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The last years have seen a veritable explosion of interest in biblical poetic imagery. This interest has also been shared by Ben Sira scholars who have written extensively on the topic. 1 In a very stimulating article Jeremy Corley states, “By way of contrast with animal and plant imagery, it
© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156851711X582532 Dead Sea Discoveries 18 (2011) 200–205 brill.nl/dsd A New Fragment of the Book of Ben Sira Shulamit Elizur 1 and Michael Rand 2 1 Department of Hebrew Literature, The Hebrew University, Jerusalem elizur@mscc.huji.ac.il 2 The
Introduction 1 The Book of Ben Sira, a Jewish wisdom text written between 198 and 175 b.c.e. probably in Jerusalem, contains a poem often called the Hymn of Creation (Sir 42:15–43:33). 2 This Hymn is a poetic list of nature which has received attention for the light that the Hymn may shed
dissertation of Shinae Kim, which discussed, inter alia, the use of numbers in the biblical wisdom literature, in the book of Ben-Sira, in tractate Avot and in several more books. 27 Unlike most of the previous studies, which focused on specific literatures, here we examine and diachronically compare the use
Some Additional Notes to B. Gregory’s Analysis of Ben Sira 35:14-26
of scholars. 3 Meanwhile, over the years an impressive group of Ben Sira scholars have defended the authenticity of the prayer in chapter 36 and the preceding verses in 35:22-26. 4 Among them is G. Schmidt Goering, who is convinced that “Ben Sira composed 34:21-35:26 with the prayer in mind.” 5
no point is their sexuality at issue and the narratives pass over their presence without value-judgment. The situation appears, however, to change at some point in the Second Temple period. Ben Sira in two passages (20:4 and 30:20) appears to hold the eunuch’s sexuality up to ridicule in offering him
It is well known that the different Hebrew medieval manuscripts 1 of Ben Sira present significant divergences and raise many questions about the “Evolution of the Hebrew Text,” to recall the title of the seminal article by Moshe H. Segal. 2 This complex textual situation offers a real
In Scribal Culture in Ben Sira Lindsey A. Askin examines scribal culture as a framework for analysing features of textual referencing throughout the Book of Ben Sira (c.198-175 BCE), revealing new insights into how Ben Sira wrote his book of wisdom. Although the title of “scribe” is regularly applied to Ben Sira, this designation presents certain interpretive challenges. Through comparative analysis, Askin contextualizes the sage’s compositional style across historical, literary, and socio-cultural spheres of operation. New light is shed on Ben Sira’s text and early Jewish textual reuse. Drawing upon physical and material evidence of reading and writing, Askin reveals the dexterity and complexity of Ben Sira’s sustained textual reuse. Ben Sira’s achievement thus demonstrates exemplary, “excellent” writing to a receptive audience.
In Scribal Culture in Ben Sira Lindsey A. Askin examines scribal culture as a framework for analysing features of textual referencing throughout the Book of Ben Sira (c.198-175 BCE), revealing new insights into how Ben Sira wrote his book of wisdom. Although the title of “scribe” is regularly applied to Ben Sira, this designation presents certain interpretive challenges. Through comparative analysis, Askin contextualizes the sage’s compositional style across historical, literary, and socio-cultural spheres of operation. New light is shed on Ben Sira’s text and early Jewish textual reuse. Drawing upon physical and material evidence of reading and writing, Askin reveals the dexterity and complexity of Ben Sira’s sustained textual reuse. Ben Sira’s achievement thus demonstrates exemplary, “excellent” writing to a receptive audience.