The essays by Shemaryahu Talmon (1920-December 15, 2010) presented in this fourth volume of his collected studies in English were written against the background of the momentous manuscript finds at various sites in the Judean Desert, including approximately 200 biblical or Bible-related manuscripts and manuscript fragments discovered at Qumran. These discoveries date from the crucial period of the turn of the era and afford scholars unprecedented information on the early transmission history of the biblical text. Talmon likens the transmission process (in agreement with Paul Kahle, and contrary to Paul de Lagarde) to a confluence of variant pristine traditions that Judaism, Christianity, and the Samaritan communities severally channeled into one fixed and closely circumscribed text form. It is his thesis that at least some of the “biblical” manuscripts and fragments from Qumran preserve original variants of the wording in the Masoretic Text, which eventually was recognized and transmitted in Judaism as the acclaimed and exclusively binding wording of the Hebrew Bible. These manuscripts and fragments evidence a “textual strategy” consisting of the interaction of the original authors and the transmitters of their work. Scribes and editors were minor partners of the authors. They did not refrain from occasionally changing wordings within a given range of “poetic license,” often adapting literary techniques and patterns that had been used by the primary creators of the texts that they copied. The 18 essays reprinted in this volume relate to a variety of phenomena that affected the biblical literature in the stages of transition from oral tradition to hand-written transmission, initially in Paleo-Hebrew, then in the square alphabet, and ultimately in the promulgation of the Masoretic version in print. Talmon’s articles published herein initially appeared over a period of about 50 years, thus giving expression to his developing thought regarding the transmission history of the biblical text up to the present time. The papers have undergone revision in the process of preparing the present volume. Scholars and students alike will benefit from owning and using this superb comprehensive collection of studies.
The studies assembled in this volume focus on two issues: firstly, the analysis and illustration of literary techniques employed by authors and compilers of the books of the Hebrew bible. In several instances, their development is followed into the early post-biblical Qumran writings and Apocrypha. Thus, the essays in this section relate to biblical literature qua literature, an issue which has especially attracted scholars in the field of recent times. In a second group of essays, the author sets out to probe the interconnection of literature and society in biblical Israel. Literary patterns, foremost motifs, are analyzed in the attempt to extract from them facets of underlying conceptual or speculative thought. Since biblical authors refrained, on the whole, from presenting systematically their world of ideas, the proposed evaluation of literary patterns may help in better gauging the conceptual universe of Israel in the biblical period
It is well documented that the Qumran community followed a solar calendar which differed fundamentally from the lunar calendar observed at the Temple in Jerusalem. This volume contains Qumran texts which delineated the community's calendar. Some of the texts were written in a unique script known as "Cryptic A", indicating their secret nature.
This collection gathers together Professor Shemaryahu Talmon’s contributions to the literary study of the Bible, and complements his acclaimed Literary Studies in the Hebrew Bible: Form and Content: Collected Studies (Jerusalem: Magnes / Leiden: Brill, 1993). The articles included herein span a broad range of topics, closely and comprehensively assessing fundamental themes and stylistic conceits present in biblical literature. Each study picks up one of these motifs or patterns, and traces its meaning and usage throughout the entire Bible. In Talmon’s estimation, these literary markers transcend all strata of the Bible, and despite diachronic developments, they retain their basic meanings and connotations throughout, even when employed by different authors over a span of hundreds of years. He demonstrates this convincingly by marshaling dozens of examples, each of which is valuable in its own right, and when taken all together, these building-blocks form a solid edifice that validate his approach. He judiciously employs this synchronic method throughout, frequently invoking an exegetical principle according to which one biblical verse can be employed to interpret the other, if they are found in similar contexts and with overlapping formulation. To use an expression that he coined elsewhere, his hermeneutical method can be described first and foremost as “The World of the Bible from Within.” Throughout the articles that appear in this volume, one is repeatedly struck by his sensitivity to the language and style of the biblical authors. He was blessed with a rich literary intuition, and shares with his readers his ability to see, hear, and understand the rhythms and poetics of biblical literature. In this volume, many of Talmon’s contributions are made accessible in fresh form to the benefit of both those who already know his work and to a newer generation of scholars for whom his work continues to prove important.
It is well documented that the Qumran community followed a solar calendar which differed fundamentally from the lunar calendar observed at the Temple in Jerusalem. This volume contains Qumran texts which delineated the community's calendar. Some of the texts were written in a unique script known as "Cryptic A", indicating their secret nature.
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