By Ruth A. Clements, Daniel R. Schwartz
The thirteen papers comprising this quantity signify the culmination of the 1st Orion middle Symposium dedicated to the comparability of the lifeless Sea and early Christian texts. The authors reject the older paradigm which configured the similarities among Qumran and early Christian literature as proof of "influence" from one upon the opposite. They elevate clean methodological percentages via asking how insights from every one of those corpora light up the opposite, and by means of contemplating them as parallel proof for broader currents of moment Temple Judaism. themes addressed contain particular exegetical and felony comparisons; prophecy, demonology, and messianism; the advance of canon and the increase of remark; and attainable connections among the Gospel of John and the useless Sea Scrolls.
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Additional resources for Text, Thought, and Practice in Qumran and Early Christianity (Studies on the Texts of the Desert of Judah)
Sample text
Alexander, “ ‘Homer the Prophet of All’ and ‘Moses our Teacher’: Late Antique Exegesis of the Homeric Epics and of the Torah of Moses,” in The Use of Books in the Ancient World (ed. L. V. ; Leuven: Peeters, 1998), 127–42 on the perceived relationship between Homer and Moses. For the Wadi Murabbaʿat literary fragments see Les grottes de Murabbaʿat (ed. P. Benoit, J. T. Milik and R. ; DJD 2; Oxford: Clarendon, 1961), 1:234–38 (nos. 108–112); and note more generally E. Tov, “The Nature of the Greek Texts from the Judean Desert,” NovT 43 (2001): 1–11.
102–4. At the same time, as B. Aland implies, in a study to which Winrich Löhr has kindly drawn my attention (“Die Rezeption des neutestamentlichen Textes in den ersten Jahrhunderten,” in The New Testament in Early Christianity = La réception des écrits néotestamentaires dans le Christianisme primitif [ed. -M. Sevrin; BETL 86; Leuven: Leuven University Press and Peeters, 1989], 1–39), it may indeed be that “gnostic” teachers (including Ptolemy, Heracleon, and the Valentinians) were among the first to perceive the textual integrity of the New Testament writings and their need for ekdosis and commentary.
In 4Qpap paraKings et al. 18 The exegesis of “the mountains” of Isa 52:7 in 11Q13 2:13 as “the prophets” implies that the messenger in the prophetic text based his message upon what was declared by the prophets of old. In 15 B. Nitzan suggests comparing such sentiments with 11Q5 22:5–6, 12–14; Sir 36:20–21; and Luke 1:70: “292. XX: Poetical and Liturgical Texts, Part 2 (ed. E. G. ; DJD 29; Oxford: Clarendon, 1999), 18. Something similar can be said concerning the liturgical composition 4Q504: 4Q504 1–2 iii 12–13 ( )מושה ועבדיכה הנביאיםseems to be part of an address to God in which there is a confessional description of how the divine message delivered to the people has been ignored.