Dead Sea Scrolls Uncovered - The Preterist Archive

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Gen. 8:14). The date of the Masoretic Text - which the author of the text almost certainly must have had in his scroll of Genesis - was read as a lunisolar date. For Gen. 8:14 to be read this way, it was necessary to presuppose that the flood began in the first year of a three-year cycle, at which point both the solar and the lunisolar calendars agree on the date 17.2. After one year, the two will disagree on the date: solar 17.2 = lunisolar 27.2. After yet another year, the variance will be ten days greater: solar 17.2 = lunisolar 7.3. Between the third and fourth years an intercalated month would return the situation to that of the first year. Thus, only if the flood ended in the second year of the cycle would it be possible to understand Gen. 8:14 as the author did. (15) Joshua Apocryphon (4Q522) Previous Discussions: E. Puech, 'Fragments du Psaume 122 clans un manuscript hébreu de la grotte iv', Revue de Qumran 9 (1977-8) 547-54; J. T. Milik, DJD 3, 179. hotograph: PAM 43.606, ER 1553. (16) A Biblical Chronology (4Q559) Previous Discussions: None. Photograph: PAM 43.603, ER 1550. (17) Hur and Miriam (4Q544) Previous Discussions: None. Photograph: PAM 43.574 (top), ER 1522. (18) Enochic Book of Giants (4Q532) Previous Discussion: J. T. Milik, Books, 309. Photograph: PAM 43.573 (top), ER 1521. It is not certain how the fragments should be aligned. (19) Pseudo Jubilees (4Q227) Previous Discussion: Milik, Books, 12. Photograph: PAM 43.238, ER 1274. (20) Aramaic Tobit (4Q 196) Previous Discussions: J. T. Milik, 'La patrie de Tobie', Revue Biblique 73 (1966) 522; idem, Books, 163 and 186. Photograph: PAM 43.175, ER 1230. (21) Stories of the Persian Court (4Q550) Previous Discussions: None. Photographs: PAM 43.584 and 43.585, ER 1530 and 1531.
Chapter 4 - Calendrical Texts and Priestly Courses The calendrical texts from Qumran Cave 4 are numerous and significant. They comprise eighteen texts (4Q319-330 and 4Q337), not including many texts which, while not strictly calendrical, presuppose or present a calendrical system. The latter category includes the Genesis Florilegium in Chapter 3 above and the First Letter on Works Righteousness in Chapter 6 and the Brontologion in Chapter 8 below. Especially noteworthy is the absence among the Qumran caches of any text advocating a different calendar. This absence is striking because the calendar of the Qumran materials was only one of several in use and seems to have represented a minority position. The calendrical texts are, therefore, central to any attempt to understand the significance of the Dead Sea Scrolls. In order to follow the rather technical expositions of these texts, one must know a few facts about the calendar they advocate, and about the priestly courses (mishmarot) which served in the Temple at Jerusalem. The calendar is purely solar, based on a particular understanding of the Creation account found in Genesis. In its exclusive reliance on the sun, it stands in stark contrast to later Rabbinic Judaism, which followed a lunisolar calendar of 354 days relying mainly on the moon. Earlier, the Pharisaic forerunners of Rabbinic Judaism seem to have followed an even more lunar-oriented calendar, though from the evidence of the Qumran texts, the lunisolar calendar seems already to have gained currency during at least some of the period of the Scrolls. In the system that finally emerged, probably under Greco-Roman influence, in Rabbinic Judaism at the end of the fourth century AD, extra lunar months were intercalated seven times in every nineteen years to produce the kind of harmonization necessary to ensure that the calendar remained fixed to the seasons of the solar cycle. The Muslims, for their part, reflecting probably an earlier phase of this historical process, never made the complicated mathematical and calendrical intercalations necessary for passage from a lunar to a lunisolar calendar. By contrast, according to the solar calendar at Qumran, the year always contains precisely 364 days. The only question that must be asked is whether this calendar goes back to Maccabean times, as the third text on Priestly Courses implies - or even earlier - and whether the Maccabeans themselves preferred it before the Pharisees took over with the rise of Herod once and for all. However this may be, the anti-Pharisaic and consequently, the anti-Herodian character of the calendar is not to be gainsaid. Each year consists of twelve months of thirty days each, plus four additional days, one of which is intercalated at the end of each three-month period. Thus the first and second months are 30 days long, while, with its added day, the third month totals 31 days; then the pattern repeats (see Table 1). New Year's Day and the first day of each three-month period always fall on a Wednesday. Wednesday is the day mandated as the first day by the creation order, since the heavenly lights - sun, moon and stars, the basis of any calendar - were created on the fourth day (Gen. 1:14-19). The great advantage of the Qumran calendar over its lunisolar rival is that it results in fixed dates for the major festivals. They cannot fall on a Sabbath, thereby avoiding worrisome difficulties affecting sacrifices. In fact, this calendar guarantees that a particular day of any given month will always fall on the same day of
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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
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Chapter 1 - Messianic and Visionary
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He is to a certain extent a superna
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1991. Since then much discussion ha
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Chapter 3 below. Not only is it use
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[the sl]ai[n of the] Kitti[m] . . .
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Translation Fragment 1 (1) ... the
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Covenant' incumbent on all 'the Rig
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a book of the utmost importance for
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presumably an Angel - possibly even
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Translation Column 2 (9)...sixteen
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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
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Page 70 and 71: araméens de Qumran 4', Revue Bibli
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
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Page 83 and 84: this are important, as is the provo
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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: (references are to primeval dates,
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
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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
Page 120 and 121: third, the sign of Shecaniah;] (2)
Page 122 and 123: Previous Discussions: J. T. Milik,
Page 124: In 2 Chr. 16:4 Abel Mayin is design
Page 128 and 129: Fragment 1 Column 2 (8) [Your] a[ye
Page 130 and 131: The use of the word 'swallow' in Co
Page 132 and 133: you will rejoice [in your God. Now]
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Page 137 and 138: 30. Testament Of Amram (4Q543, 545-
Page 140 and 141: Translation Manuscript C Column 1 (
Page 142 and 143: The surviving portions of the Qumra
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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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