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This quantity illustrates the ways that the invention of the scrolls has altered our paradigms of biblical interpretation, investigating connections inside of and among Jewish and Christian interpretive texts.
Read Online or Download New Approaches to the Study of Biblical Interpretation in Judaism of the Second Temple Period and in Early Christianity (Studies on the Texts of the Desert of Judah, Volume 106) PDF
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Extra info for New Approaches to the Study of Biblical Interpretation in Judaism of the Second Temple Period and in Early Christianity (Studies on the Texts of the Desert of Judah, Volume 106)
12 Thus, while still confirming the centrality of Jerusalem as the focal point of God’s presence, the reformulation of Isa 2:3 informs the exiles that they need not be alarmed at their distance from that central locus, Jerusalem; the dispensing of justice and divine instruction is not a function of the Temple’s location, but rather of the presence of God in that or any other location. 14 The interpreting text has reformulated the interpreted source in order to express a new idea. At the same time, despite the changes, it is still readily apparent that the base text is Isaiah 2:3.
Since these ideas did not always correspond directly to the scriptural source-text, they often recast and reformulated the earlier material in order to correspond to their very own positions. In this article, I would like to analyze the use of one biblical passage that served such a role amongst Jews in antiquity: the prophecy in Isa 2:1–4. This study will examine three Jewish sources from antiquity that employed this prophecy, especially v. 3, in order to address questions of communal identity; specifically, the issue of the status of the Jewish community or communities in the Diaspora.
NRSV). There is therefore no need to assume that the opening of the OG version is actually a secondary, fragmented version of the supposedly original, longer opening found in Theodotion, which refers specifically to the elders, and which would be translated “concerning whom” (pace Moore, Additions, 95, 99; R. T. McLay, 34 michael segal The Greek δεσπότης refers here to God, as it does throughout Daniel 9 (vv. 8, 15, 16, 17, 19). ” This is a slightly different citation formula from that found later in Susanna (v.
New Approaches to the Study of Biblical Interpretation in Judaism of the Second Temple Period and in Early Christianity (Studies on the Texts of the Desert of Judah, Volume 106)