By Ariel Feldman, Liora Goldman

A number of the useless Sea Scrolls are texts which rewrite the Hebrew Bible. They range from the literary items of the Qumran ascetic group by means of lacking the sectarian specific type and terminology. those rewritten Bible texts may well as a result make clear the origins and resources of this group. lots of the scholarly recognition has been interested by the bigger specimens of this style, resembling Jubilees and the Genesis Apocryphon. the current quantity assembles for the 1st time 11 smaller texts of this kind and analyzes them in an effort to see how they healthy into the broader photograph of the scrolls.

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The editor read and restored here ]‫ בני ש[מים ו‬but the reading of the two letters preceding the final mem is difficult. A vertical stroke is visible before this letter in PAM 40541, resembling a waw or yod, but it has no characteristic hook-shaped top. An illegible trace of a letter can be seen at the bottom right corner. Frg. 15 ]‫[א‬ ]‫ב[חירו כי אל כונן‬ ]‫[◦ל◦◦] [ם לכל‬ 1 2 3 Notes on Readings L. 1 ]‫[א‬. Traces are seen in PAM 40500 that are perhaps the oblique and right strokes of an alef (cf.

And they began to reveal mysteries to their wives and to their children. ” Like Milik, Dimant assumes that frg. 1 2–3 parallels 1 En. 7:3–5. However, she also notes the similarity between the descriptions of the cry in frg. 1 4 and 1 En. 8:4. As the quotation from Gen 6:12, corresponding to 1 En. 7:3–5, and the cry of the victims, parallel to 1 En. 8:4, appear in consecutive lines in frg. 1, she proposes that it did not contain Asael’s story (1 En. 8:1–2) and the list of the sinning angels (1 En.

24 The name Sariel appears in the Aramaic version of 1 Enoch (4Q402 1 iii 7). 25 See further Milik, Books of Enoch, 171–72. 26 Gabriel and Michael are mentioned also in the biblical Daniel (8:16; 9:21; 10:13, 21; 12:1). 22 1Q19–1Q19bis (Book of Noah) L. 5 ‫אדון[ אדונים וגב]ור גבורים‬ [‫אדון‬. The parallel text from 1 En. 9:4 suggests that both titles belong to the doxology that opens the angelic address to God. The title ‫אדון [אדונים‬, restored by Milik and followed here, takes up the formulation of the above Enochic verse.

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