Etienne Nodet – författare

A very active member of the École Biblique et Archéologique Française de Jérusalem that has done so much to introduce historical criticism into the believer''s reading of the Scriptures, Étienne Nodet proposes here a beautiful history book. Certainly, in putting forward to the general public an accessible synthesis of scholarly and dense works carried out successfully in these recent years, he spares the reader the ponderousness of a critical apparatus and consigns to Appendix I the citation of his principal ancient sources. He invites the reader to a fascinating effort of the intelligence and of the heart that constitutes the profession of a historian: documentation, appraisal of documents, examining witnesses, comparisons, inductions and deductions; even textual criticism is sometimes called upon: for example, he is one of those who postulates the existence of a "Western Text" of the New Testament, and draws interesting hypotheses from its comparison with the standard text of the critical editions. In a second appendix, not found in the original French work, he presents a new translation of Josephus'' War of the Jews for hints of authentic non-Christian evidence about Jesus and John the Baptist. Beginning with the Gospel accounts of the infancy of Jesus, the author opens up for us the main features of the life of Jesus in a reading that oscillates between the questioning of the historical reference and the penetrating understanding of their verbal expression. Finally, there is the very suggestive sketch of the figure of James, "the brother of the Lord" and the head of the early Jerusalem church.

A very active member of the Ecole Biblique et Archeologique Francaise de Jerusalem that has done so much to introduce historical criticism into the believer's reading of the Scriptures, Etienne Nodet proposes here a beautiful history book. Certainly, in putting forward to the general public an accessible synthesis of scholarly and dense works carried out successfully in these recent years, he spares the reader the ponderousness of a critical apparatus and consigns to Appendix I the citation of his principal ancient sources. He invites the reader to a fascinating effort of the intelligence and of the heart that constitutes the profession of a historian: documentation, appraisal of documents, examining witnesses, comparisons, inductions and deductions; even textual criticism is sometimes called upon: for example, he is one of those who postulates the existence of a Western Text of the New Testament, and draws interesting hypotheses from its comparison with the standard text of the critical editions.In a second appendix, not found in the original French work, he presents a new translation of Josephus' War of the Jews for hints of authentic non-Christian evidence about Jesus and John the Baptist. Beginning with the Gospel accounts of the infancy of Jesus, the author opens up for us the main features of the life of Jesus in a reading that oscillates between the questioning of the historical reference and the penetrating understanding of their verbal expression. Finally, there is the very suggestive sketch of the figure of James, the brother of the Lord and the head of the early Jerusalem church.

Translated by J. Edward Crowley. This radical reconstruction of the origins of Judaism starts by observing that Josephus''s sources on the early history of Israel do not agree with the Bible and that the oldest rabbinic traditions show no sign of a biblical foundation. Another interesting question is raised by the Samaritan claim, at the time of Antiochus Epiphanes, that they had only recently received the Sabbath from the Jews. From such details, Nodet creates a comprehensive line of argument that reveals two major sources of Judaism, as symbolized in the subtitle of his work: Joshua was the one who established locally in writing a statute and a law at the Shechem assembly, while the Mishnah was the ultimate metamorphosis of traditions brought from Babylon and combined with Judaean influences.

Etienne Nodet examines the Samaritans and their religion, using Jewish and Christian sources, including rabbinic literature and the latest archaeology. Nodet tells the story of the Samaritans and their religion, showing how they were faithful to a classical form of monotheism.Nodet traces the Samaritan story from more recent to more ancient times. He begins by looking at the importance of the Samaritans in the time of Josephus and the New Testament, taking in the area formed by Galilee, Samaria, and Judea and recognizing how this corresponds approximately to Canaan at the time of Joshua, between the Jordan and the Mediterranean. He then examines the account of 2 Kings 17, which shows the Samaritans as descendants of the settlers sent by the Assyrians, who were initiated to a certain Yahwism after the fall of the kingdom of Israel (North) in 721 BC. Next Nodet looks at the time of the Maccabean crisis, when the Samaritans separated from the Jews, showing how before then there was a peaceful coexistence. Finally, Nodet turns to the Persian period, showing how after the return from exile there was a restoration of the Babylonian-derived form of religion, which the local Israelites (including the Samaritans) opposed. Nodet contends that, as such, the Samaritan religion, with its succession of high priests up to the present day, and is of ‘immemorial permanence’, linking to the earliest worship of YHWH in Israel.

Etienne Nodet examines the Samaritans and their religion, using Jewish and Christian sources, including rabbinic literature and the latest archaeology. Nodet tells the story of the Samaritans and their religion, showing how they were faithful to a classical form of monotheism.Nodet traces the Samaritan story from more recent to more ancient times. He begins by looking at the importance of the Samaritans in the time of Josephus and the New Testament, taking in the area formed by Galilee, Samaria, and Judea and recognizing how this corresponds approximately to Canaan at the time of Joshua, between the Jordan and the Mediterranean. He then examines the account of 2 Kings 17, which shows the Samaritans as descendants of the settlers sent by the Assyrians, who were initiated to a certain Yahwism after the fall of the kingdom of Israel (North) in 721 BC. Next Nodet looks at the time of the Maccabean crisis, when the Samaritans separated from the Jews, showing how before then there was a peaceful coexistence. Finally, Nodet turns to the Persian period, showing how after the return from exile there was a restoration of the Babylonian-derived form of religion, which the local Israelites (including the Samaritans) opposed. Nodet contends that, as such, the Samaritan religion, with its succession of high priests up to the present day, and is of ''immemorial permanence'', linking to the earliest worship of YHWH in Israel.

Etienne Nodet examines the Samaritans and their religion, using Jewish and Christian sources, including rabbinic literature and the latest archaeology. Nodet tells the story of the Samaritans and their religion, showing how they were faithful to a classical form of monotheism.Nodet traces the Samaritan story from more recent to more ancient times. He begins by looking at the importance of the Samaritans in the time of Josephus and the New Testament, taking in the area formed by Galilee, Samaria, and Judea and recognizing how this corresponds approximately to Canaan at the time of Joshua, between the Jordan and the Mediterranean. He then examines the account of 2 Kings 17, which shows the Samaritans as descendants of the settlers sent by the Assyrians, who were initiated to a certain Yahwism after the fall of the kingdom of Israel (North) in 721 BC. Next Nodet looks at the time of the Maccabean crisis, when the Samaritans separated from the Jews, showing how before then there was a peaceful coexistence. Finally, Nodet turns to the Persian period, showing how after the return from exile there was a restoration of the Babylonian-derived form of religion, which the local Israelites (including the Samaritans) opposed. Nodet contends that, as such, the Samaritan religion, with its succession of high priests up to the present day, and is of ''immemorial permanence'', linking to the earliest worship of YHWH in Israel.

Etienne Nodet examines the Samaritans and their religion, using Jewish and Christian sources, including rabbinic literature and the latest archaeology. Nodet tells the story of the Samaritans and their religion, showing how they were faithful to a classical form of monotheism.Nodet traces the Samaritan story from more recent to more ancient times. He begins by looking at the importance of the Samaritans in the time of Josephus and the New Testament, taking in the area formed by Galilee, Samaria, and Judea and recognizing how this corresponds approximately to Canaan at the time of Joshua, between the Jordan and the Mediterranean. He then examines the account of 2 Kings 17, which shows the Samaritans as descendants of the settlers sent by the Assyrians, who were initiated to a certain Yahwism after the fall of the kingdom of Israel (North) in 721 BC. Next Nodet looks at the time of the Maccabean crisis, when the Samaritans separated from the Jews, showing how before then there was a peaceful coexistence. Finally, Nodet turns to the Persian period, showing how after the return from exile there was a restoration of the Babylonian-derived form of religion, which the local Israelites (including the Samaritans) opposed. Nodet contends that, as such, the Samaritan religion, with its succession of high priests up to the present day, and is of ‘immemorial permanence’, linking to the earliest worship of YHWH in Israel.

Etienne Nodet proposes that Qumran functioned as a pilgrimage site for the Essenes from the 1st century BC onwards. Nodet suggests that the Essenes were scattered everywhere within Palestine in rural communities and that they used to commemorate a renewal of the early Israelites’ entrance into the Promised Land, after crossing the Jordan river and celebrating Passover at Gilgal with Joshua, Moses’ heir. The Essene dead were moved to be buried at Qumran in a well-organized graveyard, as the place was deemed to be a kind of gate to heaven.Nodet shows how the Jewish movement of the Essenes did not did not disappear after the war in 70 CE, rather its customs had a strong influence upon early Christianity and Rabbinic Judaism. The chapters of this book examine the Essenes in the period after the war in Jerusalem, showing how this community developed and its longer term significance. This is linked to the texts of the New Testament, to the writings of Josephus and to the Qumran community’s own documents, the Dead Sea Scrolls.

Etienne Nodet proposes that Qumran functioned as a pilgrimage site for the Essenes from the 1st century BC onwards. Nodet suggests that the Essenes were scattered everywhere within Palestine in rural communities and that they used to commemorate a renewal of the early Israelites'' entrance into the Promised Land, after crossing the Jordan river and celebrating Passover at Gilgal with Joshua, Moses'' heir. The Essene dead were moved to be buried at Qumran in a well-organized graveyard, as the place was deemed to be a kind of gate to heaven.Nodet shows how the Jewish movement of the Essenes did not did not disappear after the war in 70 CE, rather its customs had a strong influence upon early Christianity and Rabbinic Judaism. The chapters of this book examine the Essenes in the period after the war in Jerusalem, showing how this community developed and its longer term significance. This is linked to the texts of the New Testament, to the writings of Josephus and to the Qumran community''s own documents, the Dead Sea Scrolls.

Etienne Nodet proposes that Qumran functioned as a pilgrimage site for the Essenes from the 1st century BC onwards. Nodet suggests that the Essenes were scattered everywhere within Palestine in rural communities and that they used to commemorate a renewal of the early Israelites'' entrance into the Promised Land, after crossing the Jordan river and celebrating Passover at Gilgal with Joshua, Moses'' heir. The Essene dead were moved to be buried at Qumran in a well-organized graveyard, as the place was deemed to be a kind of gate to heaven.Nodet shows how the Jewish movement of the Essenes did not did not disappear after the war in 70 CE, rather its customs had a strong influence upon early Christianity and Rabbinic Judaism. The chapters of this book examine the Essenes in the period after the war in Jerusalem, showing how this community developed and its longer term significance. This is linked to the texts of the New Testament, to the writings of Josephus and to the Qumran community''s own documents, the Dead Sea Scrolls.

Etienne Nodet proposes that Qumran functioned as a pilgrimage site for the Essenes from the 1st century BC onwards. Nodet suggests that the Essenes were scattered everywhere within Palestine in rural communities and that they used to commemorate a renewal of the early Israelites’ entrance into the Promised Land, after crossing the Jordan river and celebrating Passover at Gilgal with Joshua, Moses’ heir. The Essene dead were moved to be buried at Qumran in a well-organized graveyard, as the place was deemed to be a kind of gate to heaven.Nodet shows how the Jewish movement of the Essenes did not did not disappear after the war in 70 CE, rather its customs had a strong influence upon early Christianity and Rabbinic Judaism. The chapters of this book examine the Essenes in the period after the war in Jerusalem, showing how this community developed and its longer term significance. This is linked to the texts of the New Testament, to the writings of Josephus and to the Qumran community’s own documents, the Dead Sea Scrolls.