Deciphering The Dead Sea Scrolls by Jonathan G. Campbell

By Jonathan G. Campbell

The second one version of this attention-grabbing ebook is the right advent to the significance of the useless Sea Scrolls from Qumran and their influence on our knowing of the increase of Christianity.
Introduces the Qumran Scrolls to the uninitiated normal reader.
Explains how innovative the invention of the Scrolls used to be and their enduring significance.
Sets the Scrolls in the wider context of Jewish background and faith of the second one temple period.
- Now accelerated to incorporate extra fabric in regards to the scrolls themselves and up to date theories in regards to the group in the back of them.
This e-book isn't really to be had from Blackwell within the usa and the Philippines.

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Sample text

In this case, whichever option is taken, Amos 3’s overall meaning remains unaffected. In other instances, however, the import of divergences is more significant. The whole book of Jeremiah is a good case in point. In the LXX, it is about one-eighth shorter than the MT and ordered differently. This level of disagreement can hardly be accidental, as Jeremiah 10:3–11, again adapted from the NRSV, illustrates: For the customs of the peoples are false: a tree from the forest is cut down, and worked with an ax by the hands of an artisan; 4people deck it with silver and gold; they fasten it with hammer and nails so that it cannot move.

With the conquest of Judah by Alexander the Great in 333 bce, things started to change. Although Greek culture had already made in-roads into Palestine by then, it slowly began to permeate the Jewish community at large. As long as this influence was superficial, touching merely on language or commerce, it remained unproblematic. But Greek religion and philosophical ideas were another matter and, by the second century bce, those aspects of Greek culture were causing serious strife within Jewish society.

Second Temple Judaism, then, was not the same as the religion of Israel before 587 bce or Judaism as it evolved after 70 ce. The distinctions involved here may at first seem perplexing to modern Jews and Christians, not least because both ancient and modern religious authorities prefer to emphasize elements of continuity. Such elements are real enough – before and after the exile, for example, the Temple was important, while prior to 70 ce and afterwards the Law played a vital role. Nevertheless, only by highlighting discontinuity and change can we appreciate the distinguishing characteristics of Judaism in Second Temple times, especially during the last three hundred years.

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