Dear Rochelle,
You do seem to run a fairly tight ship at IOUDAIOS-L.
Russell Gm.
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George,
Technically, the period when the Dead Sea Scrolls were written (i.e. 2nd
and 1st century BCE) is later than ANE is intended for. Occasional postings
on the scrolls used to be tolerated, though. My understanding is that past
discussions of scrolls topics on ANE tended to violate th
Dear Joe Zias,
Not to be a bother, but I recently reread your article "The Cemeteries of
Qumran and Celibacy" in DSD 7, and I had some follow-up queries. First, if I
understand the diagram in Figure 1 from Humbert and Chabon, and read de Vaux
correctly, the graves in the southern cemetery
Dear Joe Zias,
Thanks for your comments.
I agree that Golb's idea of Qumran as fortress with military cemetery is
dead, but I don't think Hirschfeld's analysis of the site of Qumran can
be easily dismissed (although his proposal of Essenes above En Gedi appears
incorrect). The low
Dear Joe Zias,
First, I think your observations on the apparent bedouin burials in the
auxiliary cemetery (if I may call it that) is one of the more important
recent contributions to Qumran archaeology, alongside Hirschfeld's
identification of the remains as a fortified manor house based o
A correction. In an earlier posting in this thread in which I mentioned
analysis of pottery shards, I was mistaken in my reference to IEJ, as I
didn't have my papers in front of me. The correct reference is to Yellin,
Broshi, and Eshel, "Pottery of Qumran and Ein Ghuweir: The First Chemica
Dear Jürgen Zangenberg and Joe Zias,
Thank you for your replies. I admire both of your contributions to the
field and hoped you would respond. Joe, I will reread your article from DSD.
On the relationship between Qumran and Ain el-Ghuweir, as I recall a recent
article in IEJ on spectrog
Thanks to all who respondd to my query on Qumran Hebrew.
A new question. I'm trying to evaluate the hypothesis that the Essenes
of the Herodian era had a significant presence at Jericho. It has been
suggested that criticisms directed against the "men of Jericho" at bTal Pes
55b ff, Me
Before the publication of all the scrolls, the language of the scrolls
was classified as Late Biblical Hebrew, largely based on the Isaiah scroll.
More recently the terminology "Qumran Hebrew" has become current. Can anyone
on the list refer me to recent bibliography on the relationship
Before the publication of all the scrolls, the language of the scrolls
was classified as Late Biblical Hebrew, largely based on the Isaiah scroll.
More recently the terminology "Qumran Hebrew" has become current. Can anyone
on the list refer me to recent bibliography on the relationship
Before the publication of all the scrolls, the language of the scrolls
was classified as Late Biblical Hebrew, largely based on the Isaiah scroll.
More recently the terminology "Qumran Hebrew" has become current. Can anyone
on the list refer me to recent bibliography on the relationship
Phil,
Although I don't have Stern volume II in front of me -- only selective
photocopies -- I note from the index listing under Essenes in vol. III that
there is nothing in the page number range for Appian of Alexandria. So I am
at a loss as to the source you are quoting. Is there really
You might try Menahem Stern, Greek and Latin Authors on Jews and Judaism,
vol. 2. I think you're referring to Appian of Alexandria. From my reading
of secondary literature, the only original classical sources on the Essenes
are Josephus, Philo, Dio Chrysostom (and perhaps Hegesippus). Lat
There is also,
M. Noth, "Noah, Daniel and Hiob in Ezechiel XVI", VT 1 (1951) 253-59.
My own research indicates that Mesopotamian influences on the HB are much
later than commonly imagined, and I suspect the same is true for Canaanite.
On the other hand we see Dan'el as a Watcher
Dear Walter,
> You mentioned that Ezekiel is dated by a reference to Persians, how about
> his mention of Daniel ? The book of Daniel is believed to be dated ca 164
> BCE, so evidently parts of Ezekiel may possess redactions of the
Hellenistic
> era ?
Ezekiel mentions Daniel, Noah and J
David,
I haven't read Boccaccini's Sources of Rabbinic Judaism yet, so the
following comment may not accurately apply to his theory of the post-exilic
origins of what he terms Zadokite and Enochic Judaism. But it seems to me
the one Biblical book for which a case may be made that it fed i
Thanks for the responses.
Dwight, it is interesting that although the Prayer of Manasseh was found
at Qumran, it contains no sectarian language, while the Martyrdom of Isaiah,
absent at Qumran, does (mainly in its demonology). Hence my curiousity
whether we see the general idea of sl
Hi Soren,
I just read most of Boccaccini's book -- skipped over his discussion of
the Essenes in classical sources. Boccaccini's thesis runs something like
this. First, he distinguishes and contrasts between Enochian Judaism (i.e.
that responsible for the Enoch literature) and Zadokite J
In a message dated 2/18/2002 4:24:09 AM Pacific Standard Time,
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> Dear all
>
> Those of you who have been using AOL to post messages messages to the
> Orion List in text only mode, please write to me
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>
> Moderator.
I have been us
As I recall Schiffman's book, Reclaiming the Dead Sea Scrolls, has a
section on women at Qumran.
Russell Gmirkin
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First, Greg, good luck on your upcoming defence of _4Q Pesher Nahum. A
Critical Edition_.
As Peter wrote, it does seem certain that the Oniads were considered
Zadokites, (especially on evidence of ben Sirach), but - siding with Greg
here - I don't see any evidence that the Hasmoneans we
Dear Matthew Hamilton,
I don't have an answer for you, but perhaps you can answer a question
about the Wadi Daliyeh texts (as that particular DJD isn't locally
available). Do these texts have any Biblical names (other than Sanballat, of
course)? I ask, because the entire Elephantine corp
Dear Luke Ueda-Sarson,
Greetings and welcome to the group. At least a couple of us have keen
interest in the military data in the Dead Sea Scrolls, notably 1QM.
I have little to add on the questions you ask other than what I wrote in
R. Gmirkin, "The War Scroll and Roman Weaponry Recon
Tom,
On Christian sources (gradual) co-opting of Philo's Therapeutae as a
description of Christian monastics, see generally D. Rudin's _Philo in Early
Christian Literature: A Survey_ (Minneapolis: Fortress Press, 1993), as
well as Rudin's _Philo and the Church Fathers_ (Leiden: EJ Brill
George,
Jer. 35. tells a story of how the Rechabites, who formerly dwelled in
tents, came to live in Jerusalem out of fear of Nebuchadnezzar (35:11); the
last verse probably alludes to their becoming priests or Levites ("Jonadab
the son of Rechab shall not want a man to stand before me for
Greg,
> Very good. Can you say something about these Essenes
> of your definition that goes beyond tautology ('Essenes
> are the ones Josephus calls Essenes')? Can you attempt
> to define the term without using the term itself in the
> definition?
If you insist.
Essenes: (1) Mem
As a follow-up to my last posting, I did some research on-line and found
a translation of John Cassian (http://www.osb.org/lectio/cassian/index.html).
Much of the Institutes is obviously based on Philo's Therapeutae, but there
is no mention of Rechabites, and Cassian only (incorrectly) tra
Dear George,
I wrote:
> "one would have to provide credible evidence that Epiphanius or the
> Suidas had accurate knowledge of the Essenes. Indeed, this is also a
> requirement for Josephus, Philo and Pliny ..."
And let me add:
One can't simply assume that any ancient reference
To Dierk and George Brooks:
Let me cheerfully amend my definition to:
"Essenes: the historical group(s) referred to in Josephus, Philo and
Pliny as the Essenes."
This allows for the possibility that more than one group was referred to
as Essene - that is, as Essaioi or Es
Greg,
I cannot speak for anyone but myself, but my working definition is:
"Essenes: the historical group referred to in Josephus, Philo and Pliny
as the Essenes."
This definition is grounded in the only primary literature that
expressly refers to the Essenes by that name. And
Dear Reinaldo,
I ran across a couple titles on the IOUDAIOS list archives discussing
Dr. Szekely. The definitive work appears to be:
Per Beskow, _Strange Tales About Jesus: A Survey of Unfamiliar Gospels_,
(Philadelphia: Fortress Press, 1983), Chapter 12: The Diligent Dr. Szekely
(p
Oops, I meant CSICOP, Committee for Scientific Investigation of Claims of
the Paranormal.
RGm
> However, as SCICOP is fond of repeating, "Extraordinary claims require
> extraordinary proof."
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---
Dear Reinaldo,
In between more serious researches, I've made some minor inquiries on the
questions you posed about Dr. Edmond Bordeaux Szekely and his "Essene Gospel
of Peace." Why, even I'm not exactly sure. Boundless curiosity, probably...
> 1.- Has anyone proved that these publication
Greg,
First of all, let me commend you on your past and ongoing efforts to have
the scrolls radiocarbon dated and to insure such tests are accurate.
Tracking down castor oil as a possible source of error in the dating process
was first of all a great piece of scholarly detective-work; to
In Deut. 17:18, as elsewhere in the HB in passages translated "book", the
underlying Hebrew is "sepher" or writing. This term is perhaps more
accurately translated as scroll, as e.g. at Isa. 34:4, "the heavens shall be
gathered together as a scroll [sepher]"; an image repeated (with a litt
Dear Reinaldo,
I'll try to scrounge up some bibliography. In the meantime, you might
note that the following passage contains what appears to be an anachronism:
"...God wrote not the laws in the pages of books but in your heart and in
your spirit.” (The Essene Gospel Of Peace, Int’l Bioge
David Suter,
Yes, Milik's arguments - as much as one could gather from hints in his
book on the Enoch fragments - were wholly unconvincing, although to be fair
he never actually published his complete case. My own arguments are
original, namely that the Book of Watchers (and other early p
Dierk,
You wrote:
> Are there any indications of a decisive step of transformation into
> political extremism, a
> change from militancy towards insurrection by the sectarian minority to be
> found in the DSS?
There are of course no signs of political extremism in the halachic
lite
David,
Purvis' _The Samaritan Pentateuch_ is pretty good, although there are
evidences the Jews and Samaritans had their differences for some time before
Hyrkanus I. There appears to be anti-Samaritan polemics in the Book of
Watchers (c. 225 BCE?), Testament of Levi (c. 200 BCE?), Jubilee
David: I'm quite sympathetic towards your late dating of Ezra-Nehemiah,
though I would date these to c. 180-175, and some of their older source
material (based on Torrey's excellent analysis of sources) to 200-180 BCE. I
would just point out that on evidence of Sirach 50:26 and Josephus,
David,
On 164/163 BCE as a land sabbath year, see 1 Macc. 6:28-54; 2 Macc.
13:1-22. 2 Macc. 13:1 dates this to 163, and 1 Macc. 6:48-54 indicates the
reduction of Beth-Zur and Jerusalem were concluded before the expiration of
the land sabbath.
On the weeks of Daniel as land sabbath cycl
Dear David,
First, I see I made a typo: it should be J. Collins (not Collons) the
author of _The Scepter and the Star_ (1995).
Secondly, I grasp your take on Dan. 9, which is interesting, but I (and
others, not that that matters) would see the 7 weeks, 62 weeks, and final
week in st
David,
1QS 9:11 refers to the time when "there shall come the Prophet and the
Messiahs of Aaron and Israel." The Messiah figure or figures we are
discussing are thus distinguished from the coming Prophet. J. Collons, _The
Scepter and the Star_ (1995) has a chapter devoted to the Messiahs
Herb Basser and David Hindley both propose interesting and original ways
to understand a "Messiah of Aaron and Israel". David asks:
> How many examples can we find in this general period of individuals
> who hold several titles (and thus rule several domains)
> simultaneously, and how
Dear Greg Doudna,
To my mind, a title "Messiah of Aaron and Israel" -- referring to a
single individual -- makes no sense. It just seems unintelligible and
self-contradicting, on a common sense level. Where, in the HB or the Qumran
corpus (excluding the phrase in question) is Aaron synon
I agree with Ian and Greg that there is no real basis for interpreting
1QSb as addressed to the high priest. On Greg's comments on 1QSa, I think
there's a pretty good case to be made that both priestly and lay messiahs are
referred to, as conventionally interpreted. Most superficially, ot
My mistake, I was thinking of 4QpIsa(a).
(Coffee first, _then_ email...)
RGm
> Dear Ian,
>
> I believe the original editor was Allegro in DJD V. There's a fairly
> extensive bibliography as well as discussion of the text in Maurya
Horgan's
> _Pesharim: Qumran Interpretat
Dear Ian,
I believe the original editor was Allegro in DJD V. There's a fairly
extensive bibliography as well as discussion of the text in Maurya Horgan's
_Pesharim: Qumran Interpretation of Biblical Books_ (Washington DC, 1979).
I think this DJD volume is being redone due to deficien
Dear list,
As I recall, one of the older authors on the scrolls had a discussion of
the Many in CD in which he proposed that this term applied to the Camps when
they gathered for their yearly convocation. I think this view is correct,
but I can't track down the reference. Does anyone reca
Dierk,
Here's a few comments I hope you find valuable (counter-arguments, as you
requested).
> the term '(Horse)men[1] of the Serekh' that describes one of the cavalry
> Tagmata [2] in 1QM col. vi.10.14f. probably paraphrases Agèma basilikè [3],
> a common Hellenistic designation of an
Russ:
> I would immediately question the first
> century AD dating as spin or assumption rather than fact - I'm not sure on
> whose part.
Dierk:
> Archeologically on none, for only a renewal of the culture-historical
thread
> between the DSS and Essenism/Proto-Christianity/Jamesianism (ie 'pe
The ANE Explorator contains the following entry on internet stories
regarding the recent archaeological discoveries at Qumran. MSNBC (no doubt
among others) has some good photographs.
<<
A number of early Christian (?) graves have been discovered near
the site whence came the Dead Sea
According to a news story carried by AP, a Mausoleum and grave site with
coffin have been discovered in the hills above Qumran. Hanan Eshel was the
excavator of the grave, discovered last year by radar last year, was
plundered before the archaeologists could excavate it, leaving only the
Dear Greg,
11QT 56:12-21 is all based directly on the royal laws at Deut. 17:14-20.
Deut. 14:17a reads, "Neither shall he [the king] multiply wives to himself,
that his heart turn not away." Note that kingly apostasy is at issue here,
not queenly rights. It's inclusion in 11QT carries n
Dear Rochelle Altman,
Your ideas are original and thought-provoking, as always. Some responses:
(1) If I may point out, there is a certain circularity in the inside
joke, in that getting the joke makes you an insider, which is necessary to
get the joke...
But there is also a
Taking head in hand, it seems to me Dr. Altman's thesis that Kittim was a
universally pejorative term involves some circularity in argument, since a
fair reading of Ant. 1.128 shows no insulting content, unless one approaches
this passage with a prior thesis that all references to Kittim _m
Dear Michael Satlow,
In 1QM there appears no middle ground between the sons of light and
darkness. But note 4Q186 (4QHoroscope) that assigns individuals of different
signs "six parts in the house of light and three in the house of darkness,"
etc. Osten-Sacken, _Gott und Belial_ is valuab
Greg,
> As for the Kittim of 1QM and 4QpIsaA, etc., contrary
> to common thinking I don't think those are Seleucids; I
> think those are Romans too; I think all Kittim in the
> late-end Qumran text compositions (yachad texts) are
> Romans. There is a question that must be answered
> concern
Two replies to Dierk.
First, most of the examples you cite from Appian's Mithridatic Wars on
Pompey recruiting auxiliaries require some reading between the lines;
nevertheless, I think you are correct in most cases. Thanks. Always a
pleasure to learn something new.
On your other
Dierk, I find no reference to Pompey acquiring new auxiliaries in
Cappadocia, Iberia, Albania, etc., in the literary accounts. Is there hard
evidence for this or is this based on general Roman practices?
Very informative posting.
Russell Gm.
> Pompeius started his Pontus campai
Dear Greg,
I personally can think of no instances when the name Javan was applied to
the Romans (as opposed to Kittim, which was). I'd be very interested if such
examples could be supplied. 4QpNahum seems clear enough in distinguishing
Yavan from the Kittim. In this passage there is no
I came across an unfootnoted comment that Pliny NH 5.73 (the passage on
the Essenes) has rhetorical flourishes reminiscent of Cicero, specifically in
its fourfold description of the Essenes (avoiding women, or any sexual urges,
without money, having only palmtrees for company [in Greek, by
It seems to me that Josephus' statement that the Essenes are Jewish
simply indicates that he lifted his material on the Essenes from a source
intended for a non-Jewish audience, one for which it would be necessary to
explain that Essenes are a branch of Jews.
Best regards,
Russell
Philo and Josephus are remarkably similar in content in their description
of the Essenes / Therapeutae. See for instance G. Vermes,
"Essenes-Therapeutae-Qumran," Durham University Journal 59 (1960) 97-115 or
his book on the Essenes in classical sources. B. Wacholder, Nicolaus of
Damascus
Dear Greg,
First off, you are correct that in Philo the Essenes are Jews par
excellance, i.e., exemplars of Jewish virtues, as is well known in the
secondary literature. Many of the virtues Philo attributed to the Essenes
and/or Therapeutae he elsewhere attributes to the Jews. I also agr
Diodous Siculus is listed as one of Pliny's authorities for book 5.
Pliny's description of the Dead Sea itself obviously derives from Diodorus
(who in turn depends on Hieronymus of Cardia): "The only product of the Dead
Sea is bitumen, from which it derives its name [i.e., Asphaltites]
Dear Bob Kraft et al,
(1) The description of the Dead Sea environs appears to reflect the very
end of Herod the Great's reign, before Archaelaus was confirmed in Rome as
tetrarch. Masada was repaired by Herod; Machereus was rebuilt by Herod
(after having been destroyed by Gabinius); Herod t
Interesting point, Herbert. Ephron has I think convincingly demonstrated
that the Talmudic passage on the dispute between the Pharisees and Sadducees
under Hyrkanus I to which you refer is not an independent tradition but
derives from Josephus. (His argument, as I recall, hinges on the fa
First, thanks to Ian for his bibliographical reference and comments on En
Gedi.
Responding to Stephen's posting piecemeal (with advance apologies for the
length):
> Though we disagree on Pliny's source on Essenes, let me begin by noting
> that we have (at least in the past) agreed tha
Stephen,
Despite our differences on other matters, I think we are in basic
agreement that Pliny's reference to En Gedi as a heap of ashes comes from a
source dating to Herod the Great (as Pliny's adjacent reference to Masada was
anachronistic for his own day, Masada having been destroyed i
I forgot to mention, Anchor Bible Commentary on Ezra draws exactly the
opposite conclusion from the Elephantine data, that Ezra reflects the Aramaic
of c. 400 BCE. (Torrey's alleged Greek loan words in Daniel hasn't stood up,
or his theory of Aramaic sources behind the gospels, so his lin
Philip Davies extensively discusses the issues you raise in a section
called 'Biblical Hebrew' at _In Search of Ancient Israel_ (JSOT 148;
Sheffield: Sheffield Academic Press Ltd,, 1992) 102-5. Lemche touches on
language dating issues at "The Old Testament - A Hellenistic Book?" SJOT 7
(
Thank you Ian for your comments on En Gedi. By "Herodian" remains, did
the excavators include the period of Herod the Great, or are we speaking
later Herodian?
A question that had been raised some time ago on Orion is that, if
Nicolas of Damascus was the source for Pliny's excursus on
Dear George Brooks,
I wrote:
"It is quite possible that Pliny's source _believed_ the Essenes
practiced adoption ... Whether Pliny's source had accurate information or not
is another question; whether he was even concerned with accuracy is yet
another; his presentation is more literary
Dear George,
It is quite possible that Pliny's source _believed_ the Essenes practiced
adoption, and also that they lived without money. (Some scrolls and some
classical sources describe turning funds over to a treasurer for the
community - but other scrolls of course document private ow
By way of footnoting my previous posting, see Strabo 16.2.42 for the Dead
Sea emergence of asphalt being accompanied by bubbles like boiling water (cf.
his "boiling rivers" of 16.2.44).
See Philo, On Abraham 141; Josephus, Jewish War (=BJ) 4.483 on the
still-visible signs of Sodom's des
Dear George Brooks,
About all one can conclude from from Pliny is that Pliny's source thought
the Essenes practices adoption. First, this was likely a misunderstanding.
One of the duties of the Mebaqqer of certain scrolls was the instruction of
youths entering the yachad. He was to be t
Pliny puts the Essenes and the town of Ein Gedi near Masada. Dio
Chrysostom locates the "blessed city of the Essenes" near Sodom. These
descriptions are not necessarily mutually exclusive since Strabo 16.2.44
locates Masada near Sodom:
"Many other evidences are produced to show that
Kamesar's review is consistent with my own understanding of the political
vocabulary underlying Dio (which is also present in Pliny's passage on the
Essenes), and Dio Chrysostom's political interests. However, I fail to see
how this tends towards a "Stoic view of the Qumran Jewish Essenes"
Greg,
The idea that those of a later period anachronistically wished an eternal
priesthood on Simon and his descendants sounds like special pleading to me,
especially in absence of other indications of late date. Dierk's point that,
unlike Sirach, the scrolls avoid reference to the "covena
Dear Greg,
The translation by Jesus b. Sirach is dated to 132 BCE; he says it was
written by his grandfather Sirach ("pappos" normally means grandfather,
although Aristotle uses it in the sense of ancestor) which is consistent with
a date in earlier decades; all the internal evidence
Dear Greg,
> Russ Gmirkin:
> What makes you so sure Ben Sira, and therefore the Zadokite
> hymn assuming it is part of Ben Sira, are dated so early, to
> c. 180-175 BCE? Apart from this being the unanimous
> consensus of secondary literature, is there any actually good
> reason for believin
Dear Bruce Wildish,
Thanks for your well-considered comments.
With respect to the power struggle described in Josephus between the
Joseph the Tobiad and Onias II over the collection of Ptolemaic taxes in
Syria, I'm not sure it's correct to characterize this as a conflict between
helle
Pliny prided himself in his ability to work with both Greek and Latin
sources. I think we may at least contemplate the possibility that some of
his discussion of Judea - and the Essenes - may have come from Greek sources.
My question is, what scholarly apparatus is there for identifying h
In a recent posting I pointed out that Pliny's description of the Dead
Sea likely comes from Diodorus Siculus (one of his listed sources), which in
turn comes from Hieronymus of Cardia.
The relevant passage at Diodorus Siculus19.98 reads, in part, "Its water
is very bitter and of ex
Dear George Brooks,
First, let me clarify my intended point. When I questioned whether the
Sadducees would have been praised in c. 180-175 in Sirach, I was not
suggesting that it was more likely they would have been vilified. Rather,
what I had in my mind is that it seems doubtful that t
Stephen, thanks for bringing Bar-Kochva's article to our attention. He's
one of the best scholars working today. My research also confirms a rivalry
and interaction between Poseidonius and Apollonius Molon at Rhodes, but I
think the responses went in the other direction.
(1) The acc
Greg, thanks for your thoughtful comments. However, it seems to me your
equation (or perhaps correlation) of "sons of Zadok" and Moreh ha-Zedek with
the Sadducees of the first century BCE does not seem very secure. I would
point out that Sirach (c. 180-175 BCE) singles out the "sons of Za
Dear Greg,
I would imagine Stephen G. has an extensive biblio on the subject.
The citation is of course Ant. 13.393, "Thereupon Alexander... led his
army against Essa, where Zenon's most valuable possessions were, and
surrounded the place with three walls; and after taking the city withou
Dierk,
A few comments on your analysis of Jub. 34:4 (which VanderKam translates,
based on extensive textual analysis: "And there came the kings of Tafu and
the kings of Aresa and the kings of Seragan and the kings of Selo and the
kings of Ga'as and the kings of Betoron and the kings of Ma
On 5/5 Stephen Goranson wrote
> From discussion, notably with Jay Treat, as well as Bob, Sigrid
> Peterson and others, the noxious element was plainly shown to be, not earth
> nor air, but water in the Dead Sea. Pliny narrates that the good water of
> the helpful, meandering Jordan remai
Dierk, thanks for your interesting comments.
> The name Maanisakir / Mahn akir in the Book of Jubilees and its
> parallel-texts (Midrash, Test Juda, Sefer ha-Yasar) presupposes akir
/Sychar
> instead of Sichem as the suburb of the region and, thus, the destruction
of
> Sichem in ~110
Dear Stephen,
Having read the original articles in which the equation of Ephraim,
Manasseh, and Judah with Pharisees, Sadducees and Essenes evolved (it took
several years before all three identifications were made), and the often
flimsy and incomplete arguments on which these equations
Dear Greg and list,
This is a follow-up of my earlier posting, in which I commented
<<
There does appear to be an explicitly anti-Jeroboam text at 4QMMT 104-5
[composite text]: "[the bl]essings which c[ame upon] him in the days of
Solomon the son of David and also the curses which c
My apologies to Orion - my reply to Walter's posting on Orion was
intended to be private.
Russell Gm.
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message: "
Dear Walter,
Evidently your site still has problems with this article -- doesn't
appear in the menu with AOL = Netscape browser.
By the way, I have a pretty good original argument that the Chronicler
(the author of Chronicles-Ezra-Nehemiah) wrote c. 180-175 BCE. Sirach
(Ecclestiasticu
Dear Greg,
There does appear to be an explicitly anti-Jeroboam text at 4QMMT 104-5
[composite text]: "[the bl]essings which c[ame upon] him in the days of
Solomon the son of David and also the curses which came upon him from the
[days of Je]roboam son of Nebat right up to the capture of J
Greg Doudna asks,
> Can anyone show from texts either found or reliably reconstructed
> at Qumran anything referring to Jeroboam negatively?
> Anything that condemns the northern kingdom of Israel from seceding
> from Judah?
While the following is by no means exhaustive, and perhaps no
Stephen Goranson wrote:
> Russell Gmirkin wrote that S was the only Qumran text Essenes "could" have
> known. Could they have known Isaiah? Jubilees? Enoch? 1QSa? 1QSb? 4QpNah?
> 4Q477? "Could have known" is a low threshhold. Russell, did you wish to
> rephrase?
Stephen, I think you misqu
A quick comment on one paragraph from Stephen's over-all helpful and
informative posting. It does appear relevant that doing the law is
represented in 4QMMT, a document with Sadducee affinities (along with 11QT
and the halachic materials in CD) but not in 1QS, the sole Qumran document
pro
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