Scribal Culture And Intertextuality

JiSeong James Kwon discusses similar linguistic expressions and themes between Job and Deutero-Isaiah, and attempts to find out a common historical background. He argues that both Job and Deutero-Isaiah significantly reflect common scribal ideas, although each text belongs to wisdom and prophetic genre. - From the back of the book

In Scribal Culture in Ben Sira Lindsey A. Askin explores scribal culture as a framework for analysing features of textual referencing throughout the Book of Ben Sira (c.200 BCE), revealing new insights into how Ben Sira wrote his book of wisdom.

Gives an overview of research on Proverbs, focusing especially on its theological themes - God as creator, the fear of the Lord and the role of Wisdom in creation, education and character formation. It is for scholars, students, clergy and all interested in this rather less well-known book within the Bible.

The intertextuality research of antique texts and their reception in Medieval and modern times is the subject of this volume: (1) What is a text and what is an intertext? This concerns the various different forms of text and how they present themselves in architecture, iconography, lexicography, the study of lists, etc. (2) Forms of intertextuality – on the relationship between writtenness and oralness, how oral texts are objectified during textualisation and become fixed acts of speech (K. Ehlich), how especially antique texts were shaped by the continual interconnectedness of oral and written traditions. (3) What is understood in ancient Oriental and antique literature by "tradition" and "transmission"? To this end, the research includes languages, historical reality and antique thought structures, making clear that the transferral of tradition occurs not only within a close cultural circle, but in the exchange with neighbouring cultures over large distances and geographic boundaries. (4) On the relationship between intertextuality and canon. A number of contributions study this aspect of ongoing historical debate as it often found for culturally definitive and canonised texts – a necessary part of the their rejuvination process. Contributions by M. Bauks, A. Lange / Z. Plese, Ph. Alexandre, S. Aufrère, M. Oeming, K. Davidowicz, A. Wagner, G. Selz, M.F. Meyer, L. Roig Lanzillotta, M. Dimitrova, F. Waldman, W. Horowitz, M. Risch, J. van Ruiten, L. Bormann, A. Miltenova, J. Taschner, G. Brooke, G. Dorival, A. Harder and S. Alkier.

Many readers find exegeting a passage from the Old Testament to be a mysterious process. How should one begin? What methods should one use? Written in a pragmatic style, Interpreting Israel's Scriptures guides the reader by offering concrete methods for exegesis that are illustrated by numerous examples and accompanied by well-chosen references to secondary sources. This English translation of the 2012 original French version of Richelle's book has been expanded and revised and has been reorganized to have a tripartite structure: the making of the text, the various facets of the text, and "the reader in front of the text." The book is designed for use in exegesis courses or for personal study, and it is designed to be used both by students who know Hebrew and by those who do not. The book explores a variety of themes relevant for exegesis, including poetry literary genre, literary context, geographical context, historical context, structure, narrative analysis, intertextuality, and reception history. For those who know Hebrew, the book also includes chapters on translation, textual criticism, and compositional criticism. Finally, this English edition has two new chapters: one on feminist and gender studies, and one on postcolonial criticism.

This Element seeks to characterize the scribal culture in ancient Egypt through its textual acts, which were of prime importance in this culture: writing, list-making, drawing, and copying. Drawing upon texts, material objects, and archeological evidence, this Element will touch upon main themes at the heart of the study of this culture, while building on current discussions in literacy and literary as well as social history.

Job and Habakkuk represent the Bible's most focused interlocutors on the concepts of justice and theodicy. Both works center upon men chosen by God who see and suffer evil (Job 1:8, cf. Hab 1:1). Both books record the cries of these men as they wrestled to make sense of the world in which they lived (Job 3, cf. Hab 1:2-4). While they have a passing similarity, what if there is something more fundamental to their connection? What if these books are not merely two unconnected discourses on suffering, but linked in a significant way? By examining the texts themselves, this study explores the possibility that a textual relationship exists between portions of Habakkuk and Job and how the underlying transformation of Job's theodicy shapes Habakkuk's dialogue with God.

"Korean Christianity is renowned for its rapid growth and conservative theological orientation. This phenomenon is inextricably tied to Korean appropriation of the Bible in their religio-cultural and socio-political context since the 18th century. Less understood, however, is the complex tapestry of Korean biblical interpretation that emerged from being missionized, colonized, internally divided, and incorporated into global norms. These countervailing forces proffer a distinctive Korean-ness of biblical interpretation. On the one hand, it tracks closely the influence of conservative western missionaries. On the other hand, it reflects God's liberating intervention for Koreans and the Korean diaspora. Both of these movements respond to and move beyond distinct histories of oppression. This introduction coheres twenty-four papers by grouping them into four waves of reciprocal interpretive encounters shaping Korean appropriation of the Bible and Christian practices. While some conservatively align with received western orthodoxy, others embrace a sense of complementarity that informs the spectrum of Korean Christian thought and practice, the long-standing religious traditions of Korea, the diversity of Korea's global diaspora, and the learning of non-Koreans who are attentive to the impact of the Bible in Korea"--