[Rezension von: Scribal practice, text and canon in the Dead Sea scrolls : Essays in Memory of Peter W. Flint]
The collection of essays under review celebrates the scholarship and legacy of the eminent Dead Sea Scrolls scholar, Peter W. Flint. Prefaced by Amanda Flint, this volume includes 17 essays. They are divided into six sections encompassing the wide spectrum of Professor Flint’s academic interests: ‘T...
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| Format: | Electronic Review |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Oxford University Press
2021
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| In: |
The journal of theological studies
Year: 2021, Volume: 72, Issue: 2, Pages: 925-929 |
| Review of: | Scribal practice, text and canon in the Dead Sea scrolls (Leiden : Brill, 2019) (Feldman, Ariel)
Scribal practice, text and canon in the Dead Sea scrolls (Leiden : Brill, 2019) (Feldman, Ariel) Scribal practice, text and canon in the Dead Sea scrolls (Boston : BRILL, 2019) (Feldman, Ariel) |
| Further subjects: | B
Book review
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| 520 | |a The collection of essays under review celebrates the scholarship and legacy of the eminent Dead Sea Scrolls scholar, Peter W. Flint. Prefaced by Amanda Flint, this volume includes 17 essays. They are divided into six sections encompassing the wide spectrum of Professor Flint’s academic interests: ‘Text and Canon’, ‘Text-Critical Studies’, ‘Canon and Authority’, ‘Scribal Practice’, ‘Language’, and ‘Thematic Studies’.Gert T. M. Prinsloo, in the essay ‘Hebrew Bible Textual Criticism and the Dead Sea Scrolls: What Not to Expect of the Pesher Habakkuk (1QpHab)’, wonders how and when such exegetical texts as the sectarian commentary on Habakkuk 1-2 in 1QpHab can be used for text-critical work. His two main conclusions are (a) that the text of Habakkuk as cited in this scroll should not be used to ‘reconstruct the "original" text of MT’ and (b) that instead text critics should ‘allow both versions [MT and 1QpHab] to become equal partners in an intertextual dialogue’ (p. 41). Arguing against an eclectic use of Qumran texts in the work of Bible translators, Prinsloo suggests that there might be another way to make the various textual witnesses accessible to wider circles—to ‘revive the Polyglot Bible’ (p. 49). | ||
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