Les béatitudes du Nouveau Testament (Mt 5,3–12a ; Lc 6,20b–26) à la lumière de celles de Qumrân (4Q525 2 ii 1–6 ; 1QHa VI 13–16) et de la littérature intertestamentaire
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Abstract
After the finding of a list of Beatitudes in one of the Dead Sea manuscripts (4Q525 2 ii 1–6) and, especially, once the identification of the well-known expression “poor in spirit” from the Gospel of Matthew with one of the most influential works of the community who produced these manuscripts (1QHa or the Thanksgiving Hymns) has been established, a legitimate question has been debated, that is whether and in which extent it is possible to speak about the existence of a literary interdependency between these two corpora. Not only that we encounter in Matt 5,3–12a and Lk 6,20b–26 two structures of this type, but it can be legitimately addressed the point that these two series present variations, which are original and proper. With the aid of a comparative analysis with the texts of 4Q525 and 1QHa VI 13–16 we may be able to acknowledge their importance and final aim. New perspectives will emerge from the philological and theological overview, in respect to the bridges that the two lists of Beatitudes entertain. It seems that between the first century before and after Jesus Christ, a well-established literary genre proposed elaborated beatitudes and/or woes that were functioning following a specific redactional logic.
新约的福乐(太5:3 - 12a);Lc 6,20b - 26)根据qumran (4Q525 2 ii 1 - 6);1QHa VI 13 - 16)和遗嘱间文献
在一份死海手稿(4Q525 2 ii 1-6)中发现了一份八福清单之后,特别是,一旦确定了马太福音中众所周知的表达“精神贫穷”与制作这些手稿的社区最有影响力的作品之一(1QHa或感恩赞美诗),一个合法的问题就会被讨论。那就是是否以及在多大程度上可以谈论这两个语料库之间文学上的相互依赖。我们不仅在马太福音5章3 - 12节和路加福音6章20 - 26节遇到了这两种结构,而且可以合理地指出,这两个系列呈现的变化,是原始的,合适的。在与4Q525和1QHa VI 13-16文本的比较分析的帮助下,我们可能能够承认它们的重要性和最终目的。新的观点将从语言学和神学的概述中浮现出来,关于这两个真福清单所承载的桥梁。似乎在耶稣基督之前和之后的第一世纪之间,一种成熟的文学流派按照特定的编撰逻辑,提出了详细的祝福和/或灾难。