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

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162 A NEW EDITION OF THE HEBREW BIBLE<br />

4QKgs<br />

…[to] be ruler over [my] people…<br />

1 Kings 8:16<br />

[y]m( l( dygn twyh[l]<br />

2 Chr 6:5–6<br />

ym( l( dygn twyhl #y)b ytrxb )lw M# ym# twyhl<br />

M# ym# twyhl Ml#wryb rxb)w l)r#y<br />

…so that my name may be <strong>the</strong>re, <strong>and</strong> I have not chosen anyone to be ruler<br />

over my people Israel. But I have chosen Jerusalem so that that my name may be <strong>the</strong>re<br />

LXX<br />

ei]nai to\ o1noma/ mou e0kei= kai\ e0celeca/mhn e0n 0Ierousalh\m ei]nai to\<br />

o1noma/ mou e0kei=<br />

(≈M# ym# twyhl Ml#wryb rtb)w M# ym# twyhl)<br />

…so that my name may be <strong>the</strong>re. But I have chosen Jerusalem so that my<br />

name may be <strong>the</strong>re<br />

MT<br />

…so that my name may be <strong>the</strong>re<br />

M# ym# twyhl<br />

A fragment of 4QKings [= 4Q54] partially preserves a reading that has<br />

been lost in MT <strong>and</strong> LXX, but that has been preserved intact in 2<br />

Chronicles. <strong>The</strong> Chronicles passage reads as follows (with <strong>the</strong> material<br />

lacking in MT italicized):<br />

From <strong>the</strong> day that I brought my people out of <strong>the</strong> l<strong>and</strong> of Egypt, I have not<br />

chosen a city out of all <strong>the</strong> tribes of Israel to build a house so that my name<br />

may be <strong>the</strong>re, <strong>and</strong> I have not chosen anyone to be ruler over my people Israel. But I<br />

have chosen Jerusalem so that my name may be <strong>the</strong>re, <strong>and</strong> I have chosen David to<br />

be over my people Israel. (2 Chr 6:5–6)<br />

As scholars have noticed, MT has apparently suffered a haplography between<br />

<strong>the</strong> identical phrases, “so that my name may be <strong>the</strong>re” (M# ym# twyhl). 35 <strong>The</strong><br />

4QKings fragment preserves part of <strong>the</strong> sequence lacking in MT, indicating<br />

that Chronicles was accurately quoting a Hebrew text of Kings. Interestingly,<br />

enemies” (“Acts of Nahash,” 131). However, such a punishment—<strong>the</strong> blinding of<br />

rebels, such as <strong>the</strong> Philistines’ blinding of Samson—is explicable on <strong>the</strong> (Ammonite)<br />

view that <strong>the</strong> Reubenites <strong>and</strong> Gadites were “ancestral enemies … who occupied<br />

Ammonite soil” (Cross, “Ammonite Oppression,” 157). Hence, Rofé’s chief historicalliterary<br />

objection to <strong>the</strong> primacy of <strong>the</strong> longer text does not carry weight.<br />

35. See Steven L. McKenzie, <strong>The</strong> Chronicler’s Use of <strong>the</strong> Deuteronomistic History (HSM<br />

33; Atlanta: Scholars Press, 1985), 89; Tov, Textual Criticism, 238–39; <strong>and</strong> <strong>the</strong> comments<br />

in Trebolle Barrera’s edition, “4QKgs,” in Qumran Cave 4.IX: Deuteronomy,<br />

Joshua, Judges, Kings (ed. E. Ulrich et al.; DJD 14; Oxford: Clarendon, 1995), 177.

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