A Most Reliable Witness: Essays in Honor of Ross Shepard by Susan Ashbrook Harvey, Nathaniel DesRosiers, Shira L.

By Susan Ashbrook Harvey, Nathaniel DesRosiers, Shira L. Lander, Jacqueline Pastis, Daniel Ullucci

Have a good time a trailblazer within the components of girls and faith, Jews and Judaism, and earliest Christianity within the old Mediterranean

Ross Kraemer is Professor Emerita within the division of spiritual experiences at Brown collage. This quantity of essays, conceived and produced via scholars, colleagues, and acquaintances bears witness to the breadth of her personal scholarly pursuits. individuals comprise Theodore A. Bergren, Debra Bucher, Lynn Cohick, Mary Rose D’Angelo, Nathaniel P. DesRosiers, Robert Doran, Jennifer Eyl, Paula Fredriksen, John G. Gager, Maxine Grossman, Kim Haines-Eitzen, Susan Ashbrook Harvey, Jordan Kraemer, Robert A. Kraft, Shira L. Lander, Amy-Jill Levine, Susan Marks, E. Ann topic, Renee Levine Melammed, Susan Niditch, Elaine Pagels, Adele Reinhartz, Jordan Rosenblum, Sarah Schwarz, Karen B. Stern, Stanley ok. Stowers, Daniel Ullucci, Arthur Urbano, Heidi Wendt, and Benjamin G. Wright.

- Articles that research either historic and smooth texts in cross-cultural and trans-historical perspective
- Twenty-eight unique essays on old Judaism, Christianity, and ladies within the Greco-Roman world

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Extra resources for A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer

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See Irina Levinskaya, The Book of Acts in Its Diaspora Setting (Book of Acts in Its First Century Setting 5; Grand Rapids: Eerdmans, 1996), 111–16, with full text of the inscription on p. 239; and Lee I. Levine, The Ancient Synagogue: The First Thousand Years (New Haven: Yale University Press, 2000), 113–23. ; TSAJ 99, 101, 102; Tübingen: Mohr Siebeck 2004), 2:414–22, no. 196. Ameling concludes (p. 422) that either ethnic ascription, Jewish or non-Jewish, is plausible. This ambiguity is itself an important historical datum: “ethnic boundaries” were obviously not patrolled borders.

Because we wish not to be unclothed [ἐκδύσασθαι] but to be clothed [ἐπενδύσασθαι]. (2 Cor 5:2–4) The motif of the exchange of garments as reflecting change of status is strong in the Syrian exegetical tradition. 17 In Gos. Thom. 22, the Gospel of the Egyptians, and 2 Clem. 2, the advice is to take off the shameful garments. There is thus a long tradition of the saved putting on new garments. Ephrem in describing the last judgment states, “I saw there beautiful people, and I was desirous of their beauty.

Philip prevails on both accounts, of course. Matthews’s comparison of the two stories highlights some key differences: Acts Phil. V–VII not only has Jews in it, but has Jewish converts; Acts Phil. II has no counterpart to Ireos, and apart from the Jewish antagonist, there are no Jews in Acts Phil. II;6 Aristarchos is the one to proclaim the truth of Christianity, unlike his counterpart in Acts Phil. 10). Because Acts 4. Except for the apostles themselves and a few other notable exceptions, Jews do not play large roles in the apocryphal acts genre.

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