Biblical Intertextuality

Resumen. Algunas intuiciones de la Estilística Sociológica son eficaces para percibir mejor que la dependencia intertextual entre documentos es el reflejo de un dialogismo social concreto e histórico. Este enfoque ayuda a equilibrar la visión historicista y hace justicia a los textos. El trabajo analiza las dependencias entre Jc 5,12; Sal 68,19 y Ef 4,8, teniendo en cuenta sus diversas versiones y puntos de vista. Estos textos concretos muestran una dependencia intertextual donde la literalidad adquiere un valor secundario respecto de la novedad histórica que origina la nueva enunciación. Además, cada nuevo contexto rige el uso de la palabra anterior dotada de autoridad y lo hace para preservarla. El misterio pascual cristiano o la reconfiguración del judaísmo después de la destrucción del Templo (70 d.C.) condicionan el modo de actualizar un texto antiguo usándolo con fines nuevos.

Palabras clave: Intertextualidad; Estilística Sociológica; Bajtín; Jc 5,12; Sal 68,19; Ef 4,8

When a change of speaker in a Scripture text is not explicitly introduced by a speech orienter, Bible readers may feel the text is "intrusive." This article proposes a taxonomy for categorizing such intrusive voices in various passages of Scripture. The intrusion may be external (due to scribal activity) or internal (as written by the original author). Internal intrusions can be further classified as citations or unmarked conversational turns. Textual signals that a change of speaker has occurred in the original texts include a change in deictic reference (primarily pronominal) and change in semantic content. The article lists orthographic and linguistic devices that translators have used in existing Scripture translations to clarify that a change of speaker has occurred, and also examines several passages where it is not fully clear whether an intrusive voice is present or not.

Drawing inspiration from the widely recognized parody of Ps 8:5 in Job 7:17–18, this study inquires whether other allusions to the Psalms might likewise contribute to the dialogue between Job, his friends, and God. An intertextual method that incorporates both “diachronic” and “synchronic” concerns is applied to the sections of Job and the Psalms in which the intertextual connections are the most pronounced, the Job dialogue and six psalms that fall into three broad categories: praise (8, 107), supplication (39, 139), and instruction (1, 73). In each case, Job’s dependence on the Psalms is determined to be the more likely explanation of the parallel, and, in most, allusions to the same psalm appear in the speeches of both Job and the friends. The contrasting uses to which they put these psalms reflect conflicting interpretive approaches and uncover latent tensions within them by capitalizing on their ambiguities. They also provide historical insight into the Psalms’ authority and developing views of retribution. The dialogue created between Job and these psalms indicates the concern the book has with the proper response to suffering and the role the interpretation of authoritative texts may play in that reaction.

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Pilate’s declaration ἰδοὺ ὁ ἄνθρωπος found in John 19:5 has given rise to a number of interpretations that seem in basic agreement, yet, at the same time, many others of a divergent and opposing nature. Among the many treatments of this verse is a whole set of proposals that see in Pilate’s words an allusion to various Old Testament texts. The present article aims at presenting the range of these scholarly interpretations (both older and modern ones) which resort to an Old Testament background for the famous ecce homo phrase. The article then focuses the discussion on Daniel’s “Son of Man”, the Isaianic “Suffering Servant”, the messianic “man” of Zec 6:12 and Num 24:17 (LXX), Adamic typology, the king of 1 Sm 9:17, and finally the figure of the bridegroom from the Song of Songs. In each case, an evaluation of the hypothetical Old Testament background is given. The author concurs with the idea of multiple intertextual Old Testament references encapsulated in Pilate’s ecce homo utterance.

This article draws upon a reader-response and canonical-hermeneutical perspective in order to analyze the manner in which 2 Sam 22 and Ps 18 are embedded in their respective literary contexts. Psalm 18’s superscription functions both to guide the interpretation of the following psalm as well as evoke its “Doppelgänger” in 2 Sam 22 (and “behind” it the Song of Moses in Deut 32,1-43). It not only contains a prayer articulated in a situation of distress, as a song of thanksgiving it also retrospectively witnesses to divine acts of salvation that have an abiding validity. This analysis demonstrates that the intertextual reading of biblical texts as a significant moment of the “canon” is not a secondary imposition upon these texts from the outside.

The historical-critical method that characterizes academic biblical studies remains often separate from approaches that stress the history of interpretation, which are employed most frequently in the area of Second Temple or Dead Sea Scrolls research.  This paper examines a test-case where the two methods mutually reinforce one another.  The law of vows in Deuteronomy 23:22-24 is difficult both in its syntax and in its legal content.  The difficulty is resolved once it is recognized that the law contains a previously unrecognized interpolation that disrupts the original coherence of the law.  However, once that interpolation was added and became accepted as part of the textual tradition, it created a “ripple effect” whereby Second Temple readers were forced to resolve the disruption in order to make sense of the text’s content and syntax.  The divergent reformulations of the law by Qoheleth 5:4–7, on the one hand, and 11QTemple 53:11–14, on the other, suggest that each of these independent witnesses sensed the textual disruption and sought to compensate for it.  The fact that each did so in a different way, while seeming to respond to the same textual “trigger,” appears to confirm the hypothesis of the interpolation.  In that way, the history of interpretation offers a window into the composition history of Deuteronomy’s law of vows.

Keywords
law of vows; intertextuality; inner-biblical exegesis; linguistic updating; protasis; conditional clauses; interpolation; Deut 23:22–24; Qoh 5:4–7; Eccl 5:4-7; 11QTemple 53:11–14; Temple Scroll; Numbers 30, Sipre Deuteronomy; Sifre; Matthew 5:33-37

1 Sam. 28:3-25 has long been a controversial biblical narrative. This narrative-critical analysis suggests that readers may gain insight into its meaning by reading it within the context of the books of Samuel. I argue that 1 Sam. 25 and 28:3-25 share many common thematic and linguistic details which invite an intratextual comparison of the two narratives. In particular, the characters of Abigail and the medium of Endor, when read in light of each other and considering the characteristics of other adjacent chapters, as well as biblical representations of the practice of necromancy, predispose readers to be sceptical about the claims of the medium.

Unlike other comparison works between the Bible and the
Qurʾān, Reynolds makes his work proceed according to the Qurʾānic
order, as this method is thought to be beneficial for readers to
comprehend the structure and content of the Qurʾān. The Qur’ān
and The Bible is composed of two main parts: English translation of
verses and footnotes. The author uses the Qurʾān translation by Ali
Quli Qarai and qualifies it one of the best Qurʾān translations, as it
portrays the Qurʾānic meanings according to traditional Islamic
understandings (p. 7), and he refers to other translations when
necessary. The Qurʾān verses are accompanied by extensive
footnotes from the author. At the end of the book, there is a selective
primary and secondary bibliography, the length of which easily
proves the work’s comprehensive nature.

The allusion to Aristophanes' Birds plays an important role in the intertextual-illustrative rhetoric of the Lucan parable of the unjust steward (Lk 16:1-8). People generally assume that good legal systems promote moral honesty and legal justice. Against this background, the Pauline idea of the presence of the law, but also its ineffectiveness in giving righteousness (Gal 3:19b; cf. 3:21), is quite difficult to explain. In order to illustrate this Pauline idea in his sequential hypertextual reworking of the Letter to the Galatians, Luke used the allusion to Aristophanes' comedy, which presented the classical Athenian legal system as likewise ineffective against the activity of the morally corrupt legal agent, the sycophant. The Lucan unjust steward not only uses the language of the Athenian sycophant, but also engages in similar, apparently legal but morally unjust activity, thus questioning the effectiveness of the whole legal system in promoting righteousness. The reworking of the sequence of Pauline ideas explains the meaning of the enigmatic parable of the unjust steward (Lk 16:1-8).

The cries of children, mothers, and Zion personified in Lamentations recur throughout the book and demand an answering. A renowned international team of scholars offer their response. They explore ways Lamentations has been (and might be) read in diverse contexts: the Hebrew Bible, Qumran, the Old Greek, Josephus, Christian reception, rabbinic reception, and in response to the Shoah. What emerges is an invaluable collection of essays that evince sustained reflection upon, and reflection of, Lamentations in ancient and contemporary contexts. Reading Lamentations Intertextually provides the first comprehensive treatment of intertextuality for this biblical book, continuing the study of intertextuality and the Hebrew Bible in previous works: Reading Job Intertextually (Dell & Kynes, T&T Clark, 2013), Reading Ecclesiastes Intertextually (Dell & Kynes, T&T Clark, 2014) and Reading Proverbs Intertextually (Dell & Kynes, T&T Clark, 2017). This new volume provides new insight on the theory of intertextuality in biblical studies, on the history of biblical reception, and on the study of the book of Lamentations.

Article publié à la suite d'un colloque sur : Ecrire pour les adultes, écrire pour les enfants (21-22 juin 2018 - Lyon). Organisé par l’IHRIM (UMR 5317) et PRALIJE-ESPE
Comité d’organisation : Marion MAS (Université Lyon 1, IHRIM, PRALIJE), Anne-Marie MERCIER (Université Lyon 1, IHRIM, PRALIJE).
Titre de l'ouvrage : "Écrire pour la jeunesse et pour les adultes. D’un lectorat à l’autre", dirigé par Mas (Marion), Mercier-Faivre (Anne-Marie), Classiques Garnier, coll. Rencontres (n°459), 2020.

Résumé :
La pratique « bigraphique » d’Alain Mabanckou est analysée à partir d’une analyse transtextuelle de son album pour les enfants, Ma Sœur-Étoile, et de son roman pour les adultes, Demain j’aurai vingt ans. Le but étant de voir comment, d’une part, le comportement scriptural de l’écrivain se module selon le destinataire visé et comment, d'autre part, la mixité éditoriale participe à la construction d’un lecteur-monde.

A detailed intertextual analysis of the links between Mt 2:13-15 and the Lucan text Acts 3 leads to the conclusion that the fragment Mt 2:13-15 is an outcome of strictly sequential, but on the other hand highly creative reworking of the ideas, motifs, and key words which occur in Acts 3. Therefore, it can be argued that the quotation from Hos 11:1 LXX, which concludes the fragment Mt 2:13-15, was used and consciously modified by Matthew in order to illustrate intertextually the Lucan ideas which are contained in the concluding part of the section Acts 3: the fulfilment in Jesus of that which God foretold by the prophets (Acts 3:18.21), Jesus as the new Prophet like Moses (Acts 3:22-24), and Jesus being in a particular relationship with God (Acts 3:25-26).

After comparing the three Synoptic adaptations of Isa 6:9-10, I conclude that the data supports Markan Priority but undermines the Two Document Hypothesis insofar as Matthew and Luke were independently composed. As far as whether Matthew or Luke had the “final say” on this passage, the evidence can be used to support both the Farrer Hypothesis or the Matthew Conflator Hypothesis. The direction of influence can go either way. Either Luke was a redactor who condensed Mark’s text while inserting Matthean influences, or Matthew was a conflator who enriched Mark’s text with help from Luke. Given Matthew’s stylized structure and arrangement of the “Double Tradition” traditionally regarded as Q outside this passage, I would lean towards Matthew as the final author because it makes more sense for Matthew to amplify the existing tradition with an identification of the Isaiah context, rather than for Luke to intentionally remove Matthew’s contributions while retaining Mark’s jumbled quotation. Furthermore, in light of Luke’s tendency elsewhere to separate, rather than conflate, his sources, it is more likely for Matthew to be the conflator. Finally, the “Q” material in Matthew’s text is also more fitting to the context than its location in Luke, perhaps pointing to the fact that Matthew was the final redactor and not Luke. However, within the limited scope of this particular passage, both options are possible.

The fulfillment of “the Scriptures” in John 17:12 has long been a bone of contention among commentators on the Fourth Gospel. The majority of authors have argued that ἡ γραφή unmistakably refers to a passage in the Hebrew Bible. Wendy Sproston (North) and Francis Moloney, however, picking up on an earlier observation by Edwin Freed, suggest Jesus’ own words as a more appropriate referent of ἡ γραφή in this verse. The issue of the correct scriptural referent is intrinsically connected with the question of the thematic referent within the verse in question. As it turns out, the fulfillment of the scripture can refer to either the tragic fate of Judas or the preserving of Jesus’ other disciples. The article surveys recent scholarship on these issues in order to identify the most convincing solutions.

O presente artigo tem como objeto o texto considerado apócrifo, conhecido tanto como Evangelho de Nicodemos quanto Atos de Pilatos. Os indícios a respeito do texto apontam que a versão que chegou a nós foi escrita entre o séc. 4 ou 5 da EC. A análise procurará mostrar de que forma esse texto faz parte da rede textual do Cristianismo Primitivo, especialmente em sua relação com os evangelhos canônicos. Para isso serão utilizados os conceitos de memória coletiva, intertextualidade e estética da recepção como formas de compreender essa relação, que será demonstrada por meio da análise sinótica de alguns textos. Neste processo de recepção o Evangelho de Nicodemos tornou-se uma testemunha das reelaborações dos materiais tradicionais, voltado para a prática popular do cristianismo antigo e medieval.

The saying ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται (“a man becomes the slave of him who overpowers him”) can be found—with minor variations—in five Christian texts from the first four centuries (2 Pet 2:19; Hippolytus, Comm. Dan. III,22.4; Origen, Hom. Exod.12.4; Adamant. 58.1-2; and Ps.-Clem. Rec. V,12.4). The present paper discusses the presence of this saying (“On Slavery”) in such a diverse group of writings and argues that “On Slavery” seems to be a "Herrenwort" which was independently used by four authors of early Christianity, while Origen, Hom. Exod. 12.4 is most likely a quotation of 2 Pet 2:19.

Socio-historiquement, le processus de laïcisation est un fait majeur au sein de la société juive au cours du 20è siècle, d’abord en Europe et puis, après la Shoah, en terre d’Israël. La littérature se voit privée de thèmes traditionnels à l’ancienne, et crée donc des relations extrêmement compliquées entre les textes classiques, considérés comme sacrés tout au cours de l’histoire juive, et l’écrivain, laïc et de culture moderne, tout comme son lecteur, juif ou bien déjà israélien et laïc lui-aussi, mais toujours avec une formation biblique non négligeable . Cette complexité se fonde d’un côté sur l’admiration sans borne, existant toujours, à l’égard du texte biblique en tant que chef d’œuvre littéraire et philosophique  et, de l’autre côté, sur l’impression d’une réitération étonnante de certains mythes bibliques même de nos jours. En effet, chaque texte littéraire contemporain, poème, nouvelle, pièce de théâtre ou roman, qui fait l’objet d’une lecture approfondie, comporte en lui des traits intertextuels basés sur la Bible.

Abstract from: «The Gospel of Matthew and the Gospel of John: Intertextual Connections in three Case Studies (Matt 27:49 // John 19:34; Matt 27:55-56 // John 19:25-27; Matt 5:32 // John 7:53–8:11)», in A. DESTRO – M. PESCE (ed.), Texts, Practices, and Groups. Multidisciplinary Approaches to the History of Jesus’ Followers in the First Two Centuries, First Annual Meeting of Bertinoro (2-4 October 2014), Brepols, Turnhout 2017, 247-268

Generically, theologically, and with respect to content Joseph and Aseneth and the Gospel of Mark are miles apart. But the two narratives also exhibit remarkable stylistic affinities. Each is paratactically structured, frequently employs verbs that are active in voice and imperfective in aspect, evokes Jewish Scriptures echoically rather than by citation, and is the product of a fluid, pluriform tradition. I argue that these parallels result from a shared media form. Mark and Aseneth represent one instantiation of the complex relationship between orality and textuality in early Judaism and Christianity. Both are textualized oral narratives.

Modern translations have obscured the way Rev 8:9 values sea creatures. The phrase “things having lives” is a solecism that alludes to the creation narrative in Gen 1. The allusion emphasizes that these sea creatures have value apart from humans because they have psychai, translated as “lives” or “souls.” This is surprising given that psychē is used in Revelation primarily for believers who have been slaughtered by idolatrous powers. As a result, humans are invited to identify with sea creatures as psychai, together praising God and the Lamb. When speaking Rev 8:9 in performance, the abruptness of the phrase “the things having lives” suggests John’s emotion over the death of the valued sea creatures. Translations of Rev 8:9 should preserve the abrupt syntax to highlight the value of sea creatures.

There are many texts which, are to use M. Bakhtin's term, "in dialogue" with the "text of terror" that comprises Judges 19. There are many allusions to other texts in this story and it seems clear that the author was influenced by them. The most obvious and best known inter-text is that of Gen. 19, the story of Lot's offer to hand over his daughters to the angry men of Sodom to protect his guests, the angels from being molested by the mob.  But there are many more verbal echoes, such as "speak to her heart" (daber al lev) which link this text to others such as Gen. 34 and Hosea 2, or the knife (ma-achelet) used by Abraham in Gen. 22 or the outrage (nevala) referred to in the rapes of Dinah and Tamar in Gen. 34, and II Sam. 13. There are also thematic issues, such as hospitality, encouraging war, misogyny, which can be compared and contrasted and linked to this text. I plan to look at show that Judges 19 is not only a self-contained text but that when it dialogues with other texts, it gains new meaning as well as offering commentary on the inter-texts. I hope to show that the story of the Concubine of Gibeah which is often ignored (much as was Shakespeare's bloody, violent, play Titus Andronicus) is more than just an autonomous text because it is in an intertextual relationship to so many others. In deciding which texts borrow elements (story line, character, phrases, words, polemical ideas) from the other, we will also be learning about how this particular woman was "raped by the pen".

"[In English at the end]

El presente artículo propone una lectura carnavalesca del universo distópico y postapocalíptico de El último Adán de Homero Aridjis (México, 1940-). El uso de la inversión y del imaginario apocalíptico permite describir la disolución temática del mundo y del cuerpo así como la disolución narrativa del relato y de la palabra. El cronotopo de la obra se presenta como el inverso del Génesis y del Apocalipsis; en cuanto a la enunciación, se vuelve cada vez más imposible, ya que no existen palabras de “descreación”.

The present article provides a carnivalesque reading of dystopic and postapocalyptic universe of Homero Aridjis’ (Mexico, 1940-) El último Adán. The use of inversion and apocalyptic imagination describes the thematic dissolution of world and human body, such as the narrative dissolution of story and word. The chronotope of the work can be read as a reversal of Genesis and Revelation; as for enunciation, it gradually disappears, since there are no words of “discreation”. "

This article sheds light on the debates that took place in ancient Judaism between sectarian and early rabbinic interpretation of Scripture. Scholarship on 11QMelchizedek (11QMelch; 11Q13) has largely taken the scroll's harmonization of Deuteronomy's Sabbatical debt release (Deut 15:2) with the Jubilee (Lev 25:13) for granted, without examining its rationale. We provide an analysis of the hermeneutics that triggered the synthesis and argue that it was generated in part as a response to a legal-exegetical question: The Jubilee of Leviticus releases slaves, but does it require debt remission? When the separate sources of the Pentateuch were redacted into a single corpus, the compilation of originally inconsistent material into a single Torah must have posed interpretive problems for postexilic readers. After the promulgation of the Torah, Deuteronomy's Sabbatical debt law and the Jubilee were read synchronically, now for the first time as part of a unified literary composition. This had to raise the issue of their relationship. Among the questions that emerged for Second Temple readers was whether the Jubilee of Leviticus requires debt release, as Deuteronomy commands. But the absence of an explicit demand for debt release in Leviticus left the door open to argue that the Jubilee does not release debts (the position maintained in the halakic exegesis of the Sipre Deuteronomy and Sipra Leviticus). Taking a contrary stance, the author of 11QMelchizedek responded to that absence by identifying Leviticus's Jubilee with Deuteronomy's Sabbatical debt release. His synthesis of the two laws demonstrates that the often presumed opposition of legal and eschatological exegesis does not hold in the case of 11QMelchizedek.

Keywords: Dead Sea Scrolls, Qumran, Pesharim, Pentateuch, Exegesis, Innerbiblical Exegesis, Synthetic Exegesis, Eschatological Exegesis, Halakic Exegesis, Legal Exegesis, Legal Hermeneutics, Implicit, Legal Interpretation, Rewritten Scripture, Harmonization, Jubilee, Debt Remission, Sabbatical Year, Manumission, qōl wa-ḥômer, qal va-ḥomer, gezerah shavah, Eschatology, Andurāru, Auslegungsgeschichte, Rechtshermeneutik, Innerbiblische Exegese

The Chronicler has a bad name when it comes to evaluating his view on women and their significance for the religious and political identity of Israel. By means of an intertextual comparison with Samuel/Kings, this article investigates whether the Chronicler consciously excluded women from his account, or whether their absence can be explained as an – unintended – consequence of the way he selected his material.