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Introduction to Aramaic Studies 8.1–2: Studies in the Genesis Apocryphon and Qumran Aramaic
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The Causative Internal Passive in Qumran Aramaic
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Although the prevailing vocalism of the Aramaic causative internal passive is thought to be 'Hoph'al', there is some evidence for an alternative vocalism with short /a/ in the first syllable, therefore 'Haph'al'. The orthographic renderings of the causative passive in Qumran Aramaic suggest that the vocalism in that dialect was throughout 'Haph'al'. Although it is tempting to hypothesize that 'Haph'al' was in fact the normal vocalism of the stem in all ancient Aramaic, it is possible that 'Hoph'al' was also used in some dialects. Finally, it is suggested that the vocalism of the 'Ittaph'al' stem is based on the 'Haph'al'.
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'So I Girded My Loins in the Vision of Righteousness and Wisdom, in the Robe of Supplication' (1QapGen ar VI.4). in the Book of the Words of Noah and Second Temple Jewish Aramaic Literature
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This study analyses the Aramaic root and its derivatives in the Book of the Words of Noah and Second Temple Jewish Aramaic literature. In its basic meaning the root and its derivatives signify the straightness of a matter, but they oscillate semantically from a simple statement regarding the truth of a matter to the idea of a universe that is patterned by righteousness. In its broad and often highly philosophical range of meanings, the concept of qûštâ comes closest to the idea of Maat in ancient Egyptian thought.
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Some Egyptian Elements in the Genesis Apocryphon: Evidence of a Ptolemaic Social Location?
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Though the social and geographic milieu of the Genesis Apocryphon has regularly been considered to be Greco-Roman period Palestine, there are several indications that the author(s) of this text had a special knowledge of, and interest in, Egypt. This essay explores three possible connections with Egypt: use of the name Hyrcanus for the Pharaoh's official, employment of the name Karmon for the river separating Canaan and Egypt, and the practice of sibling marriage for Shem's children only after the flood. Taken cumulatively, these factors speak to a general familiarity of the author(s) with Egypt, plausibly during the Ptolemaic period, though an Egyptian compositional setting is far less certain.
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The Literary Relationship between the Genesis Apocryphon and Jubilees: The Chronology of Abram and Sarai's Descent to Egypt
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Scholars have long noted the affinity of the Genesis Apocryphon and Jubilees. However, there is still no consensus regarding the direction of the relationship between them. This study approaches this question by analysing their shared chronology surrounding the patriarchs' descent to Egypt. It is demonstrated that 1QapGen's chronology results from considerations of biblical interpretation. Interestingly, Jubilees' chronological framework is problematic at exactly this point. It is suggested that this confusion is the result of the conflation of the Apocryphon's chronology with an alternative interpretation of Gen. 16.3. Jubilees therefore reflects a later stage in the development of these traditions than the Apocryphon.
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One Voice or Many? The Identity of the Narrators in Noah's Birth Story (1QapGen 1–5.27) and in the 'Book of the Words of Noah' (1QapGen 5.29–18.23)
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The present article explores the puzzling variety of narrative voices in the so-called Genesis Apocryphon from Qumran Cave 1. Lamech, Noah, and Abram in turn act as first person narrator, and all three of these stories also include third person narration. Focusing on the columns preceding the Abram story, it is shown that both the account of Noah's birth (1–5.27) and the 'Book of the Words of Noah' (5.29–18.23) are basically narrated in the first person by Lamech and Noah, respectively. It is concluded that the rare shifts to third person narration are not unusual in ancient Jewish literature.
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Is the Genesis Apocryphon a Unity? What Sort of Unity Were You Looking For?
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A source-critical or tradition-historical approach to the Genesis Apocryphon will quite justifiably emphasize the features of the Apocryphon that point toward what can be described as its lack of compositional unity. There exists, however, a level on which the Apocryphon can be shown to be a whole; that is its narrative unity. The latter is the result of the ways in which the final author/composer organized and manipulated the sources and traditions, whether written or oral, with which he worked. The acknowledgment that the Apocryphon is unified on this level opens the door to its treatment as an integral (if fragmentary) literary artifact, as I shall demonstrate in further studies.
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Bibliography of the Aramaic Bible
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Aramaic Inscriptions and Documents of the Roman Period
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The Neo-Mandaic Dialect of Khorramshahr
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The Targum of Zephaniah: Manuscripts and Commentary
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Index of References
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Index of Modern Authors
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