Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This study takes as its point of departure the contributions of the Dead Sea scrolls to the discipline of Old Testament textual criticism. It deals with a particular approach to this discipline and its application to the four Lamentations manuscripts from Qumran (3QLam, 4QLam, 5QLam a and 5QLam b ). The approach to Old Testament textual criticism followed in the study treats the Qumran manuscripts of Lamentations, the Masoretic text and the ancient translations as witnesses to the content of the book and not merely as witnesses to earlier forms of its Hebrew wording. The unique readings in 3QLam, 4QLam, 5QLam a and 5QLam b and their difficult or ambiguous readings are subjected to a comparative text-critical analysis. This analysis focuses on how the variant readings in the Qumran manuscripts were created by scribes during the process of copying. It therefore examines the influence that the scribal transmission exercised on the wordings of the passages from Lamentations that are preserved in 3QLam, 4QLam, 5QLam a and 5QLam b The analysis also considers whether comparative philology and/or the ancient . Greek, Syriac, Latin and Aramaic translations can shed light on the textual problems which the Hebrew wordings of the Lamentations manuscripts from Qumran share with the Masoretic text. The aims of this study are to establish, by means of this text-critical analysis, how the Lamentations manuscripts from Qumran present the content of the book and thereby gain a better understanding of these manuscripts as textual witnesses. / AFRIKAANSE OPSOMMING: Hierdie studie neem die bydraes van die Dooie See rolle tot die dissipline van Ou Testament tekstekritiek as uitgangspunt. Dit handel oor ’n bepaalde benadering tot die dissipline en die toepassing daarvan op die vier Klaagliederemanuskripte wat by Qumran gevind is (3QLam, 4QLam, 5QLam a en 5QLam b ). Die benadering tot Ou Testament tekstekritiek wat in die studie toegepas word, hanteer die Qumranmanuskripte van Klaagliedere, die Masoretiese teks en die antieke vertalings as getuies van die boek se inhoud en nie slegs as getuies van vroeëre vorms van die boek se Hebreeuse bewoording nie. Die unieke lesings in 3QLam, 4QLam, 5QLam a en 5QLam b en die moeilike of dubbelsinnige lesings word onderwerp aan ’n vergelykende tekstekritiese analise. Die analise fokus op die wyses waarop die wisselvorme in die manuskripte geskep is gedurende die proses van kopiëring. Die analise ondersoek dus die invloed wat die oorleweringsproses uitgeoefen het op die bewoording van die gedeeltes uit Klaagliedere wat in 3QLam, 4QLam, 5QLam a en 5QLam b behoue gebly het. Die analise stel ook vas tot hoe ’n mate vergelykende filologie en/of antieke Griekse, Siriese, Latynse en Aramese vertalings lig kan werp op die tekstuele probleme wat die Hebreeuse bewoording van die Klaagliederemanuskripte van Qumran met die Masoretiese teks in gemeen het. Die doel van die studie is om deur middel van ’n tekstekritiese analise vas te stel hoe die Klaagliederemanuskripte van Qumran die inhoud van die boek weergee en sodoende ’n beter verstaan van hierdie manuskripte as teksgetuies te bekom.

Desde sua construção no tempo do rei Salomão, o Templo de Jerusalém foi pedra angular do Javismo do Sul e, por conseguinte, do Judaísmo do Segundo Templo. O Pensamento do Templo, baseado nas regras de pureza e impureza dentro do espaço e tempo sagrados com as quais se orientava a vida sacerdotal, expandir-se-á de modo vigoroso nesse período com o crescimento da importância e centralidade do santuário hierosolimita na sociedade pós-exílica. Ao mesmo tempo, a valorização do sacerdócio estava em seu auge. O sumo sacerdote foi, desde o retorno de Babilônia, o chefe religioso e político da nação judaica até a ascensão de Salomé Alexandra ao trono no primeiro século a.C., função que lhe seria restituída com a queda da dinastia herodiana na Judéia. Por volta do século II a.C., uma comunidade fundada e liderada por sacerdotes, conhecida atualmente como Comunidade de Qumran, isolou-se da sociedade circundante, objetivando seguir uma estrita observância das regras sacerdotais de pureza. Em seu centro no deserto da Judéia, na região de Qumran próxima ao Mar Morto, seus membros produziram e guardaram manuscritos através dos quais basearam e constituíram sua organização peculiar. Esses manuscritos são denominados Manuscritos do Mar Morto ou, mais especificamente, Manuscritos de Qumran. Entre eles estão o Rolo (ou Pergaminho) do Templo, a Regra da Comunidade e o Documento de Damasco, fontes de interpretação bíblica e de normas comunitárias que os guiaram, enquanto aguardavam o tempo do fim, quando os sacerdotes da Comunidade seriam finalmente reinvestidos de seu poder no Templo purificado. E é baseando-nos nesses três documentos que elaboramos nossa tese ao analisar os discursos veiculados pela liderança comunal, os quais visavam à constituição de uma sociedade sacerdotal, moldada em uma interpretação radical das Escrituras e do mundo. / Since its construction in the time of king Salomon, the Jerusalem Temple was the corner stone of the Southern Javism and, from then on, of the Second Temple Judaism. The so-called Temple Thought, based on the rules of pure and impure inside the sacred place and time which governed the priestly life, will expand vigorously in this period due to the growth in importance and centrality of the Jerusalemite sanctuary inside the post-exilic society. At the same time, the high value of the priesthood was in its peak. The high priest was, from the return from the Babylonian exile on, the religious and political head of the Jewish nation until Salome Alexandras ascension to the throne in the first century B.C., function that was restituted after the fall of the Herodian dynasty. Around the second century B.C., a community founded and leaded by priests, presently known as the Qumran Community, isolated itself from the surrounding society, aiming at following the strict observance of the priestly rules of purity. In its centre in the Judean desert, in the region of Qumran near the Dead Sea, its members produced and kept manuscripts by which they based and constituted their peculiar organization. Those manuscripts are named Dead Sea Scrolls, or, more specifically, Qumran Scrolls. Among them we can find the Temple Scroll, the Rule of Community and the Damascus Document, sources of biblical interpretation and of community rules that guided them while they expected the end of times, when the priests of the Community would, eventually, be reinvested of their power in the purified Temple. Basing ourselves on these three documents we elaborated our dissertation by analyzing the discourse produced by the communal leadership, whose goal was the constitution of a priestly society, shaped in its radical interpretation of the Scriptures and of the world.

1 Summary Starověká teologie Samaritánů: specifická funkce interpolací, duplikací a dalších textových změn v Samaritánském pentateuchu Ancient Theology of the Samaritans: Specific Interpolation, Duplication, and Other Text Changes in the Samaritan Pentateuch Klára Verzichová This thesis focuses primarily on the development of the Ten Commandments in the Samaritan Pentateuch, which is relatively neglected in the Czech Republic. The Samaritan Pentateuch belongs to fascinating text witnesses like the Qumran texts, whose discovery has been a major shift in the theories of biblical texts. A specific feature of the Samaritan Ten Command is the addition of the 10th commandment, which is the compilation of several verses from Deuteronomy. Who and when added the 10th commandment is still the subject of speculation. The aim of the dissertation was to concentrate all relevant text witnesses from the Qumran texts, to analyze them, to provide a probable translation (due to fragmentary form of many of them) and then to compare each other with the Samaritan and Masoretic texts. The aim is, therefore, a biography of the Decalogue - the reconstruction of the textual development of the Samaritan Decalogue and its transformation over time. The text of the work also deals with the general introduction of the Samaritan...

This thesis challenges the position that the serek texts are primarily prescriptive and legal, as they have been customarily defined. It argues that the term serek should be reconceptualized according to descriptive analysis, with the purpose of creating what C. Newsom terms a ‘Gestalt structure.’ In order to achieve this, four serek texts (M, S, Sa, and D) will be analyzed at three literary levels—semantic, textual and hypertextual—explaining how the elements at these levels interact as cohesive wholes, thus serving to create a more complete picture of this group of texts as a literary unity. Thus, while the separate, constituent semantic, textual and hypertextual parts must be analysed as separate elements, the fundamental questions posed regarding these elements will be different in a Gestalt paradigm as compared to a traditional, definitional analysis. Going from the micro to the macro, the first chapter will look at the serek texts through the ‘microscope’ of close philological analysis, examining how the term serek functions atomistically within the Dead Sea Scrolls. Building upon these results, the second chapter will more broadly analyse the structure, themes and narrative apparent in the serek texts, thus creating a fuller understanding of how the serek texts relate to one another and respond to circumstances in community life. Finally, the last chapter seeks yet more broadly to understand the serek texts in the wider literary milieu of the Second Temple Period. Here, a scribal technique present in the serek texts will be compared to a similar technique used in the Book of Isaiah—arguably the most important prophetic work for the Qumran sectarians.

This thesis challenges the position that the serek texts are primarily prescriptive and legal, as they have been customarily defined. It argues that the term serek should be reconceptualized according to descriptive analysis, with the purpose of creating what C. Newsom terms a ‘Gestalt structure.’ In order to achieve this, four serek texts (M, S, Sa, and D) will be analyzed at three literary levels—semantic, textual and hypertextual—explaining how the elements at these levels interact as cohesive wholes, thus serving to create a more complete picture of this group of texts as a literary unity. Thus, while the separate, constituent semantic, textual and hypertextual parts must be analysed as separate elements, the fundamental questions posed regarding these elements will be different in a Gestalt paradigm as compared to a traditional, definitional analysis. Going from the micro to the macro, the first chapter will look at the serek texts through the ‘microscope’ of close philological analysis, examining how the term serek functions atomistically within the Dead Sea Scrolls. Building upon these results, the second chapter will more broadly analyse the structure, themes and narrative apparent in the serek texts, thus creating a fuller understanding of how the serek texts relate to one another and respond to circumstances in community life. Finally, the last chapter seeks yet more broadly to understand the serek texts in the wider literary milieu of the Second Temple Period. Here, a scribal technique present in the serek texts will be compared to a similar technique used in the Book of Isaiah—arguably the most important prophetic work for the Qumran sectarians.

Les peintures coréennes datant de la dynastie Joseon (1392-1910) ont été très souvent remontées à la manière chinoise ou japonaise. Il est possible d’en reconstituer la configuration grâce à de rares exemples de rouleaux suspendus ayant conservé leurs montages d’origine. Il en est ainsi du Portrait de Kang Sehwang par Yi Myeonggi, qui date de 1783, et aujourd’hui conservé au Musée national de Corée, à Séoul, ou encore des Bambous sous la pluie de Yi Chong, datant de 1622 et appartenant au Musée Guimet, dont l’originalité tient à l’inclusion d’un colophon calligraphié. Dans ce genre de peintures réservées aux lettrés, le schéma d’encadrement au moyen d’une bordure blanche ainsi que d’un encadrement supérieur et inférieur de couleur bleue apparaît comme étant semblable. On peut étendre le travail de reconstitution grâce aux archives royales, où des commandes de paravents de diverses natures sont enregistrées. Le genre mal connu des « souvenirs de réunions », à mi-chemin entre peinture et écriture, révèle des montages originaux sous forme de rouleaux suspendus. L’examen d’autres genres de peintures, qu’elles soient commémoratives, édificatrices, ou même chamaniques montre l’étendue des solutions de montages, ce qui tient à l’extrême variété des papiers coréens utilisés. La conception de formats géants pour les peintures bouddhiques, surtout après la Guerre d’Imjin (1592-1598), ne peut s’expliquer sans les propriétés de résistance du papier coréen. L’examen technique et esthétique des montages de peintures coréennes apporte ainsi un nouvel éclairage à l’histoire de la peinture coréenne, depuis la fin de la dynastie Goryeo jusqu’aux bouleversements politiques apparus en 1910. / During the 20th century, most Korean paintings dating from the Joseon dynasty (1392-1910) have been remounted by using the Chinese technique or the Japanese one. Yet, it is possible to reconstruct their original appearance by studying a couple of Korean scrolls that have kept their original mounts. The Portrait of Kang Sehwang by the painter Yi Myeonggi, dated 1783, that belongs to the National Museum of Korea in Seoul, is one of them. Bamboos under the Rain, painted by Yi Chong in 1622, kept by the Guimet Museum in Paris, is a further example, its original feature being the inclusion of a colophon with a calligraphy. In these paintings intended for scholars, the design of the frame, taking the form of a white border with a blue upper and lower part, seems to have been widespread. One may extend the reconstruction of the Korean mounts by analysing the content of the royal archives: the commissioning of screens were documented in detail, revealing all kind of information about their material. Studying the lesser known genre of the “memories of meetings”, at the border between painting and writing, is particularly instructive as some of these have kept their original mounts. Examination of further categories of paintings, whether commemorative, votive or even shamanist, reveal a large extent of solution of mountings, and this is due to the varieties of Korean paper. The making of giant format for Buddhist paintings after the Imjin War (1592-1598) was largely the result of the resistant properties of the Korean paper named hanji.

Desde sua construção no tempo do rei Salomão, o Templo de Jerusalém foi pedra angular do Javismo do Sul e, por conseguinte, do Judaísmo do Segundo Templo. O Pensamento do Templo, baseado nas regras de pureza e impureza dentro do espaço e tempo sagrados com as quais se orientava a vida sacerdotal, expandir-se-á de modo vigoroso nesse período com o crescimento da importância e centralidade do santuário hierosolimita na sociedade pós-exílica. Ao mesmo tempo, a valorização do sacerdócio estava em seu auge. O sumo sacerdote foi, desde o retorno de Babilônia, o chefe religioso e político da nação judaica até a ascensão de Salomé Alexandra ao trono no primeiro século a.C., função que lhe seria restituída com a queda da dinastia herodiana na Judéia. Por volta do século II a.C., uma comunidade fundada e liderada por sacerdotes, conhecida atualmente como Comunidade de Qumran, isolou-se da sociedade circundante, objetivando seguir uma estrita observância das regras sacerdotais de pureza. Em seu centro no deserto da Judéia, na região de Qumran próxima ao Mar Morto, seus membros produziram e guardaram manuscritos através dos quais basearam e constituíram sua organização peculiar. Esses manuscritos são denominados Manuscritos do Mar Morto ou, mais especificamente, Manuscritos de Qumran. Entre eles estão o Rolo (ou Pergaminho) do Templo, a Regra da Comunidade e o Documento de Damasco, fontes de interpretação bíblica e de normas comunitárias que os guiaram, enquanto aguardavam o tempo do fim, quando os sacerdotes da Comunidade seriam finalmente reinvestidos de seu poder no Templo purificado. E é baseando-nos nesses três documentos que elaboramos nossa tese ao analisar os discursos veiculados pela liderança comunal, os quais visavam à constituição de uma sociedade sacerdotal, moldada em uma interpretação radical das Escrituras e do mundo. / Since its construction in the time of king Salomon, the Jerusalem Temple was the corner stone of the Southern Javism and, from then on, of the Second Temple Judaism. The so-called Temple Thought, based on the rules of pure and impure inside the sacred place and time which governed the priestly life, will expand vigorously in this period due to the growth in importance and centrality of the Jerusalemite sanctuary inside the post-exilic society. At the same time, the high value of the priesthood was in its peak. The high priest was, from the return from the Babylonian exile on, the religious and political head of the Jewish nation until Salome Alexandras ascension to the throne in the first century B.C., function that was restituted after the fall of the Herodian dynasty. Around the second century B.C., a community founded and leaded by priests, presently known as the Qumran Community, isolated itself from the surrounding society, aiming at following the strict observance of the priestly rules of purity. In its centre in the Judean desert, in the region of Qumran near the Dead Sea, its members produced and kept manuscripts by which they based and constituted their peculiar organization. Those manuscripts are named Dead Sea Scrolls, or, more specifically, Qumran Scrolls. Among them we can find the Temple Scroll, the Rule of Community and the Damascus Document, sources of biblical interpretation and of community rules that guided them while they expected the end of times, when the priests of the Community would, eventually, be reinvested of their power in the purified Temple. Basing ourselves on these three documents we elaborated our dissertation by analyzing the discourse produced by the communal leadership, whose goal was the constitution of a priestly society, shaped in its radical interpretation of the Scriptures and of the world.

My dissertation, The Female Body, Motherhood, and Old Age: Representations of Women in Hell in Sixteenth and Seventeenth Century Japan, examines the literary and visual representations of women in hell in late medieval and early modern Japan, with particular attention to the female body, motherhood, and old age. My focus is the late Muromachi and early Edo periods, when a constellation of new hells began to be conceptualized that had serious ramifications for representation of women. I examine a group of otogizōshi texts and hell paintings of the sixteenth and seventeenth centuries, which were disseminated widely through different media (picture scrolls, screen paintings, and narrative texts) and which generated a set of motifs representing women in the afterlife. I relate the emergence of these motifs to the larger history of the discursive construction of the female body and the evolution of representations of hell in premodern Japan. I argue that in the sixteenth and seventeenth centuries, representations of women in hell in these texts and paintings shifted in their focus to domestic relationships, specifically mother-child and wife-husband relationships. This change is best exemplified by the late medieval set of gendered hells (The Hell of Barren Women, The Hell of Two Wives, and Children’s Limbo), which represent the body of the woman from three perspectives: 1) as infertile (as in the Hell of Barren Women), 2) as related to animals (such as the serpentine queen in Daibutsu no go-engi (The Venerable Origins of the Great Buddha) and the serpent-women in the Hell of Two Wives), and 3) as stigmatized or punished for excess desire/attachment in their mother-child and wife-husband relationships (as in the Hell of Two Wives). This dissertation also analyzes woman as erotic object, as mother, and as aging body from a comparative Japan-China perspective. By comparing similar motifs that emerged at approximately the same historical moments—the snake queen falling into hell in Daibutsu no go-engi with the snake queen in “Empress Xi turning into a python,” and Datsueba (Clothes-snatching Hag) with Meng Po (Lady of Forgetfulness)—I am able to highlight distinctive features of these new hells for women as well as compare the differing functions of hell shown by these Japanese and Chinese examples. In Chapter 1, “Women Falling Into Hell in Early Medieval Japan,” I analyze three early medieval tales of women journeying to and from Tateyama hell in the eleventh-century Dai Nihonkoku Hokkekyō genki and twelfth-century Konjaku monogatari shū in order to provide background for my later discussion on the new concerns for women that emerged in the sixteenth and seventeenth centuries. I show how the salvation of the deceased female protagonists depended on the proper rituals being performed by family members and I make clear the significance that motherhood was accorded in early medieval Buddhist tales of women in hell. I then examine how representations of women evolved and became more complex in the sixteenth and seventeenth centuries with the emergence of the Hell of Barren Women, where childless women are punished, and the Hell of Two Wives, in which two serpent women coil their bodies around a man with whom they had become involved in a triangular relationship. In Chapter 2, “Barren Women Hells and Daibutsu no go-engi (The Venerable Origins of the Great Buddha),” I show how the Hell of Barren Women stresses the reproductive responsibilities of women. The representations of the Hell of Barren Women, reflecting a growing female audience in the late Muromachi and early Edo periods, are clear evidence of a belief that it is motherhood that is a woman’s passport to salvation. In Chapter 3, I examine “The Serpentine Queen and the Chinese Tale of Empress Xi Hui Turning Into a Python.” A comparison with Daibutsu no go-engi shows that the Chinese stories about Empress Xi focus more on the feelings and observations of the living, while Daibutsu no go-engi stresses the accumulation and elimination of negative karma. Chapter 4, “The Hell of Two Wives: Transformed Women and the Jealousy of Joint-Wives,” examines the motif of the “transformed woman” found in the Lotus Sutra, the eleventh-century Hokke genki, and the mid-sixteenth century Dōjōji engi, showing how a negative connection between women and the dragon-serpent body was established, and how the animalized female body relates to the question of desire. The entwined threesome in the Hell of Two Wives not only exemplifies a domestic narrative of betrayal and resentment; it also shows a transition from a general stigmatization of the female body towards a more specific condemnation of lust, jealousy, and resentment—which are all gendered female. In the sixteenth and seventeenth centuries, women’s roles evolved to reflect a desire to maintain the stability of family. At the same time, these representations began focusing more on situations in which women’s efforts to control body or mind met with failure. Chapter 5, “Old Women as Keepers of the Borders: Datsueba and Meng Po,” analyzes two figures of hags in hell: Datsueba in Japan and Meng Po in China. While Datsueba watches over the dead as they descend to the depths of hell to receive judgment, Meng Po cares for them as they make their way out of hell to achieve reincarnation. I argue that both Datsueba and Meng Po reinforce the border of hell by depriving the deceased of their social identities, but while Datsueba punishes and purifies the deceased, Meng Po focuses on the transitional stage between death and the next life, and her memory-erasing function shows that, paradoxically, in Chinese hell deceased souls are not liberated from the basic Confucian relationships that are so important to the living.

Since the advent of the Dead Sea Scrolls, four biblical textual scholars have emerged at the forefront of the dialogue concerning textual evolution. They are: Frank Moore Cross, Emanuel Tov, Shemaryahu Talmon and Eugene Ulrich. Though there is some overlap in their hypotheses, each scholar has put forth a framework of biblical textual development in light of these new discoveries.If a new biblical text were discovered today, how would each scholar approach it? This thesis evaluates each scholars' views and concludes that Emanuel Tov's criteria for judging a newly discovered text is the most thorough and explanatory. Tov's views provide for texts that appear to have evolved away from other known biblical texts. His descriptive categories for discovered texts recognize the possibility that a discovered text could be unaligned with any text known thus far to the scholarly world. He terms this category "non- aligned." The other scholars do not provide for such a category. They assume that all texts are closely related in "families," or "literary editions" and that all texts evolved in relative close proximity to one other with either occasional or frequent contact.Book of Mormon Isaiah was removed from the biblical textual evolutionary process that was talking place in Palestine ca. 600 B.C. Where does it fit into this process as put forth by scholars? Is it a text closely related to any of the families described by these four scholars? This thesis evaluates the textual variants between Book of Mormon Isaiah and Isaiah in the Septuagint, the Masoretic Text, and Qumran's Isaiah scrolls. Of the 433 verses of Isaiah in the Book of Mormon, 216 (50%) contain 370 variants. 119 of these are related to italicized words in the King James Version. 76 variants appear to agree with the Septuagint, 28 agree with Isaiah at Qumran, 52 are supported by the Masoretic Text, and 150 variants are non-aligned. These facts are accurately predicted and explained by Emanuel Tov's theories. Of the four, he is the only scholar that conceives of the idea of a text not closely aligned with any other extant text. Book of Mormon Isaiah contains approximately 1/3 of the chapters in the Masoretic text. Using Tov's theories, when 433 verses contain 370 variants, this fits the criteria of an "independent" or "non-aligned text." Book of Mormon Isaiah is a proof text for his theories.

The common elements which emerge from this study are: Melchizedek was a priest-king, ruling a small city-state and presiding over the cult. He lived among a people far advanced from the primitive. There is no consensus among scholars concerning the meaning of his name but "Sedeq (a name for God) is my King" is a possible translation. Melchizedek's city-state was named Salem and of the four plausible geographical locations postulated, the Salem-Shechem theory leaves fewer problems. Abraham and Melchizedek worshiped the same God who was known by several names, among which were 'El 'elyon, God Most High and Yahweh. All of these names point to a superlative god above all others. Jewish traditions identify Melchizedek with Shem and Salem with Jerusalem. They also subordinate Melchizedek to Abraham and see the priesthood lost by Melchizedek and passing to Abraham. The Christians claimed Melchizedek as the type for Christ and his priesthood, and thus forged their own link to antiquity. Joseph Smith's teachings parallel the early Christian traditions of Melchizedek as a type of Christ and other traditions on priestly kingship and ritual. He also defines orders in the priesthood.