Pseudo-Philo

Pseudo-Philo[1][2][3] is the name commonly used for the unknown, anonymous author of Biblical Antiquities.[4] This text is also
commonly known today under the Latin title Liber Antiquitatum Biblicarum (Book of Biblical Antiquities), a title that is not found,
[5] Pseudo-Philo’s Biblical Antiquities is preserved today in 18
per se, on the Latin manuscripts of Pseudo-Philo's Biblical Antiquities.
complete and 3 fragmentary Latin manuscripts that date between the eleventh and fifteenth centuries CE.[6] In addition, portions of
Pseudo-Philo's Biblical Antiquities parallel material also found in the Chronicles of Jerahmeel, a 14th century Hebrew
composition.[7][8] The Latin text of Pseudo-Philo’s Biblical Antiquities circulated in some Latin collections of writings by Philo of
Alexandria.[9] Scholars have long recognized the pseudonymous character of the text now known as Pseudo-Philo’s Biblical
Antiquities.[10] Primary in this regard is a vastly differing approach to and use of the Jewish Scriptures than that of Philo of
Alexandria.[10] For the sake of convenience and due to the lack of a better option, scholars continue to follow the lead of Philo
scholar Leopold Cohn in calling the author “Pseudo-Philo.”[11]

Contents
Estimated date of work
Original language and translational history
Short description of content
The work as source of legends
See also
References
Bibliography
External links

Estimated date of work

Most scholars contend that Pseudo-Philo’s Biblical Antiquities was written sometime between the mid-first century CE and the mid-
second century CE.[12] Some scholars propose that Pseudo-Philo's Biblical Antiquities was written shortly preceding the destruction
of Jerusalem and its temple in 70 CE[13] while other scholars suggest that Pseudo-Philo's Biblical Antiquites was written post-70 CE,
possibly as late as shortly following the Bar Kokhba revolt (132-136 CE).[14] A very small minority of scholars suggest dates outside
these bounds. Examples include Abram Spiro who suggests that it was composed in the second century BCE,[15] J. R. Porter who
dates Pseudo-Philo to 25 CE,[16] and Alexander Zeron who posits that it was composed sometime in the third or fourth centuries
CE.[17] Among the evidence cited by scholars in support of a pre-70 CE date of composition is the depiction of the temple in
Jerusalem as still standing and in use for sacrifices (e.g. LAB 22:8).[18] Further, Daniel J. Harrington writes: 'A date prior to AD 70
(and perhaps around the time of Jesus) is suggested by the kind of Old Testament text used in the book, the free attitude towards the
text, the interest in the sacrifices and other things pertaining to cult, and the silence about the destruction of the temple'.[19] Howard
Jacobson, for example, treats this view dismissively, stating that "Simply put, there are no particularly cogent arguments in support of
a pre-70 date."[20] Among the evidence cited in support of a post-70 CE date of composition are thematic parallels with 2 Baruch and
4 Ezra,[21] Jewish texts composed post-70 CE[22] and references to the destruction of the temple (e.g. LAB 19:7).
[23]

Original language and translational history

The scholarly consensus is that Pseudo-Philo’s Biblical Antiquities was not composed in Latin but, rather that it was composed in
Hebrew and translated into Greek before being translated into Latin[24][25] [26] by the fourth century CE.[27] The primary evidence
for this are the many difficult readings in Pseudo-Philo's Biblical Antiquities that are best explained by the existence of Hebrew and
Greek antecedents.[28]

Short description of content

Pseudo-Philo's Biblical Antiquities is a selective rewriting of Jewish scriptural texts and traditions.[29] Following a basic narrative
outline derived from the Jewish Scriptures, the work opens with the creation of the world (LAB 1) and concludes with the death of
King Saul (LAB 65).[29] As Leopold Cohn observes, Pseudo-Philo’s Biblical Antiquities “passes rapidly over” or “omits” certain
aspects of the scriptural narrative while elaborating other on others, even supplying “many quite novel additions” not paralleled in the
Jewish Scriptures.[30] Many of its additions have parallels in other Jewish traditions.

Some scholars have reasoned that the fact that it ends with the death of Saul implies that there were further parts of the work which
[31]
are now missing while others believe that it is complete.

The work as source of legends

It is probably the earliest reference for many later legendary accretions to the Biblical texts, such as the casting of Abraham into the
fire, Dinah's marriage to Job, and Moses born circumcised. It also contains several other embellishments which deviate quite
substantially from the norm, such as Abraham leading a rebellion against the builders of the
Tower of Babel (the reason for him being
cast into the fire).

It includes a lament about the symbolic human sacrifice of Jephthah's daughter, with the daughter being the singer. Commentators
have noted that the characterisation of the daughter is (like other female characterisations in Pseudo-Philo) much stronger and more
positive than that of her biblical counterpart.[32] She has a name (Seila), and her role is as wise and willing, rather than passive and
reluctant, participant. One commentator has observed that 'the author has done his utmost to put this woman on the same level as the
patriarchs, in this case especially Isaac'.[33]

See also
Antiquities of the Jews
Cairo Geniza
Elephantine papyri
Jewish temple at Elephantine
Land of Onias
Philo
Philosophy
Philo's view of God
Philo's Works
Moses in rabbinic literature

References
1. Frederick James Murphy (1993).Pseudo-Philo: Rewriting the Bible(https://books.google.com/books?id=nZY6cixrbSI
C). Oxford University Press.ISBN 978-0-19-507622-6. Retrieved 13 November 2012.
2. Howard Jacobson (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum: With Latin Text and
English Translation (https://books.google.com/books?id=48JlY3wLxkMC)
. BRILL. ISBN 978-90-04-10553-9.
Retrieved 13 November 2012.
3. Philo (30 June 2007). The Biblical Antiquities of Philo(https://books.google.com/books?id=35eRcejbCzQC)
. Cosimo,
Inc. ISBN 978-1-60206-567-3. Retrieved 13 November 2012.
4. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. p. 195. ISBN 90 04 10360 0.
 5. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. pp. 197–199.ISBN 90 04 10360 0.
6. Harrington, Daniel (1973). "The Text Critical Situation of Pseudo-Philo's Liber Antiquitatum Biblicarum".Revue
bénédictine. 83: 383–388.
7. Jacobson, Howard (1989). "Thoughts on the Chronicles of Jerahmeel, Ps-Philo's Liber Antiquitatum Biblicarum, and
Their Relationship". The Studia Philonica Annual. 9: 239–263.
8. Harrington, Daniel (1974).The Hebrew Fragments of Pseudo-Philo's Liber Antiquitatum Biblicarum Preserved in the
Chronicles of Jerahmeel. Missoula, MT: Society of Biblical Literature.
9. Goodenough, Erwin R. (1938).The Politics of Philo Judaeus: Practice and Theory
. New Haven: Yale. pp. 177–179.
10. Cohn, Leopold (1898). "An Apocryphal Work Ascribed to Philo of Alexandria".Jewish Quarterly Review. 10: 306–
307.
11. Cohn, Leopold (1898). "An Apocryphal Work Ascribed to Philo of Alexandria".Jewish Quarterly Review. 10: 308.
12. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. p. 199.
13. Murphy, Frederick J. (1993). Pseudo-Philo: Rewriting the Bible. Oxford: Oxford University Press. p. 6.ISBN 0-19-
507622-2.
14. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. pp. 208–209.
15. Spiro, Abram (1951). "Samaritans, T
obiads, and Judahites in Pseudo-Philo".Proceedings of the American Academy
for Jewish Research. 20: 282.
16. Porter, J. R. (2010). The Lost Bible. New York: Metro Books. p. 9.ISBN 978-1-4351-4169-8.
17. Zeron, Alexander (1980). "Erwägungen zu Pseudo-Philos quellen und Zeit".
Journal for the Study of Judaism. 11:
52.
18. Daniel J. Harrington, “Pseudo-Philo,” inThe Old Testament Pseudepigrapha(ed. James H. Charlesworth; 2 vols.;
Garden City: Doubleday, 1983-1985), 2:299.
19. Daniel J. Harrington, 'Outside the Old Testament' in Marinus de Jong (ed.) Outside the Old Testament (CUP, 1985),
p. 8
20. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, W
ith Latin Text and
English Translation. Brill Academic Publications. p. 201.ISBN 978-9004105539.
21. James, M. R. (1971). Biblical Antiquities of Philo. New York: Ktav. pp. 46–58.
22. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. p. 201.
23. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. p. 200.
24. Murphy, Frederick (1993). Pseudo-Philo: Rewriting the Bible. New York: Oxford University Press. pp. 3–4.
25. Harrington, Daniel (1970). "The Original Language of Pseudo-Philo's Liber Antiquitatum Biblicarum".
Harvard
Theological Review. 63: 503–514.
26. Cohn, Leopold (1898). "An Apocryphal work ascribed to Philo of Alexandria".
Jewish Quarterly Review. 10: 308–312.
27. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. p. 278.
28. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, with Latinext
T and
English Translation. Leiden: Brill. pp. 223 (also pp. 215-224).
29. Daniel J. Harrington, “Pseudo-Philo,” inThe Old Testament Pseudepigrapha(ed. James H. Charlesworth; 2 vols.;
Garden City: Doubleday, 1983-1985), 2:297.
30. Cohn, Leopold (1898). "An Apocryphal work ascribed to Philo of Alexandria".
Jewish Quarterly Review. 10: 279.
31. Jacobson, Howard (1996).A Commentary on Pseudo-Philo's Liber Antiquitatum Biblicarum, W
ith Latin Text and
English Translation. Brill Academic Publications. p. 254.ISBN 978-9004105539.
32. See for example Philip Alexander's 1988 article 'Retelling the Old estament'
T in It Is Written: Scripture Citing
Scripture (Cambridge: CUP) [1] (https://www.amazon.com/dp/0521097622)and Frederick Murphy's 1993 book
Pseudo-Philo: Rewriting the Bible(New York: OUP) [2] (https://www.amazon.com/dp/0195076222)
33. Van der Horst, Pieter (1989) 'Portraits of Biblical Women in Pseudo-Philo'sLiber Antiquitatum Biblicarum', Journal
for the Study of Pseudepigrapha 5, 29 - 46 (at 42)

Bibliography
Pseudo-Philo, P.-M. Bogaert, C. Perrot, J. Cazeaux, and D. J. Harrington.Les Antiquités Bibliques. 2 vols. Sources
Chrétiennes 229–230. Paris: Éditions du Cerf, 1976. (Critical text and French translation.)
ISBN 2-204-01050-2
M. R. James. The Biblical Antiquities of Philo. Prolegomenon by L. Feldman. Library of Biblical Studies. New ork:
Y
Ktav Pub. House, 1971. (English translation.)
"Pseudo-Philo (First Century A.D.)", translated by D. J. Harrington inThe Old Testament Pseudepigrapha, edited by
James H. Charlesworth, vol. 2, New Y ork, 1985, 297-377. ISBN 0-385-19491-9

External links
The Biblical Antiquities of Philoby M. R. James, translation with notes byRobert A. Kraft, 2006

Retrieved from "https://en.wikipedia.org/w/index.php?title=Pseudo-Philo&oldid=862994700

"

This page was last edited on 8 October 2018, at 01:21(UTC).

Text is available under theCreative Commons Attribution-ShareAlike License ; additional terms may apply. By using this
site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of theWikimedia
Foundation, Inc., a non-profit organization.