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著者: Alexandria Frisch

name just a few from this volume: demons, dualism, evil, eternal life, cosmic struggles, Urzeit, Endzeit, dreams, priests, the temple, symbolism, interpretive angels, heavenly realms, eschatological judgment, and angelic warfare. The multitude of focuses reflected in this volume, in turn, highlights

in Dead Sea Discoveries

trained in the Qur’an and hadith traditions, or simply someone living in Muslim world and familiar with feminist Islamic scholarship to look at scrolls from their perspective. Similarly, surely something would be learned if the scrolls were read by a monk or nun from the Buddhist monastic tradition, with

in Dead Sea Discoveries

primary feature of Jubilees. 2 This essay examines two cases in which Jubilees omits biblical chronological data—one involves the age of Noah; the other, a reference to Abram living for ten years in the land of Canaan that appears in the context of the gifting of Hagar. In each instance the author of

in Dead Sea Discoveries
著者: Yonatan Adler

Pharisees during the 1st century BCE were a group which competed against the ruling priestly class in trying to win influence over the hearts of the people, and in so doing advocated the “democratization” of Judaism as an ideal. As a popular movement, the Pharisees wished to motivate as large a circle of

in Dead Sea Discoveries
著者: Craig A. Evans

. In the vicinity of Caesarea Philippi, Jesus asks his disciples who they think he is. Peter replies: “You are the Christ, the Son of the living God” (Matt 16:16). In a recent study Mark Goodwin has suggested that Peter’s language, σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος, alludes to Hosea, where

in The Book of the Twelve

introspection could a monk truly hope to achieve the epitome of spiritual perfection. Although isolation enabled one form of spiritual development, eschewing all social contact would inevitably undermine alternative avenues to spiritual improvement for oneself and others. Communal living offered opportunities

in The Dangerous Duty of Rebuke: Leviticus 19:17 in Early Jewish and Christian Interpretation
著者: Jonathan Vroom

themselves in Damascus. 11 These texts likely reflect an Essene community that was integrated into Judean life and spread across Palestine in groups called ‘camps’ ( מחנות ). 12 Unlike the S community, D depicts a non-celibate family setting, and unlike S, D contains sections of halakhah that addresses

in The Authority of Law in the Hebrew Bible and Early Judaism

) combined with references to hatred ( שִׂנְאָה ) and slander ( מוֹצִא דִבָּה ): “He who follows discipline shows the way to life, but he who ignores reproof leads astray. He who conceals hatred has lying lips, while he who speaks forth slander is a dullard.” 22 The references to hatred and rebuke recall

in The Dangerous Duty of Rebuke: Leviticus 19:17 in Early Jewish and Christian Interpretation
著者: Jonathan Vroom

“desperate illogicality.” 53 If the Chronicler’s interpretive efforts were truly motivated by the consistency requirement of the rule of law, he would not have left a text that threatens the possibility requirement. What distinguishes TS’s interpretive conflict-harmonizing is that, unlike 2 Chr 35:13 (as

in The Authority of Law in the Hebrew Bible and Early Judaism
著者: Aaron W. White

[his text] Vorlage …” 62 Concerning the B and 076, Metzger, A Textual Commentary on the Greek New Testament (New York: UBS , 1971), 295, has demonstrated that the change to μετὰ ταῦτα is by the hand of an Alexandrian corrector who was motivated by the desire to bring Acts 2:17a back into

in The Prophets Agree