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83 It has been noted that the collection of Qumran 81 Cf. Campbell, “The Qumran Sectarian Writings,” 798–821 at 801. g. Bar-Adon, “Another Settlement of the Judaean Desert Sect,” 1–25, Puech, “The Necropolises of Khirbet Qumrân and ‘Ain el-Ghuweir,” 21–36, and Broshi, “The Archaeology of Palestine 63 BCE–CE 70,” 1–37 at 35 who advocated the idea that there was a sectarian Qumran-like settlement in Ein el-Ghuweir; Magness, The Archaeology of Qumran, 223 argues that “the archaeological remains do not provide evidence that Ein Feshka and Ein el-Ghuweir were sectarian settlements, although it is possible that they were”.

Ezek 44:15 is quoted in CD-A III 21–IV 4 and interpreted as the priestly service of the ‘sons of Zadok’, a possible term of self-definition of the Qumran community (cf. 1QS V 2). 5. g. g. Amos 9:11; Mic 5:2; Zech 4:14). The biblical text of the Minor Prophets is well attested among manuscripts from Qumran (4Q76–82 (4QXIIa–g), 5Q4 (5QAmos)), Nahal Hever (8HevXII gr), and Wadi Murabaʿat (MurXII). Many of the Qumran Pesharim are Pesharim on the Minor Prophets: the Pesher to Micah (1Q14, 4Q168), 1QPesher to Habakkuk, the Pesher to Zephaniah 44 Translation from E.

G. Theissen and D. M. 79 At any rate, a number of weak points may be detected in the scholarly argument which searches to detach the eschatological passages in the New Testament from the picture of the historical Jesus. First, the use of redaction criticism as a ‘tool of excision’ for apocalyptic-eschatological material is arbitrary, since it presupposes a radical disjunction between the message of Jesus and that of the carriers of Jesus-traditions. The validity of this presupposition should be demonstrated apart from the redaction-critical enterprise.

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Aircraft of the Chaco War 1928-35

by Daniel

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