By Charlotte Hempel, Judith M. Lieu

This assortment includes eighteen papers through acquaintances, colleagues and scholars of Michal A. Knibb at the subject matter of the transmission of biblical traditions in quite a few contexts. in general the articles take care of the transmission of biblical traditions within the models, the pseudepigrapha, at Qumran, and in early Christian writings. the gathering as a complete truly demonstrates the best way biblical traditions have been formed and re-shaped creatively within the biblical, early Jewish and Christian literature.

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Additional info for Biblical Traditions in Transmission: Essays in Honour of Michael A. Knibb (Supplements to the Journal for the Study of Judaism)

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95:6–30/73:31–74:18), [Daniel (pp. 96/74, with a legend about his birth, not from the Lives)], Habakkuk (pp. 97:2–6, 11–12, 20–23/75:19 –23, 28; 76:1–3),20 Ezekiel (pp. 99:13–100:2/ 77:23–33). These entries are usually considerably abbreviated, and sometimes intermingled with material from other sources. – Bar Hebraeus († 1286), in his great commentary on the Bible entitled the Awsar Raze, ‘Treasury of Mysteries’, provides information based on the Lives of the Prophets at the beginning of 1899, 1910; repr.

2. He prophesied concerning the city and concerning the end of the peoples, and the shame of the wicked. 3. And when he died he was buried in his field by himself. Etymologies The translation above does not include the etymologies given in the Milan Syrohexapla manuscript to some of the names of the Twelve Prophets. These are provided for Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habakkuk and Zechariah; except in the case of the first two where the information is given at the end, the etymologies stand at the head of the Life.

Attridge, The Epistle to the Hebrews (Hermeneia. Philadelphia: Fortress, 1989), p. 303. On the eschatological use of Hab 2:3 in early Judaism (and in the NT), see A. 2FF (NovTSup 2. Leiden: Brill, 1961). 58 The aÈtoË in the expression t∞w parous¤aw aÈtoË in 3:4 probably refers to both Jesus (cf. 1:16) and God (cf. 3:12). 59 In vv. 5–13, the author defends the validity of this longstanding expectation (without making any explicit reference to Jesus). In v. 9, he insists that “the Lord is not slow about his promise”.

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