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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

In: Dead Sea Discoveries

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 nun from the Buddhist monastic tradition, with

In: Dead Sea Discoveries

primary feature of Jubilees. 2 This essay examines two cases in which Jubilees omits biblical chronological data—one involves the age of Noah; the other, a reference to Abram living for ten years in the land of Canaan that appears in the context of the gifting of Hagar. In each instance the author of

In: Dead Sea Discoveries
Author: Yonatan Adler

Pharisees during the 1st century BCE were a group which competed against the ruling priestly class in trying to win influence over the hearts of the people, and in so doing advocated the “democratization” of Judaism as an ideal. As a popular movement, the Pharisees wished to motivate as large a circle of

In: Dead Sea Discoveries
Author: Craig A. Evans

. 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

In: The Book of the Twelve

‘quarrel’. Elsewhere, hawwôt is seen to pertain to the same lexical field as lies and deceit. That hawwôt is a ‘thing’ that can be uttered ( דבר in the Piʿel) becomes clear from texts such as Psalm 38:13. The protagonist of that psalm has fallen gravely ill, and experiences that his life is not safe

In: Psalm 91 and Demonic Menace

introspection could a monk truly hope to achieve the epitome of spiritual perfection. Although isolation enabled one form of spiritual development, eschewing all social contact would inevitably undermine alternative avenues to spiritual improvement for oneself and others. Communal living offered opportunities

In: The Dangerous Duty of Rebuke: Leviticus 19:17 in Early Jewish and Christian Interpretation

, 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

In: Sacred Texts and Disparate Interpretations: Qumran Manuscripts Seventy Years Later
Author: Jonathan Vroom

themselves in Damascus. 11 These texts likely reflect an Essene community that was integrated into Judean life and spread across Palestine in groups called ‘camps’ ( מחנות ). 12 Unlike the S community, D depicts a non-celibate family setting, and unlike S, D contains sections of halakhah that addresses

In: The Authority of Law in the Hebrew Bible and Early Judaism

no reason to doubt that the content of the psalm reflects a thought world in which the presence of demons, demonical possession, and malignant spirits and powers was considered commonplace. The text of the psalm reflects a sense of synergistic inner connection between ordinary life and the sinister

In: Psalm 91 and Demonic Menace