By Jan Willem Van Henton, J. W. Van Henten, Pieter Willem Van Der Horst
This quantity comprises the papers of a workshop on Jewish epigraphy in antiquity geared up at Utrecht collage in 1992. between the contributors have been collaborators of the Cambridge Jewish Inscriptions undertaking and of the Tubinger Atlas des Vorderen Orients venture. very important facets of historic Jewish inscriptions are highlighted within the papers, just like the connection among documentary and literary texts. numerous papers concentrate on features of the heritage of Jewish groups within the diaspora. experts in Jewish epigraphy will locate surveys of components of the corpus of Jewish inscriptions (curse inscriptions, metrical epitaphs, alphabet-inscriptions) and discussions of a few mounted evaluations, and Jewish inscriptions are mentioned in a much wider literary and old contexts as good. CONTENTS: William Horbury, `Jewish Inscriptions and Jewish Literature in Egypt, with specific connection with Ecclesiasticus'. Jan Willem van Henten, `A Jewish Epitaph in a Literary textual content: four Macc 17:8-10'. Johan H.M. Strubbe, 'Curses opposed to Violation of the Grave in Jewish Epitaphs from Asia Minor'. Pieter W. van der Horst, `Jewish Poetical Tomb Inscriptions'. Alice J. Bij de Vaate, `Alphabet-Inscriptions from Jewish Graves'. David Noy, `The Jewish groups of Leontopolis and Venosa'. Gert Luderitz, `What is the Politeuma?' Tessa Rajak, `Inscription and Context: studying the Jewish Catacombs of Rome'. Gerard Mussies, `Jewish own Names in a few Non-Literary Sources'. Hanswulf Bloedhorn, `Zur Architektur der Synagogen in der Diaspora'.
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2 in Jewish different (L. H . (1987) 671-713 Kant, (680 JEWISH INSCRIPTIONS AND JEWISH LITERATURE IN EGYPT 39 deserves separate notice in its bearing on the description o f Judaism in this period. In Ecclesiasticus, following earlier biblical tradition, there is n o pleasure, no praise of God, n o life in Hades (14:12 (quoted above), 17:27; 41:4). This position receives some qualification from the importance in Ecclesiasticus o f national hopes, as at 2:7-9, cited above, and from Ben Sira's view o f death as 'rest' (dvdTTauai9), also noted above (22:11; 38:16); but the main emphasis is on the finality o f death.
S c h e c h t e r c o m p a r e s also t h e u s e o f t h e A r a m a i c c o g n a t e in T a l m u d B a b l i , S h a b b a t h 1 5 3 a RTDDH DTtR "make l a m e n tation h e a t e d " . ) M . H . S e g a l , Sepher Ben Sira ha-Shalem(2nd edn, Jerusalem: 1 9 5 8 ) , ad l o c , notes Schechter's proposal but does n o t indicate a preference; D i L e i l a & S k e h a n a d l o c . f o l l o w t h e t e x t of t h e f r a g m e n t w i t h o u t m e n t i o n i n g t h e m a r g i n , t h e G r e e k , o r the p r o p o s e d e m e n d a t i o n .
In any case the passer-by, whether Jew or Greek, is left at the end not with Abramos's personal name, but with the deceased as the exemplar o f a social virtue — an effect of such epithets whether in literature or on stone. The section consisting o f chapters 38-41:13 in Ecclesiasticus has many contacts with the inscriptions. It deals first with the physi cian, sickness, funeral rites and mourning, then with the work of the scribe and o f various craftsmen, then with the wise man and (in a hymn) the underlying goodness and justice of God's works, then with the fear of death and with the social virtues, and lastly with death, children, and a g o o d name.