Bibliografías temáticas / Genesis Apocryphon

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Literatura académica sobre el tema "Genesis Apocryphon"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 28 de enero de 2023

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Artículos de revistas sobre el tema "Genesis Apocryphon"

1

Lipscomb, Anthony I. "“She is My Sister”: Sarai as Lady Wisdom in the Genesis Apocryphon". Journal for the Study of Judaism 50, n.º 3 (29 de agosto de 2019): 319–47. http://dx.doi.org/10.1163/15700631-15031262.

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AbstractThe Aramaic text from Qumran known to scholars as the Genesis Apocryphon (1Q20) stands out as one the earliest and most innovative examples of the retelling of Abram and Sarai’s sojourn in Egypt (Gen 12:10-20). To be sure, the terse nature of the Genesis account invited creative storytellers to fill in the gaps, but brevity yielded only half the impetus. Ancient storytellers were no less bothered by the inglorious portrayal of Abram and Sarai, for which there is no shortage of attempts to rescue their reputations. The Apocryphon shares several of the same recharacterization strategies as other ancient retellings, but it is nevertheless unique in its engagement with the tradition of personified wisdom. This article imagines the composer of the Apocryphon’s sojourn account in dialogue with ancient Jewish wisdom traditions and discerns an effort to redeem Sarai’s reputation from Genesis 12 by recasting her as an embodiment of Lady Wisdom.
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Segal, Michael. "The Literary Relationship between the Genesis Apocryphon and Jubilees: The Chronology of Abram and Sarai’s Descent to Egypt". Aramaic Studies 8, n.º 1-2 (2010): 71–88. http://dx.doi.org/10.1163/147783510x571597.

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Scholars have long noted the affinity of the Genesis Apocryphon and Jubilees. However, there is still no consensus regarding the direction of the relationship between them. This study approaches this question by analysing their shared chronology surrounding the patriarchs’ descent to Egypt. It is demonstrated that 1QapGen’s chronology results from considerations of biblical interpretation. Interestingly, Jubilees’ chronological framework is problematic at exactly this point. It is suggested that this confusion is the result of the conflation of the Apocryphon’s chronology with an alternative interpretation of Gen. 16.3. Jubilees therefore reflects a later stage in the development of these traditions than the Apocryphon.
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Machiela, Daniel. ""Each to His Own Inheritance" Geography as an Evaluative Tool in the Genesis Apocryphon". Dead Sea Discoveries 15, n.º 1 (2008): 50–66. http://dx.doi.org/10.1163/156851708x263134.

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AbstractThe Genesis Apocryphon has often been compared with the Book of Jubilees; especially the parallel accounts of Noah's oversight of the earth's post-flood distribution between his sons and grandsons (1QapGenar 16–17//Jub. 8:8–9:15). A close examination of the Genesis Apocryphon demonstrates that, while this comparison is valid, the two works are more different than scholars have typically assumed. Not only is the treatment of Noah's special role and the earth's proper division more widespread and prominent in the Apocryphon than in Jubilees, but the most directly corresponding passage exhibits a different arrangement. This may suggest a common cartographic source, and attests to a more robust interest in such geographic matters on the part of the Apocryphon. While both authors clearly drew on similar traditions, it is suggested that the author of the Genesis Apocryphon was more occupied with the right of Israel to the Promised Land than the author of Jubilees.
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Schnabel, Eckhard J. "Genesis Apocryphon and Related Documents". Bulletin for Biblical Research 29, n.º 2 (septiembre de 2019): 248–50. http://dx.doi.org/10.5325/bullbiblrese.29.2.0248.

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Bernasconi, Rocco. "Profile Genesis Apocryphon Overall (Fragment)". Aramaic Studies 9, n.º 1 (2011): 163–76. http://dx.doi.org/10.1163/147783511x594915.

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Anisimova, Tatiana V. "The Pseudepigraphical “Life of Moses” in the “Tichonravov’s Chronograph” and in the Biblical Compendium from the Collection of thе Trinity Lavra of St. Sergius". Slovene 7, n.º 1 (2018): 390–423. http://dx.doi.org/10.31168/2305-6754.2018.7.1.17.

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The article's goal is to study and publish the text of a specific Slavic-Russian version of the apocryphal Life of Moses, previously unknown, which was identified in two manuscripts in the Russian State Library (both from the late 15th century), namely in the Tikhonravov’s Chronograph from the collection of handwritten books of N. S. Tikhonravov and in the Biblical Compendium from the collection of thе Trinity Lavra of St. Sergius. The remaining versions of the apocryphon have been known to date as parts of Great Menaion Reader, Barsov’s Palaea Interpretata and Complete chronographic Palaea. Both new copies of the apocryphon were included in an extensive fragment of a previously unknown Old Russian chronograph based, firstly, on the Biblical books of Genesis, Exodus, Numbers and the Book of Job, as well as on an unknown Slavic translation of Judean Antiquities by Josephus, and on the following Apocrypha (in addition to the Life of Moses): Lesser Genesis (The Book of Jubilees), Death of Abraham and Genesis of Esau. The original feature of the chronograph is a compilation story of Joseph and his brothers, composed of fragments from the full version of the Testaments of the Twelve Patriarchs, the Tale of Joseph the Beautiful by St. Ephraim the Syrian and the famous Letter to Presbyter Khoma from Metropolitan Kliment Smoliatich. Main distinctive features of the Life of Moses published in this article are identified and analyzed: 1) a different sequence of the narration; 2) several individual readings–including primary ones, ascending to the Jewish original; 3) literary and stylistic differences; 4) four insertions, which have correlations with the Greek Chronicon of George Kedrenos and were partially reflected in the Short chronographic Palaea and in the Speech of the Scholar from the Old Russian Tale of Past Years. In addition, some revisions and inserts were discovered in the biblical Compendium of Trinity Lavra of St. Sergius, which are based on the Slavic-Russian translation of the Historical Palaea. The final result of the study is presented as a stemma of relations between the editions of the apocryphon.
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Jurgens, Blake A. "A Wandering Aramean in Pharaoh’s Court: The Literary Relationship Between Abram’s Sojourn in Egypt in 1QapGen 19-20 and Jewish Fictional Literature". Journal for the Study of Judaism 49, n.º 3 (18 de abril de 2018): 356–89. http://dx.doi.org/10.1163/15700631-12492196.

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AbstractThe Abram in Egypt episode in the Genesis Apocryphon has been the subject of several studies which have focused upon its status as an example of “rewritten scripture” and its reclamation of the character of Abram from Genesis 12:10-20. This article attempts to assess not only the redemption of Abram’s character in the Genesis Apocryphon, but also the reconfiguration of the entire Abram in Egypt episode through the use of several literary techniques and tropes common to ancient Jewish fictional literature. This study argues that by remaking the entire episode of Abram’s sojourn in Egypt, the author of the Apocryphon not only transforms Abram into a Jewish hero in the midst of a foreign empire, but also creates a more attractive and meaningful narrative appealing to the literary predilections and tastes of a Hellenistic Jewish audience.
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Bernstein, Moshe J. "Is the Genesis Apocryphon a Unity? What Sort of Unity Were You Looking For?" Aramaic Studies 8, n.º 1-2 (2010): 107–34. http://dx.doi.org/10.1163/147783510x571614.

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A source-critical or tradition-historical approach to the Genesis Apocryphon will quite justifiably emphasize the features of the Apocryphon that point toward what can be described as its lack of compositional unity. There exists, however, a level on which the Apocryphon can be shown to be a whole; that is its narrative unity. The latter is the result of the ways in which the final author/composer organized and manipulated the sources and traditions, whether written or oral, with which he worked. The acknowledgment that the Apocryphon is unified on this level opens the door to its treatment as an integral (if fragmentary) literary artifact, as I shall demonstrate in further studies.
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Bernasconi, Rocco. "A Literary Analysis of the Genesis Apocryphon". Aramaic Studies 9, n.º 1 (2011): 139–62. http://dx.doi.org/10.1163/147783511x594906.

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Bernasconi, Rocco. "Profile Genesis Apocryphon Lamech Part-Text (Fragment)". Aramaic Studies 9, n.º 1 (2011): 177–82. http://dx.doi.org/10.1163/147783511x594924.

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Tesis sobre el tema "Genesis Apocryphon"

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Weener-Hartney, Johanna. "The book of Genesis and the Genesis Apocryphon : a literary and thematic comparison". Doctoral thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/10694.

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The main focus in this thesis is the understanding of Genesis 12: 1- 13: 4 and its development in the Genesis Apocryphon, one of the re-written Bible text, dealt with in this dissertation. Reading the Genesis Apocryphon, it draws your attention to firstly find out why, and secondly, to see how the author/s of this scroll re-wrote the above-mentioned passage in Genesis. The focus of the Genesis account is particularly on Abram leaving the Promised Land of Egypt, and consequently, what may be regarded as his ill behaviour towards Sarai, his wife, while they were in Egypt. Abraham's leave-taking of the Promised Land, and his behaviour towards his wife are unexpected, for Abram had followed God's calling, and had been promised Canaan for his and Sarai's offspring, However interfers, and lead Abram back on his steps.
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Smith, Justin M. "Why βίοϛ? : on the relationship between gospel genre and implied audience". Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2112.

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This thesis addresses the gap in the scholarly record pertaining to the explicit relationship between gospel genre and implied audience. This thesis challenges the consensus that the canonical gospels were written to/for individual communities/churches and that these documents (gospels) address the specific historical/social circumstances of each community. It is argued in the thesis that the Evangelists chose the genre of biography because it was the genre that was best suited to present the words and deeds of Jesus to the largest possible audience. The central thesis is supported by four lines of evidence: two external and two internal (Chapters 3-6). Furthermore, the thesis is bolstered by a new typology for Greco-Roman biography that arranges the biographical examples within a relational matrix. Chapter 2 is integral to the main thesis of this dissertation in that it proposes nuanced language capable of being applied to specific kinds of biographies with the emphasis on the relationship to implied audience. Chapter 2 sets the boundaries of the discussion of genre as a vital factor in potentially determining audience as well as raising the important consideration that genres are representative of authorial choice and intent. Chapters 3 and 4 take up the discussion of the two lines of external evidence pertinent to placing the Gospels within the relational typology proposed in chapter 2. Chapter 3 supports the main argument of the thesis in that it demonstrates that the earliest Christian interpreters of the Gospels did not understand them to be sectarian documents written specifically to and/or for specific sectarian Christian communities. The second line of external evidence, taken up in chapter 4, deals with the wider context of Jesus literature in the second/third century. We argue that these texts, if any of them are indeed biographies, were part of the wider Christian practice of writing and disseminating literary presentations of Jesus and Jesus traditions. Chapters 5 and 6 address the lines of internal evidence and chapter 5 deals specifically with the difficulty in reconstructing the various gospel communities that might lie behind the gospel texts. It is argued that the genre of biography does not allow us to reconstruct these communities with any detail. Finally, chapter 6 is concerned with the ‘all nations’ motif present in all four of the canonical gospels. The ‘all nations’ and ‘sending’ motifs in the Gospels suggest an evangelistic tone for the Gospels and further suggest an ideal secondary audience beyond those who could be identified as Christian.
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3

Machiela, Daniel A. "The Genesis Apocryphon (1Q20) a reevaluation of its text, interpretive character, and relationship to the Book of Jubilees /". 2007. http://etd.nd.edu/ETD-db/theses/available/etd-07022007-205251/.

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Sichálek, Jakub. "Staročeský apokryf o Jozefovi Egyptském". Doctoral thesis, 2018. http://www.nusl.cz/ntk/nusl-375564.

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From the end of the 19th century, the Old Czech apocryphal story of Joseph (son of Jacob), called Life of Joseph, has not been in the center of the scholars' and editors' attention, and therefore many pivotal philological questions concerning this Old Czech composition have not been satisfactory solved yet. This thesis offers a comprehensive analysis of the Old Czech Life of Joseph in terms of textual criticism and literary history and attempts to bring answers to the main problems of its contextualization. The six extant medieval manuscripts of the Life of Joseph, representing the inherent part of the thesis, are provided with critical edition. The Old Czech Life of Joseph is a late medieval work of an anonymous author and should be dated to the second half or to the end of the 14th century. It is based on a Latin model, namely Historia Ioseph, which was composed in the year 1336 by the Spanish Dominican Alfonso Buenhombre (Alphonsus Bonihominis). The Czech Life of Joseph is the unique vernacular translation of Alfonso's Latin text. This Latin text has not been broadly disseminated. I am aware of the existence of 14 manuscripts, six of which originated in Bohemia and represent the specific Bohemian manuscript branch. The Czech translation is admittedly based on the Latin text related closely to...
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Libros sobre el tema "Genesis Apocryphon"

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Fitzmyer, Joseph A. The Genesis apocryphon of Qumran Cave 1. (1Q20): A commentary. 3a ed. Roma: Pontificio istituto biblico, 2004.

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A, Machiela Daniel, ed. The Dead Sea Genesis Apocryphon: A new text and translation with introduction and special treatment of columns 13-17. Boston: Brill, 2009.

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Qumran interpretation of the Genesis flood. Eugene, Oregon: Pickwick Publications, 2015.

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4

Gnostic revisions of Genesis stories and early Jesus traditions. Leiden: Brill, 2006.

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5

Stephens, Kevin, Marcel Sigrist y John Strugnell. In memoriam John Strugnell: Four studies. Pendé, France: J. Gabalda, 2015.

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Rapoza, J. A. Thee Psychick bible: Thee apocryphal scriptures ov Genesis P-Orridge & thee third mind of psychic TV. San Francisco, CA: Alecto Enterprises, 1994.

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Gardner, Laurence. Genesis of the Grail kings: The Pendragon legacy of Adam and Eve. London: Bantam Press, 1999.

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8

Primaeval history interpreted: The rewriting of Genesis 1-11 in the Book of Jubilees. Leiden: Brill, 2000.

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9

Texts and concordances of the Armenian Adam literature. Atlanta, Ga: Scholars Press, 1996.

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10

Boadt, Lawrence. Jeremiah 1-25. Collegeville, Minn: Liturgical Press, 1991.

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Capítulos de libros sobre el tema "Genesis Apocryphon"

1

Dacy, Marianne. "Plant Symbolism and the Dreams of Noah and Abram in the Genesis Apocryphon". En Keter Shem Tov, editado por Shani Tzoref y Ian Young, 217–32. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463234676-012.

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Hasselbalch, Trine Bjørnung. "Matter and Meaning in the Dead Sea Scrolls: Reading the Genesis Apocryphon as a Palimpsest". En Religion and Material Culture: Studying Religion and Religious Elements on the Basis of Objects, Architecture, and Space, 319–39. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.ash-eb.5.114436.

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"The Genesis Apocryphon". En Israel and the Dead Sea Scrolls, 253–56. 1. Dead Sea scrolls. 2. Israel-Description and travel. 3. Bible. O.T. Genesis--Criticism, interpretation, etc. 4. Wilson, Edmund, 1895-1972--Travel--Israel. 5. Authors, American--20th century--Biography. I. Wilson, Edmund, 1895-1972.: Routledge, 2017. http://dx.doi.org/10.4324/9780203788141-13.

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"The Genesis Apocryphon". En The Qumran Community, 183–202. Cambridge University Press, 1987. http://dx.doi.org/10.1017/cbo9780511621352.008.

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"VII The Genesis Apocryphon". En Riddle Of The Scrolls, 372–86. Routledge, 2014. http://dx.doi.org/10.4324/9781315865584-17.

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"Divergence From Genesis In The Genesis Apocryphon". En Qumran Cave 1 Revisited, 191–203. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004185807.i-292.67.

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"Sarai in the Genesis Apocryphon". En Searching for Sarah in the Second Temple Era. Bloomsbury Publishing Plc, 2020. http://dx.doi.org/10.5040/9780567689146.ch-004.

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"Chapter Two. Text, Translation, And Notes". En The Dead Sea Genesis Apocryphon, 23–86. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004168145.i-332.10.

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"Chapter Three. The Background Of Genesis Apocryphon 16–17". En The Dead Sea Genesis Apocryphon, 87–108. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004168145.i-332.13.

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"Chapter Four. A Comparative Commentary On The Earth’S Division Injubilees 8:11–9:15 And Genesis Apocryphon 16–17". En The Dead Sea Genesis Apocryphon, 109–34. BRILL, 2009. http://dx.doi.org/10.1163/ej.9789004168145.i-332.18.

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