{Dоwnlоаd/Rеаd PDF Bооk} Dead Sea Scrolls: a New Translation

Total Page:16

File Type:pdf, Size:1020Kb

{Dоwnlоаd/Rеаd PDF Bооk} Dead Sea Scrolls: a New Translation DEAD SEA SCROLLS: A NEW TRANSLATION PDF, EPUB, EBOOK Michael Owen Wise,Martin Abegg,Edward M. Cook | 688 pages | 01 Nov 2005 | HarperCollins Publishers Inc | 9780060766627 | English | San Francisco, United States Dead Sea Scrolls: A New Translation PDF Book Burrows, Millar Vegas Mountainer. The Book of Secrets lQ27, 4Q Archived from the original on 4 May Between and , Tov helped the team produce 32 volumes. A Baptismal Liturgy 4Q According to The Oxford Companion to Archaeology :. Leviticus — Numbers. After further delays, attorney William John Cox undertook representation of an "undisclosed client", who had provided a complete set of the unpublished photographs, and contracted for their publication. Genesis —29, or Book of Jubilees. Estimated Guide to the Dead Sea Scrolls. PhD Thesis, Durham University. More Light on the Dead Sea Scrolls. Genesis ; —; —27; ; , 17, ? Also in Cave 11, an eschatological fragment about the biblical figure Melchizedek 11Q13 was found. Archived from the original on 9 August Israel disputes Jordan's claim and states that Jordan never lawfully possessed the scrolls since it was an unlawful occupier of the museum and region. The Dead Sea Scrolls have become very popular in their first days online. Ottawa dismissed the demands and the exhibit continued, with the scrolls returning to Israel upon its conclusion. Retrieved 9 June Psalm 31 —25; 33 :1—18; 35 :4— Laws About Gleaning 4Qa Dead Sea Scrolls. A Sectarian History 4Ql83 Dead Sea Scrolls: A New Translation Writer Hasmonean; Paleo-Hebrew script. Retrieved 13 September In addition to parts of Psalms it contains a prayer mentioning " King Jonathan ". See what's new with book lending at the Internet Archive. The scrolls provide an intimate link to the culture and background of Israel and Palestine with huge implications for understanding the political situation of the first century and gaining a picture of the relationship between Judaism and early Christianity. The debate over the Dead Sea Scrolls stems from a more general Israeli—Palestinian conflict over land and state recognition. Leviticus —11; —34; —24; —; —8 and Numbers — Retrieved 3 November Revell Company, , p. Archived from the original on 6 January The actions and preservation methods of Rockefeller Museum staff were concentrated on the removal of tape, oils, metals, salt, and other contaminants. The Words of Moses 1 Q22 Paleo-Hebrew script []. Rephrases the Pentateuch laws in the spirit of Deuteronomy, seeks to resolve biblical legal conflicts and expand ritual laws. Archived from the original on 5 February In early , they were moved to the Palestine Archaeological Museum commonly called the Rockefeller Museum [] in East Jerusalem and through their transportation suffered more deterioration and damage. Sellers tried to get the Syrians to assist in the search for the cave, but he was unable to pay their price. In Cave 10 archaeologists found two ostraca with writing on them, along with an unknown symbol on a grey stone slab. Brooke, and Phillip R. Using a process known today as broadband fluorescence infrared photography, or NIR photography, Najib and the team at the Museum produced over 1, photographic plates of the scrolls and fragments. Four more letters are minor stylistic changes, such as conjunctions. Frantisek Trstensky. A new translation of the Dead Sea Scrolls, currently being crafted by American scholar Alison Schofield, aims to unveil new information about the ancient biblical manuscripts discovered in the Qumran Caves near the Dead Sea. Genesis —21; —14; —15; —19; — By the end of , nearly two years after their discovery, scholars had yet to locate the original cave where the fragments had been found. Retrieved 13 October Eerdmans Publishing Company. The Supreme Court further ordered that the defendants hand over to Qimron all the infringing copies. Tales of the Patriarchs lQapGen 3. Included as well are scroll fragments that promise to dramatically alter our view of biblical history, including never-before released texts and newly discovered writings by and about key biblical prophets and ancestors. Exodus —44, 46—51; —5; Deuteronomy —11, 13—15, 21—33; —3; —10; —10, 12—13; —18; —8. Judaism portal. False Prophets in Israel 4Q A Baptismal Liturgy 4Q Isaiah 14 — 15 Archived from the original on 6 February A Moses Apocryphon 4Q Dead Sea Scrolls: A New Translation Reviews Testament of Levi. Wikimedia Commons has media related to Dead Sea Scrolls. Retrieved 3 October Deuteronomy —5; Numbers , —19; Isaiah 31 Furthermore, you can plow through the text via Web search. Pesher on Psalms. An Annalistic Calendar 4Qb The Community Rule Scroll. Its dozens of never-before published texts encompass poetry and prose, teaching parables and magical tales, astrology, apocalyptic visions, lists of buried treasure, stories of messiahs and antichrists, demons and angels and together, comprise a new classic of religious history. Robert Eisenman has advanced the theory that some scrolls describe the early Christian community. Parry and Emanuel Tov. God the Creator 4Q Isaiah 14 — 15 Zephaniah 1 :1—2; —15; —20; Haggai 1 :1—2; —4. Commentaries on Psalms 4Ql7l,4Ql73, lQl6 Cave 11 also produced a copy of Jubilees , and a proto-Masoteric text of the Torah scroll only a fragment of the Book of Leviticus surviving , known as the Paleo-Hebrew Leviticus scroll. According to The Oxford Companion to Archaeology :. Archived from the original on 13 March Hasmonean; Palaeo-Hebrew script. Gorgias Press LLC, Dead Sea Scrolls: A New Translation Read Online The partnership between Google and The Israel Museum in Jerusalem is part of a larger effort to bring important cultural and historical collections to the world via the Internet. Early in September , Metropolitan bishop Mar Samuel brought some additional scroll fragments that he had acquired to Professor Ovid R. Uploaded by joepie91 on December 12, Wisconsin Lutheran Seminary. Schiffman , who proposes that the community was led by a group of Zadokite priests Sadducees. Retrieved 13 March Oxford: Oxford University Press, The actions and preservation methods of Rockefeller Museum staff were concentrated on the removal of tape, oils, metals, salt, and other contaminants. Retrieved 11 June Hasmonean; Paleo-Hebrew script. Targum of Leviticus. The remaining three letters comprise the word "light," which is added in verse 11, and does not affect the meaning greatly. The court's ruling not only affirms that the "deciphered text" of the scrolls can fall under copyright of individuals or groups, but makes it clear that the Dead Sea Scrolls themselves do not fall under this copyright law and scholars have a degree of, in the words of U. Edh- Dhib's cousin noticed the caves, but edh-Dhib himself was the first to actually fall into one the cave now called Cave 1. October Archived from the original on 6 June Retrieved 12 April In their astonishing range of textual variants, the Qumran biblical discoveries have prompted scholars to reconsider the once-accepted theories of the development of the modern biblical text from only three manuscript families: of the Masoretic text, of the Hebrew original of the Septuagint , and of the Samaritan Pentateuch. In partnership with Google, the Museum of Jerusalem is working to photograph the Dead Sea Scrolls and make them available to the public digitally, although not placing the images in the public domain. John C. Oxford University Press. The Gnostic Society Library. There are three types of documents relating to the Dead Sea Scrolls in which copyright status can be considered ambiguous; the documents themselves, images taken of the documents, and reproductions of the documents. Revue de Qumran. Long withheld from public view, the ancient scrolls found in the caves of Qumran near the Dead Sea are revered by many but known in full by very few. Retrieved 4 May Psalm :6; :1—5; Retrieved 31 January Archived from the original on 10 June Archived from the original on 24 January Search icon An illustration of a magnifying glass. Serekh ha-Yahad or " Community Rule ". Isaiah 46 —13; 47 :1—6,8—9; 48 :8—22; 49 :1—15; —7; —12; —11; —21; —3,5—7. Prayer of Praise 4Q Isaiah 56 :7—8; 57 :5—8. Describes a tenth jubilee and portrays Melchizedek as a messianic agent of salvation, using similar language to that used for Jesus in Hebrews , such as "Heavenly Prince Melchizedek". According to The Oxford Companion to Archaeology :. The third-oldest surviving known piece of the Torah, the En-Gedi Scroll , consists of a portion of Leviticus found in the Ein Gedi synagogue, burnt in the 6th century CE and analyzed in Exodus —19,20—23; — ; —14,16—18,22; — 11,15—20,22—25,27—35; —5,7—9,12—19,23—24; —10; —16,31—48; — ; —13; — Isaiah 1 —16,18—31; 2 :1—3; —14, 25; —8,10 —13; —18,23—25; ,4—11; —6; —22,25; —3; ,5—6,8—12; —9,16—18,22,24; 29 Retrieved 9 February Paleo-Hebrew script []. Roitman, Adolfo, ed. https://cdn.starwebserver.se/shops/robertperssonvj/files/beyond-words-a-guide-to-drawing-out-ideas-for-anyone-who-works-with-groups- 987.pdf https://img1.wsimg.com/blobby/go/59c7fa57-d411-403a-8c75-d77adc658118/lost-in-yonkers-1st-edition-15.pdf https://img1.wsimg.com/blobby/go/b1d19255-af96-4d54-ad3a-08415e493de2/the-productivity-project-accomplishing-more-by.pdf https://cdn.starwebserver.se/shops/inezaxelssonix/files/practice-makes-perfect-complete-french-grammar-premium-622.pdf https://img1.wsimg.com/blobby/go/63d03fde-b996-4c40-b5e7-e4ce7efb5dc4/palliative-care-nursing-quality-care-to-the-en.pdf.
Recommended publications
  • Zephaniah 202 1 Edition Dr
    Notes on Zephaniah 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of the book comes from the name of its writer. "Zephaniah" means "Yahweh Hides [or Has Hidden]," "Hidden in Yahweh," "Yahweh's Watchman," or "Yahweh Treasured." The uncertainty arises over the etymology of the prophet's name, which scholars dispute. I prefer "Hidden by Yahweh."1 Zephaniah was the great-great-grandson of Hezekiah (1:1), evidently King Hezekiah of Judah. This is not at all certain, but I believe it is likely. Only two other Hezekiahs appear on the pages of the Old Testament, and they both lived in the postexilic period. The Chronicler mentioned one of these (1 Chron. 3:23), and the writers of Ezra and Nehemiah mentioned the other (Ezra 2:16; Neh. 7:21). If Zephaniah was indeed a descendant of the king, this would make him the writing prophet with the most royal blood in his veins, except for David and Solomon. Apart from the names of his immediate forefathers, we know nothing more about him for sure, though it seems fairly certain where he lived. His references to Judah and Jerusalem (1:10-11) seem to indicate that he lived in Jerusalem, which would fit a king's descendant.2 1Cf. Ronald B. Allen, A Shelter in the Fury, p. 20. 2See Vern S. Poythress, "Dispensing with Merely Human Meaning: Gains and Losses from Focusing on the Human Author, Illustrated by Zephaniah 1:2-3," Journal of the Evangelical Theological Society 57:3 (September 2014):481-99. Copyright Ó 2021 by Thomas L.
    [Show full text]
  • Qumran Caves” in the Iron Age in the Light of the Pottery Evidence
    CHAPTER 17 History of the “Qumran Caves” in the Iron Age in the Light of the Pottery Evidence Mariusz Burdajewicz Since the late ‘40s and the beginning of the ‘50s of the last Jerusalem carried out a survey of about 270 sites situated century, the north-eastern part of the Judean Desert has to the north and south of the Qumran site.4 Of the 40 sites been witnessing numerous archaeological surveys and (almost exclusively caves or cavities), where the traces of works (Table 17.1; Fig. 17.1). The main, but not the only one, human presence from various periods were found, only goal of various expeditions sent to the Dead Sea region, few of them yielded the finds pertaining to the Iron Age. was the quest for more and more scrolls. On this occasion, One large bowl and one lamp came from caves GQ 27 and apart from manuscripts, many other artefacts, like pottery GQ 39 respectively.5 Fragments of two vessels dated to the and the so-called small finds,1 have come to light. Their Iron Age II are mentioned as coming from cave GQ 13, and chronology range in date from the Chalcolithic to the a few pottery sherds, possibly dated to the same period, Arab periods. from cave GQ 6.6 The survey was completed in 1956, and The aim of this short paper is to present, on the basis of some additional pottery fragments from the Iron Age pottery evidence, some observations concerning the use were found in cave 11Q (fragments of jars, two lamps and of the caves during the Iron Age II–III.
    [Show full text]
  • The Poetry of the Damascus Document
    The Poetry of the Damascus Document by Mark Boyce Ph.D. University of Edinburgh 1988 For Carole. I hereby declare that the research undertaken in this thesis is the result of my own investigation and that it has been composed by myself. No part of it has been previously published in any other work. ýzýa Get Acknowledgements I should begin by thanking my financial benefactors without whom I would not have been able to produce this thesis - firstly Edinburgh University who initially awarded me a one year postgraduate scholarship, and secondly the British Academy who awarded me a further two full year's scholarship and in addition have covered my expenses for important study trips. I should like to thank the Geniza Unit of the Cambridge University Library who gave me access to the original Cairo Document fragments: T-S 10 K6 and T-S 16-311. On the academic side I must first and foremost acknowledge the great assistance and time given to me by my supervisor Prof. J. C.L. Gibson. In addition I would like to thank two other members of the Divinity Faculty, Dr. B.Capper who acted for a time as my second supervisor, and Dr. P.Hayman, who allowed me to consult him on several matters. I would also like to thank those scholars who have replied to my letters. Sa.. Finally I must acknowledge the use of the IM"IF-LinSual 10r package which is responsible for the interleaved pages of Hebrew, and I would also like to thank the Edinburgh Regional Computing Centre who have answered all my computing queries over the last three years and so helped in the word-processing of this thesis.
    [Show full text]
  • Bible from Qumran Sidnie White Crawford
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Sidnie White Crawford Publications Classics and Religious Studies 2014 The O" ther" Bible from Qumran Sidnie White Crawford Follow this and additional works at: https://digitalcommons.unl.edu/crawfordpubs This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Sidnie White Crawford Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. The "Other" Bible from Qumran by Sidnie White Crawford Where did the Bible come from? The Hebrew Bible, or Christian Old Testament, did not exist in the canonical form we know prior to the early second century C.E. Before that, certain books had become authoritative in the Jewish community, but the status of other books, which eventually did become part of the Hebrew Bible, was questionable. All Jews everywhere, since at least the fourth century B.C.E., accepted the authority of the Torah of Moses, the first five books of the Bible (also called the Pentateuch): Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Most Jews also accepted the books of the Prophets, including the Former Prophets or historical books (Joshua through Kings), as authoritative. The Samaritan community only accepted the Pentateuch as authoritative, and the Pentateuch remains their Bible today. Some parts of the Jewish community accepted the books found in the Writings as authoritative, but not all Jews accepted all of those books. The Jewish community that lived at Qumran and stored their manuscripts in the nearby caves, for example, do not seem to have accepted Esther as authoritative.
    [Show full text]
  • Reassessing the Judean Desert Caves: Libraries, Archives, Genizas and Hiding Places
    Bulletin of the Anglo-Israel Archaeological Society 2007 Volume 25 Reassessing the Judean Desert Caves: Libraries, Archives, Genizas and Hiding Places STEPHEN PFANN In December 1952, five years after the discovery of Qumran cave 1, Roland de Vaux connected its manuscript remains to the nearby site of Khirbet Qumran when he found one of the unique cylindrical jars, typical of cave 1Q, embedded in the floor of the site. The power of this suggestion was such that, from that point on, as each successive Judean Desert cave containing first-century scrolls was discovered, they, too, were assumed to have originated from the site of Qumran. Even the scrolls discovered at Masada were thought to have arrived there by the hands of Essene refugees. Other researchers have since proposed that certain teachings within the scrolls of Qumran’s caves provide evidence for a sect that does not match that of the Essenes described by first-century writers such as Josephus, Philo and Pliny. These researchers prefer to call this group ‘the Qumran Community’, ‘the Covenanters’, ‘the Yahad ’ or simply ‘sectarians’. The problem is that no single title sufficiently covers the doctrines presented in the scrolls, primarily since there is a clear diversity in doctrine among these scrolls.1 In this article, I would like to present a challenge to this monolithic approach to the understanding of the caves and their scroll collections. This reassessment will be based on a close examination of the material culture of the caves (including ceramics and fabrics) and the palaeographic dating of the scroll collections in individual caves.
    [Show full text]
  • Open Scrolls Project - Bringing the Dead Sea Scrolls to the Internet
    Open Scrolls Project - Bringing the Dead Sea Scrolls to the Internet Open Scrolls Project The Open Scrolls Project is nothing less than an effort to bring all the published texts online in English and available to anyone with an internet connection. The three main English collections of the Dead Sea Scrolls in print are those by Vermes, Martinez, and Wise. These are available in inexpensive paperback, but they may be a burden to obtain in some countries, and it is impossible to perform searches on a printed text. The Open Scrolls Project aims to make the texts freely available and fully searchable. The publishers of the three DSS books mentioned have declined to allow reproduction of their translations, and so the only option available is to make a fresh translation from the original languages, somewhat similar to the successful NET Bible. The texts will be made available under the GNU Free Documentation License, which is a "copyleft" arrangement that allows the texts to be distributed by many web sites. The texts will be published partially, as they are completed. The owner of this web site, Peter Kirby, offers his support with web space for the project and its results as well as technical expertise in programming for the web. I am also coordinating the translation effort at this time. The project needs people willing to do translation for free. Anyone who wishes to help, either with a little or a lot, needs simply to have some working knowledge of Hebrew, Aramaic, or Greek. We will be using both the Discoveries in the Judaean Desert series and The Dead Sea Scrolls Study Edition for the original language documents.
    [Show full text]
  • The Concept of Atonement in the Qumran Literature and the New Covenant
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Liberty Baptist Theological Seminary and Graduate Faculty Publications and Presentations School 2010 The onceptC of Atonement in the Qumran Literature and the New Covenant Jintae Kim Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Kim, Jintae, "The oncC ept of Atonement in the Qumran Literature and the New Covenant" (2010). Faculty Publications and Presentations. Paper 374. http://digitalcommons.liberty.edu/lts_fac_pubs/374 This Article is brought to you for free and open access by the Liberty Baptist Theological Seminary and Graduate School at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. [JGRChJ 7 (2010) 98-111] THE CONCEPT OF ATONEMENT IN THE QUMRAN LITERatURE AND THE NEW COVENANT Jintae Kim Liberty Baptist Theological Seminary, Lynchburg, VA Since their first discovery in 1947, the Qumran Scrolls have drawn tremendous scholarly attention. One of the centers of the early discussion was whether one could find clues to the origin of Christianity in the Qumran literature.1 Among the areas of discussion were the possible connections between the Qumran literature and the New Testament con- cept of atonement.2 No overall consensus has yet been reached among scholars concerning this issue.
    [Show full text]
  • Pesher and Hypomnema
    Pesher and Hypomnema Pieter B. Hartog - 978-90-04-35420-3 Downloaded from Brill.com12/17/2020 07:36:03PM via free access Studies on the Texts of the Desert of Judah Edited by George J. Brooke Associate Editors Eibert J.C. Tigchelaar Jonathan Ben-Dov Alison Schofield VOLUME 121 The titles published in this series are listed at brill.com/stdj Pieter B. Hartog - 978-90-04-35420-3 Downloaded from Brill.com12/17/2020 07:36:03PM via free access Pesher and Hypomnema A Comparison of Two Commentary Traditions from the Hellenistic-Roman Period By Pieter B. Hartog LEIDEN | BOSTON Pieter B. Hartog - 978-90-04-35420-3 Downloaded from Brill.com12/17/2020 07:36:03PM via free access This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Library of Congress Cataloging-in-Publication Data Names: Hartog, Pieter B, author. Title: Pesher and hypomnema : a comparison of two commentary traditions from the Hellenistic-Roman period / by Pieter B. Hartog. Description: Leiden ; Boston : Brill, [2017] | Series: Studies on the texts of the Desert of Judah ; volume 121 | Includes bibliographical references and index.
    [Show full text]
  • University of Birmingham the Profile and Character of Qumran
    University of Birmingham The Profile and Character of Qumran Cave 4 Hempel, Charlotte DOI: 10.1163/9789004316508_006 License: None: All rights reserved Document Version Peer reviewed version Citation for published version (Harvard): Hempel, C 2016, The Profile and Character of Qumran Cave 4: The Community Rule Manuscripts as a Test Case. in M Fidanzio (ed.), The Caves of Qumran: Proceedings of the International Conference, Lugano 2014. STDJ, vol. 118, Brill, Leiden. https://doi.org/10.1163/9789004316508_006 Link to publication on Research at Birmingham portal Publisher Rights Statement: Publisher conditions checked General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document. When citing, please reference the published version. Take down policy While the University of Birmingham exercises care and attention in making items available there are rare occasions when an item has been uploaded in error or has been deemed to be commercially or otherwise sensitive.
    [Show full text]
  • The Qumran Collection As a Scribal Library Sidnie White Crawford
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Sidnie White Crawford Publications Classics and Religious Studies 2016 The Qumran Collection as a Scribal Library Sidnie White Crawford Follow this and additional works at: https://digitalcommons.unl.edu/crawfordpubs This Article is brought to you for free and open access by the Classics and Religious Studies at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Sidnie White Crawford Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. The Qumran Collection as a Scribal Library Sidnie White Crawford Since the early days of Dead Sea Scrolls scholarship, the collection of scrolls found in the eleven caves in the vicinity of Qumran has been identified as a library.1 That term, however, was undefined in relation to its ancient context. In the Greco-Roman world the word “library” calls to mind the great libraries of the Hellenistic world, such as those at Alexandria and Pergamum.2 However, a more useful comparison can be drawn with the libraries unearthed in the ancient Near East, primarily in Mesopotamia but also in Egypt.3 These librar- ies, whether attached to temples or royal palaces or privately owned, were shaped by the scribal elite of their societies. Ancient Near Eastern scribes were the literati in a largely illiterate society, and were responsible for collecting, preserving, and transmitting to future generations the cultural heritage of their peoples. In the Qumran corpus, I will argue, we see these same interests of collection, preservation, and transmission. Thus I will demonstrate that, on the basis of these comparisons, the Qumran collection is best described as a library with an archival component, shaped by the interests of the elite scholar scribes who were responsible for it.
    [Show full text]
  • Midrash and Pesher-Their Significance to T
    Midrash and Pesher: Their Significance to the Intertextuality Debate By Dan Fabricatore INTRODUCTION The discovery of the Qumran scrolls has shed much light as to how the scholars of the 1st century viewed the Old Testament Scriptures. In these scrolls we find hermeneutical techniques common to that day that some hold may have influenced the New Testament authors as they themselves used Old Testament passages for their own purposes. This presentation will attempt to look at concepts of midrash and pesher, their use in the New Testament, and their relevance to New Testament study today. TERMINOLOGY Trying to define midrash and pesher is akin to a maze. Just when you think you have a handle on the thing, you are afforded several new ways in which to go.1 Midrash The term midrash is a Hebrew noun (midrāš; pl. midrāšîm) derived from the verb dāraš which means “to search” (i.e. for an answer). Therefore midrash means “inquiry,” “examination” or “commentary.”2 Ezra 7:10 is the first use where a written text is the object of dāraš. 10 For Ezra had set his heart to study the law of the LORD, and to practice it, and to teach His statutes and ordinances in Israel. 10 T#o(jlaw; hwFhy: trawTo-t)e $wrod;li wbobFl; 4ykihe )rFz;(e yKi S .+PF$;miW qxo l)erF#;yiB; dMelal;W Midrash has a variety of meanings and uses in the Qumran literature. It is used to refer to “judicial investigation, study of the law, and interpretation.”3 However the main use at Qumran 1 This first presentation is somewhat purposely vague.
    [Show full text]
  • What Did King Josiah Reform?
    Chapter 17 What Did King Josiah Reform? Margaret Barker King Josiah changed the religion of Israel in 623 BC. According to the Old Testament account in 2 Kings 23, he removed all manner of idolatrous items from the temple and purified his kingdom of Canaanite practices. Temple vessels made for Baal, Asherah, and the host of heaven were removed, idolatrous priests were deposed, the Asherah itself was taken from the temple and burned, and much more besides. An old law book had been discovered in the temple, and this had prompted the king to bring the religion of his kingdom into line with the requirements of that book (2 Kings 22:8–13; 2 Chronicles 34:14–20).1 There could be only one temple, it stated, and so all other places of sacrificial worship had to be destroyed (Deuteronomy 12:1–5). The law book is easily recognizable as Deuteronomy, and so King Josiah’s purge is usually known as the Deuteronomic reform of the temple. In 598 BC, twenty-five years after the work of Josiah, Jerusalem was attacked by the Babylonians under King Nebuchadnezzar (2 Kings 24:10– 16; 25:1–9); eleven years after the first attack, they returned to destroy the city and the temple (586 BC). Refugees fled south to Egypt, and we read in the book of Jeremiah how they would not accept the prophet’s interpretation of the disaster (Jeremiah 44:16–19). Jeremiah insisted that Jerusalem had fallen because of the sins of her people, but the refugees said it had fallen because of Josiah.
    [Show full text]