By Craig A. Evans, H. Daniel Zacharias
Jewish and Christian Scripture as Artifact and Canon constitutes a set of reviews that replicate and give a contribution to the starting to be scholarly curiosity in manuscripts as artifacts and witnesses to early phases in Jewish and Christian knowing of sacred scripture.
Scholars and textual critics have in recent times rightly well-known the contribution that historic manuscripts make to our figuring out of the improvement of canon in its broadest and so much inclusive feel. The reports incorporated during this quantity shed major mild at the most crucial questions touching the emergence of canon awareness and written verbal exchange within the early centuries of the Christian church. the worry this is no longer in recuperating a theoretical "original textual content" or early "recognized canon," yet in research of and appreciation for texts as they really circulated and have been preserved via time. a few of the essays during this assortment discover the interface among canon as theological idea, at the one hand, and canon as mirrored within the physical/artifactual facts, at the different. different essays discover what the artifacts let us know approximately lifestyles and trust in early groups of religion. nonetheless different experiences examine the visible measurement and inventive expressions of religion, together with theology and biblical interpretation communicated throughout the medium of artwork and icon in manuscripts. the quantity additionally comprises medical reports considering the actual houses of specific manuscripts. those experiences will stimulate new dialogue during this vital sector of study and should element scholars and students in new instructions for destiny work.
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Extra info for Jewish and Christian Scripture as Artifact and Canon
For a detailed recent discussion of the material, see van der Toorn, ‘From the Oral to the Written’, pp. 219–34. For an edition of the Mari-prophecies, see L. Cagni, Le profezie de Mari (Testi del Vicino Oriente antico, 2/2; Brescia: Paideia, 1995); and M. Nissinen, Prophets and Prophecy in the Ancient Near East (with contributions by C. L. Seow and R. K. Ritner; SBLWAW, 12; Leiden and Boston, MA: Brill, 2003), pp. 13–95. 20 For the text of the Neo-Assyrian prophecies, see S. Parpola, Assyrian Prophecies (SAAS, 9; Helsinki: Helsinki University Press, 1997); and Nissinen, Prophets and Prophecy, pp.
Delphi and Didyma in classical and Hellenistic Greek literature,67 show that these oracles were recorded in ancient Greece. Although the 65 See W. Burkert, The Orientalizing Revolution: Near Eastern Inﬂuence on Greek Culture in the Early Archaic Age (trans. M. E. Pinder and W. Burkert; Cambridge, MA and London: Harvard University Press, 1992), pp. 81–82; M. L. West, The East Face of Helicon: West Asiatic Elements in Greek Poetry and Myth (Oxford: Clarendon, 1997), pp. 49–50; R. Baumgarten, Heiliges Wort und Heilige Schrift bei den Griechen: Hieroi Logoi und verwandte Erscheinungen (ScriptOralia, 110; Tu¨bingen: Gunter Narr Verlag, 1998), p.
J. Blenkinsopp, A History of Prophecy in Israel (2nd edn revised and enlarged; Louisville, KY: Westminster John Knox, 1996), pp. 106–07. g. K. Koch, Die Profeten II: Babylonisch-persische Zeit (2nd edn; Urban Taschenbu¨cher, 281; Stuttgart: Kohlhammer, 1988), pp. 39–52; K. Seybold, Der Prophet Jeremia: Leben und Werk (Urban Taschenbu¨cher, 416; Stuttgart: Kohlhammer, 1993), pp. 44, 53. 54 See Koch, Profeten II, pp. 89–92. 55 Blum, ‘Testament’, pp. 550–51. 56 In other words, in Israel, literary prophecy as a diluted communication (‘zerdehnte Sprechsituation’) was concerned with the chronological distance between prophet and audience while in Mesopotamia, written prophecy was concerned with a geographical distance between prophet and king.