Comparing Groups
Pseudepigrapha
Classical
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Reverse Comparison1 Enoch
1 Enoch 6:2
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Philo on the Giants 4
1 Enoch 6:2
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Josephus Antiquities of the Jews 1.3
1 Enoch 7:1
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Aeschylus Prometheus Bound 106
1 Enoch 8:1
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Aeschylus Prometheus Bound 106
1 Enoch 8:1
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Hesiod Theogony
1 Enoch 9:4
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Diodorus Siculus Library of History 1.55.7
1 Enoch 10:4
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Aeschylus Prometheus Bound
1 Enoch 10:4
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Hesiod Theogony
1 Enoch 17:2
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Hesiod Theogony 729
1 Enoch 18:11
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Hesiod Theogony 743
1 Enoch 18:11
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Hesiod Theogony 806
Jubilees
Jubilees 3:28
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Josephus Antiquities of the Jews 1.40
Jubilees 3:28
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Philo On the Creation 156
Jubilees 4:10
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Pseudo Philo Biblical Antiquities 1:2
Jubilees 10:22
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Genesis 11:1
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Philo On the Confusion of Tongues 15
Jubilees 12:17
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Philo On Abraham 70
Jubilees 17:16
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Pseudo Philo Biblical Antiquities 32:2
Jubilees 18:16
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Pseudo Philo Biblical Antiquities 32:4
Apocalypse of Abraham
Joseph and Aseneth
Testament of Levi
Pseudepigrapha in Jewish and Greco-Roman Contexts
The term midrash, like the term intertextuality, is used in different senses. It is used to refer to a mass of literature from the formative and classical Jewish periods as a recognizable literary genre, the Tannaitic and rabbinic midrashim. It is also used in a broader sense to mean the function of searching Scripture to seek light on new problems, as the Hebrew verb KשׁרדK (meaning “search” or “seek”) indicates. In other words, it may be used to indicate a literary form, or to indicate a literary function.
One also finds international wisdom absorbed and adapted into biblical literature from the earliest scriptural compositions through to the last. One also attempts to discern the reader’s or receptor’s hermeneutic (view of reality) by which the later writer caused the earlier Scripture to function in the newer composition. Comparative midrash is the exercise by which one can probe the depths of intertextuality and its significance for scriptural and other Jewish literature. One first does exegesis on the passage cited or echoed in its primary location at inception in the Hebrew Bible, noting carefully the earlier traditions and wisdom thinking borrowed and structured into the cited passage in the first place. One then traces the Nachleben or pilgrimage of that passage throughout early Jewish literature, within the Tanak, through the Apocrypha and Pseudepigrapha, the Dead Sea Scrolls, Philo, Josephus, and the Second Testament – attempting always to determine the receptor hermeneutics used by the various tradents ...
One also finds international wisdom absorbed and adapted into biblical literature from the earliest scriptural compositions through to the last. One also attempts to discern the reader’s or receptor’s hermeneutic (view of reality) by which the later writer caused the earlier Scripture to function in the newer composition. Comparative midrash is the exercise by which one can probe the depths of intertextuality and its significance for scriptural and other Jewish literature. One first does exegesis on the passage cited or echoed in its primary location at inception in the Hebrew Bible, noting carefully the earlier traditions and wisdom thinking borrowed and structured into the cited passage in the first place. One then traces the Nachleben or pilgrimage of that passage throughout early Jewish literature, within the Tanak, through the Apocrypha and Pseudepigrapha, the Dead Sea Scrolls, Philo, Josephus, and the Second Testament – attempting always to determine the receptor hermeneutics used by the various tradents ...
Sanders, James A.M Scripture in its Historical Contexts (p. 347) Mohr Siebeck, 2018
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