By Richard D. Weis, David M. Carr

This quantity of essays addresses from numerous vantage issues the relation of scriptures and neighborhood that has been so principal to the canonical serious paintings of James A. Sanders. the 1st a part of the quantity makes a speciality of the formation of the Jewish and Christian canons and texts in them, whereas the second one half seems at historical and glossy appropriations of canonical texts. jointly those essays exhibit the a number of strength hyperlinks among canonical feedback and ancient, literary, feminist and different techniques in modern biblical studies.

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Yom. 21b and S. 'Ol. R. 30. A similar chronological limit-point for canon is mentioned as an issue in exclusion of Ben Sira in t. Yad. 13. g. 1 Mace. 27) do not indicate any analogous proto-canonical consciousness. Instead, they are isolated early testimony to an idea that prophecy had ceased by the time of the Maccabean revolt. The cessation of prophecy is not more exactly located in 1 Maccabees. Most importantly, 1 Mace. 46 seems to keep open the possibility that prophecy would resume. For discussion of the wider cultural and historical context of these passages see Blenkinsopp, Prophecy and Canon, p.

42 A Gift of God in Due Season and Lk. 44 follows closely on a mention of 'Moses and all of the prophets' in Lk. 27. Moreover, the special mention of certain nonTorah writings in both Lk. 44 and 4QMMT CIO can be explained by the literary function of each text: (1) the mention of Psalms in Lk. 44 seems a reflex of the focus at this point on messianic predictions in Scripture57 and (2) the mention of David in 4QMMT CIO serves as a prelude to the discussion in C12-28 of David as a model of royal repentance and resulting blessing.

1). I was not able, however, to locate the other manuscript on which Qimron and Strugnell based their reading. 42 A Gift of God in Due Season and Lk. 44 follows closely on a mention of 'Moses and all of the prophets' in Lk. 27. Moreover, the special mention of certain nonTorah writings in both Lk. 44 and 4QMMT CIO can be explained by the literary function of each text: (1) the mention of Psalms in Lk. 44 seems a reflex of the focus at this point on messianic predictions in Scripture57 and (2) the mention of David in 4QMMT CIO serves as a prelude to the discussion in C12-28 of David as a model of royal repentance and resulting blessing.

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