By George J. Brooke, Daniel K. Falk, Eibert J. C. Tigchelaar, Molly M. Zahn
Fresh lifeless Sea Scrolls examine will pay a lot consciousness to the query which texts have been visible as scriptures, during which varieties scriptures in addition to scriptural traditions have been transmitted, how the scrolls can remove darkness from the slow circulation from authoritative scriptural texts to canon, and which other forms of scriptural interpretation are attested within the useless Sea Scrolls. This quantity comprises twelve essays learn on the 7th assembly of the foreign association for Qumran reports that tackle those questions both largely, or in terms of particular texts.
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Additional info for The Scrolls and Biblical Traditions: Proceedings of the Seventh Meeting of the IOQS in Helsinki
This is admittedly an argument from silence, and a canon could nonetheless have existed. g. proto-Masoretic Jeremiah). 34 However, though they are not prominent in Ulrich’s analyses, two other types of scribal activity, which are arguably part of the same broad compositional-redactional spectrum, are 30 See relevant DJD volumes. E. onwards, however, see McDonald, Biblical Canons, 163–65, 200–206. 32 Those insisting that a canon like the Hebrew Bible existed necessarily make much of several supposed threefold canonical references similar to the Prologue’s mentioned earlier: 4QMMT C 9–11; Sir 38:4–39:3; 2 Macc 2:13–14; Contempl.
101 Mason, “Twenty-two,” 115–19. For Josephus’ numerous logical sleights of hand in Ag. Ap. 6–59, see Barclay, Against Apion, 3–42. 102 This was driven by the need for textual standardization in public performance and competition; see Hubert Cancik, “Standardization and Ranking of Texts in Greek and Roman Institutions,” in Homer, the Bible, and Beyond: Literary and Religious Canons in the Ancient World (ed. Margalit Finkelberg and Guy G. Stroumsa; JSRC 2; Leiden: Brill, 2003), 117–30. 103 See Amiel D.
Firstly, we have already seen that the irrefutability argument—the notion that Josephus could not say anything inaccurate or hyperbolic because it could be contradicted by others—is not strong. Secondly, Ag. Ap. 42 pertains to actual copies of Scripture and, though Josephus “insinuates himself into the company of the ancient prophets”82 by using 78 Scholars sometimes employ a similar strategy to equate Ag. Ap. 38’s twenty-two biblia with 4 Ezra 14:44–48’s twenty-four libri; see note 90 below. 79 See again note 64, as well as note 29.
The Scrolls and Biblical Traditions: Proceedings of the Seventh Meeting of the IOQS in Helsinki by George J. Brooke, Daniel K. Falk, Eibert J. C. Tigchelaar, Molly M. Zahn