By Gershon Brin
This paintings examines the method of time in historical Hebrew literature, starting with the Bible and concluding with the 1st century CE, the most recent attainable time-frame for the Scrolls. the quantity discusses problems with terminology, substance and beliefs.
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Additional resources for The Concept of Time in the Bible and the Dead Sea Scrolls (Studies on the Texts of the Desert of Judah)
This necessarily involves an element of relativity—that is, the determination of the order of things; for example, that a given event took place following a previously-mentioned event, without specifically saying what that earlier act was. ” This presumably refers to the time mentioned earlier, describing the rise of Sennacherib and his encampment “against the fortified cities” and the military preparations Hezekiah had made against Assyria. A short version of this is [“( ו[אחרand] after”): Gen 10:18; 30:21; 33:7; Exod 5:1; or “( ואחר כןafterwards”): Lev 14:36; Deut 21:13; 1 Sam 10:5.
It follows that Cassutto views this as a variant on the recording of time according to royal years, on which see more below. 3 Cf. ” And cf. ” And see also in Gen 17:24, 25; 25:20; 26:34; etc. 4 It bears mention that this method of recording time appears frequently in the Book of Genesis, and it seems that this is linked to the periods recorded therein. This stylistic feature should be added to the other characteristics of the book, such as those noted by Grintz, The Book of Genesis, 1-9. 5 II.
In the parallel in 2 Chr 36:10, dealing with the identical event and time period, we read, “And at the turn [RSV: in the spring] of the year King Nebuchadnezzar sent …”18 We either find here a difference in the information given in the two passages; or, on the other hand, this indicates the artificial nature of the use of this formula. In any event, what prevented the authors of Chronicles from adhering to the extant wording and copying it as is? It seems strange since the Chronicler is familiar with this idiom and makes use of it.