kindle-sync: bookId: '45602' title: >- Exploring the Origins of the Bible: Canon Formation in Historical, Literary, and Theological Perspective (Acadia Studies in Bible and Theology) author: Emanuel Tov and Craig A. Evans asin: B001HZYZGM lastAnnotatedDate: '2015-05-29' bookImageUrl: 'https://m.media-amazon.com/images/I/41GZppX+jkL._SY160.jpg' highlightsCount: 14

Exploring the Origins of the Bible

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• Author: Emanuel Tov and Craig A. Evans
• ASIN: B001HZYZGM
• Reference: https://www.amazon.com/dp/B001HZYZGM
• Kindle link

Highlights

reluctant to change the written text (Ketib), the scribes wrote in the marginwhat should be read aloud (Oere).3 — location: 91 ^ref-44813

Jerome did not edit these books because he regarded them as uninspired (principally because they were not extant in Hebrew or Aramaic, and because they were not as ancientas the rest of the Old Testament). — location: 115 ^ref-44301

The word targum, from the Aramaic word trgm, "to translate," basically means a paraphrase or interpretive translation. — location: 122 ^ref-10393

Furthermore the LXX omits verse 5 "For Solomon followed Astarte the goddess of the Sidonians, and Milcom the abomination of the Ammonites." By doing so, it does not portray Solomon as initiating idolatrous acts, like the MT.34 The description of the sins of 1 Kings 11 was problematic also for the Chronicler, who omitted the chapter in his account of Solomon. — location: 361 ^ref-29969

Probably only the large deviations in the LXX of job were produced by the translator, while all other such discrepancies were already found in the manuscripts used by the translators. — location: 446 ^ref-7776

if Philo held the concept of a canon, he must have imagined it to be open since he added "and anything else which fosters and perfects knowledge and piety" — location: 500 ^ref-34727

In his later writings composed perhaps shortly before 100 CE, Josephus seeks to stress that the Jews do not have books that are numerous, inconsistent, or conflicting. There are only twenty-two books that are sacred. — location: 513 ^ref-64417

Josephus emphasizes apologetically that "no one has ventured to add, to remove, or to alter a syllable" of Scripture.The latter contains "God's decrees" (Ag. Ap. 1.42). It is unwise to claim that Josephus defended a closed canon, since he mentions "the laws and the allied documents" (Ag. Ap. 1.43). — location: 516 ^ref-18021

We cannot discern the shape of the canon before 70 CE. Why? Not only is it misleading to use a Christian term, canon, for the period in Judaism before 70, but the texts of the so-called Old Testament were fluid at that time. Without a stable text, it is misleading to talk about a collection. We can imagine, however, the vast amount of works that were not eventually defined as canonical; that is our present task. — location: 525 ^ref-11804

Some may know that it is also attributed to Hillel in the Babylonian Talmud (b. Shabbat 31a; also see Targum Pseudo-Jonathan on Lev. 19:18). — location: 601 ^ref-14342

Observing Jesus' claims that some priests were corrupt and that some abuses are evident in the cult does not imply that the temple cult is corrupt. — location: 700 ^ref-36259

It is understandable that New Testament scholars often know the New Testament better than they do early Judaism. This is intolerable, however, if virtually all time is spent studying the New Testament merely in an attempt to comprehend its unique features. — location: 713 ^ref-52208

The canon was never intended to be a barrier to the living Spirit or to imply that God had ceased speaking when God's book went to press. The shaping of the canon was more a process than a decision by a Jewish and then a Christian council. — location: 768 ^ref-57138

When the "written" prophets appeared, those whose words were later preserved in collections, many of their words assume a norm has been violated. — location: 842 ^ref-13741