Prasasti Peringatan Bait Suci

Temple Warning Inscription
Temple Warning Inscription
	Prasasti pada tempat penyimpanan saat ini
Bahan baku	batu kapur
Sistem penulisan	bahasa Yunani
Dibuat	~23 SM – 70 M
Ditemukan	1871
Lokasi sekarang	Museum Arkeologi Istanbul
Identifikasi	2196 T

Prasasti Peringatan Bait Suci (Temple Warning Inscription, Temple Balustrade Inscription atau Soreg Inscription^[2]) adalah sebuah prasasti asalnya dipasang di sepanjang pagar tembok di luar Ruang Kudus dari Bait Suci Kedua di Yerusalem. Dua dari prasasti ini telah ditemukan. Sebuah prasasti lengkap ditemukan pada tahun 1871 oleh Charles Simon Clermont-Ganneau dan diterbitkan oleh Palestine Exploration Fund. Setelah penemuannya, prasasti itu diambil oleh pemerintah Utsmaniyah dan saat ini disimpan di Museum Arkeologi Istanbul. Suatu fragmen prasasti sebagian telah ditemukan pada tahun 1936 oleh J. H. Iliffe di Yerusalem Gerbang Singa, dan disimpan di Museum Israel.^[3]

Prasasti

Prasasti itu memuat sebuah peringatan bagi pengunjung pagan ke Bait Suci untuk tidak melangkah lebih jauh memasuki ruangan di balik pagar tembok tersebut. Teks dalam bahasa Yunani Koine dan bahasa Latin pagar Bait Suci itu memuat ancaman bagi pengunjung non-Yahudi yang memasuki ruangan itu dengan hukuman mati.^[4] Dua tablet otentik telah ditemukan, satu lengkap, dan lainnya fragmen dengan bagian-bagian yang hilang, tetapi dengan huruf yang menunjukkan tanda-tanda cat merah teks aslinya.^[5] Dideskripsikan oleh Palestine Exploration Fund pada tahun 1872 sebagai "sangat mirip dengan kata-kata Yosefus".^[6]^[7]^[8]

Prasasti ini menggunakan tiga istilah yang mengacu pada arsitektur Bait Suci:^[9]

To ieron (Το ίερόν), "tempat suci," kawasan suci, yang berhubungan dengan halaman depan
Peribolou (περίβολος), tembok yang mengelilingi teras kudus di dalam halaman luar
Tryphaktou (τρύψακτος), batu penghalang melintang pada halaman luar

Terjemahan

Prasasti itu memuat teks berikut dalam bahasa Yunani Koine:

Asli Yunani	Transliterasi^[10]	Terjemahan^[11]
ΜΗΘΕΝΑ ΑΛΛΟΓΕΝΗ ΕΙΣΠΟ ΡΕΥΕΣΘΑΙ ΕΝΤΟΣ ΤΟΥ ΠΕ ΡΙ ΤΟ ΙΕΡΟΝ ΤΡΥΦΑΚΤΟΥ ΚΑΙ ΠΕΡΙΒΟΛΟΥ ΟΣ Δ ΑΝ ΛΗ ΦΘΗ ΕΑΥΤΩΙ ΑΙΤΙΟΣ ΕΣ ΤΑΙ ΔΙΑ ΤΟ ΕΞΑΚΟΛΟΥ ΘΕΙΝ ΘΑΝΑΤΟΝ	Methena allogene eispo[-] reyesthai entos toy pe[-] ri to ieron tryphaktou kai peribolou os d an le[-] phthe eaytoi aitios es[-] tai dia untuk exakolou[-] thein thanaton	Tidak ada orang asing boleh masuk di dalam tembok seke- liling Bait Suci dan ruang tertutup. Siapa pun yang tertangkap akan bertanggung jawab pada dirinya sendiri atas kematiannya yang akan terjadi.

Pemalsuan

Salinan prasasti di Museum of Roman Civilization (Museum Peradaban Romawi) di Roma.

Beberapa pemalsuan telah disiapkan mengikuti penemuan tahun 1871 itu.^[12] Clermont-Ganneau ditunjuki suatu artefak yang mirip di Biara St Saviour, yang kemudian terbukti merupakan pemalsuan yang dibuat oleh Martin Boulos.^[13]

Lihat pula

Daftar artefak terkait Alkitab

Referensi

^ Corpus Inscriptionum Iudaeae/Palaestinae, Jerusalem, Part 1, Walter de Gruyter, 2010, ISBN 9783110222203], page 42
^ Magness, Jodi (2012). The Archaeology of the Holy Land: From the Destruction of Solomon's Temple to the Muslim Conquest. Cambridge University Press. hlm. 155.
^ Israel Museum, ID number: IAA 1936-989
^ Bickerman, Elias J. “The Warning Inscriptions of Herod's Temple.” The Jewish Quarterly Review, vol. 37, no. 4, 1947, pp. 387–405.
^ Llewelyn, Stephen R., and Dionysia Van Beek. “Reading the Temple Warning as a Greek Visitor.” Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, vol. 42, no. 1, 2011, pp. 1–22.
^ Palestine Exploration Fund (1872). Quarterly Statement - Palestine Exploration Fund. Published at the Fund's Office. hlm. 121–.
^ "Josephus: Of the War, Book V". penelope.uchicago.edu (dalam bahasa Inggris). Diakses tanggal 2018-03-03. Upon it stood pillars, at equal distances from one another; declaring the law of purity, some in Greek and some in Roman letters; that no foreigner should go within that sanctuary. For that second [court of the] temple was called the sanctuary: and was ascended to by fourteen steps from the first court.
^ DE LATINISMEN IN HET GRIEKS VAN HET NIEUWE TESTAMENT, p.15: διὰ τούτου προϊόντων ἐπὶ τὸ δεύτερον ἱερὸν δρύφακτος περιβέβλητο λίθινος, τρίπηχυς μὲν ὕψος, πάνυ δὲ χαριέντως διειργασμένος: ἐν αὐτῷ δὲ εἱστήκεσαν ἐξ ἴσου διαστήματος στῆλαι τὸν τῆς ἁγνείας προσημαίνουσαι νόμον αἱ μὲν Ἑλληνικοῖς αἱ δὲ Ῥωμαϊκοῖς γράμμασιν μηδένα ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι (BJ 5.2.2, §193-194) [transliterated: diá toútou proïónton epí tó défteron ierón drýfaktos perivévlito líthinos, trípichys mén ýpsos, pány dé chariéntos dieirgasménos: en aftó dé eistíkesan ex ísou diastímatos stílai tón tís agneías prosimaínousai nómon ai mén Ellinikoís ai dé Romaïkoís grámmasin midéna allófylon entós toú agíou pariénai]; Also at Perseus [1]
^ Bickerman, 1947, pages 387–389: "To begin with, there are three terms referring to the architectural complex of the Temple. Το ίερόν, "holy place," is the designation of the consecrated area, to which the fore-court led. This area was called by the Jews "sacred," mikdosh (הַמִּקְדָּשׁ). The word ίερόν was common in this sense in Greek and applied to pagan cults. For this reason it was avoided by the Alexandrian translators of the Scripture who use the term το άγιον in referring to the Temple of Jerusalem. But after the Maccabean victory, the Jews had less scruples about using a technical term from Greek heathenism. On the other hand, the word το άγιον which had become fashionable for Oriental holy places, was no longer a distinctive term in Herod's time. Accordingly, Philo and Josephus use both words, ίερόν and άγιον to designate the Temple of Herod. The περίβολος was the wall which encompassed the holy terrace within the outer court. Josephus, Philo and the Septuagint use this Greek word, technical in this connotation, to describe the enclosure of the Temple. The τρύψακτος, the Soreg in the Mishna, was a stone barrier which stretched across the outer court to protect the flights of stairs leading up to the inner court. As we said, the warning inscriptions were fixed on this rail."
^ Note: The original text is written in Scriptio continua; the "[-]" symbol in the transliteration represents the Greek words which are broken across two lines
^ Discovery of a Tablet from Herod's Temple
^ Cadbury, Henry J. (1 October 2004). The Book of Acts in History. Wipf and Stock Publishers. hlm. 96–. ISBN 978-1-59244-915-6. It was so satisfactory that skilful natives promptly forged several duplicates
^ "Quarterly statement | Palestine Exploration Fund, 1884". archive.org. Diakses tanggal 2015-11-15.

Rujukan eksternal

Clermont-Ganneau, Charles Simon. "Discovery of a Tablet from Herod's Temple" (PDF). Palestine Exploration Quarterly. 3 (3): 132–134. doi:10.1179/peq.1871.013. Diakses tanggal 2018-02-27. Google books reference at [2]
Dr. Carl Rasmussen. "Holy Land Photos". holylandphotos.org. Diakses tanggal 2015-11-15.
Cotton, H. (2010). CIIP. De Gruyter. hlm. 42. ISBN 9783110222197. Diakses tanggal 2015-11-15.
Millard, Alan, Discoveries from the Time of Jesus. Oxford: Lion Publishing, 1990.
Roitman, Aldopho, Envisioning the Temple, Jerusalem: The Israel Museum, 2003.
Elias J. Bickerman, "The Warning Inscriptions of Herod's Temple," The Jewish Quarterly Review, New Ser., Vol. 37, No. 4. (Apr., 1947), pp. 387–405.

[CIIP-1] Corpus Inscriptionum Iudaeae/Palaestinae, Jerusalem, Part 1, Walter de Gruyter, 2010, ISBN 9783110222203], page 42

[2] Magness, Jodi (2012). The Archaeology of the Holy Land: From the Destruction of Solomon's Temple to the Muslim Conquest. Cambridge University Press. hlm. 155.

[3] Israel Museum, ID number: IAA 1936-989

[:1-4] Bickerman, Elias J. “The Warning Inscriptions of Herod's Temple.” The Jewish Quarterly Review, vol. 37, no. 4, 1947, pp. 387–405.

[:0-5] Llewelyn, Stephen R., and Dionysia Van Beek. “Reading the Temple Warning as a Greek Visitor.” Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, vol. 42, no. 1, 2011, pp. 1–22.

[Fund1872-6] Palestine Exploration Fund (1872). Quarterly Statement - Palestine Exploration Fund. Published at the Fund's Office. hlm. 121–.

[7] "Josephus: Of the War, Book V". penelope.uchicago.edu (dalam bahasa Inggris). Diakses tanggal 2018-03-03. Upon it stood pillars, at equal distances from one another; declaring the law of purity, some in Greek and some in Roman letters; that no foreigner should go within that sanctuary. For that second [court of the] temple was called the sanctuary: and was ascended to by fourteen steps from the first court.

[8] DE LATINISMEN IN HET GRIEKS VAN HET NIEUWE TESTAMENT, p.15: διὰ τούτου προϊόντων ἐπὶ τὸ δεύτερον ἱερὸν δρύφακτος περιβέβλητο λίθινος, τρίπηχυς μὲν ὕψος, πάνυ δὲ χαριέντως διειργασμένος: ἐν αὐτῷ δὲ εἱστήκεσαν ἐξ ἴσου διαστήματος στῆλαι τὸν τῆς ἁγνείας προσημαίνουσαι νόμον αἱ μὲν Ἑλληνικοῖς αἱ δὲ Ῥωμαϊκοῖς γράμμασιν μηδένα ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι (BJ 5.2.2, §193-194) [transliterated: diá toútou proïónton epí tó défteron ierón drýfaktos perivévlito líthinos, trípichys mén ýpsos, pány dé chariéntos dieirgasménos: en aftó dé eistíkesan ex ísou diastímatos stílai tón tís agneías prosimaínousai nómon ai mén Ellinikoís ai dé Romaïkoís grámmasin midéna allófylon entós toú agíou pariénai]; Also at Perseus [1]

[9] Bickerman, 1947, pages 387–389: "To begin with, there are three terms referring to the architectural complex of the Temple. Το ίερόν, "holy place," is the designation of the consecrated area, to which the fore-court led. This area was called by the Jews "sacred," mikdosh (הַמִּקְדָּשׁ). The word ίερόν was common in this sense in Greek and applied to pagan cults. For this reason it was avoided by the Alexandrian translators of the Scripture who use the term το άγιον in referring to the Temple of Jerusalem. But after the Maccabean victory, the Jews had less scruples about using a technical term from Greek heathenism. On the other hand, the word το άγιον which had become fashionable for Oriental holy places, was no longer a distinctive term in Herod's time. Accordingly, Philo and Josephus use both words, ίερόν and άγιον to designate the Temple of Herod. The περίβολος was the wall which encompassed the holy terrace within the outer court. Josephus, Philo and the Septuagint use this Greek word, technical in this connotation, to describe the enclosure of the Temple. The τρύψακτος, the Soreg in the Mishna, was a stone barrier which stretched across the outer court to protect the flights of stairs leading up to the inner court. As we said, the warning inscriptions were fixed on this rail."

[10] Note: The original text is written in Scriptio continua; the "[-]" symbol in the transliteration represents the Greek words which are broken across two lines

[11] Discovery of a Tablet from Herod's Temple

[Cadbury2004-12] Cadbury, Henry J. (1 October 2004). The Book of Acts in History. Wipf and Stock Publishers. hlm. 96–. ISBN 978-1-59244-915-6. It was so satisfactory that skilful natives promptly forged several duplicates

[archive-13] "Quarterly statement | Palestine Exploration Fund, 1884". archive.org. Diakses tanggal 2015-11-15.

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