Dear listmembers,
At 4QpNah 3+4 ii 6 there is the statement, "Many guilty corpses shall
fall in their days." The same phrase occurs at 1QM 14:1, where the priests
and the army of the sons of light wash off the blood of the "guilty corpses"
of the enemy the morning after battle (this washi
Dear list,
I noticed today that 4Q276=4QTorohot B(b) line 2 has the priest
"pronounce the clothes guilty" in conjunction with the red heifer
purification ceremony (Num. 19), while 4Q277=4QTorohot B(c) line 13 says that
those who officiate in the red heifer ceremony should wash his clothes
Thanks very much to Judy Barr (I hope I have the name right) for her
very helpful and erudite comments. I had entirely missed 4Q491=4QM(a) 1-3 13
with its reference to troops finishing off the "guilty wounded", although I
note that although the grammatical construct is the same, the Hebre
Dear Christophe,
There seems to be a common notion that there was an elevated level of
purity in the _camp_ due to the presence of angels (perhaps under influence
of 1QSa 2:8-9 and CD 15:17 where it is stated that there are angels in the
congregation [edah]). However, in the War Scroll it
I apologize for posting twice the same day, but a late thought occurs to
me in connection with Christophe's question about the level of purity inside
the camp. First, it seems to me impractical if not impossible that an
elevated level of purity was maintained inside the camp. For instance
Judy writes:
> 1) Herb correctly persists in asking what it means
> to say that a corpse is asham. This is still the
> original crux, I think, for Russell.
This is quite true. There appears to be two alternatives, either asham
is used polemically, or in a legal sense related to purity
Dear Christophe,
Having reread the passages you cited, I'd have to say, I stand very
corrected. 1QM 7:5-7 definitely has the same sequence of topics and is
clearly based on Deut. 23:9-14, which in turn calls for the (war) camp to be
holy, for the reason you cite.
Thanks for setting
Dear all,
I notice in rereading Num. 31, which deals with captives, battle spoil,
etc., that whoever had slain anyone or touched a corpse (probably in
despoiling the dead) were required to remain outside the camp a full seven
days and to undergo the purification rituals involving lustration
Dear Herbert,
I apologize if I wasn't sufficiently clear before. The point is simply
this: if a soldier, by slaying the enemy, renders both himself and his
weapon unclean for a period of seven days, and if this in turn prevents him
from fighting during that week (as 1QM 5:5-6, etc., would
These are some interesting and entertaining ideas about the fictional
and/or fantastic nature of the War Scroll. There are a few studies that have
arrived at the opposite view for at least certain portions of the War Scroll.
In 1969, Osten-Sacken made a very interesting and in my op
With out entering into the merits of the current debate, I would simply
point out significantly lower estimates of Qumran's population in J. Patrich,
"Did Extra-Mural Dwelling Quarters Exist at Qumran?" in The Dead Sea Scrolls
Fifty Years after their Discovery: 1947-1997, 720-727. He note
Al Baumgarten writes:
> This is the heart of my communication. I agree that Pliny's
> account of the Essene city refers to Qumran, but it is so full of
> misinformation and in need of special pleading to sustain that
> conclusion that I cannot follow Pliny in concluding that Qumran was
> Esse
Irv Diamond writes:
> As I understand it the statement "Clearly, there are more options to
account
> for the existence these vessels
> > apart from scroll storage." needs challenging:
>
> Only one jar at the most was found to contain a scroll, the cave number
does
> not come to mind, and
Dear Victor,
In CD one has an older body of halachah (with affinities to MMT, 11QT)
which is supplemented at a later stage by community organization rules
influenced by (and on occasion quoting) 1QS. (In the process of adding the
serekh legal material, some of the older halachah was update
Dear Joe Zias,
You write:
> Once again I have to set the record straight :-) Cave 1 contained 8
> jars, three of which held manuscripts (7) also these caves were later
> cleared out by the archaeologists and the pottery restored.
Please correct me if I'm wrong, but it was my distinct
In light of recent discussions on Orion insisting that there is no
reigning paradigm or concensus viewpoint on Qumran, I found it interesting to
read a recent article by Magen Broshi titled "Was Qumran, Indeed, a
Monastery? The Concensus and Its Challengers, an Archaeologist's View" in J.
I seemed to be lumped in with those who the rest of those who "deny" the
"ineluctable" Essene Hypothesis (as though this was the one received true
faith!) in Stephen's remarkable posting. I hope this collection of
out-of-context sound-bites is not what Stephen is trying to promote in his
Dear Leonard et al,
> Oh, Russell, you were doing so brilliantly, and then you go and write
"site"
> for "cite" and follow with subject-verb disagreement, both in the same
> sentence! Shame on you!!
I've also been writing "consensus" as "concensus" lately (with no help
from Carolyn)!
Greg Doudna raises a very interesting point with regards to Stephen
Goranson's selective use of examples of "doers of the law" as evidence that
this phrase designated the Essenes, ignoring applications of this language to
other sects.
> ... The language of doing the law is probably one
Stephen,
Your attempt to correlate NT language about "doers of the law" with your
theories on Essene deriving from 'oseh ha-torah is probably more nuanced than
my posting suggested. In the interests of accuracy I will certanly read the
materials you cited. For now, I will simply state that
Just a minor point of clarification, but it is doubtful that 4QMMT
refers to the separation of the authors as a sect from the rest of Judaism,
as the original editors suggested, who were impressed by the use of the root
for Pharisee and eager to read a decisive historical event into this d
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
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
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
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
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
My apologies to Orion - my reply to Walter's posting on Orion was
intended to be private.
Russell Gm.
For private reply, e-mail to [EMAIL PROTECTED]
To unsubscribe from Orion, e-mail to [EMAIL PROTECTED] with the
message: "
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
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
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
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,
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
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
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
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
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
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
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
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
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 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
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
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"
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
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
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,
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
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
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
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
(
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
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
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
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
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
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 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
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
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
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
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
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
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
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
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
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 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
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
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
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
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
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
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
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
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 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
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
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
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
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."
For private reply, e-mail to [EMAIL PROTECTED]
---
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
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
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
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
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
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,
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
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,
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
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 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
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
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
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
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
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
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
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
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
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
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