Inner-biblical Allusion: Scripture's Reuse of Scripture

希伯来圣经不是为第一次读的人写的。读者经常会遇到模棱两可的地方，只有在阅读了圣经其他地方的故事或段落后才能理解。希伯来圣经中充满了这种隐晦的交叉引用，这预设了读者对整个希伯来圣经都非常熟悉。用梅尔·斯滕伯格的话来说，希伯来圣经是一张“文字的网”。它充满了重复、预言、催眠、类型学、回声和典故。那些通读圣经很多遍的人对这种交叉引用很敏感，但即使如此，所有这些交叉联系的原因往往是难以捉摸的。它们的存在使得我们很难察觉到贯穿整体的思想流。从概念上讲，读者经常被向前或向后推。希伯来圣经的这个特点，即普遍的自我参照，是不熟悉古希伯来文学的读者，如希伯来圣经，所面临的主要障碍之一。文学典故区别于其他类型的文学交叉引用，因为它们在其构成模式中带有一种基本的讽刺意味。一方面，典故以隐晦的形式呈现，没有引证公式或引语。这使得它们有时难以识别，甚至更难以验证。另一方面，它们是用来被观察的，它们的观察改变了它们所唤起的语境的语义或者它们出现的语境。然而，不公开的，转换的性质往往是难以捉摸和难以验证的。暗指是《圣经》作者，尤其是后期《圣经》作者的一种习惯。理解圣经内部典故的动态是解释圣经的必要条件。圣经内部的典故也是最早保存下来的希伯来圣经解释之一，对于正确理解犹太圣经解释的历史至关重要。虽然对圣经内部典故的学术研究已有近30年的历史，但该领域的现状类似于比较语言学领域，因为它在圣经研究中已经实践了100多年，直到詹姆斯·巴尔（James Barr）的名著《比较语言学和旧约文本》（1968）的写作。在一个比较文献学的个人研究数量激增的时代，巴尔的工作是该领域第一个全面的综合研究，以系统的方式和彻底的方法考虑了这个主题。就像巴尔之前的比较语言学领域一样，我们现在看到，对圣经内在典藏的个人研究以令人印象深刻的速度增长，而没有巴尔在其他领域应用的那种系统的方法论反思。提议的项目旨在填补这一空白，在希伯来圣经中提供典故的综合工作，有意识地旨在为读者提供目前缺乏的分析类别。

The Hebrew Bible was not written for the first-time reader. Not infrequently do readers encounter an ambiguity that they can decipher only after reading a story or passage elsewhere in the Bible. The Hebrew Bible is saturated with such veiled cross-references, which presuppose a readership that is intimately familiar with the whole of the Hebrew Bible. In the words of Meir Sternberg, the Hebrew Bible is a "web of words." It is replete with repetitions, prolepses, analepses, typologies, echoes, and allusions. Those who have read through the Bible many times are alert to such cross-references, but even so the reasons for all these cross-connections are often elusive. Their presence makes it very difficult to detect any flow of thought that runs through the whole. Readers are constantly thrust forward or thrust back, conceptually speaking. This feature of the Hebrew Bible, its pervasive self-referencing, is one of the major barriers faced by uninitiated readers of ancient Hebrew literature like the Hebrew Bible.Literary allusions distinguish themselves from other types of literary cross-references in that they bear, in their compositional pattern, a fundamental irony. On the one hand, an allusion is rendered in a covert form, without citation formula or quotative. This makes them, at times, difficult to recognize and even more difficult to validate. On the other hand, they are meant to be observed, and their observation transforms the semantics of the context that they evoke or the context in which they appear. Not being overt, however, the nature of the transformation is often elusive and difficult to verify. Alluding is a customary habit of biblical authors, especially late biblical authors. Understanding dynamics of inner-biblical allusion is essential for interpretation. Inner-biblical allusions are also among the earliest preserved interpretations of Hebrew Bible, and are vital to a proper understanding of the history of Jewish biblical interpretation. Although the academic study of inner-biblical allusion is nearly three decades old, the current state of the field resembles the field of comparative philology as it was practiced in biblical studies for well over one hundred years up to the writing of James Barr's famous book: Comparative Philology and the Text of the Old Testament (1968). In a time when individual studies of comparative philology had been multiplied beyond number, Barr's work was needed as the first full-blown synthetic study of the field that considered the topic in a systematic fashion with a thoroughgoing methodology. Like the field of comparative philology before Barr, we now see individual studies of inner-biblical allusion increase at an impressive rate without the sort of systematic methodological reflection that Barr applied to that other field. The proposed project intends to fill this gap, to provide a synthetic work on allusion within the Hebrew Scriptures that consciously aims at giving the reader the analytical categories that are currently lacking.