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[Synoptic-L] 1QSa 2.6

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  • Jeffrey B. Gibson
    With thanks to David Suter for pointing this out to me: 1QSa 2.6 excludes a number of categories of people from the congregation, including everyone who is
    Message 1 of 5 , Nov 16, 2004
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      With thanks to David Suter for pointing this out to me:


      1QSa 2.6 excludes a number of categories of people from the
      congregation, including "everyone who is defiled in his flesh, paralysed
      in his feet or in his hands, lame, blind, deaf, dumb or defiled in his
      flesh with a blemish visible to the eyes, or the tottering old man who
      cannot keep upright in the midst of the assembly" (Martinez'
      translation), because they are defiled and the holy angels are present.

      And as I note after having consulted the text, these defiled folk also
      seem to be refused admittance to the congregation when the Messiah
      arrives to take his place in the midst of the congregation and to
      initiate the Messianic banquet.

      Am I right in thinking that the text assumes that should the defiled
      appear in the congregation, their presence would drive the angels from
      its midst? If so, why? And why would the Messiah not wish to have
      anything to do with them/to exclude them from the Messianic banquet?

      Yours,

      Jeffrey Gibson

      Yours,

      Jeffrey Gibson
      --

      Jeffrey B. Gibson, D.Phil. (Oxon.)

      1500 W. Pratt Blvd. #1
      Chicago, IL 60626

      jgibson000@...

      Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
      List Owner: Synoptic-L-Owner@...
    • John C. Poirier
      ... Yes, the defiled *would* drive the angels away, but the more immediate reason for forbidding these people is simply that the Qumranites conceived of
      Message 2 of 5 , Nov 16, 2004
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        Jeffrey B. Gibson wrote:

        > 1QSa 2.6 excludes a number of categories of people from the
        > congregation, including "everyone who is defiled in his flesh,
        > paralysed in his feet or in his hands, lame, blind, deaf, dumb
        > or defiled in his flesh with a blemish visible to the eyes, or
        > the tottering old man who cannot keep upright in the midst of
        > the assembly" (Martinez' translation), because they are defiled
        > and the holy angels are present.
        >
        > And as I note after having consulted the text, these defiled
        > folk also seem to be refused admittance to the congregation
        > when the Messiah arrives to take his place in the midst of the
        > congregation and to initiate the Messianic banquet.
        >
        > Am I right in thinking that the text assumes that should the
        > defiled appear in the congregation, their presence would drive
        > the angels from its midst? If so, why? And why would the
        > Messiah not wish to have anything to do with them/to exclude
        > them from the Messianic banquet?

        Yes, the defiled *would* drive the angels away, but the more immediate
        reason for forbidding these people is simply that the Qumranites conceived
        of themselves as a priestly community, and these categories were forbidden
        from the priesthood (see Lev. 21:16-24). Only perfection can enter the
        sacred precincts.

        I'm not so sure the Messiah would "not wish to have anything to do with"
        these people *per se*--it's more a matter of the community having a sacral
        boundary, and it's probably unfair to expect the Qumranites to relax that
        idea in favor of a more inclusive reception committee for the Messiah.


        John C. Poirier
        Middletown, Ohio



        Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
        List Owner: Synoptic-L-Owner@...
      • Horace Jeffery Hodges
        ... from the congregation, including everyone who is defiled in his flesh, paralysed in his feet or in his hands, lame, blind, deaf, dumb or defiled in his
        Message 3 of 5 , Nov 16, 2004
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          Jeffrey B. Gibson wrote:

          >>1QSa 2.6 excludes a number of categories of people
          from the congregation, including "everyone who is
          defiled in his flesh, paralysed in his feet or in his
          hands, lame, blind, deaf, dumb or defiled in his flesh
          with a blemish visible to the eyes, or the tottering
          old man who cannot keep upright in the midst of the
          assembly" (Martinez' translation), because they are
          defiled and the holy angels are present.

          And as I note after having consulted the text, these
          defiled folk also seem to be refused admittance to the
          congregation when the Messiah arrives to take his
          place in the midst of the congregation and to initiate
          the Messianic banquet.

          Am I right in thinking that the text assumes that
          should the defiled appear in the congregation, their
          presence would drive the angels from its midst? If
          so, why? And why would the Messiah not wish to have
          anything to do with them/to exclude them from the
          Messianic banquet?<<

          John C. Poirier wrote:

          >>Yes, the defiled *would* drive the angels away, but
          the more immediate reason for forbidding these people
          is simply that the Qumranites conceived of themselves
          as a priestly community, and these categories were
          forbidden from the priesthood (see Lev. 21:16-24).
          Only perfection can enter the sacred precincts.

          I'm not so sure the Messiah would "not wish to have
          anything to do with" these people *per se*--it's more
          a matter of the community having a sacral boundary,
          and it's probably unfair to expect the Qumranites to
          relax that idea in favor of a more inclusive reception
          committee for the Messiah.<<

          I (Jeffery Hodges, not Jeffrey Gibson) suggest:

          I think that the the purity regulations effective for
          the priesthood would have as their aim the ensuring
          that the holiness of the temple is not endangered and
          that the Holy One would not withdraw from the temple.

          On this paradigm, holy angels would be likely to
          withdraw from the Qumran community if impurity were
          present.

          The issue of the holy messiah and impurity is more
          complex, it seems to me. I don't know enough about
          this, but if the messiah is expected to come and to
          heal the infirm and to expel the spirit of impurity
          from the land and similar such acts, then it would
          seem that an encounter with impurity would be sought
          out in order to defeat it, that holiness would not
          withdraw but, rather, expel impurity.

          Any thoughts and/or textual citations?

          Jeffery Hodges

          =====
          University Degrees:

          Ph.D., History, U.C. Berkeley
          (Doctoral Thesis: "Food as Synecdoche in John's Gospel and Gnostic Texts")
          M.A., History of Science, U.C. Berkeley
          B.A., English Language and Literature, Baylor University

          Email Address:

          jefferyhodges@...

          Office Address:

          Assistant Professor Horace Jeffery Hodges
          Department of English Language and Literature
          Korea University
          136-701 Anam-dong, Seongbuk-gu
          Seoul
          South Korea

          Home Address:

          Dr. Sun-Ae Hwang and Dr. Horace Jeffery Hodges
          Seo-Dong 125-2
          Shin-Dong-A, Apt. 102-709
          447-710 Kyunggido, Osan-City
          South Korea

          Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
          List Owner: Synoptic-L-Owner@...
        • John Lupia
          The Qumran Community would marginalize this sect of infirm citizens and is in direct opposition and contrastive to the Gospel account and message. Where the
          Message 4 of 5 , Nov 16, 2004
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            The Qumran Community would marginalize this sect of
            infirm citizens and is in direct opposition and
            contrastive to the Gospel account and message. Where
            the infirm at Qumran are excluded they are inclusive
            for Jesus and his Church. If 1QSa2.6 was inscribed in
            stone or a bronze plaque nailed on the wooden door of
            the synagogue it would exclude many creating the
            congregation of the ideal in Plato's Republic.

            Hempel has made insightful suggestions that the
            physical defects of the blind, lame and mute
            correspond to moral deficencies, namely, the blind are
            apt to fail in the laws regarding mixtures, the deaf
            cannot hear the Word of God and the commandments, and
            so on. On one hand, those who cannot glorify God
            appropriately due to some physical incapacity would,
            it seems, offend the angels and incur their wrath
            since their zeal is consumed in seeking his glory and
            praise. On the other hand, the holy angels are with
            those who do not have infirmities giving them ritual
            impurity, implying that those who are infirm do not
            have the presence or protection of an angel due to the
            judgment of God.

            See Charlotte Hempel, The Laws of the Damascus
            Document and 4QMMT. Available online:
            www.http://orion.mscc.huji.ac.il/symposiums/3rd/papers/Hempel98.html#fnref30


            --- "Jeffrey B. Gibson" <jgibson000@...>
            wrote:

            > With thanks to David Suter for pointing this out to
            > me:
            >
            >
            > 1QSa 2.6 excludes a number of categories of people
            > from the
            > congregation, including "everyone who is defiled in
            > his flesh, paralysed
            > in his feet or in his hands, lame, blind, deaf, dumb
            > or defiled in his
            > flesh with a blemish visible to the eyes, or the
            > tottering old man who
            > cannot keep upright in the midst of the assembly"
            > (Martinez'
            > translation), because they are defiled and the holy
            > angels are present.
            >
            > And as I note after having consulted the text, these
            > defiled folk also
            > seem to be refused admittance to the congregation
            > when the Messiah
            > arrives to take his place in the midst of the
            > congregation and to
            > initiate the Messianic banquet.
            >
            > Am I right in thinking that the text assumes that
            > should the defiled
            > appear in the congregation, their presence would
            > drive the angels from
            > its midst? If so, why? And why would the Messiah
            > not wish to have
            > anything to do with them/to exclude them from the
            > Messianic banquet?
            >
            > Yours,
            >
            > Jeffrey Gibson
            >
            > Yours,
            >
            > Jeffrey Gibson
            > --
            >
            > Jeffrey B. Gibson, D.Phil. (Oxon.)
            >
            > 1500 W. Pratt Blvd. #1
            > Chicago, IL 60626
            >
            > jgibson000@...
            >
            > Synoptic-L Homepage:
            > http://www.bham.ac.uk/theology/synoptic-l
            > List Owner: Synoptic-L-Owner@...
            >


            =====
            John N. Lupia, III
            Toms River New Jersey 08757 USA
            Fax: (732) 349-3910
            http://groups.yahoo.com/group/Roman-Catholic-News/
            God Bless America



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            Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
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          • Jacob Knee
            I really enjoyed reading Jeffrey s paper and hope everything went well at SBL. How was the discussion? I want to raise three questions for possible discussion:
            Message 5 of 5 , Nov 22, 2004
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              I really enjoyed reading Jeffrey's paper and hope everything went well at
              SBL. How was the discussion?

              I want to raise three questions for possible discussion:

              1. Just to suggest a distinction between defiling (making profane) and
              contaminating (making impure). Am I right to think that blemished priests
              defile (in certain circumstances) but do not make impure?

              2. I wonder if the Qumran legislation reflects a distinctive view within the
              Jewish debates over the Temple/eschatological war camp? According to Milgrom
              - the Mishnah suggests that blemished priests were given tasks to do in the
              Temple (sorting wood, being one). Actually 2 Sam 5.8, Mishnah and Qumran all
              contain more extensive prohibitions than Leviticus. If the Levitical
              legislation was followed, not only could blemished priests enter the Temple
              (though not offer sacrifices) they could eat sacred most sacred food - which
              could only be consumed within the sacred court (Lev 21.22 see also eg Lev
              6.9).

              3. Is there evidence that 'blemished' non-priests were seen as defiling? (2
              Sam 5.7-8 bans the blind and lame from the Temple not because they defile,
              or contaminate, but because David hates them).

              Thanks again for a really interesting paper.

              Best wishes,
              Jacob Knee
              (Cam, Glos.)



              -----Original Message-----
              From: owner-synoptic-l@... [mailto:owner-synoptic-l@...] On
              Behalf Of Horace Jeffery Hodges
              Sent: 16 November 2004 18:40
              To: crosstalk2@yahoogroups.com; Synoptic-L@...
              Subject: Re: [Synoptic-L] RE: [XTalk] 1QSa 2.6

              Jeffrey B. Gibson wrote:

              >>1QSa 2.6 excludes a number of categories of people
              from the congregation, including "everyone who is
              defiled in his flesh, paralysed in his feet or in his
              hands, lame, blind, deaf, dumb or defiled in his flesh
              with a blemish visible to the eyes, or the tottering
              old man who cannot keep upright in the midst of the
              assembly" (Martinez' translation), because they are
              defiled and the holy angels are present.

              And as I note after having consulted the text, these
              defiled folk also seem to be refused admittance to the
              congregation when the Messiah arrives to take his
              place in the midst of the congregation and to initiate
              the Messianic banquet.

              Am I right in thinking that the text assumes that
              should the defiled appear in the congregation, their
              presence would drive the angels from its midst? If
              so, why? And why would the Messiah not wish to have
              anything to do with them/to exclude them from the
              Messianic banquet?<<

              John C. Poirier wrote:

              >>Yes, the defiled *would* drive the angels away, but
              the more immediate reason for forbidding these people
              is simply that the Qumranites conceived of themselves
              as a priestly community, and these categories were
              forbidden from the priesthood (see Lev. 21:16-24).
              Only perfection can enter the sacred precincts.

              I'm not so sure the Messiah would "not wish to have
              anything to do with" these people *per se*--it's more
              a matter of the community having a sacral boundary,
              and it's probably unfair to expect the Qumranites to
              relax that idea in favor of a more inclusive reception
              committee for the Messiah.<<




              Synoptic-L Homepage: http://www.bham.ac.uk/theology/synoptic-l
              List Owner: Synoptic-L-Owner@...
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