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 significant to the canonical severe 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 appears at historic and sleek appropriations of canonical texts. jointly those essays express the a number of strength hyperlinks among canonical feedback and ancient, literary, feminist and different methods 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)
47, 50. 61. Swanson, The Closing of Holy Scripture', p. 129. 62. Sanders, 'Canon', p. 839. Cf. Schiffman, The New Halakhic Letter', p. 66, who suggests that Chronicles may be intended in 4QMMT CIO, 'the primary subject of which is David'. He bases this suggestion on the focus here in 4QMMT on the history of the monarchy. (3-) 11 seem to think of the book of Psalms as the uniquely Davidic book. If 4QMMT is referring to Psalms here, it is closely parallel to Lk. 44 in separating Psalms out from Torah and Prophets.
49 and nn. 34-36 on p. 280) cites three cases where non-Torah Scriptures are cited as from the disciples of Moses: Con/. Ling. 39 (Psalmist), 62 (Zechariah); and Congr. Ill (Solomon). 49. Barton, Oracles of God, p. 48. Cf. K. Steck, Der Abschluss der Prophetic im Alien Testament: Ein Versuch zur Frage der Vorgeschichte des Kanons (Biblisch-Theologische Studien, 17; Neukirchen-Vluyn: Neukirchener Verlag, 1991), pp. 136-43. Steck marshals two other types of argument to support his thesis of a closed prophetic corpus by the time of Ben Sira.
35-55. Also see Leiman's suggestive discussion in Canonization of Hebrew Bible, pp. 59, 64-72 and nn. 287 and 288 on pp. 167-68; and Ulrich, The Bible in the Making', pp. 8182. In the past, a prominent argument for early closure of the 'Prophets' collection has been that Daniel would have been included in it if it had still been 'open' in the second century (cf. for example, Leiman, The Canonization of Hebrew Scripture, p. 28). Much of this argument depends on our lack of knowledge of why some books were eventually included in the Prophets section while others were put in the writings.