By Joel Baden
This quantity, a tribute to John J. Collins via his pals, colleagues, and scholars, comprises essays at the wide variety of pursuits that experience occupied John Collins s unique profession. themes diversity from the traditional close to East and the Hebrew Bible to the lifeless Sea Scrolls and moment Temple Judaism and past into early Christianity and rabbinic Judaism. The contributions take care of problems with textual content and interpretation, historical past and historiography, philology and archaeology, and extra. The breadth of the quantity is matched purely via the breadth of John Collins s personal paintings.
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Extra resources for Sibyls, Scriptures, and Scrolls: John Collins at Seventy
Collins 198. “Foreword,” in Katharina Galor, Jean-Baptiste Humbert, and Jürgen Zangenberg, Qumran. The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates (STDJ 57; Leiden: Brill, 2006) vii. 199. , Biblical Traditions in Transmission. Essays in Honour of Michael A. Knibb (JSJSup 111; Leiden: Brill, 2006) 81–96. 200. , From 4QMMT to Resurrection. Mélanges qumraniens en homage à Émile Puech (STDJ 61; Leiden: Brill, 2006) 35–53. 201. “Some Issues in the Study of Apocalyptic Literature,” Henoch 27 (2006) 21–26.
E. G. Chazon, D. Satran and R. A. Clements; JSJSup 89; Leiden: Brill: 2004) 3–19. 188. “Marriage in the Old Testament,” in Todd A. Salzman, Thomas M. Kelly and John J. , Marriage in the Catholic Tradition. Scripture, Tradition, and Experience (New York: Crossroad, 2004) 12–20. 189. “Anti-Semitism in Antiquity? The Case of Alexandria,” in Ancient Judaism in its Hellenistic Context,” in Ancient Judaism in its Hellenistic Context (ed. Carol Bakhos; JSJSup 95; Leiden: Brill, 2005) 9–29. Reprinted in Archiv für Religionsgeschichte 7 (2005) 86–101.
OTL; Philadelphia: Westminster, 1972), 204–5. 32 As in n. 29 above, cf. ” 33 Bernard R. Goldstein and Alan Cooper, “Exodus and Maṣṣôt in History and Tradition,” Maarav 8 (1992): 15–37 at 32 n. 59, indeed wonder if Sarah’s ʿugôt are to be compared to the ʿugôt maṣṣôt, the “unleavened bread cakes,” associated with the pilgrimage festival of Maṣṣot in Exod 12:39. See similarly Jeffrey C. 35 Note also Abraham’s salutation in 18:3, which might be rendered either “my lord,” a gracious greeting Abraham extends to his distinguished guest, or “my Lord,” with Abraham thereby addressing—as would a worshipper in a cultic setting—the God of Israel.