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In this study of the Aramaic materials at Qumran, Andrew B. Perrin
examines the Aramaic Levi Document, Words of Qahat, and Visions of
Amram, showing how they exhibit a concentration of priestly
concerns/knowledge and exploring new models for evaluating their
potential textual or traditional connections. The Aramaic texts
among the Dead Sea Scrolls are among the most understudied items in
the Qumran collection, and with open questions posed around their
origins, transmission, and reception in and beyond the Second
Temple period, these writings provide both new materials and fresh
insight into the thought, identity, and practice of ancient
Judaism. Perrin's analysis includes a new transcription, critical
notes, and translation of the Aramaic Levi, Qahat, and Amram
fragments based upon the latest digital images. He pairs them with
a comprehensive commentary on the conceptual elements,
codicological features, and cultural contexts of the materials, and
he concludes with a fresh synthesis regarding the textual formation
of these Aramaic, priestly pseudepigrapha as a “constellation”
of texts within a larger world or scribal-priestly activity and
traditions.
In this study of the Aramaic materials at Qumran, Andrew B. Perrin
examines the Aramaic Levi Document, Words of Qahat, and Visions of
Amram, showing how they exhibit a concentration of priestly
concerns/knowledge and exploring new models for evaluating their
potential textual or traditional connections. The Aramaic texts
among the Dead Sea Scrolls are among the most understudied items in
the Qumran collection, and with open questions posed around their
origins, transmission, and reception in and beyond the Second
Temple period, these writings provide both new materials and fresh
insight into the thought, identity, and practice of ancient
Judaism. Perrin's analysis includes a new transcription, critical
notes, and translation of the Aramaic Levi, Qahat, and Amram
fragments based upon the latest digital images. He pairs them with
a comprehensive commentary on the conceptual elements,
codicological features, and cultural contexts of the materials, and
he concludes with a fresh synthesis regarding the textual formation
of these Aramaic, priestly pseudepigrapha as a "constellation" of
texts within a larger world or scribal-priestly activity and
traditions.
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