By Ashley Crane
Commentators generally use a textual-critical technique in reading Hebrew and Greek manuscripts to set up an 'original' studying, usually attributing different editions to scribal mistakes. This booklet proposes a complementary-textual comparative technique that treats each one Hebrew and/or Greek manuscript with equivalent worth, hearing each one voice as a potential interpretive trajectory. this system is utilized to the recovery of Israel in Ezekiel 36-39, firstly on a micro point studying every one verse for intra-linguistic and trans-linguistic editions, often discovering exegetical purposes for versions. The macro program 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 examine facing assorted manuscripts and types.
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Additional resources for Israel's Restoration: A Textual-Comparative Exploration of Ezekiel 36-39 (Supplements to Vetus Testamentum)
550) claims that “the combination of these two needs, then, the liturgical and the educational, were the real incentive behind the Greek translation of the Pentateuch. Once this momentous first step had been taken, it was only natural that the other religious writings of the Jews should follow suit—that is to say, the Prophets”. 23 When speaking about the possibility of the Torah being translated for the king’s library, Müller (1996, p. 60) noted that “the fact that the translation project was given royal authorization might have been for apologetic purposes”.
36–39). 59 Chapter and verse divisions numbering familiar to the modern reader were “introduced into the Latin Bible by Stephen Langton at the beginning of the thirteenth century. . [and] numbered verses were first worked out by Rabbi Isaac Nathan in about 1440” [Hebrew Bible only] (Metzger, 1981, p. 41). 28 chapter two Observing existing sense divisions in our representative manuscripts can highlight what was important in the text for these early scribes and their communities, revealing interpretive and exegetical insights.
Their exegetical contents are not really relevant. They have not much bearing on the theology of the book”. It is significant here that no major plusses occur in LXX Ezek β, as this shows that although the translator interpretively interacted with the Hebrew before him, he did not seek to insert innovative material, and therefore revealing a degree of respect for the text. Importantly, later LXX scribes did not amend all changes in their Greek texts, even when correcting to the Hebrew of their day.
Israel's Restoration: A Textual-Comparative Exploration of Ezekiel 36-39 (Supplements to Vetus Testamentum) by Ashley Crane