The Aramaic Dead Sea Scrolls from Qumran have attracted increasing interest in recent years. These texts predate the “sectarian” Dead Sea scrolls, and they are contemporary with the youngest parts of the Hebrew Bible. They offer a unique glimpse into the situation before the biblical canons were closed. Their highly creative Jewish authors reshaped and rewrote biblical traditions to cope with the concerns of their own time. The essays in this volume examine this fascinating ancient literature from a variety of different perspectives. The book grew out of an international symposium held at the University of Copenhagen in August 2017.
Among the predominantly Hebrew collection of the Dead Sea Scrolls are twenty-nine compositions penned in Aramaic. While such Aramaic writings were received at Qumran, these materials likely originated in times before, and locales beyond, the Qumran community. In view of their unknown past and provenance, this volume contributes to the ongoing debate over whether the Aramaic texts are a cohesive corpus or accidental anthology. Paramount among the literary topoi that hint at an inherent unity in the group is the pervasive usage of the dream-vision in a constellation of at least twenty writings. Andrew B. Perrin demonstrates that the literary convention of the dream-vision was deployed using a shared linguistic stock to introduce a closely defined set of concerns. Part One maps out the major compositional patterns of dream-vision episodes across the collection. Special attention is paid to recurring literary-philological features (e.g., motifs, images, phrases, and idioms), which suggest that pairs or clusters of texts are affiliated intertextually, tradition-historically, or originated in closely related scribal circles. Part Two articulates three predominant concerns advanced or addressed by dream-vision revelation. The authors of the Aramaic texts strategically employed dream-visions (i) for scriptural exegesis of the antediluvian/patriarchal traditions, (ii) to endorse particular understandings of the origins and functions of the priesthood, and (iii) as an ex eventu historiographical mechanism for revealing aspects or all of world history. These findings are shown to give fresh perspective on issues of revelatory discourses in Second Temple Judaism, the origins and evolution of apocalyptic literature, the ancient context of the book of Daniel, and the social location of the Aramaic Dead Sea Scrolls.
The Hellenistic period was a pivotal moment in the history of the Jewish priesthood. The waning days of the Persian empire coincided with the continued ascendance of the high priest and Jerusalem temple as powerful political, cultural, and religious institutions in Judea. The Aramaic Scrolls from Qumran, only recently published in full, testify to the existence of a flourishing but previously unknown Jewish literary tradition dating from the end of Persian rule to the rise of the Hasmoneans. Throughout this book, Robert Jones analyzes how Israel’s priestly institutions are represented in these writings, and he demonstrates that they are essential for understanding the Jewish priesthood at this crucial stage in its history.
Many people today think of Satan as a little red demon with a pointy tail and a pitchfork—but this vision of the devil developed over many centuries and would be foreign to the writers of the Old Testament, where this figure makes his first appearances. The earliest texts that mention the Satan—it is always “the Satan” in the Old Testament—portray him as an agent of Yahweh, serving as an executioner of evildoers. But over the course of time, the Satan came to be regarded more as God’s enemy than God’s agent and was blamed for a host of problems. Biblical scholar Ryan E. Stokes explains the development of the Satan tradition in the Hebrew scriptures and the writings of early Judaism, describing the interpretive and creative processes that transformed an agent of Yahweh into the archenemy of good. He explores how the idea of a heavenly Satan figure factored into the problem of evil and received the blame for all that is wrong in the world.
Miryam T. Brand explores how texts of the Second Temple period address the theological problem of the existence of sin and describe the source of human sin. By surveying the relevant Apocrypha, Pseudepigrapha, and Dead Sea Scrolls, as well as the works of Philo and (where relevant) Josephus, the study determines the extent to which texts' presentation of sin is influenced by genre and sectarian identification and identifies central worldviews regarding sin in the Second Temple period. The analysis is divided into two parts; the first explores texts that reflect a conviction that the source of sin is an innate human inclination, and the second analyzes texts that depict sin as caused by demons. The author demonstrates that the genre or purpose of a text is frequently a determining factor in its representation of sin, particularly influencing the text's portrayal of sin as the result of human inclination versus demonic influence and sin as a free choice or as predetermined fact. Second Temple authors and redactors chose representations of sin in accordance with their aims. Thus prayers, reflecting the experience of helplessness when encountering God, present the desire to sin as impossible to overcome without divine assistance. In contrast, covenantal texts (sectarian texts explaining the nature of the covenant) emphasize freedom of choice and the human ability to turn away from the desire to sin. Genre, however, is not the only determining factor regarding how sin is presented in these texts. Approaches to sin in sectarian texts frequently built upon already accepted ideas reflected in nonsectarian literature, adding aspects such as predestination, the periodization of evil, and a division of humanity into righteous members and evil nonmembers.
The T&T Clark Encyclopedia of Second Temple Judaism provides a comprehensive reference resource of over 600 scholarly articles aimed at scholars and students interested in Judaism of the Second Temple Period. The two-volume work is split into four parts. Part One offers a prolegomenon for the contemporary study and appreciation of Second Temple Judaism, locating the discipline in relation to other relevant fields (such as Hebrew Bible, Rabbinics, Christian Origins). Beginning with a discussion of terminology, the discussion suggests ways the Second Temple period may be described, and concludes by noting areas of study that challenge our perception of ancient Judaism. Part Two presents an overview of respective contexts of the discipline set within the broad framework of historical chronology corresponding to a set of full-colour, custom-designed maps. With distinct attention to primary sources, the author traces the development of historical, social, political, and religious developments from the time period following the exile in the late 6th century B.C.E. through to the end of the Bar Kokhba revolt (135 C.E.). Part Three focuses specifically on a wide selection of primary-source literature of Second Temple Judaism, summarizing the content of key texts, and examining their similarities and differences with other texts of the period. Essays here include a brief introduction to the work and a summary of its contents, as well as examination of critical issues such as date, provenance, location, language(s), and interpretative matters. The early reception history of texts is also considered, and followed by a bibliography specific to that essay. Numerous high-resolution manuscript images are utilized to illustrate distinct features of the texts. Part Four addresses topics relevant to the Second Temple Period such as places, practices, historical figures, concepts, and subjects of scholarly discussion. These are often supplemented by images, maps, drawings, or diagrams, some of which appear here for the first time. Copiously illustrated, carefully researched and meticulously referenced, this resource provides a reliable, up-to-date and complete guide for those studying early Judaism in its literary and historical settings.
Hanna Tervanotko first analyzes the treatment and development of Miriam as a literary character in ancient Jewish texts, taking into account all the references to this figure preserved in ancient Jewish literature from the exilic period to the early second century C.E.: Exodus 15:20-21; Deuteronomy 24:8-9; Numbers 12:1-15; 20:1; 26:59; 1 Chronicles 5:29; Micah 6:4, the Septuagint, the Dead Sea Scrolls (4Q365 6 II, 1-7; 4Q377 2 I, 9; 4Q543 1 I, 6 = 4Q545 1 I, 5; 4Q546 12, 4; 4Q547 4 I, 10; 4Q549 2, 8), Jubilees 47:4; Ezekiel the Tragedian 18; Demetrius Chronographer frag. 3; texts by Philo of Alexandria: De vita contemplativa 87; Legum allegoriae 1.76; 2.66-67; 3.103; De agricultura 80-81; Liber antiquitatum biblicarum 9:10; 20:8, and finally texts by Josephus: Antiquitates judaicae 2.221; 3.54; 3.105; 4.78. These texts demonstrate that the picture of Miriam preserved in the ancient Jewish texts is richer than the Hebrew Bible suggests. The results provide a contradictory image of Miriam. On the one hand she becomes a tool of Levitical politics, whereas on the other she continues to enjoy a freer role. People continued to interpret earlier literary traditions in light of new situations, and interpretations varied in different contexts. Second, in light of poststructuralist literary studies that treat texts as reflections of specific social situations, Tervanotko argues that the treatment of Miriam in ancient Jewish literature reflects mostly a reality in which women had little space as active agents. Despite the general tendency to allow women only little room, the references to Miriam suggest that at least some prominent women may have enjoyed occasional freedom.
A well-known characteristic of the sectarian Dead Sea Scrolls are their assertions that membership in the Qumran movement included present and eschatological fellowship with the angels, but scholars disagree as to the precise meaning of these claims. To gain a better understanding of angelic fellowship at Qumran, Matthew L. Walsh utilizes the early Jewish concept that certain angels were closely associated with Israel. Moreover, these angels, which included guardians and priests, were envisioned within apocalyptic worldviews that assumed that realities on earth corresponded to those of the heavenly realm. A comparison of non-sectarian texts with sectarian compositions reveals that the Qumran movement's lofty assertions of communion with the guardians and priests of heavenly Israel would have made a significant contribution to their identity as the true Israel.
Because gender is an essential component of societies of all times and places, it is no surprise that every prophetic expression in the ancient social world was a gendered one. In this volume scholars of the biblical literature and of the ancient Mediterranean consider a wide array of prophetic phenomena. In addition to prophetic texts of the Hebrew Bible, the essays also look at prophecy in ancient Mesopotamia and early Christianity. Using the most current theoretical categories, the volume demonstrates how essential a broad definition of gender is for understanding its connection to both the delivery and the content of ancient prophecy. Attention to gender dynamics will continue to reveal the fluidity of prophetic gender performance and to open up the ancient contexts of prophetic texts. The contributors are Roland Boer, Corrine Carvalho, Lester L. Grabbe, Anselm C. Hagedorn, Esther J. Hamori, Dale Launderville, Antti Marjanen, Martti Nissinen, Jonathan Stökl, Hanna Tervanotko, and Ilona Zsolnay.