Ένα ενδιαφέρον συνέδριο με θέμα τη σχέση του αρχέγονου Χριστιανισμού με το Ταλμούδ ξεκίνησε σήμερα στο Πανεπιστήμιο του Cambridge:
The Talmud and Christianity: Rabbinic Judaism after Constantine
An International Conference at Murray Edwards College
June 27 - 28, 2016
The University of Cambridge
Organized by Michal Bar-Asher Siegal, Daniel Weiss, and Holger Zellentin
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Δευτέρα 27 Ιουνίου 2016
CFP: Kings and Power: Exploring Jewish Texts in their Hellenistic Context
Kings and Power: Exploring Jewish Texts in their Hellenistic Context
A CSTT Workshop in Helsinki, December 3-4, 2016
The Academy of Finland Centre of Excellence “Changes in Sacred Texts and Traditions” aims at a more comprehensive understanding of the emergence and influence of the Hebrew Bible/Old Testament and other ancient Jewish literature within the multicultural milieu of the ancient eastern Mediterranean region. It provides an interdisciplinary approach to cultural, societal, ideological, and material changes in the period when the sacred writings of Judaism were created, transmitted, and continuously transformed. The researchers of the CSTT examine ancient Jewish texts from the point of view of archaeology, sociology, and history of religion, to mention but some of the most influential methodological frameworks.
Kings and Power: Exploring Jewish Texts in their Hellenistic Contexts is a two day workshop. The meeting days are December 3-4, 2016. The aim of this workshop is to provide the scholars of different levels (doctoral students, postdocs and senior researchers) with a forum where to interact beyond disciplinary boundaries. With this purpose in mind, we invite junior and senior researchers to submit a proposal for our meeting.
For more information: http://blogs.helsinki.fi/sacredtexts/2016/06/10/cfp-kings-and-power-exploring-jewish-texts-in-their-hellenistic-context-helsinki-3-4-dec-2016/#.V2pPyEbl-0U
Στο τρέχον τεύχος του JJS / In the current issue of JJS
Journal of Jewish Studies 67:1 (2016)
Andrew Monson, "The Jewish high priesthood for sale: farming out temples in the Hellenistic Near East," 15-35
Andrew Monson, "The Jewish high priesthood for sale: farming out temples in the Hellenistic Near East," 15-35
During a period of turmoil in Jerusalem, c.175–145 BCE, Antiochus IV and his successors repeatedly sold the Jewish high priesthood rather than observing the customary hereditary succession. According to 2 Macc. 11:1–3, the Seleucid governor intended to institute an annual sale, so that the temple would generate revenue ‘like the sacred enclosures of the other peoples’. In Egypt and Babylonia it was common since the sixth century BCE to farm out to wealthy notables the financial management of large temples, whose administrative structure was not unlike that of the Jerusalem temple. The Ptolemies inherited the Egyptian practice, modifying the annual appointment of high priests with Greek tax-farming procedures, while the Seleucids probably adopted tax farming on Babylonian temple estates as well. This article suggests that Antiochus IV attempted similar reforms of the Jerusalem temple in response to fiscal pressure, exploiting intra-elite competition for the high priesthood.
Joseph R. Dodson, "Death and idols in the Wisdom of Solomon," 36-45
This note considers the implications of the textual variant ‘θάνατος’ in Wisd. 14:13–14. Whether ‘death’ serves as the explicit subject of v. 14 or as a given idea associated with ‘idols’, it makes the parallels between 14:10–14 and chs 1–2 even more conspicuous and thereby underlines a pattern of thinking about creation and corruption that continues throughout Wisdom. Whereas in chs 1–2 death entered by the hands of humanity and through the envy of the devil, in 14:10–14 death entered by handmade idols and through the conceit of evil people. The inclusion of the textual variant shows not only solidarity of thought but also clarity and expansion.
Albert I. Baumgarten, "Sacred scriptures defile the hands," 46-67
This article takes up the paradoxical crux of sacred scriptures defiling hands and offers a solution based on tKelim, BM 5:8, which discusses the protection offered by the Temple courtyard against certain texts defiling hands. While just which texts enjoyed this protection depends on the interpretation of this source, that the Temple courtyard offered some sort of protection against sacred scriptures defiling hands is beyond doubt. I propose that sacred scriptures defiled hands when they were in the profane world, but in the sacred context of the Temple courtyard they did not defile: the interplay of sacred and profane, as elaborated in particular by Mary Douglas in Purity and Danger, was responsible for sacred scriptures defiling the hands. Finally, since sacred scriptures defiling hands was apparently an exclusively Pharisaic practice, I discuss its place and purpose by applying Cultural Theory to understanding the dynamics of the Pharisees and their practices.
Sacha Stern, "A primitive rabbinic calendar text from the Cairo Genizah," 68-90
A hitherto unnoticed fragment from the Cairo Genizah, T-S K2.27, describes two methods for calculating the calendar that ignore the molad and differ in further ways from the later, fixed rabbinic calendar. These ‘primitive’ rabbinic calendars, which I would date to the eighth century at the latest, are based on calendar rules attested in the Palestinian Talmud but also attempt, not very accurately, to turn the Jewish calendar into a fixed cycle. These calendars represent an early attempt to fix the Jewish calendar. They may be seen as a missing link between the empirical, new moon-based calendar of Mishnaic and Talmudic sources and the molad calendar that became standard in the later medieval period. They also suggest that the fixed rabbinic calendar was originally formed in the early Middle Ages by emulation of the Christian Easter cycles.
Karin Hedner Zetterholm, "Isaac and Jesus: a Rabbinic reappropriation of a ‘Christian’ motif?," 102-120
If, as recent scholarly insights suggest, adherence to Jesus was a largely intra-Jewish affair during the first few centuries CE, it increases the likelihood of interaction and exchange of ideas between such Jesus-oriented Jews and Jews of other inclinations. This article argues that the motif of the atoning power of the death of the beloved son – developed within first-century Judaism, as evidenced by Paul and the Gospels, and embraced by Jesus-oriented groups – was later reappropriated by Rabbinic Judaism through interaction with Jesus-oriented groups with a Jewish self-identity, and applied by Rabbinic Jews to Isaac. The presence of the aqedah motif in synagogues from the third to six centuries may testify to the reappropriation by non-Jesus-oriented Jews of the motif of the atoning power of the death of the beloved son, and possibly also to the presence and impact of Jesus-oriented groups or individuals in the synagogue of late antiquity.
Michael Rosenberg, "Penetrating words: a Babylonian Rabbinic response to Syriac Mariology,"121-134
Recent research has emphasized the extent of a shared cultural context for Rabbinic Judaism and early Christianity, especially in the Roman East and the western portions of the Sasanian Empire. This article argues that a challenging passage in Tractate Ketubot of the Babylonian Talmud is best explained in light of tropes about the Virgin Mary and the Annunciation that were particularly common and beloved in Syriac Christian texts. This finding not only supplements the growing body of evidence for cultural ties between these two communities, but also suggests that the character Mary and questions around virginity were particularly appealing and/or contested topics for the rabbis and/or their audience.
Στο τρέχον τεύχος του PRSt / In the current issue of PRSt
Perspectives in Religious Studies 43:2 (2016)
Samuel E. Balentine, "The Future Beyond the End: Lessons from History by Herodotus and Daniel," 145–159
Samuel E. Balentine, "The Future Beyond the End: Lessons from History by Herodotus and Daniel," 145–159
This article examines the role of time in the “histories” of Herodotus and Daniel. Both use historiography as a way of understanding the roles of human agency, divine agency, and chance, but whereas Herodotus demythologizes history, Daniel theologizes it. Daniel’s teleological closure, particularly the varying calculations of the “time of end,” presuppose and require the very moralizing of history that Herodotus resists. When Daniel reasons about End-time, we may imagine him doing so with what Wallace Stevens calls the “later reason” that has been brutalized by reality.
Mark E. Biddle, "Sinners Only? Amos 9:8–10 and the Problem of Targeted Justice in Amos,"161–175
Rudolf Smend has depicted Amos’s message as a categorical rejection of Israel. Amos 9:8–10, with its notion of discriminating judgment, stands out against the backdrop of the apparent pessimism of the overall book. This article assesses whether it represents a foreign insertion into the Amos tradition or, in contrast, whether it develops possibilities latent in earlier Amos materials. Close readings of several passages reveal that all specify decimation and exile for the ruling elite, its city, and its official sanctuary, but do not foresee the absolute end of the North. Themes throughout the book more than hint that Amos’s objective was regime change.
Mark J. Boda, "Priestly Expansions within Haggai–Malachi and the Twelve," 177–185
Focusing on distinctions between the presentation of priestly figures in Haggai, Zechariah, and Malachi, this article identifies a redactional agenda that champions a shift from the particular and singular focus on the high priest within the Zadokite tradition to a more general and plural focus on priests related to the Levi tradition. Parallel to this priestly shift is a royal shift that eventually leads to the disappearance of Davidic royal leadership. The move from the singular to the plural reflects increasing concern over priestly leadership by the prophetic group responsible for Haggai–Malachi, especially with the lack of Davidic royal leadership.
Trent C. Butler, "God and Dysfunctional Families: A Social and Theological Study of the Book of Hosea," 187–202
Combining Paul Redditt’s love for the Book of the Twelve and his concern for social conditions in the ancient world, this article takes clinical observations about the elements characterizing a dysfunctional family and compares the portrait that the biblical record paints of the prophet Hosea and his family. When the prophet’s family proves to embody dysfunctional relationships, the article probes further to explore the role played by religion, particularly worship of Yahweh, in molding Hosea’s family into such a troubled social group.
Deirdre Dempsey and Sharon Pace, "A Comparison of Darius, Pharaoh, and Associates," 203–214
Scholars frequently remark on the similarities between Joseph and Daniel. Few, however, compare Pharaoh to Darius. Comparison shows that Darius (Dan 6) is portrayed in a particularly derisive way in order to provide a lesson in what can go wrong when a foreign power is in control of Jewish destiny. The message for a post-exilic Jewish community is clear: a foreign power could produce a leader like Joseph’s Pharaoh, capable of controlling the malevolent impulses of his subjects. Just as likely, however, external authority can be weak and ineffective, leaving those reliant on a sovereign’s authority at the mercy of ill-intentioned, jealous officials.
James D. Nogalski, "Changing Perspectives in Isaiah 40–55," 215–225
Isaiah 40–55 consists of two main parts (chs. 40–48 and 49–55). Scholars have long noted formal differences between the two, but seldom explore the literary ramifications. These chapters differ in their primary addressees, the perspective from which they envision the impending journey, and the ways in which they reflect different geographical contexts. Cumulatively, these shifting perspectives force the careful reader to assume changes in both space and time when reading these chapters. The rhetoric of chs. 40–48 largely seeks to persuade those living in Babylon to see YHWH at work in liberating the community to return to the land. By contrast, the rhetorical persuasion in chs. 49–55 purposefully encourages the personified city of Jerusalem to recognize and accept those returning as her own children.
Kandy Queen-Sutherland, "Ruth, Qoheleth, and Esther: Counter Voices from the Megilloth," 227–242
Ruth and Esther are bookends for the Megilloth, the five festival scrolls in the Writings of the Hebrew Bible. Qoheleth stands in the middle of the collection with Song of Songs and Lamentations on either side. Perspectives on human action, chance, and providence fall along gendered lines. Qoheleth is a male voice frustrated by the lack of control and futility of human action. Chance events are negative, and God is incomprehensible. Ruth and Esther speak from the underside of life where God is distant (Ruth) or absent (Esther). There are no expectations of female control, but chance is positive and female action is effective. Qoheleth counters traditional wisdom. Ruth and Esther counter Qoheleth.
Aaron Schart, "The Concluding Sections of the Writings of the Book of the Twelve Prophets: A Form- and Redaction-Critical Study," 243–256
The first part of this article tries to differentiate between six types of closures of the individual writings contained in the Book of the Twelve. On the level of the final text different types of closure follow after one another within the same writing. This is so because the ending sections were reworked by different redactors. In the second part, the article asks whether it is possible to use the form-critical findings as additional evidence for the redaction-critical hypotheses of a two-prophets scroll (comprising former versions of Hosea and Amos) and of a so-called “D-corpus” (Hosea, Amos, Micah, Zephaniah).
Κυριακή 26 Ιουνίου 2016
Philo Colloquium (21.7.2016)
Date: 21 July 2016
Time: 10-5 pm
Location: The University of Glasgow,
Theology and Religious Studies Building,
No. 4 The Square, G12 8QQ
The event is free to attend, though please email Sean Adams to register (mailto:adams.sean@gmail.com)
For more information, visit: https://philocolloquium.wordpress.com/
Programme:
10:00 – Welcome and Introductions
10:20 – Joan Taylor (KCL) – ‘The Therapeutae, Gender and the Synagogue’
10:55 – Erlend MacGillivray (Aberdeen) – ‘Primitivism in Philo of Alexandia’s Thought and his Perception of Non-Jews’
11:30 – Coffee/tea
11:50 – Mina Monier (KCL) – ‘The Reception of Philo in Barnabas’
12:25 – Ekaterina Matusova (Tübingen) – ‘Cognizing God in Philo: between Hellenistic Platonism and Parabiblical Texts’
1:00 – Lunch
2:00 – Sean Adams (Glasgow) – ‘Philo’s Literary Forms and Genre Adaptations’
2:30 – Joshua Carroll (Aberdeen) – ‘Philo’s Education’
3:00 – Elisa Uusimäki (Helsinki) – ‘Jacob’s Spiritual Exercises in the Context of Philo’s Pedagogical Programme’
3:30 – Coffee/tea
3:50 – James R. Royse (Claremont) – ‘Philo’s Biblical Quotations according to the Coptos Papyrus (Cohn-Wendland’s “Pap”) with Some Newly Discovered Readings’
4:20 – Hindy Najman (Oxford) – ‘Transcendence, Immanence, and Revelation in Philo of Alexandria’
4:50 – Future Planning
5:00 – Close of event
Time: 10-5 pm
Location: The University of Glasgow,
Theology and Religious Studies Building,
No. 4 The Square, G12 8QQ
The event is free to attend, though please email Sean Adams to register (mailto:adams.sean@gmail.com)
For more information, visit: https://philocolloquium.wordpress.com/
Programme:
10:00 – Welcome and Introductions
10:20 – Joan Taylor (KCL) – ‘The Therapeutae, Gender and the Synagogue’
10:55 – Erlend MacGillivray (Aberdeen) – ‘Primitivism in Philo of Alexandia’s Thought and his Perception of Non-Jews’
11:30 – Coffee/tea
11:50 – Mina Monier (KCL) – ‘The Reception of Philo in Barnabas’
12:25 – Ekaterina Matusova (Tübingen) – ‘Cognizing God in Philo: between Hellenistic Platonism and Parabiblical Texts’
1:00 – Lunch
2:00 – Sean Adams (Glasgow) – ‘Philo’s Literary Forms and Genre Adaptations’
2:30 – Joshua Carroll (Aberdeen) – ‘Philo’s Education’
3:00 – Elisa Uusimäki (Helsinki) – ‘Jacob’s Spiritual Exercises in the Context of Philo’s Pedagogical Programme’
3:30 – Coffee/tea
3:50 – James R. Royse (Claremont) – ‘Philo’s Biblical Quotations according to the Coptos Papyrus (Cohn-Wendland’s “Pap”) with Some Newly Discovered Readings’
4:20 – Hindy Najman (Oxford) – ‘Transcendence, Immanence, and Revelation in Philo of Alexandria’
4:50 – Future Planning
5:00 – Close of event
Ένα ενδιαφέρον εύρημα στην Modi'in / An interesting find in Modi'in
Πριν λίγες μέρες αρχαιολόγοι που εργάζονται στην ανασκαφή κοντά στη Modi'in έφεραν στο φως ένα θησαυρό ασημένιων τετράδραχμων και δίδραχμων της εποχής των Ασμοναίων καθώς και χάλκινων της ίδιας περιόδου. Τα νομίσματα βρέθηκαν κρυμμένα στα ερείπια αγροικίας κάποιας ιουδαϊκής οικογένειας της εποχής των Ασμοναίων. Φαίνεται ότι ο ιδιοκτήτης του τα έκρυψε, αλλά δεν γύρισε ποτέ πίσω για να τα πάρει. Σύμφωνα με τους αρχαιολόγους και με βάση νομίσματα που βρέθηκαν στην αγροικία αυτή συνέχισε να κατοικείται κατά τα χρόνια του Ιουδαϊκού Πολέμου (66 μ.Χ.) κι είναι πιθανό οι κάτοικοί της να συμμετείχαν σε αυτόν.
(Φωτο: Copyright: Assaf Peretz, courtesy of the Israel Antiquities Authority)
Rare cache of Hasmonean Period coins discovered in Modi‘in
Kαι πάλι το Ευαγγέλιο της Συζύγου του Ιησού / GJW again
Ο David Meadows κάνει μία εξαιρετική ανασκόπηση με πολλά links και ένα χρονολόγιο σχετικά με την "ανακάλυψη" και δημοσίευση του σπαράγματος που θεωρήθηκε ότι προέρχεται από κάποιο αρχαίο χριστιανικό κείμενο κι όπου ο Ιησούς έκανε λόγο για τη γυναίκα του.
Διαβάστε επίσης το άρθρο της Schroeder, το οποίο κυκλοφόρησε πριν το άρθρο των προηγούμενων ημερών στην ηλεκτρονική έκδοση του The Atlantic και το οποίο υπήρξε καταλυτικό στην απόρριψη του συγκεκριμένου σπαράγματος ως πλαστού.
Σάββατο 25 Ιουνίου 2016
H Αποκάλυψη των Ζώων και η Καινή Διαθήκη / The Animal Apocalypse and the NT
Η λεγόμενη "Αποκάλυψη των Ζώων" (A΄ Ενώχ 85-90), η οποία είναι ένα αποκαλυπτικό κείμενο σχετικά με το μέλλον του Ισραήλ, φαίνεται να έχει επηρεάσει την αποκαλυπτική γλώσσα της ΚΔ (μαζί με το βιβλίο του Δανιήλ). Ο Phillip J. Long συζητά αυτές τις επιδράσεις σε ένα σύντομο κείμενο στο ιστολόγιο About Reading Acts.
The Historical and Theological Lexicon of the Septuagint, 4-7 July 2016
Ένα ενδιαφέρον συνέδριο σχετικά με τη γλώσσα της μετάφρασης των Ο΄ θα λάβει χώρα στο διάστημα 4-7 Ιουλίου 2016 στην Μπολώνια στο πλαίσιο του ερευνητικού προγράμματος Historical and Theological Lexicon of the Septuagint (HTLS).
HTLS Workshop 2016: The Language of the Septuagint in the Context of the Graeco-Roman World
chaired by Eberhard Bons (Université de Strasbourg, Faculté de Théologie Catholique)
and Marco Settembrini (Facoltà Teologica dell'Emilia-Romagna, Dipartimento di Storia della teologia)
Location: Facoltà Teologica dell'Emilia-Romagna, P.le Bacchelli 4, 40136 Bologna (Italy)
Monday 4th July 2016
9.30 Introduzione: Lo 'Historical and Theological Lexicon of the Septuagint' (Eberhard Bons, Strasbourg)
10.30 Greek Oracular Traditions and the Language of the Septuagint (Ingo Schaaf, Konstanz)
11.30 The HTLS Project: An Illustration for New Contributors (Eberhard Bons, Daniela Scialabba, Ralph Brucker)
15.00-19.30 Workshop
Tuesday 5th July
9.00 "Make me intelligent" - The Origin and Early History of the Verb συνετίζω (Jan Joosten, Oxford)
9.30 The Ambiguous Boundary between Humans and God in the Greek Literature of the Second Temple (Patrick Pouchelle, Paris)
10.00 Translating Emotions in the Septuagint: The Case of παροξύνω (Dorota Hartman, Napoli)
11.00-12.45 & 15.00-17.00 Workshop
Wednesday 6th July
9.00 Καθαρός κτλ nelle Omelie sui Salmi del Codex Monacensis Graecus 314 (Antonio Cacciari, Bologna)
9.30 The Concept of ethos in the Septuaginta (Michele Lucchesi, Torino)
15.00-19.30 Workshop
Thursday 7th July
9.00 Loyal to the Text and to the King? Two Examples from the Old Greek Version of Isaiah 58 and Daniel 11(Marco Settembrini, Bologna)
9.30 Interesting Renderings in the Septuagint of Proverbs (Lorenzo Cuppi, Bologna)
10.00 L'uso religioso di τὰ βιβλία nella letteratura greca classica (Antonella Bellantuono, Strasbourg)
11.00-12.45 & 15.00-19.30 Workshop
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