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This quantity illustrates the ways that the invention of the scrolls has altered our paradigms of biblical interpretation, investigating connections inside of and among Jewish and Christian interpretive texts.

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32 (2) The same verb is used in both cases, as can be seen by comparing the Greek texts, which each employ a different form of the verb ἐξέρχομαι. The only difference between the usages relates to the tense, as Susanna reflects an aorist verb, while Isaiah and Micah employ an imperfect form. ” The interchange between the two is the same as that found in the Jerusalem Talmud in the anti-Diaspora intentional misquotation, while here it is part of a tendentious paraphrase of the same verse. (4) In a further “reversal,” ‫ תורה‬in Isaiah 2:3, translated into Greek by the stereotypical equivalent νόμος, has been replaced in Susanna by they probably both reflect independent attempts to translate the common Hebrew word by the same frequent translational equivalent ὅτι.

It appears at the beginning of the book in Theod, attested in the overwhelming majority of Greek codices and manuscripts. Variation in the placement of a stretch of text among different witnesses is frequently a sign of the secondary nature of the floating passage. Since the passage was inserted into an already extant composition, scribes naturally differed (intentionally or unintentionally) as to its proper location within the newly expanded work. Furthermore, its presence at the beginning of Theodotion is part of the transformation of Susanna to a new introduction to the book (see below, n.

This passage shows some similarity to the story of Susanna: two Jewish leaders in the Babylonian exile are accused of fornication with married women and speaking falsely, and they are eventually to be put to death by fire. However, there are also numerous differences between the stories: “Sousanna,” in A New English Translation of the Septuagint [NETS] [ed. A. Pietersma and B. G. Wright; Oxford: Oxford University Press, 2007], 986–90, at 987). 26 Origen, Letter to Africanus §7–8 (quoting learned Hebrews); Jerome, Commentary on Daniel 13 (= Susanna): 5; idem, Commentary on Jeremiah 29:20–23 (also quoting Hebrew scholars)—for an extended analysis of the possible early Jewish background of these sources, see J.

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