Ancient Chronography on Abraham’s Departure from Haran: Qumran, Josephus, Rabbinic Literature, and Jerome

May combine two claims.

Jerome's Jewish tradition regards Abraham's return from the fire as his rebirth, and reckons his age from that time onward.

“Jerome 's Jewish tradition almost regards Abraham's re turn from the fire as his rebirth, and considers that from this time onwards 'the days of his life and the measure of his age are reckoned' again.”

• cites JeromeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

In Jubilees, unlike Genesis Rabbah, Terah recognizes the vanity of idolatry and worships idols out of fear of persecution by the Chaldeans, not faith.

“However, Terah in Jubilees , unlike in Genesis Rabbah , in fact recognizes the vanity of idolatry. In other words, the reason why he worships the idols is not because of his own faith, but of fear that he might be persecuted by the Chaldeans for impiety (12:7).”

• cites Jubilees 12:7Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

4Q252 lacks the 'a wicked man is dead' motif but shares with Genesis Rabbah the structure of two departures, though the place of departure differs.

“4Q252 does not have 'a wicked man is dead' motif, but it shares with Genesis Rabbah the structure of two departures, even though the place of departure is different.”

• cites 4Q252Not matched

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• cites Genesis RabbahNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The calendrical system of Jubilees is generally accurate and coherent with biblical chronology, though the author sometimes displays creativity.

“The calendrical system of Jubilees is generally accurate and coherent to the biblical chronology, even though the author sometimes displays his creativity.”

• cites JubileesNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims. The quote only partly states this claim.

Jerome and Genesis Rabbah share the side story that Terah was an idolater and idol manufacturer, and that Abraham argued against idolatry and was cast into fire.

“Here Jerome points out the chronological contradiction in Abraham's departure from Haran, and then introduces a famous side story that is also contained in Genesis Rabbah (38.13): Terah was an idolater as well as a manufacturer of idols”

• cites Genesis Rabbah (38.13)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Genesis Rabbah indicates that Abraham departed from Haran twice, while Jerome's Jewish tradition emphasizes the importance of the age of 60 and connects it with the fire.

“Genesis Rabbah indicates that Abraham departed from Haran twice; o n the other hand, Jerome's Jewish tradition emphasizes the importance of the age of 60 in Abraham's life, and connects this age with the event of the fire.”

Classified as probably not a substantial claim.

Genesis Rabbah 39.8 interprets Abraham as departing from Haran twice, first at age 70 and second at age 75, by replacing Lekh Lekha in Gen 12:1 with double Lekh.

“This explanation derives from another interpretation ( Genesis Rabbah 39.8) in which Abraham departed from Haran twice -the first departure was at his age of 70 and the second was at his age of 75 -by replacing Lekh Lekha ('Go forth to yourself ! ') in Gen 12:1 with double Lekh ('Go forth , go forth! ').”

• cites Genesis Rabbah 39.8Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Jerome solves the chronological contradiction by fixing the timeline of Terah and pushing the 'birth' of Abraham back.

“Jerome solves the chronological contradiction in Abra ham's departure from Haran, by fixing the timeline of Terah (not of Abraham, as Genesis Rabbah did), and by pushing the 'birth' of Abraham back”

• cites JeromeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

In 4Q252, Abraham first left Ur for Haran at age 70, spent five years there, and departed Haran at age 75 for Canaan.

“In 4Q252, on the other hand, Abraham first left Ur for Haran at the age of 70, and, after spending five years there, he departed from Haran at the age of 75, heading for Canaan.”

• cites 4Q252Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

In Genesis Rabbah, Rabbi Isaac explains that the wicked are called dead even during their lifetime, so Terah was as good as dead at Abraham's departure.

“Rabbi Isaac adds further interpretation, explaining that the wicked are called dead even during their lifetime.”

• Also stated in: § Genesis Rabbah · p. 5 · boosted

  “since Terah the idolater was definitely wicked, he was as good as dead at the time of Abraham's departure from Haran , even though he was still alive.”

• cites Gen. Rab. 39.7Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

In Jubilees 12:4, Abraham encourages Terah to worship the God of heaven who makes rain and dew, not an idol made by human hands.

“He encourages his father to worship not an idol made by human hands, but 'the God of heaven who makes the rain and dew fall on the earth and makes everything on the earth' (12:4).”

• cites Jubilees 12:4Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

4Q252 and Genesis Rabbah share the basic structure that Abraham experienced two departures at ages 70 and 75, though the starting point of the first departure differs.

“This interpretation has structural similarity to Genesis Rabbah in the following two points: First, in both interpretations, Abraham experienced two departures at the age of 70 and 75.”

• Also stated in: § 4Q252 · p. 8 · plain

  “although the starting point of the first departure is different, both texts share the basic structure of interpretation.”

• cites 4Q252Not matched

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• cites Genesis RabbahNot matched

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May combine two claims.

Jerome states that his interpretation is a 'tradition of the Hebrews' (Hebraeorum traditio), not his own, and this interpretation is not found in extant Jewish literature.

“Jerome clarifies that this interpretation does not come from himself, but, in fact, is a 'tradition of the Hebrews' ( Hebraeorum traditio ), whereas we cannot find the same interpretation in the extant corpus of Jewish literature.”

• cites JeromeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Jubilees emphasizes the importance of the age of 60 in Abraham's life and connects this age with the event of the fire.

“Jubilees emphasizes the importance of the age of 60 in Abraham's life, and connects this age with the event of the fire.”

• cites JubileesNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Terah blessed Abraham's departure and asked Abraham to take him later to a good place to live, although he disappears from the narrative afterwards.

“Terah blessed Abraham's departure, and asked Abraham to take him later to a good place to live (12:30), although he disappears from the narrative afterwards.”

• cites Jub. 12:30Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The balance of age between Terah and Abraham in Jubilees exactly agrees with Genesis, both being 70 years, since Jubilees reports that Terah was born in 1806.

“Incidentally, the balance of age between Terah and Abraham in Jubilees exactly agrees with Genesis (= 70 years), since Jubilees reports that Terah was born in 1806 (11:10).”

• cites Jub. 11:10Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Except for Jubilees, only Jerome's Jewish tradition attaches importance to the age of 60 in Abraham's life, while relating the age with conflagration.

“Except for Jubilees , only Jerome' s Jewish tradition attaches importance to the age of 60 in Abraham's life , while relating the age with conflagration.”

• cites Jerome's Jewish traditionNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Abraham burned idols in the 1936th year from the beginning of creation, which was 60 years after Abraham's birth in 1876.

“Abraham burned idols in the 1936th year from the beginning of creation and it was 60 years after Abraham's birth in 1876 (11:15).”

• cites Jub. 11:15Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Philo also shares the notion of Abraham's journey as a transition of his perspective on divinity, but does not omit the process of going to Haran, finding allegorical meaning in moving from Chaldea as a land of astronomy to Haran as a land of sense-perception, and from Haran to Canaan (Shechem) as a land of education leading Abraham to the virtues.

“Philo also shares the notion of Abraham's journey as a transition of his perspective on the divinity, but does not omit the process of going to Haran, finding allegorical meaning in the moving both from Chaldea as a land of astronomy to Haran as a land of sense-perception, and from Haran to Canaan (Shechem) as a land of education which will lead Abraham to the virtues.”

• cites Philo, Migr. 177-91, 216-21; Abr. 68-84Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Josephus's narrative places the death of Terah before the departure of Abraham, adding his original alteration: in Genesis, Abraham departed from Haran, whereas in Josephus, he left Chaldea.

“Josephus 's narrative places the death of Terah before the departure of Abraham, adding his original alteration: In Genesis, Abraham departed from Haran, whereas in Josephus, he left Chaldea.”

• cites Ant. 1.152-54Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

Jerome reports that Abraham spent 75 years in Haran, whereas the Syriac traditions give 14 years.

“Abraham spent 75 year in Haran, whereas the Syriac traditions give 14 years.”

• cites JeromeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Abraham immediately left Haran again for the land of Canaan at the age of 77.

“Abraham immediately left Haran again for the land of Canaan at the age of 77 (12:28).”

• cites Jub. 12:28Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Terah and Abraham moved to Haran and lived together for 14 years.

“Then Terah and Abraham moved to Haran, and lived together for 14 years (12:15).”

• cites Jub. 12:15Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The Samaritan Pentateuch partially shares the interpretation preserved in Genesis Rabbah: in Gen 11:32, the Samaritan Pentateuch reports that Terah died at the age of 145, not 205, just as he was technically considered dead in Genesis Rabbah due to his vice.

“The Samaritan Pentateuch also partially shares the interpretation preserved in Genesis Rabbah : In Gen 11:32, the Samaritan Pentateuch reports that Terah died at the age of 145 (not 205, as written in other texts), just like he was technically considered to be a dead person in Genesis Rabbah due to his vice”

• cites Tal and Florentin, The Pentateuch, 87Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Abraham departed from Haran to observe the stars at the age of 75 in 1951, but two years later went back to Haran because the voice of the Lord commanded him to go to the land of Canaan.

“Abraham departed from Haran to observe the stars at the age of 75 in 1951, but two years later went back to Haran because the voice of the Lord commanded him to go to the land of Canaan (12:16-27).”

• cites Jub. 12:16-27Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

When Abraham burned the temple of the idols at the age of 60, Haran, Abraham's brother, was killed in Ur of the Chaldeans before his father Terah, as written in Genesis Rabbah.

“When Abraham burned the temple of the idols at the age of 60, Haran, Abraham's brother, was killed in Ur of the Chaldeans ' before his father Terah ,' as written in Genesis Rabbah .”

• cites Genesis RabbahNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

Terah died in Haran at the age of 205 (Gen 11:32).

“Since Terah died in Haran at the age of 205 (Gen 11:32)”

• cites Gen 11:32Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Genesis Rabbah and Jerome's Jewish tradition share the tasks of resolving the chronological discrepancy and the ethical problem but adopt antithetical methods.

“In other words, both these traditions have the shared tasks to resolve -the chronological discrepancy and the ethical problem in the story of Abraham -but adopt antithetical methods.”

May combine two claims.

It is reasonable to suppose that the basic idea of the interpretation in Genesis Rabbah already existed at the time of 4Q252, and later the 'a wicked man is dead' motif was added to solve the chronological contradiction and the moral problem.

“In other words, it seems reasonable to suppose that the basic idea of the interpretation in Genesis Rabbah already existed at the time of 4Q252 , and later 'a wicked man is dead' motif was added in order to completely solve the chronological contradiction and, more than that, the serious problem about morality between the father and the son.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Jubilees uses a 364-day solar calendar to construct a chronological system based on seven: years, weeks of years, and jubilees of years.

“Jubilees 'uses the 364 -day solar calendar to construct an elaborate chronological system based on the number seven: years, weeks of years (seven years), and jubilees of years (fortynine years).'”

• cites JubileesNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The coexistence of these two exegetical styles in 4Q252 leads to the conclusion that the work comes from a transitional period, probably around the second half of the first century BCE or a little earlier.

“The fact that these two different styles of exegesis coexist in one manuscript leads us to conclude that the work comes from a transitional period, probably around the second half of the first century BCE or a little earlier in some cases.”

Classified as probably not a substantial claim. May combine two claims.

4Q252 contains both implicit exegesis of Rewritten Scripture and explicit exegesis of 'citation plus comment'.

“George J. Brooke considers that 4Q252 is 'a highly distinctive commentary , ' as in this manuscript one finds the implicit exegesis of Rewritten Scripture and the explicit exegesis of the 'citation plus comment' intermingled.”

• cites BrookeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

If Jerome's statement is correct, the interpretation is lost in Jewish tradition but preserved only in Jerome's commentary.

“Accordingly, if Jerome's statement is correct, it follows that this interpretation is lost in Jewish tradition, but only preserved in Jerome's commentary.”

Classified as probably not a substantial claim.

Rabbi Isaac calculates the balance of 65 years between Abraham's age at first departure (70) and at Terah's death (135).

“Accordingly, Rabbi Isaac calculates the balance of 65 years between two possibilities of Abraham's age (135 - 70 = 65).”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

There are at least two reasons why only Jerome's Jewish tradition was lost in the extant Jewish corpus: it corrupts the later chronology, and the rebirth motif probably reminds readers of Jesus's rebirth.

“there are at least two reasons why only Jerome's Jewish tr adition was lost in the extant Jewish corpus: firstly because this interpretation corrupts the later chronology of the story of Abraham, and secondly, probably because the motif of the rebirth of Abraham reminds the readers of the rebirth of Jesus.”

Classified as probably not a substantial claim.

According to Jerome's Jewish tradition, Abraham was 60 years old when he returned from the fire, counting backward from his departure at 75 after Terah's death at 205.

“Furthermore, we can find that Abraham was 60 years old when he returned from the fire, if we count backward based on the supposition that he departed from Haran at the age of 75 after Terah's death aged 205.”

May combine two claims.

Genesis reports Terah died at 205, while 4Q252 explains Abraham departed from Haran when Terah was 145, leaving a balance of 60 years.

“Indeed, Genesis reports that Terah died at the age of 205, while 4Q252 explains that Abraham departed from Haran when Terah was 145 years old. Accordingly, there is a balance of 60 years between these two events.”

• cites GenesisNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites 4Q252Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

The Book of Jubilees was composed in the middle of the second century BCE (between 170-150) in Palestine.

“The Book of Jubilees was composed in the middle of the second century BCE (between 170150) in Palestine.”

• cites JubileesNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

4Q252 is considered a parabiblical text that reworks, rewrites, or paraphrases biblical books.

“4Q252 is considered as one of the examples of the so-called parabiblical texts, which, according to Emanuel Tov, 'contains various compositions which have in common t hat they are closely related to texts or themes of the Hebrew Bible,' while presenting 'a reworking, rewriting, or paraphrase of biblical books.'”

• cites TovNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The first possibility alludes to the structure of two departures in Genesis Rabbah and Jubilees, although the place of departure is different.

“The first possibility alludes to the structure of two departures in Genesis Rabbah and Jubilees , whereas the place of departure is different.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

When Abraham lived in Chaldea, he might in his youth have been involved in cosmic piety derived from Stoicism.

“When Abraham lived in Chaldea, he might in his youth have been involved in cosmic piety derived from Stoicism.”

May combine two claims.

Both possibilities are legitimate, because the first has similarities with existing interpretations including Genesis Rabbah and Jubilees, and the second is clearly in tune with Josephus's understanding of Abraham.

“In sum, the both possibilities are legitimate, because the first possibility has some similarities with the existing interpretations, including Genesis Rabbah and Jubilees , and because the second one is clearly in tune with Josephus's understanding of Abraham.”

May combine two claims.

4Q252 shares the basic idea of interpretation with Genesis Rabbah; both share the structure of two departures, even though the place of departure is different.

“4Q252 shares the basic idea of interpretation with Genesis Rabbah . Both share the structure of two departures, even though the place of departure is different.”

Classified as probably not a substantial claim. May combine two claims.

Abraham's direct departure from Chaldea to Canaan simplifies the transition of Abraham's recognition of divinity: Chaldea represents a land of astrology/astronomy in the Hellenistic context, and the Greek image of the Chaldeans is an astronomer who deifies planets.

“In addition, Abraham's direct departure from Chaldea to Canaan simplifies the transition of Abraham's recognition on divinity: Since Chaldea represents a land of astrology/astronomy in the Hellenistic context, the Greek image of the Chaldeans is an astronomer who deifies planets.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Timothy H. Lim's opinion that 65 years is the total number of years Terah spent in Haran is not widely accepted, because that reconstruction is too long for the space left on the manuscript.

“This opinion, however, is not widely accepted, for this reconstruction is too long for the space left on the manuscript.”

• cites Lim, 'Notes on 4Q252,' 124Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

It is extremely important that Abraham was 60 years old when he burned the temple of idols.

“It is extremely important that Abraham was 60 years old when he burned the temple of idols.”

Classified as probably not a substantial claim. May combine two claims.

Because Josephus's explanation is slightly vague, two possibilities of interpretation can be built regarding Abraham's journey.

“Since Josephus's explanation is slightly vague here, it is possible to build up the following two possibilities of interpretation in terms of Abraham 's journey”

Probably not a substantial claim: may not pass S1 (asserted). May combine two claims.

According to Ben Zion Wacholder's comparative study of Hellenistic, Qumran, and rabbinic chronography, the rabbinic and Qumranic views are too different to be reconcilable, whereas the Graeco-Jewish writers and Qumran literature present similar positions.

“According to Ben Zion Wacholder's comparative stu dy of Hellenistic, Qumran, and rabbinic chronography, the rabbinic and the Qumranic views are too different to be reconcilable, whereas the Graeco-Jewish writers and Qumran literature present similar positions.”

• cites WacholderNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

In the second possible interpretation, Terah's family without Abraham departed from Chaldea to Haran, while Abraham alone stayed in Chaldea all the time and departed from there to Canaan at the age of 75.

“Second, while Terah's family without Abraham departed from Chaldea to Haran, Abraham alone stayed in Chaldea all the time, and departed from there to Canaan at the age of 75.”

Classified as probably not a substantial claim. May combine two claims.

Having been commanded by the transcendent God to go to Canaan, Abraham abandoned cosmic piety and became convinced that in truth there is only one God.

“However, having been commanded by the transcendent God to go to Canaan, Abraham abandoned this idea, and truly became convinced that in truth there is only one God.”

Probably not a substantial claim: may not pass S3 (load-bearing).

This kind of omission is sometimes pointed out as one of the characteristics of Josephus's rewriting techniques.

“This kind of omission is sometimes pointed out as one of the characteristics of Josephus's rewriting techniques.”

• cites Begg, 'Genesis in Josephus,' 312-16Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Because the second interpretation omits Abraham's journey to Haran and his return to Chaldea, Abraham is described as having departed directly from Chaldea to the land of Canaan.

“Furthermore, since this interpretation omits Abraham's journey to Haran and his return to Chaldea, Abraham is described to have departed directly from Chaldea to the land of Canaan.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The second possibility solves the ethical problem because Abraham does not leave Terah behind; instead, Terah leaves Abraham.

“The second possibility, on the other hand, solves this ethical problem, because in this case Abraham does not leave Terah behind, but, on the contrary, Terah leaves Abraham.”

Probably not a substantial claim: may not pass S3 (load-bearing).

According to Adler, what is shared by Jerome, Syriac traditions, and Jubilees is only one thing: Abraham was 60 years old when he clearly denied idolatry.

“In sum, according to Adler, what is shared by Jerome, Syriac traditions, and Jubilees is only one thing: Abraham was 60 years old when he clearly denied idolatry.”

• cites Adler, 'Abraham,' 112Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Josephus offers two possible solutions to the chronological contradiction, one of which alludes to the structure of two departures in Genesis Rabbah and Jubilees.

“Josephus offers the two possible solutions of the chronological contradiction, one of which alludes to the structure of two departures in Genesis Rabbah and Jubilees .”

Classified as probably not a substantial claim.

If the second possibility is taken, it is reasonable to suppose that Josephus demonstrates the transition of Abraham's understanding of divinity from the cosmic piety of Chaldea to the monotheism of Canaan by omitting the Haran part in Abraham's journey.

“In other words, if we take the second possibility of interpretation, it seems reasonable to suppose that Josephus simply demonstrates the transition of Abraham's understanding on divinity from the cosmic piety of Chaldea to the monotheism of Canaan, by omitting the Haran part in Abraham's journey .”

May combine two claims.

Since these two features in Jubilees are alluded to only in Jerome's Jewish tradition, which is no longer extant in the later Jewish corpus, Jubilees and Jerome might depend on the same source of interpretation, even though Jubilees fails to understand the intention of his source.

“Since these two features in Jubilees are alluded to only in Jerome's Jewish tradition which is no longer extant in the later Jewish corpus, Jubilees and Jerome might depend on the same source of interpretation, even though Jubilees fails to understand the intention of his source.”

May combine two claims.

Against Wacholder's conclusions, the present case demonstrates that Graeco-Jewish and Qumranic interpretations do not always exclude the rabbinic interpretation, but rather that Qumran literature, Josephus, and rabbinic literature share some important elements in interpreting the chronological contradiction in the story of Abraham's departure from Haran.

“Accordingly, against Wacholder's conclusions, the present case demonstrates that the Graeco-Jewish and the Qumranic interpretations do not always exclude the rabbinic interpretation, but rather that Qumran literature, Josephus, and rabbinic literature share some important elements in interpreting, for example, the chronological contradiction in the story of Abraham's departure from Haran.”

Classified as probably not a substantial claim. May combine two claims.

In the first possible interpretation, Terah's family including Abraham departed from Chaldea to Haran, whereas only Abraham went back to Chaldea and departed from there again to Canaan.

“First, based on the fact that 'they all' immigrated to Haran ( Ant. 1.152) , Terah's family including Abraham departed from Chaldea to Haran, whereas only Abraham went back to Chaldea and departed from there again to Canaan.”

• cites Ant. 1.152Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Adler's assertion is reasonable, but it is notable that all three traditions give serious consideration to the age of 60 in Abraham's life.

“Adler's assertion is reasonable, but I still think it is notable that a ll of three traditions give serious consideration to the age of 60 in Abraham's life.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The ethical problem still remains unsolved in the first interpretation of Josephus.

“However, this problem still remains unsolved in this interpretation of Josephus.”

May combine two claims.

Jubilees shares the motif of two departures from Haran with Genesis Rabbah and 4Q252, but it does not settle the issue.

“Jubilees also shares the motif of two departures from Haran with Genesis Rabbah and 4Q252, but again it does not settle the issue.”

May combine two claims.

Contrary to Jerome's Jewish tradition, Jubilees does not exploit these elements to solve the chronological contradiction in the story of Abraham, because, according to Sebastian Brock, the author of Jubilees ignored the rationale behind the number 60 and the event of fire.

“However, contrary to Jerome's Jewish tradition, Jubilees does not exploit these elements to solve the chronological contradiction in the story of Abraham, because, according to Sebastian Brock, the author of Jubilees ignored the rationale behind the number 60 and the event of fire.”

• cites Brock, 'Abraham and the Raven,' 144Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.