Introduction

Early Judaism ◽  
2018 ◽  
pp. 1-8
Author(s):  
Frederick E. Greenspahn

Although Judaism traces its roots to the Hebrew Bible, it differs significantly from the religion prescribed there. The essays in this book describe what modern scholars have learned about the transition from biblical religion to the now prevalent form of Judaism, including synagogues, rabbis, fixed prayer, and the diaspora as well as its break from Christianity. This was also the period in which the biblical writings were collected and various ancient documents, including both inscriptions and, most famously, the Dead Sea Scrolls, were written. Many features of contemporary Judaism, including diversity and the diaspora, developed in this period, even as modern Judaism has increasingly come to resemble that of antiquity.

Author(s):  
Marvin A. Sweeney ◽  
Shelley Birdsong

The Book of Jeremiah is the second of the major prophetic books of the Hebrew Bible, although Rabbinic tradition sometimes places it first following Kings and prior to Ezekiel due to its thematic focus on destruction (b. Baba Batra 14b–15a). It presents the words of the prophet, Jeremiah son of Hilkiah, who lived in Jerusalem during the reigns of the Judean kings, Josiah (640–609 bce), Jehoahaz (609 bce), Jehoiakim (609–598 bce), Jehoiachin (597 bce), and Zedekiah (597–587 or 586 bce). Jeremiah was a Levitical priest from Anathoth, who resided in Jerusalem during the last years of the kingdom of Judah. Major events during the period ascribed to Jeremiah include the outset of King Josiah’s reforms (c. 628 bce), the death of Josiah (609 bce), the Babylonian subjugation of Judah (605 bce), Nebuchadnezzar’s first deportation of Jews to Babylon (597 bce), the Babylonian destruction of Jerusalem (587–586 bce), and the assassination of Gedaliah (582 bce). Jeremiah interpreted the Babylonian subjugation of Jerusalem in 605 bce and the later destruction of Jerusalem in 587 or 586 bce as acts of punishment by YHWH, the G-d of Israel and Judah, for the people’s alleged failure to observe the divine will. Although the book of Jeremiah is largely concerned with destruction, it also holds out hope for the restoration of Israel and Jerusalem, especially in Jeremiah 30–33. The book appears in two very distinctive forms from antiquity. The Hebrew Masoretic text (MT) is the standard form of Jeremiah in Jewish Bibles, but the Greek Septuagint (LXX) form of the book is approximately one-eighth shorter and displays a very different arrangement of materials (e.g., the oracles concerning the nations in MT Jeremiah 46–51 appear following portions of Jeremiah 25 in the LXX form of the book). The Dead Sea Scrolls likewise include remnants of early Hebrew forms of both of these versions. Scholarly consensus maintains that both versions grew out of a common original text, although the issue is still debated.


Author(s):  
Timothy H. Lim

The Dead Sea Scrolls have shed light on the canonization of the Old Testament or Hebrew Bible in the Second Temple period. They provide us with exemplars of their biblical texts and how they used them in an authoritative manner. ‘The canon, authoritative scriptures, and the scrolls’ explains that the sectarian concept of authoritative scriptures seemed to reflect a dual pattern of authority by which the traditional biblical texts served as the source of the sectarian interpretation that in turn was defined by it. The authority was graded, beginning with the biblical books and extending to other books that were not eventually included in the canon.


Author(s):  
Timothy H. Lim

‘New light on the Hebrew Bible’ investigates what the Dead Sea Scrolls can tell us about the textual diversity and canonicity of the Hebrew Bible. Before the scrolls were discovered, Hebrew manuscripts generally dated back to the medieval period. The Qumran texts, dating to between 250 bce and 100 ce, tell us what the Bible was like before its standardization. Errors from copying gave rise to different text-types, and the Dead Sea Scrolls showed that there were far more text-types than previously thought. Variations in readings of the Hebrew Bible and other ancient sources show there was greater diversity in biblical texts than previously realized.


2010 ◽  
Vol 62 (4) ◽  
pp. 339-355
Author(s):  
Isaac Kalimi

AbstractAlthough for some reasons the book of Esther is missing from among the biblical manuscripts of the Dead Sea Scrolls, it has a unique place in Judaism and Jewish theology and thought. A large number of exegetes, ballads, poems, essays, arts, etc. have been composed on it, in all times and places, alongside the Jewish history and culture. Esther expresses one of the worst fears of the Jewish people: fear for complete annihilation, which is also well documented in the Hebrew Bible as well as in some extra-biblical sources (e.g., "Israel Stele", Moabite Stone). Esther replies to that fear, and forwards the theological message that God never leaves Israel. He is the faithful God "who maintains covenant loyalty with those who love him and keep his commandments". Yet, the historical reality of the Jewish Diaspora shows differently. The article discusses, therefore, also this theology, history and us, as post-Sho'ah readers of Esther.


Author(s):  
Annette Yoshiko Reed

“Second Temple Judaism” is a common designation for the Jewish traditions that flourished between the return of exiles from Babylon and the rebuilding of the Jerusalem Temple under Persian patronage from 538 to 515 bce, and the destruction of the Temple by Roman forces in 70 ce. In practice, research on the period often focuses on the 4th century bce and following, and stretches into the 2nd century ce. Sometimes referred to erroneously as “intertestamental,” Second Temple Judaism has attracted sustained attention since the late 19th century as a transitional age between the ancient Israelite religion reflected in the early strata of the Hebrew Bible and the emergence of Christianity and classical rabbinic Judaism in their characteristically postsacrificial forms in late Antiquity. In relation to the former, it has been called “postexilic,” “post-biblical,” or “late Judaism,” and, in relation to the latter, “prerabbinic” or “early Judaism.” Particularly since the discovery and publication of the Dead Sea Scrolls, it has been studied increasingly for its own sake and on its own terms. By the 1970s, a nascent subfield was taking form, energized by a new emphasis on the diversity of the Judaism from within which Christianity arose. In the late 20th century, studies of the Dead Sea Scrolls revealed new insights into the significance of this period for the development of Judaism as well. Long deemed critical for Jewish engagement with Greek language and literature and for the spread of Jewish communities throughout the Mediterranean world, the Second Temple period has also become a new locus for research on halacha, purity, and biblical interpretation. In addition, its study continues to create a space for discussion and collaboration among specialists in the Hebrew Bible, Classics, New Testament, Jewish studies, and rabbinics. This entry focuses on the literary evidence for Second Temple Judaism, selectively treating themes and issues that cross the large span of periods and places encompassed by this scholarly designation; for material and documentary evidence for Jews in the Second Temple period, the reader is referred to the Oxford Bibliographies articles on specific locales and time periods. Please see also Inscriptions, Papyri, Coins, and Seals in the Oxford Bibliographies article Hellenistic Judaism.


Author(s):  
Aaron D. Hornkohl

Aaron Hornkohl examines two features in the Tiberian reading tradition of Biblical Hebrew, namely the qal construct infinitive and the 3ms possessive suffix that is attached to plural nouns and some prepositions. The article argues that although the vocalisation in both cases is secondary relative to what is represented by the consonantal text, it is not artificial and post-biblical, but rather a relatively ancient product of the real language situation of an earlier period, namely, the Second Temple Period, if not earlier. The view that the vocalisation has such historical depth and is the result of natural linguistic development is often dismissed by biblical scholars. By examining the distribution of forms within the Tiberian Masoretic version of the Hebrew Bible and in extra-biblical sources, especially the Dead Sea Scrolls and First Temple period epigraphy, Hornkohl convincingly demonstrates that the incongruity between the vocalisation and the consonantal text is earlier than Rabbinic Hebrew (second–third centuries CE).


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