Sibylline Oracles


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Sibylline Oracles:

see PseudepigraphaPseudepigrapha
[Gr.,=things falsely ascribed], a collection of early Jewish and some Jewish-Christian writings composed between c.200 B.C. and c.A.D. 200, not found in the Bible or rabbinic writings.
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However, we have seen how a consistent theme is maintained neither in the passage from Sibylline Oracles, which he quotes, nor in the excerpt from Proverbs.
In addition, regarding the list he quotes from the Sibylline Oracles 2.70-77.10, Martin has argued that the word arsenokoites appears in a list of "economic sins." However, if we do not simply accept that statement at face value and instead read the list for ourselves, we find several offenses that are not at all "economic" in nature: "murder," "betraying of information," and "taking heed of one's speech." Certainly murder may be committed for economic reasons, but it may also be committed for a variety of other reasons--jealousy, revenge, greed, rage, etc.
Napier, who quoted passages from the Sibylline Oracles at the end of his commentary on Revelation, said that he did so 'because of the famous antiquitie, approved veritie, and harmonicall consentment thereof with the Scriptures of God'.(23) Many other authors also treated the Sibyls as authoritative.
Amongst the pseudepigraphica are found The Life of Adam and Eve, Testaments of the XII Patriarchs, Odes of Solomon, Sibylline Oracles, the 'Predicatio Pauli' ('known from the pseudo-Cyprianic De rebaptismate), and the pseudo-Clementine romance, or rather the sources latent within its two eventual versions.
Support for the view that Judaism was active in seeking to win proselytes may be found in the Letter of Aristeas (266), the Sibylline Oracles (3.5-10), 2 Maccabees (9:17), the Pseudepigraphic Testament of Levi (14.41), the Pseudepigraphic Testament of Joseph, Philo (De Vita Mosis 1.27.147, De Virtutibus 20.102-4, and De Praemiis et Poenis 26.152), and Josephus (Against Apion 2.123.
Here we have the Apocalypse of Peter, with a long extract from Book 2 of the Sibylline Oracles; the Apocalypse of Paul; and both the longer and the shorter texts of the Apocalypse of Thomas.
239-313), evaluating the Jewish texts (Sibylline Oracles 4 and 5, 4 Ezra, 2 Baruch, synagogue prayers [notably the Amidah, the Kaddish, the Shema, Haftarah benedictions, the Grace after Meals], and Josephus] and Christian texts (notably Revelation, Papias, Justin, Irenaeus, non-chiliasic Christianity, Barnabas, the Didache, the Shepherd of Hermas, 1 and 2 Clement, Ignatius, Polycarp, and the Epistle to Diognetus), concludes that one should avoid setting up a simple contrast between the Jewish and Christian attitudes in these texts.