![]() ![]() It becomes particularly important in the New Testament. In the writings of the Diaspora the topic only occurs in the Third Sibyl and in the Wisdom of Solomon. This could be related to the fact that the writings of the Diaspora were not immediately affected by the so-called Antiochene persecution and the Maccabean revolt unlike, for instance, the Book of Daniel. The dominion of God only play a minor role in Jewish pseudepigraphy. On the one hand, space is looked at as the geographical image of the world as the Sibyl has access to, on the other, space is looked at as the political-theological image of succession of empires that rule the world consecutively until eventually they are superseded by the dominion of God. It focuses on the image of dominion of space in the Third Sibyl. This thesis reconsiders the established consensus using old and new evidence alike. According to the majority of scholars, Book III is the oldest of the Sibylline corpus and developed in the 2nd century BCE in Egypt. The altogether 14 books have developed between 150 BCE and 300 CE and for the longest time were only known through quotations in the church fathers such as Eusebius and Lactantius. The Sibylline Books that we have today are of Jewish and Christian origin and stem from a time when the genre was adapted first by Jews and then Christians. Originally, the Sibylline Oracles were a Graeco-Roman literary genre, namely a collection of oracles composed in Greek hexamters which have not come down to us. ![]()
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