Intertestamental, Apocrypha, NT Use: Other Writings/Traditions

Abstract

Intertestamental, Apocrypha, NT UseOther Writings/Traditions Brian J. Meldrum, Christopher T. Begg, Thomas Hieke, Richard A. Taylor, and David A. Bosworth 2411. [The Book of Exodus in Philo] Sean A. Adams, "The Book of Exodus in Philo of Alexandria," The Reception of Exodus Motifs, 183-98 [see #2501]. A. explores Exodus motifs in the writings of Philo. Exodus is the second most referenced scriptural book (after Genesis) in the Philonic corpus, although this focus on Exodus is not evenly distributed across all of Philo's works, and he engages with the Exodus text in a variety of ways. A. offers a succinct overview of the material in question, and then selects two major aspects of this for more detailed investigation. First, he considers several Exodus passages which are employed by Philo in multiple treatises and so can be assumed to have had particular significance for him (e.g., Exod 3:14; 7:1). Second, he examines how specific Exodus passages are interpreted by Philo in his Allegorical Commentary. A. draws out from his study some important conclusions about Philo's general exegetical method, especially his utilization of the intertextuality between Exodus and Genesis and other scriptural writings. [Adapted from book's introduction—B.J.M.] 2412. [Stelae Traditions in Second Temple Judaism and Their Legacy in Byzantium] William Adler, "Translatio studii: Stelae Traditions in Second Temple Judaism and Their Legacy in Byzantium," Afterlives of Ancient Rock-cut Monuments, 380-401 [see #2488]. In his essay, A. takes as his point of departure two Jewish sources featuring the motif of the primordial stelae: Flavius Josephus's Antiquities and the Book of Jubilees. From this basis, he proceeds to trace the intricate pathway of the stelae motif in the writings of various Byzantine chronographers. Mirroring the earlier ambivalence of the Jewish traditions regarding the stelae, the chronographers vacillate between attributing positive or negative valences to the supposedly angelic knowledge carved on the stelae. Curiously, as A. further points out, these chronographers themselves lived in Anatolia, which raises an intriguing question: did these authors reflect upon the extant Anatolian rock-cut reliefs and inscriptions around them in their efforts to reconstruct the traditions of the primordial stelae? See also ##1782, 2472. [Adapted from editors' preface, p. x—C.T.B.] 2413. [The Fulfillment of Zech 12:10 in the Gospel of John] Eduardo Emilio Agüero, "'Mirarán al que traspasaron': El cumplimiento de Za 12:10 en el evangelio de Juan," RevistB 83 (3-4, 2021) 467-516. The Fourth Gospel exhibits a dynamism in which the identity of Jesus is gradually revealed in a dramatic way that is oriented toward the moment of "his hour." This hour arrives when Jesus is nailed to the cross, and just before the moment of the crucifixion, the evangelist quotes (a portion of) Zech 12:10, i.e., the phrase "they will look upon him whom they have pieced" as being fulfilled at this juncture. The themes and motifs of Zechariah's book are echoed and amplified in John's Gospel and contribute to the revelation of the divine and messianic identity of Jesus, king and priest of the new covenant, and his sanctifying impact on those who believe in him. [Adapted from published abstract—C.T.B.] [End Page 893] 2414. [Paul and the Exodus Tradition] David M. Allen, "Paul's Uses of Exodus: Appealing to the Wilderness Experience," The Reception of Exodus Motifs, 287-308 [see #2501]. A.'s chapter explores the major uses of Exodus material in Paul's letters, especially those directed to Rome and Corinth. A. analyzes the formal citations in Rom 9:15-17, the explicit comparison Paul develops between the wilderness generation, and the situation of his Corinthian audience (1 Corinthians 10), the reference to the imagery of the Paschal lamb in 1 Corinthians 5, and the theme of Moses's veiling his face in 2 Cor 3:7-18 (cf. Exodus 32–34). This investigation enables A. to draw out some important methodological reflections about how Paul re-appropriates the above traditions, and where his doing this situates him in relation to his contemporary exegetical context. [Adapted...