By Joel S Allen
This paintings examines the function performed via the biblical motif of the despoliation of Egypt within the figuring out Gentiles had of Jews, and the way Jews defended themselves, their heroes and their God within the face of anti-Jewish slander. It additionally examines the way during which Christians discovered from their rabbinic opposite numbers tips on how to safeguard Moses and his God opposed to the gnostic problem. starting with Philo and in response to haggadic additions, the embarrassment of the episode was once 'healed' via allegory and have become a severely vital biblical justification for the Christian appropriation of the 'Egyptian treasures' in their Greco-Roman cultural background. This paintings describes how Christians borrowed exegetical traditions from rabbis not just to protect their sacred texts opposed to gnostic assaults yet to justify their curiosity in and appropriation of non-Christian philosophy of their theological understandings.
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Extra info for The despoliation of Egypt in pre-rabbinic, rabbinic and patristic traditions
All in all, the passage highlights the importance of the despoliation in God’s overall plan to bring his righteous vengeance upon Egypt. In two of the three instances where Jubilees speaks of Satan accusing the children of Israel (48:15 and 18), the object of the accusation is the plundering of Egypt. Because there is no hint in the Exodus narrative of accusation of any sort (satanic or human) brought against the Hebrews for the despoliation, and because the role of Satan as the slanderer is not a standard feature in the Jubilees, it is probable that this theme arises from the social context of the writer.
17 D. Dimant, “Use and Interpretation of Mikra in the Apocrypha and Pseudepigrapha” in Mikra (ed. J. Mulder, Philadelphia: Fortress Press), 382–383. : Catholic Biblical Association of America, 1987). 19 (Leiden: Brill, 2000) 3–4. ” The rearranged story separates out the legal/ritual material on Passover from the narrative, resulting in distinct blocks of text: narrative first, legal second. The writer may have wanted to clarify and separate these categories of biblical material. Yet, the author shifts quite easily and regularly from biblical narrative to law elsewhere.
The writer may have wanted to clarify and separate these categories of biblical material. Yet, the author shifts quite easily and regularly from biblical narrative to law elsewhere. In many instances, the writer provides halakha in instances for which the Bible provides none by folding these halakhot directly into the biblical narrative. For instance, Jubilees 2:18–33 expands on the 7th day of creation, and adds halakha concerning the keeping of the Sabbath into the biblical narrative. 21 The purpose of the rearrangement also resulted in a gathering together of materials which deal with God’s vengeance upon Egypt.