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Religious traditions are channeled to new audiences by textual markers, which inform their understanding and influence. Such markers are signs of contextualisation which belong to the paratext of a tradition: textual elements that do not belong to the core text itself but belong to their embedding and as such affect their reception. Alternatively, some texts function purposely in tandem with another text, and cannot be understood without that text. While the second text informs the way the first one is being understood, it can hardly function independently.
The discussions include the arrangement of textual blocks in the Hebrew Bible; how the oral transmission of Jewish Aramaic Bible translations had to be recited as a counterpoint to the Hebrew chant; how synagogue poetry presupposes the channels of liturgical instruction; how the Talmud can be perceived as a translation of Mishnah; how the presence of paratextual elements such as annotations and prefaces influenced the Index Librorum Prohibitorum concerning 16th century Bibles; the function of paratext and scope for modern Bible translations.
This volume will tentatively explore the wide range of paratext and megatext as devices of channeling religious traditions.
| Introduction | ||
| List of Abbreviations | ||
| Jeremiah 23:1-8: Shepherds in Diachronic Perspective | 1 | |
| Matthew 5:17-18 in the Light of Qumran Scribal Practice | 37 | |
| Orality, Manuscript Reproduction, and the Targums | 49 | |
| The Task of the Talmud: On Talmud as Translation | 82 | |
| "On my dove, let me see your face!" Targum, Piyyut, and the Literary Life of the Ancient Synagogue | 109 | |
| "... so that those who read the (Biblical) text and the commentary do not correct one after the other" (Zachary of Besancon). Some observations on the textual traditions of two 12th-century Latin Gospel Harmony Commentaries | 136 | |
| Forbidden Bibles. Paratext and the Index Librorum Prohibitorum. Why Dutch Bibles were placed on the 1546-Louvain Index | 152 | |
| Paratext and Skopos of Bible translations | 176 | |
| SBL/EABS 2001 | 194 | |
| Index | 199 |
Overview
Religious traditions are channeled to new audiences by textual markers, which inform their understanding and influence. Such markers are signs of contextualisation which belong to the paratext of a tradition: textual elements that do not belong to the core text itself but belong to their embedding and as such affect their reception. Alternatively, some texts function purposely in tandem with another text, and cannot be understood without that text. While the second text informs the way the first one is being ...