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Zeitschriftenartikel zum Thema „1QSAN“

Autor: Grafiati
Veröffentlicht am 28. Juli 2024
Zuletzt aktualisiert am 31. Juli 2025

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1

Brooks Johnson, Michael. "One Work or Three? A Proposal for Reading 1QS-1QSa-1QSb as a Composite Work." Dead Sea Discoveries 25, no. 2 (2018): 141–77. http://dx.doi.org/10.1163/15685179-12341468.

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AbstractAlthough it has long been acknowledged that 1QS, 1QSa, and 1QSb are part of the same manuscript, most scholars follow J.T. Milik’s interpretation of the columns of 1QSa and 1QSb as appendices to 1QS. This article examines the circumstances out of which this “appendix hypothesis” emerged, highlights its weaknesses, and takes up Philip Alexander and Géza Vermes’s call to consider the sections of the scroll together by proposing that 1QS-1QSa-1QSb is a composite work that its editor has unified through superscriptions. This study also examines the formatting between 1QS, 1QSa, and 1QSb an
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Ziemer, Benjamin. "A Critique of Torleif Elgvin’s Reconstructions of 1QSamuel." Zeitschrift für die alttestamentliche Wissenschaft 133, no. 1 (2021): 56–63. http://dx.doi.org/10.1515/zaw-2021-0005.

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Abstract The article by Torleif Elgvin in ZAW 132/2 (2020): 281–300 fails in the material reconstruction of 1QSam. Considering the different width of the columns correctly, the manuscript could well have contained all parts of 2Sam 20–23 which makes further speculations superfluous.
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3

Hempel, Charlotte. "The Earthly Essene Nucleus of 1Qsa." Dead Sea Discoveries 3, no. 3 (1996): 253–69. http://dx.doi.org/10.1163/156851796x00039.

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4

Taylor, Joan E., and Philip R. Davies. "On the Testimony of Women in 1QSa." Dead Sea Discoveries 3, no. 3 (1996): 223–35. http://dx.doi.org/10.1163/156851796x00011.

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5

Gayer, Asaf, Daniel Stökl Ben Ezra, and Jonathan Ben-Dov. "A New Join of Two Fragments of 4QcryptA Serekh haEdah and Its Implications." Dead Sea Discoveries 23, no. 2 (2016): 139–54. http://dx.doi.org/10.1163/15685179-12341387.

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Two cryptic A fragments of Serekh haEdah from cave 4 are hereby physically joined, and a third one constitutes a distant join. The composite text parallels 1QSa 1: 8–12 albeit with significant variants. The join is proven here in terms of the continuity of papyrus fibers and partial letters, as well as by the coherent composite text. The join requires separating a fragment that had been assembled by Milik. Substantially, although the joined fragments had been assigned in djd 36 to different copies, they evidently constitute one and the same fragment. This join thus calls into question the clas
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6

Reymond, Eric D. "The Scribe of 1QS, 1QSa, 1QSb, 4Q53 (4QSamc), 4Q175 and Three Features of Orthography and Phonology." Dead Sea Discoveries 25, no. 2 (2018): 238–54. http://dx.doi.org/10.1163/15685179-12341467.

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Abstract That a single scribe copied 1QS, 1QSa, 1QSb, 4Q53 (4QSamc), 4Q175 is commonly recognized. However, what has not been emphasized previously is that certain orthographic / phonological idiosyncrasies appear prominently, if not exclusively, in only one of these texts, 1QS, even though these idiosyncrasies would seem to be involuntary and, for this reason, should appear evenly distributed throughout the texts. Instead, one finds the greatest correspondence in type and concentration in 1QIsaa, though this was copied by different scribes. The three idiosyncratic features studied are the Ara
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7

Wassen, Cecilia. "On the Education of Children in the Dead Sea Scrolls." Studies in Religion/Sciences Religieuses 41, no. 3 (2012): 350–63. http://dx.doi.org/10.1177/0008429812441339.

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This article examines three passages from the Rule of the Congregation and the Damascus Document that pertain to the topic of children’s education. The education of children was considered important within the Qumran movement, which is evident in the curriculum in 1QSa and the fact that such a high-level official as the Examiner had a supervisory role over the teaching. In contrast to the level of education of children in Jewish society in general at the turn of the era, which appears to have been quite rudimentary and consisting mainly of memorization, it appears that children within the move
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8

Cook, Edward M. "The Community Rule 1QS, 1QSa and 1QSb: A Philological Commentary, by Takamitsu Muraoka." Dead Sea Discoveries 32, no. 1 (2025): 127–28. https://doi.org/10.1163/15685179-03201010.

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9

Miller, Shem. "“Sectual” Performance in Rule Texts." Dead Sea Discoveries 25, no. 1 (2018): 15–38. http://dx.doi.org/10.1163/15685179-12341451.

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Abstract In this article, I examine descriptions of community meetings in Rule Texts to outline the content, authority, and functions of membership’s oral performance in the sectarian movement associated with the Dead Sea Scrolls. In particular, I explore portrayals of oral performance during local chapter meetings (1QS 6:1b–7a), nightly study sessions (1QS 6:7b–8a), general membership meetings (1QS 6:8b–13a; CD 14:3b–12a), covenant renewal ceremonies (1QS 1:24–26; CD 20:27–30), admission procedures (1QS 5:7c–9a, 6:13b–23; CD 15:5b–10a), and a meeting of Israel in the last days (1QSa 1:1–6a).
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10

Frisch, Alexandria, and Lawrence H. Schiffman. "The Body in Qumran Literature: Flesh and Spirit, Purity and Impurity in the Dead Sea Scrolls." Dead Sea Discoveries 23, no. 2 (2016): 155–82. http://dx.doi.org/10.1163/15685179-12341386.

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This article examines the concept of the body within a wide range of Qumran literature. In a comparison with the biblical tradition, which does not evince a consistent and systematic idea of the body, this article demonstrates that the sectarians developed their own somatic model. The sectarian model, as revealed through a close reading of such texts as Hodayot, 1QS, 1QSa, CD and 1QM, is one that repeatedly emphasized the body as a corporate entity comprised jointly of flesh and spirit. This article then reexamines the same Qumran texts to show that this concept of the body explains the extrem
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11

Holtz, Gudrun. "Inclusivism at Qumran." Dead Sea Discoveries 16, no. 1 (2009): 22–54. http://dx.doi.org/10.1163/156851709x395759.

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AbstractWithin Early Judaism the Qumran Community is widely perceived as a strictly exclusivist group. A thorough analysis of Qumran texts, however, reveals, apart from the dominant strand of exclusivism, remarkably clear inclusivist tendencies. In Qumran literature inclusivist tendencies can be seen both in eschatological texts and in materials dealing with the self-understanding of the Qumran Community in historical time. The legal texts discussed basically confirm this pattern: the Community is to separate from Gentiles and from members of those Jewish groups with whom it earlier entertaine
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12

Wheeler, Michael W. "Uso del Salmo 2 en la antigua literatura judía extrabíblica." Kairós 57 (December 7, 2015): 9–36. https://doi.org/10.5281/zenodo.7080387.

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La concepción del ungido de Yahvé de quien habla el Salmo 2 pasó por tres etapas de comprensión: 1) un rey humano, davídico, ungido y contemporáneo; 2) el rey ideal, humano, davídico y escatológico (el mesías); y 3) el rey divino, davídico y escatológico (el Mesías). En los reúsos del salmo en la antigua literatura judía extrabíblica —los Oráculos Sibilinos, 1 Henoc, 4QFlorilegium, 4 Esdras, el Midrash de los Salmos, la Regla de la Congregación (1QSa), el Talmud de Babil
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13

Elgvin, Torleif. "More on 1QSamuel and the Theory of Literary Growth. Response to Benjamin Ziemer." Zeitschrift für die alttestamentliche Wissenschaft 133, no. 1 (2021): 64–72. http://dx.doi.org/10.1515/zaw-2021-0006.

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Abstract There is no space in the innermost part of the 1QSam scroll to include 2Sam 24. The last three columns (2Sam 20–23) can be materially reconstructed with 46, 42, or 21 lines. With one of the eight literary appendices to 2Samuel missing, other appendices may be absent too. A number of factors point to a reconstruction with 21 lines and containing only three appendices: a) very few scrolls dated to 50–1 BCE have more than 40 lines, medium-sized scrolls are most common; b) a 46-line reconstruction without ch. 24 would destroy the chiastic structure of the appendices; c) a 46-line reconstr
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14

Taylor, Joan E. "Women, Children, and Celibate Men in theSerekhTexts." Harvard Theological Review 104, no. 2 (2011): 171–90. http://dx.doi.org/10.1017/s0017816011000149.

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TheSerekhor “Community Rule” (in all its variant manuscript forms) is one of the most famous of all the Dead Sea scrolls. It is commonplace to see it as referring to a sect of celibate men; the assumption is that it “contains no allusions to the presence of women in the group which it regulates.”1However, in an important study, Eyal Regev has recently challenged the notion that celibate men are the focus of theSerekhtexts, or of any manuscript in the scrolls corpus, by stressing that there are no explicit statements that deal with the issue of sexual asceticism, unlike what is found in monasti
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15

Gurtner, Daniel M. "THE COMMUNITY RULE 1QS, 1QSa AND 1QSb: A PHILOLOGICAL COMMENTARY. By TakamitsuMuraoka. Orientalia Lovaniensia Analecta 308. Leuven, Paris, Bristol, CT: Peeters, 2022. Pp. xxi + 276. 105 Euros." Religious Studies Review 50, no. 2 (2024): 353–54. http://dx.doi.org/10.1111/rsr.17177.

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16

Tantlevskij, Igor. "Theological and ideological aspects of Jewish identity formation within sectarian Judaism in the Hellenistic era (on the example of the Qumran community)." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 2 (2024): 681–95. http://dx.doi.org/10.25205/1995-4328-2024-18-2-681-695.

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The author attempts to identify the influence of messianic-eschatological and soteriological doctrines reflected in the Dead Sea manuscripts on the formation of Jewish identity among the members of the Qumran community. In particular, the author concludes that through identifying themselves with the true Israel, considering only themselves as the true Yehudah (sc. Judeans/Jews), worthy of salvation at the End of Days, the Qumranites approach the idea of individual election, the adherents of which later turn out to be Judeo-Christians. Particular attention is paid to analysing the allegory of t
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17

Cross, Jeffrey M. "Out of Many, One." Dead Sea Discoveries, July 14, 2025, 1–35. https://doi.org/10.1163/15685179-bja10066.

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Abstract According to the dominant interpretation inaugurated by J.T. Milik, 1QSa and 1QSb represent appendices to 1QS. Building on recent work problematizing Milik’s hypothesis, this article advances novel literary and thematic claims. I show that the scroll’s compiler made editorial additions to generate greater linguistic and thematic coherence throughout this manuscript, which integrates previously independent traditions (i.e. the Community Rule, Rule of the Congregation, and Rule of Blessings). The compiler incorporated the Sons of Zadok within 1QS and 1QSa on the basis of preexisting pri
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18

Davidson, Dr Lindsey A. "Book Review: The Community Rule 1QS, 1QSa, and 1QSb: A Philological Commentary (Orientalia Lovaniensia Analecta 308)." Downside Review, June 30, 2023. http://dx.doi.org/10.1177/00125806231187689.

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