Early Jewish conceptions of the elect and humankind based on Genesis 1-3
Subsequent Statement of Responsibility
M. J. Goff
.PUBLICATION, DISTRIBUTION, ETC
Name of Publisher, Distributor, etc.
The Florida State University
Date of Publication, Distribution, etc.
2013
PHYSICAL DESCRIPTION
Specific Material Designation and Extent of Item
282
DISSERTATION (THESIS) NOTE
Dissertation or thesis details and type of degree
Ph.D.
Body granting the degree
The Florida State University
Text preceding or following the note
2013
SUMMARY OR ABSTRACT
Text of Note
4QInstruction has enriched our understanding of the way Second Temple Jewish authors interpreted Genesis 1-3. This Qumran text provides a fuller sense of the ways the figure of Adam was read during that period by adding a sectarian and primarily positive take on the biblical portrayals of the first human. Further, with 4QInstruction we are able to identify traditions that influenced other Early Jewish authors, such as Philo and the author of 4 Ezra. Philo's double creation accounts in Leg. 1.31-32 and Opif. 134-35 suggest that, although significantly influenced by Hellenistic thought, his interpretation of Genesis 1-3 was also shaped by Palestinian Jewish tradition. The author of 4 Ezra, although colored by the apocalyptic tradition in light of the destruction of the temple, turns to Genesis 1-3 exegetical traditions attested in 4QInstruction primarily to articulate the future rewards of righteous Israelites who obey the Torah. It is reasonable that Philo and 4 Ezra appropriated and reworked exegetical traditions regarding Genesis 1-3 attested in Palestinian wisdom literature in Palestine in the second century B.C.E. 4QInstruction also allows us to observe a larger shift from reading Adam in a sectarian manner in association with the elect and the angels in the second century B.C.E. to the primary way to account for human sinfulness in the first century C.E. This is exemplified in 4 Ezra. 4QInstruction not only provides a better understanding of the traditions used by individual Second Temple authors, the more complete picture of how Adam was interpreted during this period reveals a larger trend that was not available before the publication of this sapiential Qumran text.