Abstract The Tannaitic Midrashim offer a unique and ancient view of the reception of the bible by the earliest generations of rabbis. This study describes how the close readings and textual analyses in these midrashim resulted in a fuller picture of biblical ideas and characters; in this case, the women of the Pentateuch. The tannaitic midrashic texts that describe Zipporah, Miriam, the Daughters of Zelophehad and Serah bat Asher are isolated and analyzed in order to see how the ancient rabbis read the biblical stories of these women and then elaborated on them in their exegetical writings.
{"title":"Pentateuchal Women Portrayed in Tannaitic Midrash: A Close Reading of Ancient Rabbinic Texts that Closely Read the Text","authors":"Anna Urowitz-Freudenstein","doi":"10.1515/jbr-2022-0005","DOIUrl":"https://doi.org/10.1515/jbr-2022-0005","url":null,"abstract":"Abstract The Tannaitic Midrashim offer a unique and ancient view of the reception of the bible by the earliest generations of rabbis. This study describes how the close readings and textual analyses in these midrashim resulted in a fuller picture of biblical ideas and characters; in this case, the women of the Pentateuch. The tannaitic midrashic texts that describe Zipporah, Miriam, the Daughters of Zelophehad and Serah bat Asher are isolated and analyzed in order to see how the ancient rabbis read the biblical stories of these women and then elaborated on them in their exegetical writings.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"1 1","pages":"183 - 201"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79869412","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article addresses the paradox of the Bible’s reception in the Babylonian Talmud: that despite the Bible’s centrality to many of the discussions and stories in the Talmud, the Talmud ultimately recontextualizes the Bible by creating a new version of the Jewish study canon. It argues that this paradox cannot be understood without recognizing that there are essentially two different concepts of the Bible held by the late rabbis; that is, a material Bible and a memorized Bible. The Bible makes an appearance in the Talmud as a physical object or set of objects, composed of words on parchment, and consisting of a specific collection of works, which are accorded special status. However, the Bible as a memorized study text plays a different role in Talmudic hermeneutics, in which the redactors of the Talmud present the Bible in atomized form as one of many sources that are all subject to the same type of discussion and interpretation. By analyzing the complexity of the Bible’s role in the Talmud, this article stakes a middle ground between the argument that the Talmud and other works of rabbinic literature are in some fundamental sense part of a continuous line of revision and commentary that dates back to the earliest forms of inner-biblical exegesis; and, on the other hand, the position that the rabbis either are uninterested in or represent an active rupture from modes of reading the Bible.
{"title":"‘From Where Are These Words?’ The Reception of the Bible in the Babylonian Talmud","authors":"S. Wolf","doi":"10.1515/jbr-2021-0032","DOIUrl":"https://doi.org/10.1515/jbr-2021-0032","url":null,"abstract":"Abstract This article addresses the paradox of the Bible’s reception in the Babylonian Talmud: that despite the Bible’s centrality to many of the discussions and stories in the Talmud, the Talmud ultimately recontextualizes the Bible by creating a new version of the Jewish study canon. It argues that this paradox cannot be understood without recognizing that there are essentially two different concepts of the Bible held by the late rabbis; that is, a material Bible and a memorized Bible. The Bible makes an appearance in the Talmud as a physical object or set of objects, composed of words on parchment, and consisting of a specific collection of works, which are accorded special status. However, the Bible as a memorized study text plays a different role in Talmudic hermeneutics, in which the redactors of the Talmud present the Bible in atomized form as one of many sources that are all subject to the same type of discussion and interpretation. By analyzing the complexity of the Bible’s role in the Talmud, this article stakes a middle ground between the argument that the Talmud and other works of rabbinic literature are in some fundamental sense part of a continuous line of revision and commentary that dates back to the earliest forms of inner-biblical exegesis; and, on the other hand, the position that the rabbis either are uninterested in or represent an active rupture from modes of reading the Bible.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"29 1","pages":"227 - 245"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75539690","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article surveys the reception of the Bible in rabbinic literature during the period from the close of the Talmud until the rise of Rashi and the medieval commentators who followed him – from approximately 650 to 1050 CE. It considers works of midrash and mysticism, as well as works of individual Geonim. The article charts the eclipse of biblical authority in the period, and its reemergence in Europe at the end of the Geonic era.
{"title":"The Reception of the Bible in Geonic Literature","authors":"Burton L. Visotzky","doi":"10.1515/jbr-2021-0028","DOIUrl":"https://doi.org/10.1515/jbr-2021-0028","url":null,"abstract":"Abstract This article surveys the reception of the Bible in rabbinic literature during the period from the close of the Talmud until the rise of Rashi and the medieval commentators who followed him – from approximately 650 to 1050 CE. It considers works of midrash and mysticism, as well as works of individual Geonim. The article charts the eclipse of biblical authority in the period, and its reemergence in Europe at the end of the Geonic era.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"1 1","pages":"269 - 288"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72908833","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The most influential biblical commentary in Jewish history is that of the late eleventh century scholar, Rabbi Shlomo Yitzḥaki (“Rashi”) of northern France. This essay examines Rashi’s Torah Commentary as a midrashic anthology and examines Rashi’s reception of the Bible through the lens of his use of midrash. After highlighting shared traits of first-millennium midrashic corpora and Rashi’s Torah Commentary, I offer a new reading of Rashi’s “methodological statement.” I then turn to Rashi’s historical context to suggest that the Commentary’s lemmatized form demonstrates that Scripture cannot be properly understood without its rabbinic accompaniment, the midrash of the rabbis’ Oral Torah. Finally, I offer examples of the range of ways Rashi employed midrash in his Commentary, the primary lens through which traditional Jews have received Scripture for a millennium.
{"title":"Reception of Scripture in Rashi’s Torah Commentary","authors":"Yedida Eisenstat","doi":"10.1515/jbr-2021-0034","DOIUrl":"https://doi.org/10.1515/jbr-2021-0034","url":null,"abstract":"Abstract The most influential biblical commentary in Jewish history is that of the late eleventh century scholar, Rabbi Shlomo Yitzḥaki (“Rashi”) of northern France. This essay examines Rashi’s Torah Commentary as a midrashic anthology and examines Rashi’s reception of the Bible through the lens of his use of midrash. After highlighting shared traits of first-millennium midrashic corpora and Rashi’s Torah Commentary, I offer a new reading of Rashi’s “methodological statement.” I then turn to Rashi’s historical context to suggest that the Commentary’s lemmatized form demonstrates that Scripture cannot be properly understood without its rabbinic accompaniment, the midrash of the rabbis’ Oral Torah. Finally, I offer examples of the range of ways Rashi employed midrash in his Commentary, the primary lens through which traditional Jews have received Scripture for a millennium.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"2 1","pages":"289 - 307"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83024878","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article analyzes the reception of the Bible in a group of midrashim called amoraic midrash, or aggadic midrash, which reveal the centrality of Scripture in the world of the rabbis. Each midrash is organized around a particular biblical book and its verses, bringing a collection of interpretations taught by different rabbis in the land of Israel in the first five centuries of the Common Era. These compositions were redacted towards the end of the Amoraic Period and immediately after and are therefore referred to as midrashei amoraim. The title midrashei aggadah reflects their content, with almost no interpretations dealing with halakhic issues. In this article, I explain the unique fashion in which midrashei aggadah function as a mode of biblical interpretation, the creative ways biblical verses were employed by the rabbis, and the conception of the Bible’s unity evidenced in their midrashim. I then present the main role of biblical verses as an organizing principle in two genres of midrashic compositions. I conclude with the question of the link between midrashei amoraim and the world of the synagogue. Do these midrashim teach us about biblical reception and interpretation solely among the intellectual elite or also among the general public?
{"title":"As Sweet as Their Original Utterance: The Reception of the Bible in Aggadic Midrashim","authors":"Tamar Kadari","doi":"10.1515/jbr-2021-0030","DOIUrl":"https://doi.org/10.1515/jbr-2021-0030","url":null,"abstract":"Abstract This article analyzes the reception of the Bible in a group of midrashim called amoraic midrash, or aggadic midrash, which reveal the centrality of Scripture in the world of the rabbis. Each midrash is organized around a particular biblical book and its verses, bringing a collection of interpretations taught by different rabbis in the land of Israel in the first five centuries of the Common Era. These compositions were redacted towards the end of the Amoraic Period and immediately after and are therefore referred to as midrashei amoraim. The title midrashei aggadah reflects their content, with almost no interpretations dealing with halakhic issues. In this article, I explain the unique fashion in which midrashei aggadah function as a mode of biblical interpretation, the creative ways biblical verses were employed by the rabbis, and the conception of the Bible’s unity evidenced in their midrashim. I then present the main role of biblical verses as an organizing principle in two genres of midrashic compositions. I conclude with the question of the link between midrashei amoraim and the world of the synagogue. Do these midrashim teach us about biblical reception and interpretation solely among the intellectual elite or also among the general public?","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"24 1","pages":"203 - 226"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79186662","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This essay explores two questions: How is the Bible received and expressed in classical rabbinic Jewish liturgy? What is the implication for the understanding and interpretation of Jewish prayer, given the role of the Bible in the liturgy? We will review the prevailing theories of the Bible’s reception in the liturgy and classify the different forms of this reception. We will then explore the implications for interpretation of liturgy by analyzing a piece of the daily Jewish liturgy—the first blessing of the amidah.
{"title":"Reception of the Bible in Rabbinic Liturgy: Expression and Interpretation","authors":"Elie Kaunfer","doi":"10.1515/jbr-2021-0031","DOIUrl":"https://doi.org/10.1515/jbr-2021-0031","url":null,"abstract":"Abstract This essay explores two questions: How is the Bible received and expressed in classical rabbinic Jewish liturgy? What is the implication for the understanding and interpretation of Jewish prayer, given the role of the Bible in the liturgy? We will review the prevailing theories of the Bible’s reception in the liturgy and classify the different forms of this reception. We will then explore the implications for interpretation of liturgy by analyzing a piece of the daily Jewish liturgy—the first blessing of the amidah.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"36 1","pages":"247 - 268"},"PeriodicalIF":0.0,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73610798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article examines the reception history of the story of the woman with a flow of blood as recounted in Mark 5:25–34, Matthew 9:20–22, and Luke 8:43–48 within the writings of two late antique poets: Jacob of Serugh (ca. 451–521 CE) and Romanos Melodos (b. ca. 485 CE). In their poetic compositions, Jacob and Romanos retell and interpret biblical stories employing narrative expansions and the attribution of imagined speech. The Syriac poet, Jacob of Serugh, wrote in the form of narrative poems, or mēmrē, while Romanos perfected the form of the Greek kontakion. Like prose homilies, these poems reached Christians from across the social spectrum, providing spiritual instruction and delighting audiences. Previous reception histories of this biblical narrative have largely overlooked late antique and early Byzantine poetry performed within the liturgical space. In addition to filling this lacuna in scholarship, this article also highlights how these understudied poems contribute to our understanding of early Christian discourses of (im)purity. Romanos emphasizes the symbolic value of the gendered body, blending the imagery of stain, impurity, and sin. In contrast, Jacob’s lexical choices and poetic style underscore the woman’s physical and emotional strife. Through speech and the description of the woman’s bodily state, both poets provide dramatic depictions of the woman’s encounter with Jesus that enrich our understanding of how late antique Christians interpreted this biblical story.
{"title":"The Gendered Body in Verse: Jacob of Serugh and Romanos Melodos on the Woman with a Flow of Blood","authors":"E. Walsh","doi":"10.1515/jbr-2022-0002","DOIUrl":"https://doi.org/10.1515/jbr-2022-0002","url":null,"abstract":"Abstract This article examines the reception history of the story of the woman with a flow of blood as recounted in Mark 5:25–34, Matthew 9:20–22, and Luke 8:43–48 within the writings of two late antique poets: Jacob of Serugh (ca. 451–521 CE) and Romanos Melodos (b. ca. 485 CE). In their poetic compositions, Jacob and Romanos retell and interpret biblical stories employing narrative expansions and the attribution of imagined speech. The Syriac poet, Jacob of Serugh, wrote in the form of narrative poems, or mēmrē, while Romanos perfected the form of the Greek kontakion. Like prose homilies, these poems reached Christians from across the social spectrum, providing spiritual instruction and delighting audiences. Previous reception histories of this biblical narrative have largely overlooked late antique and early Byzantine poetry performed within the liturgical space. In addition to filling this lacuna in scholarship, this article also highlights how these understudied poems contribute to our understanding of early Christian discourses of (im)purity. Romanos emphasizes the symbolic value of the gendered body, blending the imagery of stain, impurity, and sin. In contrast, Jacob’s lexical choices and poetic style underscore the woman’s physical and emotional strife. Through speech and the description of the woman’s bodily state, both poets provide dramatic depictions of the woman’s encounter with Jesus that enrich our understanding of how late antique Christians interpreted this biblical story.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"59 1","pages":"1 - 26"},"PeriodicalIF":0.0,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84804468","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The exponents of fin-de-siècle literary artistry painted New Woman a lascivious man-eating beast whose emasculating initiatives would check Western European ascent to civilization’s apogee. Unfettered by tradition, her intemperate spirit, blind to the fine(r) things of a “higher” cultural order, would return humankind to a primitive state. Literature and science, it seems, conspire along these lines to curb Late Victorian sexual-social anxiety. In this article, I situate Josephine Butler’s reading of the story of the Levite and his woman (Judges 19) in the stream of a broader challenge to the literary sensibilities of the time. Butler’s voluminous writings from the latter half of the nineteenth century brought a Christian acumen to bear upon a sustained critique of the androcentric and misogynistic persuasion at the heart of a cultural consensus on women’s character and sexuality. Her contention through an astute consideration of the Judges story is that a pervasive masculine animus of lust and rapine is the root of a crippling decline that is moral and religious, not strictly devolutionary. Yet, Butler’s favor for the tropes of the time—female salaciousness, mangled bodies, diseased members, and national degeneration—is resonant of language in the service of a broader consternation respecting the revisionary social-sexual movements afoot. Butler’s co-option of the cultural cadences in currency, I contend, is symptomatic of a shared ethos—that European dominance and splendor is the high-water mark of human achievement. In this respect, I propose, Butler’s critique of fin-de-siècle literary and scientific discourse is ambivalent. In rejecting and replacing the faddish cult of the inordinate woman with the scourge of the intemperate man, she stays, still, within the bounds of a British (and European) masterly optic on the non-European world.
{"title":"Viragoes, Spermatophagy, and Racial Degeneration: Cultural Contraventions in Josephine Butler’s Meditations on the Levite’s Woman","authors":"Bernon P. Lee","doi":"10.1515/jbr-2020-0014","DOIUrl":"https://doi.org/10.1515/jbr-2020-0014","url":null,"abstract":"Abstract The exponents of fin-de-siècle literary artistry painted New Woman a lascivious man-eating beast whose emasculating initiatives would check Western European ascent to civilization’s apogee. Unfettered by tradition, her intemperate spirit, blind to the fine(r) things of a “higher” cultural order, would return humankind to a primitive state. Literature and science, it seems, conspire along these lines to curb Late Victorian sexual-social anxiety. In this article, I situate Josephine Butler’s reading of the story of the Levite and his woman (Judges 19) in the stream of a broader challenge to the literary sensibilities of the time. Butler’s voluminous writings from the latter half of the nineteenth century brought a Christian acumen to bear upon a sustained critique of the androcentric and misogynistic persuasion at the heart of a cultural consensus on women’s character and sexuality. Her contention through an astute consideration of the Judges story is that a pervasive masculine animus of lust and rapine is the root of a crippling decline that is moral and religious, not strictly devolutionary. Yet, Butler’s favor for the tropes of the time—female salaciousness, mangled bodies, diseased members, and national degeneration—is resonant of language in the service of a broader consternation respecting the revisionary social-sexual movements afoot. Butler’s co-option of the cultural cadences in currency, I contend, is symptomatic of a shared ethos—that European dominance and splendor is the high-water mark of human achievement. In this respect, I propose, Butler’s critique of fin-de-siècle literary and scientific discourse is ambivalent. In rejecting and replacing the faddish cult of the inordinate woman with the scourge of the intemperate man, she stays, still, within the bounds of a British (and European) masterly optic on the non-European world.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"12 1","pages":"125 - 159"},"PeriodicalIF":0.0,"publicationDate":"2022-04-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85185039","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The liturgical reception of the Lord’s Prayer (Matt 6:9–13 par. Luke 11:2 b–4) is well-attested and still evident in Catholic, Protestant and Orthodox circles. For instance, in reformed worship it is usual to hear varied versions of the statement: “And now as our saviour Christ has taught us, we humbly pray: ‘Our Father who art in heaven (…)’.” It is striking, however, that such a liturgical use of the text is scarce in Pentecostal-Charismatic Christian worship. Such is the case in Ghana, where Pentecostal-Charismatic Christianity forms the largest and most popular stream of the tradition. It only takes a visit to a Ghanaian Pentecostal-Charismatic church during a worship session to ascertain this fact. This article investigates this liturgical phenomenon in Pentecostal-Charismatic worship by analyzing a selection of popular literature written on the text of the Lord’s Prayer and through personal interviews with some of the leaders of Pentecostal-Charismatic churches. Before engaging in reception analysis, a brief exegetical study of the text is undertaken. The article concludes that the Lord’s Prayer does not appear in Pentecostal-Charismatic liturgy because it does not conform with the Pentecostal-Charismatic understanding of prayer. Instead it is conceived of as a pattern or model and hence chiefly employed as a means of instruction on effective prayer rather than for recitation each Sunday, as manifest in Protestant, Catholic, and Orthodox circles.
{"title":"Reception of the Lord’s Prayer in Pentecostal-Charismatic Christianity in Ghana","authors":"Michael F. Wandusim","doi":"10.1515/jbr-2020-0011","DOIUrl":"https://doi.org/10.1515/jbr-2020-0011","url":null,"abstract":"Abstract The liturgical reception of the Lord’s Prayer (Matt 6:9–13 par. Luke 11:2 b–4) is well-attested and still evident in Catholic, Protestant and Orthodox circles. For instance, in reformed worship it is usual to hear varied versions of the statement: “And now as our saviour Christ has taught us, we humbly pray: ‘Our Father who art in heaven (…)’.” It is striking, however, that such a liturgical use of the text is scarce in Pentecostal-Charismatic Christian worship. Such is the case in Ghana, where Pentecostal-Charismatic Christianity forms the largest and most popular stream of the tradition. It only takes a visit to a Ghanaian Pentecostal-Charismatic church during a worship session to ascertain this fact. This article investigates this liturgical phenomenon in Pentecostal-Charismatic worship by analyzing a selection of popular literature written on the text of the Lord’s Prayer and through personal interviews with some of the leaders of Pentecostal-Charismatic churches. Before engaging in reception analysis, a brief exegetical study of the text is undertaken. The article concludes that the Lord’s Prayer does not appear in Pentecostal-Charismatic liturgy because it does not conform with the Pentecostal-Charismatic understanding of prayer. Instead it is conceived of as a pattern or model and hence chiefly employed as a means of instruction on effective prayer rather than for recitation each Sunday, as manifest in Protestant, Catholic, and Orthodox circles.","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"155 1","pages":"75 - 97"},"PeriodicalIF":0.0,"publicationDate":"2022-04-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75332778","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Reinhart Ceulemans and Barbara Crostini: Receptions of the Bible in Byzantium. Texts, Manuscripts, and their Readers","authors":"M. Edwards","doi":"10.1515/jbr-2021-0022","DOIUrl":"https://doi.org/10.1515/jbr-2021-0022","url":null,"abstract":"","PeriodicalId":17249,"journal":{"name":"Journal of the Bible and its Reception","volume":"80 1","pages":"161 - 164"},"PeriodicalIF":0.0,"publicationDate":"2022-04-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88584090","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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