Expectations of the End. A Comparative Traditio-Historical by by Albert L.A. Hogeterp

By by Albert L.A. Hogeterp

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Glessmer, “The Otot-Texts (4Q319) and the Problem of Interpretations in the Context of the 364-Day Calendar,” 125–64 at 142–3 who notes a differentiation between calendars (different solar calendars, or synchronistic calendars with both solar and lunar elements): “Since more texts are available now, the picture is changing and the different texts with a 364-day calendar are seen as witnesses of their own”. 63 4QEnastrb ar (4Q209) frg. 23, l. 9, however, does refer to the ‘[Paradi]se of Righteousness’, ‫]פרד[ס קושטא‬, just as the Qumran Aramaic version of 1 Enoch 32:3 does (4QEne ar (4Q206) frg.

Subsequent discussion in the following chapters will begin with eschatology in Qumran texts, putting these texts on a literary timescale ranging from pre-Qumran texts, like 1 Enoch and Jubilees, texts contemporary to the Qumran settlement, and later post-70 ce Jewish literature, such as 4 Ezra, 2 Baruch, and early rabbinic literature. Discussion in chapter three will turn to the New Testament evidence of eschatology and its respective communal settings, mainly the first century ce. S. Alexander is not convinced that these manuscripts from cave 4, which are palaeographically dated later than 1QS, should contain the earlier recension.

56 Compositions dated before the middle of the second century therefore qualify as ‘pre-Qumran texts’ in any case. A. Fitzmyer in Bib 74 (1993) 153–174; cf. “‘Son of God’ text” in Collins, Apocalypticism in the Dead Sea Scrolls, 17), and as “4QAramaic Apocalypse” (García Martínez and Tigchelaar, Study Edition. 1, 492–3). g. m. 5. g. VanderKam, The Dead Sea Scrolls Today, 13–14. 1. 59 The so-called ‘Book of the Watchers’ (1 Enoch 1–36), of which fragments have been preserved in 4QEnocha–e ar, introduces the theme of eschatological punishment for the wicked and salvation for the righteous (1 Enoch 1–5).

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