- Greek Literature, Second Temple Judaism, Translation and Interpretation, Dead Sea Scrolls (Religion), Biblical Interpretation, Biblical Exegesis, and 44 moreSeptuagint, Hellenistic Literature, Qumranic Studies, Hellenistic Judaism, Dead Sea Scrolls, Theory of Interpretations, Hellenistic Philology, Derveni Papyrus, Ancient biblical translations and exegesis, Commentary Traditions, Classical philology, Papyrology, Greek Papyrology, Hebrew, Book of Job, Ugaritic, Book of Ecclesiastes, Books of the Twelve Prophets, Greek Papyri, Biblical Studies, Old Testament Textual Criticism, New Testament, Hebrew Bible, Hebrew Language, Biblical Hebrew (Languages And Linguistics), Aramaic, Apocrypha/Pseudepigrapha, Qumran, Homer, Commentary, Early Judaism (2nd Temple, Greco-Roman), Second Temple Judaism (Religion), Hebrew Bible/Old Testament, Greco-Roman World, Scribal Culture, Iliad, Jewish Studies, Greek Scholia and History of Scholarship, Hellenistic History, History of the Mediterranean, Hellenism, History of Judaism In Antiquity, Biblical Theology, and Qumran Pesheredit
- P.B. (Bärry) Hartog is a Postdoctoral Researcher at the PThU in Groningen. His research concentrates on Early Judaism... moreP.B. (Bärry) Hartog is a Postdoctoral Researcher at the PThU in Groningen. His research concentrates on Early Judaism (including the Dead Sea Scrolls) in the context of the Graeco-Roman world. He has a particular interest in issues of textual scholarship and exegesis, the construction and development of identity, and intercultural contacts in an ever-expanding world.edit
In Pesher and Hypomnema Pieter B. Hartog compares ancient Jewish commentaries on the Hebrew Bible with papyrus commentaries on the Iliad. Hartog shows that members of the movement which produced and preserved the Dead Sea Scrolls adopted... more
In Pesher and Hypomnema Pieter B. Hartog compares ancient Jewish commentaries on the Hebrew Bible with papyrus commentaries on the Iliad. Hartog shows that members of the movement which produced and preserved the Dead Sea Scrolls adopted classical commentary writing and adapted it to their own needs.
The connection between the Qumran Pesharim and Hypomnemata on the Iliad resulted from exchanges of scholarly knowledge across Hellenistic-Roman Egypt and Palestine. Analysing the effects of these knowledge exchanges, Pesher and Hypomnema demonstrates that members of the Qumran movement were thoroughly embedded within their Hellenistic and Roman environment.
The connection between the Qumran Pesharim and Hypomnemata on the Iliad resulted from exchanges of scholarly knowledge across Hellenistic-Roman Egypt and Palestine. Analysing the effects of these knowledge exchanges, Pesher and Hypomnema demonstrates that members of the Qumran movement were thoroughly embedded within their Hellenistic and Roman environment.
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The Dead Sea Scrolls and the Study of the Humanities explores the use of methods, theories, and approaches from the humanities in the study of the Dead Sea Scrolls. The volume contains ten essays on topics ranging from New Philology and... more
The Dead Sea Scrolls and the Study of the Humanities explores the use of methods, theories, and approaches from the humanities in the study of the Dead Sea Scrolls. The volume contains ten essays on topics ranging from New Philology and socio-linguistics to post-colonial thinking and theories of myth.
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Edition and translation of an 18th-century medical dissertation, including an encomium in Hebrew.
For a description see http://eburon.nl/product/over_phrenitis/.
For a description see http://eburon.nl/product/over_phrenitis/.
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This article compares 4Q163/Pesher Isaiah C and Greek papyrus commentaries on the Iliad (hypomnemata). These Greek commentaries reflect the methods and assumptions of Alexandrian literary-critical scholarship. This comparison will... more
This article compares 4Q163/Pesher Isaiah C and Greek papyrus commentaries on the Iliad (hypomnemata). These Greek commentaries reflect the methods and assumptions of Alexandrian literary-critical scholarship. This comparison will demonstrate that the scribe or exegete responsible for 4Q163/Pesher Isaiah C was acquainted with Alexandrian textual scholarship. It is further argued that the familiarity of the Pesher commentator with Alexandrian scholarship is the result of ongoing exchanges of knowledge between Jewish intellectuals in Hellenistic-Roman Egypt and Palestine. Thus, this contribution proposes that Alexandrian commentary writing is one of the roots of the Pesher genre.
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This introduction aims at situating the contributions of the Thematic Issue into wider debates on Hellenism and Hellenisation and changes taking place in scholarship. Essentialist notions of Hellenism are strongly rejected, but how then... more
This introduction aims at situating the contributions of the Thematic Issue into wider debates on Hellenism and Hellenisation and changes taking place in scholarship. Essentialist notions of Hellenism are strongly rejected, but how then to study the Dead Sea Scrolls and the Qumran site during the Hellenistic period? Each contextualisation depends on the (comparative) material selected, and themes here vary from literary genres, textual practices, and forms of producing knowledge, to material culture, networks, and social organizations. All contributors see some embeddedness in ideas and practices attested elsewhere in the Hellenistic empires or taking place because of changes during the Hellenistic period. In this framework, similarities are overemphasized, but some differences are also suggested. Most importantly, the question of Hellenism is a question of relocating Jewish and Judaean evidence in the study of ancient history.
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This article argues that 1QpHab 2:5–10 and 1QpHab 9:3–7 are later additions to Pesher Habakkuk. As these are the only passages in Pesher Habakkuk which explicitly refer to "the latter days," I propose that these additions constitute an... more
This article argues that 1QpHab 2:5–10 and 1QpHab 9:3–7 are later additions to Pesher Habakkuk. As these are the only passages in Pesher Habakkuk which explicitly refer to "the latter days," I propose that these additions constitute an explicitly eschatological literary layer, which was presumably added to Pesher Habakkuk in the Herodian era. This literary development of Pesher Habakkuk demonstrates that the Pesharim are no static entities, but partake in a living and fluid interpretative tradition.
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Two reading traditions are reflected in the ancient witnesses to Nahum 2:14, which can be referred to as ‘masculine’ (4Q169) and ‘feminine’ (MT, TJon, P), depending on the implied referent of the suffixes in this verse. It is argued in... more
Two reading traditions are reflected in the ancient witnesses to Nahum 2:14, which can be referred to as ‘masculine’ (4Q169) and ‘feminine’ (MT, TJon, P), depending on the implied referent of the suffixes in this verse. It is argued in this contribution that the textual history of Nahum 2:14 and the origins of these two reading traditions can be explained from the relationship between the Hebrew words רכב and רב, which presumably go back to a common source *רכבכה. This can be taken as evidence that the masculine reading of Nahum 2:14 is the more original one, whereas the feminine reading is the outcome of textual corruption.
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This essay analyses the earliest available manuscripts of the Minor Prophets to show that ‘the Twelve’ were not systematically approached as a collection in the late Second Temple period. In line with Andrew Teeter’s recent work, I... more
This essay analyses the earliest available manuscripts of the Minor Prophets to show that ‘the Twelve’ were not systematically approached as a collection in the late Second Temple period. In line with Andrew Teeter’s recent work, I distinguish between a ‘conservative’ scribal attitude reflected in the Murabaʿat and Naḥal Ḥever manuscripts of the Twelve and an ‘interventionist’ attitude echoed in the Qumran manuscripts of the Minor Prophets. I further argue that the choice of Early Jewish scribes to follow either one of these approaches depended on the purpose they envisioned for the manuscript that was being produced: the Murabaʿat and Naḥal Ḥever manuscripts primarily served an aesthetic purpose, whereas the Qumran manuscripts were used for active reading and study. Jewish scribes in the late Second Temple period could choose, therefore, to approach ‘the Twelve’ as a unified collection or not. Hence, studies on the literary history of ‘the Twelve’ should incorporate the different purposes these writings and their manuscripts could fulfil in different contexts and for different audiences.
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This article (in Dutch) is a survey of the development of the Masoretic Text, starting in the 3rd century BCE and running up to the first major codices (Cairo Prophets, Aleppo, Leningrad). Full text available online:... more
This article (in Dutch) is a survey of the development of the Masoretic Text, starting in the 3rd century BCE and running up to the first major codices (Cairo Prophets, Aleppo, Leningrad).
Full text available online: https://www.bijbelgenootschap.nl/ontwikkeling-masoretische-tekst/.
Full text available online: https://www.bijbelgenootschap.nl/ontwikkeling-masoretische-tekst/.
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Pages 411–23 in The Books of the Twelve Prophets: Minor Prophets — Major Theologies. Edited by Heinz-Josef Fabry. Bibliotheca ephemeridum theologicarum lovaniensium 295. Leuven: Peeters, 2018.
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This paper discusses the form and Biblical background of an auctori encomium, included in a 17th century medical dissertation.
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Research Interests: Book of Isaiah and Isaiah
In this thesis, I list all variant readings between 4QpNah and the Masoretic Text of Nahum, and aim at explaining their background, development, and text-critical value.