By Geza Xeravits, Jozsef Zsengeller
ISBN-10: 9004169067
ISBN-13: 9789004169067
This quantity comprises the complaints of the 3rd overseas convention at the deuterocanonical literature organised by way of the Shime'on Centre in Papa, Hungary. well known overseas students of the sphere deal with questions of textual content within the "Book of Ben Sira", the underlying traditions and theological questions. within the first half, the authors take care of introductory difficulties of the complicated oeuvre of Ben Sira; the second one major a part of the amount focuses totally on the knowledge a part of ebook; ultimately, the reader will locate papers facing specific pericopae of the compliment of the Fathers part of Ben Sira.
Read Online or Download Studies in the Book of Ben Sira: Papers of the Third International Conference on the Deuterocanonical Books, Shime'on Centre, Pápa, Hungary, 18-20 May, 2006 PDF
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Additional info for Studies in the Book of Ben Sira: Papers of the Third International Conference on the Deuterocanonical Books, Shime'on Centre, Pápa, Hungary, 18-20 May, 2006
Sample text
E. Burmester, ”The Bohairic Pericopae of Wisdom and Sirach,” Biblica 15 (1934) 451‐65 and 16 (1935) 25‐174; all manuscripts are of very late date. 25 P. Lacau, ”Textes Coptes en Dialectes Akhmimique et Sahidique,” BIFAO 8 (1911) 3‐67, Sir: 24‐27. THE COPTIC VERSION(S) 17 sion of their leaves. But further progress in the study of the Sahidic Lectionaries may reveal more common features between them. The presence of the Book of Sirach also as citation in the Christian Coptic literature may be exemplified by an example of the hagiographic literature.
Edelman, Grand Rapids: Eerdmans 1996). WHERE DOES BEN SIRA BELONG? 25 confirm that Wisdom is divine and uncreated, but by calling Wisdom “the beginning” (ty#)r; Gk. a)rxh/), it also reinterprets the incipit of Gen 1:1 (ty#)rb; Gk. 6 In short: in pre-Hellenistic Jewish literature, Wisdom (hmkx; Gk. sofi/a) is essentially a (female) divine being. Nobody possesses Wisdom; no human being, no rival god but the God of Israel alone “acquired” her and used her to create the universe. The language itself betrays the ancient polytheistic concept of marriage among gods, the very same language that we find also in Genesis where the creation narrative is introduced as “the generations (twdlwt) of Heaven and Earth” (Gen 2:4), to which “the book of the generations (twdlwt rps) of Adam” would follow (Gen 5:1).
Indeed she is precious to the gods, her kingdom is et[er]nal. She has been established by Shamayn; yea, the Holy Lord has exalted her (Ahiqar 6:13). Wisdom is a goddess (“of the gods”); she is “precious to the gods” and inaccessible to human beings. Her special relationship with Baal Shamayn, the Canaanite Lord of Heaven, seems to allude to divine marriage; her enthronement is a sign of Shamayn’s benevolence toward humankind. The divine Wisdom rules forever as the queen (and mother) of the created universe.
Studies in the Book of Ben Sira: Papers of the Third International Conference on the Deuterocanonical Books, Shime'on Centre, Pápa, Hungary, 18-20 May, 2006 by Geza Xeravits, Jozsef Zsengeller
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