Book Reviews by Najeeb T Haddad, Ph.D.
Review in the Catholic Biblical Quarterly 82 (2020): 532-534
Review in the Biblical Theological Bulletin 50 (2020): 56–57.
Catholic Biblical Quarterly, 2018
Book review of James R. Harrison's and L.L. Welborns (eds.), The First Urban Church volume 1.
Annali di storia dell'esegesi, 2015
The Catholic Biblical Quarterly, 2017
Biblical Theological, 2018
Conference Presentations by Najeeb T Haddad, Ph.D.
[Presented at the 2022 Annual SBL Meeting in Denver Co]
Philo’s treatise on Joseph is introduced... more [Presented at the 2022 Annual SBL Meeting in Denver Co]
Philo’s treatise on Joseph is introduced as βίος τοῦ πολίτῖκου to demonstrate how Joseph is both an ideal statesman and an example of self-control, prudence, and piety. In Philo’s retelling of Gen 41:14–45 (LXX), his literal understanding of the passage, Joseph’s interpretation of Pharoah’s dream is embellished to emphasize both his composure before the king of Egypt and his natural superiority to the Egyptians themselves (Ios. 107–115). Moreover, by expanding Pharoah’s dialogue with Joseph, Philo explains how Joseph’s personality and divine election are readily noticed by gentiles. This essay will explore Philo’s embellishments of the narrative in Gen 41:14–45 (LXX) to analyze Philo’s political theory and apologetic efforts for Alexandrian Jews: e.g., his use of Roman political designations for Joseph, such as διάδοχος (Ios. 109), intentionally avoiding mention of Joseph’s Egyptian name and the name of his Egyptian wife Aseneth (Ios. 121; cf. Gen 41:45), and Philo’s claim that the Pharoah was only “king” in name while Joseph executed that very political power (Ios. 119). Joseph is described as one who embodies the kingly (βασιλικῆς) power, one of God’s attendant powers (e.g. Leg. 1.6–7), and represents the ideal ruler that all civil authority should emulate. Though Philo shows an ambiguous disdain for the political life in this treatise, he nonetheless paints Joseph as the ideal king of Egypt.
This essay explores a recent empire-critical interpretation of 2 Corinthians 4:4, and the unique ... more This essay explores a recent empire-critical interpretation of 2 Corinthians 4:4, and the unique Pauline expression, "the god of this age." A recent publication by Frederick J. Long suggests that "the god of this age" is a [hidden] reference for deified emperor whom the Corinthians must beware. However, Paul's use of "this age," and "this world" in the Corinthian correspondence should be understood first from his apocalyptic perspective. The "god" in 2 Cor 4:4 should be understood as a referent to Satan not the emperor. This essay was presented at the 2019 meeting of the Society of Biblical Literature at St. Mary's College in Notre Dame, Indiana (February 8-9).
Papers by Najeeb T Haddad, Ph.D.
Studies in World Christianity, 2018
Ancient Philosophy, 2022
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Ancient Philosophy , 2022
Review by Najeeb Haddad of Moral Transformation in Greco-Roman Philosophy of Mind in Ancient Phil... more Review by Najeeb Haddad of Moral Transformation in Greco-Roman Philosophy of Mind in Ancient Philosophy 42, no. 1 (2022), 322-25
Catholic Biblical Quarterly, 2020
108 to those who handle Hebrew because the author can draw upon the rich resource of the Isaiah m... more 108 to those who handle Hebrew because the author can draw upon the rich resource of the Isaiah manuscripts from Qumran. The commentary is excellent in providing in-depth analysis that stays sharply focused on the text at hand. I realize that Roberts’ focus is primarily historical, but it does not seem out of place to expect to see at least a bit here in terms of archaeology (see, e.g., William G. Dever, “Archaeology and the Social World of Isaiah,” and The Lives of Ordinary People in Ancient Israel) or social analysis (e.g., D. N. Premnath, Eighth Century Prophets; and Marvin Chaney, “Whose Sour Grapes? The Addressees of Isaiah 5:1–7 in the Light of Political Economy”). One of the notable things about Roberts’ commentary is its readability. The style is clear and engaging (something one does not often find in commentaries), and it is sufficiently accessible for students and pastors as well as scholars. I highly recommend it for all libraries and readers. This is a volume really wor...
The Catholic Biblical Quarterly
The Catholic Biblical Quarterly
Biblical Theology Bulletin: Journal of Bible and Culture
This chapter will be published in a collection on "God in the Letters of Paul." Though works on ... more This chapter will be published in a collection on "God in the Letters of Paul." Though works on New Creation theology in Paul often focus on the role of Christ, here I centered on the importance on God's role in Paul's new creation theology. Ultimately, the new creation is being fullfiled on account of God's will.
Because this is still a draft version, I am posting it before final editting. I will accept any helpful and constructive criticism if you are willing to share.
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Book Reviews by Najeeb T Haddad, Ph.D.
Conference Presentations by Najeeb T Haddad, Ph.D.
Philo’s treatise on Joseph is introduced as βίος τοῦ πολίτῖκου to demonstrate how Joseph is both an ideal statesman and an example of self-control, prudence, and piety. In Philo’s retelling of Gen 41:14–45 (LXX), his literal understanding of the passage, Joseph’s interpretation of Pharoah’s dream is embellished to emphasize both his composure before the king of Egypt and his natural superiority to the Egyptians themselves (Ios. 107–115). Moreover, by expanding Pharoah’s dialogue with Joseph, Philo explains how Joseph’s personality and divine election are readily noticed by gentiles. This essay will explore Philo’s embellishments of the narrative in Gen 41:14–45 (LXX) to analyze Philo’s political theory and apologetic efforts for Alexandrian Jews: e.g., his use of Roman political designations for Joseph, such as διάδοχος (Ios. 109), intentionally avoiding mention of Joseph’s Egyptian name and the name of his Egyptian wife Aseneth (Ios. 121; cf. Gen 41:45), and Philo’s claim that the Pharoah was only “king” in name while Joseph executed that very political power (Ios. 119). Joseph is described as one who embodies the kingly (βασιλικῆς) power, one of God’s attendant powers (e.g. Leg. 1.6–7), and represents the ideal ruler that all civil authority should emulate. Though Philo shows an ambiguous disdain for the political life in this treatise, he nonetheless paints Joseph as the ideal king of Egypt.
Papers by Najeeb T Haddad, Ph.D.
Because this is still a draft version, I am posting it before final editting. I will accept any helpful and constructive criticism if you are willing to share.
Philo’s treatise on Joseph is introduced as βίος τοῦ πολίτῖκου to demonstrate how Joseph is both an ideal statesman and an example of self-control, prudence, and piety. In Philo’s retelling of Gen 41:14–45 (LXX), his literal understanding of the passage, Joseph’s interpretation of Pharoah’s dream is embellished to emphasize both his composure before the king of Egypt and his natural superiority to the Egyptians themselves (Ios. 107–115). Moreover, by expanding Pharoah’s dialogue with Joseph, Philo explains how Joseph’s personality and divine election are readily noticed by gentiles. This essay will explore Philo’s embellishments of the narrative in Gen 41:14–45 (LXX) to analyze Philo’s political theory and apologetic efforts for Alexandrian Jews: e.g., his use of Roman political designations for Joseph, such as διάδοχος (Ios. 109), intentionally avoiding mention of Joseph’s Egyptian name and the name of his Egyptian wife Aseneth (Ios. 121; cf. Gen 41:45), and Philo’s claim that the Pharoah was only “king” in name while Joseph executed that very political power (Ios. 119). Joseph is described as one who embodies the kingly (βασιλικῆς) power, one of God’s attendant powers (e.g. Leg. 1.6–7), and represents the ideal ruler that all civil authority should emulate. Though Philo shows an ambiguous disdain for the political life in this treatise, he nonetheless paints Joseph as the ideal king of Egypt.
Because this is still a draft version, I am posting it before final editting. I will accept any helpful and constructive criticism if you are willing to share.