By Marie E. Isaacs
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An prior, self-described "very conservative evangelical" reviewer criticized the essays during this assortment for his or her "questionable" liberal conclusions. it truly is curious how assorted humans can learn an identical textual content and arrive at varied conclusions. my very own studying of this anthology is that the essays try (perhaps overly a lot, actually) to stick in the course of the line.
Others. as well as the masses of recent signed articles on a wide selection of subject matters, this new version additionally good points biographies of up to date spiritual figures; hundreds of thousands of images, maps and illustrations; and up-to-date bibliographical citations. The fifteenth quantity is a cumulative index to the complete encyclopedia.
ACO I, 1, eight Acta conciliorum oecumenicorum
Extra resources for Concept of Spirit: A Study of Pneuma in Hellenistic Judaism and its Bearing on the New Testament
Undoubtedly Philo was influenced by Platonism. This is particularly evident in his interpretation of the variant creation stories in Genesis 1 and 2. These he explains in terms of the Platonic theory of creation taking place in two phases: the creation of the incorporeal world of Ideas (vorj~lr~ 6 u / , ~ afollowed s) by the creation of the material world. However, in stressing the transcendentalism of Platonic theory, we must not overlook the fact that it implies a 79 Cf. Sap Sol 11:15; 16:lf, 9, 18, 21f; 17:6, 15-19; 18:12f, 17-19; 1 9 : l l f , 17, 21.
Isa 60:19f. where the Lord is Israel's everlasting light. For the relationship of the divine light to the divine S6go cf. S. Aalen, Die Begriffe Xicht'und 'Finsternis' im Alten Testament, im Spiitjudenmrns und im Robbinismus (Oslo, 1951). p. 201. 25 Cf Plato. ReD. VI. 510E for the imaee of the mirror. 5 0 $ where ~ the sun Fs the image of the Good. For c k w v in Philo, cf. 26 Plato, ~ e p\il, Mut. 128; Som. II,189;P1ob. 43; Det. 161;V. Mos. I, 158 etc. 27 Cf. AUeg. 111, 171, where the A&os is described as unfading, and Sam.
That the LXX introduces the idea of a separation between God and His spirit remains unproven. It would appear, therefore, that attempts to detect a significant change in the meaning of ruach, resulting from its translation in terms of w e i p a , are unfounded. R. Shoemaker.. OD. D. 37. 24 Cf. Ethiopic Enoch, which frequently uses the expression 'Lord of the Spirits', instead of 'Lord of Hosts'. g. 41:10 etc. H. Charles, The Apocryphaand Pseudepigrophn in English (Oxford, 1913), Vol. 209,'lists 104 instances of this expression in 1 En.