By Lichtenberger, Hermann, Friedrich V. Reiterer
The current quantity of the DCLY collects the contributions of the overseas convention of the overseas Society for the learn of Deuterocanonical and Cognate Literature (ISDCL), held in Tübingen/Germany. The articles at the reception and serve as of Biblical figures in Deuterocanonical and different Early Jewish Literature are dedicated to the query of the way the that means of person biblical figures replaced in Hellenistic occasions. In a number of ways, the non secular functionality of those figures in a interval of sizeable political and cultural adjustments is analyzed, in addition to their function within the strategy of re-establishing Jewish identification in a time, within which the Jewish humans suffered from harsh oppression and lived scattered through the global. The try and handle the query of fixing perceptions of Biblical figures to boot theologically and traditionally is a primary step at the approach in the direction of an integration of the subject within the greater framework of a scientific reviewing of post-Biblical theological advancements.
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Extra info for Biblical Figures in Deuterocanonical and Cognate Literature
The reference to establishing the kingship echoes Samuel’s message to Saul that if he had not sinned, “now YHWH would have established your kingship over Israel for ever“ (1 Sam 13 :13). The term used in 46 :13e for kingship, tklmm, seems to be a by-form of the biblical word hklmm. In fact, the idiom hklmm ñikh (“establish the kingship“) is biblical (1 Sam 13 :13; 2 Sam 7:12; 2 Chr 17: 5), while a variation on this idiom occurs at the end of the poem on David in Sir 47:11 H (cf. “ Comparison of 46 :13 with 47:11 suggests that the divinely authorized kingship in 46 :13e is David’s rather than Saul’s.
32 In addition, the Hebrew text presents Samuel as a nazirite. Because of the confusing variations among the diverse traditions, the following table presents those four aspects of Samuel (as nazirite, prophet, judge, and priest) from the three main textual traditions of Sir 46 :13, in comparison with the three principal textual traditions of 1 Sam. 30 31 32 HARRINGTON, Pseudo-Philo 366. The sage’s emphasis on Samuel’s cultic role is noted by LEE, Studies 15 –17. Like LEE, I take the Praise of the Ancestors to be Sir 44 :1 – 50 : 24; cf.
Sir 34 :1). The consultation of a seer is mentioned in 1 Sam 9 : 9: “Formerly in Israel, this is what someone said when he went to consult God: ’Come, and let us go 37 38 39 40 “Und der Gott Jakobs setzte ihn ein in sein Amt“; so SAUER, Jesus Sirach 317. LE´ VI, L’Eccle´siastique 84; SMEND, Weisheit (erklärt) 445; SEGAL, Se¯per 322; SKEHAN / DI LELLA, Wisdom 518. Similarly, where Ps 83 : 7 MT speaks of “the tents of Edom“, the Masada manuscript of Ps 83 : 7 reads “the God of Edom“ (from 2 Chr 25 : 20); cf.