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Use of Dead Sea Scrolls in Ancient Textual Criticism

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  • Daniel Buck
    In reading The Dead Sea Scrolls by Millar Burrows (1986 reprint), I came across two mentions of DSS discoveries that vastly preceded those of the mid-20th
    Message 1 of 2 , Feb 12, 2008
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      In reading "The Dead Sea Scrolls" by Millar Burrows (1986 reprint), I
      came across two mentions of DSS discoveries that vastly preceded
      those of the mid-20th century. Unfortunately, my edition is without
      an index, so I have (after long searching) to give these by memory
      (he doesn't cite the authors other than by name):

      1) In the 3rd century, a DSS Psalms in Greek influenced the text of
      Origin's Hexapla;
      2) In the 8th century, discovery of extra-biblical texts similar to
      The Damascus Document influenced the splitoff of the Karaites
      3) The Masora mention readings from a "Jericho Pentateuch"

      Can anyone track down these references in Origin and Jerome?
      This is what I found so far:
      Timothy I (726-819) in a letter to Sergius, the Metropolitan of Elam,
      relates an even (c. 790) in which an Arab followed his dog into a
      cave near Jericho, where he discovered ancient Hebrew manuscripts of
      the LXX text-type.

      Eusebius' History relates:
      "In the . . . edition of the Psalms . . . [Origen reported] again
      how he found one of [the translations] at Jericho in a tunnel in the
      time of Antoninus the son of Severus."

      Karaite historian Jacob Al-Kirkisani (first half of the tenth
      century), in his essay on Jewish sects, refers to a sect, founded
      before Jesus and extinct in Kirkisani's time, which he says was
      called Al-Maghariya, "cave people," "because their books were found
      in a cave."
    • goranson@duke.edu
      Perhaps of interest: The medieval discovery of manuscripts was described by Timotheus in a chamber in a mountain in the vicinity of Jericho. (Syriac text and
      Message 2 of 2 , Feb 13, 2008
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        Perhaps of interest:

        The medieval discovery of manuscripts was described by Timotheus "in a chamber
        in a mountain in the vicinity of Jericho." (Syriac text and trans. in John C.
        Reeves, J. for the Study of Judaism 30 [1999] 174, 175). Timotheus asked if the
        mss had the prophecy [or plural] mentioned in Matthew 2:23 on Jesus called
        Nazoraios.

        The al-Kirkisani text is translated in Leon Nemoy, Karaite Anthology p. 45ff.

        Whether the two above writers refer to one find (or set of finds) or two is
        presented differently by modern writers. Whether near Jericho meant the Qumran
        caves is also presented variously. And whether such text mader way to Cairo
        Genizah. The late H. Stegemann proposed Qumran Cave 3 was the medieval find
        spot.

        If you're interested in a text later than Eusebius (and influenced in parts by
        Epiphanius) see Joseph, Hypomnestikon, Migne PG 106 ch 122 col 124-5 where he
        claims a Psalms scroll found near Jericho in a (metal?) jar was written by a
        scribe who was a woman. My 1990 dissertation and Kim Haines-Eitzen's 2000 book
        (Guardians of Letters) mention this, as does the G. Menzies-R. Grant SBL
        edition of Hypomnestikon.

        Stephen Goranson
        http://www.duke.edu/~goranson
        "Jannaeus, His brother Absalom, and Judah the Essene"

        By the way, any opinions about two remarkabe new articles:

        Ada Yardeni, in "A Note on a Qumran Scribe," claims that a single
        Qumran scribe (she dates the script to "the late first century BCE to the
        beginning of the first century CE") "apparently copied" 56 of the extant Qumran
        scrolls/fragments (according to DJD numbering) from Qumran caves 1, 2, 3, 4, 6
        and 11, and unidentified caves, and one from Masada, and "perhaps also" copied
        an additional 37 Qumran scrolls/fragments from caves 1, 2, 3, 4, 8, and 11.
        Pages 287-298 in New Seals and Inscriptions, Hebrew, Idumean, and
        Cuneiform, ed. Meir Lubetski (Sheffield Phoenix Press, 2007).

        Emile Puech, L'ostracon de Khirbet Qumran (KhQ1996/1) et une vente de
        terrain a Jericho, temoin de l'occupation essenienne a Qumran," Flores
        Florentino: Dead Sea Scrolls and other early Jewish studies in honour of
        Florentino Garcia Martinez, ed. A Hilhorst; Emile Puech; Eibert J C Tigchelaar.
        Brill 2007 [2008], pages 1-29.


        Quoting Daniel Buck <bucksburg@...>:

        > In reading "The Dead Sea Scrolls" by Millar Burrows (1986 reprint), I
        > came across two mentions of DSS discoveries that vastly preceded
        > those of the mid-20th century. Unfortunately, my edition is without
        > an index, so I have (after long searching) to give these by memory
        > (he doesn't cite the authors other than by name):
        >
        > 1) In the 3rd century, a DSS Psalms in Greek influenced the text of
        > Origin's Hexapla;
        > 2) In the 8th century, discovery of extra-biblical texts similar to
        > The Damascus Document influenced the splitoff of the Karaites
        > 3) The Masora mention readings from a "Jericho Pentateuch"
        >
        > Can anyone track down these references in Origin and Jerome?
        > This is what I found so far:
        > Timothy I (726-819) in a letter to Sergius, the Metropolitan of Elam,
        > relates an even (c. 790) in which an Arab followed his dog into a
        > cave near Jericho, where he discovered ancient Hebrew manuscripts of
        > the LXX text-type.
        >
        > Eusebius' History relates:
        > "In the . . . edition of the Psalms . . . [Origen reported] again
        > how he found one of [the translations] at Jericho in a tunnel in the
        > time of Antoninus the son of Severus."
        >
        > Karaite historian Jacob Al-Kirkisani (first half of the tenth
        > century), in his essay on Jewish sects, refers to a sect, founded
        > before Jesus and extinct in Kirkisani's time, which he says was
        > called Al-Maghariya, "cave people," "because their books were found
        > in a cave."
        >
        >
        >
        >
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