By Juha Pakkala
The booklet investigates omissions within the textual transmission of the Hebrew scriptures. Literary feedback (Literarkritik) ordinarily assumes that later editors in simple terms increased the older textual content; omissions shouldn't have taken position. This axiom is implied in analyses and introductions to the method. The e-book investigates the validity of the axiom. After a assessment of literature, books of method, and earlier examine, texts from varied elements of the Hebrew Bible are mentioned with this objective in view. The investigated texts include examples which defend documented proof approximately editorial alterations. Passages with variation variants are in comparison so as to comprehend omissions as a piece of writing method. The comparability of version witnesses contains, for instance, passages the place the Greek and Hebrew types fluctuate and situations the place parallel passages range (e.g., Chronicles when it comes to Kings, the Temple Scroll in relation the Pentateuch). instance texts were taken from the Pentateuch, Samuel, Kings, Ezra-Nehemiah, Esther, Jubilees, etc.
The research exhibits that omissions happened partly of the transmission of the Hebrew scriptures. even if omissions have been basically much less universal than additions, the realization demanding situations the axiom of literary feedback. Rejecting the normal implementation of the method, the publication presents a brand new version for knowing the transmission of the Hebrew scriptures that integrates omissions as a potential editorial strategy.
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Additional info for God's Word Omitted: Omissions in the Transmission of the Hebrew Bible
102 In discussing the adaptations, 1°3 van der Toorn further refers to expansions only. Although perhaps slightly more conservative, van der Toorn's position is similar to the conceptions in literary criticism. Omissions and rewriting are not discussed as a possibility when a new edition of a text was written. A slightly different position can be found in some introductions to textual criticism, although many also seem to represent a similar position to that found in literary criticism. Kyle McCarter, for example, assumes that there may have been some euphemistic substitutions (such as the changes oflshbaal to Isboshet in 2 Sam 2- 4) or suppressed readings where a small part of the older text was omitted in order to avoid an error or corruption, but more radical possibilities are not contemplated.
125 For example, Adrian Schenker, "The Ark as Sign of God's Absent Presence in Solomon's Temple: 1Kings8:6-8 in the Hebrew and Greek Bibles," in What Is It That Scripture Says? (ed. P. McCosker; Library of N. T. Studies 316; London, 2006 ), I - 9, and "Altar oder Altarmodell? Textgeschichte von Jos 22,9-34," in Florilegium Lovaniense (ed. H. , BETL 224; Leuven, 2008), 417-425. In both cases Schenker assumes that small but theologically important parts of the oldest text were omitted in all textual traditions except in the Old Latin, which preserves the original.
107 Tov, Introduction, 267-269. 108 Emanuel Tov, "Some Aspects of the Textual and Literary History of the Book ofJeremiah,'' in Implementation of Literary Criticism 37 relatively short, but they are clearly more substantial than the omissions acknowledged in the literary-critical approaches. Moreover, they unequivocally break the rule that everything was preserved. More reserved is the position of Ernst Wiirthwein, who in his book Der Text des Alten Testaments notes that the changes "were made bona fide and [the editors) did not want, according to their own understanding, to introduce anything foreign into the text, but only to establish what was correct ...