By Armin Lange (Editor) Kristin De Troyer (Editor)
How did old scribes interpret their very own fact through scriptural exegesis? The essays during this quantity discover this question from quite a few prespectives by means of interpreting the earliest recognized exegetical texts of Jewish starting place, specifically, the exegetical texts from the Qumran library. students have debated the suitable nature of the exegetical suggestions utilized in the Qumran texts. To convey readability to the dialogue, this booklet analyzes the phenomenon of analyzing the current within the Qumran library and asks how some distance related phenomena could be saw in authoritative literature in historic Israel and Judah, within the textual culture of the Hebrew and Greek Bible, in historical Judaism, and in early Christian literature.
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Extra resources for Reading the Present in the Qumran Library: The Perception of the Contemporary by Means of Scriptural Interpretations (Symposium Series (Society of Biblical Literature)
I take it to mean that divorce is permitted but remarriage forbidden unless the spouse dies. Once marriage takes place, the spouses are connected until death (as the Protestants say at weddings, “until death do us part”). Whether one agrees with this view of be-h˙ayehem or not, there is no question that the simultaneous marriage of one man to more than one woman is seen as forbidden. This view is, of course, totally at variance with the explicit statement of the Torah and its narratives. This prohibition was later accepted by early Christianity, but was 13.
The hidden law, on the other hand, was known only to the sect. These hidden laws constituted the very points of disagreement around which the sect coalesced. The written Torah, originally revealed by God, had been modiﬁed later by His prophets through their divine visions. The hidden law, the nistar, had also developed over time and would continue to change, but it did not originate at the same time as the revealed Torah. Rather, it represented God’s constant, ongoing revelation of Torah interpretation disclosed to the sectarians during and through their study sessions.
Aviram; Jerusalem: Israel Exploration Society, 1993), 398–410. 7 Here an entire section of Deuteronomy dealing with the appointment of a king, his duties, obligations, the laws of war, and other such matters has been transmogriﬁed by this form of contemporizing exegesis into a proposed ideal political order for Hasmonean period Judea. This is essentially a call for governmental reform, that was actually never heard, but the author intended this as a full-ﬂedged “interpretation” of the commands of the Torah on this matter.