By Richard D. Weis, David M. Carr
This quantity of essays addresses from a number of vantage issues the relation of scriptures and group that has been so principal 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 appears at old and glossy appropriations of canonical texts. jointly those essays express the a number of strength hyperlinks among canonical feedback and old, literary, feminist and different ways in modern biblical studies.
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Additional resources for 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)
Revell; SBLMasS, 5; Missoula, MT: Scholars Press, 1980), pp. 38-39; Sanders, 'Canon', pp. 840-41. See also Swanson, 'The Closing of Holy Scripture', 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.
2 cites Jer. 10 as authoritative, and later talks of the people's disobedience of the laws set before them by 'the prophets' and of their violation of 'God's Torah', bringing upon themselves 'the curse and oath which are written in the Torah of Moses, the servant of God' (Dan. 10-13). 45;47 4QMMT C17 [as reconstructed, cf. CIO]), and similar references also occur in 2 Mace. 9 and throughout most early Christian literature (in rough chronological order): Rom. 16 (Lk. 16//Mt. 44. With regard to Ben Sira, his connections to the priestly establishment are indicated by his conclusion of his praise to the fathers with an extended praise of the high priest Simon (Sir.
This diversity regarding the structure of Scripture also extends to its contents. Not only did Second Temple Jews diverge in whether and how much they used non-Torah books, but also in which non-Torah books they used. 7-8; see also 65. 6), perhaps a work entitled the 'Wisdom of God' (Lk. 38; 1 Cor. 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.