Israel's Restoration: A Textual-Comparative Exploration of by Ashley Crane

By Ashley Crane

Commentators routinely use a textual-critical technique in analyzing Hebrew and Greek manuscripts to set up an 'original' analyzing, often attributing different variations to scribal blunders. This ebook proposes a complementary-textual comparative method that treats every one Hebrew and/or Greek manuscript with equivalent price, hearing every one voice as a potential interpretive trajectory. this system is utilized to the recovery of Israel in Ezekiel 36-39, before everything on a micro point analyzing each one verse for intra-linguistic and trans-linguistic editions, usually discovering exegetical purposes for variations. The macro software compares Papyrus 967 with extant manuscripts, discovering the several bankruptcy order and pericope minus (36:23c-38) because of theological purposes. This comparative method can be utilized with any research facing diversified manuscripts and models.

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Additional info for Israel's Restoration: A Textual-Comparative Exploration of Ezekiel 36-39 (Supplements to Vetus Testamentum)

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12b). 15: ‘If an open section was written as closed or a closed section as open, the scroll must be stored away’” (Tov, 1998, p. 130). There is also a Talmudic discussion regarding sense division in the writing of the Mezuzot, wherein Rabbi Æelbo wrote the two sections closed, whilst Rabbi Meir “wrote them as open sections” (Tov, 1998, p. ). This provides evidence that sense divisions existed at the time of Rabbi Meir, and thus the Temple period. Metzger (1981, p. 4)”. These markers do appear in MasEzek, therefore signifying they date to at least this timeframe.

170–171). 56 The aspect of a translator inserting “ideological changes” to make the texts fit the translator’s timeframe is covered by Tov (2001, p. ). Whilst Tov is directly dealing mt and lxx in comparison 27 As noted above, that later LXX copiers or redactors did not correct these variations, and in fact continued transmitting them, suggests that these later communities recognised and accepted them as representative of their theological traditions. Thus, we have both MT and LXX as two acceptable representations of theological trajectories of early Jewish communities for Ezekiel 36–39.

Allen (1990b, p. 168) states that “LXX presupposes ‫ ושׁממות‬or ‫‘ ושׁמות‬and ruins’ for Heb. ‫‘ ובמות‬and high places’, probably by assimilation to ‫‘ שׁממות ﬠֺֹלם‬perpetual ruins’ in 35:9”. Block (1998, p. 324) says LXX “looks suspiciously harmonistic; cf. 35:9”. Cooke (1936, p. 386) believes LXX “suggests a more probable reading”. However, this may be the result of a trans-linguistic wordplay, an implicit interpretation of how LXX saw the effects of idolatry on the high places6 (cf. vv. 17–18), which caused the desolation of these mountainous heights and the land of Israel, requiring restoration for the nation.

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