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By Dennis Cuddy

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Ex. 34:1-2. 13 2 Kgs 22; 2 Chr 34:14-33. 14 2 Chr. 34:29-33. 15 Neh. 8. 16 Sir. 48:17-49:10; Childs, 19832, 64. 17 Sir. Prologue. 18 Sir. Prologue. 19 2 Macc. 2:13-14. 20 Goshen-Gottstein, 1983, 365-399; idem, 1992, 204-213; Childs, 1983², 64. 21 Vervenne, 1992c, 25-39, esp. 34, stresses that these are texts that really differ from one another. 12 15 marked by the further material shaping and the rise of Christianity, there was a major split in the heritage of the biblical tradition. Some time previously, as a result of the Samaritan event22 and the rise of autonomous centres like Qumran, it became apparent that the biblical heritage could not only be interpreted in accordance with the insights and needs of certain sections of the population or an important intellectual current, but could also be subdivided and extended differently.

1984, 48-51, with his idea of canon as terre portative; Vermeylen, 2000b, with his enquiries into un premier canon; Tomson, 1998, 127, with his reference to a Pauline proto-canon. Despite his own reservations, even Childs 1983², esp. 72, in using his idea of canon as context, already adopts a stance before his ideas have been substantiated. he has not yet provided a sufficiently clear and explicit discussion of the interpretative interests and concepts that shape the canonical approach” (Brett, 1991, 27).

Childs, 1983², 31, 42). Childs, 1983², 43. 17 authoritative in a single act without interim phases or intermediaries31. Only details of the biblical text or its content were criticised. These comments were first timidly placed in the margin32, and then later in the text. Questions relating to the authenticity and canonicity of certain writings hardly penetrated to the broader faith community and perturbed but few. The essence of the canon, while closely related to the idea of inspiration, was no longer at issue33.

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