By Richard D. Weis, David M. Carr
This quantity of essays addresses from various vantage issues the relation of scriptures and group that has been so crucial 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 to be at historical and smooth 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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Extra info 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)
C. van Unnik points out, Josephus here is not claiming an end to prophecy, but to a continuous succession of prophets: Flavins Josephus als historischer Schriftsteller (Heidelberg: Verlag Lambert Schneider, 1978), pp. 47-49. For rabbinic texts reflecting the concept of an end to prophecy at the time of Artaxerxes, see in particular t. Sot. 3, which is cited in b. Sot. 48b and reflected in b. Yom. 9b and b. Sank. 1 la. Cf. also b. 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.
Sot. 3, which is cited in b. Sot. 48b and reflected in b. Yom. 9b and b. Sank. 1 la. Cf. also b. 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.
Josephus provides both a clue to which circles may have been most prominent in this development and a suggestion as to their connection with the canon of later rabbinic Judaism. His discussion of canon occurs in the context of an argument for the superiority of Jewish sacred books over against those of the Greeks: We do not possess myriads of inconsistent books, conflicting with one another; but our books, those which are justly believed, are only twentytwo, and contain the record of all time. Of these, five are the books of Moses...