By Florentino Garcia Martinez, Gerard P Luttikhuizen
The current quantity has been compiled by means of colleagues and acquaintances as a tribute to Dr. A. Hilhorst, the Secretary of the magazine for the learn of Judaism, at the celebration of his sixty fifth birthday. Its 23 contributions by way of well known overseas specialists, replicate a few of the pursuits of the honouree, his method of the Classical and Semitic languages and literatures as forming a part of a continuum, and his awareness to the interactions among different literary corpora.
Several contributions care for the interplay of the outdated testomony with later Jewish, Gnostic, or Christian writings; others discover the affects of Greek writings inside of a Jewish context on the degrees of philology, of theological principles, of realia, or of impression of literary compositions. moreover, a couple of contributions facilities at the interplay of Greek explanations in Jewish and Christian literature, while in numerous others the focal point is at the Martyrium literature or on early Christian texts.
Read or Download Jerusalem, Alexandria, Rome: Studies in Ancient Cultural Interaction in Honour of A. Hilhorst PDF
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Additional info for Jerusalem, Alexandria, Rome: Studies in Ancient Cultural Interaction in Honour of A. Hilhorst
17 In the ﬁnal stanza the morning light appears. Kayser’s paraphrase of its contents is again economic and clear: “Indess ist es heller geworden; das aufdämmernde Licht der Morgenröthe erinnert den Dichter an das ewige Licht, welches Christus ist. ”18 Only at this point the spiritual aspect is explicitly mentioned: sensibus, mentis. At daybreak Jesus is prayed to shine in the hearts of men and to dispel their sleep. , but in in psalm. 15. Having quoted Ps 39:2 expectatus expectaui dominum, et respexit me, he then continues with: quem dominus respexit saluat.
See Appendix 3 for a brief survey. 88,13 which can be found in Appendix 2. As can be seen, this parallel becomes quite clear in the third stanza. Its ﬁrst two verses are the counterpart of hoc ipse lucifer excitatus oritur caelumque inluminat. Note that the sound awakens the morning star, the one who “brings light,” and secondly, how the poetic version diﬀers from the prosaic one, not merely by deviant wording, but above all by the entirely diﬀerent perception of the poet: what he sees, is not the arrival in the sky of light, but the sky’s liberation from darkness.
The ancients’ division of the night is complicated by the scarcity of clear evidence. See Appendix 3 for a brief survey. 88,13 which can be found in Appendix 2. As can be seen, this parallel becomes quite clear in the third stanza. Its ﬁrst two verses are the counterpart of hoc ipse lucifer excitatus oritur caelumque inluminat. Note that the sound awakens the morning star, the one who “brings light,” and secondly, how the poetic version diﬀers from the prosaic one, not merely by deviant wording, but above all by the entirely diﬀerent perception of the poet: what he sees, is not the arrival in the sky of light, but the sky’s liberation from darkness.
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