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Extra info for 'At the Entrance Sin is Crouching'': The Source of Sin and Its Nature as Portrayed in Second Temple Literature

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Hence, for the purposes of this study, while the possible connections between sin and ritual impurity are interesting, they are not directly relevant. They will be revisited tangentially in the discussion of the Hodayot below. 19 See notes 10 and 11 above. This connection is what lies behind the Syriac translation of this term. 20 This verse and Ps 51, cited below, are mentioned by Klawans as an example of metaphorical use of ritual impurity in the Hebrew Bible (Impurity and Sin, 36). 21 The translation of Hebrew Bible verses in this study follows that of Tanakh: A New Translation of the Holy Scriptures According to the Traditional Hebrew Text (Philadelphia: Jewish Publication Society, 1985) (NJPS) unless otherwise noted.

56 G. A. Anderson has also explored the development of Dualistic Thought in the Qumran Library: Reflections on their Background and History,” in Legal Texts and Legal Issues: Proceedings of the Second Meeting of the International Organization for Qumran Studies, Cambridge, 1995, Published in Honour of Joseph M. Baumgarten (ed. M. J. Bernstein, F. García Martínez, and J. Kampen; STDJ 23; Leiden: Brill, 1997), 275-335. 54 P. R. Davies, “Dualism in the Qumran War Texts,” in Dualism in Qumran (ed. G.

34 However, g‘r is also used to refer to another sinful internal part of the 104F petitioner in this passage, apparently the heart, which is “rebuked” and replaced with a pure heart in 4Q436 1 i 10. Hence, in 4Q436 1 i-ii the evil inclination is paralleled on the one hand with the heart and on the other with sinful inclinations such as the “lechery of eyes” removed by God in 4Q436 1 ii 1. This indicates that despite the use of the verb g‘r, the yēṣer ra‘ here is an internal evil inclination, and not an external spirit.

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