By Daniel K. Falk, Sarianna Metso, Donald W. Parry, Eibert J. C. Tigchelaar
This quantity includes a collection of the papers awarded on the 6th assembly of the overseas association for Qumran reports, held in 2007 in Ljubljana, Slovenia, at the subject Qumran Cave 1 Revisited: Reconsidering the Cave 1 Texts Sixty Years after Their Discovery. whereas the hole paper assesses theories concerning the personality of Qumran Cave 1 on the subject of the opposite Qumran caves, all different papers talk about texts from Cave 1, particularly six of the seven huge scrolls chanced on there in 1947: the 2 Isaiah scrolls, the rule of thumb of the neighborhood, the battle Scroll, the Thanksgivings Scroll, and the Genesis Apocryphon. Many papers revisit these texts in gentle of the corresponding models present in Cave four.
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1295; Pope, Oaths, p. 575; Brichto, Curse, p. 2; Loewenstamm, שבועה, p. 480; Fensham, Oath, p. 572; Cartledge, שבע, pp. 32–33; Anderson, Nature and Function, p. 13. Greenberg, Oath, p. 1295, begins by defining an oath as a self-curse. Some scholars regard the flip side as true as well: when the oath is upheld, it is intrinsically associated with benedictions (Fensham, Oath, p. 572). Lehmann, Biblical Oaths, p. 77, maintains that oaths originally contained both curses and blessings. Eventually, curses predominate and become synonymous with the oath.
12–13. Fensham, Oath, p. 572, cites Hittite vassal-treaties, the Assyrian vassal-treaties of Esarhaddon and the Aramaic vassal-treaty of Sefire as examples in which the oath and its incorporated curses are an explicit part of the treaty. 91 This omission was already pointed out by Mendenhall, Covenant, p. ” Once again, it is necessary to comment that the absence of an oath in these covenants does not prove that an oath was not taken. In fact, Magnetti’s conclusion (Oath, p. 67), that the swearing of an oath was “an essential part of treaty-making,” supports the presence of an oath in any covenant even if it is not explicitly recorded in the biblical text.
18 As proof that not all words retain objective power, Thiselton, Supposed Power, brings several biblical examples in which an antidote is found for an uttered curse. 11 12 28 chapter two 11:35–36). Saul likewise regards his oath as irreversible, preferring to put his son to death rather than violate the terms of his oath (I Sam. 14: 39, 44). The vision of the flying scroll in Zechariah (5:1–4) poignantly conveys the biblical perception of the power of words. 19 This apparition succinctly communicates the imagined power of the word to the biblical man; words can consume and destroy, a mere utterance retains vast power.