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Edited by Hindy Najman and Konrad Schmid

Jeremiah’s Scriptures

Production, Reception, Interaction, and Transformation

Series:

Edited by Hindy Najman and Konrad Schmid

Jeremiah’s Scriptures focuses on the composition of the biblical book of Jeremiah and its dynamic afterlife in ancient Jewish traditions. Jeremiah is an interpretive text that grew over centuries by means of extensive redactional activities on the part of its tradents. In addition to the books within the book of Jeremiah, other books associated with Jeremiah or Baruch were also generated. All the aforementioned texts constitute what we call “Jeremiah's Scriptures.” The papers and responses collected here approach Jeremiah’s scriptures from a variety of perspectives in biblical and ancient Jewish sub-fields. One of the authors' goals is to challenge the current fragmentation of the fields of theology, biblical studies, ancient Judaism. This volume focuses on Jeremiah and his legacy.

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Cana Werman

that the covenant is to be made with only one of Isaac’s son, Jubilees rewrites Gen 17:16. In the biblical version, Sarah is the only subject in the verse: “And I will bless her and will give you a son from her. And I will bless her and she will become nations and kings of people will come out of her

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Devorah Dimant

1 Introduction The opposition between concealing and revealing is one of the major concerns of Qumran sectarian literature, but it has not yet been the subject of a systematic analysis. Research has usually concentrated on the terms רז and סוד (“mystery,” and “secret”), 1 often comparing them

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Beate Ego

Jerusalem and its cosmological meaning in the Hebrew Bible. 7 However, it seems to be a research desideratum to subject the cosmological ideas contained in the Dead Sea Scrolls to a rereading, and to consider them with regard to their functions in the religious symbol system in which they participate

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Jörg Frey

self is no longer the operative model. Rather, the originally external spirit from God becomes conceptualized as moving from outside to inside.” 34 Thus, the spirit also enables the human subject to pray, and and likewise to know and to choose the truth: 1QH a 6:36 says: “you have favored me with the

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John J. Collins

and says that human beings are left in the power of their yetzer , or inclination. 59 The yetzer is not an external force like the spirits are, but nonetheless it cannot be equated with free will, and it is not entirely subject to rational control. 60 Many Judeans in the late Second Temple period

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Matthew S. Goldstone

creation of entire literary units expounding specific subjects” (Ibid.). 4 A prime example of Neusner’s position can be found in Neusner, Judaism, the Evidence of the Mishnah . 5 For a succinct and encompassing critique of Neusner’s position, see Cohen, “Jacob Neusner, Mishnah and Counter-Rabbinics.” 6

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Matthew S. Goldstone

of heart and redirection in life is not new. In this sense these sources merely continue existing tropes for penitence. But conceptually they also serve as a model and inspiration for redirecting the normal concept of rebuke back onto the subject. Thus, most importantly for our purposes, we find