[Acerca de] la afinidad con algunas ideas aparecidas posteriormente en el Evangelio de Juan y otros libros del Nuevo Testamento. Diferentes escritos de Qumrán enfatizan temas claves resaltados por Jesús y los cristianos:
- la Nueva Alianza (Documento de Damasco VI:19 Mateo 26:28);
- la venida del Hijo del Hombre, el Hijo de Dios, llamado Hijo del Altísimo (4Q246), que expiaría por los pecados de los demás (4Q540; Documento de Damasco XIV:19);
- el Mesías engendrado por Dios (1Q28a) y a la vez Siervo Sufriente (4Q381, 4Q540);
- el Espíritu Santo (1QHa XX; Documento de Damasco II:12, VII:4, 4Q267);
- el “Pozo de Agua Viva” (1QHa XVI);
- el bautismo, tiempo en el desierto después de la conversión (4Q414);
- la Cena Sagrada de pan y vino (1Q28a; 1QS VI);
- el sacerdocio de Melquisedec y su identificación con el Mesías (11Q13; Hebreos 7);
- el rechazo a todo celo por la riqueza material (Regla de la Comunidad XI:2 con Lucas 16:4; 4Q267,2,II con 1Timoteo 6:10).
- la condena del saqueo y la explotación (4Q267,IV; 4Q390);
- los hijos de la Luz (Regla de la Comunidad III:13, 4Q260);
- la justificación por la Fe y la salvación por la Gracia (1QH V; 11Q5 XIX);
- la humildad y pobreza de espíritu (1Q33 XIV; 4Q491) (“bienaventurados los humildes” (Mateo 5:3-4, 11Q5, 1QHa VI), “responder humildemente al arrogante” (Mateo 5:40));
- la caridad, el amor y necesidad de compartir (4Q259 III; 4Q267 18 III);
- la imperfección de los juicios humanos (en contraste con la Justicia divina) y el rechazo a la venganza humana (4Q269 Romanos 12:17, 19, 21); “no dar a un hombre la recompensa del mal”, ni hacer justicia por cuenta propia (Documento de Damasco IX:9, 4Q269) sino responder al mal con bien (Regla de la Comunidad X:17-18, 4Q258);
- el perdón para quien se convierte (Regla de la Comunidad X:20);
- la corrección fraterna mutua (1QS V; 5Q12 Mateo 18:15-17);
- la confesión (Santiago 5:16);
- la enmienda mejor que sacrificio de animales (1QS IX);
- la caída de los reyes de la tierra (1QM XI);
- el Tiempo del Juicio, la Nueva Jerusalén (2Q24; 5Q15);
- la comunidad de amor (1QS II) y fe como templo de Dios;
- el rechazo al repudio de la esposa (Documento de Damasco IV:21; 4Q271);
- la condena de interpretaciones “fáciles” (4Q169) de la Palabra de Dios y rechazo a cambiar la Palabra de Dios por las tradiciones humanas (Mateo 15:3-9);
- la denuncia de la hipocresía de los fariseos (1QHa XII) y de las prácticas de los saduceos (1Q14; 4Q162):
Ellos buscaron interpretaciones fáciles, escogieron ilusiones, buscaron brechas; eligieron el cuello hermoso, justificaron al culpable y condenaron al justo; transgredieron la alianza, quebrantaron el precepto, se unieron contra la vida del justo, su alma aborreció a todos los que caminan con rectitud, los persiguieron con la espada y fomentaron la disputa del pueblo. (Documento de Damasco I:18-21, 4Q267);
- la creencia en la resurrección (1QH 1:29,34; 4Q521).
El Documento de Damasco es un manifiesto histórico, doctrinal y normativo de una comunidad judía disidente, cuyas dos copias del manuscrito, parcialmente conservadas, fueron encontradas en 1896 en la geniza de la sinagoga Ben Ezra de El Cairo por Solomon Schechter.[1] Otras copias fueron halladas décadas después en Qumrán, en las cuevas 4 (siete fragmentos), 5 (un fragmento) y 6 (cinco fragmentos).[2][3][4]
Las copias de Qumrán datan del siglo I a. C..[5]
- Taylor-Schechter Genizah Research Unit Archivado el 12 de septiembre de 2016 en Wayback Machine.; Cambridge University Library. Consultado el 8 de septiembre de 2014.
- ↑ Werrett, Ian C. (2007). Ritual Purity and the Dead Sea Scrolls. BRILL. pp. 20. ISBN 978-90-04-15623-4
- ↑ Saltar a:a b García Martínez, Florentino (editor y traductor); Textos de Qumrán; Editorial Trotta, Madrid, 1992 (6ª edición 2009). Traducciones del Documento de Damasco: p.p. 80-120; listado: 481-518.- ISBN 978-84-87699-44-3
- ↑ Saltar a:a b Delcor, Mathias y Florentino García Martínez (1982) Introduccion a la Literatura Esenia de Qumran: 61-87. Madrid: Ediciones Cristiandad. ISBN 84-7057-326-7
- ↑ The Damascus Document Scroll; Scrolls from the Dead Sea, July 27, 2010. Consultado el 8 de septiembre de 2014.
La autoría saducea de los rollos del Mar Muerto ha sido refutada por varios expertos,[17] ya que las reglas de Qumran y el Documento de Damasco exigen explícitamente la comunidad de bienes[18] como requisito de ingreso,[19] lo cual era opuesto a las prácticas saduceas. Los qumranitas se designaban como «los pobres», mientras los saduceos pertenecían a la crema de la sociedad rica y aristocrática.[20]Aunque los autores de los rollos encontrados reclaman su origen sacerdotal y por tanto un origen común con los saduceos, también denuncian que el Templo fue contaminado por la corrupción de los sacerdotes que quedaron allí, por lo cual es imposible que fueran estos últimos al huir quienes hubieran preservado los rollos. Durante los años de control saduceo del Templo (del 134 al 76 a. C.), bajo los reinados de Juan Hircano, Aristóbulo I y Alejandro Janneo, los autores de los rollos fueron severamente perseguidos; por lo tanto es claro que no eran saduceos, sino sus contradictores.[20]La angelología,[17] así como la insistencia de los diversos rollos en seguir el calendario solar del Libro de los jubileos y del Primer libro de Henoc, excluyen también la posibilidad de una autoría saducea.
- VanderKam, James C. (2005): «La comunidad de los manuscritos del mar Muerto: ¿esenios o saduceos?»; en Hershel Shanks (ed.): Los manuscritos del mar Muerto (pág. 105-124). Barcelona (España): Paidós, 2005.
- ↑ Regla de la comunidad (1QS V: 2).
- ↑ Regla de la Comunidad (1QS VI: 19-20, 22).
- ↑ Saltar a:a b Delcor M.; y García Martínez, F. (1982): Introducción a la literatura esenia de Qumrán (33). Madrid (España): Cristiandad, 1982.
The Essenes (/ˈɛsiːnz, ɛˈsiːnz/; Hebrew: אִסִּיִים, Isiyim; Greek: Ἐσσηνοί, Ἐσσαῖοι, or Ὀσσαῖοι, Essenoi, Essaioi, Ossaioi) were a mysticJewishsect during the Second Temple period that flourished from the 2nd century BCE to the 1st century CE.[2]
The Essene movement likely originated as a distinct group among Jews during Jonathan Apphus‘ time, driven by disputes over Jewish law and the belief that Jonathan’s high priesthood was illegitimate.[3] Most scholars think the Essenes seceded from the Zadokite priests.[4]
- ^ אשל, חנן, “תולדות התגליות הארכאולוגיות בקומראן”, בתוך: מנחם קיסטר (עורך), מגילות קומראן: מבואות ומחקרים, כרך א’, ירושלים: יד יצחק בן-צבי. 2009, עמ’ 9. (Hebrew)
- ^ Cyprus), Saint Epiphanius (Bishop of Constantia in (2009). The Panarion of Epiphanius of Salamis: Book I (sects 1-46). BRILL. p. 32. ISBN 978-90-04-17017-9.
- ^ Jump up to:a b c Gurtner, Daniel M.; Stuckenbruck, Loren T., eds. (2020). T&T Clark Encyclopedia of Second Temple Judaism. Vol. 2. T&T Clark. pp. 250–252. ISBN 978-0-567-66144-9.
- ^ F.F. Bruce, Second Thoughts on the Dead Sea Scrolls. Paternoster Press, 1956.
The Teacher of Righteousness (in Hebrew: מורה הצדק Moreh ha-Tzedek) is a figure found in some of the Dead Sea Scrolls at Qumran, most prominently in the Damascus Document.[1] This document speaks briefly of the origins of the sect, probably Essenes, 390 years after the reign of Nebuchadnezzar (d. 562 BC) and after 20 years of looking blindly for the way. “God… raised for them a Teacher of Righteousness to guide them in the way of His heart”.[2]
- (CD)
- ^ (CD 1:9–11)
Sirach, whose Hebrew text was already known from the Cairo Geniza, has been found in two scrolls (2QSir or 2Q18, 11QPs_a or 11Q5) in Hebrew. Another Hebrew scroll of Sirach has been found in Masada (MasSir).[34]: 597 Five fragments from the Book of Tobit have been found in Qumran written in Aramaic and in one written in Hebrew (papyri 4Q, nos. 196–200).[c][34]: 636 The Letter of Jeremiah (or Baruch chapter 6) has been found in cave 7 (papyrus 7Q2) in Greek.[34]: 628 It has been theorized by recent scholars[35] that the Qumran library (of approximately 1,100 manuscripts found in the eleven caves at Qumran)[36] was not entirely produced at Qumran, but may have included part of the library of the Jerusalem Temple, that may have been hidden in the caves for safekeeping at the time the Temple was destroyed by Romans in 70 AD.
Deuterocanonical and Apocryphal books included in the Septuagint are:
| Greek name[37][38] | Transliteration | English name |
| Deuterocanonical books | ||
|---|---|---|
| Τωβίτ[d] | Tōbit[e] | Tobit or Tobias |
| Ἰουδίθ | Ioudith | Judith |
| Ἐσθήρ | Esthēr | Esther with additions |
| Μακκαβαίων Αʹ | 1 Makkabaiōn | 1 Maccabees |
| Μακκαβαίων Βʹ | 2 Makkabaiōn | 2 Maccabees |
| Σοφία Σαλoμῶντος | Sophia Salomōntos | Wisdom or Wisdom of Solomon |
| Σοφία Ἰησοῦ Σειράχ | Sophia Iēsou Seirach | Sirach or Ecclesiasticus |
| Βαρούχ | Barouch | Baruch |
| Ἐπιστολὴ Ἰερεμίου | Epistolē Ieremiou | Letter of Jeremiah |
| Δανιήλ | Daniēl | Daniel with additions |
| Deuterocanonical for the Eastern Orthodox Churches[f] | ||
| Προσευχὴ Μανασσῆ | Proseuchē Manassē | Prayer of Manasseh |
| Ἔσδρας Αʹ | 1 Esdras | 1 Esdras |
| Μακκαβαίων Γʹ | 3 Makkabaiōn | 3 Maccabees |
| Μακκαβαίων Δ’ Παράρτημα | 4 Makkabaiōn | 4 Maccabees |
| Ψαλμός ΡΝΑʹ | Psalmos 151 | Psalm 151 |
| Apocrypha | ||
| Ψαλμοί Σαλoμῶντος | Psalmoi Salomōntos | Psalms of Solomon |
- Karen H. Jobes and Moises Silva (2001). Invitation to the Septuagint. Paternoster Press. ISBN 1842270613.
- ^ Timothy McLay, The Use of the Septuagint in New Testament Research ISBN 0802860915.—The current standard introduction on the NT & LXX.
- Also called Τωβείτ or Τωβίθ in some sources.
- ^ Also called Tōbeit or Tōbith
- ^ The canon of the original Old Greek LXX is disputed. Eastern Orthodox Churches consider some of the following books as deuterocanonical.
In 1965 the Dead Sea Scrolls document known as Melchizedek dated to around 100 BC reveals the Essenes were waiting for this Melchizedek ( King of Righteousness ) High Priest and King Messiah. The Essenes also write in this document that they knew the time of his appearing due to the prophecies written in Daniel.
11Q13, also 11QMelch or the Melchizedek document, is a fragmentary manuscript among the Dead Sea Scrolls (from Cave 11) which mentions Melchizedek as leader of God’s angels in a war in Heaven against the angels of darkness instead of the more familiar Archangel Michael. The text is an apocalyptic commentary on the Jubilee year of Leviticus 25.[1][2][3] The Dead Sea Scrolls contain texts in Hebrew, Aramaic and Greek, the language of 11Q13 is Hebrew, date of composition is circa 100 BCE.[4]
In the fragmentary passage the term “Elohim” appears a dozen times, mainly referring to the God of Israel, but in commentary on “who says to Zion “Your Elohim reigns” (Isa. 52;7) 11Q13 states that Zion is the congregation of all the sons of righteousness, while Melchizedek is “Your Elohim” who will deliver the sons of righteousness from Belial.[5][6][7][8]
11QMelch II… And concerning that which He said, In [this] year of Jubilee [each of you shall return to his property (Lev. xxv, 13); and likewise, And this is the manner of release:] every creditor shall release that which he has lent [to his neighbour. He shall not exact it of his neighbour and his brother], for God’s release [has been proclaimed] (Deut. xv, 2). [And it will be proclaimed at] the end of days concerning the captives as [He said, To proclaim liberty to the captives (Isa. lxi, 1). Its interpretation is that He] will assign them to the Sons of Heaven and to the inheritance of Melchizedek; f[or He will cast] their [lot] amid the potrtions of Melchize]dek, who will return them there and will proclaim to them liberty, forgiving them [the wrong-doings] of all their iniquities. And this thing will [occur] in the first week of the Jubilee that follows the nine Jubilees. And the Day of Atonement is the e[nd of the] tenth [Ju]bilee, when all the Sons of [Light] and the men of the lot of Mel[chi]zedek will be atoned for. [And] a statute concerns them [to prov]ide them with their rewards. For this is the moment of the Year of Grace for Melchizedek. [And h]e will, by his strength, judge the holy ones of God, executing judgement as it is written concerning him in the Songs of David, who said, ELOHIM has taken his place in the divine council; in the midst of the gods he holds judgement (Psalms lxxxii, 1). And it was concerning him that he said, (Let the assembly of the peoples) return to the height above them; EL (god) will judge the peoples (Psalms vii, 7-8). As for that which he s[aid, How long will you] judge unjustly and show partiality to the wicked? Selah (Psalms lxxxii, 2), its interpretation concerns Belial and the spirits of his lot [who] rebelled by turning away from the precepts of God to … And Melchizedek will avenge the vengeance of the judgements of God… and he will drag [them from the hand of] Belial and from the hand of all the sp[irits of] his [lot].And all the ‘gods [of Justice’] will come to his aid [to] attend to the de[struction] of Belial. And the height is … all the sons of God… this … This is the day of [Peace/Salvation] concerning which [God] spoke [through Isa]iah the prophet, who said, [How] beautiful upon the mountains are the feet of the messenger who proclaims peace, who brings good news, who proclaims salvation, who says to Zion: Your ELOHIM [reigns] (Isa. lii, 7). Its interpretation; the mountains are the prophets… and the messenger is the Anointed one of the spirit, concerning whom Dan[iel] said, [Until an anointed one, a prince (Dan. ix, 25)] … [And he who brings] good [news] , who proclaims [salvation]: it is concerning him that it is written… [To comfort all who mourn, to grant to those who mourn in Zion] (Isa. lxi, 2-3). To comfort [those who mourn: its interpretation], to make them understand all the ages of t[ime] … In truth … will turn away from Belial… by the judgement[s] of God, as it is written concerning him, [who says to Zion] ; your ELOHIM reigns. Zion is …, those who uphold the Covenant, who turn from walking [in] the way of the people. And your ELOHIM is [Melchizedek, who will save them from] the hand of Belial. As for that which He said, Then you shall send abroad the trump[et in] all the land (Lev. xxv, 9) …[9]
- Gard Granerød Abraham and Melchizedek: Scribal Activity of Second Temple Times 23 p208 2010 “The Melchizedek document from Qumran (11Q13) offers no explicit reference to Psalm 110 or to Genesis 14. That is, its main protagonist, qdc yklm, is not explicitly connected with the only two biblical texts that contain the identical …”
- ^ John R. Hinnells A handbook of ancient religions 2007 p241 “In a fragmentary text from cave 11 at Qumran (11q13 in Vermes 1997: 500–2) the role of Michael as leader of God’s angels and destroyer of the angels of darkness is taken over by Melchizedek. The text is a commentary on the Jubilee law …”
- ^ James H. Charlesworth The Dead Sea scrolls: Hebrew, Aramaic, and Greek texts vol.4 p7 – 1994 “Speculation about Melchizedek is attested at Qumran in Melchizedek (11Q13)”
- ^ Florentino García Martínez Qumran and Apocalyptic: studies on the Aramaic texts from Qumran 1992 p176 “11QMelchizedek This is a clearly eschatological Hebrew fragment”
- ^ Timo Eskola Messiah and the throne: Jewish Merkabah mysticism and early 2001 p140 “Melchizedek was also called Elohim (1 IQMelch. 25).48 The divine name of the angel here does not necessarily mean … Melchizedek is apparently quite special, since he will also be the one who saves people from the power of Belial.”
- ^ Richard Bauckham Jesus and the God of Israel: God Crucified and other studies on p222 ” (1) Melchizedek: In 11QMelchizedek, Melchizedek is the name of a principal angel, probably to be regarded as another … angels (called ‘elim in 2:14, as frequently in the Qumran literature), from the power of Belial and his evil angels.”
- ^ Max Turner Power from on high: the Spirit in Israel’s restoration and witness p227 – 1996 “61.1-2.39 The writer concludes that an exalted figure (probably ‘Melchizedek’)40 will appear in the tenth Jubilee … and 8), and to execute God’s judgment on the hosts of Belial (lines 9, 1 1-15, 20).”
- ^ The Messiah: developments in earliest Judaism and Christianity: 1987 vol.2 James H. Charlesworth – 1992 “Apparently the obedient angels and even the powers of Belial are called by that name. But most probably in line 10 it means a divine figure or heavenly being, with whom Melchizedek is identified, so that he appears here as a Redeemer.”
- ^ The complete Dead Sea scrolls in English Géza Vermès 2003
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