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1000 results for “OT_TC_Amateur”
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RE: https://mstdn.social/@OT_TC_Amateur/116241749051121359
There's some info on De Wette's spread in Thomas Römer, “‘Higher Criticism’: The Historical and Literary-Critical Approach with Special Reference to the Pentateuch,” in Magne Sæbø, ed., Hebrew Bible/Old Testament: The History of Its Interpretation, III/1 (Vandenhoeck & Ruprecht, 2013), 393-423.
The story is a little hard to follow because it seems that everyone knew everyone and they were often competing.
1/?
#HebrewBible -
As a mark of my amateur status, TIL about TC: a journal of biblical textual criticism!
https://scholarlypublishingcollective.org/sblpress/tc/issue/volume/30And even cooler, they are entirely open access, so you can read the articles even if you are not at a theological research library!
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Perhaps it's because I'm an amateur in this field, but I always find it difficult to locate relevant Biblical Studies scholarship. Any suggestions for studies of the phenomena of parallel passages in the Hebrew Bible (i.e. same text in different books)? Or should I just consult commentaries for each pair?
So far I have found only a 1939 article by Alexander Sperber and a 1987 article by Sara Japheth.
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In 2 Samuel 20:25, OG testifies to a form with a second ש, as in 1 Kings 4:3 for every witness *except* the OG. MT 2 Samuel suggests some w/y confusion, as well as the loss of the second ש in every non-Greek version. Pesh's ܪܝ might be an intra-Syriac confusion from ܘ (w). OG's Σαβὰ in 1 Kings 4:3 is weird.
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I was delighted to come across the suggestion that Sheshbazzar in #Ezra and 5 is Jeconiah's son Shenazzar in 1 #Chronicles 3:18. Collins' Introduction mentions it in passing, but says they are two different names. But are they? Or is one just a scribal error?
The difference is two letters: ששבצר vs. שנאצר.
LXX 1 Esdras has a mixed form Σαναβάσσαρος (=שנבצר) in 2:11, 14; 6:17, 19.
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I was delighted to come across the suggestion that Sheshbazzar in #Ezra and 5 is Jeconiah's son Shenazzar in 1 #Chronicles 3:18. Collins' Introduction mentions it in passing, but says they are two different names. But are they? Or is one just a scribal error?
The difference is two letters: ששבצר vs. שנאצר.
LXX 1 Esdras has a mixed form Σαναβάσσαρος (=שנבצר) in 2:11, 14; 6:17, 19.
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I was delighted to come across the suggestion that Sheshbazzar in #Ezra and 5 is Jeconiah's son Shenazzar in 1 #Chronicles 3:18. Collins' Introduction mentions it in passing, but says they are two different names. But are they? Or is one just a scribal error?
The difference is two letters: ששבצר vs. שנאצר.
LXX 1 Esdras has a mixed form Σαναβάσσαρος (=שנבצר) in 2:11, 14; 6:17, 19.
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#Jeremiah 38:6a seems to me ungrammatical in the MT:
וַיִּקְח֣וּ אֶֽת־יִרְמְיָ֗הוּ וַיַּשְׁלִ֨כוּ אֹת֜וֹ אֶל־הַבּ֣וֹר׀ מַלְכִּיָּ֣הוּ בֶן־הַמֶּ֗לֶךְ
"They took Jeremiah and they threw him into the pit - Malkiyahu the king's son."It cannot be "the pit of Malkiyahu" because הבור has a definite article.
Indeed, the Masoretes seemed to want to help readers exclude reading it as "the pit of" by adding a vertical line after "the pit."
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Perhaps compare #Genesis 22:14:
MT: בְּהַ֥ר יְהוָ֖ה יֵרָאֶֽה
LXX: ἐν τῷ ὄρει Κύριος ὤφθη
Pesh: ܒܛܘܪܐ ܗܢܐ ܡܪܝܐ ܢܚܙܐ
Vulg: In monte Dominus videbitIn LXX, God was seen, whereas in MT/Pesh/Vulg, God will see.
(It's unclear to me whether LXX Gen 22:14 presumes reading perfect נראה or yiqtol יֵרָאֶ֖ה)
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I don't see other places where אל אלהים means "God of gods" except possibly Joshua 22:22 (interpreted thus by Pesh, not MT, LXX, or Vulg).
On the other hand, if MT's vowels are right, who is the subject? How do we get from a plural verb in the first half of the verse to a singular here?
LXX commonly interprets words as referring to God, while the Masoretes may have been uncomfortable about God "appearing" if they could avoid it.
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A fun little variant was pointed out to me by a friend:
MT Ps 84:8: יֵרָאֶ֖ה אֶל־אֱלֹהִ֣ים בְּצִיּֽוֹן
LXX: ὀφθήσεται ὁ Θεὸς τῶν θεῶν ἐν Σιών
Pesh: ܢܬܚܙܐ ܐܠܗ ܐ̈ܠܗܝܢ ܒܨܗܝܘܢ (= LXX)
Vulg: parebunt apud Deum in SionThe only difference is the vowel in אל. The vowel in אל determines whether it is a noun (construct "God of") or a preposition ("to"), and thus whether the next word אלהים is "gods" or "God."
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3. There's no evidence for deposing a Persian queen.
4. The style has hyperbole & stock characters.
5. No king would allow Jews to massacre enemies.Arg. #1 is based on misreading Est. 2:5-6, which gives Mordechai's genealogy and then says, "who was exiled from Jerusalem... with Jeconiah... whom Nebuchadnezzar... exiled." But grammatically, this could just as easily refer to Mordechai's great-grandfather Kish as to Mordechai himself.
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John Collins's Introduction (p.598) asserts that #Esther is entirely fictional, ahistorical, & that scholars who "try to salvage a historical core from this fantastic story are only slightly less gullible than their precritical ancestors"! He makes 5 arguments against its historicity:
1. Mordechai was exiled by Nebuchadnezzar (597) but was active in reign of Xerxes (r. 486-465)
2. Esther says 127 satrapies, but only 20-23 existed.1/?
#HebrewBible -
I read a chapter about #HebrewBible #TextualCriticism in the 19th C, and now I better understand the background between the separation of textual criticism starting where literary criticism ends, which I see in the work e.g. of Tov, but I still think the division is artificial and misleading.
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But one element may be Karl Heinrich Graf's 1855 argument that Judges & Samuel do not presume a central sanctuary, and *therefore* the exodus Tabernacle "is a literary fiction that transposes Solomon's temple into the wilderness. This fiction, together with other similar texts in Exodus-Numbers, stemmed from the time of the exile." (Römer 2013:422)
It's quite a logical jump from "there was no central sanctuary in Judges" to "the tabernacle was modeled on the Temple."
2/2
#HebrewBible -
I've always previously interpreted "Sefer Yashar" as "the upright/good book," but I'm wondering if instead we should derive Yashar from the verb "to sing," something like "the book which is sung" (perhaps revocalized as sefer yushar?).
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Random observation:
The name of the Persian king Artahshasta (Artaxerxes) is spelled
ארתחששתא
in Ezra 4 and 6 (five times) but spelled
ארתחשסתא
in Ezra 7-8 (five times). If sin and samekh were pronounced the same at that point, I would expect interchanging, not perfect division.
#HebrewBible #Ezra -
Random observation:
The name of the Persian king Artahshasta (Artaxerxes) is spelled
ארתחששתא
in Ezra 4 and 6 (five times) but spelled
ארתחשסתא
in Ezra 7-8 (five times). If sin and samekh were pronounced the same at that point, I would expect interchanging, not perfect division.
#HebrewBible #Ezra -
Random observation:
The name of the Persian king Artahshasta (Artaxerxes) is spelled
ארתחששתא
in Ezra 4 and 6 (five times) but spelled
ארתחשסתא
in Ezra 7-8 (five times). If sin and samekh were pronounced the same at that point, I would expect interchanging, not perfect division.
#HebrewBible #Ezra -
How can we get a real (necessarily messy) understanding of the history of #HebrewBible scholarship?
6/6 -
So if I complain that #HebrewBible scholars have a narrow view of their field's history, they are in good company!
But my goodness reading about nineteenth-century German biblical scholarship makes it sound like very little has changed in two hundred years or more. The debates are the same.
Positions that were initially proposed based on the erudite but unsubstantiated intuitions of learned scholars sometimes fall out of favor, and then get revived later.
3/? -
Baden's J includes only Ex. 24:1-2, 9-11; 33:1-3, 12-23; 34:2-3, part of 4. But 24:9-11 has Moses going up the mountain with people (partway), and 33:1-34:3 is continuous dialogue between Moses and God, and 34:4 says Moses went up the mountain. But when did he go down? We're told told.
#HebrewBible #DocumentaryHypothesis -
Baden says that J reading straight from Ex. 1:12->2:11 makes Moses "a common Israelite," but his reconstruction of J doesn't say that. We're not told who Moses's parents were! Maybe J's Moses wasn't an Israelite at all, for all we know from Baden's J!
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Aha, I see that Prof. Baden addressed the issue, only in an endnote. (I hate endnotes!) He says that introducing Moses with וַיְהִ֣י׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו ("And it happened in those days and Moses grew up") is like "That was the period in which Abraham Lincoln came of age." But is it?
I'm not aware of any other introduction in ancient Hebrew literature (even famous figures like David, Solomon, Abraham, Noah,
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If Moses killing the Egyptian followed immediately after Exodus 1:12 in J, then the source gave no introduction to who Moses was or his parents. (Baden 2012:74)
I expected an eminent professor's treatise "reviving the #DocumentaryHypothesis to persuade me, but it's having the opposite effect.
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Statements like this (pictured) don't persuade me of the soundness of your #DocumentaryHypothesis theory. The immediately preceding verse says Jacob lived in Egypt for 17 years, and the author gives no argument why that verse belongs to a different source, merely assertion.
#HebrewBible -
Okay, here's a silly argument (p.69-70 of Baden's Composition of the Pentateuch):
Sarah "says explicitly that she is barren-'Yahweh has kept me from bearing' (16:1)-a concept unique to J" and justified in note 114 (pic).What do we call inability to conceive?
Baden isn't referring to Sarah ascribing her barrenness to YHWH in 16:1 as J's uniqueness, since the note asserts that E and P do not mention Sarah's barrenness as the reason for lacking kids.
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I realized that one model for the #DocumentaryHypothesis is Tatian's treatment of the four gospels in his #Diatessaron . But if we only had the Diatessaron, would we be able to reconstruct four gospels, using Hebrew Bible scholar methods? The answer is no, in part because gospels share material.
I'm struck by how many times Baden asserts that this or that detail is "only in J." If the source documents agreed verbatim, why would a compiler duplicate them?
#HebrewBible -
I would love to know how De Wette's thesis of 1805 (that #Deuteronomy was composed for the Josianic reforms in the 7th C BCE) went from being a possibility to being academic orthodoxy.
#HebrewBible