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

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CHAPTER THREE<br />

THE BIBLICAL SCROLLS FROM QUMRAN<br />

AND THE CANONICAL TEXT<br />

Frank Moore Cross<br />

<strong>The</strong> finds in <strong>the</strong> Judean Desert have taught us a good deal about how<br />

<strong>and</strong> when <strong>the</strong> stabilized text <strong>and</strong> canon of <strong>the</strong> Hebrew <strong>Bible</strong> came into<br />

existence. <strong>The</strong>y extend <strong>the</strong> labors <strong>and</strong> insights revealed by <strong>the</strong> intense<br />

searches <strong>and</strong> collations of medieval manuscripts carried out in <strong>the</strong> last<br />

decades of <strong>the</strong> eighteenth century.<br />

Analysis of <strong>the</strong> collections, especially those of Benjamin Kennicott <strong>and</strong><br />

Giovanni Bernardo de Rossi, led to <strong>the</strong> conclusion that all medieval texts—<br />

all that were extant at that time—could be traced back to a single, narrow<br />

recension, <strong>the</strong> Rabbinic Recension of roughly <strong>the</strong> turn of <strong>the</strong> Common<br />

Era. Paul de Lagarde claimed that all went back to a single manuscript or<br />

archetype, pressing fragile arguments too far, <strong>and</strong> Ernst Friedrich Rosenmueller’s<br />

one-recension <strong>the</strong>ory has gained scholarly consensus.<br />

<strong>The</strong> biblical scrolls from Masada (dating from before 73 C.E.) <strong>and</strong><br />

from <strong>the</strong> Bar Kokhba Caves, especially <strong>the</strong> great Minor Prophets Scroll from<br />

Murabba(at, dating to ca 50–70 C.E., 1 reveal a fully fixed text <strong>and</strong> clearly<br />

postdate <strong>the</strong> Rabbinic Recension. To date, none of <strong>the</strong> biblical texts from<br />

Masada <strong>and</strong> <strong>the</strong> sou<strong>the</strong>rn caves show any sign of <strong>the</strong> pluriform character<br />

of <strong>the</strong> biblical texts from Qumran. Indeed, even <strong>the</strong> so-called protorabbinic<br />

texts from Qumran show a range of variation which differs toto<br />

caelo from that of Masada <strong>and</strong> <strong>the</strong> sou<strong>the</strong>rn caves.<br />

I think it is reasonable to think that labors of fixing a text <strong>and</strong> canon—<br />

tasks that complement each o<strong>the</strong>r—fall in <strong>the</strong> early, not <strong>the</strong> late, first century.<br />

Josephus, writing in <strong>the</strong> last decade of <strong>the</strong> first century C.E., presumes <strong>the</strong><br />

fixation of <strong>the</strong> text <strong>and</strong> <strong>the</strong> stabilization of <strong>the</strong> canon, a text <strong>and</strong> canon we<br />

may designate Pharisaic.<br />

1. <strong>The</strong> script of <strong>the</strong> manuscript is coeval with 4QPs c (4Q85) <strong>and</strong> 4QDeut j (4Q37),<br />

<strong>and</strong> considerably earlier than Mur 24 (dated to 133 C.E.). See Frank M. Cross, “<strong>The</strong><br />

Development of <strong>the</strong> Jewish Scripts,” in <strong>The</strong> <strong>Bible</strong> <strong>and</strong> <strong>the</strong> Ancient Near East: Essays in<br />

Honor of William Foxwell Albright (ed. G. E. Wright; Garden City, NY: Doubleday,<br />

1961), 133–202, esp. figure 2, lines 7–10.<br />

67

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