, so prominent in the earlier volume, also 
receive a great deal of attention in vol. 2, along with the more 
strictly philosophical and theological themes. 

It is inevitable that various criticism could be leveled from 
various perspectives at a book of this scope and nature, but 
apart from such questions of detail and specific judgments, the 
overall learning and enthusiasm that pervades Danie/lou's work 
have produced an extremely valuable guide to the study of early 
Christianity -- a book that deserves repeated attention and 
offers its users rich rewards. 

ROBERT A. KRAFT 
UNIVERSITY OF PENNSYLVANIA, PHILADELPHIA, PA 19104 


17. From <tp>Interpretation</> January 1977. 

<r><tm>The Use of the Old and New Testaments in Clement of 
Rome</>, by Donald A. Hagner. <tp>Supplements to Novum 
Testamentum</>, 34; E. J. Brill, Leiden, 1973. 393 pp. 88 
guilders.</r> 

<r><tm>The Setting of Second Clement in Early Christianity</>, by 
Karl Paul Donfried. <tp>Supplements to Novum Testamentum</>, 38; 
E. J. Brill, Leiden, 1974. 240 pp. 58 guilders. </r> 

Hagner's virtually <em>unrevised</> 1969 Manchester dissertation 
and Donfried's "substantially revised" 1968 Heidelberg 
dissertation share an interest in the uses of Jewish and 
Christian sources by the two early Christian writings attributed 
to Clement of Rome (see Donfried, Chap. 2, "Quotations from 
Authoritative Sources"). Both studies are carefully researched 
and readably presented, with appropriate indices and 
bibliographies. 

In a number of ways, however, the monographs are quite 
dissimilar. Hagner focuses almost exclusively on somewhat 
traditional questions of how the scriptural quotations and 
allusions in First Clement related to discussions of text, canon, 
and scriptural interpretation (briefly) in early Christianity. 
Donfried is more interested in questions of the structure and 
intent/content of Second Clement, which he describes as a 
"hortatory discourse" delivered at the end of the first century 
by those presbyters at Corinth who had been reinstated partly as 
a result of First Clement's intervention. He finds in Second 
Clement a threefold structure consisting of a foundational 
theological section which builds on a "hymnic confession" used in 
the community (1:1 -- 2:7), followed by ethical paraenesis (3:1 -
- 14:5) and an eschatological application (15:1 -- 18:2). In the 
course of his study, Donfried produces a lucid chapter by chapter 
commentary on Second Clement. 

Hagner wrestles with the question of textual variation between 
the scriptural quotations/allusions in First Clement and 
preserved texts of Old Testament and New Testament literature. 
His relatively brief (pp. 21-132) treatment of Old Testament 
("LXX") material is especially weak since he fails to incorporate 
recent insights regarding manuscript family groupings within the 
Greek tradition. Regarding New Testament materials, Hagner 
concludes that the author of First Clement probably derived his 
two sets of sayings attributed to Jesus from oral tradition, but 
knew most of Paul's letters (probably already collected in a 
single codex and perhaps including the pastorals), Hebrews, Acts, 
First Peter, James, and possibly the three Synoptic Gospels as 
well. Hagner also attempts to relate the evidence from First 
Clement to the broader picture of canonical (etc.) developments 
reflected in other apostolic fathers. From the perspective of 
this reviewed, his results are seriously compromised by the 
primarily literary-canonical orientation of his investigation. In 
almost every instance, apart from the sayings of Jesus, 
deviations of quotations/allusions from extant canonical wording 
are explained as "quotations from memory," which seem to mean 
(imprecise) memory of the canonical texts that have come down to 
us. To me, this simply hides (or postpones) a whole range of 
questions pertaining to what it was really like to be a 
remembering Christian author around the year A.D. 95-96. What is 
being "remembered" in such quotations/allusions? The presence of 
secondary "scriptural" formulations in the liturgical and 
paedagogical (not to mention private) life of early Christians 
provides as likely (or perhaps, more likely) a focus for memory 
as does an actual scriptural text. The living "environmental 
setting" of First Clement (along the lines pursued by Donfried 
for Second Clement) would seem to deserve more attention than 
Hanger has provided in this otherwise instructive and detailed 
analysis. 

ROBERT A. KRAFT 
University of Pennsylvania


18. COLLECTED ESSAYS 

One recurring problem in reviewing books is what to do about 
those works which have no real coherent unity, like 
encyclopedias, festschriften, and other such collections of 
essays. The problem is even more difficult when each of the 
collected essays has already appeared in print previously. 
Nevertheless, it is often helpful to know that certain essays are 
available in such collections. It is with this in mind that the 
following descriptive notices have been prepared. They are 
intended to provide a simple listing of the relevant contents of 
each volume, with a certain amount of background as available. 
This is presented as an experiment, which does not preclude the 
assignment for critical review of other similar works, where that 
seems justified. 

R.A.K., J. R. 

18.1 <r><tm>Exe/ge\se et The/ologie</>, vol. 3, by Pierre Benoit. 
Paris: E/ditions du Cerf, 1968. Pp. viii + 446 (including indexes 
of biblical passages and modern authors). F 38 (paper). </r> 

Vols. 1 and 2 were reviewed by E. O'Doherty in <tp>JB></>, 80 
(1961), pp. 300 f. This third volume contains 22 articles and 
reviews in French, published between 1956 and 1966 in various 
periodicals, festschriften, congress volumes, and the like. Some 
of them are readily accessible to the general scholarly public 
(in <tp>NTStud, CBQ, RB, Biblica</>; and in the Cullmann, 
Jeremias, and Schmid festschriften), while others are more 
difficult to find. Two were originally published in Latin, and 
are here presented in French for the first time. 

After an opening essay on "Exegesis and Biblical Theology," the 
materials are subdivided into four sections as follows: (1) 
SCRIPTURAL INSPIRATION AND HERMENEUTICS, with five essays 
including one on "The Inspiration of the Septuagint according to 
the Fathers": (2) GOSPEL (eight essays) -- reviews of X. Le/on-
Dufour's 1963 book, <tm>Les E/vangiles et l'histoire de 
Je/sus</>, and of Paul Winter's 1961 work, <tm>On the Trial of 
Jesus</>, and articles on the birth of John Baptist in Luke 1, 
the annunciation (Luke 1 26-38), the sword saying in Luke 2 35, 
the pericope of the plucking of the grain in Matt 12 1-8 par., 
the taunts that Jesus prophesy in Mark 14 65 par., and Mary 
Magdalene and the disciples at the tomb according to John 20 1-
18; (3) PAUL (four essays) -- Paul's second visit to Jerusalem, 
a comparison of Pauline and Johannine outlooks, the literary 
relationships between Colassians and Ephesians, and the unity of 
the church according to Ephesians; (4) JUDAISM AND CHRISTIANITY 
(four essays) -- a review of Gregory Baum's 1961 book, <tm>The 
Jews and the Gospel</>, and articles on Qumran and the NT, the 
precise significance of Israel in the history of salvation, and 
the church and Israel. 


18.2 <r><tm>Des sources de l'Evangile a\ la formation de la 
the/ologie chre/tienne</>, by Oscar Cullmann. Bibliothe\que 
The/ologique. Neucha^tal: Delachaux et Niestle/, 1969. Pp. 188 
(including indexes of biblical passages and modern authors). F 20 
(paper). </r>) 

This collection consists of eight essays in French, with two 
meditations from the SNTS meetings of 1964 and 1965 appended (on 
I Cor 1 10-13 and I Thess 5 19-21). All of these essays have 
appeared elsewhere in one form or another (the book does not 
provide any indication of such publication details): "The 
Significance of the Qumran Texts for Research into the Beginnings 
of Christianity" (first in English in <tp>JBL</>, 74 [1955], pp. 
213-26; reprinted in K. Stendahl (ed.), <tm>The Scrolls and the 
NT</> [1957], pp. 18-32); "Opposition to the Jerusalem Temple -- 
a Motif Common to Johannine Theology and to its Environment" 
(French original in <tp>NTStud</>, 5 [1959], pp. 157-73; see 
<tp>ExpTimes</>, 71 [1959], pp. 8-11 and 39-42); "Samaria and the 
Origins of the Christian Mission, -- who are the <gk>alloi</> of 
John 4 38?" (first appeared in the 1953-54 annual of the E/cole 
Pratique des Hautes E/tudes; Eng. tr. in <tm>The Early Church</> 
[1956]; "The Eschatological Character of Paul's Missionary 
Activity and of his Apostolic Consciousness -- a Study of the 
<gk>katexon -wn</> of II Thess 2 6-7?" (first appeared in 
<tp>Revue HPR</>, 16 [1936], pp. 210-45); "<gk>Eiden kai 
episteusen</> -- the Life of Jesus, object of 'sight' and of 
'faith' according to the fourth gospel" (first appeared in the 
Goguel festschrift [1950], pp. 52-610; The Proleptic Deliverance 
of the Body according to the NT" (first appeared in the Barth 
festschrift [1946], pp. 31-40; Eng. tr. in <tm>The Early 
Church</>); "Infant Baptism and the Biblical Doctrine of Baptism" 
(this has appeared as a separate French publication; see also the 
separate treatises in German [1948] and in English [1950] = SBT 
1); "Immortality of the Soul or Resurrection of the Dead?" 
(appeared in French and in English in 1956 = <tp>VigChr</> 10 and 
Harv Div School Bulletin; also has been published separately in 
both languages). Essays 1, 3, 4, and 6 in this list appear in 
the German edition of Cullmann's collected essays, reviewed in 
<tp>JBL</>, 86 (1967), pp. 488 f. 


18.3 <r><tm>Zur Theologie des Neuen Testaments und zur Dogmatik: 
Kleine Schriften</>, by Adolf Schlatter, with introduction by 
Ulrich Luck. Theologische Bu%cherei, 41. Munich: Kaiser, 1969. 
Pp. 272 (no indexes). DM 17.50 (paper).</r> 


A collection of six essays, five of which were originally 
published between 1897-1909, and the sixth in 1931. For the most 
part, the essays tend to be more theologically than exegetically 
or historically oriented. They are preceded by Luck's treatment 
of the life and work of Schlatter. Subjects include: Christian 
worship (<gm>Dienst</>) in older dogmatics; a further word about 
Christian worship (<gm>Dienst</i); atheistic methods used in 
theology; doubt about the messiahship of Jesus (deals with the 
reason for such doubt, Jesus' break with Judaism, Jesus restraint 
in so speaking, Jesus' passive attitude with regard to his royal 
title, the Christ-idea of Christendom); the theology of the NT 
and dogmatics (includes sections on objections to a historical 
theology of the NT, the obligation to work historically, the 
limits of NT theology, objections to the interpretative aim of 
historical investigation, and NT theology and NT history); 
loyalty and lack of loyalty in theological study. 

18.4 <r><tm>New Testament Questions of Today</>, by Ernst 
Ka%semann, tr. by W. J. Montague. Philadelphia: Fortress, 1969. 
Pp. xiii + 305. $6.95.</r> 

The second volume of Ka%semann's collected essays in German 
(1964) was hailed as "a major contribution to contemporary NT 
scholarship" by Norman Perrin's review in <tpJBL</>, 84 (1965), 
pp. 462f. Only two items in that volume are omitted in this 
translation: a review article (<tpThLX</>, 86 [1961]) on 
problems in interpreting Ephesians, focused on Schlier's 
commentary, and an essay on the interpretation of John in English 
literature, which it would be somewhat superfluous to translate. 
Included are the 1957 essay which gives the volume its title; an 
original for the 1964 <tm>Gesammelte Aufsa%tze</> on blind alleys 
in historical-Jesus research; significant discussions on 
"sentences of 'holy law'" in the NT, the prologue to John, "God's 
righteousness" in Paul, Rom 12, Rom 13, and I Cor 9 14-18 
(<lt>amor fati</lt>); presentations which turned scholarship in 
new directions, on the beginnings of Christian theology in 
apocalyptic (two treatments also included, by a different 
translator, in <tp>JThC</> 6 [1969]), Paul and "early 
Catholicism" (<tpJThC</>, 3 [1967], called in "nascent 
Catholicism"), and Ka%semann's address to Faith and Order at 
Montreal on "Unity and Multiplicity in the NT Doctrine of the 
Church," the Catholic counterpart to which, by Raymond Brown, 
can be consulted in the latter's <tm>New Testament Essays</> 
(1965). Two "kirchliche Reden," on scriptural interpretation and 
"theologians and laity," and a radio talk on Paul and Israel 
round out a varied and stimulating collection. 


18.5 <r><tm>Me/langes Bibliques en hommage au R. P. Be/da 
Rigaux</>, ed. Albert Descamps and Andre/ de Halleux. Gemblous, 
Belgium: Buculot, 1969. Pp. xxviii + 618 + 1 photo (with index of 
ancient and modern authors/sources). FB 700. </r> 

After a biographical sketch (by Descamps) and bibliography of the 
work of Rigaux, some 35 hitherto unpublished articles on various 
biblically related subjects appear in French, English, German, 
Italian, and Spanish: <heading>General</>, -- Jesus and the 
Spirit (G. R. Beasley-Murray); significance of "hand" in the NT 
(K. Grayston); <lt>parallelismus membrorum</lt> in NT (O. 
Linton); lectionaries and the Greek NT (J. Duplacy); biblical 
inspiration in Spanish biblical theology of the 19th cent. (L. 
Arnaldich). 

<heading>Articles on specific books, passages, or biblical 
problems</>. -- Matthew as teacher (P. Bonnard); the beatitudes 
in Matthew and Luke (S. Agourides); Matthean concept of office 
(W. Trilling); Matt 19 11-12 and Justin Apol 15 4 (J. Blinzler); 
some "Aramaised" words in the gospels (M. Black); Mark 2 15-17 
(R. Pesch); Mark 13 34-36 (J. Dupont); the use of <gk-
tr>kurios</> applied to Jesus in Luke (I. de la Potterie); 
parallels between Jesus and John "Baptist in Luke 1-2 (A. 
George); Luke 2 7 (P. Benoit); Luke 4 16-30 (H. Schu%rmann); Kyje 
16 16 (P.-H. Menoud); Luke 17 20-37 (R. Schnackenburg); brotherly 
love in the Johannine gospel and epistles (H. Schlier); John 4 
10-14 and 7 37-39 (F.-M. Braun); John 5 19-30 (A. Vanhoyte); John 
16 8 and 10 (B. Lindars); "speeches" in Acts (C. F. Evans); 
midrashic features in speeches of Acts (E. E. Ellis); imitation 
of Christ during the last days of Paul (C. Spicq); Pauline 
antitheses in Rome 1-8 (A. Feuillet); Rom 8 19-22 (A. Vo%gtle); a 
note on the dative in the idea of death "to sin/law/the world" 
(C.F.D. Moule); II Cor 11 13 (C. K. Barrett); parenetic 
traditions in Eph (J. Gnilka); Phil 3 10 (J. A. Fitzmyer); Co l 2 
13c-15 (E. Lohse); I Thess 1 5 and I Cor 2 4-5 (P. Rossano); the 
background of Rev 5 (W. C. van Unnik). 

//end//