Rewritten Bible

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Rewritten Bible , also Rewritten Scripture , "rewritten Bible" is a term coined by Géza Vermes , with which ancient revision processes of holy scriptures of Judaism (and early Christianity) are designated. Vermes first used it in Scripture and Tradition in Judaism: Haggadic Studies (1961).

Rewritten Bible at Géza Vermes

Vermes analyzed the book Sefer HaJaschar under the title Rewritten Bible . This late work (11th century AD) illustrates a form of scriptural interpretation that was practiced a thousand years earlier: “In order to answer questions in advance and to solve problems before they arise, the author of the Midrash adds Haggadic developments to the biblical narration - an exegetical process that is probably as old as the interpretation of the Bible itself. "

Vermes explains the observation that the form of commentary on a biblical script that is familiar today, in which this is explained in verse, was less common in antiquity; ancient authors preferred another way of dealing with the Bible text that intervened more deeply - the Rewritten Bible. Vermes developed this term to describe narrative texts. However, it was subsequently also applied to halachic texts.

Tendencies

An ancient writer could have several purposes in creating a Rewritten Bible . A biblical narrative can be made easier to read by streamlining the plot and leaving out repetitions. Gaps felt by the author can be filled with additional narrative material, difficult passages can be explained more broadly. Contradictions or offensive statements in the biblical text can be smoothed out during the revision.

The relationship to the biblical original is ambivalent: the author has respect for tradition, he would like to continue it. And at the same time the traditional text is not enough, it has to be improved.

Delimitation of the term

Not to be regarded as a Rewritten Bible 1. Bible texts, 2. Translations, these may differ from the canonical text.

As Parabiblica writings are referred dealing with a biblical person, a biblical event or topic, but make little use of the biblical materials. Daniel Stökl-Ben Ezra calls them spin-offs , sequels and prequels ; an example of this literature is the Enochian Pentateuch (= Ethiopian Book of Enoch ).

Examples

  • The two books of the Chronicle are a new version of the historical material in Joshua 21 through 2 Kings 25.
  • Flavius ​​Josephus ' work Jewish antiquities is in parts a summary of the Old Testament.
  • Pseudo-Philo recounts the biblical books from Genesis to Samuel with midrash-like extensions, making a subjective selection of the materials they contain.
  • The 2nd Book of Maccabees is the summary of a longer work by Jason of Cyrene that has not survived.
  • The Genesis Apocryphon paraphrases Genesis texts dealing with Enoch , Noah and Abraham .
  • The Jubilee Book is a detailed retelling of Genesis.
  • The temple scroll rearranges halachic materials that deal with the temple cult.
  • The apocryphon Jeremias C (4Q385a, 4Q387, 4Q388a, 4Q389) represents the prophet Jeremiah as a new Moses.
  • Pseudo-Ezekiel (4Q385, 4Q386, 4Q385b, 4Q388, 4Q385c, 4Q391) is an alternative Ezekiel book with a description of additional visions.
  • Matthew and Luke revise the Gospel of Mark, for which they evaluate source Q. While the Gospel of Mark was passed on, the source Q has been replaced by the work of Matthew and Luke.

Web links

literature

Individual evidence

  1. ↑ Moshe J. Bernstein: Rewritten Bible . S. 169 .
  2. ^ Géza Vermes: Scripture and Tradition in Judaism: Haggadic Studies . In: PAH de Boer (Ed.): Studia Post-Biblica . tape 4 . Brill, Leiden 1973, p. 95 (first edition: 1961).
  3. ↑ Moshe J. Bernstein: Rewritten Bible . S. 172 .
  4. ^ Daniel Stökl ben Ezra: Qumran . S. 221 .
  5. ^ Daniel Stökl Ben Ezra: Qumran . S. 223-224 .