By Associate Professor Katell Berthelot, Daniel Stokl Ben Ezra
The Aramaic useless Sea Scrolls characterize approximately thirteen% of the Qumran library and correspond to quite a lot of genres and themes. This e-book involves the complaints of a convention at the Aramaic scrolls from Qumran which came about in Aix-en-Provence in 2008. It comprises either the papers themselves and a transcription of the discussions. The 22 papers take on linguistic, exegetical and historic questions, focusing specifically on: the relation of the Aramaic texts to what we all know because the Hebrew Bible; their literary genres; the query in their sectarian or non-sectarian provenance; the nature of the corpus, and in particular its relevance to the advance of apocalypticism and messianism within the Jewish culture.
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Extra resources for Aramaica Qumranica: Proceedings of the Conference on the Aramaic Texts from Qumran in Aix-en-Provence 30 June - 2 July 2008
A short introductory passage in a third-person narrative style (4Q543 1 1– 8; 4Q545 1–8) identifies the protagonist and the circumstances of the subsequent story. The speaker is Amram, who addresses his sons before his death. The remaining fragments yield a first-person autobiographical narrative of the patriarch’s experiences. 51 No less intriguing is the dualistic division of humanity into the “sons of Light” (4Q544 2 16; 4Q548 1–2 ii 10, 15) and “sons of Darkness” (4Q548 1–2 ii 10–15), governed by each angel.
Stokes (“The Throne Visions of Daniel 7, 1 Enoch 14 and the Qumran Book of Giants (4Q530): An Analysis of Their Literary Relationship,” DSD 15 : 340–358), argues for the priority of Daniel 7 in regards to both 1 Enoch 14 and the Book of Giants. For E. Eshel (“Sources of the Book of Daniel,” in The Book of Daniel: Composition and Reception [ed. J. J. Collins and P. W. ” Puech, “Songes,” 21 and n. 48 and idem, Textes araméens I, 13–14, suggests that both drew on a common tradition. Puech’s suggestion is the most judicious explanation.
Collins and P. W. ” Puech, “Songes,” 21 and n. 48 and idem, Textes araméens I, 13–14, suggests that both drew on a common tradition. Puech’s suggestion is the most judicious explanation. It is also valid for the affinity between the Throne vision in 1 Enoch 14 and that in Daniel 7. The possible use of older, pre-biblical legends to expand Genesis 5–11 is beyond the framework of the present article. See the references in n. 6 above. THEMES AND GENRES IN THE ARAMAIC TEXTS 27 Throne vision (1 Enoch 14) are experienced in dreams.
Aramaica Qumranica: Proceedings of the Conference on the Aramaic Texts from Qumran in Aix-en-Provence 30 June - 2 July 2008 by Associate Professor Katell Berthelot, Daniel Stokl Ben Ezra