By Florentino García Martínez, Eibert J. C. Tigchelaar
This number of essays by means of Florentino Garc?a Mart?nez, comprises stories at the interpretation of biblical texts within the Scrolls, priestly capabilities in a group with no temple, Messianism, magic, knowledge, sonship, and the opposite within the useless Sea Scrolls.
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Additional resources for Qumranica Minora II: Thematic Studies on the Dead Sea Scrolls (Studies on the Texts of the Desert of Judah)
V. Collado and E. Zurro; Madrid: Cristiandad, 1983), 229–44 (published in English as “The Eschatological Figure of 4Q246,” in F. -W. 3 f und der davidische Messias als Gotessohn in den Qumrantexten,” in Lese-Zeichen für Annelies Findeiß zum 65. Geburtstag am 15. März 1984 (ed. C. Burchard and G. Theissen; Dielheimer Blätter zum Alten Testament und seiner Rezeption in der Alten Kirche. Beiheft 3; Heidelberg, 1984), 103–13. The recent complete publication by Puech (“Fragment d’une apocalypse en araméen”) of the last Àve lines of col.
Volume II, Fascicle 2: Plates and Transcription of the The Manual of Discipline (New Haven: The American Schools of Oriental Research, 1951). C. Trever in Scrolls from 16 chapter two 9 They should not depart from any counsel of the law in order to walk 10 in complete stubbornness of their heart, but instead shall be ruled by the Àrst directives which the men of the Community began to be taught 11 until the prophet comes, and the messiahs of Aaron and Israel. Blank The text is clear and expresses Àrmly the hope, within the Qumran community, of the future coming of two anointed ones—the messiah of Aaron and the messiah of Israel—two Àgures who correspond to the priestly messiah and the royal messiah.
I maintain, therefore, that my interpretation of the Àrst fragmentary column and of the Àrst four lines of col. ” 19 Puech, “Fragment d’une apocalypse en araméen,” 102 n. ” two messianic FIgures in the qumran texts 23 preserved. But I do recognize, however, that the adjective angelic could be misleading. My description of the person in question as angelic was based on the parallel with other superhuman Àgures of the Qumran texts. But, as has been noted in the case of Melchizedek, the human components serve as backdrop for the heavenly Àgure.