BEGIN:VCALENDAR VERSION:2.0 PRODID:-//events.la.psu.edu//EN CALSCALE:GREGORIAN BEGIN:VTIMEZONE TZID:America/New_York BEGIN:STANDARD DTSTART:20201101T020000 TZOFFSETFROM:-0400 TZOFFSETTO:-0500 RRULE:FREQ=YEARLY;BYMONTH=11;BYDAY=1SU END:STANDARD BEGIN:DAYLIGHT DTSTART:20200308T020000 TZOFFSETFROM:-0500 TZOFFSETTO:-0400 RRULE:FREQ=YEARLY;BYMONTH=3;BYDAY=2SU END:DAYLIGHT END:VTIMEZONE BEGIN:VEVENT UID:17965-eb4dd235cf3d0a123d3e0dfdee162d86@events.la.psu.edu DTSTAMP:20260507T221009Z DTSTART;TZID=America/New_York:20260318T090000 DTEND;TZID=America/New_York:20260318T120000 SUMMARY:Dead Sea Scrolls Colloquium DESCRIPTION:\nJoin us for a colloquium on the Dead Sea Scrolls\, featuri ng three leading authorities on these manuscripts and their historical c ontext. Each speaker will present a research paper followed by a formal response by a member of the Penn State faculty and time for Q&\;A.\n\ nMatthew Goff (Florida State University): "Donkey-Centaurs? The Strange Case of Translating Lilith in Antiquity"\n\nLilith\, arguably the most feared demon in the history of Judaism\, comes up once in the Hebrew Bib le—Isa 34:14. In the LXX\, oddly\, lilith is translated "donkey-centaur s" The Qumran Isaiah scroll helps out here because it reads "liliths" w hereas the MT has the singular. I'll spare you the details but I'll arg ue the LXX translation—thinking of lilith-demons as donkey-centaurs—make s sense if you understand the Mesopotamian demonic lore embedded in the Lilith tradition\, mediated in the cultural context of the Hellenistic w orld. This fits with the theme of the workshop\, thinking about the DSS in relation to the ANE and the Hellenistic age. I'll be adapting mate rial from my book project on demons.\n\nMaxine Grossman (University of M aryland): “Remaining surprised by the Dead Sea Scrolls: Social Norms in the Sectarian Rule Texts”\n\nEarly readers of the Dead Sea Scrolls noted their difference from existing rabbinic traditions. In rejecting rabbin ic Jewish attitudes toward marriage and family\, the scrolls hewed close r to Christian social values and religious expectations. Later interpret ations found a home for the scrolls in the diverse social world of Secon d Temple Jewish sectarianism. How do contemporary readings of the scroll s allow us to locate them in our current understanding of ancient Judais m — and early Christianity — and what might be the value in continuing t o be surprised by the evidence they provide?\n\nAlex Jassen (New York Un iversity): The Dead Sea Scrolls as the Greatest Archaeological Discovery of the\n\nTwentieth Century – Compared to What?\n\nIn 1948\, the biblic al scholar William Albright identified the newly unearthed Dead Sea Scro lls as the greatest archaeological discovery of the 20th Century. The De ad Sea Scrolls came at the end of a half century of major discoveries su ch as the Oxyrhynchus Papyri\, the Cairo Genizah\, Nag Hammadi\, and as well as many forgeries or suspicious finds. In this paper\, I examine th e ways in which scholars\, journalists\, and public figures drew on thes e other rediscovered lost worlds to create a model and comparative datas et in which to situate the fantastic new discovery of the Dead Sea Scrol ls.\n\nFor more details: https://events.la.psu.edu/event/dead-sea-scroll s-colloquium-2/ X-ALT-DESC;FMTTYPE=text/html:

Join us for a c olloquium on the Dead Sea Scrolls, featuring three leading authorities o n these manuscripts and their historical context. Each speaker will pres ent a research paper followed by a formal response by a member of the Pe nn State faculty and time for Q&A.

Matthew Goff (Flori da State University): "Donkey-Centaurs? The Strange Case of Translating Lilith in Antiquity"

Lilith, arguably the most feared de mon in the history of Judaism, comes up once in the Hebrew Bible—Isa 34: 14. In the LXX, oddly, lilith is translated "donkey-centaurs" The Qumr an Isaiah scroll helps out here because it reads "liliths" whereas the M T has the singular. I'll spare you the details but I'll argue the LXX t ranslation—thinking of lilith-demons as donkey-centaurs—makes sense if y ou understand the Mesopotamian demonic lore embedded in the Lilith tradi tion, mediated in the cultural context of the Hellenistic world. This fi ts with the theme of the workshop, thinking about the DSS in relation to the ANE and the Hellenistic age. I'll be adapting material from my b ook project on demons.

Maxine Grossman (University of Mary land): “Remaining surprised by the Dead Sea Scrolls: Social Norms in the Sectarian Rule Texts”

Early readers of the Dead Sea Scro lls noted their difference from existing rabbinic traditions. In rejecti ng rabbinic Jewish attitudes toward marriage and family, the scrolls hew ed closer to Christian social values and religious expectations. Later i nterpretations found a home for the scrolls in the diverse social world of Second Temple Jewish sectarianism. How do contemporary readings of th e scrolls allow us to locate them in our current understanding of ancien t Judaism — and early Christianity — and what might be the value in cont inuing to be surprised by the evidence they provide?

Alex Jassen (New York University): The Dead Sea Scrolls as the Greatest Archa eological Discovery of the
Twentieth Century – Compared to What?

In 1948, the biblical scholar William Albright identified t he newly unearthed Dead Sea Scrolls as the greatest archaeological disco very of the 20th Century. The Dead Sea Scrolls came at the end of a half century of major discoveries such as the Oxyrhynchus Papyri, the Cairo Genizah, Nag Hammadi, and as well as many forgeries or suspicious finds. In this paper, I examine the ways in which scholars, journalists, and p ublic figures drew on these other rediscovered lost worlds to create a m odel and comparative dataset in which to situate the fantastic new disco very of the Dead Sea Scrolls.

For more details: https://events.la .psu.edu/event/dead-sea-scrolls-colloquium-2/

LOCATION:102 Weaver Building END:VEVENT END:VCALENDAR