By S. D. Giere
Educated 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 background of interpretation of a biblical textual content. With Day One, Genesis 1.1-5, because the fundamental textual content, the intertextuality of this biblical textual content is investigated in its Hebrew (Masoretic textual content) and Greek (Septuagint) contexts. The research then broadens to soak up the intertextuality of Day One in different Hebrew and Greek texts as much as c. 2 hundred CE, relocating from Hebrew texts akin to Ben Sira and the lifeless Sea Scrolls to Greek texts similar to Josephus, Philo, the hot testomony, and early Christian texts. What emerges from this can be a new glimpse of the intertextuality of Day one 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 method presents to the historical past of interpretation, the research additionally sheds mild on textual and theological questions that relate to Day One, together with the genesis of creatio ex nihilo.
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Additional info for A New Glimpse of Day One: Intertextuality, History of Interpretation, and Genesis 1.1-5
4 and leads to the intertextual marker, . 4. 51 However, darkness does come back into play, as the next action is God's separation of light from dark. 4 comes in the verb . 4, is the verb that draws this concern into focus as a creative action of separation. 52 This separation highlights another intertextual marker, and . G. ’ (211) While this is similar to the allegorical thrust of Philo’s interpretation, cf. 1), such a possibility seems to have been dropped by recent commentators.
5 in the interpretation of the rabbis. , when combined the way they are in the primary text they take on a grammatical unity. g. carries little intertextual interest when separated from . g. heaven and earth comprise the larger cosmos. 1 by U. Cassuto, A Commentary on the Book of Genesis; Part 1 - From Adam to Noah, (trans. I. Abrahams; Jerusalem: Magnes Press, 1961), 20] A word-pair is admittedly more subjective than individual words and minor phrases as their relationship to one another in the secondary text must be evaluated before their relationship with the primary text can be considered.
Harrelson; New York: Harper and Row, 1962) 3f. 1-5 21 narrative and places the narrative at a beginning. 1, stating that God created the heavens and the earth, and puts the beginning that signals in context – it is a creative beginning. 20 The object(s) of this first creative verb is the merism, . 2 and function together as the simple predicate24 that describes the proto-earth. Exactly what the pair mean is unclear, though both ‘chaos’25 and ‘desert/emptiness’26 seem sufficient guesses.
A New Glimpse of Day One: Intertextuality, History of Interpretation, and Genesis 1.1-5 by S. D. Giere