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A Google alert made me aware of this interesting volume on pedagogy in ancient Judaism and early Christianity. I find it interesting for several reasons; first, because ‘paideia’ was an important issue in the ancient world; second because it was also important to Philo of Alexandria, and third; it was also important to the early Christians. This volume contains studies related to all these fields or issues:
Hogan, Karina Martin, Matthew Goff, and Emma Wasserman, eds. 2017. Pedagogy in Ancient Judaism and Early Christianity. Early Judaism and Its Literature. Atlanta: SBL Press
In addition to the usual Introduction chapter, introducing the various chapters, the volume contains 14 interesting studies. As of special interest to Philo scholars, if one should single out some, I would point to these three:
Ballard, C. Andrew, “The Mysteries of Paideia: ‘Mystery’ and Education in Plato’s Symposium, 4QInstruction, and 1 Corinthians.” pp. 243–82.
Martin Hogan, Karina, “Would Philo Have Recognized Qumran Musar as Paideia?” pp. 81–100.
Zurawski, Jason M., “Mosaic Torah as Encyclical Paideia: Reading Paul’s Allegory of Hagar and Sarah in Light of Philo of Alexandria’s,” pp. 283–308.
In the first mentioned study (I am here drawing on the introductory presentation of the editor Karina Martin Hogan, pp. 1-12), the one by Ballard, explores the pedagogical functions of mystery language, a feature well known to readers of Philo. He argues that “the authors of these compositions (dealt with here) describe their teachings with mystery terminology to distinguish their pedagogical techniques from other forms of education- to legitimate the authority of the instructor, to lead the student on a path to acquire esoteric knowledge, and to encourage the student to experience some sort of transformative vision” (p. 8).
Karina Martin Hogan argues that ‘Philo would have recognized the ‘musar’ practiced by the Dead Sea sect as a kind of paideia, in part because both Philo and the authors of the wisdom texts from Qumran were shaped by the study of Proverbs and the torah” (p. 5)
Then, in his study of Paul’s and Philo’s allegorical use of the story of Hagar and Sarah, Zurawski concludes that “Just as Philo allows that preliminary paideia lays the groundwork for the pursuit of wisdom, Paul believes that the torah prepared the Jewish people for salvation, but that it must be set aside now that salvation is freely given through Christ to Jews and gentiles alike” (p. 9).
Those of you interested in the rest of the studies presented in this volume can read more HERE.
Every year there are several scholarly Bible conferences held around the world. Many -if not most-of these are arranged by some scholarly organisations. Some conferences are focusing on Old Testament issues, some on New Testament, and others then, on various other fields of study like the Pseudepigrapha, Qumran etc. etc. As far as I know there is only one such conference that has had a postage stamp issued in its honor, and that is the 1980 conference of the International Organization for the Study of the Old Testament (IOSOT), held in Vienna, Austria in 1980.
See more on this here.
Research Fellow at the School of Mission and Theology, Stavanger, Norway, Tina Dykesteen Nilsen, have submitted her dissertation to the School and her work has now been accepted as worthy of the public defense thus:
Wednesday September 30, at 5.15-6.00 am, Nilsen will deliver her test lecture over the given topic:
“Moses in biblical memory across the different genres of literature”.
Thursday October 1., at 10 pm Nilsen will publicly defend her thesis: The Origins of Deuteronomy 32: Intertextuality, Memory, Identity.
Her opponents will be: Professor Diana Edelman, Faculty of Theology, University of Oslo, and Professor Karl William Weyde, Norwegian School of Theology, Oslo.
The work of the evaluation commitee has been led by professor Magnar Kartveit, School of Mission and Theology, and her mentor has been professor Knut Holter, School of Mission and Theology.
Her abstract runs thus: “Ever since its Mosaic authorship was questioned more than 150 years ago, the origins of Deut 32:1–43 have been disputed, forming the raison d’être of this dissertation. The dissertation is structured in three parts. Part One gives an introductory chapter, situating the thesis in relation to other quests, and explaining the research question: What is the compositional relationship of Give Ear to other texts, and what are its origins? Chapter Two summarizes research history, looking at criteria that have been used for dating the text, with conclusions ranging from the eleventh to the fourth century BCE. It also presents views on the compositional relationship of Deut 32:1–43 to other biblical texts. Chapter Three prepares the ground for my research by establishing the text from the perspectives of delimitation, integrity, relation to narrative framework and textual criticism. Part Two focusses on what and when. Chapter Four outlines theories and methods of intertextuality, particularly from a diachronic perspective. Chapters Five to Eight asks what is similar and dissimilar when Deut 32:1–43 is compared to a wide but ever narrowing range of other texts, looking at metaphors and similes, lexemes and phrases, lexical fields, linguistic features, forms, themes and parallel texts. Chapter Nine builds on the results from these analyses when shifting focus to when Deut 32:1–43 was composed, concluding that it is probably contemporaneous with Isa 1; 34–35; 56–66, placing it in the first half of the Persian period. Part Three focusses on why and by whom. Chapter Ten looks at theories of social memory and social identity formation and how these are applied to biblical texts, particularly from the Persian period. Using these theories as frameworks, Chapter Eleven asks why Deut 32:1–43 may have been written, discussing the text both within and without its present setting in Deuteronomy. Chapter Twelve pushes the question of who may have composed Deut 32:1– 43, using hypotheses of scribal activities to argue for an origin within an isaianic group of scribes in Yehud. The dissertation provides contributions in the following research areas: the origins of Deut 32:1–43; the relationship of Deut 32:1–43 and other texts; the relationship of Deuteronomy and the Book of Isaiah; memory and identity as constructed in Deut 32:1–43; the larger debate on memory and identity in Yehud, particularly in my proposal that some texts may negotiate between different positions; the larger debate on the origins of the Hebrew Bible in light of texts as scribal products, particularly my proposal of loose groups that interact, allowing for texts crossing boundaries. “
Her dissertation is availably in extenso by clicking HERE (pdf file)
I am to write a review of this volume for SBL Book reviews; it will probably be printed late this year.
“The third volume of Torah from Alexandria sets on display how Philo interpreted the role of the Temple, offerings, festivals, dietary practices, marital laws, and laws of purity. While Philo always remains firmly committed to the importance of the actual religious act, he consistently derives ethical lessons from these ritual practices, thus putting him alongside the great Jewish philosophers of history. Reading Philo alongside Rabbinic wisdom, Greek philosophy, Patristic writers, as well as Medieval and modern authors, breathes new life into the complexities of Leviticus and reinstates Philo’s importance as a biblical exegete…..”
“Rabbi Michael L. Samuel has meticulously culled from all of Philo’s exegetical comments, and arranged them according to the biblical verses. He provides extensive parallels from rabbinic literature, Greek philosophy, and Christian theology, to present Philo’s writing in the context of his time, while also demonstrating Philo’s unique method of interpretation. Torah from Alexandria gives Philo a voice which he so richly deserves as one of the most profound Jewish exegetes and theologians.”
HTLS stands for Historical and Theological Lexicon of the Septuagint! You can find its site here, and get some impression for yourself, but it surely looks interesting!
Here is their own presentation: “This large-scale collective and interdisciplinary project will aim to produce a new research tool: a multi-volume dictionary giving an article of between 2 and 10 pages (around 500 articles in all) for each important word or word group of the Septuagint. Filling an important gap in the fields of ancient philology and religious studies, the dictionary will be based on original research of the highest scientific level.”
There is a solid group of scholars behind the project as presented on this site, there is a further description, and a page with lots of LXX related links. There is also a page for Contact, in which you can apply for access.
Bible Odyssey is a site presenting information about the Bible and it world. It is relatively new, but still growing, and do already contain a lot of material relevent to the study of the Bible.
Several institutions are behind the site, sponsoring it in various ways, and there are important groups of people supporting it or working withs its informative articles etc.
Visitors will be able to search for people, places or passages, and the information they will find can be in text, photos or videos. The will even be able to Ask a Scholar a question via a specific question form.
Bible Odyssey Website includes the complete text of three Bibles: The New Revised Standard Version (NRSV), the Contemporary English Version (CEVD), and the King James Version (KJV), as well as several other tools.
Have a look at the site by clicking Bible Odyssey.
The Origin of Evil Spirits.
The Reception of Genesis 6:1-4 in Early Jewish Literature.
WUNT II 198
Published in English.
2., rev. Ed. 2013. XVI, 258 Seiten.
Archie T. Wright here examines the trajectory of the origin of evil spirits in early Jewish literature; that is, he traces the development of the concept of evil spirits from the Hebrew Bible (Genesis 6) through post biblical Jewish literature.