By Richard D. Weis, David M. Carr
This quantity of essays addresses from numerous vantage issues the relation of scriptures and group that has been so relevant to the canonical serious paintings of James A. Sanders. the 1st a part of the quantity specializes in the formation of the Jewish and Christian canons and texts in them, whereas the second one half seems at old and smooth appropriations of canonical texts. jointly those essays exhibit the a number of power hyperlinks among canonical feedback and historic, literary, feminist and different techniques in modern biblical studies.
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9; see also Mt. 5). On Qumran see now VanderKam, The Dead Sea Scrolls Today, pp. 153-57. Cf. G. ), DerKanon derBibel (Giessen: Brunnen Verlag, 1991), p. 6. 66. Therefore, it can be misleading to organize discussions of this question into separate sections surveying how (now) canonical and (now) non-canonical books were treated by early Jewish groups. Beckwith's discussion in Old Testament Canon (pp. 274-433), divided as it is into two parts—'Books Included as Canonical' (pp. 274-337) and 'Books Excluded as Uncanonical' (pp.
260-61; Barr, Holy Scripture, p. 57; Ulrich, 'The Bible in the Making', pp. 80-81; and particularly Barton, Oracles of God, pp. 83-86. Cf. Steck, Abschluss der Prophetic, p. 24, who argues against Barton on the basis of the existence of redactional layers extending across books in the Pentateuch, Deuteronomistic History, Chronistic History, and Prophetic corpus. Certainly there are cases where biblical books appear to have been subjected to similar redactions by the same group of tradents. Nevertheless, biblical scholars have probably been a bit too quick to assume continuity of redactors across books in cases such as the redaction of the Deuteronomistic History, and common redaction may tell us nothing more than that a given group of books was transmitted by the same group of tradents for a period.
7, though most of the individual components of Mai. 22 are paralleled by other texts as well. Be that as it may, it is not at all clear that an inclusio binding up a prophetic canon is meant here, especially given the vast distance that separates these texts and the probable oral context in which they were read and for which they were written. Finally, as Steck himself notes in an appendix on Psalms (pp. 157-63), Jews after the time of Ben Sira seem to have worked with a broader concept of prophecy and broader concept of what was included in the 'Prophets' than what is now included in the Prophets section of the Jewish Tanakh.
A Gift of God in Due Season: Essays on Scripture and Community in Honor of James A. Sanders (The Library of Hebrew Bible - Old Testament Studies) by Richard D. Weis, David M. Carr