Inner-biblical Allusion: Scripture's Reuse of Scripture

希伯来语圣经不是为第一次阅读而写的。读者经常遇到模棱两可的情况，他们只有在读完圣经其他地方的故事或段落后才能破译。希伯来语圣经充斥着这种含蓄的交叉引用，前提是读者对整个希伯来语圣经非常熟悉。用梅尔·斯特恩伯格的话说，希伯来语圣经是一张“文字网”。它充满了重复、倾斜、类比、类型学、回声和典故。那些多次通读圣经的人都对这种交叉引用保持警惕，但即便如此，所有这些交叉引用的原因通常也是难以捉摸的。他们的存在使得我们很难发现贯穿整个过程的任何思考流。从概念上讲，读者总是被向前推或向后推。希伯来语圣经的这一特征，即普遍存在的自我引用，是像希伯来语圣经这样的古希伯来语文学的外行读者所面临的主要障碍之一。文学典故与其他类型的文学交叉引用的区别在于，它们的构成模式带有根本的讽刺意味。一方面，典故是以隐蔽的形式呈现的，没有引用公式或引语。这使得它们有时很难识别，甚至更难验证。另一方面，它们意味着被观察，它们的观察转换了它们所唤起的语境或它们出现的语境的语义。然而，不公开地说，这种转变的性质往往难以捉摸，也很难核实。影射是圣经作者的习惯，尤其是已故的圣经作者。理解圣经内部典故的动态对于解释是至关重要的。内圣经典故也是保存最早的希伯来语圣经解释之一，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三十年的历史，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实践了一百多年，直到詹姆斯·巴尔的著名著作：比较语言学和旧约文本(1968)的写作。在比较语言学的个人研究已经成倍增加的时代，巴尔的工作需要作为该领域的第一个全面的综合研究，以系统的方式和彻底的方法论来考虑这一主题。就像巴尔之前的比较文献学领域一样，我们现在看到对圣经内部典故的个别研究以令人印象深刻的速度增长，而没有巴尔应用于其他领域的那种系统的方法论思考。拟议的项目旨在填补这一空白，提供一部关于希伯来语圣经中典故的综合作品，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.