Pengaruh Nilai Individu Terhadap Nilai Organisasi Dengan Nilai Spiritual Sebagai Mediator (original) (raw)
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1 Different Types of Exegesis in the Scrolls The first Scripture scrolls were discovered in Cave 1 seventy years ago and since then they have not ceased to enrich Bible research. Merely some of the aspects of that research were affected by the discovery of the scrolls, viz., the study of the text and language, and its exegesis, while most literary-critical problems remain untouched by the Judean Desert scrolls. Thus, the scrolls have no bearing on the issue of the distinction between Isaiah and Deutero-Isaiah, as they are simply too late to be relevant to the history of the books before the third or second century BCE. We do not have the answers to many of the questions regarding the identity and origin of the scrolls, but these questions are irrelevant for most issues relating to matters of text, language, and the exegesis of small details. In my estimation , some fifteen percent of the Scripture texts were copied at Qumran,1 while the remainder were taken there by the Qumran settlers. The complete corpus reflects a multitude of approaches to the text. In addition to the Scripture texts, the members of the community also imported a large group of Bible commentaries and rewritten Bible compositions; in addition, they penned several pe-sharim at Qumran. We are talking about a Qumran corpus that included 242 different Scripture texts according to the latest count. This calculation includes tefillin and me-zuzot that previously had been excluded from the counting. However, these liturgical texts need to be included because they are as much biblical texts as the fragmentary biblical scrolls that are included. We count fragments of 210-212 biblical scrolls from Qumran together with twenty-five tefillin and seven mezuzot.2 As far as we can tell, no attention was paid to the quality or character 1 This evaluation is based on my view that fifteen percent of the Scripture texts were copied in the style of the Qumran Scribal Practice; see Emanuel Tov, Textual
The text-critical and exegetical value of the Dead Sea Scrolls : original research
Hts Teologiese Studies-theological Studies, 2016
The discovery at wadi Qumran in 1947 by a shepherd was arguably the most significant as far as biblical texts are concerned. 1 After all, texts such as 1QIsa a are more than a millennium older than the Textus Receptus. There are conspicuous correspondences between Massoretic Text (MT) and some Dead Scrolls. At first glance, 1QIsa a seems identical to MT Isaiah; both have 66 chapters in the published volumes. However, when scrutinised, prominent differences in addition to correspondences become apparent. This contribution will take a closer look at a number of Dead Sea manuscripts and/or fragments in order to determine their linguistic and exegetical value. The article will, firstly, address textual material that is largely in agreement with the MT-1QIsa a. Secondly, fragments that are on the face of it less relevant will be discussed. The 'insignificant' fragments from the Biblical books Proverbs and Job are cases in point. Finally, highly significant textual differences, such as a fragment from Genesis 1 and one from the books of Jeremiah, will be evaluated. Methodological issues This contribution will depart from the reality of textual plurality in the pre-common era (Tov 1985). According to this point of departure, the MT is one of the textual witnesses available (Septuagint [LXX], Tgg, Pesh, etc.) but not the most important one. Even so, MT is used as a basis of comparison. The Biblia Hebraica Stuttgartensia (BHS) edition is used for the Hebrew text (MT), DJD 32 for 1QIsa a and the Rahlfs pocket edition for LXX. 1.By this statement, I do not intend to belittle the Nag Hammadi discoveries. The recent announcement in the press of a new discovery in the Judaean desert is too early to evaluate. 2.It must be remembered that the original publications did not contain chapter and verse indications. 3.The scribal/copyist activity at Qumran is not comparable to the Masoretes' meticulous work. 4.Ulrich and Flint (2010:61) find evidence of two Herodian period scribes' additions. This article will analyse a number of Dead Sea manuscripts and/or fragments in order to determine their linguistic and exegetical value. The article will, firstly, address textual material that is largely in agreement with the Massoretic Text-1QIsa a is a case in point. Secondly, fragments that are seemingly less relevant will be discussed. The less helpful fragments from the Biblical books Proverbs and Job are taken as examples. Finally, highly significant textual differences, such as a fragment from Genesis 1 and one from the complicated books of Jeremiah, will be evaluated.
Revue d.e eumra rc \1994),397 419. Metzger, B. M. "The Fumiture in the Scriptorium at eumran.,,Rerrl€ de Qumran 1 (19s9), s09-s1s. Pedley, K. G. "The Library at eumrarl." Revue cte eLn1ftn 2 (tgig), 2t41. Reich, Ronny. "A Nore on rhe Function of Room 30 (the ,Scripto_ rium') at Khirbet Q:umral,." Jau a.I of terish Studies 46 0995), 157-160. MAGEN BRosHr SCRIPTURES. fThis entry compises three afticles: Texts, Translations, a/rd Quotation and Use.] Texts In many ways the texts from the Judean Desert have revo_ lutionized the study of the text not only of the Hebrew scriptures, but also that of the Greek scriptures. [See Sep_ tuagint.l Many aspects of the textual transmission of the biblical text can be illustrated by these texts from the Judean Desert, including some aspects of the last stages of the literary growth of the biblicat books. The main sources for our knowledge of the Hebrew scriptures in the manuscripts from eumran are the con_ tinuous biblical texts, but our information is supplemented by other sources.
THE GOPEL FOUND AT QUMRAN, 2023
Reopening a closed case demands stimulating arguments, especially since James Vanderkam and Peter Flint 1 have dismissed the prospects of finding a significant Dead Sea Scroll (DSS) text or fragment that prefigures the Gospels and their actors. Their categorical verdict can however be invalidated by a restored sectarian reading of the Habakkuk Commentary (1QpHab), that the early Scroll team 2 inadvertently distorted by completing a lacunae at the onset of the fragmentary Hebrew text 3 , column 1 line 13. By adding 'the Wicked is the Wicked Priest' they steered the entire text towards a confrontation between Qumran's Teacher of Righteousness and the Wicked Jerusalem Priest. Removing their erudite guestimate inappropriately imported from the later trial episodes reveals a considerably more significant text defending messianic doctrines after the founder's death. The new orientation provoked an intra-community split opposing traditionalists loyal to the predestination doctrines. To be or not to be a messiah recapitulates the real 1QpHab debates. This essay shows how the un-spoilt 1QpHab inevitably leads to the early Palestinian post-Temple text, usually labeled as Mark's Gospel. They are remarkably so closely related that 1QpHab can be considered as the precursor text that prefigured the earliest Gospel. The unforeseen proximities also offer renewed insight into the conflicting traditions that formed the primitive Palestinian Gospel. Furthermore, the Gospel writer's evident awareness of the original 1QpHab excludes a Greco-Roman writer. So, we have a lot to (re)discover.