Genesis 1–3 and the Formation of Subjectivity in the Hodayot and the Two Spirits Teaching
Abstract Although the lived experience of subjectivity for persons in antiquity cannot be known directly, one can study certain texts as tools for the formation of subjects. Among the Dead Sea Scrolls two compositions are particularly instructive, the Hodayot found in 1QHa 2–9, 18–28 (the Hodayot of...
| Subtitles: | Special Issue: Formation of the Subject$dEssays in Honor of Carol Newsom’s 70th Birthday |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2021
|
| In: |
Dead Sea discoveries
Year: 2021, Volume: 28, Issue: 3, Pages: 283-298 |
| Standardized Subjects / Keyword chains: | B
Intertextuality
/ Anthropology
/ Subjectivity
/ Bible. Genesis 1-3
/ Hodayot (Qumran Scrolls)
|
| IxTheo Classification: | HB Old Testament HD Early Judaism |
| Further subjects: | B
Hodayot
B Intertextuality B Zwei-Geister-Lehre B Subjectivity B Anthropology B Festschrift B Newsom, Carol Ann 1950- B Genesis 1–3 B Two Spirits Teaching |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Abstract Although the lived experience of subjectivity for persons in antiquity cannot be known directly, one can study certain texts as tools for the formation of subjects. Among the Dead Sea Scrolls two compositions are particularly instructive, the Hodayot found in 1QHa 2–9, 18–28 (the Hodayot of the Maskil, also known as Hodayot of the Community) and the Two Spirits Teaching (1QS 3:13–4:26). Each develops an understanding of subjectivity based on subtle interpretations of creation traditions, developed through sophisticated intertextual readings. The Hodayot privilege Gen 2–3; the Two Spirits Teaching emphasizes Gen 1. Although mutually contradictory on the surface, the two accounts actually develop subjectivities that share many similarities. By analyzing these converging patterns one may get some sense of the lived subjectivity that was created by the various texts and practices of the Yahad community. | ||
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