By David Satran
The "Lives of the Prophets" is a sequence of short biographical sketches of the main and minor prophets of the Hebrew Bible. as a rule held to be a Jewish rfile from the tip of the interval of the second one Temple, the "Lives" deals an abundance of geographical, genealogical and narrative element which isn't without problems paralleled. This review of the paintings presents a survey of the textual kingdom of the composition and its reception, via an exam of the literary constructions which underlie the person "vitae". it truly is argued that the "Lives" is an developed, seriously redacted rfile whose current shape can't predate the fourth century advert. in basic terms in the context of early Byzantine Christian matters - holy males, sacred websites and the veneration of the saints - does the "Lives of the Prophets" develop into a understandable and very important textual content.
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The Qimron-Strugnell understanding of the passage as condemning marriage between priests and Israelites, then, depends on how a lacuna is filled. Thus it is not surprising that it has not met with universal acceptance. M. L. J. 21 In keeping with her understanding of the purpose of the document as a whole, she reads the passage in question as a condemnation of marriage between Jews and gentiles. The harlotry of B 75 “can only concern sexual mingling with nonJews,” although she offers nothing to support this claim beyond a note pointing to Qimron’s own confession of uncertainty about how a law prohibiting priests from marrying women from non-priestly families would have been derived from 16 Only the קof the first word is preserved, but this restoration seems secure.
Levi, Phinehas, and the Problem of Intermarriage 37 and Aramaic Levi make it more likely that it is directed against marriages between priests and Jewish women from non-priestly families. The advantage of this understanding is that it does not require us to accept the judgment of its opponents that the priestly establishment was corrupt. The priests condemned by the Book of the Watchers, Aramaic Levi, and 4QMMT were not violating a clear command of the Torah; indeed they were not doing anything that they or most other Jews would have recognized as wrong.
The link to Ezekiel 31 strengthens the case that Ben Sira intends us to associate Wisdom as tree with the trees of the Garden of Eden – a tree of knowledge whose fruit is healthful. 39 At this point the comparison to the rivers begins. It fills men with wisdom. Like the Pishon, and like the Tigris at the time of the first fruits. It makes them full of understanding, like the Euphrates, and like the Jordan at harvest time. It makes instruction shine forth like light, like the Gihon at the time of vintage.