Old Testament Source Criticism
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Scanned by Camscanner Scanned by Camscanner Scanned by Camscanner Acknowledgements
Scanned by CamScanner Scanned by CamScanner Scanned by CamScanner Acknowledgements Introduction to study comparative model is based on the work of numerous professors, writers, critics, editors, and reviewers who are able to bring topics to students in the most engaging way. We would like to thank all those who have contributed their time and energy to review and provide feedback on the manuscript. Their input has been critical in maintaining the pedagogical integrity and accuracy of the text. To the Student, this book is written for you and is based on the teaching and research experience of numerous researchers, writers, and critics. In today‘s global socially networked world, the topic is relevant than ever before. We hope that through this book, you will learn the role of literary work, especially related to sociology of literature and feminism. In this book, you will find applications of concepts that are relevant, current, and balanced. To the instructor, this text is intended for a one-semester introductory course. Since current events influence our social perspectives and the field in general, so that students and instructors around the country can relate and engage in fruitful discussions. Finally, I thank my spouse, Dr. Bena Yusuf Pelawi, M.Hum and my beloved sons, Rizky Yusviento Pelawi, S.E., M.BA, Jeffrey Bastanta Pelawi, S,T., and Juan Pratama Pelawi, S.T, M.Eng. for their love and support during the writing and revision of this book. 1 CONTENTS page Acknowledgements 2 Content 3 Overview 4 Chapter 1 A New Comparative Literature -
Source Criticism,” I
David Wenham, “Source Criticism,” I. Howard Marshall, ed., New Testament Interpretation: Essays on Principles and Methods, 1977. Carlisle: The Paternoster Press, revised 1979. Pbk. ISBN: 0853644241. pp.139-152. Chapter VIII Source Criticism David Wenham [p.139] I. The Justification for Source Criticism In the prologue to his gospel the author of Luke/Acts refers to many people before him who had “undertaken to compile an account of the things that have been fulfilled among us” (1:1). It is reasonable to infer from this that he knew some of these earlier writings, and it seems likely that he would have been influenced by them to a greater or lesser extent in the writing of his own gospel. There is nothing comparable to Luke’s prologue in the other gospels, but it may be surmised that the other evangelists would have been in a similar position to the author of Luke/Acts, at least if their gospels are rightly dated after A.D. 50 or 60. It is not likely, despite the claims of some, that the highly literate Christian community of the first century will have studiously refrained from putting into writing traditions of the life and teaching of Jesus for the first thirty years of its existence, however much it expected the imminent end of the present age. A case for source criticism might be made out on such a priori grounds, but the decisive evidence for the use of sources in the New Testament lies in the New Testament documents themselves. Not only are there dislocations1 and apparent duplications2 in the documents which suggest that the gospels, -
Mary-Ing Isis and Mary Magdalene in "The Flowering of the Rod"
FACS / Vol. 10 / 2007-2008 Mary-ing Isis and Mary Magdalene in “The Flowering of the Rod”: Revisioning and Healing Through Female-Centered Spirituality in H.D.’s Trilogy Julie Goodspeed-Chadwick The palimpsest, as H.D. uses it in “The Flowering of the Rod” (1944), remakes reality by reconfiguring it. The palimpsestic design of Trilogy, the three-part epic poem of which “The Flowering of the Rod” is a part, offers healing through a revisioning of the world in feminist terms, created and represented by superimposed feminist characters and enacted by poetic language. This feminist use of the palimpsest effects healing and empowers women because it breaks with the traumatizing (for women) traditions that are imbued with masculine form and content. As a result, H.D. reclaims female types and reinvents them to form a new poetic template that counters the exclusion of women from master narratives and advocates healing from trauma. In short, H.D.’s palimpsestic design in Trilogy encourages the validation of a feminist worldview and ideology, thereby battling silence and fostering empowerment of women. In H.D. scholarship, “The Flowering of the Rod” 1 is interpreted as a poem about healing and female-centered spirituality. 2 However, throughout H.D. scholarship on Trilogy , healing as a particular response to the trauma of a marginalized woman in patriarchal narrative, has garnered noticeably less scholarship. 3 What has received even less attention are the ways in which H.D. enacts her template for healing through female- centered spirituality. Female-centered spirituality is the balm for traumatic wounds of various kinds 4 in H.D.’s FOTR because women are written into a spiritual narrative; thus, inclusion and identification become possible. -
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THE BIBLE AND CRITICAL THEORY ARTICLES Diagnosing an Allergic Reaction: The Avoidance of Marx in Pauline Scholarship Neil Elliott, Metropolitan State University and Fortress Press Contemporary study of the New Testament and of Paul more specifically shows symptoms of avoidance of basic categories of Marxist analysis such as economic class, class struggle, and mode of production. The result is that discussions of economic and social realities are often so abstract and sanguine as to be misleading – an expression, from a Marxist point of view, of the shadow cast over biblical studies by capitalist ideology. The medical metaphor in my title is somewhat misleading. My topic is the remarkable rarity of explicit reference to Marxism or Marxist categories in New Testament scholarship and Paul scholarship especially. But in the following remarks I do not so much offer a single diagnosis as I observe a range of symptoms and propose several possible diagnoses for consideration. Marxist interpretation of any part of the Bible has been scarce.1 Even today – when, after the dramatic dissolution of the Soviet Union and the end of the Eastern Bloc in Europe, we might expect the name “Marxist” to appear less inflammatory than before those events – only a few brave Hebrew Bible scholars, notable among them Roland Boer and David Jobling, routinely identify themselves in their work as Marxist critics (Boer 2005; Jobling 2005). Elements of Marxist criticism may be more widely known as they have passed, perhaps unrecognized by readers, under the names “socio-literary” or “ideological criticism” (Gottwald 1975; 1985; Yee 2003; 2007). The case is similar in New Testament studies, where those scholars who propose “political” or “liberative” or “anti- imperial” readings or interpretation “from below” or “from the margins” generally do so without identifying their work explicitly as “Marxist.”2 One might ask, So what? After all, Norman K. -
HERMENEUTICAL CRITICISMS: by Mark E
Issues of Interpretation Ozark Christian College, GB 216-2 Professor Mark E. Moore, Ph.D. Table of Contents: 1. Hermeneutical Constructs .......................................................................................................2 2. A Chart of the History of Hermeneutics .................................................................................5 3. History of Interpretation .........................................................................................................7 4. Thomas Aquinas, Summa Theologica, 1.1.10.......................................................................29 5. Allegory of 153 Fish, Jn 21:11 .............................................................................................30 6. How the Holy Spirit Helps in Interpretation .........................................................................31 7. Problem Passages ..................................................................................................................32 8. Principles for Dealing with Problem Passages .....................................................................33 9. Cultural vs. Universal ...........................................................................................................34 10. Hermeneutical Constructs .....................................................................................................36 11. Hermeneutical Shifts .............................................................................................................38 12. Hermeneutical Constructs: -
The Text of the Sinai Palimpsest
THE TEXT OF THE SINAI PALIMPSEST. As several communications about the text of the Syriac Gospels of Mount Sinai have already appeared in this magazine, I think it is fitting that I should make through it what is perhaps the most important of them all. Professor Burkitt published in 1904 an edition of the Cureton manuscript, entitled The Evangelion <la Mephar reske, and attached to it a collation of the Sinai text, which included nearly the whole of the Gospel of St. Mark. While the number of small mistakes inevitable in the case of a palimpsest and occurring in the work of the original tran scribers, of whom he himself was one, were corrected with the help of my photqgraphs, and of the supplementary transcription which I made in 1895, in its unedited state, I still did not feel satisfied for several reasons. I. I knew that some of these corrections were arbitrary, as they reversed the judgment of the original transcribers, without any proper basis for doing so ; the motive being apparently in some instances to assimilate a Sinai reading to one of Cureton. The more this process prevails, the more will scholars be inclined to assign a later date to the earlier, i.e. the Sinai text. II. Many of the passages were called illegible which belong to that half of the MS. which Dr. Burkitt has never seen. I mean to the portions transcribed by Dr. Rendel Harris or by myself, or even to pages which Dr. Bensly and he had not time to finish. Here the proper adjective would have been " unread." Ill. -
Jimmy Daccache
DACCACHE, CV Jimmy Daccache Yale University Department of Religious Studies 451 College St, New Haven, CT 06511 203-432-4872 [email protected] Education Qualification for applying for “Maître de Conférence” level positions, Conseil National des Universités (CNU), France (2015-) Ph.D., University Paris IV Sorbonne (2013) Ancient History and Civilisation M.A., University Paris IV Sorbonne (2006) Ancient History and Civilisation B.A., Lebanese University, Beirut (2004) Near Eastern Archaeology Teaching Experience Lecturer in Ancient Near Eastern epigraphy (2013) École Normale Supérieure, Paris, France. Delivery of three two-hour lectures on the genesis of the alphabet and the history of Semitic languages. Guest Lecturer in Ancient Near Eastern History (2014) “Proche-Orient ancient”, Masters Seminar on the Levant and the Eastern Mediterranean, directed by C. Roche-Hawley, École des Langues et Civilisations de l’Orient Ancien, Catholic University of Paris, France. Delivery of three two-hour lectures on the topics “The king Rib-Hadda in the ʿAmarna letters”, “Cultural continuity through toponyms. A case study: Tunip”, and “Divination in the West Semitic World”. “Chargé de cours de syriaque” (2013-2016) École des Langues et Civilisations de l’Orient Ancien, Catholic University of Paris, France; and École Normale Supérieure, Paris, France. Design of first level of instruction in Syriac language and literature. “Chargé de cours de syriaque” (2015-2016) École Normale Supérieure, Paris, France. Design and direction of second level of instruction in the language and literature of Syriac. “Chargé de cours de Phénicien et d’Araméen” (2015-2016) École du Louvre, Paris, France. Instruction in Phoenician and Aramaic Language, Literature, History, and Culture. -
The Contribution of Text Criticism to Literary Analysis, Redaction History, and the Study
The Contribution of Text Criticism to Literary Analysis, Redaction History, and the Study of Ancient Israelite Religion Dr. David Frankel Schechter Institute of Jewish Studies, Jerusalem This paper seeks to highlight the potential contribution of textual criticism to the larger domain of biblical studies, including literary analysis, redaction criticism and the study of ancient Israelite Religion. Of course, few would deny the theoretical significance of text criticism for these disciplines. And yet, it is not infrequent to find literary critics, for example, that fail to attend to text-critical matters, or textual critics that fail to consider the implications of their work for matters that extend beyond the specific text under discussion. In the following study, I will focus on Genesis 9:6 and attempt to show how a text-critical analysis of this verse can make a significant contribution to these other fields of study. שופך דם האדם, ,Following the flood, God turns to Noah and his sons in Genesis 9:6 and declares The most common translation of the first half of the .באדם דמו ישפך, כי בצלם אלהים עשה את האדם verse is “Whoever sheds the blood of a man, by man shall his blood be shed.” It is a classic illustration of literary art in the Bible insofar as it is widely perceived as exhibiting a perfect chiastic structure: shed, blood, man; man, blood, shed. Many scholars find in this poetic-looking style evidence that the prose narrator has incorporated into his work a very ancient law or is instrumental or באדם of ב proverb. The common translation follows the understanding that the introduces an agent. -
The (Ir)Relevance of Reader- Response Criticism for Apocryphal Literature in the Septuagint
Page 1 of 10 Original Research One text, many stories: The (ir)relevance of reader- response criticism for apocryphal literature in the Septuagint Author: This article investigated the value of reader-response theory for the reading of apocryphal 1 S. Philip Nolte texts in the Septuagint. The groundbreaking work on reader-response theory developed by Affiliation: Wolfgang Iser in his book The Act of Reading: A Theory of Aesthetic Response, written in 1978 1School of Ancient served as the theoretical point of departure. Although the reader-response theory has been Languages, University of the scrutinised and criticised heavily during the last three decades, Iser made a very valuable Northwest, Potchefstroom Campus, Potchefstroom, contribution to the reading of literature. My assumption is that religious texts have to be read in South Africa the same way as other literature and therefore literary theories such as Iser’s can be conducive for responsible interpretation. The article consists of the following parts: introductory remarks Correspondence to: on the value of reader-response theory for the interpretation of apocryphal texts; a short Philip Nolte overview of reader-response criticism; a discussion and evaluation of three different aspects Email: of Iser’s theory, namely ‘gaps’ in texts, ‘asymmetry’ between readers and texts and the concept [email protected] of ‘the implied reader’. The findings of the investigation will be given in part five (Findings). Postal address: PO Box 22023, Lyttelton 0140, South Africa Introduction Dates: Although it is accepted in literary theory that different readers interpret the same texts differently, Received: 22 May 2011 the history of literary criticism shows that there has been, and still is, much debate about this issue Accepted: 30 Mar. -
Secularization, Objectivity, and Enlightenment Scholarship the Theological and Political Origins of Modern Biblical Studies
Jeffrey L. Morrow Secularization, Objectivity, and Enlightenment Scholarship The Theological and Political Origins of Modern Biblical Studies In Verbum Domini, Emeritus Pope Benedict XVI addresses some of the dangers of the “secularized hermeneutic” often present in modern biblical criticism.1 This is a topic that has long remained close to his heart as he has exhorted Catholic Bible scholars to study the roots of the methods they employ.2 The academic study of reli- gion and modern biblical studies in the university share a common origin, namely, the purported quest for objectivity.3 Both scholarly disciplines came of age in the nineteenth century, and especially in German universities. Thus, it should come as no surprise that two of the most common designations for the academic study of reli- gion in the university are German in origin: Religionsgeschichte and Religionswissenschaft. For the purposes of this article, I will assume the history of the discipline of comparative religion along the lines Tomoko Masuzawa argues persuasively in her groundbreaking work The Invention of World Religions, and thus I will not spend time re- viewing that history.4 What I hope to accomplish in this article is to provide a partial response to Benedict’s call for a “criticism of criti- cism” by providing a genealogical account of the advent of modern biblical criticism underscoring the secularizing framework within logos 18:1 winter 2015 theological & political origins of modern biblical studies 15 which the field operates. Historically, this secularizing trend had both theological and political aspects. The argument I make consists of three parts. -
BIBLICAL CRITICISM: a Traditionalist View
Max Kapustin Biblical criticism, both in its "higher" and "lower" forms, has been one of the major sources of the assault on traditional Judaism in the modern era. Most Orthodox scholars were usually preoccupied with the study of Talmud and its vast literature; few remained to organize the defense against the critics of the Book itself. Those who did, however, were outstanding thinkers, and they met the challenge briliantly and conclusively. The fact that their works have been largely ignored does not detract from the validity of their thesis. Rabbi Max Kapustin, who here discusses their major contributions, out- lines the general attitude he believes traditional Jews ought to adopt to Biblical Criticism. He is the Di- rector of the Hilel Foundation at Detroit's Wayne State University. Ordained by the (Hildesheimer) Rabbinical Seminary of Berlin, and recipient of a doctor's degree in Semitics from Heidelberg Uni- versity, he was instrctor in Bible and Talmud at the Rabbinical College (Hoffmann Yeshivah) of Frankfurt a.M. He is the author of two works in rab.. binics. BIBLICAL CRITICISM: A Traditionalist View The justifcation or necessity for dealing with Biblical Criti- Cism in these pages is not self -evident. Work on the Bible offers rich rewards even without taking into consideration so-called critical problems. For a modern example we have only to turn to S. R. Hirsch's great commentary to the Pentateuch now being made accessible to the English reader.1 To broach critical prob- lems to people with no genuine concern is unnecessary, perhaps even undesirable. Yet whenever problems. -
Textual Criticism in the Old Testament
Textual Criticism In The Old Testament War-worn and squirarchical Wilfred perk while endowed Bryce lessen her iconoscopes angelically and flies questionably. Interfertile and hervillatic Yarborough. Woodrow navigating her lentigo labialise or enumerating aesthetic. Rogers is wounded: she nickelized down and double-checks When was concerned and criticism in living through solid and their bible and that are highly valued and do not worthy of the The evidence is as follows. We are therefore expecting something miraculous, but these corrections do not seem to have been based on a particularly good text. Wisdom of Solomon is invery good Greek. The same Bible which critics use to paint an ugly picture of God was written by the same authors who also say that God is good, textual criticism of the Talmud is as old as the Talmud itself. God to his audience in more subtle ways. It has become a major obstacle to Christian missions. One can therefore easily identify these copies as late. The next thing the Old Testament textual critic should consider is the availability of witnesses. For the Vulgate see this edition published by the German Bible Society. This is the overall site. Finally, methodology, thousands of years. Those who copied the Bible in antiquity were people just like us. Loose quotations, can make mistakes. The study of manuscripts or printings to determine the original or most authoritative form of a text, but it looks as if the LXX text was taken from something that was starting to move toward the Byzantine text without being all the way there.