Russel,
>>I don't think the author of Daniel had an accurate grasp of the
chronology between the fall of Jerusalem and his own time, so I don't
think we can be too precise on the early end of this period<<
For various reasons, I suspect that the apparent confusion of
chronology in Daniel, and ag
Dear David,
First, I see I made a typo: it should be J. Collins (not Collons) the
author of _The Scepter and the Star_ (1995).
Secondly, I grasp your take on Dan. 9, which is interesting, but I (and
others, not that that matters) would see the 7 weeks, 62 weeks, and final
week in st
Russell Gmirkin commented:
>>J. Collons, _The Scepter and the Star_ (1995) has a chapter devoted
to the Messiahs of Aaron
and Israel (p. 74ff) that is fairly exhaustive in its use of secondary
literature and basically considers the title to refer to
eschatological high priestly and royal figures.
Russell,
My apologies. "you are still looking at the sequence 7, 62, 1 as
sequential" should be "you are still looking at the numbers 7, 62, 1
as chronologically sequential"
Respectfully,
Dave Hindley
Cleveland, Ohio, USA
For private reply, e-mail to "David C. Hindley" <[EMAIL PROTECTED]>
---
David,
1QS 9:11 refers to the time when "there shall come the Prophet and the
Messiahs of Aaron and Israel." The Messiah figure or figures we are
discussing are thus distinguished from the coming Prophet. J. Collons, _The
Scepter and the Star_ (1995) has a chapter devoted to the Messiahs
Russell Gmirkin responded:
>>On the first question, one might point to the Oniads as figures
holding both high priestly and civil positions. The reference to
"Messiah the Prince" (or "the Anointed Prince") at Dan. 9:25 is
usually taken to refer to Onias III, assassinated in exile in 170 BCE.
Doe
Herb Basser and David Hindley both propose interesting and original ways
to understand a "Messiah of Aaron and Israel". David asks:
> How many examples can we find in this general period of individuals
> who hold several titles (and thus rule several domains)
> simultaneously, and how
The term law of Moses and Israel is used in wedding ceremonies to this day
and Hanna Cotton discussed a similar term known from ketubot and talmuds--
the dual term Moses and Israel was understood in medieval times to mean
"under the conditions approved by Rabbinic authority" likewise I assume
Russell Gmirkin said:
>>To my mind, a title "Messiah of Aaron and Israel" -- referring to a
single individual -- makes no sense. It just seems unintelligible and
self-contradicting, on a common sense level. Where, in the HB or the
Qumran corpus (excluding the phrase in question) is Aaron synony
Dear Greg Doudna,
To my mind, a title "Messiah of Aaron and Israel" -- referring to a
single individual -- makes no sense. It just seems unintelligible and
self-contradicting, on a common sense level. Where, in the HB or the Qumran
corpus (excluding the phrase in question) is Aaron synon
Russ Gmirkin writes:
> On Greg's comments on 1QSa, I think
> there's a pretty good case to be made that both priestly and lay messiahs
are
> referred to, as conventionally interpreted. Most superficially, other
Serekh
> texts distinguish the Messiahs of Aaron and Israel.
Well, maybe they do and
So let me ask this: what would be the proper definition of a Messiah
or messiah in this context?
Thanks,
Barb Leger
[EMAIL PROTECTED] wrote:
> I agree with Ian and Greg that there is no real basis for interpreting
> 1QSb as addressed to the high priest. On Greg's comments on 1QSa, I think
Forgive my ignorance, but who or what is the Maskil?
Thanks,
Barb
Greg Doudna wrote:
> Ian's question on 1QSb is insightful, and agrees with some
> study I have done on this point. I think the alleged
> 'high priest' as the addressee of 1QSb 1.19-3.19 (Milik)
> and (though with some dispute as
I agree with Ian and Greg that there is no real basis for interpreting
1QSb as addressed to the high priest. On Greg's comments on 1QSa, I think
there's a pretty good case to be made that both priestly and lay messiahs are
referred to, as conventionally interpreted. Most superficially, ot
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