By Armin Lange, Matthias Weigold, Jozsef Zsengeller
This publication offers 8 reports at the textual historical past of Jewish scriptures from Antiquity to the center a while which interact in a number of points of Emanuel Tov's textcritical paintings. Contributions by means of Emanuel Tov, Armin Lange, Josef M. Oesch, Friedrich V. Reiterer, Hermann-Josef Stipp, Hanna Tervanotko, Kevin Trompelt and József Zengellér.
Die Textfunde von Qumran und der Codex Aleppo markieren zwei Wendepunkte in der Textgeschichte der Hebraischen Bibel. Die Textgeschichte dieser Sammlung judischer Schriften steht im Zentrum des wissenschaftlichen Lebens von Emanuel Tov, den die Universitat anlasslich seines sixty five. Geburtstags mit einem internationalen Symposium ehrte, welches seine Thesen diskutierte. Der vorliegende Band veroffentlicht diese kritische Wurdigung der textgeschichtlichen Forschungen von Emanuel Tov sowie eine seiner eigenen Arbeiten zu dem Thema. Mit Beitragen von Emanuel Tov, Armin Lange, Josef M. Oesch, Friedrich V. Reiterer, Hermann-Josef Stipp, Hanna Tervanotko, Kevin Trompelt und Jozsef Zengeller.
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Additional resources for From Qumran to Aleppo: A Discussion with Emanuel Tov about the Textual History of Jewish Scriptures in Honor of his 65th Birthday
To answer this question a survey of the Jewish Scriptures from those sites at the Dead Sea which are connected with the First and Second Jewish Wars is of help. 76 4. The Manuscripts of Jewish Scriptures from the Other Sites at the Dead Sea The situation of textual plurality changes radically when the manuscript finds move closer to the time when Josephus wrote his apology Against Apion. During the first Jewish war, the rebels against the Roman Empire which occupied the Masada took manuscripts of biblical books and other texts with them.
Evans; Cambridge: Cambridge University 3 3 3 4 3 5 5 individual books of the Hebrew Bible. This textual plurality is attested both by the various versions of the Hebrew Bible and by the biblical manuscripts from the Qumran library. Out of this textual plurality, the socio-religious groups which developed at the end of the Second Temple period choose individual texts which in turn developed into group specific texts. In other words, the extant evidence imposes on us the conclusion that from the very first stage of its manuscript transmission, the Old Testament text was known in a variety of traditions which differed from each other to a greater or lesser degree.
Also Emanuel' s contribution to this volume. ). 4. ] 42 for during so many ages as have already passed, nobody dared to add to them, to take from them, or to make changes. (Josephus, Ag. Ap. 38, 4 2 ) 5 When discussing the canonical history of the Hebrew Bible, scholars often refer to this text as a key reference. What is mostly ignored is that Josephus emphasizes not only that the Jews have 22 holy books but also that their text was never changed. In Ag. Ap. 42, Josephus is making this claim of an unchangeable text of the Jewish scriptures by alluding to the so-called "canonical" formula of Deut 4:2 (cf.