Performed by using the Find feature of your web browser.] Because it is one long page, rudimentary searching can be [Note: This bibliography is a fairly "low tech", single page Summaries of books found in the Google Book Search collection as wellĪs links to some online abstracts for select journal articles. I have also sometimes added links to Previews and Visitor to this bibliography can follow a link to a book title for moreĬomplete information, including subject headings that can lead toįurther resources. To this "world's largest library network" in late summer 2006. Starting in late November 2006 I began adding some links to bibliographical records from OCLC's WorldCatĭatabase for the titles in this list. I will not be spending time correcting any of those. I have repaired broken links to the Communal Studies Association and FIC websites but I expect that there are many other broken links scattered among the book and article citations. Recent events have led me to resurrect this site as a snapshot of the work I used to do but I will not be adding more recent citations to this list. ![]() In 2015 I retired from my career as an academic librarian and removed this bibliography from the Luther College website. Of the 1993-1999 citations prompted me to begin anew and hundreds ofĪt the end of 2012 I suspended work on this bibliography and was unsuccesful in finding someone who might be interested in continuing the work. Many, but not all, of the citations for 1993-1999 appeared in issues of the Newsletter of theĪdditions were made to this list from early 2000 through Summer 2004 The following lists are an attempt to gather together some of the recent research in Communal Studies. His intention was to use the wickedness of Jannes and Jambres, as presented in the Torah, as an illustration of a widespread, active rejection of the truth in the last days.Communal Studies Bibliography (1993-2012) compiled by John Goodin, Preus Library, Luther College (retired 2015) November 2012 version Paul confirms the traditional names of the sorcerers who challenged Moses without lending credence to the legends found in apocryphal works. These stories are interesting, but they should not be taken as equivalent to inspired Scripture. According to the midrashim and other sources, Jannes and Jambres continued to exert a wicked influence on Israel until the time of Phinehas (Numbers 25). Another midrash identifies the “two servants” of Balaam as Jannes and Jambres (Numbers 22:22). According to one midrash, the two magicians left Egypt with the Israelites after the first Passover (see Exodus 12:38) and were later instrumental in promoting the worship of the golden calf that Aaron made (Exodus 32). The names “Jannes” and “Jambres” appear in the Talmud as well. However, the sorcerers were powerless to duplicate the other plagues (8:19). Later, these same sorcerers duplicated the changing of water into blood (Exodus 7:22) and the production of frogs (8:7). But Aaron’s staff swallowed up their staffs” (verses 10-12). Pharaoh then summoned wise men and sorcerers, and the Egyptian magicians also did the same things by their secret arts: Each one threw down his staff and it became a snake. ![]() “Aaron threw his staff down in front of Pharaoh and his officials, and it became a snake. Long-standing Jewish tradition says that Jannes and Jambres were the two chief magicians who withstood Moses and Aaron in Exodus 7. But they will not get very far because, as in the case of those men, their folly will be clear to everyone” (verses 8-9). In a passage describing the wickedness of the last days, Paul says, “Just as Jannes and Jambres opposed Moses, so also these men oppose the truth-men of depraved minds, who, as far as the faith is concerned, are rejected. In fact, the names of these two men appear only once in the entire Bible, in 2 Timothy 3:8. The Bible does not give us much information on Jannes and Jambres.
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