The story of the book of Ezekiel does not end with a reasonably fixed form sometime around the exile or soon after. Our access to the book derives from later manuscripts, both in Hebrew and in translations. The differences among these can illumine the journey of the text as it is used by various communities. The present article explores the variety of textual resources and studies, both Hebrew and Greek, and the significance of their differences. A second article will explore ways in which the book and its imagery have influenced other works.
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2001b ‘Ππτω έπι πρóσωπóν μου: A Set Phrase in Ezekiel?’, in B.A. Taylor (ed.), X Congress of the International Organization for Septuagint and Cognate Studies, Oslo1998 (SBLSCS, 51; Atlanta: Society of Biblical Literature ): 513-30.
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2002‘La version de la Septante d’Ézéchiel: traduction annotée d’Ez 1-24 et étude du grec d’Ézéchiel par une sélection de particularités lexicales et grammaticales’ (Doctor in de Taal dissertation, Katholische University , Leuven [Abstract: BIOSCS36 (2003): 103-104]).
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1981a ‘Ezekiel 36-40 in the Oldest Greek Manuscript’ , CBQ43: 517-33.
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1981b ‘The Sequence of Ez 36-40 and the Omission of Ez 36,23c-38 in Pap. 967 and in Codex Wirceburgensis’, BIOSCS14: 45-46.
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1986 a ‘Ezekiel Manuscripts in Qumran: Preliminary Edition of 4Q Ez a and b’, in Lust (ed.) 1986: 90-100.
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1997d ‘The Vocabulary of LXX Ezekiel and its Dependence upon the Pentateuch’, in M. Vervenne and J. Lust (eds.), Deuteronomy and Deuteronomic Literature. Festschrift C.H.W. Brekelmans ( BETL, 133; Leuven: Leuven University Press/ Peeters): 529-46.
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1998 a ‘The Dramatic Death of Ezekiel’s Wife: Ez. 24, 15-21 in Hebrew and in Greek’ (paper delivered at the annual conference of the International Organization for Septuagint and Cognate Studies, Oslo).
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