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Re: [Synoptic-L] RE: [XTalk] 1QSa 2.6

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  • 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 1 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 2 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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      • 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 3 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.<<




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