By William Varner
This paintings presents the texts and translations of 3 old 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 can be the 1st released translation of every of those texts. An advent discusses the context of those dialogues within the "Contra Judaeos" literature of the early church and in addition explores the query of whether they symbolize any real 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 previous testomony, in furthering the dialogue concerning the Messiah. To this finish a accomplished Scriptural Index encourages better comparative examine of those dialogues. it's the translator's objective to show those works, which were the fear of a small circle of targeted students, to a much wider scholarly viewers and to inspire better research of them and their function within the background of Jewish Christian kin.
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Extra info for Ancient Jewish-Christian dialogues: Athanasius and Zacchaeus, Simon and Theophilus, Timothy and Aquila : introductions, texts, and translations
Athanasius: The prophets were not so ashamed to speak this way. Why then should I be ashamed? Zacchaeus said: You must show that the prophets said that he would be crucified. Athanasius: First, Moses says: And you will see your life hanging before your eyes, and you will have no assurance of your life. In the morning you will say: Would it were evening! And in the evening you will say: Would it were morning! (Deut. 28:66-67). For from the sixth hour there was darkness on all the eanh until the ninth hour (Matt.
3PUXLOVot; ICUPLOU YE~U. trKtav. Athanasius and Zacchaeus 43 38. Zacchaeus said: But this is not a cross or death. Athanasius: Isaiah said: Lord, woo believed our report and to whom was the ann of the Lord revealed? We brought a report of a child before him. He is as a root in a thirsty land; he has neither fonn nor glory, and when we saw him, he had no fonn nor beauty, but his fonn was lowly and inferior to all men (Isa. 53: 1-3). And David also says: They pierced my hands and feet. They divided my gannents among themselves and they cast lots over my robe (Ps.
Ell 1rcian tfI I1tltPf YUVCZLKOc;, ~ oocpi« 1rl4ttEL KIZ1. l1rouc;. IiIlWL t~ tEPEI1~ UeYE' TTpO roD P€ TTAiioat U€ €K Kotl'~ ~TT'Ut'apal (1£. Kai rrpO roD (1£ l(dfkEII €K PrirfXl'. ~r'tzKti 17£ v«ov 23. ZaleX«iOl;: N«1. 1rl4ttEL K«1. 6TJuoupYEi' 11~ KIZI. o tTtV I1tltfl«V tfJc; YUV«LKOt; 0Ute: «utOv A,eYELt; 1rE1rlaKeV«L, K«1. oc; tou O~tOl;; Zalex«iOl;: NIZL: Athanasius and Zacchaeus 33 20. Zacchaeus said: If God is also the image of God, there are two Gods. Athanasius said: There are two Gods if the primary has another will and another image.