Inspired by New Philology, Liv Ingeborg Lied studies the Syriac manuscript transmission of 2 Baruch. She addresses the methodological, epistemological and ethical challenges of studying early Jewish writings in Christian transmission, re-tells the story of 2 Baruch and promotes manuscript- and provenance-aware textual scholarship.
The biblical book of Daniel was known to Jewish and Christian antiquity in its longer versions, preserved for us in the Greek textual tradition. Those Additions, as they came to be called (the tale of Susanna and the legends of Bel and the Dragon, the Prayer of Azariah and the Song of the Three Hebrews in the fiery furnace), have travelled on through languages and cultures and have generated long trails of interpretation, from commentary and religious iconography to fine art and domestic interiors. This book follows three particular trails in the reception of the longer Daniel-book, tracing the themes of martyrdom, afterlife worlds, and the act of seeing beauty. Recovering and documenting the voices of ancient, medieval, and modern interpreters, we meet an assembled cast of Jewish and Christian martyrs, liturgical subjects facing purgatory or paradise, and women resisting voyeuristic viewing. All this reception, though, is a route to reading the text of Greek Daniel itself: these later interpreters move this study towards exegetical conclusions about the Jewish roots of ancient martyrdom, the importance of the book of Daniel to the expansion of afterlife spaces within Second Temple Judaism, and a defense of the ethics of narration in the text of Susanna. Drawing on methods of material philology, Jennie Grillo argues for the central place of the Additions in the readerly history of the book of Daniel, and for this longer Daniel-book's abiding significance for theology.
An innovative study of the manuscript history of the New Testament, encompassing its paratexts—titles, cross-references, prefaces, marginalia, and more. How did the Christian scriptures come to be? In Words Are Not Enough, Garrick V. Allen argues that our exploration of the New Testament's origins must take account of more than just the text on the page. Where did the titles, verses, and chapters come from? Why do these extras, the paratexts, matter? Allen traces the manuscript history of scripture from our earliest extant texts through the Middle Ages to illuminate the origins of the printed Bibles we have today. Allen’s research encompasses formatting, titles, prefaces, subscriptions, cross-references, marginalia, and illustrations. Along the way, he explains how anonymous scribes and scholars contributed to our framing—and thereby our understanding—of the New Testament. But Allen does not narrate this history to try to unearth a pristine authorial text. Instead, he argues that this process of change is itself sacred. On the handwritten page, scripture and tradition meet. Students, scholars, and any curious reader will learn how the messy, human transmission of the sacred text can enrich our biblical interpretation.
The discoveries of Coptic books containing “Gnostic” scriptures in Upper Egypt in 1945 and of the Dead Sea Scrolls near Khirbet Qumran in 1946 are commonly reckoned as the most important archaeological finds of the twentieth century for the study of early Christianity and ancient Judaism. Yet, impeded by academic insularity and delays in publication, scholars never conducted a full-scale, comparative investigation of these two sensational corpora—until now. Featuring articles by an all-star, international lineup of scholars, this book offers the first sustained, interdisciplinary study of the Dead Sea Scrolls and the Nag Hammadi Codices.
Textual practices in pre-modern societies cover a great range of representations, from the literary to the pictorial. Among the most intriguing are synopses and lists. While lists provide a complete enumeration of ideas, people, events, or terms, synopses juxtapose one against the other. To understand how they were planned, produced, and consumed, is to gain insight into the practices of what one can call management of knowledge in a time before our own. The present volume is the product of two workshops held in 2019 and 2021 as part of the research focus Textual Practices in the Pre-Modern World: Texts and Ideas between Aksum, Constantinople, and Baghdad, which was generously supported and funded by the Centre for Advanced Study (CAS) at Ludwig-Maximilians-Universität (LMU), Munich. Aiming to understand how synopses and lists function in the literatures of the great intellectual traditions of late antiquity—the ancient Near East, ancient philosophy, and the three monotheistic religions Judaism, Christianity, and Islam—the volume offers a historical and transcultural perspective on synopses and lists, highlighting the centrality of these textual practices to allow storing, retrieving, selecting, and organising this knowledge. Both make deliberate – yet not always explicit – choices as to what is included and excluded, thereby creating lasting hierarchies and canons.
An exegetical and diachronic survey of messianic texts from the Hebrew Bible and Jewish tradition up through the first millennium CE. Jewish messianism can be traced back to the emerging Kingdom of Judah in the tenth century BCE, when it was represented by the Davidic tradition and the promise of a future heir to David’s throne. From that point, it remained an important facet of Israelite faith, as evidenced by its frequent recurrence in the Hebrew Bible and other early Jewish texts. In preexilic texts, the expectation is for an earthly king—a son of David with certain ethical qualities—whereas from the exile onward there is a transition to a pluriform messianism, often with utopic traits. Warrior, King, Servant, Savior is an exegetical and diachronic study of messianism in these texts that maintains close dialogue with relevant historical research and archaeological insights. Internationally respected biblical scholar Torleif Elgvin recounts the development and impact of messianism, from ancient Israel through the Hasmonean era and the rabbinic period, with rich chapters exploring messianic expectations in the Northern Kingdom, postexilic Judah, and Qumran, among other contexts. For this multifaceted topic—of marked interest to Jews, Christians, and secular historians of religion alike—Elgvin’s handbook is the essential and definitive guide.
As the first volume to focus on texts and traditions about Enoch between the fifteenth and nineteenth centuries, this book brings specialists in antiquity into conversation with specialists in early modernity, exploring the reimagination of the antediluvian past.
John, Jesus, and History, Volume 4: Jesus Remembered in the Johannine Situation addresses the narrative development of the Johannine corpus over as many as seven decades. Contributors connect how Jesus is presented in the Fourth Gospel to how the memory of his ministry is developed in Palestine during the earliest period (30–70 CE), in Asia Minor in the later first century (70–100 CE), and in the main and alternative streams of post-Johannine early Christianity (100 CE and later). Contributors include Paul N. Anderson, Harold W. Attridge, Giovanni Bazzana, Jonathan Bernier, Sherri Brown, Rex D. Butler, Andrew J. Byers, Stephen C. Carlson, Warren Carter, Amber M. Dillon, Jonathan A. Draper, Musa W. Dube, Charles E. Hill, Karen L. King, Peter T. Lanfer, Kasper Bro Larsen, Ian N. Mills, Alicia D. Myers, Reinhard Pummer, Tuomas Rasimus, David Rensberger, Clare K. Rothschild, Geoffrey Smith, Travis D. Trost, Meredith J. C. Warren, Kenneth L. Waters Sr., and Lorne R. Zelyck. The collection pushes Johannine, Jesus, and early Christian history studies in new directions, raising possibilities for future research.
This volume honors L. Michael White, whose work has been influential in exploring the “social worlds” of ancient Jews and Christians. Fifteen original essays highlight his scholarly contributions while also signaling new directions in the study of ancient Mediterranean religions.
This study reframes and reorients the study of 2 Enoch, moving beyond debates about Christian or Jewish authorship and considering the work in the context of eclectic and erudite cultures in late antiquity, particularly Syria. The study compares the work with the Parables of Enoch and then with a variety of writings associated with late antique Syrian theology, demonstrating the distinctively eclectic character of 2 Enoch. It offers new paradigms for research into the pseudepigrapha.
