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By Richard D. Weis, David M. Carr

This quantity of essays addresses from various vantage issues the relation of scriptures and neighborhood that has been so valuable to the canonical serious paintings of James A. Sanders. the 1st a part of the amount 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 historical and smooth appropriations of canonical texts. jointly those essays exhibit the a number of capability hyperlinks among canonical feedback and ancient, literary, feminist and different methods in modern biblical studies.

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73 Whereas a case can be made that the flexibility of a bipartite canon may have been particularly utilized by opposition groups (among others), it is much more difficult to establish a similar community-canon connection with regard to the scattered references to a tripartite division of scriptural books. These references, through their very isolation (occurring [with the exception of the Prologue to Ben Sira] only once in a given text and often in literatures otherwise dominated by a bipartite concept of the canon: Lk.

78 77. Swanson, The Closing of Holy Scripture', pp. M. 2 (1985), pp. 23-25. For correction of the traditional view that Josephus identified fully with Pharisaic beliefs and for detailed discussion of Life 12, see Mason, Flavins Josephus on the Pharisees, passim, particularly pp. 342-56. 78. Cf. 18 (Barton, Oracles of God, p. 48). 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.

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. 27-28. L. Bruns, 'Canon and Power in the Hebrew Scriptures', Critical Inquiry 10 (1984), pp. 462-80. 24. Here I adapt Folkert's useful conceptual apparatus developed from a crosscultural study of religious canons: 'The "Canons" of "Scripture"'.

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