By Esther G. Chazon, Betsy Halpern-Amaru in collaboration with Ruth A. Clements.
This quantity offers new views at the old texts found at Qumran. The essays provide clean insights into specific texts and genres, via using tools and constructs drawn from different disciplines to the research of the lifeless Sea Scrolls, and via exploring new in addition to long-standing matters raised by means of those works. the subjects and ways engaged contain workforce id, reminiscence, ritual idea, sectarian sociology, philosophy of schooling, liturgical anthropology, Jewish legislations, historical past of faith, and mysticism. The articles during this quantity have been initially awarded on the 10th Annual overseas Orion Symposium backed in 2005 through the Orion heart for the learn of the useless Sea Scrolls and linked Literature on the Hebrew collage of Jerusalem.
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New perspectives on old texts: proceedings of the Tenth International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, 9-11January, 2005 (Studies on the texts of the Desert of Judah; Vol. 88)
This quantity offers new views at the historic texts came across at Qumran. The essays supply clean insights into specific texts and genres, by means of using equipment and constructs drawn from different disciplines to the learn of the useless Sea Scrolls, and by means of exploring new in addition to long-standing matters raised via those works.
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V The similarities between the Jews of the Hellenistic Diaspora and the Qumran sect may also extend beyond the boundaries of theology into the realm of politics, and perhaps into the realm of discourse. First let me address the aspect of politics. Jewish Diaspora literature excels in its expressions of loyalty to the host government. This is the case in the biblical books of Esther and Daniel and in almost any postbiblical diasporan work. It is inconceivable to rebel against the host regime. Thus, for example, 3 Maccabees describes those Jerusalemites who want to take up arms to rebel against Philopator’s plot as “arrogant” (3 Macc 1:22–23: οἱ περὶ τῶν πολιτῶν θρασυνθέντες).
M. ; Sheffield: Sheffield Academic Press, 1995; 1st ed. 1958), 91–92. 28 loren t. stuckenbruck part of the first century CE9 and would not have been copies of older manuscripts (which, in turn, would bring us closer to the time of the Teacher of Righteousness). 10 This manuscript evidence is not entirely inconsistent with that preserved for the Damascus Document, the oldest manuscript of which, 4QDa (4Q266), is preserved in a late Hasmonaean hand (first half of the first century BCE; this early copy, however, contains none of CD’s references to the Teacher).
The depth of disappointment behind the terms “lie” and “unfaithful” suggests that the “traitors” were at one time active in the same community as the Teacher. If this is the case, it is likely that the same can be maintained about the Man of the Lie, who goes by another, though similar, name at the opening of the Damascus Document. The latter passage, at CD A 1:10–2:1, refers to the advent and activity of the Teacher at the end of the twenty years of groping. The Teacher made known to the latter generations what he would do in the last generation in the congregation of traitors (—)בוגדיםthey are those who depart from the Way; that is the time of which it was written, “As a wayward cow, so did Israel stray” (Hos 4:16)—when arose the Man of Mockery ( )איש הלצוןwho sprinkled/spouted ( )אשר הטיףon Israel waters of the lie ( )כזבand led them into a chaos without a way .