Peters C.Indd

Total Page:16

File Type:pdf, Size:1020Kb

Peters C.Indd NOAH TRADITIONS IN THE DEAD SEA SCROLLS Conversations and Controversies of Antiquity Society of Biblical Literature Early Judaism and Its Literature Judith H. Newman, Series Editor Number 26 NOAH TRADITIONS IN THE DEAD SEA SCROLLS Conversations and Controversies of Antiquity NOAH TRADITIONS IN THE DEAD SEA SCROLLS Conversations and Controversies of Antiquity Dorothy M. Peters Society of Biblical Literature Atlanta NOAH TRADITIONS IN THE DEAD SEA SCROLLS Conversations and Controversies of Antiquity Copyright © 2008 by the Society of Biblical Literature All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Offi ce, Society of Biblical Literature, 825 Houston Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data Peters, Dorothy M., 1958- Noah traditions in the Dead Sea scrolls : conversations and controversies of antiquity / Dorothy M. Peters. p. cm. — (Early Judaism and its literature ; no. 26) Includes bibliographical references and index. ISBN 978-1-58983-390-6 (paper binding : alk. paper) 1. Noah (Biblical fi gure) 2. Dead Sea scrolls. 3. Judaism—History—Post-exilic period, 586 B.C.-210 A.D. I. Title. BS580.N6P48 2008 296.1'55—dc22 2008043301 15 14 13 12 11 10 09 08 5 4 3 2 1 Printed in the United States of America on acid-free, recycled paper conforming to ANSI /NISO Z39.48–1992 (R1997) and ISO 9706:1994 standards for paper permanence. For Greg With whom I fi nd my rest and consolation wnmxny hz rm)l xn wm#-t) )rqw wnydy Nwbc(mw wn#(mm Genesis 5:29 Contents Abbreviations . xiii Preface . xxi CHAPTER ONE INTRODUCTION Noah in the Dead Sea Scrolls: Starting the Conversation . 1 Noah in the Literature of Early Judaism and Early Christianity . 3 Conversations about Noah among the Scholars . 8 Noah Traditions in the Dead Sea Scrolls: New Directions . 11 CHAPTER TWO NOAH IN THE BIBLICAL TEXT Introduction: Noah Enters the Ancient Near Eastern Conversation . 13 Texts and Observations . 15 Th e Genesis Scrolls at Qumran: A Few Words on Noah . 15 Th e Introduction of Noah in Genesis: Th e Beginnings of Traditions . 17 Noah in Exile: Ezekiel and Deutero-Isaiah . 22 Continuing the Conversation: Within the Gaps of the Noah Narrative . 26 CHAPTER THREE NOAH IN THE ARAMAIC ENOCH TEXTS AND THE ARAMAIC LEVI DOCUMENT Introduction . 29 Texts and Observations . 31 -vii- viii CONTENTS 1 Enoch: Who Walks with the Angels? . 31 Th e Texts . 34 Astronomical Book . 34 Book of Watchers . 35 Book of Giants . 39 Dream Visions . 39 Apocalypse of Weeks . 40 Birth of Noah . 43 Book of Parables . 44 Enoch: Th e Preferred Righteous Flood Survivor? . 46 Th e Ebb and Flow of Noah and His Righteousness in 1 Enoch . 49 Aramaic Levi Document: Noah as Ancestor of Priests . 52 Th e Text . 53 Levi as a Literary Ancestor of Noah? . 55 Continuing the Conversation . 59 CHAPTER FOUR NOAH IN THE HEBREW PRE-SECTARIAN TEXTS (1): WISDOM TEXTS AND JUBILEES Introduction . 63 Texts and Observations . 64 4QInstruction: Righteous . Distinguishing between Good and Evil . 64 Ben Sira: “For his sake there was a remnant” . 68 Jubilees: Toward Becoming an Ancestor like Moses . 72 Th e Text . 72 Signposts to a New Noah: Reordering and Expansion . 75 Noah as “New Adam”: Listening to the “Right” Source . 76 Noah: Th e Repentant Righteous One Escapes Judgment . 79 Noah as Priest: Covenant Redefi ned . 80 Noah and Progeny: How to Be Rightly Planted in the Land . 85 Th e Scope and Timing of Revelation to Noah . 88 Continuing the Conversation . 93 CHAPTER FIVE NOAH IN THE GENESIS APOCRYPHON AND OTHER ARAMAIC TEXTS Introduction . 97 CONTENTS ix Texts and Observations . 98 In the Aramaic Levi and Aramaic Daniel Traditions . 98 4QNaissance de Noé ar: Chosen One of God . 101 Th e Genesis Apocryphon: An Enochic and Levitic Noah? . 106 Text . 106 Introduction of Th emes? (0, 1 – I, 29) . 107 Origin of Noah: Seed and True Planting (II, 1 – V, 27) . 108 Noah, Righteous, Wise, Visionary Priest (V, 29 – XII, 17) . 110 Visions of Imminent and Eschatological Destinies (XIII, 8 – XVII, 19) . 114 Noah: A Diff erent Kind of Righteous One . 115 Noah: Lamech’s Son and Abraham’s Ancestor . 117 Noah as “Writer”: Was Th ere a “Book of Noah”? . 121 Continuing the Conversation . 124 CHAPTER SIX NOAH IN THE HEBREW PRE-SECTARIAN TEXTS (2) Introduction . 129 Texts and Observations . 130 4QExposition on the Patriarchs (4Q464): A Confusion of Languages . 130 1QBook of Noah (1Q19): Glorifi ed among the Sons of Heaven . 132 4QTanh\umim (4Q176): Th e Name of Noah and Consoling Words . 134 4QFestival Prayersb (4Q508): Covenant, Atonement, and Judgment . 135 “To distinguish between the righteous and the wicked” (4Q508 1 1) . 136 “You know our inclination” (4Q508 2 5) . 137 “We have done wickedly” (4Q508 3 1) . 137 “You established your covenant for Noah” (4Q508 3 2) . 138 4QParaphrase of Genesis and Exodus (4Q422): Creation and Re-creation . 139 “Whom/what God chose (it) (l) hb rxb r#))”? (4Q422 II, 6) . 142 “To raise water upon the earth (Cr)h l( Mym twl(l)” (4Q422 II, 7) . 143 “It shone on the heavens . the earth . as a sign for future generations of eternity” (4Q422 II, 9–11) . 143 4QAdmonition Based on the Flood (4Q370): Survival of the “Made Righteous” . 144 “He judged them . according to their . inclination” (1 I, 3a) . 146 God “thunders” and the earth “trembles” (1 I, 3b-4) . 146 x CONTENTS “Giants (Myrwbgh), too, did not escape (+lm)” (1 I, 1–9) . 146 God “makes righteous (qydcy)” (1 II, 1–4) . 147 “Forevermore (Mlw() he will have compassion (Mxr)” (4Q370 1 II, 6) . 147 Continuing the Conversation . 148 CHAPTER SEVEN NOAH IN THE HEBREW SECTARIAN TEXTS Introduction . 151 Texts and Observations . 152 Th e Damascus Document: Th e Missing Noah . 152 4QAges of Creation (4Q180–181): Th e Serek of the Sons of Noah . 154 “Th is is the rule/order of the sons of Noah” (4Q180 1 4) . 155 “Council of the sons of heaven and earth” (4Q181 1 2) . 157 “Guilt in the Yah\ad . a wicked Yah\ad” (4Q181 1 1–2) . 157 4QCommentary on Genesis A – D (4Q252–254a): Distinguishing between the Righteous and the Wicked . 158 4Q253 and 4Q253a: Noah Understood alongside Malachi? . 158 4Q254: More Blessings and Curses . 161 4Q254a: “At their appointed time” . 162 4Q252: Another “First” for Noah . 163 5QRule (5Q13): Th e Levites Remember Noah . 166 Continuing the Conversation . 169 CHAPTER EIGHT CONCLUSIONS Conversations among Traditions and Tradents of Noah . ..
Recommended publications
  • Use of Radiocarbon Dating in Assessing Christian Connections to the Dead Sea Scrolls
    RADIOCARBON, Vol 41, N r 2, 1999, p 169-182 ©1999 by the Arizona Board of Regents on behalf of the University of Arizona USE OF RADIOCARBON DATING IN ASSESSING CHRISTIAN CONNECTIONS TO THE DEAD SEA SCROLLS G A Rodley RD2 Picton, New Zealand B E Thiering c/o School of Studies in Religion, University of Sydney, 2006 Australia ABSTRACT. We present an analysis of radiocarbon dates on Dead Sea Scrolls that have a bearing on the question of the Scroll documents' relation to Christian origins. We assess details of dating reports, discuss paleographical evidence, and con- sider the content of the documents. When collated, these findings may be seen as compatible with a view that personalities mentioned in the Scrolls were contemporary with the founders of Christianity. INTRODUCTION Radiocarbon dating provides important information about the dates of some of the Dead Sea Scrolls, a matter of interest to the claim that they are closely connected with earliest Christianity. The manuscripts properly called Dead Sea Scrolls were found at Qumran, near the northwest corner of the Dead Sea. Other, related documents that have been 14C dated were found at nearby locations in the Judean Desert. All historical indications point to their production in the general period of Jew- ish history extending from the third century BCE to the second century CE. 14C tests make it possible to give, within a statistically probable range, a date of manufacture of the writing material, either parchment (made from animal skin) or papyrus. This is not necessarily the same as the date of composition of the works inscribed on them.
    [Show full text]
  • Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran
    PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS PRIESTHOOD, CULT, AND TEMPLE IN THE ARAMAIC SCROLLS FROM QUMRAN By ROBERT E. JONES III, B.A., M.Div. A Thesis Submitted to the School of Graduate Studies in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Robert E. Jones III, June 2020 McMaster University DOCTOR OF PHILOSOPHY (2020) Hamilton, Ontario (Religious Studies) TITLE: Priesthood, Cult, and Temple in the Aramaic Scrolls from Qumran AUTHOR: Robert E. Jones III, B.A. (Eastern University), M.Div. (Pittsburgh Theological Seminary) SUPERVISOR: Dr. Daniel A. Machiela NUMBER OF PAGES: xiv + 321 ii ABSTRACT My dissertation analyzes the passages related to the priesthood, cult, and temple in the Aramaic Scrolls from Qumran. The Aramaic Scrolls comprise roughly 15% of the manuscripts found in the Qumran caves, and testify to the presence of a flourishing Jewish Aramaic literary tradition dating to the early Hellenistic period (ca. late fourth to early second century BCE). Scholarship since the mid-2000s has increasingly understood these writings as a corpus of related literature on both literary and socio-historical grounds, and has emphasized their shared features, genres, and theological outlook. Roughly half of the Aramaic Scrolls display a strong interest in Israel’s priestly institutions: the priesthood, cult, and temple. That many of these compositions display such an interest has not gone unnoticed. To date, however, few scholars have analyzed the priestly passages in any given composition in light of the broader corpus, and no scholars have undertaken a comprehensive treatment of the priestly passages in the Aramaic Scrolls.
    [Show full text]
  • AMRAM According to the Bible Amram Is a Son Of
    AMRAM According to the Bible Amram is a son of Qahat (Kohath) and father of Aaron, Moses and Miriam (Exod 6:18, 20, Num 26:58-59). His wife was Jochabed, his father's sister. His name appears frequently in genealogical lists. Amram is prominent in a number of Second Temple writings. In Pseudo-Philo’s Biblical Antiquities he is the hero of a significant incident before the birth of Moses (9:1-10). Josephus, Antiquities 1.210-216 knows of visions vouchsafed to Amram before the birth of Moses. This is particularly notable in view of 4QVisions of Amram. Amram, together with Qahat and Levi, figures in the chain of transmission of Sefer Harazim from Noah to Moses. Interestingly, he plays no major part in Jubilees, which is generally linked to Aramaic Levi and 4QTQahat ar. Five copies of the work entitled "Visions of Amram" were found in Cave 4 at Qumran. Although, this number of copies suffices to show that it must have had some importance for the Qumran covenanters, no references to it occur in sectarian literature. In 1972, J.T. Milik published a substantial fragment of 4QVisions of Amramb ar and claimed that Origen alluded to it. Milik recognized five copies, 4Q543-4Q548. Puech thinks that the same scribe copied 4QTQahat ar and 4QVisions of Amrama ar. Moreover, he notes that 4QTQahat ar starts on a piece of leather with a join on the Stone, AMRAM, page 2 right and he even speculates that these two works might have formed part of the same manuscript. Details of the other manuscripts of 4QVisions of Amram are not yet known.
    [Show full text]
  • Theme and Genre in 4Q177 and Its Scriptural Selections
    THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself.
    [Show full text]
  • 5. Jesus Christ-The Key of David (Isaiah 22:15-25)
    1 Jesus Christ, the Key of David Isaiah 22:15-25 Introduction: In Isaiah 22, the Lord sent Isaiah to make an announcement to a government official named Shebna, who served Hezekiah, the king of Judah. The news he had for Shebna was not good. Shebna had, apparently, used his position to increase his own wealth and glory, and had usurped authority which did not belong to him. Shebna received the news that he would soon be abruptly removed from his office. Isaiah also announced that another man (named Eliakim) would take his place, who would administer the office faithfully. This new man would be a type of Jesus Christ. Isaiah 22:15-25 I. The fall of self-serving Shebna (vv. 15-19) In verse 15, the Lord sent Isaiah to deliver a message to Shebna, who was the treasurer in the government of Judah. He is also described as being “over the house.” This particular position was first mentioned in the time of Solomon. (Apparently, the office did not exist in the days of King Saul or King David, because it is not mentioned.) Afterward, it became an important office both in the northern and southern kingdoms. 1 Kings 4:1-6; 16:9; 18:3 2 Kings 10:5 The office of the man who was “over the house” of the king of Judah seems to have increased in importance over time, until it was similar to the Egyptian office of vizier. Joseph had been given this incredibly powerful position in the government of Pharaoh. (In fact, this position seems to have been created, for the first time, in Joseph’s day.) Joseph possessed all the power of the Pharaoh.
    [Show full text]
  • The Significance of the Biblical Dead Sea Scrolls
    Journal of Theology of Journal Southwestern dead sea scrolls sea dead SWJT dead sea scrolls Vol. 53 No. 1 • Fall 2010 Southwestern Journal of Theology • Volume 53 • Number 1 • Fall 2010 The Significance of the Biblical Dead Sea Scrolls Peter W. Flint Trinity Western University Langley, British Columbia [email protected] Brief Comments on the Dead Sea Scrolls and Their Importance On 11 April 1948, the Dead Sea Scrolls were announced to the world by Millar Burrows, one of America’s leading biblical scholars. Soon after- wards, famed archaeologist William Albright made the extraordinary claim that the scrolls found in the Judean Desert were “the greatest archaeological find of the Twentieth Century.” A brief introduction to the Dead Sea Scrolls and what follows will provide clear indications why Albright’s claim is in- deed valid. Details on the discovery of the scrolls are readily accessible and known to most scholars,1 so only the barest comments are necessary. The discovery begins with scrolls found by Bedouin shepherds in one cave in late 1946 or early 1947 in the region of Khirbet Qumran, about one mile inland from the western shore of the Dead Sea and some eight miles south of Jericho. By 1956, a total of eleven caves had been discovered at Qumran. The caves yielded various artifacts, especially pottery. The most impor- tant find was scrolls (i.e. rolled manuscripts) written in Hebrew, Aramaic, and Greek, the three languages of the Bible. Almost 900 were found in the Qumran caves in about 25,000–50,000 pieces,2 with many no bigger than a postage stamp.
    [Show full text]
  • Isaiah Commentaries & Sermons
    Isaiah Commentaries & Sermons SONG OF SOLOMON JEREMIAH NEWEST ADDITIONS: Verse by verse Commentary on Isaiah 53 (Isaiah 52:13-53:12) - Bruce Hurt Verse by verse Commentary on Isaiah 35 - Bruce Hurt ISAIAH RESOURCES Commentaries, Sermons, Illustrations, Devotionals Click chart to enlarge Click chart to enlarge Chart from recommended resource Jensen's Survey of the OT - used by permission Another Isaiah Chart see on right side Caveat: Some of the commentaries below have "jettisoned" a literal approach to the interpretation of Scripture and have "replaced" Israel with the Church, effectively taking God's promises given to the literal nation of Israel and "transferring" them to the Church. Be a Berean Acts 17:11-note! ISAIAH ("Jehovah is Salvation") See Excellent Timeline for Isaiah - page 39 JEHOVAH'S JEHOVAH'S Judgment & Character Comfort & Redemption (Isaiah 1-39) (Isaiah 40-66) Uzziah Hezekiah's True Suffering Reigning Jotham Salvation & God Messiah Lord Ahaz Blessing 1-12 13-27 28-35 36-39 40-48 49-57 58-66 Prophecies Prophecies Warnings Historical Redemption Redemption Redemption Regarding Against & Promises Section Promised: Provided: Realized: Judah & the Nations Israel's Israel's Israel's Jerusalem Deliverance Deliverer Glorious Is 1:1-12:6 Future Prophetic Historic Messianic Holiness, Righteousness & Justice of Jehovah Grace, Compassion & Glory of Jehovah God's Government God's Grace "A throne" Is 6:1 "A Lamb" Is 53:7 Time 740-680BC OTHER BOOK CHARTS ON ISAIAH Interesting Facts About Isaiah Isaiah Chart The Book of Isaiah Isaiah Overview Chart by Charles Swindoll Visual Overview Introduction to Isaiah by Dr John MacArthur: Title, Author, Date, Background, Setting, Historical, Theological Themes, Interpretive Challenges, Outline by Chapter/Verse.
    [Show full text]
  • Traditions About Miriam in the Qumran Scrolls
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Classics and Religious Studies Department Classics and Religious Studies 2003 Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/classicsfacpub Part of the Classics Commons Crawford, Sidnie White, "Traditions about Miriam in the Qumran Scrolls" (2003). Faculty Publications, Classics and Religious Studies Department. 97. https://digitalcommons.unl.edu/classicsfacpub/97 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 Faculty Publications, Classics and Religious Studies Department by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in STUDIES IN JEWISH CIVILIZATION, VOLUME 14: WOMEN AND JUDAISM, ed. Leonard J. Greenspoon, Ronald A. Simkins, & Jean Axelrad Cahan (Omaha: Creighton University Press, 2003), pp. 33-44. Traditions about Miriam in the Qumran Scrolls Sidnie White Crawford The literature of Second Temple Judaism (late sixth century BCE to 70 CE) contains many compositions that focus on characters and events known from the biblical texts. The characters or events in these new compositions are developed in various ways: filling in gaps in the biblical account, offering explanations for difficult passages, or simply adding details to the lives of biblical personages to make them fuller and more interesting characters. For example, the work known as Joseph andAseneth focuses on the biblical character Aseneth, the Egyptian wife of Joseph, mentioned only briefly in Gen 41:45, 50.' This work attempts to explain, among other things, how Joseph, the righteous son of Jacob, contracted an exogamous marriage with the daughter of an Egyptian priest.
    [Show full text]
  • Sintflut Textübersicht
    Die Sintfluterzählung (Gen 6,5-9,17) – Eine Komposition aus zwei unterschiedlichen Erzählsträngen (Quellen?) Die Sintfluterzählung ist ein Lehrbeispiel dafür, dass die Unterscheidung in unterschiedliche Erzählstränge (Quellen) eine sinnvolle Hypothese zum Verständnis biblischer Texte ist. Auch im Text der Lutherbibel lässt sich mühelos erkennen, dass dem jetzigen Text der Sintfluterzählung zwei unterschiedliche Variationen desselben Erzählstoffes zugrunde liegen. Erkennbar sind sie sowohl an Widersprüchen im Erzählablauf als auch in Doppelungen einzelner Züge der Erzählung. (Vgl. Skript: Grundkurs AT, Kap. 5). 1. Ursache der Flut 6,5: Bosheit aller Menschen 6,11f. Verderbnis der Erde und allen Fleisches 2. Tiere in der Arche 7,2: Sieben reine und zwei unreine 6,19f: je zwei von allem Tiere bzw. Tierpaare Lebendigen 3. Dauer der Flut 7,4.12: vierzig Tage und vierzig 7,6; 8,13 = 7,11; 8,14: genau ein Nächte Jahr 4. Art der Flut 7,6; 8,2f. Sturzregen, nach dessen 7,11; 8,1f: Hervorbrechen der Aufhören das Wasser verläuft Urflut von unten und von oben 5. Herausgehen aus der Arche 8,6 12: nach Noahs 8,15 17: aufgrund der „Vogelexperiment“ Aufforderung Gottes Nahezu alle wichtigen Etappen des Geschehens werden zweimal erzählt, wobei die konkreten Vorstellungen jeweils variieren. Die nachstehende Tabelle sammelt die wichtigsten vierzehn Doppelungen und ordnet sie in zwei sinnvolle Geschehensfolgen: 1. Bosheit der Menschen 6,5 6,11-12 2. Entschluss zur Vernichtung 6,7 6,13 3. Ankündigung der Flut 7,4 6,17 4. Befehl zum Besteigen der Arche 7,1 6,18 5. Aufforderung zur Mitnahme einer bestimmten Zahl von Tieren 7,2 6,19-20 6.
    [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]
  • 3161532813 Lp.Pdf
    Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber/Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) · James A. Kelhoffer (Uppsala) Hans-Josef Klauck (Chicago, IL) · Tobias Nicklas (Regensburg) J. Ross Wagner (Durham, NC) 335 Loren T. Stuckenbruck The Myth of Rebellious Angels Studies in Second Temple Judaism and New Testament Texts Mohr Siebeck L T. S, born 1960; BA Milligan College, MDiv and PhD Princeton Theological Seminary; teaching positions at Christian-Albrechts-Universität Kiel, Durham University and Princeton Theological Seminary; since 2012 Professor of New Testament (with emphasis on Second Temple Judaism) at Ludwig-Maximilians-Universität München. e-ISBN PDF 978-3-16-153281-8 ISBN 978-3-16-153024-1 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum Neuen Testament) Die Deutsche Nationalibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2014 Mohr Siebeck Tübingen. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tion, translations, microfilms and storage and processing in electronic systems. The book was typeset by epline in Kirchheim/Teck, printed by Gulde-Druck in Tübingen on non- aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. Preface The present volume brings together some unpublished and mostly published (yet updated) material. The common thread that links the chapters of this book is a concern to explore the myth of rebellious angels in some of its Second Temple Jewish setting and to inquire into possible aspects of its reception, including among writings belonging to what we now call the New Testament.
    [Show full text]
  • Noah Und Die Sintflut Eine Klanggeschichte an Der Orgel Für Kinder Ab 5 Jahren Von Susanna Und Uwe Maibaum
    Noah und die Sintflut Eine Klanggeschichte an der Orgel für Kinder ab 5 Jahren von Susanna und Uwe Maibaum Die Musik soll improvisiert werden, in Anlehnung an die notierten Notizen oder auch ganz anders. Zu Beginn kann das Regenbogenlied einstudiert und gesungen werden, eventuell auch nur der Refrain. Lied „Leuchte, leuchte bunter Regenbogen“ (evt. nur den Refrain singen) Sprecher: In der Bibel wird von einer Zeit erzählt, in der die Menschen böse und gemein waren. Sie belogen einander, sie nahmen sich gegenseitig Dinge weg, machten Sachen kaputt und es war ihnen ganz egal, ob sie einem anderen Menschen oder einem Tier weh taten. Da bereute es Gott, dass er den Menschen geschaffen hatte und sprach: „Ich will die Menschen, die ich selber gemacht habe, so nicht haben. Ich habe keine Freude an ihnen. Alles Leben auf der Erde soll wieder aufhören.“ Orgel: düstere Klänge, unheimlich …. Sprecher: Nur ein Mann fand Gnade in seinen Augen und das war Noah, der zusammen mit seiner Frau und seinen drei Söhnen Sem, Ham und Jafet in der Zeit der Geschichte lebte. Er war fromm und Gott gehorsam. Er betete und lebte so, wie es Gott gefiel. Deswegen sagte Gott eines Tages zu ihm: „Noah, ich sehe, die Menschen sind nicht so geworden, wie ich es wollte. Ich werde allem Leben auf der Erde wieder ein Ende setzen, damit das Böse aufhört. Nur dich und deine Familie will ich vor dem Untergang bewahren. Baue eine großes Schiff, baue eine Arche! In der sollt ihr überleben und mit euch von jeder Art der Tiere ein Paar!“ Und Noah begann, zusammen mit seinen Söhnen, die Arche zu bauen.
    [Show full text]