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The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

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CHAPTER TEN<br />

THE DEAD SEA SCROLLS AND<br />

THE APOCALYPSE OF JOHN<br />

Loren L. Johns<br />

METHODOLOGY IN LITERARY COMPARISON<br />

Analysis of <strong>the</strong> book of Revelation in light of <strong>the</strong> <strong>Dead</strong> <strong>Sea</strong> <strong>Scrolls</strong> could<br />

take several paths methodologically. For instance, one might take a tradition-critical<br />

approach, in which one attempts to describe as carefully as<br />

possible <strong>the</strong> form, shape, <strong>and</strong> evolution of traditions through several eras<br />

<strong>and</strong> communities by way of <strong>the</strong> literatures <strong>and</strong> <strong>the</strong> cultural <strong>and</strong> religious<br />

artifacts <strong>the</strong>y left behind.<br />

Or one might approach <strong>the</strong> task more specifically in terms of <strong>the</strong> literature,<br />

analyzing <strong>the</strong> various ways in which different communities <strong>and</strong> literatures<br />

related to or used <strong>the</strong>ir Scriptures. In <strong>the</strong> case of <strong>the</strong> comparative<br />

study of Revelation <strong>and</strong> <strong>the</strong> <strong>Dead</strong> <strong>Sea</strong> <strong>Scrolls</strong>, such an approach has real<br />

possibility, since <strong>the</strong> communities reflected in both literatures accorded <strong>the</strong><br />

Hebrew Scriptures significant authority for <strong>the</strong>ir own faith <strong>and</strong> life. 1<br />

Still ano<strong>the</strong>r approach would be to analyze <strong>the</strong> ways in which <strong>the</strong>se<br />

literatures used symbols or constructed <strong>the</strong>ir symbolic worlds. Such an<br />

approach might focus on one or two of <strong>the</strong> individual symbols that are<br />

in common to <strong>the</strong> literature. This is a particularly useful approach to<br />

take when trying to underst<strong>and</strong> <strong>the</strong> life <strong>and</strong> changing values of a given<br />

tradition or symbol. All communication, all language, is little more than<br />

a set of symbol systems. As such, <strong>the</strong> literatures represented here are<br />

<strong>the</strong>mselves symbols that reflect a certain ordering of reality as envisioned<br />

by <strong>the</strong> authors. I am not referring here to <strong>the</strong> deep structures of language<br />

pursued by structuralists, but ra<strong>the</strong>r to <strong>the</strong> creation of symbolic universes<br />

realized in <strong>the</strong> process of applying ink to lea<strong>the</strong>r <strong>and</strong> apprehended by<br />

1. I do not suggest that <strong>the</strong> “Hebrew Scriptures” were fixed in ei<strong>the</strong>r scope or form<br />

at <strong>the</strong> time of <strong>the</strong> scribal activity at Qumran. Ra<strong>the</strong>r, I simply affirm <strong>the</strong> importance<br />

of those Scriptures for both communities.<br />

255

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