A New Glimpse of Day One: Intertextuality, History of by S. D. Giere

By S. D. Giere

Proficient through the certainty that every one texts are intertexts, this paintings develops and employs a mode that makes use of the idea that of intertextuality for the aim of exploring the historical past of interpretation of a biblical textual content. With Day One, Genesis 1.1-5, because the basic textual content, the intertextuality of this biblical textual content is investigated in its Hebrew (Masoretic textual content) and Greek (Septuagint) contexts. The examine then broadens to take in the intertextuality of Day One in different Hebrew and Greek texts as much as c. 2 hundred CE, relocating from Hebrew texts similar to Ben Sira and the lifeless Sea Scrolls to Greek texts reminiscent of Josephus, Philo, the hot testomony, and early Christian texts. What emerges from this can be a new glimpse of the intertextuality of Day person who presents perception into the complexity of the intertextuality of a biblical textual content and the position that language performs in intertextuality and interpretation. as well as the methodological insights that this process presents to the historical past of interpretation, the research additionally sheds gentle on textual and theological questions that relate to Day One, together with the genesis of creatio ex nihilo.

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Extra resources for A New Glimpse of Day One: Intertextuality, History of Interpretation, and Genesis 1.1-5

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541) E. Dhorme, A Commentary on the Book of Job, (trans. H. Knight; London: Nelson, 1967) suggests that ‘Yahweh reduces the problem to a question of origins. ’ It is only at the origin of everything, the beginning, that Job would have been able to apprehend wisdom and understanding. (567) Habel, Job, 530-531. E. 38, (42-43) given the focus changes to the wild kingdom with little cosmogonic language. 2. Habel states that these verses ‘focus on the confinement of the chaos waters of the sea to protect the newly constructed earth.

2-30. 35a-b) he attributes to the liturgical, call-response between liturgist and congregation. 53-65. Levenson also sees a connection between MT Ps 104 and the 14th century BCE Egyptian ‘The Hymn of Aten’ (J. B. ,Ancient Near Eastern Texts Relating to the Old Testament, 57-65) to which he attributes the developmental influence that moves toward a ‘creation without opposition’ that he sees fully materialized in MT Gen 1. He sees influence here in a linear fashion from ‘The Hymn to Aten’ to Ps 104 to Gen 1.

22-30 describe meteorological phenomena all centered on water. 2, the waters and the deep come in parallel succession, though in the opposite order. 31-33 address the stars of the sky, with the particular notion that God arranged the constellations in the heavens. This concludes with a general question that includes the word-pair . God simply asks Job if he knows the ordinances of heaven () and can make them work on earth (). 1-5 language () but is more important for its inclusion of wisdom ( ).

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