the-bible-and-the-dead-sea-scrolls

DEVORAH DIMANT 467
since this translation was considered an inspired version, at least by
Greek-speaking Jews. 98 However, two papyrus manuscripts (4Q126 and
4Q127 99 ) are not biblical, but contain some other texts. 4Q126 is too fragmentary
for any identification, but 4Q127 was labeled by the editor a
paraphrase of Exodus. Elsewhere I have suggested that 4Q127 is, in fact,
an apocryphal work with visionary recapitulation of history. 100 Whatever
these texts may be, they point to the presence at Qumran of apocryphal
works in Greek, either brought by new members from their previous
belongings, or kept on purpose by the members of the community. In
this context it is significant that some of these nonbiblical Greek texts
were found in Cave 4, which held the remains of the central library at
Qumran. Perhaps several apocryphal Greek compositions were indeed
stored in the main library. However, the paucity of Greek manuscripts at
Qumran ties in with the absence from the scrolls—sectarian as well as
nonsectarian—of any Hellenistic elements. It is rather Babylonian-Persian
ones that are abundant, a phenomenon which gives much food for
thought.
As may well be seen from this short survey, the study of the nonsectarian
literature from Qumran is in its initial stage. Nevertheless, the
beginnings promise an exciting new area for study and reflection.
98. An attitude well expressed by the Letter of Aristeas (esp. §§ 9, 29–32, 128–42,
308–11) and Philo, Mos. 2.25–44.
99. Published by Eugene Ulrich, “Greek Manuscripts,” in Qumran Cave 4.IV: Palaeo-
Hebrew and Greek Biblical Manuscripts (DJD 9; Oxford: Clarendon, 1992), 219–42.
100. See my analysis in “4Q127: An Unknown Jewish Apocryphal Work?” in Pomegranates
Golden Bells: Studies in Biblical, Jewish, and Near Eastern Ritual, Law, and Literature
in Honor of Jacob Milgrom (ed. D. P. Wright, D. N. Freedman, and A. Hurvitz; Winona
Lake, IN: Eisenbrauns, 1995), 805–13.