Alexey Somov

Vrije Universiteit Amsterdam, New Testament Department, Alumnus

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Birth: Moscow, Russia, April 13th, 1971
Education
- Master of Science in Engineering, 1993, State Academy of Oil and Gas, Moscow, Russia
- B.A., 2001, St. Philaret Orthodox Christian Institute, Moscow, Russia
- Th.M., 2004, St. Philaret Orthodox Christian Institute, Moscow, Russia
- Th.M., Princeton Theological Seminary, 2008, Princeton, NJ, USA
- PhD, VU University Amsterdam, Netherlands, 2014
Research Interests

Interpretation of the New Testament in light of Jewish literature of the Greco-Roman Period;
Old Testament Pseudepigrapha; Qumran literature; Cognitive Linguistics in Bible interpretation and translation

Professional Experience

- exegetical editor in Kurdish Bible translation project, Institute for Bible Translation (IBT), Russia/CIS, 2002–2007
- assistant at IBT Translation Department and a co-author of a commentary on the New Testament for translators, 2005–2016
- translation advisor, IBT, September 2008 – January 2014
- exegetical editor in Kalmyk Bible Translation project, 2010-2013
- Translation Consultant, IBT, since February 2014

Teaching Experience

- lecturer, “Heritage” Bible College, Moscow, Russia, 2003-present
Courses: The Sermon on the Mount in the Biblical Context (2003-2014); Introduction to the Old Testament Pseudepigrapha (2004); Introduction to Biblical Exegesis (2004-2005); Introduction to the
Catholic Epistles (2014-2016); Early Judaism (2014); Views on the Afterlife in Early Judaism and Early Christianity (2014); the Epistle to Hebrews (2015-2016)
senior lecturer, St. Philaret Orthodox Christian Institute, Moscow, Russia, 2003-present
Courses: Introduction to the New Testament (Synoptic Gospels and the Book of Acts [2004-2013]; Johannine literature (2014-2016) ; Epistles of St. Paul (2004, 2014-2016); Catholic Epistles (2004-2016)
- lecturer, St. Thomas Catholic Institute, Moscow, Russia, 2015-present.
Courses: Johannine Christology (2015-2016)

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Johannes Zachhuber

University of Oxford

Ian Young

Australian Catholic University

Andrea Peto

Central European University

Gerard Steen

University of Amsterdam

David Seamon

Kansas State University

Beth Ferri

Syracuse University

Raymond C . Van Leeuwen

Eastern University

John Sutton

Macquarie University

Jeremy Hutton

University of Wisconsin-Madison

Kelley Coblentz Bautch

St. Edward's University

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Papers by Alexey Somov

He Lifted Up His Eyes

성경원문연구, Oct 1, 2014

This article investigates the meaning of the expression ?π?ρ?ν το?? ??θαλμο?? α?το? (“he lifted u... more This article investigates the meaning of the expression ?π?ρ?ν το?? ??θαλμο?? α?το? (“he lifted up his eyes”) in Luke 16:23. This Septuagintalism, which Luke uses in the parable of the Rich Man and Lazarus (Luk 16:19-31), can be translated either as simply “look at” or with reference to a spatial difference between these two people. Although many Bible translations prefer indicating its spatial aspect, commentators are divided on this issue. The fact of such an ambiguity raises the question again, whether Luke uses “he lifted up his eyes” intentionally in 16:23 or simply as a conventional expression? Discussing this question the present article uses not only a traditio-historical enquiry and textual analysis, but also Cognitive Metaphor Theory (CMT) developed by G. Lakoff and M. Johnson. CMT argues that metaphor is an integral part of the process of human thinking and acting. Moreover, metaphor allows us to comprehend supernatural realities in terms of human everyday or embodied experience, reflecting our physical characteristics and bodily interactions with the world in the form of image-schemas, i.e., pre-conceptual, structural primitives (Up-Down, Inside-Outside, Near-Far, Center-Periphery, Container). Indeed, the spatial organization of the otherworld in Luke 16:19-31 is connected with the conceptual orientational metaphorization centered in embodied experience and involves four cognitive image-schemas organizing the spatial contrast: Up-Down, Inside-Outside, Center-Periphery, and Container. The difference between the rich man and Lazarus in their social position and honor as well as in their postmortem state is marked by the spatial distinction between them throughout the whole parable. The spatial difference between their postmortem positions marks their difference in their afterlife status: the lower and more peripheral or remote position corresponds to the worse fate and humiliated condition, while the higher and more central position designates the honorable and exalted state. Thus, in this parable the righteous and the wicked are separated in altitude and distance in the afterlife. Therefore, it is suggested that Luke uses the expression “he lifted up his eyes” in Luke 16:23 intentionally, in order to emphasize the spatial differentiation between the abode of the righteous and that of the wicked.

Resurrection and the Afterlife

Oxford University Press eBooks, Mar 22, 2023

Reading Luke: A Literary and Theological Commentary by Andrew E. Arterbury

Catholic Biblical Quarterly, 2021

The story of Abraham’s hospitality in Biblical texts and in Palaea literature

Шаги, 2022

the Story of aBraham'S hoSpitality in BiBlical textS and in palaea literature Abstract. This arti... more the Story of aBraham'S hoSpitality in BiBlical textS and in palaea literature Abstract. This article investigates the story of Abraham's hospitality in Gen 18:1-16, which became a kind of paradigm for behavior toward strangers in Judaism and Christianity as well as the source of mystical, Christological and Trinitarian interpretations. This story was further developed in later texts, among which the medieval Palaea literature (texts which combine biblical paraphrase, theology, and polemic, as well as some apocryphal legends) has to be specially emphasized. Unfortunately, this literature is often neglected by scholars dealing with Abraham's hospitality. The article focuses on the story of Abraham's hospitality in the context of this literature and related texts, as well as the possible influence of this tradition on Eastern Christian iconography. The article demonstrates that in this stratum of Christian tradition as well as in other exegetical works, the story about Abraham goes beyond the narrative of hospitality. In addition to concerns about the identification of the three strangers, which is a typical topic of Christian exegesis of Gen 18:1-16, in this literature, liturgical and Christological elements appear in the episode about Abraham's fasting

Alexey Somov

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