By Matthew J. Goff
The knowledge culture of historical Israel, represented within the Hebrew Bible through Proverbs, task, and Ecclesiastes and within the Apocrypha through Ben Sira and the knowledge of Solomon, is usually well-attested within the texts from Qumran. 4QInstruction (1Q26, 4Q415 418, 4Q423), the most important knowledge textual content of the useless Sea Scrolls, is taken into account a sapiential textual content essentially as a result of its particular and insistent pedagogical nature. To make this crucial knowledge textual content extra broadly on hand, this quantity bargains a severe variation, translation, and statement at the major fragments of 4QInstruction. It examines specific texts of 4QInstruction in addition to broader matters, together with its date, style, major topics, and position in moment Temple Judaism. ultimately, that allows you to contextualize this pivotal paintings, 4QInstruction s courting to the sapiential and apocalyptic traditions is additionally explored.
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Additional info for 4QInstruction
Ben Sira provides some support for the view that איבcould similarly refer to divorce. ” This verse is not extant in Hebrew. But given the context, the key “enemy” terms have been reasonably understood as originally feminine forms (cf. 7:26). Presumably one of these terms derives from שנא, suggesting that the verse refers to tension between two women, either in a context of bigamy or divorce. The Hebrew of Sir 25:14 may have relied upon the parallelism of שנאand איב. So Trenchard 1982, 69.
The fleshly spirit is denied this vision because it does not possess the knowledge of good and evil, implying that the spiritual people do (4Q417 1 i 17–18). This trope 64. For the use of the Torah in 4QInstruction, see §8. INTRODUCTION 19 evokes Adam. Elsewhere 4QInstruction asserts that the knowledge of good and evil can be obtained by the mebin through the study of the raz nihyeh (ll. 6–8). This suggests that through this revelation the addressee can obtain knowledge originally possessed by Adam in the garden.
Sir 23:16–21; Wis 3:10). For an overview of the apocalyptic tradition, see Collins 1998. Studies that discuss the interplay between wisdom and apocalypticism in 4QInstruction include Collins 1997f, 265–81; Elgvin 2000a, 226–47; and Bro Larsen 2002, 1–14. 68 Lange understands this development as a consequence of a putative “crisis of wisdom” represented by the critique of conventional wisdom in Job and Ecclesiastes. 70 The work, he argues, replaces the figure of Woman Wisdom (who never appears in the text) with the mystery that is to be.
4QInstruction by Matthew J. Goff