[Megillot] 4QNeh

[Ken Penner]

Could someone tell me where the Nehemiah fragment mentioned by VanderKam in 
DSST2, 49 ("not a single fragment from a copy of Nehemiah was identified until 
2008") was published?

Thanks,
Ken

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Re: [Megillot] Looking for Masorah Magna

[Ken Penner]

The only downloadable version I know of is Ginsburg's, at 
http://www.lulu.com/tigran, for a nominal fee.
Logos will be releasing Weil's edition 
http://www.logos.com/products/prepub/details/2942 which will of course be more 
costly, but very searchable.

Ken

Ken M. Penner, Ph.D.
Assistant Professor, Religious Studies
St. Francis Xavier University, Canada
kpen...@stfx.ca

On 2010-05-17, at 9:06 PM,  wrote:

> Until recently I had a zip file with the complete Masorah  Magna, whether 
> Ginsburg's or 
> something else I don't remember.  But it seems to have vanished.  Of course, 
> this happens 
> just about the time I need to consult it, and I can't seem to find a 
> replacement.  Can anybody 
> help me find a downloadable copy?  Preferrably something seachable...
> 
> Thanks,
> Dave Washburn
> 
> http://www.nyx.net/~dwashbur
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RE: [Megillot] Ha Aretz news -on the scroll

[Ken Penner]

Jim, you may want to note in your blog that there is more than one difference 
between the two versions. Check out the (extra?) final paragraph in the Haaretz 
version.

 

Ken

 

Ken M. Penner, Ph.D.

Moderator, Dead Sea Scrolls scholars’ list

Assistant Professor of Biblical Studies,

Acadia Divinity College

[EMAIL PROTECTED]  

(902)585-2213

 

 

From: [EMAIL PROTECTED] [mailto:[EMAIL PROTECTED] On Behalf Of James R. Davila
Sent: Thursday, May 01, 2008 6:25 AM
To: g-megillot@McMaster.ca
Subject: Re: [Megillot] Ha Aretz news -on the scroll

 

The AP article in its current form online does not contain the error.  It only 
appears in Haaretz.

 

http://paleojudaica.blogspot.com/2008_04_27_archive.html#4645028138572881471

 

Jim Davila

 

RE: [Megillot] DSS Aramaic dictionary?

[Ken Penner]

My Qumran Aramaic reference works (at http://www.purl.org/net/kmpenner/) are 
based on Abegg's Qumran Sectarian Manuscripts 2.0.
 
Ken
Ken M. Penner, Ph.D. (McMaster)
Acadia Divinity College
Dead Sea Scrolls scholars' list owner, 
http://mailman.mcmaster.ca/mailman/listinfo/g-megillot 
 
  




From: [EMAIL PROTECTED] [mailto:[EMAIL PROTECTED] On Behalf Of Søren 
Holst
Sent: August 29, 2007 6:26 AM
To: g-megillot
Subject: [Megillot] DSS Aramaic dictionary?


It surprised me to find that M. Sokoloff's recent (well, 2003) 
"Dictionary of Judean Aramaic" does not include the Qumran material (but does 
include documentary texts from the Dead Sea region). His methodologically sound 
reasons may be deduced from the preface of the book, so I'm certainly not 
blaming him, but until he or the Comprehensive Aramaic Lexicon project comes up 
with one or more dictionaries of the Aramaic dialects represented in the DSS, 
what's the best solution to the practical problem of telling students where to 
look up words?
 
-- K. Beyer's ATTM+E covers all the material, but while Beyer is a 
great philologist, his reconstructions of manuscripts can be a bit 
idiosyncratic, I think.
-- It might be convenient to use the Aramaic part of Abegg's 
concordance as a glossary to start with, I guess.
-- My usual first stop-off is Sokoloff's dictionary of "Jewish 
Palestinian Aramaic", anachronistic as this may be (it's primarily a dictionary 
of the Yerushalmi and related midrashim and targumim).
-- I seem to remember that list owner Penner has produced quite copious 
vocabulary lists, but hardly an actual dictionary, right?
 
any suggestions?
 
kol tuv
Soren
 

Søren Holst, assistant professor, Ph.D., Faculty of Theology, 
University of Copenhagen, Købmagergade 44-46, POB 2164, DK-1150 Copenhagen K
Phone: +45 35 32 35 80, Fax: +45 35 32 36 52
 
 

[Megillot] FW: "Decoding the DSS"

[Ken Penner]

 Forwarded for Stephen Goranson:

> Hi,
> Here's an online article, perhaps one to note for g-megillot 
> and/or orion "in the news." It's from December 2006; the 
> title at the newsletter link, "Decoding the Dead Sea 
> Scrolls," is the same as that of a National Geographic show 
> next Sunday, coincidentally or not. Much of it is semi-old 
> news, but it would be nice to have a list of which texts are 
> on goat and calf skin, to compare or contrast with those on 
> gazelle and ibex skin.
> 
> http://www.aaas.org/news/releases/2006/1108scrolls.shtml
> 
> best,
> Stephen Goranson
> http://www.duke.edu/~goranson

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[Megillot] FW: IOQS call for papers

[Ken Penner]

 The following call for papers is forwarded on behalf of Ruth Clements at The 
Orion Center [mailto:[EMAIL PROTECTED] 

> Here--for posting to the list--is the call for papers for the 
> 2007 IOQS Meeting.
> 
> ALSO: For anyone who is interested, the traveling Dead Sea 
> Scrolls Exhibition is moving on to Seattle, Washington this 
> week. See our website for details: 
> http://orion.mscc.huji.ac.il/resources/boardConferences.shtml.
> 
> Cheers! And many thanks!
> 
> Ruth Clements
> Head of English Publications
> The Orion Center for the Study of the Dead Sea Scrolls 
> 


IOQS SIXTH MEETING.doc
Description: IOQS SIXTH MEETING.doc

RE: [Megillot] SV: osey hattora

[Ken Penner]

Please be careful to 
consistently distinguish your response from the message to which you are 
responding.
 
Ken M. Penner, 
Ph.D.
Dead Sea Scrolls scholars' list owner, http://mailman.McMaster.CA/mailman/listinfo/g-megillot

  
  
  From: [EMAIL PROTECTED] 
  [mailto:[EMAIL PROTECTED] On Behalf Of 
  [EMAIL PROTECTED]Sent: April 30, 2006 5:11 
  PMTo: g-megillot@McMaster.caSubject: Fwd: [Megillot] SV: 
  osey hattora
  
    
  

  A few comments in reply:
  
  
  3. The 
Teacher and the Halakhic Tradition
   
  In this 
section I will respond to the comments of Philip Davies.
   
  Philip:
  No: marrying, 
having numerous settlements, limited temple participation all fits Josephus 
and the Admonition of CD. I cna't see any reason, either, to assign the 
Admonition and Laws to different groups.
  
  Good, we agree on this.
   
  Both CD 
Admonitions and Laws sections are composite subdocuments.  For Laws, 
Hempel's book The Laws of the Damascus Document is definitive in showing the 
relative sequence between older halachic (H) materials and later Serekh (S) 
rules.  The halachic portions of the Laws do not particularly correlate 
with the Essenes.  Further, the (H) laws in CD, like the related laws 
in 11QT, have full temple participation.  In CD, one only sees 
reservations about the temple in later portions of the Admonitions that 
contain the later Serekh terminology and thus postdate the (H) legal 
materials.
  
  Not full temple participation at all. Where do you find that? The temple 
  participation is partial and consistent with what Josephus says about the 
  Essesnes
  
   
  Hempel's 
chronological stratification of Laws also helps unravel the subdocuments in 
Admonitions, the early portions which contain affinities to (H) and the 
later portions of which contain Serekh language, as I discuss extensively in 
an article under preparation, The Damascus Document:  A 
Literary-Historical Analysis.
  
  I also did a book-length analysis of the Admonition many years ago; and I 
  haven't changed my mind, nor has anyone managed to refute my conclusions 
  yet.
  
   
   
  Russ:  From source critical arguments from CD, the 
Sadducean halachah appears to relate to the Teacher of 
  Righteousness.
   
  Philip:  
What arguments? Whose? There is no halakhah associated with the TR in CD (or 
anywhere else): we have the 'voice of the Teacher' - but that is quite a 
different matter.
   
  That the 
Teacher's name was attached to a body of laws is well known from the 
pesharim.  The Teacher's name is also attached to a body of laws in CD 
in an early sub-document contemporary with the Teacher that contains 
the text of a covenant enrollment speech.  the original oral context of 
this speech is evident from recurrent formulae that gave rise to the 
familiar title Admonitions:  "Listen, all those who know justice" (CD 
1:1); "Listen to me, all entering the covenant" (CD 2:2); "Now, my sons, 
listen to me" (CD 2:14).  CD 20:27-34 contains part of this speech 
enjoining those entering the covenant to "remain steadfast in these 
regulations, and going in accordance with the law, and listen to the 
Teacher's voice" (CD 20:28), and "lend their ears to the voice of the 
Teacher of Righteousness and do not reject the holy regulations when 
they hear them" (CD 20:32-33).  Clearly these regulations and laws were 
those being promulgated under the Teacher of Righteousness's name and 
authority.
  
  I see you are still using the pesharim as reliable information about the 
  Teacher. I don't. My reasons are in my book Behind the Essenes. What 
  are your reasons for taking the pesharim as reliable (and how do you counter 
  my arguments?)
  
   
  The 
enrollment speech contains no Serekh terminology, and as noted in earlier 
postings Serekh texts contain no reference to the Teacher, while the 
pesherim that do mention the Teacher (or his opponents the Man of Lies and 
Wicked Priest) contain no Serekh language. There is in the scrolls no 
textual evidence linking the Teacher to the Serekh laws found in 1QS, 1QM, 
or later parts of CD. The idea that the Teacher authored Serekh texts 
is traceable to the early days of scrolls scholarship when CD was thought to 
be a unitary document, and the Serekh elements within CD consequently 
linked with the Teacher in the minds of scrolls scholars.  
This simplistic approach it no longer supportable in light of the 
demonstrable composite character of CD's laws and Admonitions.  So 
one cannot assume that the Teacher's laws are in any way linked to the 
Serekh materials in CD or elsewhere in the Qumran corpus.
  
  Indeed: see my '1QS and the Case of the missing Teacher'
  
   
  And indeed 
one can demonstrate that the Teacher's laws were in fact of the halachic, 
Sadduc

RE: [Megillot] Re: osey hattora

[Ken Penner]

To clarify, is the following the complete list of uses of the expression? Does 
it only occur in these two manuscripts? The "..." implies more.

I am sceptical because the phonological shift from a long O vowel to an epsilon 
in Greek is rather peculiar. It is not completely unattested (Vaticanus of 2Chr 
29:14 has EDEIQWM for YDWTWM; 2Chr 31:13 has EZABAQ for YWZBD; 2Es 16:2 has ENW 
for )WNW ) but these are by far the exception; Long O's in Hebrew (as we find 
in Qal active participles) normally become Omega in Greek. This is enough to 
make me hesitate to express confidence that we now know the etymology of 
"Essene".

Plural:

1QpHab VII, 10-14

 פשרו על אנשי האמת
עושי התורה אשר לוא ירפו ידיהם מעבודת
האמת בהמשך עליהם הקץ האחרון כיא
כול קיצי אל יבואו לתכונם כאשר חקק
להם ברזי ערמתו

 P$RW (L )N$Y H)MT
(W$Y HTWRH )$R LW) YRPW YDYHM M(BWDT
H)MT BHM$K (LYHM HQC H)XRWN KY)
KWL QYCY )L YBW)W LTKWNM K)$R XQQ
LHM BRZY (RMTW
 
1QpHab VIII, 1-3

 פשרו על כול עושי התורה בבית יהודה אשר
יצילם אל מבית המשפט בעבור עמלם ואמנתם
במורה הצדק

 P$RW (L KWL (W$Y HTWRH BBYT YHWDH )$R
YCYLM )L MBYT HM$P+ B(BWR (MLM W)MNTM
BMWRH HCDQ

4QPs^a 1-10 II, 13-15

פשרו על עריצי הברית אשר בבית יהודה אשר
יזומו לכלות את עושי התורה אשר בעצת היחד ואל לוא יעזבם
בידם

P$RW (L (RYCY HBRYT )$R BBYT YHWDH )$R
YZWMW LKLWT )T (W$Y HTWRH )$R B(CT HYXD W)L LW) Y(ZBM
BYDM

Singular:

1QpHab XII, 3-5 כיא הלבנון הוא

עצת היחד והבהמות המה פתאי יהודה עושה
התורה

(CT HYXD WHBHMWT HMH PT)Y YHWDH (W$H
HTWRH

4QpPs^a 1-10 II, 21-23

 טוב מעט לצדיק מהמון רשעים רבי...
עושה התורה אשר לוא י...
לרעות

 +WB M(+ LCDYQ MHMWN R$(YM RBY...
(W$H HTWRH )$R LW) Y...
LR(WT

Ken Penner, M.C.S. (Greek), M.A. (Qumran Hebrew Poetry)
Ph.D. (cand.), McMaster University (Qumran Hebrew "Tenses")
Acadia Divinity College / Greek & Hebrew

[EMAIL PROTECTED]
Flash! Pro vocabulary software: http://s91279732.onlinehome.us/flash or 
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> -Original Message-
> From: [EMAIL PROTECTED] 
> [mailto:[EMAIL PROTECTED] On Behalf Of [EMAIL PROTECTED]
> Sent: April 13, 2006 9:34 AM
> To: Søren Holst; g-megillot@mcmaster.ca
> Subject: [Megillot] Re: osey hattora
> 
> Quoting Søren Holst <[EMAIL PROTECTED]>:
> 
> > Stephen,
> 
> > []
> > It would support your thesis, I assume, if the use of "osey 
> hattora" 
> > was more or les restricted to the undisputedly "sectarian" corpus. 
> > I'm at home right now with only rather incomplete tools for 
> searching 
> > the texts, but perhaps you know the answer by heart already?
> > []
> 
> Soren,
> 
> Hello, and thanks for your question. The answer is yes, osey 
> tatorah is 
> found in
> Qumran mss only in sectarian texts (pHab, pPsalms a...), 
> texts otherwise known
> as Essene texts. In fact, further, this collocation is known 
> in ancient Hebrew
> only in Qumran mss; at least, that was the conclusion after I 
> consulted the
> Materials for the Historical Dictionary of Hebrew (the microfiche
> edition--perhaps the newer CD version has an expanded database?). A 
> list of the
> relevant texts and related texts is in DSS After Fifty Years: 
> A Comprehenisve
> Assessment, volume 2 (1999) in my chapter and some are 
> discussed also in the
> chapter by Jim VanderKam. A bibliography of pre1948 
> publications that discuss
> the origin (from 1532 on) is in the g-megillot archives (and 
> I've found
> additional references since sending that list).
> 
> all the best,
> Stephen
> 
> 
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RE: [Megillot] Greek in the DSS

[Ken Penner]

> My fuzzy brain tells me that there are some DSS that are "in" 
> or contain
> Greek.  Am iI incorrect in this?  If not, what are the DSS texts in
> which Greek is found?

The following may be helpful:

Tov, Emanuel. "Greek Texts from the Judean Desert." Qumran Chronicle 8/3
(1999) 161-168.
VanderKam, James C. "Greek at Qumran." In Hellenism in the Land of Israel,
175-181. Christianity and Judaism in Antiquity 13. Notre Dame: University of
Notre Dame Press, 2001.

DJD 2:
Muraba'at 89-163

DJD 3:
7Q1-13

DJD 8:
8HevXIIgr

DJD 9: 4Q...
119. 4QLXXLeviticus a
120. pap4QLXXLeviticus b
121. 4QLXXNumbers
122. 4QLXXDeuteronomy
126. 4QUnidentified gr
127 pap4QParaExodus gr

DJD 27:
60. Xev/Se papTax (or Rent) Receipt from Maoza gr
61. Xev/Se papConclusion to a Land Declaration gr
62. Xev/Se papLand Declaration gr
63. Xev/Se papDeed of Renunciation of Claims gr
64. Xev/Se papDeed of Gift gr
65. Xev/Se papMarriage Contract gr
66. Xev/Se papLoan with Hypothec gr
67. Xev/Se papText Mentioning Timber gr
68. Xev/Se papText Mentioning a Guardian gr
69. Xev/Se papCancelled Marriage Contract gr
70. Xev/Se papUnidentified Fragment A gr
71. Xev/Se papUnidentified Fragment B gr
72. Xev/Se papUnidentified Fragment C gr
73. Xev/Se papEnd of a Document gr

DJD 36:
4Q350 4QAccount gr

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner,
http://mailman.McMaster.CA/mailman/listinfo/g-megillot


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[Megillot] Megillot milestone

[Ken Penner]

As of today, Megillot has 100 members.

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner, 
http://mailman.McMaster.CA/mailman/listinfo/g-megillot


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[Megillot] DSS

[Ken Penner]

Dear Dierk,

As John Collins writes in the Anchor Bible Dictionary, s.v. Dead Sea Scrolls,
"this label is used in both a narrow and a broad sense. The narrow definition 
is restricted to mss found in 11 caves in the vicinity of Khirbet Qumran. The 
broad usage includes documents found at Masada, Wadi Murabba`at, Nahal Hever, 
Nahal Se'elim, and Nahal Mishmar." 

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner, 
http://mailman.McMaster.CA/mailman/listinfo/g-megillot

 
> I've just clarified that both quotations do NOT belong to the 
> DSS corpus.
...
> DSS - Dead Sea Scrolls (material exclusively of cave 1-11 
> from Kh. Qumran)

> >> One might add that MurXII and 8HevXIIgr have nothing to do 
> with the DSS.
> >
> > Scrolls from both Wadi Murabba`at and Nahal Hever are 
> included in the _The
> > Dead Sea Scrolls on Microfiche_, in _The Dead Sea Scroll's 
> Catalogue_ by
> > Reed, and so on.
> >
> > Perhaps Jeffrey B. Gibson meant "DSS" in the narrower 
> (equally legitimate)
> > sense of "Qumran Scrolls", but even in this case there was 
> nothing wrong,
> > IMHO, in giving two more references that someone else, 
> maybe, could find 
> > of
> > interest.


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RE: [Megillot] Jonah in the DSS

[Ken Penner]

A couple technical notes:

First, when citing a reference from the Hodayot, please indicate whether you 
are using Sukenik's numbering for columns and lines, or Stegemann/Puech's, or 
something else.
Of course, the passage Giuseppe referred to as 1QH 7:5 is 1QH\a XV, 4-5 in the 
DSSSE.

Second, when citing a text, it is preferable to include both a transliteration 
AND the Unicode text (in Hebrew characters).

Hopefully these guidelines will help "keep us on the same page" literally and 
figuratively!

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner, 
http://mailman.McMaster.CA/mailman/listinfo/g-megillot


> It doesn't because Study Edition at 1QH 7:5 treads []××× 
> ×  
> [  ×]××[...]

>> in 
> 1QH 7:5 you 
> > can
> > find a clear reminiscence of Jonah chap. 1 + 4:8 in the 
> words )WNYH BZ(P
> > XRY$YT.


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[Megillot] protocol

[Ken Penner]

Please note that it is an abuse of the Megillot list to use it to facilitate
the distribution of copyrighted material (such as scans of published works).

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner,
http://mailman.McMaster.CA/mailman/listinfo/g-megillot

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[Megillot] FW: Announcement: Scrolls Forum

[Ken Penner]

Further to the brief notice earlier today, here is the official announcement
forwarded for Ian Hutchesson:

-

Dead Sea Scrolls Forum
--

I'd like to announce the "opening" of a web-based forum for Dead Sea Scrolls

scholars at

   http://scrollsforum.com/forum

and any scholar with a solid foundation in Qumran studies is welcome to
register 
at the site.

A web forum is functionally quite different from a mailing list. In fact
members 
receive no mail whatsoever. A member visits the internet site using a web 
browser to access any messages that might be of interest. Web forums have
proven 
to be a successful medium of communication in various technical and 
non-specialist fields, and I believe this format can be successful in the 
contacts of scholarly pursuit as well.

Forums invariably present members with an index of topics, allowing members
to 
follow only those topics which they are interested in. The topics I have
made 
available include:

* Texts (technical aspects)
* Biblical Scrolls
* Parabiblical Texts
* Community related texts
* Cult and Practice
* Language Matters
* Contexts
* Archaeology

If you are only interested in one of these topics you never need to look at
any 
of the others.

As this is an internet based structure, I have had to take security into 
consideration. Only members can read the forum material and to do so, a
member 
must log in. Every member will have a password to access the site.

There are two types of membership: general and scholarly. A general member
will 
be able to read most forum topics, but won't be able to write to them. There

will be specific general forums. To register as a general member all you
need do 
is visit the site and follow the indication on the top right, which says 
"Register". This will give reading access to the site. To become a scholarly

member, do the same, ie register as a general member, then announce yourself
by 
sending an email to

   [EMAIL PROTECTED]

The information you supply at registration should be sufficient to verify 
eligibility. It will only be a matter of a day or perhaps less before you
have 
full access to the site.

Before registering it is strongly advised that you check the forum topic
called 
"Start Here". You will find a message there aptly entitled "Please read
before 
registering!"

At the beginning of proceedings I will be acting as moderator.

The aims of the Scrolls Forum are simple:

1) put scholars in contact with others about matters that concern them; and

2) analyse scrolls issues in a non-adversarial manner, fostering new, and 
improving on old, ideas.

If the idea appeals to you, or if you know of someone who might be
interested, 
please spread the word around. There are a lot of scholars working in Qumran

related fields around the world, mostly left to their own devices, but,
given 
the opportunity to share their knowledge and expertise, so much can be
achieved. 
I think that the more scholars talk to one another the better off we all
will 
be. Please think about joining this enterprise, if the Dead Sea Scrolls and 
Qumran archaeology are important to your interests. Your ideas can help
others, 
as theirs can help you.


Yours,


Ian Hutchesson

---
Administrator of the Scrolls Forum
Email: [EMAIL PROTECTED]
Forum: http://scrollsforum.com/forum

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[Megillot] New Dead Sea Scrolls Forum

[Ken Penner]

Jim Davila on paleojudaica.com  notes a new Dead Sea Scrolls web-based forum
moderated by Ian Hutchesson:
http://scrollsforum.com/forum

Ken Penner
McMaster/Hebrew

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RE: [Megillot] Essenes

[Ken Penner]

Philip Davies wrote:

> And let's infer that since Joesphus says there are four haireses then the
community described in D will fall into one of those four.

This would be where we differ, then. I do not agree that every Jewish school
of thought must fall into one of the three/four listed by Josephus. BJ
2.119-166 has three forms of philosophy; AJ 13.171-176 has three haireseis;
AJ 15.371-379 compares Essenes to Pythagoreans; AJ 18.9-25 has three
philosophies supplemented by another fourth; Life 10 has three. Al
Baumgarten has convinced me that there was room for many more haireseis
(e.g., where would Bannus and his disciples be slotted? or the group
described in AJ 18.63-64, if it has any shred of originality?). The numbers
given for the Essenes, Pharisees, and Sadducees amount to  4000+6000+a few,
not nearly enough to cover the entire Judean population. Steve Mason has
convinced me that Josephus divides Jewish philosophy into three not because
every Jewish religious community must have belonged to one of these three,
but in order to parallel the widely recognized three schools of Greek
philosophy, as I argue in my article in
http://journalofbiblicalstudies.org/issue4.html

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner,
http://mailman.McMaster.CA/mailman/listinfo/g-megillot

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RE: [Megillot] reading for history

[Ken Penner]

Philip Davies wrote,
 
> The one historical conclusions that might be permitted is that if 
> Josephus has been asked wither the group(s) described in D were what 
> he would dub 'Essenes' he would almost certainly say (he'd have to!), 
> 'yes'. 

Could you explain the reasoning behind this assertion? It doesn't seem
self-evident to me.

Ken Penner
McMaster/Hebrew

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[Megillot] FW: Doudna on Jonathan: 4Q448

[Ken Penner]

The following message from Greg Doudna is 
forwarded to the list at his request:
--START

 
I do not read a "shin" for the first letter of 4Q448 line B1, 
giving "Song". 
 
Recently it has been reported on g-megillot by Stephen
Goranson that I supported reading a "shin" for the
first letter of 4Q448 line B1, giving "Song", in agreement
with the reading in Eisenman-Wise 1992. Goranson gets
this from old Orion posts, which is accurate. 
 
However it is misleading, because I do not hold to that
in my current published work, as explained in my 2001 volume
on Pesher Nahum, pages 735-736, which Goranson failed
to note. This mining of old emails rather than addressing
current publications in print is one of the principal reasons, 

I believe, why discussion on Dead Sea Scroll topics on lists is 
so abysmal. Much time could be saved if arguments were
addressed toward positions which other persons actually
hold and have published.
 
After I wrote the Orion posts, I went to Jerusalem and the
Rockefeller Museum, in January 2001, specifically to
examine 4Q448, and did so. Niels Peter Lemche assisted in 
making this trip possible. What I found convinced me that the 
editors' reading (Eshel, Eshel, and Yardeni) of "ayin", is 
without question correct, and not the shin. 
 
Furthermore, I might add that in my view the arguments of Main 1998
and Lemaire 2000 (I have not seen Ken Penner's article), that
4Q448 is anti-Jonathan, cannot be correct. Main argues that
4Q448 must be read as negative toward Jonathan. Lemaire
argues that the negative reading is more likely but that a 
positive reading remains possible. These scholars propose
that the prayer is an appeal to God to rise up against
king Jonathan. Zech. 13:7 is cited as a parallel for the
syntax.
 
Puech resolved this issue decisively, in my opinion, in
"Jonathan le pre^tre impie et les debuts de la communaute
de Qumra^n. 4QJonathan (4Q523) et 4QPsAp (4Q448)",
_Revue de Qumran_ 17 (1996): 241-270.
 
Briefly, the argument in a nutshell that the reference to king 
Jonathan in 4Q448 is without ambiguity favorable, 
in agreement with the already convincing argument
of Eshel, Eshel, and Yardeni (1992), is this. Following the start of
the prayer with  (WR QD$ (L YNTN HMLK  [sic on the spelling
of the name--this is my reading, rather than YWNTN] the compelling
argument is the parallelism of ...(L  W(L of lines B2 and
B8: "Rise up O God _concerning_ Jonathan the king and
all the congregation of your people Israel ... _and concerning_
your kingdom--may your name be blessed!"
 
Since the second phrase can only be positive, it strains
credulity that the first phrase, in parallel with the second
and introduced by the identical preposition, would not also
be positive. There is no hint otherwise in the context of the
prayer suggesting king Jonathan is viewed negatively. 
 
Qal forms of root (WR in the Psalms refer to God awakening
on behalf of the righteous (Ps. 44.24; 59.5). Eshel, Eshel, and
Yardeni (1992: 214-15 nn. 59-66) cited parallels from
blessings and benedictions in which objects of request for
God's favor are introduced in series with (L. Compare the
syntax of Dan. 12:1, H(MD (L-BNY (MK. Michael is "the one
standing on behalf of your people" (not standing up
_against_ God's people). Most significantly, there is no hint
in 4Q448 of a followup curse or wish for destruction on
Jonathan as might be expected if the sense was anti-Jonathan,
and as appear in the parallels cited by Main--the crux
of Main's argument--of (Main's term) "prayers including
both benediction and malediction" (Main 1998: 131-33).
On purely textual grounds "king Jonathan" of 4Q448 is
certainly regarded favorably.
 
These comments are extracted from my discussion in _Pesher
Nahum: A Critical Edition_--a discussion which is indebted 
on this point to Eshel, Eshel, and Yardeni's excellent original 

article, and Puech's 1996 article. Main and Lemaire made their 

cases interestingly (well-argued opposing positions are
always a delight to read), but in my opinion their arguments 
fail for the reasons stated.
 
Greg Doudna
 
--END

RE: [Megillot] Jonathan: 4Q448

[Ken Penner]

I have 
assembled some magnified images of the Ayins and Shins in 4Q448 B, at 

http://s91279732.onlinehome.us/papers/4Q448%20Shin.html
My 
reading of these photos is certainly an Ayin rather than a Shin as the first 
letter of B1, but I have not seen the manuscript in person.

Ken Penner, McMaster UniversityHamilton, 
Canada[EMAIL PROTECTED]Flash! Pro vocabulary software: http://s91279732.onlinehome.us/flash 
or http://groups.yahoo.com/group/flash_pro/join 


  
  
  From: [EMAIL PROTECTED] 
  [mailto:[EMAIL PROTECTED] On Behalf Of 
  [EMAIL PROTECTED]Sent: November 11, 2004 12:11 AMTo: 
  [EMAIL PROTECTED]Subject: Re: [Megillot] Jonathan: 
  4Q448
  Dear Stephen,Let's indeed address 
  this.  If one examines the PAM 43.545 image of 4Q448, it is by no means 
  apparent that the first letter in B1 is an ayin.  The dark, undefaced, 
  connected remains of the first letter do look like an ayin, but if you look 
  closely there also appears to be a definite if faint trace of the top of a 
  third arm to the right of this.  Assuming this is not an optical 
  illusion, this third arm makes the letter a shin.  This shin appears to 
  be somewhat defaced by the removal of most of the right arm (the lower part), 
  but one can point to a number of other similarly defaced letters in 
  4Q448.  See for instance the ayin that starts line B2, immediately below 
  the letter in question.  The shin at the end of line B1 also has a 
  somewhat defaced right arm.  The lamed in the first word on line C5 is 
  also largely defaced.  In light of this, I think it is quite possible 
  that the first letter is a shin as read by Wise and Eisenman, and I think 
  their reading is by far the most natural one.Please note that I am 
  greatly indebted to the very detailed study of 4Q448 of a couple years ago by 
  G. Doudna (private communication) for most of the observations above, which 
  are not original to me, but which I have verified by examining the PAM 
  image.  I haven't spoken with Doudna about 4Q448 recently and do not know 
  his current views on this text, but his keen textual observations have been 
  very helpful in shaping my understanding of 4Q448.Best 
  regards,Russell Gmirkin
  Russell Gmirkin,I do not agree with what you wrote. 
Let's address this, for starters. You 
wrote:>    On the matter of 4Q448, I think 
the reading "A Hymn for King Jonathan>>and all the 
Congregation of Your people Israel" is completely sensible >(although 
I am willing to be persuaded otherwise if you have sound reasons). 
A reason for not reading "A Hymn" is that the first letter of 
line one column B is not shin but ayin.best,Stephen 
Goranson___

RE: [Megillot] Jonathan: 4Q448

[Ken Penner]

Russel 
Gmirkin wrote:

     It seems to me that your 
  methodology is somewhat flawed, as you are on record as interpreting 4Q448 as 
  (a) antagonistic toward Alexander Jannaeus, or (b) favorable towards Alexander 
  Jannaeus, but written before this alleged Wicked Priest had fallen from favor 
  with the sectarians.  It 
  appears evident that you are interpreting the evidence in light of your 
  conclusions instead of the reverse.
It seems to me that an assessment of methodology 
should refer to the method used rather than to the conclusions 
drawn.
 

Ken PennerMcMaster/Hebrew 

RE: [Megillot] Jonathan: 4Q448, 4Q523, recent bibliography?

[Ken Penner]

 > Are there more recent studies or notable 
> reviews 4Q448 and 4Q523 besides the above-mentioned? Thanks.

Since writing a paper on 4Q448 in 2000, I have learned of the following:

Corrado Martone, "Un inno di Qumran dedicato a "Re Gionata" (4Q448)," Henoch
19 (1997):131-141.

Ken Penner
McMaster/Hebrew

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[Megillot] RE: Review of Biblical Literature, October 11th, 2004

[Ken Penner]

Those of you who do not already receive notices from the Review of Biblical
Literature may be interested in the following reviews:

Goff, Matthew
The Worldly and Heavenly Wisdom of 4QInstruction
http://www.bookreviews.org/bookdetail.asp?TitleId=4058
Reviewed by Ian Werrett

Humbert, J.-B. and A. Chambon, eds.
Translated by Stephen J. Pfann
The Excavations of Khirbet Qumran and Ain Feshkha: Synthesis of Roland de
Vaux's Field Notes
http://www.bookreviews.org/bookdetail.asp?TitleId=4180
Reviewed by George J. Brooke

Ken Penner, McMaster/DSS
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[Megillot] RE: IOU: 4Q117 (was "Septuagint"?)

[Ken Penner]

Dierk wrote:
 
> > Actually, Jack, the three little frags of 4Q117  PAM 43.089 
> > as in fact from
> > Ezra 4.2-6; 4.9-11 and 5.17-6.5, that  is still 
> > questionable, at least for
> > me. And I guess why Garcia Martinez hasn't presented the interesting
> > material in the DSS Study Edition. However, there is no 
> > need to start with a sort of 7Q thread, I believe.

Dierk, are you suggesting that the reason García Martínez did not include
the text of 4Q117 in DSSSE was something other than its official
classification as a biblical text? He didn’t include any texts in the range
4Q1-4Q155 except for the non-canonical psalms in 4Q88.

We can move this thread to the Megillot list, if you prefer.

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner,
http://mailman.McMaster.CA/mailman/listinfo/g-megillot


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[Megillot] FW: [ANE] R. Price on Qumran 2004 dig

[Ken Penner]

 Forwarded for  Stephen Goranson

-Original Message-

Randall Price gives an account of a Summer 2004 dig at Qumran:

http://www.worldofthebible.com/Documents/SpecialOnlineReport.pdf

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[Megillot] Revue de Qumran

[Ken Penner]

Jim Davila notes on http://paleojudaica.blogspot.com/ that Revue de Qumran
is in danger of losing its funding from the CNRS.
You can protest by email to the director of the "Sciences humaines"
department at the CNRS: [EMAIL PROTECTED]
(http://www2.cnrs.fr/en/37.htm(

Ken Penner, McMaster/DSS
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[Megillot] Revue de Qumran

[Ken Penner]

Jim Davila notes on http://paleojudaica.blogspot.com/ that Revue de Qumran
is in danger of losing its funding from the CNRS.
You can protest by email to the director of the "Sciences humaines"
department at the CNRS: [EMAIL PROTECTED]
(http://www2.cnrs.fr/en/37.htm(

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner,
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FW: [Megillot] IOQS program

[Ken Penner]

>From Ruth Clements:

-Original Message-
In response to Dave Washburn's question--very brief abstracts of most of 
the papers are now posted on the Orion web site: 
http://orion.mscc.huji.ac.il; go to Bulletin board/conferences and 
follow the link. If I can find out anything about publication of full 
papers, I will post another note . . .

Best to all,

Ruth Clements
Orion Center

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[Megillot] IOQS program

[Ken Penner]

>From the Orion Centre:

IOQS Vth Meeting, Groningen 27-28 July 2004. 
Venue: Faculty of Theology, Oude Boteringestraat 38, Groningen, Room 253
 
PROGRAMME
 
26.07.2004
 
14:00-18:00: Registration of the participants at the office of the Faculty
of Theology
 
27.07.2004
 
9:00- 10:30: Opening of the Vth IOQS Meeting and Round Table with: M.
Grossman (University of Maryland), C. Newsom (Emory University), G.
Nickelsburg (University of Iowa): “Defining Identities: Who is the Other?
We, You, and the Others in the Dead Sea Scrolls”
 
10:30-11:00 Break
 
11:00   Philip R Davies, “‘Old’ and ‘New’ Israel in Bible and the Qumran
Scrolls: Identity and Difference” (University of Sheffield)
11:30   Charlotte Hempel, “Identities in the Dead Sea Scrolls. The Case of
the S-Tradition” (Cambridge)
12:00   Sarianna Metso, “Whom Does the Term Yahad Identify?” (Albion
College)
 
12:30-14:00 Lunch
 
14:00   Jutta Jokiranta, “The Period of Distress as an Identity-Defining
Element in the Pesharim” (University of Helsinki)
14:30   Albert Hogeterp, “Eschatological Identities in the Damascus
Document” (Katholieke Universiteit Leuven)
15:00   John Kampen, “The Development of Communal Identity in the Qumran
Wisdom Texts” (Bluffton College)
15:30   Ida Fröhlich, “Defining by Nicknames in Qumran Literature” (Pázmány
Péter Catholic University, Hungary) 
 
16:00-16:30 Break
 
16:30   Jean Duhaime: “La Règle de la Guerre et la construction de
l’identité sectaire” Université de Montréal) 
17:00   Emile Puech, “Les identités en présence dans les scènes du jugement
dernier de 4QInstruction (4Q416 1 et 4Q418 69 ii)” (EBAF Jerusalem- CNRS
Paris) 
17:30   Dwight Swanson, “The Qumran Community: A Perfectionist Sect”
(Nazarene Theological College)
18:00   Francis Schmidt, “Gôrâl versus Payîs: le tirage au sort à Qoumrân et
dans la tradition rabbinique” (EPHE Paris)
 
28.07.2004
 
9:00 Devorah Dimant, “Looking at the Mirror: The Image of Qumran
Community Adversaries as the Reverse of its Self-image” (University of
Haifa)
9:30 Hannah K. Harrington, “Keeping Outsiders Out: Impurity at Qumran”
(Patten University)
10:00   Larry Schiffman, “Non-Jews in the Eschatological War in Second
Temple Period Texts” (New York University) 
 
10:30-11:00 Break
 
11:00   André Gagné, “La Visite de Dieu dans l’Instruction sur les Deux
Esprits (1QS iii 3 - iv 26). Caractérisation de la communauté de Qumrân et
de ses ennemis” (Université de Montréal)
11:30   Bilha Nitzan, “Who Wrote 4QInstruction (4Q415-418, 4Q423, and
1Q26)?” (University of Tel Aviv)
12:00   Jim Davila, “The Odes of Isaiah: A Newly Discovered Syriac
Pseudepigraphon - A Thought Experiment” (University of St. Andrews)
 
12:30 – 14:00 Lunch
 
14:00   Mladen Popovic, “Physiognomics in the Dead Sea Scrolls and Early
Judaism. Inverted and Mixed Writing in 4Q186 and Secrecy of Learning in
Qumran and Babylonia” (University of Groningen)
14:20   Angela Kim Harkins, “Literary Features and Redactional Tendencies of
the So-called Community Hymns Collection in 1QHa and 4Q427 (4QHa)” (Duquesne
University)
14:40   Grant Macaskill, “Creation and Eschatology in 4QInstruction” (St
Andrews University)
15:00   Ian Werrett, “Ritual Purity in the Dead Sea Scrolls: Severity or
Particularity?” (University of St. Andrews)
15:20   Hugo Antonissen, “New Jerusalem: from Ezekiel to Qumran and to John.
Which Line of Tradition?” (Katholieke Universiteit Leuven)
 
15:40-16:20 Break
 
16:20   Ronit Nikolsky, “Who Cares About the Other Ten Tribes?” (University
of Groningen)
16:40   Jonathan ben Dov “dwq and Lunar Phases in Qumran Calendars: New
Evidence from Mesopotamia” (The Hebrew University and University of Haifa), 
17:00   John Norton, “Is there Evidence for the Intentional ‘Mixing’ of
Recensions and Interpretative Traditions in Biblical Citations and Allusions
in Yahad Literature?” (University of Oxford)
17:20   Robert Eisenman, “‘Sicarii Essenes,’ ‘those of the Circumcision,’
and the Qumran Scrolls?” (California State University)
 
17:40   Projects in Progress 
- R. Kratz (Göttingen) 
- H.J. Fabry (Bonn) 
- A. Lange (Chapel Hill) 
- L. Doering (London) 
- Katell Berthelot (De Cerf) 
- Paolo Paolini (Hypermedia Open Center, Polittecnico di Milano)
 
Business Meeting of the IOQS and Closing of the Meeting 
 


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[Megillot] RE: Dead Sea Discovery articles from 2002-2003 available online

[Ken Penner]

I recently learned that Ingenta is providing free access to Dead Sea
Discoveries issues for 2002 and 2003, including Ian Young's 2002 article
recently mentioned on this list.

http://www.ingenta.com/

Ken Penner, McMaster/DSS
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[Megillot] URL correction to G.Doudna's last post

[Ken Penner]

The following was noted by Nully Smith:

Greg gives this url for comments from NPL
http://orion.mscc.huji.ac.il/orion/archives/1997b/msg0043.html

This needs another 4.  The last component should be /msg00443.html.  A 
small matter, since anyone familiar with the Orion archives could find 
the post readily from the description.

http://orion.mscc.huji.ac.il/orion/archives/1997b/msg00443.html


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[Megillot] Goranson is no longer a member of Megillot

[Ken Penner]

This forum is intended to be a place where scholars may discuss the scrolls
without fear ad hominem attacks.

Stephen Goranson made himself unwelcome on Megillot by his repeated personal
attacks, despite moderator warnings.
He is no longer a member of Megillot. If you feel a need to respond to his
latest messages, please do so offlist.

Ken Penner, McMaster/DSS
Dead Sea Scrolls scholars' list owner,
http://mailman.McMaster.CA/mailman/listinfo/g-megillot

> If I read your reply correctly, you imply that some of my 
> sentences were 
> poorly written. If that is what you meant, I am certainly 
> willing to concede 
> that some of my sentences could have been better written. 
> But, I suggest 
> another factor was at work. My post assumed familiarity with 
> the literature of 
> Qumran archaeology, paleography, and radiocarbon. I would 
> have thought that, 
> for your article that makes radical redating claims for both 
> Masada texts and 
> for Qumran texts, you would have closely aquainted yourself with this 
> literature. I suggest that making radical redating assertions 
> obligates one to 
> take that literature seriously.
> 
> Perhaps I can clarify another point that I may not have 
> written as clearly and 
> explicity as I might have done. I am saying that there is a direct 
> relationship between denial of Essenes at Qumran and some highly 
> counterfactual Qumran history reconstructions. Examples of 
> this type, I 
> suggest, include some writings of N. Golb, G. Doudna, A.D. Crown, Y. 
> Hirschfeld, L. Cansfield, "I. Hutchesson" (aka John J."Jay" 
> Hayes [not to be 
> confused with a real scholar, John H. Hayes], Ann L. Kramer etc.).


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RE: [Megillot] Redating the Dead Sea Scroll Deposits

[Ken Penner]

Let's be careful not make the disagreements personal.
Goranson did not explicitly state that Magness had commented on this
particular article by Doudna.

Ken Penner
McMaster/Hebrew

Goranson:
> Prof. Magness
> is in the field doing real archaeology, and though she
> hasn't time to rehash these matters, I have permission
> to pass along the information that she indeed quite
> disagrees with several of Doudna's Qumran archaeology
> presentations.

Doudna:
> The purported reaction of Jodi Magness puzzled me.

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[Megillot] Redating the Dead Sea Scroll Deposits

[Ken Penner]

Would anyone like to respond to Greg Doudna's article "Redating the Dead Sea
Scroll Deposits" in Bible and Interpretation?
http://www.bibleinterp.com/articles/Doudna_Scroll_Deposits_1.htm

Ken Penner
McMaster/Hebrew

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[Megillot] FW: Announcements

[Ken Penner]

Title: Message



The following are two announcements from 
the Orion Center. For more information see http://orion.mscc.huji.ac.il/resources/boardConferences.shtml
 
First Announcement
The Third Haifa Workshop for Qumran 
Studieswill take place at the University of Haifa the 
6th-7th June, 2004The Papers (in Hebrew) will be published in the volume 
MEGHILLOT 3Program:Sunday - 6.6.2004E. Tov, "The 
Writing of Ancient Scrolls and the Composition of the Biblical Books"M. 
Kister, "More about Light in the Qumranic Dualism"D.Talshir, "The Meaning of 
the verb 'ns in the Literature of Second Temple period"A. A. Shemesh, 
"Midrash of Rules - 4Q251"Monday - 7.6.2004J. Ben-Dov, " The 
Phases of the Moon in the Qumran Calendars - New Evidence "G. Barzilai, " 
Monogamy as an ideal in Sapiential Literature, in the Qumran Scrolls and in 
Rabbinic Literature"A. Rof?, "Psalms 91:4 at Qumran (11Q11)"M. 
Bernstein, "Structure and Interpretation in a collection of Laws from Qumran 
(4Q159)"M. Bar-Asher, "Two Phenomena in the Hebrew of Qumran and their Me! 
aning" 

 
Second Announcement
DEFINING IDENTITIES: WHO IS THE OTHER? WE, YOU, 
AND THE OTHERS IN THE DEAD SEA SCROLLSINTERNATIONAL ORGANIZATION 
FOR QUMRAN STUDIES FIFTH MEETING, GRONINGEN NL The topic of "We, 
You, and the Others" is intended to explore issues of self-definition of Jewish 
groups in relation to, or in reaction towards other groups within Judaism 
("sectarian" identity, inner-Jewish discourses and polemics), but also to 
inquire into the development of Jewish identity vis-?-vis other non-Jewish 
persons, groups or peoples as reflected in the Scrolls. Hopefully, research on 
this topic will allow us to get a better understanding of the group or groups 
behind several compositions preserved in the Qumran 
collection.DateThe Fifth IOQS meeting will be held in 
conjunction with the 2004 International Meeting of the Society of Biblical 
Literature in Groningen.Details for registration are available athttp://www.rug.nl/theology/research/sbl/
Best Regards
Yael

[Megillot] Orion Centre

[Ken Penner]

The Megillot list is featured in the Orion Center's "News" section, and on
the "Orion E-mail List" page:
http://orion.mscc.huji.ac.il/orion/discussion.shtml

The Orion Center's next event is:

MAY 12, 2004
Coffee Hour Presentation
12:15-14:00 p.m.: Mr. Eyal Ben Eliahoo (The Hebrew University, Dept. of
Jewish History; Orion Center Grant Recipient for the year 2003): "The
Borders of the Land in Second Temple Literature" (in English)
The Rabin World Center of Jewish Studies, Room 2001/2, Hebrew University of
Jerusalem, Mt. Scopus

Thanks to Yael (Orion's webmaster) for this.

Ken Penner, McMaster/Hebrew
Dead Sea Scrolls scholars' list owner,
http://mailman.McMaster.CA/mailman/listinfo/g-megillot

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[Megillot] Policy changes

[Ken Penner]

Megillot members,

In order to reduce the amount of moderator work involved in keeping the list
free from unwanted email (SPAM), the following changes have been made to
Megillot policy:

1. Messages from members will be distributed automatically without explicit
moderator approval. However, as an unfortunate side effect, this change
makes it possible for any member to SPAM the list.
2. If a member posts an inappropriate message, that member will be reminded
privately of the list guidelines.
3. If inappropriate posts from that member continue, his or her membership
will be revoked.

In other words, the only line of defence against SPAM from now on will be
approval of applications for membership. 
This policy has been in effect for a few days now; so far, it has been
working reasonably well. If in doubt as to whether a post is appropriate,
please send it to [EMAIL PROTECTED] for approval.

Thank you for your patience and continued responsible use of the list,

Ken Penner, McMaster/DSS, http://s91279732.onlinehome.us
Dead Sea Scrolls scholars' list owner,
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[Megillot] FW: Announcing a new list: ETANA-Abzu-news

[Ken Penner]

Forwarded from [EMAIL PROTECTED] On Behalf Of Charles E. Jones

Announcing a new list

ETANA-Abzu-news

We are pleased to announce the availability of a new mailing list 
that will serve to inform the public of developments at ETANA: 
Electronic Tools and Ancient Near Eastern Archives, and of additions 
to Abzu, ETANA's guide to the ancient Near East on-line. Instructions 
for adding your address to the list can be found at:

https://listhost.uchicago.edu/mailman/listinfo/ETANA-Abzu-news

The ETANA project seeks to serve as a model of how a 
discipline-specific content site in ancient Near Eastern Studies can 
be constructed to become the dominant site for that discipline. ETANA 
will take a leadership role in developing standards specific to this 
discipline, test altruistic funding models, utilize OpenArchive 
metadata standards and create discipline-specific harvest engines to 
work with these metadata. ETANA will create a structure whereby 
scholarship can be accessible from data capture to finished 
scholarship on a single site. It will host data capture and access, 
core texts and born-digital publications in an environment of rights 
management, appropriate levels of peer review, and archival 
permanence. ETANA encompasses the primary portal in ancient Near 
Eastern Studies: Abzu, and the multiple rich image databases being 
created in the discipline.

Scholarship is enhanced by technological innovations that facilitate 
communication and expedite the efficient sharing of research and 
ideas. No less than other disciplines, the study of the ancient Near 
East promises to be enriched significantly by the development of a 
singular, far-reaching resource for research that will be widely 
accessible to professionals and amateurs alike. To that end, ETANA 
brings together a consortium of universities and academic societies 
in order to develop and maintain a comprehensive, unified Internet 
site for the study of the ancient Near East.

ETANA is a cooperative project of:

American Oriental Society | American Schools of Oriental Research | 
Case Western Reserve University | Cobb Institute of Archaeology at 
Mississippi State | Oriental Institute of the University of Chicago | 
Society of Biblical Literature | Sonia and Marco Nadler Institute of 
Archaeology of Tel Aviv University | Vanderbilt University | Virginia 
Polytechnic and State University

Support for ETANA has been provided by funding from the Andrew W. 
Mellon Foundation (8/00 to 2/02, 6/01 to 8/02) and the National 
Science Foundation (Continuing grant IIS-0325579).

Please forward this announcement wherever it may be useful.

-Chuck Jones- for the ETANA team
-- 
^
Charles Ellwood Jones
Research Associate - Bibliographer
The Oriental Institute - Chicago
1155 E. 58th St.  Chicago IL  60637-1569
USA
Voice (773) 702-9537  Fax (773) 702-9853
[EMAIL PROTECTED]
http://www-oi.uchicago.edu/OI/DEPT/RA/Research_Arch.html
^

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[Megillot] FW: JSOT review of 4Q Pesher Nahum: A Critical Edition

[Ken Penner]

Forwarded for [EMAIL PROTECTED]

In a review of my book, _4Q Pesher Nahum: A Critical 
Edition_, by Timothy Lim in the _Journal for the 
Study of the Old Testament_ 27 (2003): 164-65, Lim 
states of my transcription, "Moreover, in many ways it 
is often inferior to the one, say, edited by M.P. Horgan. 
There are transcriptional errors, for instance, in 
col. 3-4 ii 5 (p. 760); col. 1-2 ii 5a, 8 (p. 756)." 

Since Lim did not identify where in those lines he saw 
errors in my work, and I was unable to guess what 
he meant, I wrote him to ask what he meant. Lim responded 
by claiming three errors he saw in my transcription, in 
support of the above statement in his review. 

In the first instance, at 1-2 ii 5a, Lim responded that 
I had omitted transcribing a space between lamed and 
taw in my transcription of the word MMShLTM ending that 
interlinear line. Lim would transcribe a space there, 
mid-word. In fact the scribe wrote that interlinear word 
around a lamed ascender protruding from below. I noted 
this detail in my line notes, p. 95. There is no intentional 
mid-word space left by a scribe at that point, or indeed 
anywhere else in the extant text of 4QpNah. 

In the second instance, at 1-2 ii 8, Lim stated that I 
had omitted transcribing a space between bet and chet 
when I transcribed the word BXYR[. But there is no 
mid-word space there either in the scribe's writing; the 
letters are illusorily separated in the photographs only 
because a crack in the parchment has separated them. I also 
called attention to this in my line notes, at p. 98. 

In the third instance, at 3-4 ii 5, Lim noted that I had 
incorrectly run the words MPXD and 'WYB together as 
MPXD'WYB without a word-separation space between the 
two words. Here Lim is correct. However this was a 
typographical error, not an error in my reading or intent 
to transcribe those words. I transcribed those words 
correctly (separated) in my opening transcription (p. 166) 
and second-stage transcription (p. 476), indeed in all 
transcription and discussion in the body of my work until 
that final typographical mistake in the closing 
transcription. I deeply regret the typo with the two 
run-on words in my final transcription--despite my 
best efforts at proofreading, that one slipped by--but in 
the end that is all that is there underneath Lim's 
statement that there are errors in my edition. 

On a separate matter, Lim states that I emend vital texts 
"because they are inconvenient for the historical 
reconstruction". This is not correct. In the examples 
cited I did argue for emending the texts, but my reasons
had nothing to do with having been motivated by an 
historical reconstruction. In the first instance, at 
4QpNah 3-4 iii 9, Lim writes, "For instance, 
the independent plural pronoun, _hem_, is changed to the 
singular _hu'_ (pp. 762, 515, 519-20, 650, and _passim_) 
in order to suit his interpretation of Manasseh as a 
singular individual." 

In fact I argued for that emendation in order to agree with 
the _text's_ interpretation of Manasseh as masculine 
singular. "Manasseh" in 4QpNah receives masculine singular 
pronouns visibly at 3-4 iii 11 (2x; -H); 3-4 iv 3 ("his 
reign"); iv 4 ("his women"); iv 4 ("his children"); iv 4 
("his warriors"); iv 4 ("his honored ones"), and reconstructed 
at five other places (see my list at p. 520), that is, in 
_every_ other occurrence except at 3-4 iii 9, where as it 
stands the text reads HM MNShH. That HW' rather than HM is 
expected at that point is perhaps illustrated by noting the 
translations of Dupont-Sommer 1963, Allegro 1968 in DJD 5, 
Garcia Martinez in 1994 and 1996, Wise-Abegg-Cook 1996, 
and Vermes in all of his editions, all of whom render HM 
at 3-4 iii 9 as the _singular_ copula "is" (!). The pesharim 
do not otherwise show capriciousness in language of this nature, 
but they do have a known high incidence of scribal copying 
mistakes. I argued on these grounds that it appeared HM at 
3-4 iii 9 was one more such scribal copying mistake. Lim 
misstated my reason, making it sound as if I was capriciously 
emending the text because of an historical theory, which was 
absolutely not the case. 

Lim's second and third instances were at 1QpHab 9.2 and 9.10 
where, as he notes, "Or again, the perfect of 'they did' 
and 'God gave him' in 1QpHab 9.2 and 10 respectively are 
contextually altered (pp. 619-620) to the imperfect to fit 
the alleged future punishment of the Wicked Priest." This 
last sentence is correct as stated, but it has nothing to do 
with influence from an historical theory; it is an argument 
purely internal to the text itself. I stated this explicitly:
"The argument for the two emendations is from an overpowering 
expectation that the past sins/ future punishment motif (the 
pattern in every other known pesharim text and everywhere 
else in 1QpHab) is what 1QpHab should have at these two 
points, and that the anomalies are more likely to be 
explicable as minor corrupti

[Megillot] Fwd: PSCO 41.2, Special Atlanta Meeting

[Ken Penner]

Forwarded from Ioudaios-L for Robert Kraft:
--- Begin Message ---
[[please cross-post as appropriate: originally sent to: PSCO list,
[EMAIL PROTECTED] (ioudaios), [EMAIL PROTECTED] (Elenchus 
List), [EMAIL PROTECTED] (Discussion List), [EMAIL PROTECTED] 
(H-Judaic List), [EMAIL PROTECTED] (Discussion List), 
[EMAIL PROTECTED]

PHILADELPHIA SEMINAR ON CHRISTIAN ORIGINS

   in its 41st year
an Interdisciplinary Humanities Seminar
  under the auspices of the
 UNIVERSITY OF PENNSYLVANIA
Department of Religious Studies
 201 Logan Hall
  with support from
  the Penn Humanities Forum
   
   
TOPIC FOR 2003-2004:  Parabiblical Prosopography (in the footsteps of  
   Lost Apocrypha by M. R. James,)

Chair and Coordinator:12 November 2003
 Robert Kraft (University of Pennsylvania)[EMAIL PROTECTED]
 
Secretaries and Special Assistants:
 T.J.Wellman (University of Pennsylvania)   [EMAIL PROTECTED]
 Harry Tolley(University of Pennsylvania)   [EMAIL PROTECTED]
 Justin Dombrowski (Westminster Theological Seminary) [EMAIL PROTECTED]

As previously announced, the Philadelphia Seminar on Christian Origins is 
scheduled to meet just prior to the SBL/AAR annual meetings in Atlanta, on Friday 
evening 21 November 2003, 7:00-8:30 pm, at the Atlanta Mariott Marquis Hotel, 
Amsterdam Room (Convention Level). So far, we have had no luck in scheduling a 
group dinner beforehand that would fit our time-schedule, but are open to 
suggestions from those who know the Atlanta scene.

The topic for the current year, and for this meeting, is "Parabiblical 
Prosopography," which is a fancy and brief way of indicating interest in the 
names associated with early Jewish and early Christian parabiblical literature 
(both as authors and as primary subjects), and with the traditions that developed 
around those names (persons or groups) over time. The inspiration for such a 
topic is the little volume on "Lost Apocrypha" by M. R. James (1920), which has 
spawned the following web sites as part of the larger PSCO project:

http://ccat.sas.upenn.edu/rs/rak/courses/735/Parabiblical/jamesnew.htm
http://ccat.sas.upenn.edu/rs/rak/courses/735/Parabiblical/NTParabib.htm

Building on the model from last years PSCO meeting at the SBL/AAR conference, we 
will have a panel of participants, each of whom has a special interest in this 
material and will introduce themselves very briefly as a springboard to broader 
discussion. A basic question to be considered is "To what extent do popular 
narratives/reports about parabiblical identities (supposed authors and focal 
figures or groups) assist us in understanding how  the 'parabiblical' literature 
was read/understood and transmitted/preserved in the course of its history up to 
the modern period?" The panelists will include:

*George Nickelsburg (U Iowa, Emeritus), Enoch, Abraham, et al.
*Jim Davila (St. Andrews, SCOTLAND), "Rechabites" Traditions
*Brannon Wheeler (U Washington) Moses & others in Islamic Tradition
*Kim Haines-Eitzen (Cornell), Thekla as Subject and Scribe

I'd still like to include one or two additional panelists, especially someone 
with a focus on another major early Christian figure, if there are any 
volunteers. In the remaining PSCO schedule, the exact dates of which have not yet 
been decided, we hope to arrange for the following presentations -- additional 
suggestions and/or volunteers are also welcome:

On Solomon (especially "magic" associations), Sarah Schwarz
On Philip (also with "magic" connections), Debra Bucher
On the Watchers, Annette Yoshiko Reed
On Elijah, David Frankfurter 
On Mary, Ann Matter
On the Maccabee Martyr Mother, Sigrid Peterson 

For further information about PSCO, please consult the web site

 http://ccat.sas.upenn.edu/psco/


-- 
Robert A. Kraft, Religious Studies, University of Pennsylvania
227 Logan Hall (Philadelphia PA 19104-6304); tel. 215 898-5827
[EMAIL PROTECTED]
http://ccat.sas.upenn.edu/rs/rak/kraft.html
--- End Message ---

[Megillot] 7th Annual SBL E-Lister's Meeting. First Announcement

[Ken Penner]

Forwarded for Jeffrey Gibson:

Apologies for cross posting!

It's that time of year again when the annual Society of Biblical
Literature meeting is just round the corner (Nov. 22nd-Nov. 25th) and I
begin to arrange the now traditional (7th annual!) SBL meeting of 
e-listers who will be going  to Atlanta for the conference.

The meeting itself is planned for Saturday, Nov. 22rd at 11am, as always
in the Exhibit Hall at -- and with the kind indulgence of the stalwart
representatives of -- the Gramcord booth (this year Booth 501 in
International Hall South, Exhibition Level).

It is a great opportunity to place a face to an one hitherto known only
as an electronic personality and/or to renew
acquaintances made at previous SBLs.

As I've done in the past 6 years in arranging this meeting, I'd like to
get an advance head count of those of you who are intending to attend
this year's SBL. I'd also like to know who among the intended attendees
is presenting a paper during the conference (and at what time and place
and within what SBL group or section and under what title).

So this is the first call to write me OFF LIST at [EMAIL PROTECTED]
and let me know

(a) if you will be attending;

(b) if and when and under what aegis you are presenting a paper,

(c) your paper title, AND

(d) what you consider to be your "home"  E-List.

I'll keep everyone updated as the info comes in to me.

Again,  write to me OFF LIST.

Looking forward to seeing you in Atlanta!

Yours,

Jeffrey Gibson
--

Jeffrey B. Gibson, D.Phil. (Oxon.)

1500 W. Pratt Blvd. #1
Chicago, IL 60626

[EMAIL PROTECTED]

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FW: [Megillot] J.B. Lightfoot on Essenes online; bibliography question

[Ken Penner]

-Original Message-
From: [EMAIL PROTECTED] [mailto:[EMAIL PROTECTED] On
Behalf Of Dierk van den Berg
Sent: September 8, 2003 2:01 PM
To: [EMAIL PROTECTED]
Subject: Re: [Megillot] J.B. Lightfoot on Essenes online; bibliography
question


The Greek spelling `Essênoi (Josephus, Pliny and Synesius of Cyrene in Dio
of Prusa) seems to indicate a loan word to `Essênes (Artemision of Ephesos
inscriptions). On the contrary, the `Essaioi (Josephus and Philo) have
clearly replaced the `Asidaioi (2 Macc 16.6 et par) in the period 1st c.
BC - 1st c. CE acc. to Josephus; moreover, the prefix reminds of a homophone
to `Essênoi.

However, both `Essênoi and `Essaioi are juxtaposed in Josephus without any
relation!

We have to discuss, thus, at least two different sources and groups behind
the modern simplification of "Essenes" in Josephus and - in Qumran
("Qumran-Essenes"). I see no serious reason to dig for 'asah etc. in the DSS
to testify what is finally a mere literary - idealized - fiction. And there
the matter rests for the moment.

Dierk
---
Katholieke Universiteit Nijmegen (NL)
www.kun.nl


- Original Message - 
From: <[EMAIL PROTECTED]>
To: <[EMAIL PROTECTED]>
Sent: Sunday, September 07, 2003 7:10 PM
Subject: [Megillot] J.B. Lightfoot on Essenes online; bibliography question


 [snip]
 > IMO. the various Greek spellings of "Essenes" come from
> Hebrew 'asah; 'osey
> hatorah (cf. VanderKam and Flint, v.2 DSS After Fifty Years, 1999,
> VanderKam & Goranson chpts., among other recent publications).
[snip]

> thanks, best,
> Stephen Goranson
> [EMAIL PROTECTED]


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FW: [Megillot] J.B. Lightfoot on Essenes online; retracement

[Ken Penner]

-Original Message-
From: [EMAIL PROTECTED] [mailto:[EMAIL PROTECTED] On
Behalf Of Dierk van den Berg
Sent: September 9, 2003 1:53 PM
To: [EMAIL PROTECTED]
Subject: Re: [Megillot] J.B. Lightfoot on Essenes online; retracement


Philipp Melanchthon's fatherly friend Johannes Reuchlin (1455-1522)
published in 1506 his epoch-making De Rudimentis Hebraicis, based upon the
grammatical and exegetical tradition of R. David Kimhi, his teacher and
doorkeeper of his entrance into the mystic world of the pythagorizing
Cabbala, expounded later in the De Arte Cabbalistica (1517). We may, then,
easily trace back the mystico-cabbalistic vita Pythagorae down to Josephus'
pythagorizing 'Essene' source in bell. 2.119-161 and ant 18.18-22, a source
that bravely follows the principles of Hermipp in c.Ap 164f. and partly even
verbatim the reports of Timaios in Jamblich v. P. 256f.

However, that does not explain the etymology of the pythagorizing 'Essenes',
but it pinpoints the list of medieval authors of the Cabbala one has to
consider now - a few are mentioned in Papus, La Cabbale, Paris 1902, but I
haven't yet read their works.

Unfortunately, the Islamic and Jewish philosophers of  the 10th c CE, eg.
Moses b. Esra, Sharastani, Alghazzali, Alfarabi, Ibn Challican, Saadiah Gaon
and the Karaites David Almokamez and Abraham Hababli were hardly interested
in a vita Pythagorae, more likely they ogled with the 'golden verses' of
Pythagoras.

If the link to Johannes Reuchlin is true, well, then Philipp Melanchthon is
indeed the one who
has introduced the "wirckende Essei" into the Chronica Carionis.

Dierk
---
Katholieke Universiteit Nijmegen (NL)
www.kun.nl


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FW: [Megillot] J.B. Lightfoot on Essenes online; Chronica Carionis

[Ken Penner]

-Original Message-
From: [EMAIL PROTECTED] [mailto:[EMAIL PROTECTED] On
Behalf Of Dierk van den Berg
Sent: September 9, 2003 11:52 AM
To: [EMAIL PROTECTED]
Subject: Re: [Megillot] J.B. Lightfoot on Essenes online; Chronica Carionis


Side note:
Authoritative for the edition of Philipp Melanchthon's Chronica Carionis
Expositum et auctum multis et veteribus et recentibus historii was hardly
Johannes Carion's revised Chronica Carionis from 1532 nor was it Melanchthon
himself but Melanchthon's son-in-law Caspar Peucer, editor of the revised
world history known to us. The 1st German edition is, thus, the one of
Wittemberg 1565 (Georg Rhaw), followed by the 2nd of Wittenberg 1583
(Zacharias Lehmann), i.e. 5 resp. 23 years after the death of Melanchthon.

It is, however, nearly impossible to assign the "Essei ... / wircken" (ie
'to take effect' in the sense of 'acting') passage to one of the above three
redactors unerringly.

Dierk
---
Katholieke Universiteit Nijmegen (NL)
www.kun.nl


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FW: [Megillot] J.B. Lightfoot on Essenes online; Chronica Carionis

[Ken Penner]

-Original Message-
From: [EMAIL PROTECTED] [mailto:[EMAIL PROTECTED] On
Behalf Of Dierk van den Berg
Sent: September 9, 2003 11:52 AM
To: [EMAIL PROTECTED]
Subject: Re: [Megillot] J.B. Lightfoot on Essenes online; Chronica Carionis


Side note:
Authoritative for the edition of Philipp Melanchthon's Chronica Carionis
Expositum et auctum multis et veteribus et recentibus historii was hardly
Johannes Carion's revised Chronica Carionis from 1532 nor was it Melanchthon
himself but Melanchthon's son-in-law Caspar Peucer, editor of the revised
world history known to us. The 1st German edition is, thus, the one of
Wittemberg 1565 (Georg Rhaw), followed by the 2nd of Wittenberg 1583
(Zacharias Lehmann), i.e. 5 resp. 23 years after the death of Melanchthon.

It is, however, nearly impossible to assign the "Essei ... / wircken" (ie
'to take effect' in the sense of 'acting') passage to one of the above three
redactors unerringly.

Dierk
---
Katholieke Universiteit Nijmegen (NL)
www.kun.nl


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[Megillot] Canadian exhibitions

[Ken Penner]

Title: Message



Canadian Exhibitions:"Archaeology and the Bible: From 
King David to the Dead Sea Scrolls" Pointe-a-Calliere, the Montreal Museum 
of Archaeology and HistoryJune 17 to November 2, 2003Further 
information:  http://www.pacmuseum.qc.ca/indexan.html"Ancient 
Treasures and the Dead Sea Scrolls," Canadian Museum  of Civilization, 
Gatineau, Que.,December 5, 2003 - April 12, 2004.Three scrolls are 
included: The War of the Sons of Light with the Sons of Darkness (1QM); The Rule 
of the Community (1QS); and 
Isaiah b(1QIsab).

[Megillot] SBL schedule

[Ken Penner]

Title: Message



The SBL schedule is now available on the web. 
===S22-112Qumran 
Section4:00 PM - 6:30 PMTheme: Law and Ritual Systems at Qumran and 
Related GroupsMartin G Abegg, Trinity Western University, 
PresidingStephen J Pfann, University Of The HolylandThe 
Early Essene Movement in the Light of the Cryptic A Corpus from 
QumranSarianna Metso, Albion CollegeMethodology 
for Interpreting Community Law at QumranJames M 
Scott, Trinity Western UniversityMishmarot 
and Otot Cycles in the Qumran Calendrical Texts and in the Book of 
JubileesMichael A Daise, College Of William And 
MaryRite 
Relationships: Aspects of a Ritual System at 
QumranEyal Regev, Bar Ilan 
UniversityThe 
yahad and the Damascus Covenant: Structure, Organization and 
RelationshipSunday, November 
23rd===S23-67Qumran 
Section1:00 PM - 3:30 PMTheme: Prayer, Prophecy and Pesher at 
QumranEsther Glickler Chazon, Hebrew Univ, PresidingRandall Buth, 
Rothberg, Hebrew UniversityA 
Four-fold Shma` Between Qumran and the 
GospelsRussell Arnold, Ucla/ University Of 
JudaismSocial 
And Ideological Factors Contributing To The Emergence Of Fixed Prayer At 
QumranHindy Najman, Harvard 
UniversityFrom 
Despair to Hope: Lament, Prophecy and Efficacious Prayer at 
QumranTimothy Lim, University Of 
EdinburghImitating 
the Prophetic Style in Pesher NahumChristopher 
Davis, Trinity Western University4Q382 
and the Quest for Elijah redivivus in the Dead Sea 
ScrollsSaturday, November 22ndMonday, 
November 
24th===S24-102Aramaic 
Studies Section4:00 PM - 6:30 PMTheme: Aramaic Studies: Qumran 
AramaicDeirdre Dempsey, Marquette University, PresidingDavid 
Shepherd, Briercrest SeminaryWhat’s 
in a name? Targum and Taxonomy in the Caves of Qumran 
(30 min)Robert A Kugler, Lewis & Clark CollegeAramaic 
Levi among the Qumran Covenanters: The State of the 
Question (30 min)Daniel Falk, University Of 
OregonThe 
Treatment of Noah and Abram in the Genesis Apocryphon 
(30 min)Moshe J Bernstein, Yeshiva University+#q in the Genesis Apocryphon and the Remainder of the 
Qumran Aramaic Corpus (30 min)Albert L Lukaszewski, 
University Of St AndrewsQumran 
Aramaic and the Quest for Early Christian Sources (30 
min)
Also related: 
S23-18 
Paleographical Studies in the Ancient Near East SectionS23-3 
Archaeological Excavations and Discoveries: Illuminating the Biblical World 
SectionS24-64 
Q SectionS24-53 
Biblical Lands and Peoples in Archaeology and Text SectionS22-70 
Social-scientific Studies of the Second Temple Period Section
 

[Megillot] Notice of Conference

[Ken Penner]

Notice of conference:

"The Changing Face of Judaism, Christianity and other Greco-Roman
Religions in Antiquity", International Conference organized 
by the Faculty of Religious Studies, McGill University, September 15-19,
2003
 
The morning session on September 16 is on the Dead Sea Scrolls:


Hermann Lichtenerger, University of Tübingen, "Qumran and the New
Testament,"  9:00 - 10:00

Richard Freund, University of Hartford, "The Teaching of 
Righteousness and Other Jewish (and Early Christian) Leaders   10:00 - 10:45
 
Karl MacDonald, McGill University, "Qumran and 1 Chronicles: 
Background for Revelations 4-5 and the Enigmatic 24"ll:15-12:00
 
Loren Stuckenbruck, University of Durham, "'Magic' and 
'Divination' in the Early Enochic Tradition: An Assessment of 1 Enoch in its
Early Jewish
Context"  12:00 - 12:45


further information:
http://ww2.mcgill.ca/religion/lects.htm#lecture

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[Megillot] DSS font

[Ken Penner]

I have produced a preliminary TrueType (TTF) Hebrew font based on letters
from 1QHa xi.
Encodings supported are: Beta code, Windows Hebrew (code page 1255), and
Unicode.
Characters also include: Masora Circle, Dot Above, Combining Ring Above,
Combining Dot Above, and zero-width right and left brackets.
The character widths and positions still need some tweaking; feedback is
welcome.

If you would like a copy, email me off-list, and I'll send you the (very
small) file as an attachment.

Ken Penner, McMaster/DSS
http://groups.yahoo.com/group/PennerThesis

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[Megillot] Unicode transcription of uncertain characters

[Ken Penner]

Dear e-listers,

Let me break the ice with a technical question, for those of you who use
Unicode to transcribe Dead Sea Scrolls.
I have been using the Unicode characters U+05AF (HEBREW MARK MASORA CIRCLE)
and U+05C4 (HEBREW MARK UPPER DOT) to place a circle and dot (respectively)
above characters that are only partially legible. 
Is this common practise, or is there a preferable way?

Ken Penner, McMaster/DSS

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