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
scholarship. It would be fascinating for someone 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
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 aliving being ( ויהי האדם לנפש חיה ).” 81 Even
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 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
(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
, mediated and unmediated divine performative speech, often uttered in a geographical setting reminiscent of the Torah. The new community’s restricted lexical vocabulary is characterized by creative intertextuality within the Pentateuch’s wilderness setting. This community was living the life of Scripture
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
, 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
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