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This interrupted ﬂow in 1QS is indicated by three features: (1) the problem of awkward alternation between singular and plural; (2) peculiar syntax involving the ﬁvefold use of the particle ;כיאand (3) the blank space in the middle of line 13 and the accompanying marginal mark. I will respond to the last argument concerning smoothness in syntax and line of thought ﬁrst. ”11 Then, following the citation of Exod 23:7, plural forms are once again used to depict the wicked. In contrast to this awkward alternation in 1QS, “there is no problem of plural vs.
S. Wintermute, “Jubilees: A New Translation and Introduction,” in OTP 2:35–142 at 45. 22 As J. J. ” 23 On the covenantal setting of Jub. 1:1–4, see J. C. VanderKam, The Book of Jubilees (Guides to Apocrypha and Pseudepigrapha; Sheﬃeld: Sheﬃeld Academic, 2001), 27. 24 Even if one were to argue that the notion of covenant underlies the particularistic aspects of the book (cf. g. Wis 19:22), the universalistic statements regarding God’s mercy to and love for all (cf. Wis 11:21–12:2) are not easily 44 A.
See also H. 1: 779–848 at 787–88, who says that 1QS “modiﬁe totalement ce que le prophète [Isaiah] a voulu dire”; M. Fishbane, “Use, Authority and Interpretation of Mikra at Qumran,” in Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity (ed. M. J. Mulder; CRINT 2; Assen: Van Gorcum, 1988), 339–77 at 349; and G. ” J. ” See the remarks on Blenkinsopp’s exegesis in A. van der Kooij, “The Septuagint of Isaiah and the Hebrew Text of Isa 2:22 and 36:7,” in Studies in the Hebrew Bible, Qumran, and the Septuagint Presented to Eugene Ulrich (ed.