4QInstruction: Divisions and Hierarchies

Wold, Benjamin

doi:10.1163/9789004364240

Cited by 4 publications

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“…García Martínez and Tigchelaar (1999) translate as ‘mystery of existence’; Rey (2009): ‘mystère de l’existence’. See Wold 2018: 3 n. 8; in 4QInstruction this mystery relates to Sinai and as an authority construct precedes and even supplants Mosaic Torah (Wold 2018: 192-95).…”

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Universal and Particular Law in the Letter of James and Early Judaism

Wold

2018

Journal for the Study of the New Testament

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In the letter of James, ‘law’ (νόμος) is mentioned in three passages: 1.21-25, 2.8-12 and 4.11-12. This article focuses on Jas 1.21-25 and the relationship of λόγος at the beginning of the passage (1.21-23) with νόμος at the end (1.25; cf. 2.12). The question asked is whether James reflects Stoic views or not by analyzing this passage alongside occurrences of the expression רז נהיה (‘mystery of existence’) in 4QInstruction, the Community Rule and 1QMysteries. The broader aim is to consider how this passage of James may be situated within both Jewish Hellenistic literature and sapiential traditions discovered at Qumran in order to challenge straightforward identifications of Jas 1.21-25 with Stoicism. In conclusion, it is not simply that James is seen to align with these Qumran discoveries over and against Stoic thought, but rather all of these traditions are operating with comparable bridging concepts.

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Universal and Particular Law in the Letter of James and Early Judaism

Wold

2018

Journal for the Study of the New Testament

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Wisdom in the New Testament

Wold¹

2020

The Wiley Blackwell Companion to Wisdom Literature

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Sin and Evil in the Letter of James in Light of Qumran Discoveries

Wold¹

2018

New Testam. Stud.

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The human capacity to sin and the location of evil are considered in James in light of ongoing research within the field of Qumran studies. This essay consists of two main parts. First, the association of ‘desire’ in Jas 1.14–15 with the Jewish concept ofyēṣeris revisited by drawing upon occurrences ofyēṣerfrom Cave 4 that had previously not been included in the assessment of James. Parallels from, especially, 4QInstruction provide new data suggesting that sapiential tradition may also reflect the apocalyptic view that human evil is provoked by spiritual beings, vis-à-vis an evilyēṣer, which opens up a more nuanced understanding of the self and how ‘desire’ may operate in Jas 1.14–15. Second, after arguing that the human capacity to sin cannot be relegated merely to a negative anthropology, the larger issue of evil beings (i.e. devil, demons) within James’ cosmology is considered. In conclusion, James’ sapiential discourse is seen to be located within a cosmological framework which includes active evil agents who lead human beings astray and cause suffering and death. Human responses to evil in James include petitioning God and asking for wisdom from above.

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4QInstruction: Divisions and Hierarchies

Cited by 4 publications

References 63 publications

Universal and Particular Law in the Letter of James and Early Judaism

Universal and Particular Law in the Letter of James and Early Judaism

Wisdom in the New Testament

Sin and Evil in the Letter of James in Light of Qumran Discoveries

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