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) 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
Author: 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
Author: 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
Author: Rony Kozman

(Ezek 37:5, 6, 9, 10, 14)—also pictured as the spirit breathing ( מארבע רוחות באי הרוח ופחי ) in the dead so that they may live ( ויחיו ) (37:9)—alludes to God’s creation of adam in Gen 2:7: God “breathed ( ויפח ) into his nostrils the breath of life ( נשמת חיים ); and the adam became a living being

In: Dead Sea Discoveries
Author: John J. Collins

argued, “it was not academic interest which motivated the Qumranic scribes in their editorial work but rather the changes which had taken place in the life and practices of the community.” 17 In her view, “the purpose of the document was not to serve as a prescriptive law book in the modern sense, but

In: Dead Sea Discoveries
Author: Cecilia Wassen

context of Jesus’s deeds and words. 1 This is a valid approach, since the scrolls provide a window into the Jewish world with a common apocalyptic outlook shared by Jesus and his disciples who were Jews—a worldview characterized by the belief that they were living at the end of the present era, in the

In: Dead Sea Discoveries
Author: Steven Weitzman

(ed. J. Mulder; Assen/Maastricht: Van Gorcum/Minneapolis: Fortress, 1990) 359. Cf. Philo's claim in On the Contemplative Life 1.84 that the Therapeutae, a sect of Jews living in Egypt, imitated through their communal praise Israel's song at the Red Sea (Exodus 15). 44 beginning of a new stage in

In: Dead Sea Discoveries
Author: John Elwolde

citations either as proof-texts or as stepping stones for midrashic discourse. Its interpretation of the Bible might be regarded as expositional, with largely decontextualized snippets of biblical text introduced to aid the life of a faith community, rather than, as in 11QT, exegetical, intended more to

In: Dead Sea Discoveries

, K«1 1§ a-UTOD o»Ig»0fiaEI«1 Kai O'ta8f¡oE'tm naaa5 ia5 yEVeas rou ai&voç.11 Teach the righteous one, the son of Lamech, what he should do, and he will pre- serve his soul for life and will escape forever, and from him will be planted a plant, and it will stand for all the generations of eternity

In: Dead Sea Discoveries
Author: Menahem Kister

has surmised that the development of the text was motivated primarily by the differences in messianic beliefs manifested in each of the versions. Originally, Brooke believed that MS B, in which one messianic fi gure is mentioned (“the Messiah of Aaron and Israel”), is more original, while MS A

In: Dead Sea Discoveries