Oktober 19, 2017, 9:04 p.m.,
Cheely, D.,
Allgemein.
The Reformers' campaign to purge bibles of marginal glosses, finally achieved in the Authorized Version of 1611, was first achieved in the authenticated version of Latin Catholicism—the Sixtine Vulgate of 1590. Its sola scriptura format, however, did not last. Church authorities, printers, and readers scrambled to restore paratexts soon thereafter. Among the readers who marked up their bibles was Thomas Marwood, a later seventeenth-century tutor for a Catholic gentry family. Investigating how Marwood creatively imitated the scholastics' dense theological commentary and opposed currents of vernacular bible culture illuminates how a layman made a Latin bible speak to the circumstances of dwelling both within a Reformed kingdom and across the Catholic world. This study reveals how aggressive annotation practices could be at once both a result and a rejection of Reformation experience. Finally, it reconsiders dualistic interpretive frameworks of conformity and nonconformity, resistance and community, for understanding early modern Bible reading generally.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/561?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Mandelbrote, S.,
Allgemein.
This article discusses an illuminated copy of the fourth printed edition of the Latin Vulgate (Mainz, 1462), or 48-line Bible, which is now in the Perne Library at Peterhouse, Cambridge. It considers the history of the book in the late sixteenth century, when it passed between two lawyers (Justinian Kidd and Edward Orwell) in London, and its path into the collection at Peterhouse, via John Cosin, later bishop of Durham. It assesses evidence that the volume was initially considered to be a manuscript, rather than a printed book, and details the peculiar use made of its illuminations in the eighteenth century by a group of young scholars at Peterhouse and Trinity College, who carved their names into the gold-leaf decorations.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/617?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Fleck, A.,
Allgemein.
Aemilia Lanyer refers extensively to the Gospels in writing her poem on the Passion, Salve Deus Rex Judaeorum. Alluding to the events of Christ's final day, she incorporates details from each of the Gospel accounts of the Crucifixion. Focusing on specific echoes of the translations available to her, it is possible to trace which bible Lanyer preferred. Surprisingly, despite Lanyer's preference for the Geneva translation, she also made use of the Bishops' Bible, suggesting that the poet carefully sifted through different English translations as she sought to generate biblical authority for her account of the Passion.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/545?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Hooks, A. G.,
Allgemein.
Attempting to reconstruct the history of an early modern bible enables us to better understand its place at the intersection of sacred and secular culture. A copy of the second folio edition of the Bishops' Bible (1572) in the University of Iowa Special Collections Library demonstrates both wider patterns of use and the contradictory nature of the evidence. This book was presumably first used as it was intended, but it was subsequently removed from its exalted place at the pulpit. The bible was used by several different owners, most notably the seventeenth-century Moreton family, who turned the book into a family archive and an object of private devotion. This volume represents a vivid example of the broader shift between public and private reading, the continuity of church-state authority across the seventeenth century, and the continuing tension between this authority and the routine use of the bible for more prosaic purposes.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/599?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Miller, J. A.,
Allgemein.
The part played by the Geneva Bible in the composition of the King James Version (1611) has been a vexed issue from the very commissioning of the King James translation in 1604. This essay sheds new light on the issue by focusing in detail on two extant drafts of the King James translation, one that has only recently come to light. Both drafts not only reflect the translators' frequent recourse to the Geneva Bible but also show them taking care explicitly to signal this recourse in a distinctive, even surprising fashion. Detailed consideration of this crucial feature of the drafts illuminates the vital role played by the Geneva Bible in the King James Version's composition process, providing a better understanding of that process as a whole and of its fragmentary remains that survive today.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/517?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Fulton, T.,
Allgemein.
Bibles were among the most circulated books in medieval and early modern England, the most studied and most read, and as such they provide a profoundly valuable archive for the history of reading. Because the biblical text underwent intense and often contentious hermeneutic scrutiny during the period, a material history of reading intersects with a less material history of interpretation. Evidence from early bibles and their users of all sorts—known biblical scholars, literary figures, or anonymous readers—sheds light on how readers confronted the changing problems of interpretation, translation, and textual format, and how they reworked these in literary and cultural production. Working with Latin and vernacular translations, contributors to this volume rethink the cultural role of the Bible using a wide range of material evidence, including manuscript notes, defacement, graffiti, printed annotations and paratextual devices, forms of textual circulation, and the nature of literary allusion and cultural reuse.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/415?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Fulton, T.,
Allgemein.
The most widely circulated bible in the English Renaissance was produced by exiled English Protestants living in Geneva during the reign of Queen Mary I. With over 140 editions and half a million copies in circulation, the Geneva Bible and its complex marginal devices played a major role in shaping the English reader. Two of its innovative paratextual features are of particular importance: the breaking down of chapters into enumerated verses, facilitating the easy extraction of individual passages, and the expanded use of annotations, animating and enabling the application of biblical passages in contemporary social and political contexts. This essay rethinks the interpretive procedures and the cultural contexts of the notes, which, though influential in Elizabethan England, reflect the condition and polemical discourses of their exiled Marian community. Consequently, the Geneva Bible's notes construct a vision of the English "nation" as persecuted, captivated, and threatened by idolaters.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/487?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Hardy, N.,
Allgemein.
This article uses an annotated copy of the 1587 edition of the Septuagint, the ancient Greek translation of the Old Testament, as a window onto the relationship between biblical criticism and vernacular translation in early seventeenth-century England. The author recently identified the book's annotator as John Bois (1561–1644), one of the principal translators of the King James Bible of 1611. The article explains why this and other material pertaining to Bois and the King James Version has previously been overlooked and considers how further evidence might be uncovered in the future. As Bois's annotations indicate, translators' decisions were shaped by questions that scholars throughout post-Reformation Europe were asking about the Bible's cultural context, composition, and transmission. These technical questions all had important theological implications, which scholars of biblical translation will only be able to appreciate if they expand their horizons beyond national boundaries and look at Latin sources alongside vernacular ones.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/609?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Raschko, M.,
Allgemein.
The Wycliffite Bible, the first comprehensive translation of the Bible in English, survives in greater numbers than any other Middle English work. Yet the great majority of the more than 250 manuscripts catalogued as Wycliffite bibles do not contain the full canon of scriptures. While many contain the full New Testament, others include only select books or even select chapters of scripture and combine those translations with exegetical, devotional, or pastoral texts. This article explores how producers and readers took apart and reassembled Wycliffite translations to open up varied interpretive questions and different modes of textual engagement. It first presents a brief survey of books catalogued as Wycliffite bibles, highlighting the diverse forms in which Wycliffite translation appears. It then shows common patterns of reading, evident across a range of books, that seek to integrate scripture with Christian traditions and to find thematic coherence across biblical texts.
Quelle: http://jmems.dukejournals.org/cgi/content/short/47/3/461?rss=1
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Oktober 19, 2017, 9:04 p.m.,
Cornett, M.,
Allgemein.
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