By Weissenberg, Hanne von (ed.) ; Pakkala, Juha (ed.) ; Marttila, Marko (ed.)
The articles during this quantity examine alterations in texts that turned to be considered as holy and unchangeable in Judaism and Christianity. the amount seeks to attract cognizance to the ""empirical"" proof from Qumran, the Septuagint in addition to from passages within the Hebrew Scriptures which have been formed via different texts. The contributions are divided into 3 major sections: the 1st part offers with methodological questions pertaining to textual adjustments. the second one part comprises concrete examples from the Hebrew Bible, Qumran and Septuagint on how the texts have been replaced, corrected, edited and interpreted. The contributions of the 3rd part will examine the overall impact and influence of Deuteronomistic ideology and phrasing on later texts.
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Extra info for Changes in Scripture: Rewriting and Interpreting Authoritative Traditions in the Second Temple Period
Seconding Sinai. The Development of Mosaic Discourse in Second Temple Judaism. JSJSup 77. Leiden: Brill, 2004. Ȱ. ” Pages 39–71 in Past Renewals. Interpretative Authority, Renewed Revelation and the Quest for Perfection in Jewish Antiquity. JSJSup 53. Leiden: Brill, 2010. Repr. JSJ 30 (1999): 379–410. Ȱ. Past Renewals. Interpretative Authority, Renewed Revelation and the Quest for Perfection in Jewish Antiquity. JSJSup 53. Leiden: Brill, 2010. Patrick, Dale. Old Testament Law. London: SCM, 1986.
It may be that “the Temple Scroll is meant to stand alongside the Torah, to supplement and explain it,” like the Book of Jubilees,72 although it is then surprising that it does not explicitly acknowledge the existence of the older scripture. But 71 72 Najman, Seconding Sinai, 52. White Crawford, Rewriting, 87. 40 John J. Collins there can be little doubt that the authors of the Temple Scroll intended that this law would be decisive on the matters it addressed. The author of Jubilees may not have felt free to change the traditional text of scripture.
35 But many fragments correspond to the traditional text with minimal variation. The extant fragments do not suggest any changes of speaker or setting over against other forms of these texts. 36 If this is so, it suggests that there was still great freedom in copying the scriptural texts as late as the first century BCE. 37 How far these texts were accepted as authentic scriptures, we do not know. They survive in single, fragmentary copies. It has been suggested that Jubilees relied on 4Q364, frg.
Changes in Scripture: Rewriting and Interpreting Authoritative Traditions in the Second Temple Period by Weissenberg, Hanne von (ed.) ; Pakkala, Juha (ed.) ; Marttila, Marko (ed.)