By Moshe J. Bernstein
This choice of essays brings jointly in a single handy position the precise insights of 1 of the top specialists within the interpretation of Scripture within the moment Temple interval. The essays are fantastically crafted, completely engaged with the first texts, rather well honed methodologically, and hugely informative. those volumes are guaranteed to turn into a key reference element not just for students of the Scrolls, but additionally for all these attracted to the worries and ways of Jewish interpretation long ago.
George J. Brooke, collage of Manchester
For it slow i've been hoping Moshe Bernstein's essays, that are types of scholarship, will be accumulated right into a handy assortment and i'm extremely joyful that Brill has released thirty of them during this two-volume paintings. studying and Rereading Scripture at Qumran is a very wealthy source for the coed of scriptural interpretation within the Scrolls.
James C. VanderKam, collage of Notre Dame
In our regularly increasing appreciation of where of scriptural interpretation within the lifeless Sea Scrolls, and its vital implications for what got here prior to and after, the voice of Moshe Bernstein has been the most chronic, accountable, and revered. it's a singular carrier to the learn of the heritage and literature of historical Judaism for his many state of the art contributions to be on hand now in a single position. those volumes reveal simply what number and manifold were the culmination of Moshe Bernstein's labors, as a lot for his defining of outer literary obstacles and as for his penetrating of internal exegetical dynamics.
Steven Fraade, Yale collage
Read Online or Download Reading and Re-Reading Scripture at Qumran, Volume 1: Genesis and its Interpretation (Studies on the Texts of the Desert of Judah, Volume 107) PDF
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Extra info for Reading and Re-Reading Scripture at Qumran, Volume 1: Genesis and its Interpretation (Studies on the Texts of the Desert of Judah, Volume 107)
Wise’s reconstruction, eighty and 89, and figuring out of ואברם בן שבעים שנהin line nine, is of the same opinion with mine. 41 The Samaritan Pentateuch, involved for this sequential and chronological inconsistency, reads one hundred forty five years for the age of Terah at his dying. Abram’s leaving for Canaan and Terah’s dying therefore happen within the related yr, the yr during which they achieve Haran, and there's no extra challenge. Philo, de migr. Abr. 177, and Acts 7:4 likewise suggest that Terah’s demise preceded Abram’s trip to Canaan (as famous already via Eisenman-Wise, 80). See extra the resources stated within the articles by way of Brock and Adler (below, n. 43). Eisenman-Wise fail to show that the “solutions” of SP and Philo-Acts are primarily an analogous, writing that the previous “add[s] the quantity seventy five after those passages to indicate Terah’s age on the time of his death—thereby including to the conundrum. ” That quantity isn't really invented through SP, yet is predicated on Abram’s age whilst he leaves in accordance with Gen. 12:4. 42 Eisenman-Wise, even if having solved the tricky studying of line nine, don't see the impression that this passage makes at the chronology of Abram’s existence. 4Q252 doesn't imagine that Gen. 12:4 documents an occasion which occurred after Gen 11:32 (as in line with Eisenman-Wise, 80). to the contrary, in line with our examining the observation highlights and emphasizes this out-of-order nature of the biblical textual content. What Eisenman-Wise, eighty, name the “key piece of numerical information now not present in the Bible, that Terah used to be a hundred and forty years of age while he migrated to Haran, i. e. that he had lived 70 extra years in Ur earlier than migrating to Haran [their emphasis],” has not anything to do with the answer of the connection among Gen. 11:32 and 12:4, considering Abram’s age and Terah’s age are explicitly associated within the biblical textual content. It pertains, quite, to the second one chronological challenge addressed via this part as we will exhibit lower than. thirteen 108 14 bankruptcy 4 left, is the experience of the biblical textual content itself. yet why does 4Q252 recommend that Terah was once a hundred and forty and Abram 70 once they left Ur Kasdim for Haran? Is the quantity selected at random or is it a part of the interpretive framework of the writer? forty three | as well as the chronological ailment vis-à-vis the demise of Terah, rabbinic exegesis sees in Abram’s age of seventy five at 12:4 one other crux, which it solves in this type of model as to correspond in part, coincidentally or differently, with the Qumran textual content. The query starts with the years of Egyptian servitude that are envisioned to be four hundred (Gen. 15:13), but acknowledged to be 430 (Ex. 12:40–41). The vintage rabbinic chronological reconciliation responding to this ostensible contradiction claims that the servitude of the Israelites lasts four hundred years counting from the beginning of Isaac, whilst Abraham was once a hundred, and 430 years from another element in Abraham’s existence, commonly assumed to be the Covenant among the items. This chronology calls for that the Covenant (Gen. 15) ensue whilst Abram used to be 70, earlier than his leaving for Canaan (Gen. 12). forty four it's not accident or happenstance, yet wide awake exegesis, then, that the Qumran textual content chooses the age of seventy for Abram’s leaving Ur Kasdim.