E-Book, Englisch, Band Band 239, 487 Seiten
Reihe: Forschungen zur Religion und Literatur des Alten und Neuen Testaments
Lange / Troyer / Tzoref The Hebrew Bible in Light of the Dead Sea Scrolls
1. Auflage 2013
ISBN: 978-3-647-53555-5
Verlag: Vandenhoeck & Ruprecht
Format: PDF
Kopierschutz: 0 - No protection
E-Book, Englisch, Band Band 239, 487 Seiten
Reihe: Forschungen zur Religion und Literatur des Alten und Neuen Testaments
ISBN: 978-3-647-53555-5
Verlag: Vandenhoeck & Ruprecht
Format: PDF
Kopierschutz: 0 - No protection
Until recently, most non-biblical manuscripts attested in the Qumran library were regarded as copies of texts that were composed after the books of the Hebrew Bible were written. Students of the Hebrew Bible found the Dead Sea Scrolls therefore mostly of interest for the textual and interpretative histories of these books. The present collection confirms the importance of the Dead Sea Scrolls for both areas, by showing that they have revolutionized our understanding of how the text of the biblical books developed and how they were interpreted. Beyond the textual and interpretative histories, though, many texts attested in the Qumran library illuminate the time in which the later books of the Hebrew Bible were composed and reworked as well as Jewish life and law in the time when the canon of the Hebrew Bible developed. This volume gives important examples as to how the early texts attested in the Dead Sea Scrolls help to better understand individual biblical books and as to how the later texts among them illustrate Jewish life and law when the canon of the Hebrew Bible evolved. In order to find an adequate expertise for the seminar 'The Dead Sea Scrolls and the Hebrew Bible', the editors invited both junior and senior specialists in the fields of Hebrew Bible, Second Temple Judaism, Dead Sea Scrolls and Rabbinics to Rome.
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1;Front Cover;1
2;Title Page;4
3;Copyright;5
4;Table of Contents;6
5;Body;10
6;Introduction;10
7;Part I: The Dead Sea Scrolls and the Textual History of the Hebrew Bible a) General Studies Some Thoughts on How the Dead Sea Scrolls Have Changed our Understanding of the Text of the Hebrew Bible and its History and the Practice of Textual Criticism Rus;24
8;Preservation and Promulgation: The Dead Sea Scrolls and the Textual History of the Hebrew Bible Arie van der Kooij;30
9;The Dead Sea Scrolls and the Textual History of the Masoretic Text Emanuel Tov;42
10;The Fundamental Importance of the Biblical Qumran Scrolls Eugene Ulrich;55
11;Understanding the Textual History of the Hebrew Bible: A New Proposal Sidnie White Crawford;61
12;b) Case Studies Textual and Literary Criticism on Passages Attested by 4QSama,b (1Sam 6:4–5 and 1 Sam 23:11–12) Julio Trebolle Barrera;71
13;Looking at Bathsheba with Text-Critical Eyes Kristin De Troyer;85
14; The Text of Jeremiah in the War Scroll from Qumran Armin Lange;96
15;Textual Fluidity as a Means of Sectarian Identity: Some Examples from the Qumran Literature Corrado Martone;118
16;Part 2: The Dead Sea Scrolls and the Understanding of Biblical Books a) General Studies The Dead Sea Scrolls and the Language of Jewish Scriptures Steven E. Fassberg;130
17;Qumran and Biblical Scholarship Thomas Römer;138
18;The Dead Sea Scrolls and the Deuteronomistic Movement Karin Finsterbusch;144
19;Looking Back: What the Dead Sea Scrolls Can Teach Us about Biblical Blessings Esther G. Chazon;156
20;b) Case Studies Knowledge, Nakedness, and Shame in the Primeval History of the Hebrew Bible and in Several Texts from the Judean Desert Michaela Bauks;173
21;The Textual Connection between 4Q380 Fragment 1 and Psalm 106. Mika S. Pajunen;187
22;The Book of Daniel and the Dead Sea Scrolls John J. Collins;204
23;Symbolic and Non-Symbolic Visions of the Book of Daniel in Light of the Dead Sea Scrolls Bennie H. Reynolds III.;219
24; Part 3: The Dead Sea Scrolls and Ancient Interpretations of Jewish Scriptures a) General Studies Embryonic Legal Midrash in the Qumran Scrolls Vered Noam;238
25;The Uses of Scriptural Traditions at Qumran for the Construction of Ethics Marcus Tso;264
26;Ancient Jewish Commentaries in Light of the Dead Sea Scrolls: Multiple Interpretations as a Distinctive Feature? Matthias Weigold;282
27;b) Case Studies Jubilees, Philo, and the Problem of Genesis James Kugel;296
28;Modification of Biblical Law in the Temple Scroll Lawrence H. Schiffman;313
29;Philo and the Temple Scroll on the Prohibition of Single Testimony Sarah Pearce;322
30;Rewriting the Story of Dinah and Shechem: The Literary Development of Jubilees;31
31;Michael Segal;338
32;The Twelve Minor Prophets at Qumran and the Canonical Process: Amos as a “Case Study” Hanne von Weissenberg;358
33;Part 4: The Dead Sea Scrolls and Jewish Law and Life Sociology of Jewish Life in Light of the Dead Sea Scrolls: Seeking Steps Forward Jutta Jokiranta;380
34;Did Enochians Exist? Answer to Boccaccini Paul Heger;403
35;“You Shall See”: Rebecca’s Farewell Address in 4Q364 3 ii 1–;7
36;Hanna Tervanotko;414
37;Marriage Laws in the Dead Sea Scrolls in Relation to the Broader Jewish Society Cecilia Wassen;428
38; Jewish Law in the Dead Sea Scrolls: Some Issues for Consideration Lutz Doering;450
39;Some Observations on the Literary Constitution of Legal and Ethical Discourse in Rabbinic and Qumran Texts Alexander Samely;464
40;Authors and Editors of the Volume;475
41;Index of Ancient Sources ;478
42;Back Cover;490
Michaela Bauks University of Koblenz-Landau (S. 172-173)
Knowledge, Nakedness, and Shame in the Primeval History of the Hebrew Bible and in Several Texts from the Judean Desert
The conventional understanding of the story of humanity’s first sin and the expulsion from the Garden of Eden in Genesis 1–2 presumes some sort of sexual valence. This familiar reading may seem inevitable at first glance, given the appearance of the word “nakedness” together with the word “shame” in the context of a primeval narrative.
At the beginning, the human couple is not aware of their sexuality which is the reason that they do not feel ashamed of their nakedness.1 Consequently, the connection is made between sexuality and the divine prohibition to eat from the tree of the knowledge of good and evil (Gen 2:16–17). When man and woman ate from the tree, they realized that they were naked and tried to cover their nakedness with the much-cited fig leaf (Gen 3:7).
However, there is not enough of a basis to support a sexualized reading within the texts of the Hebrew Bible. The observation that there might be a relationship between being naked and feeling ashamed ( , hitpolal) is not sufficient to make this case.2 Similarly, the fact that in figurative speech the verb (“to know, to realize”) could denote the act of sexual intercourse (cf. Gen 4:1) is not sufficient to make a connection between the tree of the knowledge of good and evil and sexuality in Genesis 2–3. Because of the complexity of the text, I think that focusing on sexuality leads to inappropriate interpretation.
In Genesis 2–3, sexuality and the knowledge of good and evil do not have anything to do with each other.4 In this study, I will examine how paratextual literature interprets the connection of these two motifs. It seems “that the story of Adam and Eve in Paradise was not very important or influential in the community which preserved the texts of the Judean Desert.”5 Apart from the Enochic literature, we have only a few examples of rewriting of Genesis 2–3, and even fewer references dealing with our special topic. I have selected some examples from Sapiential Work A, Jubilees, and 1 Enoch that demonstrate the lack of a sexualized apprehension of knowledge, nakedness, and shame in Genesis 2–3. 1.
Sapiental Work A (4QInstruction) The motif of God’s endowing the first humans with knowledge and wisdom is found in several texts from Qumran.6 In all texts where the story of creation is explicitly mentioned, the pattern of prohibition and fall is lacking, while God’s gift of knowledge is emphasized. Sapiential Work A (4QInstruction) is an important “secular” work from the late first century B.C.E., which is preserved in partially overlapping fragments from several manuscripts.7 The instructions in this composition are expressed in small units and put together without any evident logical progression. The text has some parallels to Genesis 2–3 in a mostly very fragmentary context.
