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By Jonathan D.H. Norton

An exam of Paul's attainable expertise of the plurality of historical Jewish Scripture.

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Extra info for Contours in the Text: Textual Variation in the Writings of Paul Josephus and the Yahad (Library Of New Testament Studies)

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185 For example, Deissmann 1925; Strecker 1976; Schoeps 1959; Haenchen 1968, 553; Koch 1986, 92–93 (see Footnotes 186 and 190, below); cf. Pervo 1987. Paul’s letters do not help to resolve the question of Paul’s Judaean schooling (pace Hengel 1991, 23–39). 186 The roots of this notion lie in earlier studies, for example, Whiston (1722), Vollmer (1895, 61–73). ) believes that Paul – a fully Hellenized Jew – received Pharisaic training in Tarsus. Hengel (1991, 29–34) argues that Strecker (1976) and Schoeps (1959) in particular developed the notion of ‘Diaspora Pharisaism’.

1. 5 E. 125 However, he finds that Deissmann ‘perhaps overstates it’, when he claims that ‘to understand Paul . . 129 Ellis believes that Paul perceived Greek and Hebrew versions of Jewish scripture as distinct identifiable quantities and was aware of textual differences between them. 131 While some appeals to the Hebrew may be attributable to pre-Pauline Christians,132 Ellis’ Paul emerges as a bilingual first-century Jew, whose writing and thought reflect a mingling of Semitic and Greek-speaking milieus.

189. , 96–97. 90 Koch thinks that Rom. 7 reproduces Exod. 17a (ouvk evpiqumh,seij). However, he takes Deut. 21 (ouvk evpiqumh,seij) to have been the common fare of memory, cf. Koch 1986, 95; see Footnote 86, above. 91 Deissmann 1925 and Michel 1929. 3. See Footnote 23, above. 1. ’93 This ‘Gesamteindruck’ consists of Paul’s mastery of ‘hellenistische Umgangssprache’94 and the profound influence which the Septuagint has on Paul’s logic: ‘Will man den ganzen Paulus religionsgeschichtlich verstehen, so muss man den Geist der Septuginta kennen.

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