By Magne Sæbø
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Additional info for On the Way to Canon: Creative Tradition History in the Old Testament
239-43; Gunneweg, Mundliche und schriftliche Tradition, pp. 9f. 22. S. Mowinckel, in a review of Birkeland's study, 'Om tilblivelsen av profetb0kene', NTT 39 (1938), pp. 318-20 (320): 'leg tror ogsa at man ma regne noget mer med den skriftlige overlevering og bearbeidelse enn B. i den f0rste begeistring 8J0r'23. S. 5; Kristiania [Oslo]: Jacob Dybwad, 1913), esp. pp. 31-45, on the 'source C'. 24. S. Mowinckel, Jesaja-disiplene: Profetien fra Jesaja til Jeremia (Oslo: H. Aschehoug, 1926), esp. pp.
Harrison, who in his Introduction to the Old Testament has an extensive chapter on 'textual criticism', ends his discussion by stating that: ... the textual critic will not be content with merely producing as perfect a restoration as possible of the one complete, though textually faulty, Hebrew recension that has been handed down by tradition. If the doctrine of inspiration means anything at all for the written Word of God, it surely refers to the original autographs, since subsequent copyists, however gifted or diligent, were not themselves inspired.
W. J. Brill, 1957), pp. ], Qumran and the History, pp. 212-25 ). 25. See esp. the works of Talmon, referred to in n. 16 above. 44 On the Way to Canon the shorter form of the Greek version. From his investigations Tov concludes that in this case there are not only two different text types extant, but one has to characterize the two forms as 'witnesses of two different traditions of redaction' ,26 In other words, the Qumran material has in these and many similar cases actualized the observation made by Wellhausen more than a century ago.
On the Way to Canon: Creative Tradition History in the Old Testament by Magne Sæbø