Re: [textualcriticism] Use of Dead Sea Scrolls in Ancient Textual Criticism
- 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  174, 175). Timotheus asked if the
mss had the prophecy [or plural] mentioned in Matthew 2:23 on Jesus called
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
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.
"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 , 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."