By Richard D. Weis, David M. Carr
This quantity of essays addresses from numerous vantage issues the relation of scriptures and group that has been so imperative 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 to be like at old and smooth appropriations of canonical texts. jointly those essays convey the a number of power hyperlinks among canonical feedback and ancient, literary, feminist and different ways 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)
29 In other words, the exilic audience is being told that they can believe God's new word of comfort because God's earlier message of judgment through Isaiah came true. Although somewhat less precise than the above discussed references to the Torah, these 'former things' texts of Isaiah 40-55 do seem to represent an early proto-canonical recognition of the special authority of certain prophetic texts. In the later post-exilic period we see further developments in recognition of the unique authority of prophetic texts, developments not always consistent with one another.
274-337) and 'Books Excluded as Uncanonical' (pp. 338-433)—is a prime example of this phenomenon. 70 To be sure, to some extent, the above discussed data (particularly the lack of attestation of certain books in certain communities) can be attributed to our patchy evidence on the Scriptural usage of various Second Temple Jewish groups. Nevertheless, the above described phenomenon of varying assortments of non-Torah Scriptures probably also reflects the lack of a closed canon and the intense diversity which characterized Judaism of the time.
9; Ps. 72; 2 Chron. 12; Neh. 29, 30. Modification of the word 'Torah' through use of simple possessive suffixes referring to God also occurs in Deut. 10 (see above); Pss. 18, 29, 34, 44, 51, 53, 55, 61, 70, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174; Neh. 26, 29, 34 and 2 Chron. 16. In many of these latter references, particularly the Psalms, it is not clear that the Pentateuch is meant. 23. N. Lightstone, Society, the Sacred, and Scripture in Ancient Judaism (Studies in Christianity and Judaism, 3; Waterloo, Ontario: Wilfrid Laurier University Press, 1988), pp.