By Ingrd E Lilly
Greek papyrus codex 967 (p967) manifests a special variation of Ezekiel from the Hebrew Masoretic textual content (MT). This examine defines and makes use of a "manuscript procedure" to argue that p967 qualifies as a variation literary version of Ezekiel. Methodologically, the method is rooted in text-critical research, clarifies p967's textual value, and indicates that its textual content frequently displays the outdated Greek translation and in lots of instances an early Hebrew variation of Ezekiel. The literary research of p967 and MT procedes in keeping with units of editions that perform literary Tendenzen, adopting the main of coherence present in Literaturkritik. In so doing, the literary research identifies the scope and literary personality of p967 and MT's significant textual versions. eventually, the codicological research explores p967's manuscript as an old and sociological artifact, focusing specifically on what the paratextual marks exhibit in regards to the interpretive pursuits of a third century CE group.
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Additional info for Two Books of Ezekiel: Papyrus 967 and the Masoretic Text As Variant Literary Editions
Distinctive among the publications, the Princeton volume provides qualitative discussion about the role of p967Sch in Septuagint debates in 79 pages of analysis. In particular, Kase’s essays bring p967Sch to bear on the development of the nomina sacra and Ezekiel translation studies. p967Mad: Madrid In 1971, when new pages of the p967 codex appeared in Madrid, M. T. ” The volume includes a short history of scholarship, including the intervening discussions of the Göttingen school. The Madrid volume also tells the history of how these leaves, originally in separate hands, came together in one publication.
For an opposing position, see Mladen Popović, “Prophet, Books and Texts: Ezekiel, Pseudo-Ezekiel and the Authoratativeness of Ezekiel Traditions in Early Judaism,” in M. ), Authoritative Scriptures in Ancient Judaism (JSJSup 141; Leiden: Brill, 2010), 227–251. 93 For a good discussion of these texts, see Tov, “Excerpted and Abbreviated,” 28; and Brent A. Strawn, “Excerpted Manuscripts at Qumran: Their Significance for the Textual History of the Hebrew Bible and the Socio-Religious History of the Qumran Community and its Literature,” in The Bible and the Dead Sea Scrolls, Vol.
It is likely a full scroll, albeit a “dense, unopenable mass” of Ezekiel. Only a few fragments were recovered. See also William H. Brownlee, “The Scroll of Ezekiel from the Eleventh Qumran Cave,” RevQ 4 (1963): 12. 87 Brownlee, “The Scroll of Ezekiel,” 16–17. M. Cross, and refutes Brownlee’s dating to c. 55–25 bce as too early. Herbert, “11QEzekiel,” 21. 14,” in Masada 6: The Yigael Yadin Excavations 24 chapter one Patmore’s study is a very useful reminder that the LXX textual tradition has no extant Hebrew support.