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Many students of the second one Temple interval have changed the concept that of canonization through that of canonical approach. research of the lifeless Sea Scrolls has been an important for this new course. in keeping with this new facts taxonomic phrases like biblical, nonbiblical or parabiblical look anachronistic for the interval earlier than 70 C.E. The concept of authoritative Scriptures performs an immense half within the new paradigm of canonical strategy, however it has no longer but been sufficiently mirrored upon and is short of rationalization. Why have been a few texts extra authoritative than others? For whom and in what contexts have been texts authoritative? And what are our standards to figure out to what volume a textual content used to be authoritative? briefly, what will we suggest via "authoritative"? This quantity makes a speciality of particular texts or corpora of texts, and techniques the suggestion of authoritative Scriptures from sociological, cultural and literary views.

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Authoritative Scriptures in Ancient Judaism (Supplements to the Journal for the Study of Judaism)

Many students of the second one Temple interval have changed the concept that of canonization via that of canonical technique. research of the useless Sea Scrolls has been the most important for this new path. in line with this new proof taxonomic phrases like biblical, nonbiblical or parabiblical look anachronistic for the interval earlier than 70 C.

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Certainly, since research does not develop in a vacuum, it would be possible through an analysis of the things currently being published and of the topics whose discussion is planned for the near future to sketch the main lines of future research on the Dead Sea Scrolls. 72 Besides, the “beyond” is already among us. I see here many young women and men, better formed and prepared that we ever were, and infused with the same passion to explore the Scrolls that we had. As true ‫ בנות‬and ‫ בני אור‬they will extract from these old manuscripts all possible light, and they will tell you in the future the rest of the story.

41 E. Tov, “3 Kingdoms Compared with Similar Rewritten Compositions,” in Flores Florentino (ed. Hilhorst, Puech, and Tigchelaar), 345–66. 42 On the phenomenon of “rewriting,” see the sensible remarks of M. Bernstein, “The Contribution of the Qumran Discoveries to the History of Early Biblical Interpretation,” in The Idea of Biblical Interpretation: Essays in Honor of James L. Kugel (ed. H. H. Newman; Leiden: Brill, 2004), 215–38, of M. Segal, “Between Bible and Rewritten Bible,” in Biblical Interpretation at Qumran (ed.

This means, at least to me, that the process of exegesis—the interpretation of the Torah which this figure represents and exercises—and the 64 The most important studies are collected in S. Hultgren, From the Damascus Covenant to the Covenant of the Community: Literary, Historical, and Theological Studies in the Dead Sea Scrolls (Leiden: Brill, 2007), 30 n. 66. 65 4Q397 14–21 10, line C 10 of the Composite Text. See E. Qimron and J. V: Miqṣat Ma‘aśe Ha-Torah (DJD 10; Oxford: Clarendon, 1994), 59.

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