By William Varner
This paintings offers the texts and translations of 3 historical Jewish-Christian dialogues: The discussion of Athanasius and Zacchaeus (Greek, 4th c.); The discussion of Simon and Theophilus (Latin, fifth c.); and The discussion of Timothy and Aquila (Greek, sixth c.). this is often the 1st released translation of every of those texts. An creation discusses the context of those dialogues within the "Contra Judaeos" literature of the early church and likewise explores the query of whether they signify any genuine dialogue among Jews and Christians and in addition what reasons those dialogues served. cautious consciousness has been made to the dialogues' use of the Bible, particularly the outdated testomony, in furthering the dialogue in regards to the Messiah. To this finish a finished Scriptural Index encourages higher comparative research of those dialogues. it's the translator's function to show those works, that have been the worry of a small circle of targeted students, to a much wider scholarly viewers and to inspire better research of them and their position within the heritage of Jewish Christian family.
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Additional info for Ancient Jewish-Christian dialogues: Athanasius and Zacchaeus, Simon and Theophilus, Timothy and Aquila : introductions, texts, and translations
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Set you apart (Jer. 1:5). 23. Zacchaeus said: Yes, He forms and He fashions, but does He enter into a womb? Athanasius said: Do you not say that He formed first the woman's womb and every member of the body? Zacchaeus said: Yes. 34 Athanasius and Zacchaeus , A8avluno<;: El 'toivuv ~twaE, 'If1'\lOv laj3Eiv «'ITO rlK ~ KIll. 5L« 'tWV EIXll'tOU XELpc3V 'lTAaoIXL Il,;-rpcw, mi. 'lTcXv ELn ~'tEpOv ~ 5LIX'IJ'AaoOEL' <'tt 13&1000EL>S6 ciKooocu; iSn 8wr4i vaOv 'lTAaoIXL «'ITO Il,;-rpcu; KlXtTtLWKEV, 1(1Xi.
21:43). Oh, that you would not have burned the books - you who crucified the Master and stoned His preachers! Is it any doubt that you would have done these things even if they had preached clearly? For if after the clear signs were done in Egypt, even the headlong daSh into the Red Sea, even the incredible things done after this, you still turned to idolatry, saying to Aaron: Make us gods (Exod. 32:1). How is it not clear to you that having such a previously demonstrated purpose, you also did these things?