Ancient Readers & their Scriptures: the Hebrew Bible in Judaism & Christianity

[MrMacSon]

.
Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity

Series: Ancient Judaism and Early Christianity, Volume: 107

Editors: Garrick Allen and John Anthony Dunne

explores the various ways that ancient Jewish and Christian writers engaged with and interpreted the Hebrew Bible in antiquity, focusing on physical mechanics of rewriting and reuse, modes of allusion and quotation, texts and text forms, text collecting, and the development of interpretative traditions. Contributions examine the use of the Hebrew Bible and its early versions in a variety of ancient corpora, including the Septuagint, Dead Sea Scrolls, New Testament, and Rabbinic works, analysing the vast array of textual permutations that define ancient engagement with Jewish scripture. This volume argues that the processes of reading and cognition, influenced by the physical and intellectual contexts of interpretation, are central aspects of ancient biblical interpretation that are underappreciated in current scholarship.

https://brill.com/abstract/title/39234

Table of Contents

Preface
by: Garrick V. Allen and John Anthony Dunne

Reading the Hebrew Bible in Jewish and Christian Antiquity
by: William A. Tooman
pp. x–xviii


Reading Scripture in the Second Temple Period

What Did Ben Sira’s Bible and Desk Look Like?1
by: Lindsey Arielle Askin
pp. 3–26

Creation as the Liturgical Nexus of the Blessings and Curses in 4QBerakhot
by: Mika S. Pajunen
pp. 27–39

The Qumran Library and the Shadow it Casts on the Wall of the Cave
by: Jonathan D.H. Norton
pp. 40–74


The New Testament and Practices of Reading and Reusing Jewish Scripture

Exegetical Methods in the New Testament and “Rewritten Bible”: A Comparative Analysis
by: Susan E. Docherty
pp. 77–97

Scriptural Quotations in the Jesus Tradition and Early Christianity: Textual History and Theology
by: Martin Karrer
pp. 98–127

The Return of the Shepherd: Zechariah 13:7–14:6 as an Interpretive Framework for Mark 13
by: Paul Sloan
pp. 128–158

The Hybrid Isaiah Quotation in Luke 4:18–19
by: Joseph M. Lear
pp. 159–172


Reading Scripture in Rabbinic Judaism

A Single, Huge, Aramaic Spoken Heretic: Sequences of Adam’s Creation in Early Rabbinic Literature*
by: Willem Smelik
pp. 175–208

The Variant Reading ולא / ולו of Psalm 139:16 in Rabbinic Literature
by: Dagmar Börner-Klein
pp. 209–221

Jewish and Christian Exegetical Controversy in Late Antiquity: The Case of Psalm 22 and the Esther Narrative
by: Abraham Jacob Berkovitz
pp. 222–239


Reading Retrospective

What does ‘Reading’ have to do with it? Ancient Engagement with Jewish Scripture
by: Garrick V. Allen and John Anthony Dunne
pp. 243–251

Bibliography

[arnoldo]

Thanks,I'll have to check it out. This book also examines how these texts were developed.

Christianity and the Transformation of the Book
When early Christians began to study the Bible, and to write their own history and that of the Jews whom they claimed to supersede, they used scholarly methods invented by the librarians and literary critics of Hellenistic Alexandria. But Origen and Eusebius, two scholars of late Roman Caesarea, did far more. Both produced new kinds of books, in which parallel columns made possible critical comparisons previously unenvisioned, whether between biblical texts or between national histories. Eusebius went even farther, creating new research tools, new forms of history and polemic, and a new kind of library to support both research and book production.

Christianity and the Transformation of the Book combines broad-gauged synthesis and close textual analysis to reconstruct the kinds of books and the ways of organizing scholarly inquiry and collaboration among the Christians of Caesarea, on the coast of Roman Palestine. The book explores the dialectical relationship between intellectual history and the history of the book, even as it expands our understanding of early Christian scholarship. Christianity and the Transformation of the Book attends to the social, religious, intellectual, and institutional contexts within which Origen and Eusebius worked, as well as the details of their scholarly practices—practices that, the authors argue, continued to define major sectors of Christian learning for almost two millennia and are, in many ways, still with us today.
http://www.hup.harvard.edu/catalog.php? ... 0674030480