Pub Date : 2020-12-01DOI: 10.1177/0951820720949456
Benjamin G. Wold
In early Jewish wisdom literature, a Hebrew idiom occurs that combines “hands” with “wisdom.” This construct has been overwhelmingly translated along the lines of “manual wisdom” and implying craftsmanship or the work of an artisan. This article examines “wisdom of the hands” and argues that its meaning relates to acting wisely, as distinguished from merely acquiring knowledge or cognitive assent, and is used especially in the context of wielding authority. As such, this idiom may inform another rare expression, namely being “doers of the word” and not only “hearers” in James 1:22.
{"title":"“Ḥokma of the Hands” in early Jewish sapiential tradition and the Letter of James","authors":"Benjamin G. Wold","doi":"10.1177/0951820720949456","DOIUrl":"https://doi.org/10.1177/0951820720949456","url":null,"abstract":"In early Jewish wisdom literature, a Hebrew idiom occurs that combines “hands” with “wisdom.” This construct has been overwhelmingly translated along the lines of “manual wisdom” and implying craftsmanship or the work of an artisan. This article examines “wisdom of the hands” and argues that its meaning relates to acting wisely, as distinguished from merely acquiring knowledge or cognitive assent, and is used especially in the context of wielding authority. As such, this idiom may inform another rare expression, namely being “doers of the word” and not only “hearers” in James 1:22.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":"30 1","pages":"74 - 86"},"PeriodicalIF":0.3,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0951820720949456","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48808358","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-01DOI: 10.1177/0951820720963469
J. Ben-dov
Much of the sapiential treatise Instruction (=4QInstruction) can be read as a systematic attempt to support one basic ideological principle: Each person has a divinely assigned share, and every interaction that requires mixing that share with other agents is a breach of the metaphysical order. This idea was first formulated with regard to Instruction by Menahem Kister. In the present article, I apply this notion to the prologue (preserved in 4Q416 1) and to the sections on family relations (parents, wife) in 4Q416. These latter cases explore the financial relations within a family and align them with the overall principle of Instruction. The various sections highlight the person’s spirit as a commodity, intertwined with the life and capital of that person. The literary focus is on the phenomenology of the spirt, as it shifts during various transactions. The biblical allusions in these sections are explained along the same line of argument.
{"title":"Family relations and the economic-metaphysical message of Instruction","authors":"J. Ben-dov","doi":"10.1177/0951820720963469","DOIUrl":"https://doi.org/10.1177/0951820720963469","url":null,"abstract":"Much of the sapiential treatise Instruction (=4QInstruction) can be read as a systematic attempt to support one basic ideological principle: Each person has a divinely assigned share, and every interaction that requires mixing that share with other agents is a breach of the metaphysical order. This idea was first formulated with regard to Instruction by Menahem Kister. In the present article, I apply this notion to the prologue (preserved in 4Q416 1) and to the sections on family relations (parents, wife) in 4Q416. These latter cases explore the financial relations within a family and align them with the overall principle of Instruction. The various sections highlight the person’s spirit as a commodity, intertwined with the life and capital of that person. The literary focus is on the phenomenology of the spirt, as it shifts during various transactions. The biblical allusions in these sections are explained along the same line of argument.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":"30 1","pages":"87 - 100"},"PeriodicalIF":0.3,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0951820720963469","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48547072","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-01DOI: 10.1177/0951820720969375
G. Brooke
The dominant approach to sapiential compositions found in the caves at and near Qumran has been based on traditional views of the wisdom books of the Hebrew Bible. The intention here is to look rather at the likely contexts of the transmission of the sapiential literature in the movement that preserved the Scrolls. In so doing, particular attention is given to esoteric writings. The first part of the paper outlines three key factors that indicate how a change of perspective might be justified and facilitated, namely views among biblical scholars that the overarching category of Wisdom Literature has lost much of its heuristic value, early Jewish views on evil and how to deal with it, and views on secrecy in early Judaism. The second major part is a brief consideration of sapiential compositions in the light of those key factors, suggesting a hierarchy of texts to match the social hierarchy and its accompanying hierarchy of knowledge for the group responsible for collecting the Scrolls in the caves at and near Qumran.
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Pub Date : 2020-12-01DOI: 10.1177/0951820720968743
Benjamin G. Wold, Daniele Pevarello
This is the second of two thematic editions focused on the theme “Jewish Wisdom from the Judean Wilderness to Diaspora.”1 In this edition, the weight of the contributions is focused on Qumran discoveries. A composition that features in three of these articles, and discussed in the fourth, is 1Q/4QInstruction (1Q26; 4Q415–418, 423).2 A number of previously unknown sapiential texts were preserved in Qumran Cave 4. These include 4QBeatitudes (4Q525), several texts that are simply titled as Sapiential Works (4Q474– 476), Instruction-like compositions (4Q424–426), and two Sapiential Hymns (4Q411, 4Q498). Among these, 4QInstruction is the longest. Originally it was about thirty columns long and is preserved in at least eight manuscripts. 1Q/4QInstruction is significant not only because of the many fragments that preserve roughly a third of the original composition. Its sapiential teaching is also located within an explicit cosmology. While there is general agreement about the significance of 1Q/4QInstruction for understanding the development of early Jewish wisdom, debates remain about the interpretation of this composition. Contributions here contribute to the ordering of fragments (Asaf Gayer), translation (Benjamin Wold), and teaching about economics (Jonthan Ben Dov). George Brooke looks broadly at the Qumran sapiential literature, with special attention to esoteric tradition. We would again like to thank the editor-in-chief of the Journal for the Study of the Pseudepigrapha, Matthias Henze, as well as the Senior Project Editor at Sage Publications, Arshiya Singhal. A special note of gratitude goes to each contributor in this period of COVID-19 for their efforts in the midst of unforeseen challenges.
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Pub Date : 2020-12-01DOI: 10.1177/0951820720963475
A. Gayer
This study presents the material reconstruction of the unit on חכמת ידים—“Wisdom of the Hands,” in copy d of the wisdom composition Instruction (4Q418), followed by a complete transcription and an English translation. The study presents the location of nine fragments of 4Q418, placed on three consecutive columns, along with new joins and new readings. The reconstruction is based on the principles of the Stegemann method for the reconstruction of fragmentary scrolls, alongside new digital tools and software, as elaborated below. The new findings allow for a better understanding of the practical wisdom of Instruction, and provide new valuable data for future reconstruction of the entire composition.
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Pub Date : 2020-09-01DOI: 10.1177/0951820720948259
J. Corley
While Ben Sira’s poem on wisdom and fear of God (Sir 1:11–21) draws on earlier texts from the Hebrew Bible, it transfers the rewards for wisdom (Prov 1–9) and the blessings for Torah obedience (Deut 30:15–16) onto the fear of the Lord. The poem also exhibits parallels to some Dead Sea Scroll texts, including the Qumran Wisdom Admonition (4Q185) and the Treatise on the Two Spirits from the Community Rule (1QS III, 13–IV, 26). Since Sir 1:14 teaches that wisdom has been given in the womb to the faithful Jews, the “eternal foundation” (1:15) may be a reference to the Jerusalem temple.
{"title":"Wisdom and fear of God in Ben Sira 1:11–21: Second temple perspectives","authors":"J. Corley","doi":"10.1177/0951820720948259","DOIUrl":"https://doi.org/10.1177/0951820720948259","url":null,"abstract":"While Ben Sira’s poem on wisdom and fear of God (Sir 1:11–21) draws on earlier texts from the Hebrew Bible, it transfers the rewards for wisdom (Prov 1–9) and the blessings for Torah obedience (Deut 30:15–16) onto the fear of the Lord. The poem also exhibits parallels to some Dead Sea Scroll texts, including the Qumran Wisdom Admonition (4Q185) and the Treatise on the Two Spirits from the Community Rule (1QS III, 13–IV, 26). Since Sir 1:14 teaches that wisdom has been given in the womb to the faithful Jews, the “eternal foundation” (1:15) may be a reference to the Jerusalem temple.","PeriodicalId":14859,"journal":{"name":"Journal for the Study of the Pseudepigrapha","volume":"30 1","pages":"46 - 56"},"PeriodicalIF":0.3,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0951820720948259","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44108759","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-01DOI: 10.1177/0951820720948623
Benjamin G. Wold, Daniele Pevarello
In early December 2019 an international symposium was held at Trinity College Dublin on the theme: Jewish Wisdom from the Judean Wilderness to Diaspora.1 The present September 2020 edition of the Journal for the Study of the Pseudepigrapha and the next one in December 2020 contain an ample selection of the papers which were presented and discussed on that occasion. We are deeply grateful to Matthias Henze, the general editor of the Journal for the Study of the Pseudepigrapha, for his support and invaluable guidance in the production of these two thematic editions. At the heart of the symposium was the problematic differentiation between the sapiential traditions found among the Dead Sea Scrolls and Hellenistic Jewish traditions. Is it always the case that philosophical issues found in the texts discovered at Qumran radically differ from those found in texts originating within the Greek Jewish traditions? Across early Jewish sapiential literature is concern to frame, one way or another, views on universalism and particularism, which is typically done in relationship to the created order and wisdom instruction. However, if we turn to scholarship from the 1990s and earlier it is common place to find views to the contrary with examples of summaries about the “the Dead Sea Scrolls” as being uninterested in natural law and unconcerned for philosophical questions as found in Hellenistic Jewish writings.2 We may ask whether it is indeed the case that the sapiential traditions found at Qumran are universally focused on the study of Mosaic Torah without regard for more theoretical ethics from creation. The contributions to the discussion found here focus in different ways on the topic of continuity between Jewish compositions found in
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Pub Date : 2020-09-01DOI: 10.1177/0951820720948616
Elisa Uusimäki
This article analyses virtue and vice lists in ancient Hebrew literature, specifically focusing on those found in 1QS and 4Q286. It is argued that these texts from Qumran offer distinctive evidence for extended lists of virtues and vices. Apart from illustrating ideals of the yaḥad movement, the sources invite us to consider what counted as ethical to ancient Jews and whether the texts indicate any attempt to organize ethical concerns. The authors lacked a meta-category denoting “virtue” (cf. ἀρετή in Greek or virtus in Latin), but they discussed a myriad of specific virtues and vices by way of listing and grouping (un)desirable qualities that can be characterized as moral, intellectual, and ritual. It is also likely that the authors regarded the qualities of wisdom and truth as elevated “master virtues” of some kind. The article ends with reflections on the types of ethics attested in 1QS and 4Q286. Drawing on anthropological research, the texts are argued to primarily promote what could be called “ethics of divinity.”
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Pub Date : 2020-09-01DOI: 10.1177/0951820720939545
W. Horbury
Wisdom is considered against the background of the incidence of these themes in the Israelite sapiential corpus and usage of “diaspora” and related vocabulary. In writings which, like Wisdom, developed biblical tradition in the Greek and early Roman periods it seems that far-reaching modification of the negative Pentateuchal overtones of diaspora did not exclude them, but scattering could be treated as an experience of all Israel, and old views of Jerusalem as the center of Israelite settlement could displace thoughts of diaspora separation. In Wisdom likewise “diaspora” seems absent from the chapters on Solomon, where Jerusalem is the sacred center of an empire; the treatment of the exodus notes Egyptian sojourn, but emphasis lies not on separation from home but on the one people of God found everywhere.
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Pub Date : 2020-09-01DOI: 10.1177/0951820720948021
Daniele Pevarello
The retelling of the exodus narrative in the second half of Wis 11:2–19:22 has often been treated as a thematic shift from sapiential universalism to Jewish particularism. The aim of this article is to contribute to our understanding of Wis 11:2–19:22 through a reappropriation of its universalistic outlook. I argue here that Pseudo-Solomon’s retelling of Israel’s Heilsgeschichte remains focused on the universal order of creation even when discussing themes, such as the punishment of the Egyptians in the exodus narrative, which would lend themselves to polemical and particularistic tones. Integrating creatively historical narrative and sapiential observation of nature, Pseudo-Solomon develops a reflection in which Israel’s particularistic “history of salvation” is at the same time a universal “natural history of salvation” in which salvation reveals itself in the very mechanics of God’s creation.
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