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The Dead Sea Genesis Apocryphon

A New Text and Translation with Introduction and Special Treatment of Columns 13-17


Daniel Machiela

The so-called Genesis Apocryphon (1Q20) from Qumran Cave 1 has suffered from decades of neglect, due in large part to its poor state of preservation. As part of a resurgent scholarly interest in the Apocryphon, and its prominent position among the Aramaic Dead Sea Scrolls, this volume presents a fresh transcription, translation, and exstenive textual notes drawing on close study of the original manuscript, all available photographs, and previous publications. In addition, a detailed analysis of columns 13-15 and their relation to the oft-cited parallel in the Book of Jubilees reveals a number of ways in which the two works differ, thereby highlighting several distinctive features of the Genesis Apocryphon. The result is a reliable text edition and a fuller understanding of the message conveyed by this fragmentary but fascinating retelling of Genesis.


Noam Mizrahi

Adaptation of Scriptural Epithets This is by no means a solitary example. A similar pattern can be discerned with respect to epithets that are rooted in scriptural phraseology, and it is most easily evident when the biblical precedent is a hapax expression, in which case there can be little doubt where the


John J. Collins

nomism that is so widely attested in the Scrolls. Klaus Baltzer argued that the Treatise itself could be understood as an adaptation of what he called “the covenant formulary.” To be sure, Baltzer granted that the historical prologue that characterizes the covenantal texts in the Hebrew Bible is replaced

Philip F. Esler

know what Babatha thought about her losing this litigation. P. Yadin 28, 29 and 30 are papyri with a copy on each of the same Greek text, which is a formula from Roman law to be used in a proceeding against a guardian for improper performance of his duties. It is an adaptation of a formula found in the


Jonathan Vroom

assumes law can be applied with interpretive freedom. Fishbane writes: “[T]he mechanism for prohibiting intermarriage with the Ammonites, Moabites, etc. was an exegetical extension of the law in Deut. 7:1–3 effected by means of an adaptation and interpolation of features from Deut. 23:4–9.” 60 This is


Jonathan Ben-Dov

a different lens, it can be seen that the stream of authority worked both ways. Not only were later texts legitimized through the adoption and adaptation of biblical composition techniques, but the opposite also obtained: the very reuse of earlier, “biblical” writings—either in a rewritten form or


Matthew Goff

later texts of 1 Enoch. It suggests that various surface manifestations in adaptations of this story retain the underlying structure identified in the watchers myth stressed in this essay. This suggests that attention to how the binary pairs heaven-earth and male-female are combined is important not


Samuel L. Adams

often emphasize the inferior position of the colonized when discussing this concept and the possibility of forced adaptation to social norms. Hybridity can occur “as a result of conscious moments of cultural suppression,” such as when a ruling party acts with sudden ferocity to suppress a subject


Loren T. Stuckenbruck

images drawn upon to depict eschatological conflict in the work ensured its adaptation through several editions that not only could succeed one another but also, as with other documents among the Scrolls, could continue to be copied as contemporary parallel versions. Early editors of the document were