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Re: [Synoptic-L] 1QSa 2.6

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  • 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 1 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 2 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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