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Extra resources for The "Mysteries" of Qumran : mystery, secrecy, and esotericism in the Dead Sea scrolls (Early Judaism and its literature ; no. 25)
VanderKam, “Greek at Qumran,” in Hellenism in the Land of Israel (ed. John J. Collins and Gregory E. : University of Notre Dame Press, 2001), 175–81; cf. A. R. C. Leaney, “Greek Manuscripts from the Judaean Desert,” in Studies in New Testament Language and Text: Essay in Honour of George D. Kilpatrick on the Occasion of His Sixty-fifth Birthday (ed. J. K. Elliott; Leiden: Brill, 1976), 283–300; Leonard Greenspoon, “The Dead Sea Scrolls and the Greek Bible,” in The Dead Sea Scrolls after Fifty Years: A Comprehensive Assessment (ed.
In Aramaica Qumranica: The Aix-enProvence Colloquium on the Aramaic Dead Sea Scrolls (ed. Katell Berthelot and Daniel Stökl ben Ezra; STDJ; Leiden: Brill, forthcoming). 74 Finally, there are several other topics that are closely related to this study. Given the focus of this book, however, and somewhat to my own regret, I have been able to treat them only occasionally and tangentially. While the results of my investigation are relevant to the study of the overlapping trends of ancient Jewish mysticism,75 astronomy and astrology,76 magic,77 physiognomy,78 and Gnosticism,79—and to later 74 Florentino García Martínez, “¿Sectario, no-sectario, o qué?
Html; see also S. Sandmel, “Parallelomania,” JBL 81 (1962): 1–13. ”58 Even if some influence of Greco-Roman or Egyptian mysteries upon Hellenistic Judaism might be found, Goodenough’s thoroughgoing identification between them would hardly seem warranted. Similarly, the presence of some Persian motifs and words (say, dualism, or raz) in certain Second Temple Jewish texts cannot wholly affirm the “influence” of Persian culture and ideas in post-Exilic Judaism, even if extended contact between religious Jews and Persians is demonstrable.