July 6, 2008 Ancient Tablet Ignites Debate on Messiah and Resurrection By ETHAN BRONNER JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Jesus is causing a quiet stir in biblical and archaeological circles, especially because it may speak of a messiah who will rise from the dead after three days.
If such a messianic description really is there, it will contribute to a developing re-evaluation of both popular and scholarly views of Jesus, since it suggests that the story of his death and resurrection was not unique but part of a recognized Jewish tradition at the time.
The tablet, probably found near the Dead Sea in Jordan according to some scholars who have studied it, is a rare example of a stone with ink writings from that era in essence, a Dead Sea Scroll on stone.
It is written, not engraved, across two neat columns, similar to columns in a Torah. But the stone is broken, and some of the text is faded, meaning that much of what it says is open to debate.
Still, its authenticity has so far faced no challenge, so its role in helping to understand the roots of Christianity in the devastating political crisis faced by the Jews of the time seems likely to increase.
Daniel Boyarin, a professor of Talmudic culture at the University of California at Berkeley, said that the stone was part of a growing body of evidence suggesting that Jesus could be best understood through a close reading of the Jewish history of his day.
Some Christians will find it shocking a challenge to the uniqueness of their theology while others will be comforted by the idea of it being a traditional part of Judaism, Mr. Boyarin said.
Given the highly charged atmosphere surrounding all Jesus-era artifacts and writings, both in the general public and in the fractured and fiercely competitive scholarly community, as well as the concern over forgery and charlatanism, it will probably be some time before the tablets contribution is fully assessed. It has been around 60 years since the Dead Sea Scrolls were uncovered, and they continue to generate enormous controversy regarding their authors and meaning.
The scrolls, documents found in the Qumran caves of the West Bank, contain some of the only known surviving copies of biblical writings from before the first century A.D. In addition to quoting from key books of the Bible, the scrolls describe a variety of practices and beliefs of a Jewish sect at the time of Jesus.
How representative the descriptions are and what they tell us about the era are still strongly debated. For example, a question that arises is whether the authors of the scrolls were members of a monastic sect or in fact mainstream. A conference marking 60 years since the discovery of the scrolls will begin on Sunday at the Israel Museum in Jerusalem, where the stone, and the debate over whether it speaks of a resurrected messiah, as one iconoclastic scholar believes, also will be discussed.
Oddly, the stone is not really a new discovery. It was found about a decade ago and bought from a Jordanian antiquities dealer by an Israeli-Swiss collector who kept it in his Zurich home. When an Israeli scholar examined it closely a few years ago and wrote a paper on it last year, interest began to rise. There is now a spate of scholarly articles on the stone, with several due to be published in the coming months.
I couldnt make much out of it when I got it, said David Jeselsohn, the owner, who is himself an expert in antiquities. I didnt realize how significant it was until I showed it to Ada Yardeni, who specializes in Hebrew writing, a few years ago. She was overwhelmed. You have got a Dead Sea Scroll on stone, she told me.
Much of the text, a vision of the apocalypse transmitted by the angel Gabriel, draws on the Old Testament, especially the prophets Daniel, Zechariah and Haggai.
Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an expert on Hebrew script, especially of the era of King Herod, who died in 4 B.C. The two of them published a long analysis of the stone more than a year ago in Cathedra, a Hebrew-language quarterly devoted to the history and archaeology of Israel, and said that, based on the shape of the script and the language, the text dated from the late first century B.C.
A chemical examination by Yuval Goren, a professor of archaeology at Tel Aviv University who specializes in the verification of ancient artifacts, has been submitted to a peer-review journal. He declined to give details of his analysis until publication, but he said that he knew of no reason to doubt the stones authenticity.
It was in Cathedra that Israel Knohl, an iconoclastic professor of Bible studies at Hebrew University in Jerusalem, first heard of the stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels Revelation, also the title of their article. Mr. Knohl posited in a book published in 2000 the idea of a suffering messiah before Jesus, using a variety of rabbinic and early apocalyptic literature as well as the Dead Sea Scrolls. But his theory did not shake the world of Christology as he had hoped, partly because he had no textual evidence from before Jesus.
When he read Gabriels Revelation, he said, he believed he saw what he needed to solidify his thesis, and he has published his argument in the latest issue of The Journal of Religion.
Mr. Knohl is part of a larger scholarly movement that focuses on the political atmosphere in Jesus day as an important explanation of that eras messianic spirit. As he notes, after the death of Herod, Jewish rebels sought to throw off the yoke of the Rome-supported monarchy, so the rise of a major Jewish independence fighter could take on messianic overtones.
In Mr. Knohls interpretation, the specific messianic figure embodied on the stone could be a man named Simon who was slain by a commander in the Herodian army, according to the first-century historian Josephus. The writers of the stones passages were probably Simons followers, Mr. Knohl contends.
The slaying of Simon, or any case of the suffering messiah, is seen as a necessary step toward national salvation, he says, pointing to lines 19 through 21 of the tablet In three days you will know that evil will be defeated by justice and other lines that speak of blood and slaughter as pathways to justice.
To make his case about the importance of the stone, Mr. Knohl focuses especially on line 80, which begins clearly with the words Lshloshet yamin, meaning in three days. The next word of the line was deemed partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who is an expert on the language of the Bible and Talmud, says the word is hayeh, or live in the imperative. It has an unusual spelling, but it is one in keeping with the era.
Two more hard-to-read words come later, and Mr. Knohl said he believed that he had deciphered them as well, so that the line reads, In three days you shall live, I, Gabriel, command you.
To whom is the archangel speaking? The next line says Sar hasarin, or prince of princes. Since the Book of Daniel, one of the primary sources for the Gabriel text, speaks of Gabriel and of a prince of princes, Mr. Knohl contends that the stones writings are about the death of a leader of the Jews who will be resurrected in three days.
He says further that such a suffering messiah is very different from the traditional Jewish image of the messiah as a triumphal, powerful descendant of King David.
This should shake our basic view of Christianity, he said as he sat in his office of the Shalom Hartman Institute in Jerusalem where he is a senior fellow in addition to being the Yehezkel Kaufman Professor of Biblical Studies at Hebrew University. Resurrection after three days becomes a motif developed before Jesus, which runs contrary to nearly all scholarship. What happens in the New Testament was adopted by Jesus and his followers based on an earlier messiah story.
Ms. Yardeni said she was impressed with the reading and considered it indeed likely that the key illegible word was hayeh, or live. Whether that means Simon is the messiah under discussion, she is less sure.
Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language and emeritus professor of Hebrew and Aramaic at the Hebrew University, said he spent a long time studying the text and considered it authentic, dating from no later than the first century B.C. His 25- page paper on the stone will be published in the coming months.
Regarding Mr. Knohls thesis, Mr. Bar-Asher is also respectful but cautious. There is one problem, he said. In crucial places of the text there is lack of text. I understand Knohls tendency to find there keys to the pre-Christian period, but in two to three crucial lines of text there are a lot of missing words.
Moshe Idel, a professor of Jewish thought at Hebrew University, said that given the way every tiny fragment from that era yielded scores of articles and books, Gabriels Revelation and Mr. Knohls analysis deserved serious attention. Here we have a real stone with a real text, he said. This is truly significant.
Mr. Knohl said that it was less important whether Simon was the messiah of the stone than the fact that it strongly suggested that a savior who died and rose after three days was an established concept at the time of Jesus. He notes that in the Gospels, Jesus makes numerous predictions of his suffering and New Testament scholars say such predictions must have been written in by later followers because there was no such idea present in his day.
But there was, he said, and Gabriels Revelation shows it.
His mission is that he has to be put to death by the Romans to suffer so his blood will be
...
I knew this was on the news and wished to read the details.
-- Mordecai!
When words and actions disagree, believe actions. When rhetoric and reality disagree, either rhetoric is wrong or reality is wrong, and reality is Never wrong.
----== Posted via Pronews.Com - Unlimited-Unrestricted-Secure Usenet News==---- http://www.pronews.com The #1 Newsgroup Service in the World! >100,000 Newsgroups ---= - Total Privacy via Encryption =---
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs contrary to nearly > all scholarship. What happens in the New Testament was adopted by > Jesus and his followers based on an earlier messiah story.
Hos 6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. Hos 6:2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Hos 6:3 Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
> Ms. Yardeni said she was impressed with the reading and considered it > indeed likely that the key illegible word was hayeh, or live. > Whether that means Simon is the messiah under discussion, she is less > sure.
> Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language > and emeritus professor of Hebrew and Aramaic at the Hebrew University, > said he spent a long time studying the text and considered it > authentic, dating from no later than the first century B.C. His 25- > page paper on the stone will be published in the coming months.
> Regarding Mr. Knohls thesis, Mr. Bar-Asher is also respectful but > cautious. There is one problem, he said. In crucial places of the > text there is lack of text. I understand Knohls tendency to find > there keys to the pre-Christian period, but in two to three crucial > lines of text there are a lot of missing words.
> Moshe Idel, a professor of Jewish thought at Hebrew University, said > that given the way every tiny fragment from that
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs contrary to nearly > all scholarship. What happens in the New Testament was adopted by > Jesus and his followers based on an earlier messiah story.
> Ms. Yardeni said she was impressed with the reading and considered it > indeed likely that the key illegible word was hayeh, or live. > Whether that means Simon is the messiah under discussion, she is less > sure.
> Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language > and emeritus professor of Hebrew and Aramaic at the Hebrew University, > said he spent a long time studying the text and considered it > authentic, dating from no later than the first century B.C. His 25- > page paper on the stone will be published in the coming months.
> Regarding Mr. Knohls thesis, Mr. Bar-Asher is also respectful but > cautious. There is one problem, he said. In crucial places of the > text there is lack of text. I understand Knohls tendency to find > there keys to the pre-Christian period, but in two to three crucial > lines of text there are a lot of missing words.
> Moshe Idel, a professor of Jewish thought at Hebrew University, said > that given the way every tiny fragment from that era yielded scores of > articles and books, Gabriels Revelation and Mr. Knohls analysis > deserved serious attention. Here we have a real stone with a real > text, he said. This is truly significant.
> Mr. Knohl said that it was less important whether Simon was the > messiah of the stone than the fact that it strongly suggested that a > savior who died and rose after three days was an established concept > at
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
Mal 4:1 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. Mal 4:2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Mal 4:3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts. Mal 4:4 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Mal 4:5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: Mal 4:6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs contrary to nearly > all scholarship. What happens in the New Testament was adopted by > Jesus and his followers based on an earlier messiah story.
> Ms. Yardeni said she was impressed with the reading and considered it > indeed likely that the key illegible word was hayeh, or live. > Whether that means Simon is the messiah under discussion, she is less > sure.
> Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language > and emeritus professor of Hebrew and Aramaic at the Hebrew University, > said he spent a long time studying the text and considered it > authentic, dating from no later than the first
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
Dan 8:25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the PRINCE OF PRINCES; but he shall be broken without hand.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs contrary to nearly > all scholarship. What happens in the New Testament was adopted by > Jesus and his followers based on an earlier messiah story.
> Ms. Yardeni said she was impressed with the reading and considered it > indeed likely that the key illegible word was hayeh, or live. > Whether that means Simon is the messiah under discussion, she is less > sure.
> Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language > and emeritus professor of Hebrew and Aramaic at the Hebrew University, > said he spent a long time studying the text and considered it > authentic, dating from no later than the first century B.C. His 25- > page paper on the stone will be published in the coming months.
> Regarding Mr. Knohls thesis, Mr. Bar-Asher is also respectful but > cautious. There is one problem, he said. In crucial places of the > text there is lack of text. I understand Knohls tendency to find > there keys to the pre-Christian period, but in two to three crucial > lines of text there are a lot of missing words.
> Moshe Idel, a professor of Jewish thought at Hebrew University, said > that given the way every tiny fragment from that era yielded scores of > articles and books, Gabriels Revelation and Mr. Knohls analysis > deserved serious attention. Here we have a real stone with a real > text, he
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
Isa 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed? Isa 53:2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. Isa 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Isa 53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Isa 53:6 All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. Isa 53:7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. Isa 53:8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. Isa 53:9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Isa 53:10 Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. Isa 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Isa 53:12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out
...
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs contrary to nearly > all scholarship. What happens in the New Testament was adopted by > Jesus and his followers based on an earlier messiah story.
Linda said:
Hos 6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
MH:
This is the Israelites speaking. Radak says it was realized in Isaiah's day. Malbim says that this is what the Jewish people will say in their deepest anguish and what Hashem will respond.
Linda:
Hos 6:2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
MH:
This is difficult to translate. Where are we when we are revived and why not just raise us up immediately? Ibn Ezra and Daas Mikra say that this is telling them that the prophecy was near at hand. Rashi says this could refer to the Temples, the two that were destroyed (not in Hosea's time) and the Third in the future. Radak and Metzudos say that it could be the two exiles of Egypt and Babylon and then the final, long long present exile. This is a very interesting study. And makes you think about these tablets then in a different light.
According to lines 18-21 in this Chazon Gavriel, Israel Knohl translates when evil is broken by righteousness. Shekker is defeated by Emes, falsehood by Truth. Hmmm. I'm having trouble with yamin here, shelishit yamin. I'm used to yamin being "right" as opposed to "left." Like Genesis 24:49 and Numbers 20:17 and many
...
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article.
Luk 1:26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, Luk 1:27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. Luk 1:28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. Luk 1:29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. Luk 1:30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. Luk 1:31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. Luk 1:32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: Luk 1:33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
> Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs contrary to nearly > all scholarship. What happens in the New Testament was adopted by > Jesus and his followers based on an earlier messiah story.
> Ms. Yardeni said she was impressed with the reading and considered it > indeed likely that the key illegible word was hayeh, or live. > Whether that means Simon is the messiah under discussion, she is less > sure.
> Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language > and emeritus professor of Hebrew and Aramaic at the Hebrew University, > said he spent a long time studying the text and considered it > authentic, dating from no later than the first century B.C. His 25- > page paper on the
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
Dan 8:10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Dan 8:11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Dan 8:12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. Dan 8:13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Dan 8:14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Dan 8:15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. Dan 8:16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Dan 8:17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Dan 8:18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. Dan 8:19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs
> July 6, 2008 > Ancient Tablet Ignites Debate on Messiah and Resurrection > By ETHAN BRONNER > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > scholars believe dates from the decades just before the birth of Jesus > is causing a quiet stir in biblical and archaeological circles, > especially because it may speak of a messiah who will rise from the > dead after three days.
> If such a messianic description really is there, it will contribute to > a developing re-evaluation of both popular and scholarly views of > Jesus, since it suggests that the story of his death and resurrection > was not unique but part of a recognized Jewish tradition at the time.
> The tablet, probably found near the Dead Sea in Jordan according to > some scholars who have studied it, is a rare example of a stone with > ink writings from that era in essence, a Dead Sea Scroll on stone.
> It is written, not engraved, across two neat columns, similar to > columns in a Torah. But the stone is broken, and some of the text is > faded, meaning that much of what it says is open to debate.
> Still, its authenticity has so far faced no challenge, so its role in > helping to understand the roots of Christianity in the devastating > political crisis faced by the Jews of the time seems likely to > increase.
> Daniel Boyarin, a professor of Talmudic culture at the University of > California at Berkeley, said that the stone was part of a growing body > of evidence suggesting that Jesus could be best understood through a > close reading of the Jewish history of his day.
> Some Christians will find it shocking a challenge to the uniqueness > of their theology while others will be comforted by the idea of it > being a traditional part of Judaism, Mr. Boyarin said.
> Given the highly charged atmosphere surrounding all Jesus-era > artifacts and writings, both in the general public and in the > fractured and fiercely competitive scholarly community, as well as the > concern over forgery and charlatanism, it will probably be some time > before the tablets contribution is fully assessed. It has been around > 60 years since the Dead Sea Scrolls were uncovered, and they continue > to generate enormous controversy regarding their authors and meaning.
> The scrolls, documents found in the Qumran caves of the West Bank, > contain some of the only known surviving copies of biblical writings > from before the first century A.D. In addition to quoting from key > books of the Bible, the scrolls describe a variety of practices and > beliefs of a Jewish sect at the time of Jesus.
> How representative the descriptions are and what they tell us about > the era are still strongly debated. For example, a question that > arises is whether the authors of the scrolls were members of a > monastic sect or in fact mainstream. A conference marking 60 years > since the discovery of the scrolls will begin on Sunday at the Israel > Museum in Jerusalem, where the stone, and the debate over whether it > speaks of a resurrected messiah, as one iconoclastic scholar believes, > also will be discussed.
> Oddly, the stone is not really a new discovery. It was found about a > decade ago and bought from a Jordanian antiquities dealer by an > Israeli-Swiss collector who kept it in his Zurich home. When an > Israeli scholar examined it closely a few years ago and wrote a paper > on it last year, interest began to rise. There is now a spate of > scholarly articles on the stone, with several due to be published in > the coming months.
> I couldnt make much out of it when I got it, said David Jeselsohn, > the owner, who is himself an expert in antiquities. I didnt realize > how significant it was until I showed it to Ada Yardeni, who > specializes in Hebrew writing, a few years ago. She was overwhelmed. > You have got a Dead Sea Scroll on stone, she told me.
> Much of the text, a vision of the apocalypse transmitted by the angel > Gabriel, draws on the Old Testament, especially the prophets Daniel, > Zechariah and Haggai.
> Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an > expert on Hebrew script, especially of the era of King Herod, who died > in 4 B.C. The two of them published a long analysis of the stone more > than a year ago in Cathedra, a Hebrew-language quarterly devoted to > the history and archaeology of Israel, and said that, based on the > shape of the script and the language, the text dated from the late > first century B.C.
> A chemical examination by Yuval Goren, a professor of archaeology at > Tel Aviv University who specializes in the verification of ancient > artifacts, has been submitted to a peer-review journal. He declined to > give details of his analysis until publication, but he said that he > knew of no reason to doubt the stones authenticity.
> It was in Cathedra that Israel Knohl, an iconoclastic professor of > Bible studies at Hebrew University in Jerusalem, first heard of the > stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels > Revelation, also the title of their article. Mr. Knohl posited in a > book published in 2000 the idea of a suffering messiah before Jesus, > using a variety of rabbinic and early apocalyptic literature as well > as the Dead Sea Scrolls. But his theory did not shake the world of > Christology as he had hoped, partly because he had no textual evidence > from before Jesus.
> When he read Gabriels Revelation, he said, he believed he saw what > he needed to solidify his thesis, and he has published his argument in > the latest issue of The Journal of Religion.
> Mr. Knohl is part of a larger scholarly movement that focuses on the > political atmosphere in Jesus day as an important explanation of that > eras messianic spirit. As he notes, after the death of Herod, Jewish > rebels sought to throw off the yoke of the Rome-supported monarchy, so > the rise of a major Jewish independence fighter could take on > messianic overtones.
> In Mr. Knohls interpretation, the specific messianic figure embodied > on the stone could be a man named Simon who was slain by a commander > in the Herodian army, according to the first-century historian > Josephus. The writers of the stones passages were probably Simons > followers, Mr. Knohl contends.
> The slaying of Simon, or any case of the suffering messiah, is seen as > a necessary step toward national salvation, he says, pointing to lines > 19 through 21 of the tablet In three days you will know that evil > will be defeated by justice and other lines that speak of blood and > slaughter as pathways to justice.
> To make his case about the importance of the stone, Mr. Knohl focuses > especially on line 80, which begins clearly with the words Lshloshet > yamin, meaning in three days. The next word of the line was deemed > partially illegible by Ms. Yardeni and Mr. Elitzur, but Mr. Knohl, who > is an expert on the language of the Bible and Talmud, says the word is > hayeh, or live in the imperative. It has an unusual spelling, but > it is one in keeping with the era.
> Two more hard-to-read words come later, and Mr. Knohl said he believed > that he had deciphered them as well, so that the line reads, In three > days you shall live, I, Gabriel, command you.
> To whom is the archangel speaking? The next line says Sar hasarin, > or prince of princes. Since the Book of Daniel, one of the primary > sources for the Gabriel text, speaks of Gabriel and of a prince of > princes, Mr. Knohl contends that the stones writings are about the > death of a leader of the Jews who will be resurrected in three days.
> He says further that such a suffering messiah is very different from > the traditional Jewish image of the messiah as a triumphal, powerful > descendant of King David.
> This should shake our basic view of Christianity, he said as he sat > in his office of the Shalom Hartman Institute in Jerusalem where he is > a senior fellow in addition to being the Yehezkel Kaufman Professor of > Biblical Studies at Hebrew University. Resurrection after three days > becomes a motif developed before Jesus, which runs contrary to nearly > all scholarship. What happens in the New Testament was adopted by > Jesus and his followers based on an earlier messiah story.
> Ms. Yardeni said she was impressed with the reading and considered it > indeed likely that the key illegible word was hayeh, or live. > Whether that means Simon is the messiah under discussion, she is less > sure.
> Moshe Bar-Asher, president of the Israeli Academy of Hebrew Language > and emeritus professor of Hebrew and Aramaic at the Hebrew University, > said he spent a long time studying the text and considered it > authentic, dating from no later than the first century B.C. His 25- > page paper on the stone will be published in the coming months.
> Regarding Mr. Knohls thesis, Mr. Bar-Asher is also respectful but > cautious. There is one problem, he said. In crucial places of the > text there is lack of text. I understand Knohls tendency to find > there keys to the pre-Christian period, but in two to three crucial > lines of text there are a lot of missing words.
> Moshe Idel, a professor of Jewish thought at Hebrew University, said > that given the way every tiny fragment from that era yielded scores of > articles and books, Gabriels Revelation and Mr. Knohls analysis > deserved serious attention. Here we have a real stone with a real > text, he said. This is truly significant.
> Mr. Knohl said that it was less important whether Simon was the > messiah of the
More options Jul 7, 10:00 am Newsgroups: alt.messianic From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) Local: Mon, Jul 7 2008 10:00 am Subject: ANCIENT MESSIAH'S TABLET Reply | Reply to author | Forward | Print | View thread | Show original | Report this message | Find messages by this author
July 6, 2008 Ancient Tablet Ignites Debate on Messiah and Resurrection By ETHAN BRONNER JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Jesus is causing a quiet stir in biblical and archaeological circles, especially because it may speak of a messiah who will rise from the dead after three days. If such a messianic description really is there, it will contribute to a developing re-evaluation of both popular and scholarly views of Jesus, since it suggests that the story of his death and resurrection was not unique but part of a recognized Jewish tradition at the time. The tablet, probably found near the Dead Sea in Jordan according to some scholars who have studied it, is a rare example of a stone with ink writings from that era in essence, a Dead Sea Scroll on stone. It is written, not engraved, across two neat columns, similar to columns in a Torah. But the stone is broken, and some of the text is faded, meaning that much of what it says is open to debate. Still, its authenticity has so far faced no challenge, so its role in helping to understand the roots of Christianity in the devastating political crisis faced by the Jews of the time seems likely to increase. Daniel Boyarin, a professor of Talmudic culture at the University of California at Berkeley, said that the stone was part of a growing body of evidence suggesting that Jesus could be best understood through a close reading of the Jewish history of his day. Some Christians will find it shocking a challenge to the uniqueness of their theology while others will be comforted by the idea of it being a traditional part of Judaism, Mr. Boyarin said. Given the highly charged atmosphere surrounding all Jesus-era artifacts and writings, both in the general public and in the fractured and fiercely competitive scholarly community, as well as the concern over forgery and charlatanism, it will probably be some time before the tablets contribution is fully assessed. It has been around 60 years since the Dead Sea Scrolls were uncovered, and they continue to generate enormous controversy regarding their authors and meaning. The scrolls, documents found in the Qumran caves of the West Bank, contain some of the only known surviving copies of biblical writings from before the first century A.D. In addition to quoting from key books of the Bible, the scrolls describe a variety of practices and beliefs of a Jewish sect at the time of Jesus. How representative the descriptions are and what they tell us about the era are still strongly debated. For example, a question that arises is whether the authors of the scrolls were members of a monastic sect or in fact mainstream. A conference marking 60 years since the discovery of the scrolls will begin on Sunday at the Israel Museum in Jerusalem, where the stone, and the debate over whether it speaks of a resurrected messiah, as one iconoclastic scholar believes, also will be discussed. Oddly, the stone is not really a new discovery. It was found about a decade ago and bought from a Jordanian antiquities dealer by an Israeli-Swiss collector who kept it in his Zurich home. When an Israeli scholar examined it closely a few years ago and wrote a paper on it last year, interest began to rise. There is now a spate of scholarly articles on the stone, with several due to be published in the coming months. I couldnt make much out of it when I got it, said David Jeselsohn, the owner, who is himself an expert in antiquities. I didnt realize how significant it was until I showed it to Ada Yardeni, who specializes in Hebrew writing, a few years ago. She was overwhelmed. You have got a Dead Sea Scroll on stone, she told me. Much of the text, a vision of the apocalypse transmitted by the angel Gabriel, draws on the Old Testament, especially the prophets Daniel, Zechariah and Haggai.
Mal 4:1 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. Mal 4:2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Mal 4:3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts. Mal 4:4 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Mal 4:5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: Mal 4:6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
Dan 8:10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Dan 8:11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Dan 8:12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. Dan 8:13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Dan 8:14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Dan 8:15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. Dan 8:16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Dan 8:17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Dan 8:18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. Dan 8:19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.
Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an expert on Hebrew script, especially of the era of King Herod, who died in 4 B.C. The two of them published a long analysis of the stone more than a year ago in Cathedra, a Hebrew-language quarterly devoted to the history and archaeology of Israel, and said that, based on the shape of the script and the language, the text dated from the late first century B.C. A chemical examination by Yuval Goren, a professor of archaeology at Tel Aviv University who specializes in the verification of ancient artifacts, has been submitted to a peer-review journal. He declined to give details of his analysis until publication, but he said that he knew of no reason to doubt the stones authenticity. It was in Cathedra that Israel Knohl, an iconoclastic professor of Bible studies at Hebrew University in Jerusalem, first heard of the stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels Revelation, also the title of their article.
Luk 1:26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, Luk 1:27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. Luk 1:28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. Luk 1:29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. Luk 1:30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. Luk 1:31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. Luk 1:32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: Luk 1:33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
Mr. Knohl posited in a book published in 2000 the idea of a suffering messiah before Jesus, using a variety of rabbinic and early apocalyptic literature as well as the Dead Sea Scrolls. But his theory did not shake the world of Christology as he had hoped, partly because he had no textual evidence from before Jesus. When he read Gabriels Revelation, he said, he believed he saw what he needed to solidify his thesis, and he has published his argument in the latest issue of The Journal of Religion. Mr. Knohl is part of a larger scholarly movement that focuses on the political atmosphere in Jesus day as an important explanation of that eras messianic spirit. As he notes, after the death of Herod, Jewish rebels sought to throw off the yoke of the Rome-supported monarchy, so the rise of a major Jewish independence fighter
...
> Linda Lee wrote: > > FROM: The New York Times - July 6, 2008
> > CENTRO ANTI-BLASFEMIA > > View profile > > More options Jul 7, 10:00 am > > Newsgroups: alt.messianic > > From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> > > Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) > > Local: Mon, Jul 7 2008 10:00 am > > Subject: ANCIENT MESSIAH'S TABLET > > Reply | Reply to author | Forward | Print | View thread | Show > > original | Report this message | Find messages by this author
> > July 6, 2008
> > Ancient Tablet Ignites Debate on Messiah and Resurrection > > By ETHAN BRONNER
> > JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > > scholars believe dates from the decades just before the birth of Jesus > > is causing a quiet stir in biblical and archaeological circles, > > especially because it may speak of a messiah who will rise from the > > dead after three days.
> And it may not, as it hasn't been interpreted yet.
Yes, it has been translated, and Hebrew language script scholars and Hebrew archaeologists consider it authentic. In fact no one involved in studying it doubts its authenticity. What is controversial is what it is going to mean and what effect it will have.
One thing it definitely proves is that at least one sect of the Jews used to believe in a suffering Messiah, and this casts doubt on their modern interpretations of the Hebrew Scriptures, which others claim support the same idea.
Linda Lee wrote: > On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: >> Linda Lee wrote: >>> FROM: The New York Times - July 6, 2008 >>> CENTRO ANTI-BLASFEMIA >>> View profile >>> More options Jul 7, 10:00 am >>> Newsgroups: alt.messianic >>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> >>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) >>> Local: Mon, Jul 7 2008 10:00 am >>> Subject: ANCIENT MESSIAH'S TABLET >>> Reply | Reply to author | Forward | Print | View thread | Show >>> original | Report this message | Find messages by this author >>> July 6, 2008 >>> Ancient Tablet Ignites Debate on Messiah and Resurrection >>> By ETHAN BRONNER >>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that >>> scholars believe dates from the decades just before the birth of Jesus >>> is causing a quiet stir in biblical and archaeological circles, >>> especially because it may speak of a messiah who will rise from the >>> dead after three days. >> And it may not, as it hasn't been interpreted yet.
> Yes, it has been translated, and Hebrew language script scholars and > Hebrew archaeologists consider it authentic. In fact no one involved > in studying it doubts its authenticity. What is controversial is what > it is going to mean and what effect it will have.
Do you have a link or citation for the translation? English much preferred!
> One thing it definitely proves is that at least one sect of the Jews > used to believe in a suffering Messiah, and this casts doubt on their > modern interpretations of the Hebrew Scriptures, which others claim > support the same idea.
Linda Lee wrote: > On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: >> Linda Lee wrote: >>> FROM: The New York Times - July 6, 2008 >>> CENTRO ANTI-BLASFEMIA >>> View profile >>> More options Jul 7, 10:00 am >>> Newsgroups: alt.messianic >>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> >>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) >>> Local: Mon, Jul 7 2008 10:00 am >>> Subject: ANCIENT MESSIAH'S TABLET >>> Reply | Reply to author | Forward | Print | View thread | Show >>> original | Report this message | Find messages by this author >>> July 6, 2008 >>> Ancient Tablet Ignites Debate on Messiah and Resurrection >>> By ETHAN BRONNER >>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that >>> scholars believe dates from the decades just before the birth of Jesus >>> is causing a quiet stir in biblical and archaeological circles, >>> especially because it may speak of a messiah who will rise from the >>> dead after three days. >> And it may not, as it hasn't been interpreted yet.
> Yes, it has been translated, and Hebrew language script scholars and > Hebrew archaeologists consider it authentic. In fact no one involved > in studying it doubts its authenticity. What is controversial is what > it is going to mean and what effect it will have.
> One thing it definitely proves is that at least one sect of the Jews > used to believe in a suffering Messiah, and this casts doubt on their > modern interpretations of the Hebrew Scriptures, which others claim > support the same idea.
Is the translation available as of now ? I'd like very much to know the story on the tablet. Perhaps the tablet may contain the proof I've asked for ? I don't like getting my hopes up, but this is exciting !
Thanks Linda. If you find out more, can you post a link please ?
From the messiahs handbook, whence he came forth from East of the holy hills of Indiana. Just because something is true, you do not have to believe it. Truth can exist without your knowledge, or Permissions. Just because somebody writes it, it is not necessarily true. Truth is and does not need You to qualify it. Something May be true but few may not know, or approve of it. Truth may be to You a goal, but You might not make it, in your lifetime, but in the time of life it might be gained. searching for Truth is a great hobby, but you should not obsess over it.
> Linda Lee wrote: > > On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: > >> Linda Lee wrote: > >>> FROM: The New York Times - July 6, 2008 > >>> CENTRO ANTI-BLASFEMIA > >>> View profile > >>> More options Jul 7, 10:00 am > >>> Newsgroups: alt.messianic > >>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> > >>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) > >>> Local: Mon, Jul 7 2008 10:00 am > >>> Subject: ANCIENT MESSIAH'S TABLET > >>> Reply | Reply to author | Forward | Print | View thread | Show > >>> original | Report this message | Find messages by this author > >>> July 6, 2008 > >>> Ancient Tablet Ignites Debate on Messiah and Resurrection > >>> By ETHAN BRONNER > >>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > >>> scholars believe dates from the decades just before the birth of Jesus > >>> is causing a quiet stir in biblical and archaeological circles, > >>> especially because it may speak of a messiah who will rise from the > >>> dead after three days. > >> And it may not, as it hasn't been interpreted yet.
> > Yes, it has been translated, and Hebrew language script scholars and > > Hebrew archaeologists consider it authentic. In fact no one involved > > in studying it doubts its authenticity. What is controversial is what > > it is going to mean and what effect it will have.
> Do you have a link or citation for the translation? English much preferred!
There was one translation that was supposed to be on an official Hebrew archaeology website, but I waited 20 minutes yesterday for it to load and it didn't - maybe the website was experiencing problems yesterday. I'll find it and try it again, and assuming I can access it, I will post it here if it's different than the following one.
I am not sure if this is accurate of course, but I found this translation of the "Gabriel's Revelation" stone (from another website other than the New York Times' official website or the one cited in the original post on the Ancient Messiah's Tablet post above) - from http://www.xanga.com/JB_Fidei_Defensor/634681021/the-gabriel-revelati...
GABRIEL'S REVELATION - TRANSLATION Translation (Semitic sounds in caps and\or italics) Column A (Lines 1-6 are unintelligible) 7. [ ]the sons of Israel [ ] 8. [ ] [ ] 9. [ ]the word of yhw[h ] [ ] 10. [ ] I\you asked 11. yhwh, you ask me. Thus said the Lord of Hosts: 12. [ ] from my(?) house, Israel, and I will tell the greatness(es?) of Jerusalem. 13. [Thus] said yhwh, the Lord of Israel: Behold, all the nations are 14. against(?)\to(?) Jerusalem and , 15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?), 16. [and] the Hasidin(?). My servant, David, asked from before Ephraim(?) 17. [to?] put the sign(?) I ask from you. Because He said, (namely,) 18. [y]hwh of Hosts, the Lord of Israel: 19. sanctity(?)\sanctify(?) Israel! In three days you shall know, that(?)\for(?) He said, 20. (namely,) yhwh the Lord of Hosts, the Lord of Israel: The evil broke (down) 21. before justice. Ask me and I will tell you what 22this bad 21plant is, 22. lwbnsd/r/k (=? [To me? in libation?]) you are standing, the messenger\angel. He 23. (= will ordain you?) to Torah(?). Blessed be the Glory of yhwh the Lord, from 24. his seat. In a little while, qyTuT (=a brawl?\ tiny?) it is, and I will shake the 25. of? heaven and the earth. Here is the Glory of yhwh the Lord of 26. Hosts, the Lord of Israel. These are the chariots, seven, 27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and for the sake of 28. His(?) angel, Michael, and to all the others(?) ask\asked 29. . Thus He said, yhwh the Lord of Hosts, the Lord of 30. Israel: One, two, three, four, five, six, 31. [se]ven, these(?) are(?) His(?) angel . 'What is it', said the blossom(?)\diadem(?) 32. [ ] and (the?) (= leader?/ruler?), the second, 33. Jerusalem . three, in\of the greatness(es?) of 34. [ ] [ ] 35. [ ] , who saw a man working(?) and [ ] 36. that he [ ] from(?) Jerusalem(?) 37. on(?) the exile(?) of , 38. the exile(?) of , Lord , and I will see 39. [ ] Jerusalem, He will say, yhwh of 40. Hosts, 41. [ ] that will lift(?) 42. [ ] in all the 43. [ ] 44. [ ]
Column B (Lines 45-50 are unintelligible) 51. Your people(?)\with you(?) [ ] 52. the [me]ssengers(?)\[a]ngels(?)[ ] 53. on\against His/My people. And [ ] 54. [ ]three days(?). This is (that) which(?) [ ]He(?) 55. the Lord(?)\these(?)[ ] [ ] 56. see(?) [ ] 57. closed(?). The blood of the slaughters(?)\sacrifices(?) of Jerusalem. For He said, yhwh of Hos[ts], 58. the Lord of Israel: For He said, yhwh of Hosts, the Lord of 59. Israel: 60. [ ] me(?) the spirit?\wind of(?) 61. [ ] 62. in it(?) [ ] [ ] 63. [ ] [ ] 64. [ ] loved(?)/ [ ] 65. The three saints of the world\eternity from\of [ ] 66. [ ] peace he? said, to\in you we trust(?) 67. Inform him of the blood of this chariot of them(?) [ ] 68. Many lovers He has, yhwh of Hosts, the Lord of Israel 69. Thus He said, (namely,) yhwh of Hosts, the Lord of Israel : 70. Prophets have I sent to my people, three. And I say 71. that I have seen [ ] 72. the place for the sake of(?) David the servant of yhwh[ ] [ ] 73. the heaven and the earth. Blessed be [ ] 74. men(?). Showing mercy unto thousands, mercy [ ]. 75. Three shepherds went out to?/of? Israel [ ]. 76. If there is a priest, if there are sons of saints [ ] 77. Who am I(?), I (am?) Gabriel the (=angel?) [ ] 78. You(?) will save them, [ ] 79. from before You, the three si[gn]s(?), three [ .] 80. In three days , I, Gabriel [?], 81. the Prince of Princes, , narrow holes(?) [ ] 82. to/for [ ] and the 83. to me(?), out of three - the small one, whom(?) I took, I, Gabriel. 84. yhwh of Hosts, the Lord of(?)[ Israel ] [ .] 85. Then you will stand [ ] 86. \ 87. in(?) eternity(?)/ \ \
> Linda Lee wrote: > > On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: > >> Linda Lee wrote: > >>> FROM: The New York Times - July 6, 2008 > >>> CENTRO ANTI-BLASFEMIA > >>> View profile > >>> More options Jul 7, 10:00 am > >>> Newsgroups: alt.messianic > >>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> > >>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) > >>> Local: Mon, Jul 7 2008 10:00 am > >>> Subject: ANCIENT MESSIAH'S TABLET > >>> Reply | Reply to author | Forward | Print | View thread | Show > >>> original | Report this message | Find messages by this author > >>> July 6, 2008 > >>> Ancient Tablet Ignites Debate on Messiah and Resurrection > >>> By ETHAN BRONNER > >>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > >>> scholars believe dates from the decades just before the birth of Jesus > >>> is causing a quiet stir in biblical and archaeological circles, > >>> especially because it may speak of a messiah who will rise from the > >>> dead after three days. > >> And it may not, as it hasn't been interpreted yet.
> > Yes, it has been translated, and Hebrew language script scholars and > > Hebrew archaeologists consider it authentic. In fact no one involved > > in studying it doubts its authenticity. What is controversial is what > > it is going to mean and what effect it will have.
> > One thing it definitely proves is that at least one sect of the Jews > > used to believe in a suffering Messiah, and this casts doubt on their > > modern interpretations of the Hebrew Scriptures, which others claim > > support the same idea.
> Is the translation available as of now ? I'd like very much to > know the story on the tablet. Perhaps the tablet may contain the > proof I've asked for ? I don't like getting my hopes up, but this > is exciting !
> Thanks Linda. If you find out more, can you post a link please ?
> Rod- Hide quoted text -
> - Show quoted text -
There was one translation that was supposed to be on an official Hebrew archaeology website, but yesterday I waited 20 minutes for it to load and it didn't - maybe the website was experiencing problems yesterday. I'll find it and try it again, and assuming I can access it, I will post it here if it's different than the following one.
I am not sure if this is accurate of course, but I found this translation of the "Gabriel's Revelation" stone (from another website other than the New York Times' official website or the one cited in the original post on the Ancient Messiah's Tablet post above) - from http://www.xanga.com/JB_Fidei_Defensor/634681021/the-gabriel-revelati...
GABRIEL'S REVELATION - TRANSLATION Translation (Semitic sounds in caps and\or italics) Column A (Lines 1-6 are unintelligible) 7. [ ]the sons of Israel [ ] 8. [ ] [ ] 9. [ ]the word of yhw[h ] [ ] 10. [ ] I\you asked 11. yhwh, you ask me. Thus said the Lord of Hosts: 12. [ ] from my(?) house, Israel, and I will tell the greatness(es?) of Jerusalem. 13. [Thus] said yhwh, the Lord of Israel: Behold, all the nations are 14. against(?)\to(?) Jerusalem and , 15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?), 16. [and] the Hasidin(?). My servant, David, asked from before Ephraim(?) 17. [to?] put the sign(?) I ask from you. Because He said, (namely,) 18. [y]hwh of Hosts, the Lord of Israel: 19. sanctity(?)\sanctify(?) Israel! In three days you shall know, that(?)\for(?) He said, 20. (namely,) yhwh the Lord of Hosts, the Lord of Israel: The evil broke (down) 21. before justice. Ask me and I will tell you what 22this bad 21plant is, 22. lwbnsd/r/k (=? [To me? in libation?]) you are standing, the messenger\angel. He 23. (= will ordain you?) to Torah(?). Blessed be the Glory of yhwh the Lord, from 24. his seat. In a little while, qyTuT (=a brawl?\ tiny?) it is, and I will shake the 25. of? heaven and the earth. Here is the Glory of yhwh the Lord of 26. Hosts, the Lord of Israel. These are the chariots, seven, 27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and for the sake of 28. His(?) angel, Michael, and to all the others(?) ask\asked 29. . Thus He said, yhwh the Lord of Hosts, the Lord of 30. Israel: One, two, three, four, five, six, 31. [se]ven, these(?) are(?) His(?) angel . 'What is it', said the blossom(?)\diadem(?) 32. [ ] and (the?) (= leader?/ruler?), the second, 33. Jerusalem . three, in\of the greatness(es?) of 34. [ ] [ ] 35. [ ] , who saw a man working(?) and [ ] 36. that he [ ] from(?) Jerusalem(?) 37. on(?) the exile(?) of , 38. the exile(?) of , Lord , and I will see 39. [ ] Jerusalem, He will say, yhwh of 40. Hosts, 41. [ ] that will lift(?) 42. [ ] in all the 43. [ ] 44. [ ]
Column B (Lines 45-50 are unintelligible) 51. Your people(?)\with you(?) [ ] 52. the [me]ssengers(?)\[a]ngels(?)[ ] 53. on\against His/My people. And [ ] 54. [ ]three days(?). This is (that) which(?) [ ]He(?) 55. the Lord(?)\these(?)[ ] [ ] 56. see(?) [ ] 57. closed(?). The blood of the slaughters(?)\sacrifices(?) of Jerusalem. For He said, yhwh of Hos[ts], 58. the Lord of Israel: For He said, yhwh of Hosts, the Lord of 59. Israel: 60. [ ] me(?) the spirit?\wind of(?) 61. [ ] 62. in it(?) [ ] [ ] 63. [ ] [ ] 64. [ ] loved(?)/ [ ] 65. The three saints of the world\eternity from\of [ ] 66. [ ] peace he? said, to\in you we trust(?) 67. Inform him of the blood of this chariot of them(?) [ ] 68. Many lovers He has, yhwh of Hosts, the Lord of Israel 69. Thus He said, (namely,) yhwh of Hosts, the Lord of Israel : 70. Prophets have I sent to my people, three. And I say 71. that I have seen [ ] 72. the place for the sake of(?) David the servant of yhwh[ ] [ ] 73. the heaven and the earth. Blessed be [ ] 74. men(?). Showing mercy unto thousands, mercy [ ]. 75. Three shepherds went out to?/of? Israel [ ]. 76. If there is a priest, if there are sons of saints [ ] 77. Who am I(?), I (am?) Gabriel the (=angel?) [ ] 78. You(?) will save them, [ ] 79. from before You, the three si[gn]s(?), three [ .] 80. In three days , I, Gabriel [?], 81. the Prince of Princes, , narrow holes(?) [ ] 82. to/for [ ] and the 83. to me(?), out of three - the small one, whom(?) I took, I, Gabriel. 84. yhwh of Hosts, the Lord of(?)[ Israel ] [ .] 85. Then you will stand [ ] 86. \ 87. in(?) eternity(?)/ \ \
Linda Lee wrote: > On Jul 7, 10:34 pm, cactus <b...@nonespam.com> wrote: >> Linda Lee wrote: >>> On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: >>>> Linda Lee wrote: >>>>> FROM: The New York Times - July 6, 2008 >>>>> CENTRO ANTI-BLASFEMIA >>>>> View profile >>>>> More options Jul 7, 10:00 am >>>>> Newsgroups: alt.messianic >>>>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> >>>>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) >>>>> Local: Mon, Jul 7 2008 10:00 am >>>>> Subject: ANCIENT MESSIAH'S TABLET >>>>> Reply | Reply to author | Forward | Print | View thread | Show >>>>> original | Report this message | Find messages by this author >>>>> July 6, 2008 >>>>> Ancient Tablet Ignites Debate on Messiah and Resurrection >>>>> By ETHAN BRONNER >>>>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that >>>>> scholars believe dates from the decades just before the birth of Jesus >>>>> is causing a quiet stir in biblical and archaeological circles, >>>>> especially because it may speak of a messiah who will rise from the >>>>> dead after three days. >>>> And it may not, as it hasn't been interpreted yet. >>> Yes, it has been translated, and Hebrew language script scholars and >>> Hebrew archaeologists consider it authentic. In fact no one involved >>> in studying it doubts its authenticity. What is controversial is what >>> it is going to mean and what effect it will have. >> Do you have a link or citation for the translation? English much preferred!
> There was one translation that was supposed to be on an official > Hebrew archaeology website, but I waited 20 minutes yesterday for it > to load and it didn't - maybe the website was experiencing problems > yesterday. I'll find it and try it again, and assuming I can access > it, I will post it here if it's different than the following one.
> I am not sure if this is accurate of course, but I found this > translation of the "Gabriel's Revelation" stone (from another website > other than the New York Times' official website or the one cited in > the original post on the Ancient Messiah's Tablet post above) - from > http://www.xanga.com/JB_Fidei_Defensor/634681021/the-gabriel-revelati...
> GABRIEL'S REVELATION - TRANSLATION > Translation (Semitic sounds in caps and\or italics) > Column A > (Lines 1-6 are unintelligible) > 7. [ ]the sons of Israel [ ] > 8. [ ] [ ] > 9. [ ]the word of yhw[h ] [ ] > 10. [ ] I\you asked > 11. yhwh, you ask me. Thus said the Lord of Hosts: > 12. [ ] from my(?) house, Israel, and I will tell the greatness(es?) > of Jerusalem. > 13. [Thus] said yhwh, the Lord of Israel: Behold, all the nations are > 14. against(?)\to(?) Jerusalem and , > 15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?), > 16. [and] the Hasidin(?). My servant, David, asked from before > Ephraim(?) > 17. [to?] put the sign(?) I ask from you. Because He said, (namely,) > 18. [y]hwh of Hosts, the Lord of Israel: > 19. sanctity(?)\sanctify(?) Israel! In three days you shall know, > that(?)\for(?) He said, > 20. (namely,) yhwh the Lord of Hosts, the Lord of Israel: The evil > broke (down) > 21. before justice. Ask me and I will tell you what 22this bad 21plant > is, > 22. lwbnsd/r/k (=? [To me? in libation?]) you are standing, the > messenger\angel. He > 23. (= will ordain you?) to Torah(?). Blessed be the Glory of yhwh > the Lord, from > 24. his seat. In a little while, qyTuT (=a brawl?\ tiny?) it is, > and I will shake the > 25. of? heaven and the earth. Here is the Glory of yhwh the Lord of > 26. Hosts, the Lord of Israel. These are the chariots, seven, > 27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and > for the > sake of > 28. His(?) angel, Michael, and to all the others(?) ask\asked > 29. . Thus He said, yhwh the Lord of Hosts, the Lord of > 30. Israel: One, two, three, four, five, six, > 31. [se]ven, these(?) are(?) His(?) angel . 'What is it', said the > blossom(?)\diadem(?) > 32. [ ] and (the?) (= leader?/ruler?), the second, > 33. Jerusalem . three, in\of the greatness(es?) of > 34. [ ] [ ] > 35. [ ] , who saw a man working(?) and [ ] > 36. that he [ ] from(?) Jerusalem(?) > 37. on(?) the exile(?) of , > 38. the exile(?) of , Lord , and I will see > 39. [ ] Jerusalem, He will say, yhwh of > 40. Hosts, > 41. [ ] that will lift(?) > 42. [ ] in all the > 43. [ ] > 44. [ ]
> Column B > (Lines 45-50 are unintelligible) > 51. Your people(?)\with you(?) [ ] > 52. the [me]ssengers(?)\[a]ngels(?)[ ] > 53. on\against His/My people. And [ ] > 54. [ ]three days(?). This is (that) which(?) [ ]He(?) > 55. the Lord(?)\these(?)[ ] [ ] > 56. see(?) [ ] > 57. closed(?). The blood of the slaughters(?)\sacrifices(?) of > Jerusalem. For He said, > yhwh of Hos[ts], > 58. the Lord of Israel: For He said, yhwh of Hosts, the Lord of > 59. Israel: > 60. [ ] me(?) the spirit?\wind of(?) > 61. [ ] > 62. in it(?) [ ] [ ] > 63. [ ] [ ] > 64. [ ] loved(?)/ [ ] > 65. The three saints of the world\eternity from\of [ ] > 66. [ ] peace he? said, to\in you we trust(?) > 67. Inform him of the blood of this chariot of them(?) [ ] > 68. Many lovers He has, yhwh of Hosts, the Lord of Israel > 69. Thus He said, (namely,) yhwh of Hosts, the Lord of Israel : > 70. Prophets have I sent to my people, three. And I say > 71. that I have seen [ ] > 72. the place for the sake of(?) David the servant of yhwh[ ] [ ] > 73. the heaven and the earth. Blessed be [ ] > 74. men(?). Showing mercy unto thousands, mercy [ ]. > 75. Three shepherds went out to?/of? Israel [ ]. > 76. If there is a priest, if there are sons of saints [ ] > 77. Who am I(?), I (am?) Gabriel the (=angel?) [ ] > 78. You(?) will save them, [ ] > 79. from before You, the three si[gn]s(?), three [ .] > 80. In three days , I, Gabriel [?], > 81. the Prince of Princes, , narrow holes(?) [ ] > 82. to/for [ ] and the > 83. to me(?), out of three - the small one, whom(?) I took, I, > Gabriel. > 84. yhwh of Hosts, the Lord of(?)[ Israel ] [ .] > 85. Then you will stand [ ] > 86. \ > 87. in(?) eternity(?)/ \ > \
Thanks. Interesting. We shall see what emerges. I will defer judgment until then.
Same article posted with Scriptures I thought were appropriate to the article. The alleged translation of "Gabriel's Revelation" is at bottom of post.
July 6, 2008 Ancient Tablet Ignites Debate on Messiah and Resurrection By ETHAN BRONNER JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that scholars believe dates from the decades just before the birth of Jesus is causing a quiet stir in biblical and archaeological circles, especially because it may speak of a messiah who will rise from the dead after three days. If such a messianic description really is there, it will contribute to a developing re-evaluation of both popular and scholarly views of Jesus, since it suggests that the story of his death and resurrection was not unique but part of a recognized Jewish tradition at the time. The tablet, probably found near the Dead Sea in Jordan according to some scholars who have studied it, is a rare example of a stone with ink writings from that era in essence, a Dead Sea Scroll on stone. It is written, not engraved, across two neat columns, similar to columns in a Torah. But the stone is broken, and some of the text is faded, meaning that much of what it says is open to debate. Still, its authenticity has so far faced no challenge, so its role in helping to understand the roots of Christianity in the devastating political crisis faced by the Jews of the time seems likely to increase. Daniel Boyarin, a professor of Talmudic culture at the University of California at Berkeley, said that the stone was part of a growing body of evidence suggesting that Jesus could be best understood through a close reading of the Jewish history of his day. Some Christians will find it shocking a challenge to the uniqueness of their theology while others will be comforted by the idea of it being a traditional part of Judaism, Mr. Boyarin said. Given the highly charged atmosphere surrounding all Jesus-era artifacts and writings, both in the general public and in the fractured and fiercely competitive scholarly community, as well as the concern over forgery and charlatanism, it will probably be some time before the tablets contribution is fully assessed. It has been around 60 years since the Dead Sea Scrolls were uncovered, and they continue to generate enormous controversy regarding their authors and meaning. The scrolls, documents found in the Qumran caves of the West Bank, contain some of the only known surviving copies of biblical writings from before the first century A.D. In addition to quoting from key books of the Bible, the scrolls describe a variety of practices and beliefs of a Jewish sect at the time of Jesus. How representative the descriptions are and what they tell us about the era are still strongly debated. For example, a question that arises is whether the authors of the scrolls were members of a monastic sect or in fact mainstream. A conference marking 60 years since the discovery of the scrolls will begin on Sunday at the Israel Museum in Jerusalem, where the stone, and the debate over whether it speaks of a resurrected messiah, as one iconoclastic scholar believes, also will be discussed. Oddly, the stone is not really a new discovery. It was found about a decade ago and bought from a Jordanian antiquities dealer by an Israeli-Swiss collector who kept it in his Zurich home. When an Israeli scholar examined it closely a few years ago and wrote a paper on it last year, interest began to rise. There is now a spate of scholarly articles on the stone, with several due to be published in the coming months. I couldnt make much out of it when I got it, said David Jeselsohn, the owner, who is himself an expert in antiquities. I didnt realize how significant it was until I showed it to Ada Yardeni, who specializes in Hebrew writing, a few years ago. She was overwhelmed. You have got a Dead Sea Scroll on stone, she told me. Much of the text, a vision of the apocalypse transmitted by the angel Gabriel, draws on the Old Testament, especially the prophets Daniel, Zechariah and Haggai.
Mal 4:1 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. Mal 4:2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. Mal 4:3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts. Mal 4:4 Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Mal 4:5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: Mal 4:6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
Dan 8:10 And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Dan 8:11 Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Dan 8:12 And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised, and prospered. Dan 8:13 Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Dan 8:14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Dan 8:15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. Dan 8:16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Dan 8:17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Dan 8:18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. Dan 8:19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.
Ms. Yardeni, who analyzed the stone along with Binyamin Elitzur, is an expert on Hebrew script, especially of the era of King Herod, who died in 4 B.C. The two of them published a long analysis of the stone more than a year ago in Cathedra, a Hebrew-language quarterly devoted to the history and archaeology of Israel, and said that, based on the shape of the script and the language, the text dated from the late first century B.C. A chemical examination by Yuval Goren, a professor of archaeology at Tel Aviv University who specializes in the verification of ancient artifacts, has been submitted to a peer-review journal. He declined to give details of his analysis until publication, but he said that he knew of no reason to doubt the stones authenticity. It was in Cathedra that Israel Knohl, an iconoclastic professor of Bible studies at Hebrew University in Jerusalem, first heard of the stone, which Ms. Yardeni and Mr. Elitzur dubbed Gabriels Revelation, also the title of their article.
Luk 1:26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, Luk 1:27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. Luk 1:28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. Luk 1:29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. Luk 1:30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. Luk 1:31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. Luk 1:32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: Luk 1:33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
Mr. Knohl posited in a book published in 2000 the idea of a suffering messiah before Jesus, using a variety of rabbinic and early apocalyptic literature as well as the Dead Sea Scrolls. But his theory did not shake the world of Christology as he had hoped, partly because he had no textual evidence from before Jesus. When he read Gabriels Revelation, he said, he believed he saw what he needed to solidify his thesis, and he has published his argument in the latest issue of The Journal of Religion. Mr. Knohl is part of a larger scholarly movement that focuses on the political atmosphere in Jesus day as an important explanation of that eras messianic spirit. As he notes, after the death of Herod, Jewish rebels sought to throw off the yoke of the Rome-supported monarchy, so the rise of a major Jewish independence fighter could take on messianic overtones. In Mr. Knohls interpretation, the specific messianic figure embodied on the stone could be a man named Simon who was slain by a commander in the Herodian army, according to the first-century historian Josephus. The writers of the stones passages were probably Simons followers, Mr. Knohl contends. The slaying of Simon, or any case of the suffering messiah, is seen as a necessary step toward national salvation, he says, pointing to
...
Contains some background on Ada Yardeni's work on the tablet, as well as some background on an upcoming BAR article by Isreal Knohl concerning further studies of this subject. Also contains links to Yardeni's translations, both Hebrew and english.
Linda Lee wrote: > On Jul 7, 11:27 pm, Rod <n...@nowayshapeorform.net> wrote: >> Linda Lee wrote: >>> On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: >>>> Linda Lee wrote: >>>>> FROM: The New York Times - July 6, 2008 >>>>> CENTRO ANTI-BLASFEMIA >>>>> View profile >>>>> More options Jul 7, 10:00 am >>>>> Newsgroups: alt.messianic >>>>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> >>>>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) >>>>> Local: Mon, Jul 7 2008 10:00 am >>>>> Subject: ANCIENT MESSIAH'S TABLET >>>>> Reply | Reply to author | Forward | Print | View thread | Show >>>>> original | Report this message | Find messages by this author >>>>> July 6, 2008 >>>>> Ancient Tablet Ignites Debate on Messiah and Resurrection >>>>> By ETHAN BRONNER >>>>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that >>>>> scholars believe dates from the decades just before the birth of Jesus >>>>> is causing a quiet stir in biblical and archaeological circles, >>>>> especially because it may speak of a messiah who will rise from the >>>>> dead after three days. >>>> And it may not, as it hasn't been interpreted yet. >>> Yes, it has been translated, and Hebrew language script scholars and >>> Hebrew archaeologists consider it authentic. In fact no one involved >>> in studying it doubts its authenticity. What is controversial is what >>> it is going to mean and what effect it will have. >>> One thing it definitely proves is that at least one sect of the Jews >>> used to believe in a suffering Messiah, and this casts doubt on their >>> modern interpretations of the Hebrew Scriptures, which others claim >>> support the same idea. >> Is the translation available as of now ? I'd like very much to >> know the story on the tablet. Perhaps the tablet may contain the >> proof I've asked for ? I don't like getting my hopes up, but this >> is exciting !
>> Thanks Linda. If you find out more, can you post a link please ?
>> Rod- Hide quoted text -
>> - Show quoted text -
> There was one translation that was supposed to be on an official > Hebrew archaeology website, but yesterday I waited 20 minutes for it > to load and it didn't - maybe the website was experiencing problems > yesterday. I'll find it and try it again, and assuming I can access > it, I will post it here if it's different than the following one.
> I am not sure if this is accurate of course, but I found this > translation of the "Gabriel's Revelation" stone (from another website > other than the New York Times' official website or the one cited in > the original post on the Ancient Messiah's Tablet post above) - from > http://www.xanga.com/JB_Fidei_Defensor/634681021/the-gabriel-revelati...
> GABRIEL'S REVELATION - TRANSLATION > Translation (Semitic sounds in caps and\or italics) > Column A > (Lines 1-6 are unintelligible) > 7. [ ]the sons of Israel [ ] > 8. [ ] [ ] > 9. [ ]the word of yhw[h ] [ ] > 10. [ ] I\you asked > 11. yhwh, you ask me. Thus said the Lord of Hosts: > 12. [ ] from my(?) house, Israel, and I will tell the greatness(es?) > of Jerusalem. > 13. [Thus] said yhwh, the Lord of Israel: Behold, all the nations are > 14. against(?)\to(?) Jerusalem and , > 15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?), > 16. [and] the Hasidin(?). My servant, David, asked from before > Ephraim(?) > 17. [to?] put the sign(?) I ask from you. Because He said, (namely,) > 18. [y]hwh of Hosts, the Lord of Israel: > 19. sanctity(?)\sanctify(?) Israel! In three days you shall know, > that(?)\for(?) He said, > 20. (namely,) yhwh the Lord of Hosts, the Lord of Israel: The evil > broke (down) > 21. before justice. Ask me and I will tell you what 22this bad 21plant > is, > 22. lwbnsd/r/k (=? [To me? in libation?]) you are standing, the > messenger\angel. He > 23. (= will ordain you?) to Torah(?). Blessed be the Glory of yhwh > the Lord, from > 24. his seat. In a little while, qyTuT (=a brawl?\ tiny?) it is, > and I will shake the > 25. of? heaven and the earth. Here is the Glory of yhwh the Lord of > 26. Hosts, the Lord of Israel. These are the chariots, seven, > 27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and > for the > sake of > 28. His(?) angel, Michael, and to all the others(?) ask\asked > 29. . Thus He said, yhwh the Lord of Hosts, the Lord of > 30. Israel: One, two, three, four, five, six, > 31. [se]ven, these(?) are(?) His(?) angel . 'What is it', said the > blossom(?)\diadem(?) > 32. [ ] and (the?) (= leader?/ruler?), the second, > 33. Jerusalem . three, in\of the greatness(es?) of > 34. [ ] [ ] > 35. [ ] , who saw a man working(?) and [ ] > 36. that he [ ] from(?) Jerusalem(?) > 37. on(?) the exile(?) of , > 38. the exile(?) of , Lord , and I will see > 39. [ ] Jerusalem, He will say, yhwh of > 40. Hosts, > 41. [ ] that will lift(?) > 42. [ ] in all the > 43. [ ] > 44. [ ]
> Column B > (Lines 45-50 are unintelligible) > 51. Your people(?)\with you(?) [ ] > 52. the [me]ssengers(?)\[a]ngels(?)[ ] > 53. on\against His/My people. And [ ] > 54. [ ]three days(?). This is (that) which(?) [ ]He(?) > 55. the Lord(?)\these(?)[ ] [ ] > 56. see(?) [ ] > 57. closed(?). The blood of the slaughters(?)\sacrifices(?) of > Jerusalem. For He said, > yhwh of Hos[ts], > 58. the Lord of Israel: For He said, yhwh of Hosts, the Lord of > 59. Israel: > 60. [ ] me(?) the spirit?\wind of(?) > 61. [ ] > 62. in it(?) [ ] [ ] > 63. [ ] [ ] > 64. [ ] loved(?)/ [ ] > 65. The three saints of the world\eternity from\of [ ] > 66. [ ] peace he? said, to\in you we trust(?) > 67. Inform him of the blood of this chariot of them(?) [ ] > 68. Many lovers He has, yhwh of Hosts, the Lord of Israel > 69. Thus He said, (namely,) yhwh of Hosts, the Lord of Israel : > 70. Prophets have I sent to my people, three. And I say > 71. that I have seen [ ] > 72. the place for the sake of(?) David the servant of yhwh[ ] [ ] > 73. the heaven and the earth. Blessed be [ ] > 74. men(?). Showing mercy unto thousands, mercy [ ]. > 75. Three shepherds went out to?/of? Israel [ ]. > 76. If there is a priest, if there are sons of saints [ ] > 77. Who am I(?), I (am?) Gabriel the (=angel?) [ ] > 78. You(?) will save them, [ ] > 79. from before You, the three si[gn]s(?), three [ .] > 80. In three days , I, Gabriel [?], > 81. the Prince of Princes, , narrow holes(?) [ ] > 82. to/for [ ] and the > 83. to me(?), out of three - the small one, whom(?) I took, I, > Gabriel. > 84. yhwh of Hosts, the Lord of(?)[ Israel ] [ .] > 85. Then you will stand [ ] > 86. \ > 87. in(?) eternity(?)/ \ > \
> Linda Lee wrote: > > On Jul 7, 10:34 pm, cactus <b...@nonespam.com> wrote: > >> Linda Lee wrote: > >>> On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: > >>>> Linda Lee wrote: > >>>>> FROM: The New York Times - July 6, 2008 > >>>>> CENTRO ANTI-BLASFEMIA > >>>>> View profile > >>>>> More options Jul 7, 10:00 am > >>>>> Newsgroups: alt.messianic > >>>>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> > >>>>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) > >>>>> Local: Mon, Jul 7 2008 10:00 am > >>>>> Subject: ANCIENT MESSIAH'S TABLET > >>>>> Reply | Reply to author | Forward | Print | View thread | Show > >>>>> original | Report this message | Find messages by this author > >>>>> July 6, 2008 > >>>>> Ancient Tablet Ignites Debate on Messiah and Resurrection > >>>>> By ETHAN BRONNER > >>>>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > >>>>> scholars believe dates from the decades just before the birth of Jesus > >>>>> is causing a quiet stir in biblical and archaeological circles, > >>>>> especially because it may speak of a messiah who will rise from the > >>>>> dead after three days. > >>>> And it may not, as it hasn't been interpreted yet. > >>> Yes, it has been translated, and Hebrew language script scholars and > >>> Hebrew archaeologists consider it authentic. In fact no one involved > >>> in studying it doubts its authenticity. What is controversial is what > >>> it is going to mean and what effect it will have. > >> Do you have a link or citation for the translation? English much preferred!
> > There was one translation that was supposed to be on an official > > Hebrew archaeology website, but I waited 20 minutes yesterday for it > > to load and it didn't - maybe the website was experiencing problems > > yesterday. I'll find it and try it again, and assuming I can access > > it, I will post it here if it's different than the following one.
> > I am not sure if this is accurate of course, but I found this > > translation of the "Gabriel's Revelation" stone (from another website > > other than the New York Times' official website or the one cited in > > the original post on the Ancient Messiah's Tablet post above) - from > >http://www.xanga.com/JB_Fidei_Defensor/634681021/the-gabriel-revelati...
> > GABRIEL'S REVELATION - TRANSLATION > > Translation (Semitic sounds in caps and\or italics) > > Column A > > (Lines 1-6 are unintelligible) > > 7. [ ]the sons of Israel [ ] > > 8. [ ] [ ] > > 9. [ ]the word of yhw[h ] [ ] > > 10. [ ] I\you asked > > 11. yhwh, you ask me. Thus said the Lord of Hosts: > > 12. [ ] from my(?) house, Israel, and I will tell the greatness(es?) > > of Jerusalem. > > 13. [Thus] said yhwh, the Lord of Israel: Behold, all the nations are > > 14. against(?)\to(?) Jerusalem and , > > 15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?), > > 16. [and] the Hasidin(?). My servant, David, asked from before > > Ephraim(?) > > 17. [to?] put the sign(?) I ask from you. Because He said, (namely,) > > 18. [y]hwh of Hosts, the Lord of Israel: > > 19. sanctity(?)\sanctify(?) Israel! In three days you shall know, > > that(?)\for(?) He said, > > 20. (namely,) yhwh the Lord of Hosts, the Lord of Israel: The evil > > broke (down) > > 21. before justice. Ask me and I will tell you what 22this bad 21plant > > is, > > 22. lwbnsd/r/k (=? [To me? in libation?]) you are standing, the > > messenger\angel. He > > 23. (= will ordain you?) to Torah(?). Blessed be the Glory of yhwh > > the Lord, from > > 24. his seat. In a little while, qyTuT (=a brawl?\ tiny?) it is, > > and I will shake the > > 25. of? heaven and the earth. Here is the Glory of yhwh the Lord of > > 26. Hosts, the Lord of Israel. These are the chariots, seven, > > 27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and > > for the > > sake of > > 28. His(?) angel, Michael, and to all the others(?) ask\asked > > 29. . Thus He said, yhwh the Lord of Hosts, the Lord of > > 30. Israel: One, two, three, four, five, six, > > 31. [se]ven, these(?) are(?) His(?) angel . 'What is it', said the > > blossom(?)\diadem(?) > > 32. [ ] and (the?) (= leader?/ruler?), the second, > > 33. Jerusalem . three, in\of the greatness(es?) of > > 34. [ ] [ ] > > 35. [ ] , who saw a man working(?) and [ ] > > 36. that he [ ] from(?) Jerusalem(?) > > 37. on(?) the exile(?) of , > > 38. the exile(?) of , Lord , and I will see > > 39. [ ] Jerusalem, He will say, yhwh of > > 40. Hosts, > > 41. [ ] that will lift(?) > > 42. [ ] in all the > > 43. [ ] > > 44. [ ]
> > Column B > > (Lines 45-50 are unintelligible) > > 51. Your people(?)\with you(?) [ ] > > 52. the [me]ssengers(?)\[a]ngels(?)[ ] > > 53. on\against His/My people. And [ ] > > 54. [ ]three days(?). This is (that) which(?) [ ]He(?) > > 55. the Lord(?)\these(?)[ ] [ ] > > 56. see(?) [ ] > > 57. closed(?). The blood of the slaughters(?)\sacrifices(?) of > > Jerusalem. For He said, > > yhwh of Hos[ts], > > 58. the Lord of Israel: For He said, yhwh of Hosts, the Lord of > > 59. Israel: > > 60. [ ] me(?) the spirit?\wind of(?) > > 61. [ ] > > 62. in it(?) [ ] [ ] > > 63. [ ] [ ] > > 64. [ ] loved(?)/ [ ] > > 65. The three saints of the world\eternity from\of [ ] > > 66. [ ] peace he? said, to\in you we trust(?) > > 67. Inform him of the blood of this chariot of them(?) [ ] > > 68. Many lovers He has, yhwh of Hosts, the Lord of Israel > > 69. Thus He said, (namely,) yhwh of Hosts, the Lord of Israel : > > 70. Prophets have I sent to my people, three. And I say > > 71. that I have seen [ ] > > 72. the place for the sake of(?) David the servant of yhwh[ ] [ ] > > 73. the heaven and the earth. Blessed be [ ] > > 74. men(?). Showing mercy unto thousands, mercy [ ]. > > 75. Three shepherds went out to?/of? Israel [ ]. > > 76. If there is a priest, if there are sons of saints [ ] > > 77. Who am I(?), I (am?) Gabriel the (=angel?) [ ] > > 78. You(?) will save them, [ ] > > 79. from before You, the three si[gn]s(?), three [ .] > > 80. In three days , I, Gabriel [?], > > 81. the Prince of Princes, , narrow holes(?) [ ] > > 82. to/for [ ] and the > > 83. to me(?), out of three - the small one, whom(?) I took, I, > > Gabriel. > > 84. yhwh of Hosts, the Lord of(?)[ Israel ] [ .] > > 85. Then you will stand [ ] > > 86. \ > > 87. in(?) eternity(?)/ \ > > \
> Thanks. Interesting. We shall see what emerges. I will defer judgment > until then.
Good Lord! I didn't mean to post that several times; Google was acting up yesterday and I thought it wasn't posting.
Today I received an email from the archaeological website (not a Hebrew one like I thought), but from the Biblical Archaeology Society with the text that wouldn't load on their website. It is the version translated by Ada Yardeni, the person mentioned in the New York Times article. It appears to be the same one, but I haven't compared every line. This one is safer though.
GABRIEL'S REVELATION (on the MESSIAH STONE - translated by Ada Yardeni)
Translation (Semitic sounds in caps and\or italics) Column A (Lines 1-6 are unintelligible) 7. [ ]the sons of Israel [ ] 8. [ ] [ ] 9. [ ]the word of YHW[H ] [ ] 10. [ ] I\you asked 11. YHWH, you ask me. Thus said the Lord of Hosts: 12. [ ] from my(?) house, Israel, and I will tell the greatness(es?) of Jerusalem. 13. [Thus] said YHWH, the Lord of Israel: Behold, all the nations are 14. against(?)\to(?) Jerusalem and , 15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?), 16. [and] the Hasidin(?). My servant, David, asked from before Ephraim(?) 17. [to?] put the sign(?) I ask from you. Because He said, (namely,) 18. [Y]HWH of Hosts, the Lord of Israel: 19. sanctity(?)\sanctify(?) Israel! In three days you shall know, that(?)\for(?) He said, 20. (namely,) YHWH the Lord of Hosts, the Lord of Israel: The evil broke (down) 21. before justice. Ask me and I will tell you what 22this bad 21plant is, 22. lwbnsd/r/k (=? [To me? in libation?]) you are standing, the messenger\angel. He 23. (= will ordain you?) to Torah(?). Blessed be the Glory of YHWH the Lord, from 24. his seat. In a little while, qyTuT (=a brawl?\ tiny?) it is, and I will shake the 25. of? heaven and the earth. Here is the Glory of YHWH the Lord of 26. Hosts, the Lord of Israel. These are the chariots, seven, 27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and for the sake of 28. His(?) angel, Michael, and to all the others(?) ask\asked 29. . Thus He said, YHWH the Lord of Hosts, the Lord of 30. Israel: One, two, three, four, five, six, 31. [se]ven, these(?) are(?) His(?) angel . 'What is it', said the blossom(?)\diadem(?) 32. [ ] and (the?) (= leader?/ruler?), the second, 33. Jerusalem . three, in\of the greatness(es?) of 34. [ ] [ ] 35. [ ] , who saw a man working(?) and [ ] 36. that he [ ] from(?) Jerusalem(?) 37. on(?) the exile(?) of , 38. the exile(?) of , Lord , and I will see 39. [ ] Jerusalem, He will say, YHWH of 40. Hosts, 41. [ ] that will lift(?) 42. [ ] in all the 43. [ ] 44. [ ] Column B (Lines 45-50 are unintelligible) 51. Your people(?)\with you(?) [ ] 52. the [me]ssengers(?)\[a]ngels(?)[ ] 53. on\against His/My people. And [ ] 54. [ ]three days(?). This is (that) which(?) [ ]He(?) 55. the
...
> Linda Lee wrote: > > On Jul 7, 11:27 pm, Rod <n...@nowayshapeorform.net> wrote: > >> Linda Lee wrote: > >>> On Jul 7, 3:12 pm, Rod <n...@nowayshapeorform.net> wrote: > >>>> Linda Lee wrote: > >>>>> FROM: The New York Times - July 6, 2008 > >>>>> CENTRO ANTI-BLASFEMIA > >>>>> View profile > >>>>> More options Jul 7, 10:00 am > >>>>> Newsgroups: alt.messianic > >>>>> From: CENTRO ANTI-BLASFEMIA <eldomobarl...@alice.it> > >>>>> Date: Mon, 7 Jul 2008 07:00:41 -0700 (PDT) > >>>>> Local: Mon, Jul 7 2008 10:00 am > >>>>> Subject: ANCIENT MESSIAH'S TABLET > >>>>> Reply | Reply to author | Forward | Print | View thread | Show > >>>>> original | Report this message | Find messages by this author > >>>>> July 6, 2008 > >>>>> Ancient Tablet Ignites Debate on Messiah and Resurrection > >>>>> By ETHAN BRONNER > >>>>> JERUSALEM A three-foot-tall tablet with 87 lines of Hebrew that > >>>>> scholars believe dates from the decades just before the birth of Jesus > >>>>> is causing a quiet stir in biblical and archaeological circles, > >>>>> especially because it may speak of a messiah who will rise from the > >>>>> dead after three days. > >>>> And it may not, as it hasn't been interpreted yet. > >>> Yes, it has been translated, and Hebrew language script scholars and > >>> Hebrew archaeologists consider it authentic. In fact no one involved > >>> in studying it doubts its authenticity. What is controversial is what > >>> it is going to mean and what effect it will have. > >>> One thing it definitely proves is that at least one sect of the Jews > >>> used to believe in a suffering Messiah, and this casts doubt on their > >>> modern interpretations of the Hebrew Scriptures, which others claim > >>> support the same idea. > >> Is the translation available as of now ? I'd like very much to > >> know the story on the tablet. Perhaps the tablet may contain the > >> proof I've asked for ? I don't like getting my hopes up, but this > >> is exciting !
> >> Thanks Linda. If you find out more, can you post a link please ?
> >> Rod- Hide quoted text -
> >> - Show quoted text -
> > There was one translation that was supposed to be on an official > > Hebrew archaeology website, but yesterday I waited 20 minutes for it > > to load and it didn't - maybe the website was experiencing problems > > yesterday. I'll find it and try it again, and assuming I can access > > it, I will post it here if it's different than the following one.
> > I am not sure if this is accurate of course, but I found this > > translation of the "Gabriel's Revelation" stone (from another website > > other than the New York Times' official website or the one cited in > > the original post on the Ancient Messiah's Tablet post above) - from > >http://www.xanga.com/JB_Fidei_Defensor/634681021/the-gabriel-revelati...
> > GABRIEL'S REVELATION - TRANSLATION > > Translation (Semitic sounds in caps and\or italics) > > Column A > > (Lines 1-6 are unintelligible) > > 7. [ ]the sons of Israel [ ] > > 8. [ ] [ ] > > 9. [ ]the word of yhw[h ] [ ] > > 10. [ ] I\you asked > > 11. yhwh, you ask me. Thus said the Lord of Hosts: > > 12. [ ] from my(?) house, Israel, and I will tell the greatness(es?) > > of Jerusalem. > > 13. [Thus] said yhwh, the Lord of Israel: Behold, all the nations are > > 14. against(?)\to(?) Jerusalem and , > > 15. [o]ne, two, three, fourty(?) prophets(?) and the returners(?), > > 16. [and] the Hasidin(?). My servant, David, asked from before > > Ephraim(?) > > 17. [to?] put the sign(?) I ask from you. Because He said, (namely,) > > 18. [y]hwh of Hosts, the Lord of Israel: > > 19. sanctity(?)\sanctify(?) Israel! In three days you shall know, > > that(?)\for(?) He said, > > 20. (namely,) yhwh the Lord of Hosts, the Lord of Israel: The evil > > broke (down) > > 21. before justice. Ask me and I will tell you what 22this bad 21plant > > is, > > 22. lwbnsd/r/k (=? [To me? in libation?]) you are standing, the > > messenger\angel. He > > 23. (= will ordain you?) to Torah(?). Blessed be the Glory of yhwh > > the Lord, from > > 24. his seat. In a little while, qyTuT (=a brawl?\ tiny?) it is, > > and I will shake the > > 25. of? heaven and the earth. Here is the Glory of yhwh the Lord of > > 26. Hosts, the Lord of Israel. These are the chariots, seven, > > 27. [un]to(?) the gate(?) of Jerusalem, and the gates of Judah, and > > for the > > sake of > > 28. His(?) angel, Michael, and to all the others(?) ask\asked > > 29. . Thus He said, yhwh the Lord of Hosts, the Lord of > > 30. Israel: One, two, three, four, five, six, > > 31. [se]ven, these(?) are(?) His(?) angel . 'What is it', said the > > blossom(?)\diadem(?) > > 32. [ ] and (the?) (= leader?/ruler?), the second, > > 33. Jerusalem . three, in\of the greatness(es?) of > > 34. [ ] [ ] > > 35. [ ] , who saw a man working(?) and [ ] > > 36. that he [ ] from(?) Jerusalem(?) > > 37. on(?) the exile(?) of , > > 38. the exile(?) of , Lord , and I will see > > 39. [ ] Jerusalem, He will say, yhwh of > > 40. Hosts, > > 41. [ ] that will lift(?) > > 42. [ ] in all the > > 43. [ ] > > 44. [ ]
> > Column B > > (Lines 45-50 are unintelligible) > > 51. Your people(?)\with you(?) [ ] > > 52. the [me]ssengers(?)\[a]ngels(?)[ ] > > 53. on\against His/My people. And [ ] > > 54. [ ]three days(?). This is (that) which(?) [ ]He(?) > > 55. the Lord(?)\these(?)[ ] [ ] > > 56. see(?) [ ] > > 57. closed(?). The blood of the slaughters(?)\sacrifices(?) of > > Jerusalem. For He said, > > yhwh of Hos[ts], > > 58. the Lord of Israel: For He said, yhwh of Hosts, the Lord of > > 59. Israel: > > 60. [ ] me(?) the spirit?\wind of(?) > > 61. [ ] > > 62. in it(?) [ ] [ ] > > 63. [ ] [ ] > > 64. [ ] loved(?)/ [ ] > > 65. The three saints of the world\eternity from\of [ ] > > 66. [ ] peace he? said, to\in you we trust(?) > > 67. Inform him of the blood of this chariot of them(?) [ ] > > 68. Many lovers He has, yhwh of Hosts, the Lord of Israel > > 69. Thus He said, (namely,) yhwh of Hosts, the Lord of Israel : > > 70. Prophets have I sent to my people, three. And I say > > 71. that I have seen [ ] > > 72. the place for the sake of(?) David the servant of yhwh[ ] [ ] > > 73. the heaven and the earth. Blessed be [ ] > > 74. men(?). Showing mercy unto thousands, mercy [ ]. > > 75. Three shepherds went out to?/of? Israel [ ]. > > 76. If there is a priest, if there are sons of saints [ ] > > 77. Who am I(?), I (am?) Gabriel the (=angel?) [ ] > > 78. You(?) will save them, [ ] > > 79. from before You, the three si[gn]s(?), three [ .] > > 80. In three days , I, Gabriel [?], > > 81. the Prince of Princes, , narrow holes(?) [ ] > > 82. to/for [ ] and the > > 83. to me(?), out of three - the small one, whom(?) I took, I, > > Gabriel. > > 84. yhwh of Hosts, the Lord of(?)[ Israel ] [ .] > > 85. Then you will stand [ ] > > 86. \ > > 87. in(?) eternity(?)/ \ > > \
> Very interesting ! Thanks Linda .
You're welcome, Rod. I'm sure there will be lots of articles and controversy surrounding this now that it has been in the New York times. It's amazing they are finding all of this type of thing in this century since Israel was restored. Seem to confirm knowledge increasing in the endtimes, which is in the Scriptures in Daniel's chapter on the Messiah (see at bottom).
I saw one person on the comments on the Biblical Archaeological Review website postulate that GABRIEL'S REVELATION is THE book mentioned above in Dan. 12:4, and I think it may certainly be a possibility. Perhaps more archaeological finds will turn up with the same text, but more legible.
Dan 12:1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Dan 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Dan 12:3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. Dan 12:4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
|
