By S. D. Giere
Proficient by means of the knowledge that each 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 heritage 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 learn 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 equivalent to Ben Sira and the lifeless Sea Scrolls to Greek texts akin to Josephus, Philo, the recent testomony, and early Christian texts. What emerges from it is 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 function that language performs in intertextuality and interpretation. as well as the methodological insights that this method offers to the historical past of interpretation, the examine 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
9. Westermann, Genesis 1-11, 104-105; Tsumura, The Earth and the Waters, 57-58. H. Ridderbos, ‚Genesis I 1 und 2,‛ OtSt 12 (1958). H. Steck, Der Schöpfungsbericht der Priestershrift, (Göttingen: Vandenhoeck und Ruprecht, 1975). For ‘spirit,’ see Cassuto, Genesis, 24. M. Orlinsky, ‚The Plain Meaning of Ruah in Gen. 2,‛ JQR 48 (1957): 174-182; von Rad, Genesis, 47; Speiser, Genesis, 5; Westermann, Genesis 1-11, 107f, Wenham, Genesis 1-15, 16f; Sarna, Genesis, 6. P. Smith, ‚Use of Divine Names as Superlatives,‛ AJSL 45 (1928/1929), and adopted by such notable commentators as von Rad, Genesis, 47-48, and Speiser, Genesis, 5.
53 An intertextual marker of concern appears in this act of naming, and , another contrast of opposites. The final intertextual marker comes in the numbering or ordering of the days that completes each of the first six days of creation, which in this case is . This declaration that both separates the first act of creation from the rest and includes it within the seven-day framework serves as a natural full-stop to the first day. With the separation and naming of day and night, can conclude with the formula that will indicate the conclusion of all of the first six days.
Marks; OTL; London: SCM, 1961) 51, Westermann, Genesis 1-11, 94, Atwell, ‚Egyptian Source,‛ 451; and (3) v. 1 is a temporal clause completed by v. 3 with v. D. ; Princeton: Princeton University, 1988 & 1994), Sarna, Genesis, 5, J. ; ICC; Edinburgh: T. & T. A. Speiser, Genesis, (AB 1; Garden City, NY: Doubleday, 1964) 12-13. 4a). 13 The literary pattern of the First Creation Story uses this declaration of the day as a full stop, a natural break in the narrative. 14 From this it can follow that Day One includes the material that precedes the declaration.
A New Glimpse of Day One: Intertextuality, History of Interpretation, and Genesis 1.1-5 by S. D. Giere