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• W624482103 abstract "On Way to Canon: Creative Tradition History in Old Testament, by Magne Sa;bo. JSOTSup 191. Sheffield: Sheffield Academic Press, 1998. Pp. 401. $57.50/ L35.00. This volume consists of twenty short studies by Prof. Saebo published over past forty years, plus a new introductory essay. Two-thirds of those included appear here for first time in English. The studies are grouped into five parts. The two essays in part 1 illustrate how text-critical analysis can contribute to this approach; six studies of tradition of selected passages comprise part 2; five studies on of selected themes in part 3 lead into three examples of tradition applied to extended biblical texts in part 4, along with a discussion of tradition and canonical criticism; surveys of contributions of three scholars (J. P. Gabler, W. R. Smith, and S. Mowinckel) to field of tradition round out collection in part 5. The introductory essay sets out authors overarching goal: to explain transition from flexible traditions to canonized Scripture. Saebo's studies follow two tracks. One traces literary evolution of traditions up to emergence of canonical form of a book; other traces evolution of theological ideas within literary traditions. Saebo's investigations show how two tracks cannot truly be separated, nor can diachronic and synchronic questions be fully answered in isolation from one another. The transition from fluid tradition to fixed canon was a gradual one, and pinpointing when one has left tradition and entered canon is almost impossible to determine (although Sa-bo tries to do so). Consideration of a few examples from these studies illustrates difficulties one faces. The text-critical studies (chs. 2-3) show that opposing traditions could be preserved in different manuscripts, essentially yielding different canons. An analysis of of Songs (ch. 17) leads Saebo to conclude that early stages of canonization of book ... were interwoven with late stages of tradition and redaction of Song (p. 284). In spite of this interweaving, he feels confident in concluding that allegorical interpretations of book arose after it had reached its canonical shape. On other hand, he argues elsewhere that Solomonic authorship of and Ecclesiastes must have been peculiar to pre-canonical final stage of tradition history (p. 304). It is in another study (From `Unifying Reflections' to Canon [ch. 18]) that Saebo best illustrates methodological dilemma he faces. He juxtaposes three stages in development of biblical books-evolving traditions influenced by unifying reflections, fixing of a canon, and post-canonical exegesis. He draws his primary examples from Proverbs and Ecclesiastes. Regarding latter, he speaks of (Eccl 12:12-14) as a revision or addition that has been appended at end of This addition reflects a different tradition than rest of book, producing a different interpretation of entire book. Then he says, Here one is dealing with a book which has attained its final form or is at least as being complete (p. 304). This seems to be crux of matter. How does one know when a text is to be regarded as being complete? The author of Ecclesiastes who did not include second epilogue would have considered his work to be complete; yet a subsequent editor felt compelled (and free) to alter work, Saebo's explanation for this seems to be that the canon `intervened (p. …" @default.
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