Dead Sea Scrolls Uncovered - The Preterist Archive

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araméens de Qumran 4', Revue Biblique 66 (19 5 6) 411 note 2. Photographs: 4 3.57 6 (Manuscript A), 43.579 (Manuscript B). We present Manuscript A, with reconstructions following Manuscript B. Not all reconstructions, however, are found in Manuscript B. Some reflect our own insight into the text.
Chapter 3 - Biblical Interpretation The Jews at the time of the writing of the Scrolls can truly be described as a 'people of the Book'. But which writings were recognized as sacred? The situation represented by the literature before us was still to a certain extent fluid. The Bible recognized by Jews and Protestants was put in its final form around AD 100 after the fall of the Temple in AD 7 0 by those in the process of developing Rabbinic Judaism. Nor would the decisions made by these heirs of the Pharisee Rabbi Yohanan ben Zacchai, the individual who in Talmudic sources is described as having applied 'the Star Prophecy' to Vespasian - the destroyer of Jerusalem and future emperor in Rome - have been particularly welcome among the supporters of the tradition represented by the literature of the Scrolls. Yet it is possible to say a few things about which books were already considered holy or authoritative merely on the basis of inspecting the Scrolls themselves. Certainly the Law as we have come to know it (that ascribed to Moses), as well as the Prophets, had already acquired the aura of sacredness, and they are referred to in this manner by the authors of the Scrolls, though additional books like the Temple Scroll and additions like those to Ezekiel above would appear to have still been in the process of being created. Psalms, too, with some additions, would appear to have been recognized. Most surviving writings from Qumran and later materials about these times, like the Rabbinic Mishnah and Tosefta, are concerned with understanding and applying the requirements of books and writings already considered sacred. Where the books ascribed to Moses and the Prophets, and to David (the Psalms) were concerned, there appear to have been few sceptics. The problem in the literature before us was not really where to look for God. Writings like the Law, Prophets and Psalms represented His direct communication with His people. The problem was how to understand that communication. Various techniques developed to solve this. One method was to extrapolate the basic principles of life from the literature already recognized as sacred and then weave an entertaining story illustrating them. Books like Judith and 3 Maccabees, not so far found at Qumran, represent this kind of approach, as do the stories of Tobit and the Persian Court in this Chapter. A related technique was to 'rewrite' Biblical stories, expanding or revising them with new details in accordance with one's own understanding of what God required or how certain aspects of this legacy needed to be interpreted or approached. The Genesis Apocryphon from Cave 1, published earlier, is an example of such rewriting. So are parts of the document with which we start this Chapter, the Genesis Florilegium. Both of them are concerned with rewriting certain aspects of the Genesis narrative which their writers for some reason considered important. As in the story of the Biblical flood, they insert interpretative words into long passages of Biblical text while at the same time paring away what they regarded as dross. In this way, a new, more focused - if tendentious story emerges; and overlaps, reflecting the amalgam of previous textual traditions, either by design or otherwise disappear. The various stories involving the mysterious Enoch who, because he was described as 'walking with God' in Gen. 5:24, was thought not to have died, are another variation of this genre. A lively pseudepigraphic tradition developed in Enoch's name, intent on capitalizing on the apocalyptic, visionary and mystical insights implicit in his having visited Heaven and lived. The jubilees cycle is
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Dead Sea Scrolls Uncovered by Rober
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● ● Index (Removed) Plates Pict
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The Dead Sea Scrolls Uncovered The
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Introduction Why should anyone be i
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consignments, then more insistently
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Texts and fragments are translated
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entire corpus of pictures completel
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'Perfection of the Way' and 'zeal f
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as Judgement' throughout, so that t
Page 19 and 20: Chapter 1 - Messianic and Visionary
Page 21: He is to a certain extent a superna
Page 25 and 26: 1991. Since then much discussion ha
Page 27: Chapter 3 below. Not only is it use
Page 30 and 31: [the sl]ai[n of the] Kitti[m] . . .
Page 32 and 33: Translation Fragment 1 (1) ... the
Page 34: Covenant' incumbent on all 'the Rig
Page 37 and 38: a book of the utmost importance for
Page 39 and 40: presumably an Angel - possibly even
Page 43 and 44: Translation Column 2 (9)...sixteen
Page 45 and 46: Righteous), etc. These themes shoul
Page 47 and 48: Translation Fragment 1 (1) ... to t
Page 49 and 50: Chapter 2 - Prophets and Pseudo-Pro
Page 51: this document, are also the backbon
Page 54 and 55: person, where it would appear to be
Page 56 and 57: Fragment 3 (1)...(2)... the Lord, a
Page 59 and 60: Translation Fragment 1 (1) and my p
Page 61 and 62: kingdoms (see also the Vision of th
Page 63 and 64: Translation (1)... Daniel befo[re..
Page 65 and 66: God, War Scroll, etc.., whether tak
Page 68 and 69: Translation Fragment 1 Column 1 (5)
Page 72 and 73: another example of rewriting and de
Page 74 and 75: analysis of the scheme of this cale
Page 76 and 77: as yet been revealed. The Damascus
Page 78: Put another way, one has irrefutabl
Page 81 and 82: Column 1 (1) in the 480th [year] of
Page 83 and 84: this are important, as is the provo
Page 85 and 86: Translation Column 1 (Fragments 1 a
Page 87 and 88: 18. Enochic Book Of Giants (4Q532)
Page 89 and 90: Translation Fragment 1 (1) . . . al
Page 91 and 92: son, on the day of the festival of
Page 93 and 94: Translation Column 2 (or later) (1)
Page 95 and 96: (references are to primeval dates,
Page 97 and 98: Chapter 4 - Calendrical Texts and P
Page 99: (9) Jeshua, (10) Shecaniah, (11) El
Page 103 and 104: secon[d] (year): The first lunar mo
Page 105: [Remembrance]. In H[uppah is the Da
Page 108 and 109: the thirtieth = the seventh of the
Page 110: confirms 'were dominated in all thi
Page 114 and 115: Fragment 2 (1) [. . . the four]th [
Page 116 and 117: [On the sixteenth is the Sabbath of
Page 118 and 119: determined the name according to th
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third, the sign of Shecaniah;] (2)
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Previous Discussions: J. T. Milik,
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In 2 Chr. 16:4 Abel Mayin is design
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Fragment 1 Column 2 (8) [Your] a[ye
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The use of the word 'swallow' in Co
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you will rejoice [in your God. Now]
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upper-class establishment and the m
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30. Testament Of Amram (4Q543, 545-
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Translation Manuscript C Column 1 (
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The surviving portions of the Qumra
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Translation Column 2 (or later) (1)
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particular, is important, when it c
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Translation Column 1 (1) [The word]
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Translation Fragment 1 (2) . . . wi
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the word 'Satan' and further adumbr
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Translation Column 1 (1) [Now, hear
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Angel around . . . (5) a Wat[cher]
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Chapter 6 - Works Reckoned as Right
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of the Second Letter looks very lik
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tangible throughout the document. H
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issue of gifts from Gentiles. Also,
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a sabbath; (100) on the tenth (101)
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36. The Second Letter On Works Reck
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Translation (2) . . . because they
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the Way in the wilderness'. The ref
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lood of her purification. [She shou
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Translation Fragment 1 Column 1 (1)
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39. Laws Of The Red Heifer (Purity
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un]clean until the eve[n]ing. The m
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guilty of breaking it all.' This pa
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'exact sense of the Law'. The actua
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(37) A Pleasing Fragrance (Halakhah
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Merkabah mysticism. It is a work of
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Secrets', 'secret Truth', 'Treasure
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Surely [they are the to]t of Darkne
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. (5) Your Holiness . . . (6) you h
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published Hymns from Cave 1 by the
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Translation Fragment 1 (1) . . . Un
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'obscure Mysteries' - even 'the Mys
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Translation The Eternal Planting Fr
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destroyed, and the sons of Wickedne
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e covered, but by your arbitration
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Chapter 8 - Divination, Magic and M
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was slowly moving in relation to th
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Translation Fragment 1 (5) [and on
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Translation Column 1 (Fragments 1-4
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Translation Fragment 1 Column 1 (1)
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Translation Fragment 1 (1) Ham and
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It will be recalled that the term '
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Way], and also to mix the . . . (7)
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imaginary or allegorical; or about
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we have seen, in i.6-7 of the Damas
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Previous Discussion: J. Starcky, 'L
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Text 33 Text 34 Text35a Text 33: Th
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Dead Sea Scrolls Uncovered - The Preterist Archive

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