In this paper I will attempt to describe the Jesus-image of Johann Christian Edelmann (1698–1767), primarily as he drew it in his Abgenöthigtes Jedoch Andern nicht wieder aufgenöthigtes Glaubens-Bekentniss, published at Neuwied in 1746. This description should also help to show Edelmann's place in the history of eighteenth-century German writings on the life of Jesus, and to demonstrate how English Deistic and Spinozistic ideas on Jesus were received in Germany during this period.

Kierkegaard was as clever as a professional criminal in leaving a confusing trail—albeit including some tantalizing clues—for those scholarly detectives who he predicted would come sleuthing after him. As a result of his method of operation “the real Kierkegaard” is exceptionally elusive. Hypotheses compete to explain his extravagant behavior. Opinions vary as to how Kierkegaard was related to his pseudonyms. Even the work published under his own name is not free from the charge of wily posturing. And often the entries in his own private diary appear contrived.

There has been no lack of attention focused on the deity El in the Ugaritic texts. In addition to various articles that have dealt with the characteristics and functions of this deity two excellent monographs have appeared by Marvin Pope and Otto Eissfeldt. The thrust of most of the literature pertaining to this deity has been the assumption that while El is father of the gods and the “executive” deity of the pantheon at Ugarit, he is essentially an otiose deity, whose power seems rather limited when compared to that of other deities, whose fear of other gods is obvious, and whose gradual decline in the face of Baal's rise to prominence seems clear.

The discovery of a rich corpus of biblical manuscripts among the documents from the caves of Qumrân, and subsequently from other sites in the wilderness surrounding the Dead Sea, has given a fresh impetus to the textual criticism of the Old Testament, and especially to the study of the Septuagint as a tool of criticism. To date, this corpus is only partially published, with much of the most significant material awaiting its editio princeps. But already it is clear that old problems and issues are open to investigation from new perspectives and with a degree of precision and evidential control hitherto not possible.

In the recent critical edition of Eusebius' Prœparatio Evangelica lines 180–186 of Ezekiel the Tragedian's Exagōgē, as Eusebius (Pr. Ev. IX 20, 13 [443d] Mras I, 53325–5346) quotes them from Alexander Polyhistor, run;