British New Testament Society

Respondent: Dr Crispin Fletcher-Louis (University of Nottingham)

Several allusions to Genesis 1-3 occur in Instruction that refer to woman. In addition to this cluster of allusions the document contains instruction both to a woman (4Q415 2 ii) and about women on several occasions. In the case of the former, the occurrence of an address in the feminine singular is unique not only in sapiential literature, but among all hagiographic works from early Judaism. It may be questioned whether this cluster of allusions and address in the feminine singular suggests uniquely stated conceptions of woman. The characterisation of women in Instruction and the extent to which this is based upon Genesis creation traditions are the subject of this paper. Explicit allusions to Genesis 1-3 establish the significance of this tradition for the document. Among these allusions, Instruction contains a number of references to woman that are either not attested outside of the document or only occur singularly elsewhere. The language and context of theses allusions is at times related to other motifs and interpretations of Genesis 1-3 that merit broader investigation both within and outside the document. Conceptions of woman, her origin, relation to her husband and family based upon allusions to Genesis creation traditions are a few such motifs. Discussions of theoretical conceptions of woman are rare in scholarship related to Qumran literature and no comprehensive treatment has yet been produced on the document Instruction. Conceptions of woman in Instruction are largely based upon allusions to Genesis 2-3. In this paper I suggest that issues of the woman’s origin are fundamental for instructing the addressee how to relate to women. Sapiential instruction in the document is framed within a context of cosmological and anthropological conceptions, both for the male addressee and the female addressee. Among the documents from the Dead Sea Scrolls that address issues pertaining to women, Instruction is unique in that it contains what might be termed a theoretical discussion about women. The behaviour of both wives and husbands are built upon their individual natures in the document. Allusions to Genesis 1-3 function as a foundation to instruct the addressees how to behave. In the case of 4Q416 2 iii it is connected to honouring one’s parents. In 4Q416 2 iv and elsewhere it serves to elaborate upon relations between man and woman. The cosmos has been established in a specific way and more general instruction need not at every point allude directly to creation traditions in Genesis. The rz nhyh is conceivably a mystery that stems from notions of cosmology and therefore creation. The universe, its origins and function, serve as a basis for which more general instruction might be constructed. The rz nhyh could point back to everything that God has established and alluding to Genesis 2-3 for female and male relations and the origin of woman is indicative of the assumption that the rz nhyh is the ‘mystery of existence’. Issues regarding the female open a window to larger concerns within the document. The instruction of the author(s) is not negotiable, God has set up the universe in a specific way and proper behaviour must follow this pattern. In the case of the woman, she is to act according to her creation and origins and likewise the man. In seeking the ‘mystery of existence’, the truth and wisdom surrounding creation, one might replicate on earth the proper behaviour revealed therein. The multiple allusions to Genesis in Instruction provide valuable insight into the rz nhyh and reveal that cosmology and creation are part of the very fabric of wisdom in the document. Finally, whilst it is not at the centre of the research, implications for the background of several New Testament passages (1 Cor. 11; Eph. 5; 1 Tim. 2) may be suggested from these observations.

Respondent: Dr James Davila (University of St Andrews)

The document PssSol offers a response to a historical event, one governed by a particular pattern detectable in Hebrew Bible prophecy, the 'prophetic paradigm'. This paradigm follows this basic structure: sin of Israel, punishment of Israel (including foreign invasion), God relents, punishment of those sent to punish, and redemption/salvation of Israel (and very often the nations). The key texts of the Pentateuch are, however, non-specific as to which nations will punish Israel and when that punishment will take place. This uncertainty allows for constant, diachronic re-evaluation of these Pentateuchal texts. Central to these texts, and indeed the 'prophetic paradigm' is the covenantal relationship between God and Israel. The author(s) of the document use the 'prophetic paradigm' as a template to construct a response to the historical conflagration of Pompey's invasion and conquest of Jerusalem and Judea. This response is intended, first and foremost as a call to renewed fidelity to the Law of Moses and the covenant iterated therein. The messianic response in PssSol reflects, therefore, the culmination of just such a re-evaluation by a Jewish community in the mid-1st century BCE. Requisite to an understanding of messianism in PssSol is an understanding of the intention of the 'prophetic paradigm' in Hebrew Bible, particularly in the Pentateuch. Thus, messianism in PssSol can be interpreted only in light of God's covenant relationship with Israel and the fulfilment of the 'prophetic paradigm'.

Respondent: Revd Dr Darrell Hannah