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translations are my own. 344 carol a. newsom is more complicated. This complexity has to do with the ambiguity of “spirit” and its relation to the self. In the Hodayot the term spirit (רוח) is, among other things, used to identify the motivating force within a person.16 The unimproved person, that is, one

In: Prayer and Poetry in the Dead Sea Scrolls and Related Literature

. For all that the Qumran community and the movement of which it was a part was very much concerned with issues of purity and the appropriate way of living under the law, such was motivated by a profound sense of the intimate concern God had for his elect. This spiritual intimacy can be seen in the

In: Prayer and Poetry in the Dead Sea Scrolls and Related Literature

living things rather than a pejorative term, and therefore rejects a dualistic interpretation.11 A conclusion as to which is right is made more dif cult by the fact that a lacuna obscures the verb that would allow us to know what exactly it is that the “sons of heaven” do. The structure of the text

In: Defining Identities: We, You, and the Other in the Dead Sea Scrolls

that since God spoke with Moses, he became a celibate. Moses abstained from his marital life in order to preserve his state of ritual purity.51 Sipre Num that emphasizes the importance of marital life might originate in the same discussion. Miriam and Aaron did not criticize Moses for marrying a

In: The Dead Sea Scrolls In Context (2 vols) 

Genesis 16 was a conflict story about the favorite but barren wife vs. the fertile concubine.6 Finally, I would agree with those who see Genesis 22 as a narrative helping to motivate child sacrifice when it was deemed necessary. We shall return to these oral stories. This last episode in Genesis 22

In: The Dead Sea Scrolls

single exception of GenAp. A broken passage in the sixth column of 1QapGen refers to a sig- nificant event at the end of the tenth jubilee of Noah’s life.5 9. . . . vacat And when my days reached the number I had calculated 10. [. . .] ten jubilees, then were my sons finished taking women for

In: Qumran Cave 1 Revisited

Today, 114: “On the basis of this remark- able ‘eschatology’, which views all life as lived ‘before God’, it is easy to understand how Jesus, so far as we can see, did not baptize, built up no community as a holy remnant and as the nucleus of the messianic people of God and recognized no sharpening

In: Qumranica Minora I

, stressing the importance of “hidden transcripts,” the things one dared not say out loud for fear of the regime, as a key aspect of the ways the weak resisted dominant repressive regimes across a wide range of examples. The practical expression of these “hidden transcripts” in everyday life included

In: ‘Go Out and Study the Land’ (Judges 18:2)

for negotiating the reality of life as subjects under the authority of a polis or empire.14 2.1.1 State Civic Ideology In its fullest form, state civic ideology relates the peoples and territo- ries under its control, and the institutions and laws by which they are organized and regulated, to a

In: Civic Ideology, Organization, and Law in the Rule Scrolls

scholars have only relatively recently begun to display an interest in the history of Jewish theology dating back to the pre-Christian era.This interest is largely motivated by a desire to reveal schisms in Jew- ish thought that might help to establish a connection between schismatic movements within

In: Challenges to Conventional Opinions on Qumran and Enoch Issues