By Emmanouela Grypeou, Helen Spurling
ISBN-10: 9004177272
ISBN-13: 9789004177277
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Extra resources for The Exegetical Encounter between Jews and Christians in Late Antiquity (Jewish and Christian Perspectives Series)
Sample text
Aquila’s en kephalaiō(i) is a typical piece of Aquilan literalism which draws out the rosh which he sees in reshit. He probably also intended it in a temporal sense, unless he wanted to designate the first verse of Genesis 1 as a ‘summary’ of the whole chapter. Peshitta breshith simply borrows the Hebrew word. All the ancient versions strikingly reflect the absence of the article with reshit, as in the MT. Like the targumists, the other ancient translators struggled with bereshit: there was simply no obvious translation of it.
Gregory of Nazianzus, Orat. Theol. Eph. Isa. 13; Epistle 140 ad Cyprianum. ‘in the beginning’ 17 of waters, before the mountains were made strong, before all the hills, he brought me forth’ (LXX Prov 8:22–25). He is also styled First-born, as the apostle has declared: ‘who is the first-born of every creature’ (Col 1:15). The first-born, however, is not by nature a different person from the Wisdom, but one and the same. Finally, the Apostle Paul says that ‘Christ (is) the power of God and the wisdom of God’ (1 Cor 1:24).
Elsewhere Philo speaks of ‘Wisdom, through whom the universe (ta hola) came into existence’ (de Fuga et Inventione 109), so presumably he would have been comfortable with equating Logos and Sophia, and with regarding Sophia as the architect. This whole opening passage, then, of the de Opificio Mundi could be read as an extended meditation on Wisdom as the architect of creation in Proverbs 8. But there are problems. Mund. 18) is paralleled by Hoshaiah’s mabbit baTorah (GenR 1:1). But this parallelism proves nothing.
The Exegetical Encounter between Jews and Christians in Late Antiquity (Jewish and Christian Perspectives Series) by Emmanouela Grypeou, Helen Spurling
by Paul
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