Pub Date : 2022-01-01DOI: 10.1017/s0017816022000037
B. Nongbri
Abstract Seven animal hide scrolls with Hebrew and Aramaic writing were sold in Jerusalem in 1947. Additional smaller fragments of similar scrolls were sold from 1948 to 1950. Within a few years of their appearance, these “Jerusalem Scrolls” as they were then known, became “the Dead Sea Scrolls from Qumran Cave 1.” While this change of names may seem trivial, it glosses over some difficult questions about the provenance of these materials. What we now call “Cave 1Q” or “Qumran Cave 1” was excavated in 1949, but scholarship reveals considerable confusion concerning which purchased scrolls can be materially connected to fragments that were excavated by archaeologists under controlled conditions in Cave 1. Furthermore, Cave 1 is often treated as if it was a sealed context rather than the highly contaminated site that it actually was at the time of its excavation by archaeologists. For these reasons, it is not completely clear whether all the scrolls usually assigned to Cave 1 actually originated at this site. This article is an attempt to sort through the evidence to determine exactly which scrolls and fragments attributed to Cave 1 were purchased, when and from whom such pieces were purchased, and what can actually be known with confidence about the connection of these “Jerusalem Scrolls” with the site we now call Qumran Cave 1.
{"title":"How the “Jerusalem Scrolls” Became the Dead Sea Scrolls from Qumran Cave 1: Archaeology, the Antiquities Market, and the Spaces In Between","authors":"B. Nongbri","doi":"10.1017/s0017816022000037","DOIUrl":"https://doi.org/10.1017/s0017816022000037","url":null,"abstract":"Abstract Seven animal hide scrolls with Hebrew and Aramaic writing were sold in Jerusalem in 1947. Additional smaller fragments of similar scrolls were sold from 1948 to 1950. Within a few years of their appearance, these “Jerusalem Scrolls” as they were then known, became “the Dead Sea Scrolls from Qumran Cave 1.” While this change of names may seem trivial, it glosses over some difficult questions about the provenance of these materials. What we now call “Cave 1Q” or “Qumran Cave 1” was excavated in 1949, but scholarship reveals considerable confusion concerning which purchased scrolls can be materially connected to fragments that were excavated by archaeologists under controlled conditions in Cave 1. Furthermore, Cave 1 is often treated as if it was a sealed context rather than the highly contaminated site that it actually was at the time of its excavation by archaeologists. For these reasons, it is not completely clear whether all the scrolls usually assigned to Cave 1 actually originated at this site. This article is an attempt to sort through the evidence to determine exactly which scrolls and fragments attributed to Cave 1 were purchased, when and from whom such pieces were purchased, and what can actually be known with confidence about the connection of these “Jerusalem Scrolls” with the site we now call Qumran Cave 1.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"115 1","pages":"1 - 22"},"PeriodicalIF":0.3,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42347783","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-25eCollection Date: 2024-03-01DOI: 10.1055/s-0041-1736611
Mayank Nilay, Anup Rawool, Kausik Mandal
Progressive pseudorheumatoid dysplasia (PPRD) is an autosomal recessive arthropathy, affecting school-aged children. It is characterized by progressive degeneration of the articular cartilage. The majority of the pathogenic variations are found in exon 2, exon 4, and exon 5 of the putative gene, CCN6 (WISP3). Three unrelated individuals with clinical diagnosis of PPD were included in this study. Detailed clinicoradiological evaluation was attempted with brief literature review. Exome sequencing was performed in all three cases. All the pathogenic variations detected in our cohort were located in exons 2 and 4 of WISP3 gene. Though the clinicoradiological features are already well described, this study in north India highlights the occurrence of a recurring pathogenic variant. The c.740_741del variant was a recurrent pathogenic variant seen in all three patients in this cohort. This may be a common pathogenic variant in the North Indian population; however, a larger cohort needs to be studied before drawing final conclusions. A proper molecular diagnosis is a must to end the diagnostic odyssey, safeguarding patients with PPRD from unnecessary use of drugs like corticosteroids.
{"title":"Progressive Pseudorheumatoid Dysplasia of Childhood (PPRD)-A Case Series with Recurrent c.740_741del Variant.","authors":"Mayank Nilay, Anup Rawool, Kausik Mandal","doi":"10.1055/s-0041-1736611","DOIUrl":"10.1055/s-0041-1736611","url":null,"abstract":"<p><p>Progressive pseudorheumatoid dysplasia (PPRD) is an autosomal recessive arthropathy, affecting school-aged children. It is characterized by progressive degeneration of the articular cartilage. The majority of the pathogenic variations are found in exon 2, exon 4, and exon 5 of the putative gene, <i>CCN6 (WISP3).</i> Three unrelated individuals with clinical diagnosis of PPD were included in this study. Detailed clinicoradiological evaluation was attempted with brief literature review. Exome sequencing was performed in all three cases. All the pathogenic variations detected in our cohort were located in exons 2 and 4 of <i>WISP3</i> gene. Though the clinicoradiological features are already well described, this study in north India highlights the occurrence of a recurring pathogenic variant. The c.740_741del variant was a recurrent pathogenic variant seen in all three patients in this cohort. This may be a common pathogenic variant in the North Indian population; however, a larger cohort needs to be studied before drawing final conclusions. A proper molecular diagnosis is a must to end the diagnostic odyssey, safeguarding patients with PPRD from unnecessary use of drugs like corticosteroids.</p>","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"76 1","pages":"62-68"},"PeriodicalIF":0.4,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://www.ncbi.nlm.nih.gov/pmc/articles/PMC10984709/pdf/","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78691418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"OA","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-01DOI: 10.1017/S0017816021000274
E. Sacks
Abstract Recent scholarship on modern Jewish thought has sought to overcome the field’s Germanocentrism by recovering diverse visions of Jewish life across eastern and western Europe. While studies typically emphasize either striking differences or surprising affinities between these settings, I use the neglected eastern European philosopher Nachman Krochmal to highlight a strategy of creative appropriation and redirection—an eastern European strategy of breaking with German-Jewish philosophy precisely by deploying that tradition’s own resources. One of modern Jewish philosophy’s early episodes, I argue, is a politically charged engagement with biblical exegesis involving Krochmal and the German-Jewish thinker Moses Mendelssohn. Implicitly drawing on yet revising the treatment of biblical interpretation in Mendelssohn’s Hebrew writings, Krochmal seeks to retrieve what he sees as a vital element of Jewish politics: possessing neither a shared land nor military strength, he insists, Jews have long sustained their diasporic collective through hermeneutical endeavors such as rabbinic midrash, and they should continue to do so by launching a transnational project of historically sensitive exegesis. The resulting image of a transnational Jewish collective whose fate is separate from that of non-Jewish polities breaks with Mendelssohn’s political vision, pointing to an east-west dynamic of creative repurposing—an instance of an eastern European thinker drawing on a German-Jewish predecessor to develop a sharply contrasting philosophical vision.
{"title":"Exegesis and Politics Between East and West: Nachman Krochmal, Moses Mendelssohn, and Modern Jewish Thought","authors":"E. Sacks","doi":"10.1017/S0017816021000274","DOIUrl":"https://doi.org/10.1017/S0017816021000274","url":null,"abstract":"Abstract Recent scholarship on modern Jewish thought has sought to overcome the field’s Germanocentrism by recovering diverse visions of Jewish life across eastern and western Europe. While studies typically emphasize either striking differences or surprising affinities between these settings, I use the neglected eastern European philosopher Nachman Krochmal to highlight a strategy of creative appropriation and redirection—an eastern European strategy of breaking with German-Jewish philosophy precisely by deploying that tradition’s own resources. One of modern Jewish philosophy’s early episodes, I argue, is a politically charged engagement with biblical exegesis involving Krochmal and the German-Jewish thinker Moses Mendelssohn. Implicitly drawing on yet revising the treatment of biblical interpretation in Mendelssohn’s Hebrew writings, Krochmal seeks to retrieve what he sees as a vital element of Jewish politics: possessing neither a shared land nor military strength, he insists, Jews have long sustained their diasporic collective through hermeneutical endeavors such as rabbinic midrash, and they should continue to do so by launching a transnational project of historically sensitive exegesis. The resulting image of a transnational Jewish collective whose fate is separate from that of non-Jewish polities breaks with Mendelssohn’s political vision, pointing to an east-west dynamic of creative repurposing—an instance of an eastern European thinker drawing on a German-Jewish predecessor to develop a sharply contrasting philosophical vision.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"114 1","pages":"508 - 535"},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49300372","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-01DOI: 10.1017/S0017816021000328
Roger W. Nutt
Abstract The claim that article four of Thomas Aquinas’s De unione verbi incarnati is a reversal of his consistently held single esse position is challenged in this paper. The article argues that reading all five articles of the De unione as a single-structured argument discloses a single esse understanding of the Incarnate Word. The very nature of the radically hypostatic union between God and man in Christ is at stake in this dispute. According to Thomas, positing a second esse in Christ not only contradicts the tradition, especially of the Christian East, that he appropriates, but it would also compromise the reality of the hypostatic union itself.
{"title":"Thomas Aquinas on Christ’s Unity: Revisiting the De Unione Debate","authors":"Roger W. Nutt","doi":"10.1017/S0017816021000328","DOIUrl":"https://doi.org/10.1017/S0017816021000328","url":null,"abstract":"Abstract The claim that article four of Thomas Aquinas’s De unione verbi incarnati is a reversal of his consistently held single esse position is challenged in this paper. The article argues that reading all five articles of the De unione as a single-structured argument discloses a single esse understanding of the Incarnate Word. The very nature of the radically hypostatic union between God and man in Christ is at stake in this dispute. According to Thomas, positing a second esse in Christ not only contradicts the tradition, especially of the Christian East, that he appropriates, but it would also compromise the reality of the hypostatic union itself.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"114 1","pages":"491 - 507"},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41312775","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-01DOI: 10.1017/s0017816021000286
D. Goodman
Abstract The place of interfaith dialogue in Orthodox Judaism has been the subject of extensive discussion. This article offers a reading of Rabbi Joseph Soloveitchik's and Rabbi Irving Greenberg's stances on interfaith dialogue that situates them in a Jewish philosophical context. Some scholars have argued that Soloveitchik's refusal to engage in Jewish-Christian theological dialogue must be understood historically; others have argued that his opposition to such dialogue must be understood halakhically. This article, building upon the view articulated by Daniel Rynhold in his 2003 article that Soloveitchik's stance on interfaith dialogue must be understood philosophically, posits that in order for Soloveitchik's stance on interfaith dialogue to be fully understood, it should be studied bearing in mind the influence of Hermann Cohen upon Soloveitchik's religious philosophy. This article, which demonstrates the direct influence of Franz Rosenzweig upon aspects of Greenberg's thought, further argues that in order for Greenberg's stance on interfaith dialogue—as well as his interfaith theology—to be completely grasped, his positions upon these theological matters must be studied with the awareness of Franz Rosenzweig's influence upon his thought. The reading offered in this article of Cohen and Soloveitchik and of Rosenzweig and Greenberg does not purport to minimize the irreconcilable differences between these thinkers; nonetheless, it believes that the substantial resemblances—and, in the case of Rosenzweig and Greenberg, the direct influence—between the views of Christianity held by these pairs of figures are significant and suggest a reconsideration of the role of philosophy in the story of American Jewish theology.
{"title":"From Confrontation to Cooperation: The Philosophical Foundations of the Joseph B. Soloveitchik-Irving Greenberg Schism on Jewish-Christian Dialogue","authors":"D. Goodman","doi":"10.1017/s0017816021000286","DOIUrl":"https://doi.org/10.1017/s0017816021000286","url":null,"abstract":"Abstract The place of interfaith dialogue in Orthodox Judaism has been the subject of extensive discussion. This article offers a reading of Rabbi Joseph Soloveitchik's and Rabbi Irving Greenberg's stances on interfaith dialogue that situates them in a Jewish philosophical context. Some scholars have argued that Soloveitchik's refusal to engage in Jewish-Christian theological dialogue must be understood historically; others have argued that his opposition to such dialogue must be understood halakhically. This article, building upon the view articulated by Daniel Rynhold in his 2003 article that Soloveitchik's stance on interfaith dialogue must be understood philosophically, posits that in order for Soloveitchik's stance on interfaith dialogue to be fully understood, it should be studied bearing in mind the influence of Hermann Cohen upon Soloveitchik's religious philosophy. This article, which demonstrates the direct influence of Franz Rosenzweig upon aspects of Greenberg's thought, further argues that in order for Greenberg's stance on interfaith dialogue—as well as his interfaith theology—to be completely grasped, his positions upon these theological matters must be studied with the awareness of Franz Rosenzweig's influence upon his thought. The reading offered in this article of Cohen and Soloveitchik and of Rosenzweig and Greenberg does not purport to minimize the irreconcilable differences between these thinkers; nonetheless, it believes that the substantial resemblances—and, in the case of Rosenzweig and Greenberg, the direct influence—between the views of Christianity held by these pairs of figures are significant and suggest a reconsideration of the role of philosophy in the story of American Jewish theology.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"114 1","pages":"536 - 560"},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49002893","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-01DOI: 10.1017/S0017816021000316
D. Tolan
Abstract It has become commonplace to contrast Plotinus’s spirituality with Christian spirituality by portraying the former as solipsistic and the latter as communal. In particular, this critique has centred around Plotinus’s description of mystical ascent as a “flight of the alone to the alone” and his presentation of Plato’s Phaedrus as an exhortation to “work on your own statue.” Yet, should one understand the One as a supreme unity, it would appear that the Plotinian unio mystica renders the mystic supremely unified with the rest of being. Accordingly, this article emphasizes Plotinus’s “inclusive monotheism” in order to argue that the “flight of the alone to the alone” should be understood as a movement towards the supreme unity that underlies reality. The unificatory effects of this ascent are emphasized by the way in which Plotinus, in both his life and works, depicts teaching as a common response to henosis. This didactic turn, it is argued, is a response to glimpsing the deep unity of reality, which expands the mystic’s sphere of concern to include the “other” as another self.
{"title":"The Flight of the All-One to the All-One: The φυγὴ μόνου πρὸς μόνον as the Basis of Plotinian Altruism","authors":"D. Tolan","doi":"10.1017/S0017816021000316","DOIUrl":"https://doi.org/10.1017/S0017816021000316","url":null,"abstract":"Abstract It has become commonplace to contrast Plotinus’s spirituality with Christian spirituality by portraying the former as solipsistic and the latter as communal. In particular, this critique has centred around Plotinus’s description of mystical ascent as a “flight of the alone to the alone” and his presentation of Plato’s Phaedrus as an exhortation to “work on your own statue.” Yet, should one understand the One as a supreme unity, it would appear that the Plotinian unio mystica renders the mystic supremely unified with the rest of being. Accordingly, this article emphasizes Plotinus’s “inclusive monotheism” in order to argue that the “flight of the alone to the alone” should be understood as a movement towards the supreme unity that underlies reality. The unificatory effects of this ascent are emphasized by the way in which Plotinus, in both his life and works, depicts teaching as a common response to henosis. This didactic turn, it is argued, is a response to glimpsing the deep unity of reality, which expands the mystic’s sphere of concern to include the “other” as another self.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"114 1","pages":"469 - 490"},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43569895","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-01DOI: 10.1017/S001781602100033X
Laura Franco
Roland Betancourt’s thought-provoking monograph raises a series of questions concerning sexuality, prejudice, and racism in late antiquity and in the medieval world. It stimulates more careful reflection on gender and race-related matters, with particular attention to intersectionality, a word the activist Kimberlé Williams Crenshaw coined back in 1989, referring to the intersections of different forms of oppression, namely, racism and sexism, as a way to explain the condition of African American women.1 This innovative book has all the requirements necessary to broaden the perspective of scholars of Byzantine literature, as it shows that many gender-related issues are extremely multifaceted and far more complex than one might initially suspect. The wealth of sources (literary and nonliterary) investigated in this volume is impressively wide: it includes saints’ Lives, medical handbooks, historical works, letters, and poetry. These are not analyzed merely for their content but also in relation to coeval works of art, such as medieval frescoes or mosaics and material objects, set in a dialectic relationship, which then serves to cast further light on the written sources. This interdisciplinary approach is fruitful and stimulating not only
罗兰·贝当古这本发人深省的专著提出了一系列关于古代晚期和中世纪世界的性、偏见和种族主义的问题。它激发了对性别和种族相关问题的更仔细的反思，特别关注交叉性，这是活动家金伯利·l·威廉姆斯·克伦肖(kimberl Williams Crenshaw)在1989年创造的一个词，指的是不同形式的压迫的交叉点，即种族主义和性别歧视，作为解释非裔美国妇女状况的一种方式这本创新的书具有拓宽拜占庭文学学者视野的所有必要条件，因为它表明，许多与性别有关的问题是极其多方面的，远比人们最初想象的要复杂得多。丰富的来源(文学和非文学)调查在这卷是令人印象深刻的广泛:它包括圣徒的生活，医疗手册，历史作品，信件和诗歌。这些不仅仅是对它们的内容进行分析，而且还与同时代的艺术作品有关，例如中世纪的壁画或马赛克和实物，设置在辩证关系中，然后用于进一步阐明书面来源。这种跨学科的方法不仅是富有成效和刺激的
{"title":"Byzantine Lives: Discussing Nonbinary Sexuality, Gender, and Race in Byzantium","authors":"Laura Franco","doi":"10.1017/S001781602100033X","DOIUrl":"https://doi.org/10.1017/S001781602100033X","url":null,"abstract":"Roland Betancourt’s thought-provoking monograph raises a series of questions concerning sexuality, prejudice, and racism in late antiquity and in the medieval world. It stimulates more careful reflection on gender and race-related matters, with particular attention to intersectionality, a word the activist Kimberlé Williams Crenshaw coined back in 1989, referring to the intersections of different forms of oppression, namely, racism and sexism, as a way to explain the condition of African American women.1 This innovative book has all the requirements necessary to broaden the perspective of scholars of Byzantine literature, as it shows that many gender-related issues are extremely multifaceted and far more complex than one might initially suspect. The wealth of sources (literary and nonliterary) investigated in this volume is impressively wide: it includes saints’ Lives, medical handbooks, historical works, letters, and poetry. These are not analyzed merely for their content but also in relation to coeval works of art, such as medieval frescoes or mosaics and material objects, set in a dialectic relationship, which then serves to cast further light on the written sources. This interdisciplinary approach is fruitful and stimulating not only","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"114 1","pages":"561 - 570"},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46345661","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-01DOI: 10.1017/S0017816021000304
Nili Samet
Abstract The language of Qoheleth is characterized by an awkward style and an unusual vocabulary. Past studies have assigned these peculiarities to linguistic factors, assuming that the book reflects an underrepresented dialect or register. The current study aims to expand the boundaries of this discourse by introducing extra-linguistic considerations into the discussion. Qoheleth is the only biblical book that is purely philosophical, focusing on abstract issues such as the purpose of life and the problem of free will. Such philosophical discussions require the use of an abstract terminology. The basic toolkit of any philosopher consists of conceptual phrases such as “time,” “space,” “cosmos,” “humanity,” “meaning,” etc. Yet abstract vocabulary was meager in the Hebrew at the author’s disposal. Paving a pioneering way in the realm of thought, Qoheleth’s author had to create a terminological system capable of expressing his new ideas. This article traces the ways in which the need for a personally-customized philosophical idiom shaped Qoheleth’s language. Exploring the origins of eleven key-terms in the book, this article reveals the dynamics that gave rise to Qoheleth’s personal lexicon. These include generalization and conceptualization of the extant semantic fields of certain terms in order to re-invent them as personal expressions reflecting the author’s philosophy. The author takes advantage of the “linguistic availability” of certain terms, that is, their foreignness or rareness that makes them better-suited, in his view, to bear newly created meanings. Taken together, Qoheleth’s neologisms constitute a personal idiolect, carefully designed to convey the author’s unique thought.
{"title":"Qoheleth’s Idiolect and Its Cultural Context*","authors":"Nili Samet","doi":"10.1017/S0017816021000304","DOIUrl":"https://doi.org/10.1017/S0017816021000304","url":null,"abstract":"Abstract The language of Qoheleth is characterized by an awkward style and an unusual vocabulary. Past studies have assigned these peculiarities to linguistic factors, assuming that the book reflects an underrepresented dialect or register. The current study aims to expand the boundaries of this discourse by introducing extra-linguistic considerations into the discussion. Qoheleth is the only biblical book that is purely philosophical, focusing on abstract issues such as the purpose of life and the problem of free will. Such philosophical discussions require the use of an abstract terminology. The basic toolkit of any philosopher consists of conceptual phrases such as “time,” “space,” “cosmos,” “humanity,” “meaning,” etc. Yet abstract vocabulary was meager in the Hebrew at the author’s disposal. Paving a pioneering way in the realm of thought, Qoheleth’s author had to create a terminological system capable of expressing his new ideas. This article traces the ways in which the need for a personally-customized philosophical idiom shaped Qoheleth’s language. Exploring the origins of eleven key-terms in the book, this article reveals the dynamics that gave rise to Qoheleth’s personal lexicon. These include generalization and conceptualization of the extant semantic fields of certain terms in order to re-invent them as personal expressions reflecting the author’s philosophy. The author takes advantage of the “linguistic availability” of certain terms, that is, their foreignness or rareness that makes them better-suited, in his view, to bear newly created meanings. Taken together, Qoheleth’s neologisms constitute a personal idiolect, carefully designed to convey the author’s unique thought.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"114 1","pages":"451 - 468"},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43370364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-01DOI: 10.1017/s0017816021000298
J. Ben-dov
Abstract Administrators in ancient Judah used schematic 30-day months and a 360-day year alongside other annual frameworks. This year was never practiced as a “calendar” for any cultic or administrative purpose, but rather served as a convenient framework for long-term planning, as well as for literary accounts that were not anchored to a concrete calendar year. Examples for such a usage are attested here from Mesopotamian texts. Material evidence for the 360-day year in Judah comes forth from a series of small perforated bone plaques from various sites in Iron Age Judah. One such item was recently unearthed in the city of David. These objects can reasonably be understood as reflecting a schematic 360-day year, serving as desk calendars for Judahite administrators. Several priestly pentateuchal texts are best understood against this background, such as the dating of some festivals and most notably the dates in the Flood narrative (Gen 7–8). The original dating system is best represented in LXX Gen 7:11, while the reading of MT is a late modification, inserted later, when calendar debates took a central place in the religious discourse. MT is thus a link in a chain of later reworking of this narrative in Second Temple literature. The 360-day year is thus a unique case where material culture dovetails with literary evidence, and may shed light on the material culture of priestly sources. This insight is significant for future studies of biblical time reckoning.
{"title":"A 360-Day Administrative Year in Ancient Israel: Judahite Portable Calendars and the Flood Account","authors":"J. Ben-dov","doi":"10.1017/s0017816021000298","DOIUrl":"https://doi.org/10.1017/s0017816021000298","url":null,"abstract":"Abstract Administrators in ancient Judah used schematic 30-day months and a 360-day year alongside other annual frameworks. This year was never practiced as a “calendar” for any cultic or administrative purpose, but rather served as a convenient framework for long-term planning, as well as for literary accounts that were not anchored to a concrete calendar year. Examples for such a usage are attested here from Mesopotamian texts. Material evidence for the 360-day year in Judah comes forth from a series of small perforated bone plaques from various sites in Iron Age Judah. One such item was recently unearthed in the city of David. These objects can reasonably be understood as reflecting a schematic 360-day year, serving as desk calendars for Judahite administrators. Several priestly pentateuchal texts are best understood against this background, such as the dating of some festivals and most notably the dates in the Flood narrative (Gen 7–8). The original dating system is best represented in LXX Gen 7:11, while the reading of MT is a late modification, inserted later, when calendar debates took a central place in the religious discourse. MT is thus a link in a chain of later reworking of this narrative in Second Temple literature. The 360-day year is thus a unique case where material culture dovetails with literary evidence, and may shed light on the material culture of priestly sources. This insight is significant for future studies of biblical time reckoning.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"114 1","pages":"431 - 450"},"PeriodicalIF":0.3,"publicationDate":"2021-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44991314","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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