G — Biblically Based Apocryphal Works

Consolations or Tanhumim (4Q176)

1A large number of small fragments from a Cave 4 manuscript (4Q176), edited by J. M. Allegro in 1968, represent a scriptural anthology centred on the theme of divine consolation. Originally, each citation was accompanied by a sectarian exegesis, but only a few examples of the latter survive. The majority of the extant remains belong to Isaiah xl- lv (Ps. lxxix, 2-3; Isa. xl, 1-5; xli, 8-9; xlix, 13-17; xliii, 1-2, 4-6; li, 22-3; lii, 1-3; liv, 4-10; lii, 1-2; Zech. xiii, 9). The translated passage is based on Psalm lxxix, 2-3, and is followed by a new title—From the Book of Isaiah: Consolations—and the quotation of the opening verses of Isa. xl. The four asterisks symbolize the Tetragram indicated in the manuscript simply by dots. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 60-67.

2I And he shall accomplish Thy miracles and Thy righteousness among Thy people. And they shall... Thy sanctuary, and shall dispute with the kingdoms over the blood of ... Jerusalem and shall see the bodies of Thy priests... and none to bury them (Ps. lxxix, 3). From the Book of Isaiah: Consolations [Comfort, comfort, my people] —says your God - speak to the heart of Jerusalem and c[ry to her that] her [bondage is completed], that her punishment is accepted, that she has received from the hand of **** double for allhersins... (Isa. xl, 1-3). Catenae or Interpretation of Biblical Texts on the Last Days

3(4Q177, 4Q182) These two documents consist of over thirty fragments, none of which amounts to units of coherent text. The connecting theme is eschatology, with the phrase 'at the end of days' appearing half a dozen times. The majority of the biblical quotations are from the Psalms (Ps. vi, xi, xii, xiii, xvi), but explicit mentions are also made of 'the Book of the Law' (or possibly 'the Second Law') (4Q177, frs. 1-4, 1. 14), 'the Book of Ezekiel, the prophet' (4Q177, fr. 7, 1.3), and 'the Book of Jerem[iah the prophet?]' (4Q182, fr. 1, 1. 4). The citations are introduced by 'as it is written', and the expository sections start with pesher. The following typically sectarian expressions are attested: 'party of light' (fr. 1-4, 1. 8), 'men of his council' (ibid., 1. 16), 'congregation of seekers of smooth things' (fr. 9, 1. 4), 'men of Belial' (fr. 10-11, 1. 4), 'Interpreter of the Law' (ibid., 1. 5), 'sons of light' (fr. 12-13 i, 11.7, 11), 'council of the Community' (fr. 14,1. 5). For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 64-74, 80-81; cf. J. Strugnell, RQ 7(1970), 236-46, 256. 4Q177 frs. 10-11, 7, 9, 20, 26 (as reconstructed by Strugnell) ... The interpretation of the saying concerns the purifying of the heart of the men... to try them and refine them... by the spirit and the pure and the purified... [As for that which] he said, Lest the enemy say, [I have prevailed over him] (Ps. xiii, 5) ... They are the congregation of the seekers of smooth things who... [unt]il they seek to destroy... by their jealousy and hostilit[y] ... The int[erpretation of this word concerns] ... [whi]ch is written in the Book of Ezekiel the pr[ophet] ... [The interpretation of the saying concerns the end] of days when there will be gathered against them ...

4G. Biblically Based Apocryphal Works 'Jubilees', Israel Antiquities Authority

Jubilees (4Q216-28, 1Q17-18, 2Q19-20, 3Q5, 4Q482(?)

1, 11Q12) The pseudepigraphon, known prior to Qumran from a complete Ethiopic and partial Greek, Latin and Syriac translations, has for the first time surfaced in a large number of mostly small fragments in its Hebrew original in five Qumran caves. The work itself is a midrashic retelling of the story of Genesis (and the beginning of Exodus) in the form of a revelation conveyed by angels to Moses. Apart from some 4Q relics, the texts from 1-3Q and 11Q are too mutilated to provide the basis for an English translation and their chief significance lies in their attestation of a Hebrew original generally close to the account preserved in the ancient versions. The 4Q material includes some larger fragments suitable for rendering into English, and 4Q225, surnamed pseudo-Jubilees by the editors, but which could just as well be accepted simply as an alternative account, reveals supplementary material of some importance not only for Jubilees in general, but also for the study of the Akedah or story of the sacrifice of Isaac, certain features of which receive here their first pre-Christian attestation. 4Q216, which in part may be the earliest Jubilees manuscript and should be dated palaeographically to the last quarter of the second century BCE, testifies in the form of small fragments to the beginning of the book (between 1, 1 and 11, 24 of the Ethiopic version). It contains the Hebrew title of the work, Book of the Divisions of the Times, repeated also in other 4Q fragments, a title already known from the Damascus Document (XVI, 3). 4Q217 and 218, the first consisting of eleven tiny papyrus fragments and the second of a single small leather fragment, both probably derive from the opening chapters of Jubilees. 4Q219, also poorly preserved, has preserved tit-bits from

2chapters xxi, 1 to XXII, 1. Its only noteworthy contribution is that in col. 11, lines 35-6, it dates the death of Abraham correctly to the forty-third jubilee counted from the creation, and not to the forty-fourth, as the Ethiopic version does. 4QJube 4Q220 supplies a single largish, hence translatable, fragment of Jub. xxi, 5-10 written in an early Herodian script (last three decades of the first century BCE). It occasionally overlaps with 4Q219, thus permitting the filling in of two gaps. The remaining four 4QJub manuscripts are once again so fragmentary that no translation is possible. 4Q221 consists of thirty-seven tiny fragments, covering small identified portions of Jub. xxi, 22 to xxxix, 9. The six fragments of 4Q222 echo Jub. xxv, 9-12; XXVII, 6-7 and XLIX, 5(?) and the badly worn papyrus manuscripts of 4Q223-4, where identifiable, reflect Jub. XXXII, 18 to XLI, 10. Remains of three Hebrew manuscripts (4Q225-7) have preserved a writing akin to Jubilees or representing a discrepant version of it. In either case, 'Pseudo-Jubilees', the title chosen by the editors, is no doubt a misnomer. Palaeographically, 4Q225 is dated to the turn of the era; 4Q226 to the second half, and 4Q227 to the final decades, of the first century BCE. Of the three fragments, the first and the third are very damaged, but substantial parts of fragment 2 are extant. The author recounts the sacrifice of Isaac with details which differ from the Genesis story and display close parallels to the post-biblical representation of the Akedah or Binding of Isaac, anticipating features known from the Palestinian Targums (Ps. Jonathan and Neofiti on Gen. xxii, 10 in col. 11.4; Ps. Jon. on Gen. xxii, 11, and Pirqe de-Rabbi Eliezer 105c on the same passage in col. 11.1). The presence of angels at the sacrifice is repeatedly attested in the Targums. 4Q225 provides the earliest (pre-Christian) evidence for the rabbinic story of Isaac's voluntary self-sacrifice which is thought to have supplied a model for the formulation by New Testament writers of the teaching on the sacrificial death of Jesus. Cf. G. Vermes, Scripture and Tradition in Judaism (Brill, 1961), 193-227. Cf. also G. Vermes, 'New Light on the Akedah from 4Q225', JJS 47 (1996), 140-46. 4Q226 or psJubb is made up of fourteen fragments, half of them unidentifiable. The first six mention Egypt, the wilderness, Joshua's crossing (of the Jordan) and the land of Canaan. Fr. 7, the largest,

3returns to the aftermath of the sacrifice of Isaac and furnishes a text closely resembling 4Q225 2, ii. The badly damaged fr. 2 of 4Q227 is centred on the figure of Enoch, instructed by angels, testifying against his contemporaries and the angels called Watchers. Allusion is made to his writing activity, including astronomical knowledge which was to stop the righteous from going astray. The two small fragments of 4Q227 contain references to Moses and to Enoch (cf. Jub. IV, 17-24) and 4Q228 consists of one large and eight tiny fragments, one of which (fr. 1, 1. 9) displays the phrase, 'For thus is written in the Divisions [of times]'. Hence it is identified as an unknown work quoting the Book of Jubilees. For the editio princeps of 4Q216-28, see J. C. VanderKam and J. T. Milik, DJD, XIII, 1-185. For 11Q12, see F. García Martínez et al., DJD, XXIII, 207—20. 4Q220, fr. 1 (Jub. xxi, 5-10) [And do not go a]fter idols and after... and do not [eat any bl]ood of a wild or domestic animal or a bird which [flies] ... [And if you sac]rifice a peace-offering as a burnt-offering, sacrifice it for (God's) pleasure. And sprinkle their blood on the alt[ar. And all] the flesh of the burnt- offering you will offer on the alt[ar] together with the flour mixed with [o]i[l] of its meal-offering.... [You] will offer all on the altar as a fire- offering, a pleasant odour before God. [And the ... of peace-offerin]gs you will offer on the fire which is on the altar. And the fat [which is on ... and] the [f]at which is on the entrails and the kidneys [and] the [fat which is on them (cf. 4Q219)] ... and the lobes of the liver with the kidneys you shall remove [and you shall offer (cf. 4Q219)] ... with its offering and its libation... ... [on] that [day] and on the morrow... 4Q225 (4Q226) fr. 2

4I ... that so[ul] will be cut off... [he dwel]t in Haran for twenty [yea]rs (not seventeen as in Jub. XII, 12, 28). [And A]braham [said] to God, 'Behold, I am naked (childless) and it is Eli[ezer, the son] of my household, who will inherit from me.' vacat [And the Lo]rd [said] to A[b]raham, 'Lift up (your eyes) and gaze at the stars and see and count the sand that is on the sea shore and the dust of the earth as to whether [they can be coun]ted. And Abraham bel[ieved in] G[o]d and this was reckoned for him as righteousness. And a son was born af[ter]wards [to Abraha]m and he called his name Isaac. And the prince Ma[s]temah came [to G]od and accused Abraham on account of Isaac. And [G]od said [to Abra]ham, 'Take your son, Isaac, [your] only (son) [whom] you [love] and offer him to me as a burnt-offering on one of the ... mountains [which I will tell] you.' And he ro[se and he we]n[t] from the wells to Mo[unt Moriah] ... And Ab[raham] lifted up II his [ey]es [and behold there was] a fire. And he placed [the wood on Isaac, his son, and they went together]. And Isaac said to Abraham, [his father, 'Behold there is the fire and the wood, but where is the lamb] for the burnt-offering?' And Abraham said to [Isaac, his son, 'God will provide a lamb] for himself.' Isaac said to his father, 'T[ie me well'] (Ps. J, N on xxii, 10) ... the holy angels.standing and weeping over [the altar] ... his sons from the earth. And the angels of M[astemah] ... were rejoicing and saying, 'Now he (Isaac) will be destroyed... [we shall see] whether he will be found weak and whether A[braham] will be found unfaithful [to God.' And he (God) called,] 'Abraham, Abraham.' And he said. 'Here am I.' And he said, 'N[ow I know that (it was a lie that?)] he (Abraham) will no longer be loving.' And the Lord God blessed Is[aac all the days of his life (cf. 4Q226 7.3) and he begot] Jacob, and Jacob begot Levi (in the) [third (cf. 4Q226 7.5)] genera[tion. And all] the days of Abraham and Isaac and Jacob and Lev[i were ... years]. And the prince Ma[s]temah was bound [and the holy angels (cf. 4Q226 7.6)] ... the prince Ma[s]temah, and Belial listened to ... 4Q226, fr. 7

5Abraham was found faithful to [G]o[d and] ... for pleasure. And the Lord blessed [Isaac all the days] of his life. And he begot J[acob and Jacob begot] Levi in the thi[rd] generation. [And all the days] of Abraham, Isaac and Ja[cob and Levi were... years]. And the holy angels... Fast here ... 4Q227, fr. 2 ... [E]noch after they/we taught him... six jubilees of years... [e]arth towards the children of men. And he testified against all of them... and against the Watchers. And he wrote all the ... heaven and the ways of its host and the [mon]ths ... [th]at the ri[ghteous] may not stray...

The Prayer of Enosh and Enoch (4Q369)

1Ten fragments, including three large ones, have survived of a manuscript written with Herodian characters, apparently recording prayers. There is no direct reference to the persons in whose mouths the words are placed, but the context seems to indicate that the first fragment is associated with Enosh, who according to Gen. iv, 26, was the first human to call on the name of the Lord. Since line 10 in fr. 1, col. 1 mentions Enoch, the editors have made a reasonable inference in attributing to him the prayer in fr. 1, col. 11. Fr. 2 alludes to a war against the lands without any context and frs. 3-9 contain nothing intelligible. For the editio princeps, see H. Attridge and J. Strugnell, DJD, XIII, 353-62. Fr. I I ... all their fe[stiv]als in their ages... of Thy marvels, for from old times Thou hast ordered for them his judgement until the age of determined judgement through all everlasting commandments. vacat [Kenan was from the fourth generation and Mehalalel] his [son] was the fifth generation. [ ... and Jared his son. And Jared his son was sixth generation and Enoch] his son. Enoch was seven[th] generation...

2II Thou hast imparted Thy name as his inheritance to make Thy name dwell there... She Qerusalem?) is the glory of the territory of Thy land and on her [Thou] ... Thine eyes on her and Thy glory shall be seen

3there for... to his seed for their generations an everlasting possession and al[l] ... Thy good judgements Thou hast purified him for... in everlasting light and Thou hast established him for Thee as a first-bor [n] son... like his, as a prince and ruler for all the territory of Thy land... [the] c[rown] of the heavens and the glory of the clouds Thou hast set [on him] ... and the angel of Thy peace in his congregation and... [given] him righteous rules like a father to his son... Thy soul clings to his love... for through them Thou [hast established] Thy glory

The Book of Enoch (4Q201-2, 204-12)

1Various Qumran caves have yielded for the first time the original Aramaic text of one of the major Pseudepigrapha, the Book of Enoch, which was previously known from a complete Ethiopic translation and from a Greek rendering of chapters I-XXXII and XCVII-CI, CVI-CVII, as well as from a number of Greek quotations from chapters VI to xv transmitted by the Byzantine writer George Syncellus. Qumran Cave 4 has yielded seven copies of the writing attested by, but not strictly identical to, the Ethiopic, and four further copies of the related Book of Giants, dependent on chapter VI of Enoch, fragments of which have been discovered also in 1Q and 6Q. Palaeographically, all of them are dated to between 200 BCE and the end of the pre-Christian era. The differences they display concern partly the structure of the work, e.g. the astronomical section is more developed in parts than the text from which the Ethiopic Enoch LXXII-LXXXII was made, while the Book of Parables (chaps. XXXVII-LXXI) with its Son of Man speculation is completely lacking at Qumran. There are also noticeable stylistic divergences which may be attributable more to the absence of a unified text of Enoch than to the work of the Ethiopic translator. The bulk of the fragments is too small for translation. It would be wholly meaningless to render into English the retranslation into Aramaic of the Ethiopic and/or Greek text supplied by their editor, J. T. Milik, who has conjecturally filled the many gaps in the Qumran manuscripts. The passages included in this volume are those which make sense in themselves. The first excerpt (4Q201) supplies the Aramaic names of the twenty chiefs of the fallen angels. The second (4Q204) relates the miraculous birth of Noah, which should be compared to the parallel accounts in the Genesis Apocryphon col. 11 and in the fragments of the Book of Noah (1Q19, 4Q534). The third

2and fourth extracts (4Q206) testify to a recension noticeably different from the corresponding Ethiopic version. The fifth (4Q209), the Astronomical Book, is - as has been noted - considerably longer than the Ethiopic. As for the Book of Giants, it is missing from the Ethiopic, though it circulated in Manichaean, Talmudic and medieval Jewish literature. For a preliminary edition, see J. T. Milik, The Books ofEnoch:Aramaic Fragments of Qumran Cave 4, Oxford, 1976. See also for 4Q201 2-8, 203 and 206 2-3, L. Stuckenbruck, DJD, XXXVI, 3-48. For 4Q208-9, see E. J. C. Tigchelaar and F. García Martínez, DJD, XXXVI, 95-171. For the Ethiopic, see M. A. Knibb with the assistance of Edward Ullendorff, The Ethiopic Book of Enoch I-II, Oxford, 1978. For a general introduction, cf. HJP III, 250-68. 4Q201 1=Ena (1En. vi, 7-vii, 1) III ... And these are [the names of their chiefs]. Shemihazah wh[o was their head, Arataqo]ph (cf. Enb), his second; Ramta[el, third] to him; Kokabe [l, fourth to him;... el, fif]th to him; Ramae[l, sixth to him;] Daniel, seve[nth to him; Ziqiel (cf. Ena,c), eigh]th to him; Baraqel, nin[th to him]; Asael, tenth [to him; Hermoni (Enc), eleven]th to him; Matarel, twelf[th to him]; Ananel, thirteenth [to him]; Stawel, [fo]urteenth to him; Shamshi[el, fif]teenth to him; Shahriel, [s]ixteenth to him; Tummiel, seven[teenth to him]; Turiel, eighteenth to him; Yomiel, nine[teenth] to him; [Yehaddiel, twentieth to him.] These are the chiefs of the chiefs of tens. The[se and] their [ch]iefs [took for themselves] wives from all those whom they chose and [they began (Enb) to go in to them and defile themselves with them and to teach them sorcery and magic (Enb)] ... And they became pregnant by them and bo[re giants] ...

34Q204=Enc (1En. cvi, 19-cvii, 2) II ... [And af]ter [these shall co]me a greater wicked[ness than that which will have been accomplished] in [their] d[ays. For] I know the mysteries [of the Lord which] the holy ones have explained and showed me and which I read [in] the heavenly [tablets]. And I saw written in them that one generation after another will do evil in this way, and evil will last [until] generations of righteousness [arise] and evil and wickedness shall end and violence shall cease from the earth and un[til good shall come on the earth] on them. vacat And now, please go to your [son], Lamech, [and explain to him] that this child is his son in truth and without lie... 4Q206 I xxii (IEn. xxii, 3-7) ... [the soul] of all the sons of man. And behold, these are the pits for their prison. They were made thus until the day of their judgement, until the final day of the great judgement which will be imposed on them. vacat There I saw the spirit of a dead man complaining and his moaning rising to heaven and crying and complaining... 4Q206 1 xxvi (1En. xxxii, 1-3) ... [And beyond] those [mountains] roughly northwards, on their eastern side, I was shown other mountains, [full of] excellent [n]ard, and pepper-wort, and cinnamon, [and pe]pper. vacat And from there I was led [to the east of all those mountains, far from them, to the east of the earth and I was taken over the Red S[ea] and greatly distanced myself from it and crossed over the darkness far from it. And I passed to the Paradise of righteousness...

4The Astronomical Book of Enoch 4Q209 7 (cf. 1En. lxxiii, I-lxxiv, 90) ...II ... [And it (the moon) shines in the remainder of this night with three seventh (parts); and it grows during this day to four sevenths and a half; and then it sets and enters (its gate) and is covered for the remainder] of this day to [two] sevenths and a half. [And in the night of the twent]y fourth it is covered four sevenths and a half and [four sevenths and a half] are cut off from its light. [And th]en it comes out (from its gate) and shines in the remainder of this night two sevenths and a half. And it grows [in] this [d]ay five sevenths and then it sets and enters (its gate) and is covered for the remainder of this day [two] sev[enths. vacat And in the night, on the twenty-fifth, it is covered five sevenths, (and) five sevenths are cut off from its light. And then it comes out and shines for the remainder of this night two sevenths. And it grows in this day to five sevenths and a half. And then it sets [and] enters the second gate and is covered for the remainder of this day one seventh and a half. vacat And in the night of the twenty-sixth it is covered five sevenths and a half and five sevenths and a half are cut off from its light. And then it comes out of the second gate and shines for the remainder of this night one seventh and a half. And it grows in this day six sevenths. And then it sets and enters and is covered for the remainder of this day one seventh. vacat And in the night of the [twe]nty-seventh it is covered six sevenths and [six] sev[enths] are cut off from its light. [And then it comes out and shines for the remain]der of this night one seventh. And it grows in this day [six sevenths and a half. And then it sets and enters] … III [and shines in the night of the eight]h four [s]ev[enths]. And then it sets and enters. In this night the sun comple[tes] the passage through all the sections (?) of the first gate and recommences to go in and come out through its sections. [And then the moon] sets and enters.

5And it darkens during the remainder of this night three sevenths. And it grows in this day four sevenths and [a half]. And then it comes out and dominates in the remainder of this day two sevenths and a h[al]f. vacat And it shines in the night of the ninth four [sevenths] and a half. And then it sets and enters. In this night the sun recommences to go through [its] section[s and to set] in them. And then [the mo]on sets and enters the fifth gate and darkens in the remainder of this night [two] sevenths and a half. And it grows in th[is] day five [sevenths] and in it the ligh[t] equals five sevenths... equals in full. [And then it comes out] of the [f]if[th] gate...

The Book of Giants (1Q23-4, 2Q26, 4Q203, 530-33, 6Q8)

1The Book of Giants is missing from the Ethiopic version of Enoch, but it circulated among the Manichaeans (W. B. Henning, 'The Book of Giants', Bulletin of the School of Oriental and African Studies 11, 1943-46, 52-74) as well as in Talmudic and medieval Jewish literature (bNid. 61a and Midrash Shemhazai and Azael), as has been convincingly shown by J. T. Milik in his learned book, The Books of Enoch: Aramaic Fragments of Qumran Cave 4(Oxford, 1976, 298- 339). Some of the features resemble the Book of Daniel. For the editio princeps of 4Q530-33, see E. Puech, DJD, XXXI, 9- 115. 4Q530 Frs. 2, 6-12 II ... about the death of our soul. And all his colleagues entered and [O]hiyah explained them what Gilgamesh had told him and H[o]babis roared and [j]udgement was pronounced on him. And the guilty cursed the princes, but the giants rejoiced over him and he was curs[ed] again [and accep]ted it. Then two of them dreamed dreams and the sleep of their eyes fled from them... and they ro[se and op]ened their eyes and they went to [Shemihaza, their father. Then] he told a story in the congregation of [their co]lleagues, the Nephilin: ... I saw [a wonder] in my dream that night. [Behold a big garden was planted with all kinds of trees.] There were there gardeners and they were watering [ev]ery tree in [that] garden... Many [roo]ts grew out of their stock. [And out of one tree grew] three shoots. I was looking until tongues of fire [came down]

2from [heaven]. I was [looking] until the ... was covered with all the water and the fire devoured all [the trees] of the whole orchard. But it did not [devour the tree and its shoots on] the land whe[n it was destroyed] ... Here is the end of the dream... [And] the giants were unable to explain [the] dre[am]. [And he said...] You will give this [dr]eam [to Eno]ch, the interpreter scribe, that he might interpret to us the dream. vacat Then Ohiyah, his brother, answered and said before the giants, I, too, saw a wonder in my dream this night. Behold the Ruler of heaven descended to earth and thrones were set and the great Holy One sat. [Hundreds and hundred]s were ministering to Him. Thousands and thousands... stood b[e]fore Him. And behold, [boo]ks were opened and judgement was pronounced and the judgement... [was writ]ten and a signature was signed. And [the Great one reigns] over all the living and flesh and over [all those who ru]le. Here is the end of the dream. vacat [And behold] all the giants were terrified [and] c[al]led Mahawai and he came to the co[ng]regation of [the Nephilin(?)] And the giants sent him to Enoch... and said to him, Go [to him...] previously you listened to his voice and say to him that he should expl[ain to you the inter[pretation of the dreams and that all should rest [w]ith those who hunger strongly after it 4Q531 Fr. 22 ...[I showed myself] mighty and by the power of my strong arm and by the vigour of my might [I rose against a]ll flesh and made war on them. But I ... not... [fi]nd ... to strengthen (me), for my adversaries, [the angels of heave]n dwell [in heave]n and they abide in the holy places and [I will] not... [for the]y are more powerful than I. vacat ... of wild beasts came and the country people cried... And Ohiyah spoke to him thus. My dream has depressed [me] and [the sl]eep of my eyes [fled from me] for looking at the [vis]ion. Behold I know that I cannot sleep and cannot hasten for them... [Then Gil]gamesh said, Your [dr]eam...

An Admonition Associated with the Flood (4Q370, 4Q185)

14Q370 is a rewritten account of the Noah story based on Genesis vi-ix; two fragmentary columns have survived, only the first of which is suitable for translation. Palaeographically, it is said to be late Hasmonaean, i.e. from the first half of the first century BCE, but the composition itself is pre-Qumran. Both the Tetragram and the divine name 'el are used. The badly damaged column 11 switches from narrative to ethics and exhortation. Part of it can be reconstructed with the help of 4Q185. For the editio princeps of 4Q370, see Carol A. Newsom, DJD, XIX, 85-97. 4Q370 (4Q185) I [And] He crowned the mountains with pro[duce] and poured food on them, and he satisfied every soul with good fruit. 'Whoever does my will, let him eat and be satisfied', says [the Lo]rd. 'And let them bless [my holy] name. But, behold, they have done what is wicked in my eyes,' said the Lord. They rebelled (?) against God through their ac[tio]ns, and the Lord judged them according to all their ways, and according to the thoughts of the inclination of their [evil] hearts. And He thundered at them in [His] power, and all the foundations of the earth [tr]embled, [and the wa]ters burst forth from the abysses. All the windows of heaven opened, and all the abyss[es] overflowed [with] mighty waters. And the windows of heaven [emptied out] rain and He destroyed them by the Flood... Therefore everything [perished] on the dry land; and men, beasts, birds and winged creatures [died]. And the

2g[iant]s did not escape ... And God made [a sign... and] set His bow [in the cloud] that He might remember the covenant... [that there might no more be on earth] waters of flood... and that the mass of waters [might not be let loo]se... II (combined with 4Q185) ... their wickedness when they know (how to distinguish) bet[ween good and evil... For behold], they sprout forth [like grass], but a shadow are their days o[n the earth. And now pray hearken to me, my people; heed me, O you Simple for from everlasting] to everlasting he will have mercy... the might of the Lord. Remember the mira[cles which he did in Egypt and his marvels in the land of Ham. Let your heart shake] because of fear of him, and [your] soul will rejoice according to his good graces...

The Ages of the Creation (4Q180)

1A badly worn manuscript from Cave 4(4Q180) has been published under this title by J. M. Allegro. Its decipherment and interpretation have been further improved by J. Strugnell and J. T. Milik. The only section yielding coherent sense deals with the myth of the fallen angels and the daughters of men, which is based on Genesis vi, 1-4, and fully developed in 1 Enoch. If Milik's reconstruction is correct, the work presents human history as divided into seventy weeks of years (70 x 7 years), the first ten of which cover the period from Noah to Abraham. The manuscript is claimed by Strugnell to belong to the first century CE. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 77-9; cf. J. Strugnell, RQ 7 (1970,) 252-4;J. T. Milik, JJS 23 (1972), 110-24.

2Interpretation concerning the ages made by God, all the ages for the accomplishment [of all the events, past] and future. Before ever He created them, He determined the works of ... age by age. And it was engraved on [heavenly] tablets... the ages of their domination. This is the order of the cre[ation of man from Noah to Abraham, un]til he begot Isaac; ten [weeks (of years)]. And the interpretation concerns Azazel and the angels who [came to the daughters of men; and] they bore to them giants. And concerning Azazel ... and iniquity, and to cause them all to inherit wickedness... judgements and judgement of the congregation.

The Book of Noah (1Q19, 1Q19 bis, 4Q534-6, 6Q8,19)

1Several groups of small fragments from Qumran Caves 1, 4 and 6 appear to be the relics of a Book of Noah mentioned in Jubilees x, 13 and xxi, 10 and reproduced in an abbreviated form in Aramaic in the Genesis Apocryphon 11ff. and in Enoch CVI (cf. J. T. Milik, DJD, I, 84- 6; 152; DJD, III, 116-19, 136). 1Q19 and 19bis are remains of a Hebrew version; 6Q8 and 19 belong to an Aramaic Noah narrative. 1Q19, 6Q8 and 1QapGen deal with the miraculous birth of Noah, as does also 4Q534, which was originally understood by scholars as describing the birth of the Royal Messiah (cf. p. 370 above). In 1Q19 fr. 1 the subject is the miserable state of mankind before the Flood; frs. 3 and 13-14 (as well as 6Q8) allude to the birth of Noah, accompanied by miraculous signs. For the editio princeps of 4Q534-6, see E. Puech, DJD, XXXI, 117- 70. 1Q19, fr. 3 ... [to] his father. And when Lamech (Noah's father) saw the ... [the child made] the rooms of the house [shine] like the rays of the sun ... to frighten the ... Frs. 13-14 ... for the glory of your splendour ... for the glory of God... [will be] lifted

2in glorious majesty... will be glorified amidst [the sons of h]eaven and ... 4Q534 I ... of his hand: his two kn[ee]s. [And on his head] on his hair a birth- mark of reddish colour. And the shape of a lentil (will be) on [his face?], and small birthmarks on his thigh. [And after t]wo years he will know (how to distinguish) one thing from another in his heart. In his youth, he will be like... [like a m]an who knows nothing until the time when he knows the three Books. And then he will acquire prudence and learn und[erstanding] ... w[ise] seers come to him, to his knees. And with his father and his ancestors... of brothers will hurt him. Counsel and prudence will be with him, and he will know the secrets of man. His wisdom will reach all the peoples, and he will know the secrets of all the living. And all their designs against him will come to nothing, and (his) rule over all the living will be great. His designs [will succeed], for he is the Elect of God. His birth and the breath of his spirit... and his designs shall be for ever... 4Q536 (4Q534, fr. 7) ... Blessed be every m[an who teaches his sons the doctrine of wisdom]. For he will not die in the days of wickedness. Woe to you, O fool, for your mouth will deceive you by ... (incurring) the death penalty. Who will write these words of mine in a book that will not decay, and keep this word of mine [in a scroll (?) which will not] fade away? Behold ... and the pleasure of the wicked will cease for ever...

Words of the Archangel Michael (4Q529, 6Q23)

1In this poorly preserved Aramaic fragment the speaker, Michael, addresses the angels in general and the archangel Gabriel in line 4 about a vision. The subject is unclear, but since he refers to the sons of Noah, Shem and Ham, and to the construction of a city filled with wickedness, it is possible that the author alludes to the building of the tower of Babel. If there are two mountains in each direction (east, west, north, south), the ninth indicated in the text must be special: Zion or Sinai? For the editio princeps, see E. Puech, DJD, XXXI, 1-8. Fr. 1 Words of the book which Michael addressed to the angels... He said: I found there divisions of fire ... [and I saw there] nine mountains: two to the eas[t, and two to the west, and two to the north and two to the so]uth. I saw there the angel Gabriel... like a vision. [Then] I showed him the vision. And he said to me: ... in the books of my Master, the Lord of the world, it is written: Behold, ... [between] the sons of Ham and the sons of Shem. And behold my Master, the Lord of the world... when they ... the tear from... And behold a city was built to the name of my Master, [the Lord of the world, and there] everything that is evil will be done before my Master, the Lor[d of the world] ... And my Master, the Lord of the world, will remember his creation... [and] my Master, the Lord of the world, [will be] merciful to him and to him... the man will be in the faraway province... he, and he will say to him: Behold this... for me silver and gold... And he will say: ... [and] the righteous man...

The Testament of Levi (i) (4Q213-114, 1Q21)

1Among the numerous small fragments representing the Aramaic Testament of Levi from Cave 4, all dating to the mid-first century BCE, a damaged portion of two columns of 4Q213a contains parts of a prayer of Levi. As the best part of the same text survives also in Greek in a manuscript from Mt Athos (Monastery of Koutloumous, Codex 39, dating to the eleventh century), it is possible to complete most of the missing sections of this prayer. Other small Aramaic fragments of the Testament of Levi, mentioning among other matters the 'kingdom of the high priesthood', are listed under 1Q21 (cf. J. T. Milik, DJD, I, 87- 91). For the editio princeps, see M. E. Stone and J. C. Greenfield, DJD, XXII, 1-71. For the Testament of Levi in the Testaments of the Twelve Patriarchs, see HJPIII, 767-81. 4Q213a I [Then] I raised [my eyes and face] towards heaven [and opened my mouth and spoke. And I stretched out] the fingers of my hands and my hands... for truth towards the holy ones and I prayed and said, Lord, Thou [knowest every heart, and T]hou alone knowest all the thoughts of [the heart. And now my sons are with me. Give me all] the paths of truth, and distance [from me, O Lord, the evil spirit and the evil] inclination and fornication and repulse [pride from me. And give me counsel, and w]isdom and knowledge and might [so as to do that which pleases Thee] and find favour before Thee [and give thanks for Thy dealings with me, O Lord, in order to do] that which is splendid and

2good before Thee. [And let n]o adversary have dominion over me [to lead me astray from Thy way. And be merciful t]o me, O Lord, and draw me near that I may be Thy II [servant and minister well to Thee] ... [Thou], O Lord, [hast blessed Abraham my father and Sarah my mother and Thou didst say that Thou wouldst give them] a righ[teous] seed [which would be blessed for ever. Listen therefore to] the prayer of [Thy] ser[vant Le]vi ... [to practise] righteous judgement for a[ll eternity] ... [And do not remove] the son of Thy servant from be[fore Thee] ... Then I went along... to my father Jacob. And when... from Abel- Mayin. Then I lay down and dwelled ... 4Q213 (completed from the Cairo Geniza) Fr. 1 i ... [And] I [instruct you, my sons, and I will show to you, my loved ones, the truth.] The chief of all your deeds shall be [truth, and it shall be with you for ever.] Righteousness and truth... you will bring in a blessed harvest. He who sows good will bring in good, and he who sows evil, his sowing will turn against him. And now teach your sons letters, doctrine and wisdom, and wisdom will be with you for everlasting honour. He who studies wisdom will be honoured, but he who despises wisdom will be turned into scorn and disdain. My sons, look at Joseph, my brother, who has studied letters and wise doctrine for glory and greatness and for kings... Do not be remiss in the study of wisdom... Everyone who studies wisdom ... To every land and province to which he goes as a brother... and he is not like a stranger, nor as a ... all will grant him honour on its account because all wish to learn wisdom. Those who love him are many and His well-wishers are great in number. They will make him sit on a throne of honour to hear his words of wisdom. Wisdom is great wealth of honour for those who know it, and a good treasure for those who buy it. If powerful kings come and a big crowd [and horsemen and many chariots will be with them, they will

3carry away the wealth of a country and of a province, and plunder everything in them, they will not plunder the treasuries of wisdom, and will not find] ... 4Q213b [The seven departed from me] and I woke up from my sleep. Then [I said, 'This is a vision and I am so amazed that I should have any vision.' And] I [concealed] this also in my heart [and disclosed it] to no man. And we went to my father, Isaac, and he too blessed me thus. Then Jacob, my father, tithed all that he had in conformity with his vow and I was the first at the head [of the priesthood] and to me, one of his sons, he gave a gift ... to God, and he clothed me with the garment of the priesthood and he ordained me, and I became a priest of the everlasting God... 4Q214 fr. 2 [To sprink]le [blood on the walls of the altar. And again wash your hands and] your [f]eet of [the blood and start offering the salted parts. Offer] fi[rst the head and cover it with the fa]t and let not [the blood of the sacrificed bull] be seen [on it. And afterwards] the [neck] and afterwards the forelegs [and afterwards the breast with the sides, and after]wards the thighs and the spine [of the loin. And after the thighs the washed hind legs] with the intestines. And they all [will be salted with salt as they should. And] after that fine flour is to be mixed with oil [and] after all this [pour out] wine [and burn incense over them and] your action should follow the ru[le].

44Q214a, fr. 1 ... These a[re what he said to me to be fit for offering below the burnt offering] on the altar. And wh[en you have made an offering from these trees on the altar and the fire has started] to [be kindled] ... Frs. 2-3 i 3-6 [The fortieth year of my life she bore in the seventh/fou]rth [month. And I was again with her and she conceived and bore me a daughte]r and I gave her the name of Jochebed. I sai[d, 'She is born to me for the honour of Israel.'] In the sixty-fourth year of my life she was born on the first (day) of the seventh [month]. 4Q214b, frs. 2-6 ... s[p]lit [woo]d, [and first examine it for worms and the]n [offer it, for] thus did I see Abraham, [my father, taking care]. He s[ai]d to me [that any of the twel]ve (kinds of) trees [is fit for] offering on the altar, [the fragrance of whose smoke] goes up. And these are [their] names: [the cedar, the juni]per, the almond tree, [the fir, the pine, the ash,] the cypress, the ..., the olive tree, the laurel, the myrtle and the ... These are (the trees) which he [said to me that they are fit to offer] below the burnt offerings [on the altar. And when you have offered any of] these [trees] on the altar [and the fire has started to burn them, then you will start to sprinkle the blood] on the walls of the altar. And again [you will wash your hands and feet of the blood and start to offer] the sa[lte]d [l]im[bs]. The he[ad] ...

5Testaments of the Patriarchs: the Testament of Levi or Testament of Jacob (4Q537 and 540-41) An Aramaic work of which numerous fragments are extant in Cave 4 resembles the Testament of Levi from among the Testaments of the Twelve Patriarchs. The central figure is Levi, but the testament is probably that of his father, Jacob. Hence 4Q537 is referred to also as the Jacob Apocryphon. Palaeographically its proposed date is the end of the second century BCE. Both 4Q537 and 541 allude to an eschatological priestly figure (recalling the pseudepigraphic Testament of Levi XVII-XVIII) whose mission encounters opposition due to the wickedness of the men of his generation. 4Q537 probably represents Jacob's dream at Bethel. The three fragments of 4Q540 are very truncated and provide no basis for meaningful translation. For the editio princeps, see E. Puech, DJD, XXXI, 171-90 and 225- 56. 4Q537 Fr. 12 ... and how will be the buildin[g] ... [and how will the prie]sts be dressed and [their hands] be purified, and how will [they] offer sacrifices on the altar, and ho[w on the who]le earth will they always eat part of their sacrifices [and how they shall drink the water] which will come out of the city under the walls... 4Q541, fr. 9

6I... and he will pass on [to them (his sons) his w]isdom. He will atone for all the sons of his generation and will be sent to all the sons of his [peo]ple. His word is like a word of heaven, and his teaching is according to the will of God. His eternal sun will shine, and his fire will spring forth to all the ends of the earth, and will shine over darkness. The darkness will pass away [fr]om the earth, and deep darkness from the dry land. They will utter many words against him and many [ ... ]s. They will invent stories about him, and will utter everything dishonourable against him. Evil will overturn his generation [because... ] will be, and because lies and violence will (fill) his existence, and the people will go astray in his days and will become perplexed. 4Q541, fr. 24 ii ... Do [n]ot mourn in sackcloth... and do not... redeemed whether they are hid[den] fault[s] or revealed faults and... Search and seek and know what is sought by the dove and do not smite one who is exhausted with consumption and troubles ... And you will make a joyous name for your father and a tried foundation for your brothers. And you will see and rejoice in the everlasting light and you will not be from among the enemies. vacat

The Testament of Judah and Joseph (4Q538-9)

1Four small fragments of an Aramaic work (4Q538) were first recognized as belonging to the Testament of Judah by J. T. Milik ('Ecrits préesséniens de Qumrân: d'Hénoch à Amram', in Qumrân. Sa piété, sa théologie et son milieu, ed. M. Delcor (1976), 91-106). The script belongs to mid-first century BCE. The five fragments of the Testament of Joseph (4Q539) are too small for translation. However, the allusion to 'my uncle Ishmael' (fr. 3) whose children acquired Joseph as a slave, and to the minister of Pharaoh, Pentephres, the Greek form of Potiphar (fr. 4), who bought Joseph from the Ishmaelites, seem to confirm Milik's identification of the document. For the editio princeps, see E. Puech, DJD, XXXI, 191-2 11. Frs. 1-2 ... if there is in their heart [an evil spirit] towards me (Joseph). vacat When I... and they came [to me,] they all [brou]ght to me the bags... and [they fell to the ground] before Joseph and revered [him]. He then knew that there was no evil [sp]irit [in their heart] and he could no longer... (suspect them) ... and he could no longer... And he presented his brothers [with] a big [mea]l ... on my (Judah's) shoulder (literally: neck) and embraced me ...

The Testament of Naphtali (4Q215)

1Two reasonably intact fragments, dating to the turn of the era, represent the Hebrew text of the Testament of Naphtali, with occasional similarities to the version which survives in Greek. Fr. 1 partly overlaps with TNaphtali 1, 9, 11-12, without being identical with it. Fr. 2 depicts the blessedness of the end of time and may belong to a separate sectarian document. For the editio princeps, see M. E. Stone, DJD, XXII, 73-82. Fr. 1 ... with the sisters(?) of (or: with Ahiyot,) the father of Bilhah, ... Deborah, who suckled Reb[eccah] ... And he went into captivity and Laban sent out and rescued him and gave him Hannah, one of [his] maidservants. [And she conceived and bore] a first [daughter], Zilphah, and gave her the name Zilphah after the name of the town whe[re] he was taken into captivity. She conceived and bore Bilhah, my mother, and Hannah called her name Bilhah, for when she was born, [she was in] a hurry to suck. And she said, 'What? Is my daughter in a hurry?' And she called her again Bilhah. vacat When my father Jacob came to Laban, fleeing from Esau, his brother, and after... the father of Bilhah my mother. And Laban led Hannah, the mother of my mother and her two daughters, [and he gave one to Lea]h and one to Rachel. And when it came to pass that Rachel did not bear sons, ... [Jaco]b my father, and he gave him Bilhah my mother and she bore Dan [my] brother...

2Narrative and Poetic Compositiona—c (formerly 'A Joseph Apocryphon') (4Q371-3) 4Q371-3 form a very fragmentary Hebrew narrative relating to the period of the Patriarchs and Moses. Palaeographically they are dated to the second half of the first century BCE. 4Q372 appears to be the relic of an anti-Samaritan polemical work, antedating the destruction of the Temple on Mount Gerizim under John Hyrcanus I (134-104 BCE). No sectarian features are apparent in this writing. It should be noted that the joint reference to the tribes of Levi, Judah and Benjamin (line 14) is paralleled in 1QM 1, 2. 4Q373, parallel to 2Q22, describes the battle between a Jewish hero, possibly Moses, and the giant Og, king of Bashan (cf. Num. xxi, 21—35). The model of the story is the duel between David and Goliath. For the editio princeps, see Eileen Schuller and M. Bernstein, DJD, XXVIII, 155-204. 4Q372, fr. 1 (40371-2) ... and the pagan priests and the worshippers of [idols] ... the Most High and He handed them over to the nations ... [and He dispersed] them in all the lands and among all [the nations] and He disseminated them ... and they did not come ... Israel. And He destroyed them from the land ... and the nations did not leave for them a tent-peg standing in the Valley of Vision ... [and they turned] Jerusalem into ruins and the Mountain of my God into high places of fore[st] ... the precepts of God. Judah was also with him and he stood at the crossroads to ... to be

3together with his two brothers. And for all this, Joseph was thrown to un[known] lands, to a strange nation and they (the northern Israelites) were dispersed in the whole world. All their mountains were deserted without them ... and fools resided in their land. They made for themselves a high place on an elevated mountain to excite the jealousy of Israel. They spoke wor[ds of ... ] of the sons of Jacob and caused disgust with the words of their mouth, blaspheming against the Tent of Zion. They spoke [words of falsehood and all the] words of lies to enrage Levi, Judah and Benjamin by their words. And for all this, Joseph [was put] into the hands of strangers to consume his strength and break all his bones until the time of his end. And he cried ... and called on the mighty God that He should save him from their hands. He said, 'My Father and my God, do not abandon me to the hands of the nations. Execute judgement for me so that the humble and the poor may not perish. Thou hast no need of any nation or people to help Thee. [Thy] fing[er] is greater and more powerful than anything in the world. For Thou optest for the truth, and in Thy hand there is no violence whatever. Also Thy mercies are many and Thy loving- kindness is great for all those who seek Thee. [They took] my land from me and from all my brothers who have joined me. A nation of enemies resides on it ... and they opened their mouth with anger against all the sons of Jacob, Thy friend, ... at the time when Thou wilt destroy them from the whole world and they will give ... I will rise to enact judgement and righ[teousness] ... [to do] the will of my Creator and to offer sacrifices ... my God. I will proclaim [Thy] merci[es] ... I will praise Thee, O Lord, my God, and I will bl[e]ss Thee ... the first things and to teach Thy precepts to the sinners, and to all who have forsaken [Thy] Law.... and evil so that Thy testimonies will not rebuke me and to proclaim [Thy] righteousness ... For Thou art a great, holy, mighty, powerful, awe-inspiring and wonderful God ... [the heaven] and the earth and even in the depth of the ocean majesty and ... I know and I have understood and ...' Fr. 3

4a heart teaching understanding, a mouth [procla]iming judgement. For my words are [sweeter] than honey and surpass wine. [My] tongu[e] is truth and all the words of my mouth are righteousness. Their testimonies shall not destroy and their portions shall not perish. For all of them ... The Lord has opened my mouth and the words of my tongue are from Him and they speak to me to proclaim ... ... His mercies. He will not give His precepts to another nation, nor will He crown every stranger, for ... [bet]ween them (the covenant) which He made with Jacob, that they should be His people for all eternity. ... [visiting] destruction [on I]srael to exterminate them by the hand of the nations. All the plagues in the inheritan[ce of] ... and He will seek their blood from their hands. See what He did to Midian, ... one - he was Zimri the son of Salu (Num. xxv, 14)— and the five kings of Midian were killed ... 4Q373, (2Q22 i 1—4; 4Q373, fr. 19 1—4) ... all his servants. Og ... His height was ... cubits and a half and two [cubits was his width ...] the spear like a cedar tree ... the shield like a tower ... Sweet footed ... seven stadia distant. He did not stand ... And I did not repeat for the Lord, our God, smashed him and with [the sword] ... and I made slings to wound ... for war to take strongholds and to shock ...

The Testament of Qahat (4Q542)

1The Testament of Qahat is an Aramaic work of which two columns, one complete and one damaged, have survived. It is a typical example of moralizing death-bed literature, similar to the Testaments of the Twelve Patriarchs, but characterized, like the Testaments of Levi and Amram, by its priestly perspective. The script has been palaeographically dated to the end of the second century BCE, but the carbon 14 test, performed in 1990, places it considerably earlier, possibly to 388—353 BCE, or more probably to 303—235 BCE. It is not a sectarian composition. Only the undamaged part of the text is translated here. Two further small fragments have survived without providing anything continuous and meaningful. Fr. 2 alludes to darkness and light, and fr. 3 mentions precious stones extant in large numbers apparently on account of zenuta (fornication, whoredom). For the editio princeps, see E. Puech, DJD, XXXI, 257—82.

2... I and the God of gods for all eternity. And He will shine light on you and will let you know His great Name. And you will know Him, that He is the God of eternity, and the Lord of all the deeds, and the Ruler of all, dealing with them according to His good pleasure. And He will make for you rejoicing and for your sons joy for the generations of truth, for ever. Now, my sons, be careful with the heritage that is handed over to you, which your fathers have given you. Do not give your heritage to strangers, and your inheritance to knaves so that you become humiliated and foolish in their eyes and they despise you, for, although sojourners among you, they will be your chiefs. So hold to the word of Jacob, your father, and seize the laws of Abraham and the righteousness of Levi and mine. And be holy and pure of all fornication

3in the community. And hold the truth and walk straight, and not with a double heart, but with a pure heart and a true and good spirit. And you will give me a good name among you, and a rejoicing to Levi, and joy to Jacob, delight to Isaac, and glory to Abraham, because you will keep and walk (in) the herit[age] which your fathers will have left you: truth and righteousness and uprightness and perfection and pur[ity and ho]liness and the priesthood according to all that you have been commanded (?), and according to all that II I will have taught you in truth from now until all [the age] ... every word of truth will come upon yo[u ...] eternal blessing will reside on you and will be [come for you] ... stay for all the eternal generations and will no more ... from your correction and you will establish yourselves to pronounce judgement ov[er ... ] and to see the faults of all the sinners of the ages ... [to be cast] into the fire and the oceans and into all the cavities for ... in the generations of truth. And all the sons of wickedne[ss ... ] And now Amram, my son, [I] instruct you ... and your sons to their sons. I instruct [you ... ] and they have given to Levi my father, and Levi my father g[ave (it/them)] to me ... all my books in testimony that through them you should beware ... [and that there should be] for you through them much merit when you walk in conformity with them. vacat

The Testament of Amram (4Q543-9)

1An Aramaic document surviving in five or six (?) fragmentary copies from Cave 4 contains an admonition by Amram, the father of Moses, to his children. The context is that of the Book of Exodus, but the visions and teachings are the author's free compositions. Amram's age at his death (137 years) is borrowed from Exod. vi, 20, but its dating to the 152nd year of the captivity reflects the tradition according to which the Israelites remained in Egypt, not for 430 years (Exod. xii, 40), nor 400 years (Gen. xv, 13), but 210 years. Cf. J. Heinemann, '210 Years of Egyptian Exile', JJS 22 (1971), 19—30. The dating of the script varies between the second half of the second century BCE (4Q543, 544, 547), the first half of the first century BCE (4Q545, 546) and the second half of the first century BCE (4Q548, 549). In the gravely damaged text of a vision, Amram sees the chief Angel of Darkness, Melkiresha', already mentioned (pp. 394—5). He also addresses the leader of the Army of Light, whose name has disappeared in one of the many lacunae. But is is highly probable that one of his 'three names' is Melchizedek (see pp. 532—4). For the editio princeps, see E. Puech, DJD, XXXI, 283—405. 4Q543, fr. 1 (4Q545, 546) I Copy of the book of the words of the vision of Amram, son of Kehat, son of Levi, al[1 that] he explained to his sons and enjoined on them on the day of [his] death, in his one-hundred-and-thirty-seventh year, which was the year of his death, [in] the one-hundred-and-fifty-second year of Israel's exile in Egypt ... to call Uzziel, his youngest brother, and he

2ma[rried] to him Miriam, [his] daughter, and said (to her), 'You are thirty years old.' And he gave a banquet lasting seven days. And he ate and drank and made merry during the banquet. Then, when the days of the banquet were completed, he sent to call Aaron, his son, and he was about twenty years old and said to him, 'Call, my son, the messengers, your brothers from the house of ...' 4Q544, fr. 1 (4Q543, 545—7) Qahat (went) there to stay and dwell and build ... many of the sons of my uncle together ... a man as our work was very great until the dead would be buried. vacat In the year of my beginning, when the news of a war became worrying, with my consent our company returned to the land of Egypt and I went to bury them and they did not build the tombs of our fathers. And my father Qahat and my wife Jochebed left me to stand and build and provide them with all their needs from the land of Canaan. And we stayed in Hebron while we were building. vacat A war broke out between the Philistines and the Egyptians and the Philistines and Canaanites defeated the Egyptians and they closed the fr[ontiers] of Egypt. And it was impossible [for Jochebed, my wife, to go from Egypt to Canaan] for forty-one years. And we could not return to Egypt. Therefore [we could] not ... [the war] between Egypt and Canaan and the Philistines. And during all this, [Jochebed] my wi[fe, was away from me in the land of Egypt ... my post ... for] she was [not] with me. And I did [not] take ano[ther] wife. vacat Women... all, that I would return to Egypt in peace and would see the face of my wife. [I saw Watchers] in my vision, a dream vision vacat And behold two (of them) argued about me and said ... and they were engaged in a great quarrel concerning me. I asked them: 'You, what are you ... thus ... [about me?'] They answered and [said to me: 'We have been made m]asters and rule over all the sons of men.' And they said to me: 'Which of us do you [choose ...'] I raised my eyes and saw one of them. His looks were frightening [like those of a vi]per, and his [ga]rm[en]ts were multi-coloured and he

3was extremely dark ... And afterwards I looked and behold ... by his appearance and his face was like that of an adder, and he was covered with ... together, and over his eyes ... Fr. 2 ... this [Watcher]: 'Who is he?' He said to me: 'This Wa[tcher] ... [and his three names are Belial, Prince of Darkness] and Melkiresha'.' vacat And I said: 'My Lord, what ru[le] ...' [And he said to me] ... [and all his paths are dark]ness, and all his work is darkness, and he is ... in darkness ... you see. And he rules over all darkness ... and I rule over all light and al[1] ... 4Q545 (4Q543a, 546d) Fr. ia i I Cop[y of the writing of the words of visio]n of Amram, son of Qahat, son of Levi, al[1] that [he has explained to his] sons ... on the day of [his] death in the year one hundred and thirty-six - this is the year of his death - in the year one hundred and fifty-two of the exile of [I]srael in Egypt. Also it came to him ... and call Uzziel, his younger brother, [and gav]e him Mir[i]am, his thirty-year-old daughter for wife. He made her wedding feast last seven [day]s and he ate and drank at her wedding feast and rejoiced. Then, when the [d]ays of the wedding feast came to an end, he sent out to call Aaron, his about t[wenty]-year-old son, [and said] to him, 'My son, call to me the messengers, your brothers, from the house of ...' Fr. 4

4VI ... and I will explain to you your name[s] ... [that] he wrote for Moses. And also about A[aron] ... I will explain to you the mystery of his worshipping. He is a holy priest [to the Most High God. Also] all his seed will be holy in all the generations of e[ternity] ... The seventh of the men of (God's) good will [he will be] called and he will be said ... and will be chosen as a priest for ever ... vacat 4Q548 ... I an[nou]nce to you [the] firm [pat]h. I will indeed inform y[ou ... For all the Sons of Light] will shine, [and all the Sons] of Darkness will be dark. [For all the Sons of Light] ... and by all their knowledge they will ... and the Sons of Darkness will be ... And the Sons of Darkness will be removed ... For every fool and wick[ed will be dar]k and every [sag]e and upright will shine. [For all the Sons of Light will g]o to the light, to ... and all the Sons of Dar[kness go towards death] and perdition ... The people shall have brightness ... and they will explain to th[em] ...

The Words of Moses (1Q22)

1Fragments of four very mutilated columns of a manuscript from Cave I have been skilfully reconstructed by J. T. Milik. They form a farewell discourse of Moses which takes its inspiration from various passages of Deuteronomy and is chiefly remarkable for the emphasis laid on the appointment of special teachers, or interpreters, of the Law (Levites and Priests). The last two columns are so mutilated as to be untranslatable. Another document, consisting of two insignificant fragments, tentatively entitled 'A Moses Apocryphon' (2Q21) and including a prayer attributed to Moses, has been published by J. T. Milik (DJD, III, 79-81). For the editio princeps, see J. T. Milik, DYD, I, 91—7.

2I [God spoke] to Moses in the [fortieth] year after [the children of] Israel had come [out of the land of] Egypt, in the eleventh month, on the first day of the month, saying: '[Gather together] all the congregation and go up to [Mount Nebo] and stand [there], you and Eleazar son of Aaron. Inter[pret to the heads] of family of the Levites and to all the [Priests], and proclaim to the children of Israel the words of the law which I proclaimed [to you] on Mount Sinai. Proclaim care[fully] into their ears all that I [require] of them. And [call] heaven and [earth to witness against] them; for they will not love what I have commanded [them to do], neither [they] nor their children, [during all] the days they shall [live upon the earth]. [For] I say that they will abandon [Me, and will choose the abominations of the nations,] their horrors [and their idols. They will serve] false gods which shall be for them a snare and a pitfall. [They will sin against the] holy [days], and against the Sabbath and the Covenant, [and against the commandments] which I command you to

3keep this day. [Therefore I will smite] them with a mighty [blow] in the midst of the land [which they] cross the Jordan [to possess]. And when all the curses come upon them and catch up with them to destroy them and [blot] them out, then shall they know that the truth has been [fulfilled] with regard to them.' Then Moses called Eleazar son of [Aaron] and Joshua [son of Nun and said to them,] 'Speak [all these words to the people] ... : [Be still,] II O Israel, and hear! This [day shall you become the people] of God, your [God. You shall keep My laws] and My testimonies [and My commandments which I] command you to [keep this] day. [And when you] cross the [Jordan so that I may give] you great [and good cities], and houses filled with all [pleasant things, and vines and olives] which [you have not planted, and] wells which you have not dug, [beware,] when you have eaten and are full, that your hearts be not lifted up, and that [you do not forget what I have commanded you to do this day. For] it is this that will bring you life and length of [days].' And Moses [spoke to the children] of Israel [and said to them]: '[Behold,] forty [years have passed since] the day we came out of the land [of Egypt, and today has God], our God, [uttered these words] from out of His mouth: [all] His [precepts and] all [His] precepts. '[But how shall I carry] your loads [and burdens and disputes alone]? When I have [established] the Covenant and commanded [the way] in which you shall walk, [appoint wise men whose] work it shall be to expound [to you and your children] all these words of the Law. [Watch carefully] for your own sakes [that you keep them, lest] the wrath [of your God] kindle and burn against you, and He stop the heavens above from shedding rain [upon you], and [the water beneath the earth from] giving you [harvest].' And Moses [spoke further] to the children of Israel. 'Behold the commandments [which God has] commanded you to keep ...'

4Sermon on the Exodus and the Conquest of Canaan (4Q374) Only one of the sixteen surviving fragments of a writing, palaeographically dated to the last third of the first century BCE, which deals with the exodus from Egypt and the occupation of Canaan, is large enough to provide an intelligible account. The speaker remains anonymous but may conceivably be Joshua. For the editio princeps, see Carol Newsom, DJD, XIX, 99—110. Fr. 2 II ... And the nations rose up in anger ... in their actions and in the uncleanness of the deeds of ... and there was no remnant for [them] and none who escaped and for their posterity ... And he made a plantation for u[s] his elect in the land that is the most desirable of all the lands ... And he made him as a god over the mighty and as a cause of dread for Pharaoh ... they melted and their heart trembled and their entrails dissolved. And he had mercy ... And when he made his face shine on them for healing, they strengthened [their] heart once more and knowledge ... None having known you, they melted and trembled ...

A Moses Apocryphona (4Q375)

1In a style imitating the Pentateuch, and recalling the Sayings of Moses from Cave 1 (1Q22), 4Q375, fr. 1, col. I lays down instructions regarding the treatment of a person who claims to be a prophet. Should he exhort people to commit apostasy, he is to be executed. However, his tribe may come to his rescue and lodge an appeal with the anointed priest in the city of the sanctuary. The very damaged col. 11 contains a sacrificial ritual employing the terminology of the Day of Atonement from Lev. xvi. The script is early Herodian, i.e. late first century BCE. For the editio princeps,see John Strugnell, DJD, XIX, 111—19. Fr. 1 I ... [You will do all that] your God has commanded you from the mouth of the prophet. You will keep [all] these [pre]cepts and you will return to the Lord your God with all [your heart and al]1 your soul. And your God will desist from the wrath of his great anger [to save you] from your misery. And the prophet who will arise and speak defection in your midst, turning you away from your God, shall be put to death. But if the tribe from which he originates stands up (for him) and says, 'Let him not be put to death, for he is righteous; he is a [trus]tworthy prophet', you, your elders and your judges will come with that tribe [t]o the place which your God will choose within one of your tribes (to appear) before [the] anointed priest on whose head the oil of anointing has been poured.

A Moses Apocryphonb (4Q376, 1Q29)

1This mid-first-century BCE text, which partly overlaps with 1Q29, is a reworking of Exod. xxviii, 9—12, dealing with the two engraved stones set in the shoulder pieces of the high priest's liturgical garment (the ephod). Another fragment introduces the secular head of the community, the 'Prince of the whole congregation' (cf. 1QM v,1; CD VII, 20, etc.) in his military role, confronting the enemies of Israel or attacking one of their towns. For the editio princeps, see John Strugnell, DJD, XIX, 121—36. Fr. 1 II they shall shed light on you. And he shall go out with it with tongues of fire. The left-hand stone on his left side will show itself to the eyes of all the assembly until the priest has completed his speech. And afterwards the ... has gone up ... And you shall keep and d[o al]1 [that] he shall speak to you. And the prophe[t] ... ... preaches rebellion ...

2III according to all this judgement. And if the Prince of the whole congregation shall be in the camp and ... his enemy and Israel is with him, or if they go against a city to besiege it or any matter which ... to the Prince ... the distant field ...

A Moses Apocryphonc (4Q408)

1One medium-sized and sixteen small fragments represent a collection of liturgical prayers of which only one can be partly translated. The document is akin to 4Q375 and 376 as well as to 1Q29. Palaeographically the document is placed in the late second century BCE. For the editio princeps, see Annette Steudel, DJD, XXXVI, 298- 319. Fr. 3 + 3a ... [Bl]essed art Thou, O Lord, who art righteous in all Thy ways. Be mighty in strength ... [in Thy judge]ments. Thou who art faithful ... Thou art understanding [with all in]telligence ... might. Thou who art ... to bring out ... who hast created the morning as a sign to reveal the dominion of the light as the boundary of the daytime ... for their work. To bless Thy holy name Thou hast created them. For the light is good ... [Thou art ...] who hast created the evening as a sign to reveal the dominion [of darkness] ... from labour. Thou hast [c]reated them to bless Thy holy name when they see that the light is good and when ... Thou hast created the evening as a sign (to mark) the appearance of the dominion of [darkness] ...

2Apocryphal Pentateuch B (formerly 'A Moses Apocryphonc') (4Q377) This is part of an apocryphal account of the story of the Israelites at Sinai and in the wilderness. Fragment 2 ii introduces an elder called Elibah, who curses the Jews who fail to observe the Law mediated by Moses during the latter's stay with God on the mountain.

3For the editio princeps, see J. VanderKam and M. Brady, DJD, XXVIII, 205—17. Fr. 2 ii II ... they will understand the precepts of Moses. And Elibah answered and said: Hearken, congregation of the Lord, and listen, all the assembly! ... Cursed be the man who does not stand by, keep and prac[tise] all the comman[dments of the L]ord (issued) by the mouth of Moses, His anointed, and follow the Lord, the God of our fathers, He who commanded us from the mountain of Sinai. And He spoke to the people of Israel face to face as a man speaks to his friend ... He made us look at a consuming fire from under the heaven. And on the earth, He stood on the mountain to make it known that there is no god beside Him and no rock like Him. [And all] the assembly ... and trembling seized them because of the glory of God and the marvellous voices ... and they stood at a distance. And Moses the man of God (was) with God in the cloud and the cloud covered him. For ... when he was hallowed and out of His mouth he spoke like an angel. For who is a

4messenger like him? ... a man of grace who were not created from everlasting to everlasting ...

A Moses (or David) Apocryphon (4Q373, 2Q22)

1Three small Cave 4 fragments which partly overlap with 2Q22 published by M. Baillet (DJD, III, 81—2) represent a historical narrative of an unnamed speaker in the first person, and with the single actual name of Og, king of Bashan (cf. Num. xxi, 33—5; Deut. iii, 4—5, 11). Baillet and the editor of 4Q373, Eileen Schuller, wonder whether the narrator is David and the subject is his fight with Goliath, a theory based on a few verbal similarities to 1 Samuel xvii, which cannot, however, easily account for the mention of Og, apart from his height (see Deut. iii, 11) which was comparable to that of the giant Goliath (cf. 1 Sam. xvii, 4). S. Talmon, on the other hand, has argued that the topic of the fragment is more likely to be the defeat of Og by Moses, richly elaborated by Targum, Midrash and Talmud (cf. L. Ginzberg, The Legends of the JewsI, 160; III, 340—47; V, n. 181; VI, 667-8, 684— 700). On the whole, the second alternative seems slightly preferable. For the editio princeps, see E. Schuller and M. Bernstein, DJD, XXVIII, 199—204. 4Q373 1-2 (2Q22) ... all his servants Og ... his height was ... and a half cubits and two [cubits were his breadth ... ] a spear like a cedar tree ... a shield like a tower. The nimble-footed ... he who removed them seven stadia. [I] did not stand ... and I did not change. The Lord our God broke him. I prepared wounding slings together with bows and not ... for war to conquer fortified cities and to rout ...

Prophecy of Joshua (4Q522, 5Q9)

1Two mutilated columns, as well as several further small fragments, of a narrative appear to describe the future conquest and/or division of the Holy Land. It appears to be related to the extremely fragmentary 5Q9, published by J. T. Milik in DJD, III, 179—80, which mentions the name of Joshua. Col. 1 of 4Q522 consists of a list of localities, of which a number appear in Joshua xv—xxi (e.g. Beer Sheba, Bealoth, Keilah, Adullam, etc.) and Judges i (Ashkelon, Kitron). Col. 11 predicts the conquest of Zion by David and the building of the Temple. In col. 11, 4 and 7 God is referred to in the third person, but in lines 9—10 he seems to be the speaker. For the editio princeps of 4Q522, see E. Puech, DJD, XXV, 39— 74. Fr. 9 II ... For behold a son is born to Jesse, son of Perez, son of Ju[dah] ... [He is to take] the Rock of Zion and from there he is to possess the Amorites ... to build a house for the Lord, the God of Israel. Gold and silver ... cedars and cypress trees will he br[ing from] Lebanon to build it. And the sons of ... and David. The Lor[d] will make (him) dwell in security ... [The Lord of h]eaven will reside with him [for] ever. But now the Amorites are there and the Canaan[ites] ... inhabitant whom I consider guilty, whom I have not sought ... from you. And the Shilonite and the ... I have made him a slave ... And now ... to a distance from ... Eleazar ...

A Joshua Apocryphon (i) or Psalms of Joshua (4Q378—9)

1Usually designated by the misnomer 'Psalms of Joshua', this badly mutilated composition represents a rewritten account of the story of Joshua. 4Q378, written in Herodian formal script, consists of twenty- seven mostly tiny fragments, while the late Hasmonaean 4Q379 comprises forty-one. The majority of the fragments are too small for meaningful translation. According to Carol Newsom, the overall form of the composition is a farewell speech by Joshua. It contains admonitions, curses and prayers (e.g. 'prayer for our sins', 4Q378 6 i, 1.4, a prayer listing the twelve tribes of Israel—Levi, Reuben, Gad, and Dan are legible, 4Q379 1), songs ('songs of praise', 4Q379 22 ii, 7, and a praise mentioning Abraham, Isaac, Jacob, Moses, Eleazar and Ithamar, 4Q379 17). The biblical text used recalls the Septuagint and the Samaritan Pentateuch. The numbering of the fragments appears to be arbitrary, as it does not correspond to the sequence of the biblical story. 4Q379 22 ii is quoted in 4QTestimonia (4Q175). For the editio princeps, see Carol Newsom, DJD, XXII, 241—99. 4Q378 14 ... And the children [of Israel] wept [for Moses in the plains of Moab (Deut. xxxiv, 8) by the Jordan at] Jericho at Bethjeshimoth [as far as Abel-shittim (Num. xxxiii, 48—9) for thirty days and (then) the days of weeping and] mourning for Moses were ended (Deut. xxxiv, 8). And the children of Israel ... [the covenant wh]ich the Lord made for ... ... Thy [dr]ead and fear ...

24Q378 II ... for the Lord yo[ur God] ... [to es]tablish his words which he spoke ... [the oath] which he swore to Abraham to give [him] a good and broad [land], a land of brooks of water, [of fountains and springs, flowing forth in val]leys and hills, a land of wheat and barley, [of vines and fig trees and pomegranates, a land of olive trees and] honey (Deut. viii, 7—8). For [this is] a land flowing with milk and honey; ( ... a land] who[se sto]nes are iron and out of whose hi[ll]s [you can dig] copper (Deut. viii, 9) ... 4Q378 22 i ... Moses, O my God. And he did not annihilate them because of their sins ... thy people by the hand of Joshua, minister of thy servant Moses thy ... by the hand of Moses(?) to Joshua for the sake of thy people ... [the covenant] which thou hast made with Abraham ... ... loving-kindness to thousands 4Q379 12 ... they [cr]ossed (the Jordan) on dry grounds (cf. Josh. iv, 22) in [the fi]rst month of the forty-f[irst] year of their exodus from the lan[d] of Egypt (cf. Josh. iv, 19). That was a jubilee year at the beginning of their entry into the land of Canaan. And the Jordan overflows its banks from the f[our]th (?) month until the wheat harvest ... 4Q379 22 ii (combined with 4Q175, lines 21-30)

3Blessed be the Lord, the God of I[srael] ... When Josh[ua] fini[sh]ed off[ering prai]se in [his] thanksgivings, [he said]: C[ursed be the m]an who rebui[1]ds [this cit]y! [May he lay its foundations] on [his] first-born, and [s]et its gate on [his y]oungest son (Josh. vi, 26). Behold, an [accur]sed [man of Belial] [has risen] to be[com]e a fowler's net to his people and a cause of destruction to all his neighbour[s]. And [his brother] arose [and ruled in li]es, both of them being instruments of violence. They have rebuilt [th]is [city] and have set up for it a wall and towers to make it a stronghold of ungodliness in Israel and a horror in Ephraim and in Judah and a great evil among the children of Jacob. [And they have com]mitted an abomination in the land and a great blasphemy and sh[ed blood] like wa[ters on the ramparts of the daughter] of Zion and in the precincts of Jerusalem ...

4A Joshua Apocryphon (ii) (Masada 1039—211) Two fragments detached from an apocryphal account of the end of the Book of Joshua are thought by their editor, S. Talmon, to have originated at Qumran. The composition belongs to the genre of 'rewritten Bible' and testifies to a freedom in retelling scriptural stories. The handwriting places the manuscript towards the turn of the era. For a preliminary edition, see Shemaryahu Talmon, 'Fragments of a Joshua Apocryphon—Masada 1039—211 (final photo 5254)', JJS 47 (1996), 128—39. Fr. A ... they were afraid ... [they were praising] the name of the Most High for they saw th[at ... God] was fighting for His people against their enemies [and they were not afraid ... ] because of them for God was with them and blessed them and sa[ve]d them. [And whatever] he said about them happened to them and no word [fe]ll to the ground, and He multiplied their [seed greatly].

The Samuel Apocryphon (4Q160)

1Fragments of an account of the story of Samuel from Cave 4 (4Q160), said to pertain to the second century BCE, were published by J. M. Allegro. They follow the first book of Samuel and include a narrative passage, a dialogue between Samuel and Eli, a prayer and an autobiographical discourse. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD,V, 9—11. Fr. 1 [F]or [I have s]worn [to] the house [of Eli that the iniquity of the house of Eli relating to sacrifices and offerings shall never be expiated. And] Samue[1] heard the words of the Lord ... [and] Samuel lay down before Eli. And he rose and opened the ga[tes of the house of the Lord. And Samuel was afraid] to report to Eli the oracle. Answering, Eli said [to Samuel: Samuel, my son, let] me know the vision of God. Do not [hide it from me, pray! May God do to you thus and may He add to it] if you hide from me anything of the words that He spoke to you. [And] Samuel [reported all and hid nothing] ... Frs. 3-5 ... Thy servant. I have not restrained my strength until this (moment), for ... [let them] be gathered, O my God, to Thy people and be a help to it

2and raise it ... [and deliver] their [fe]e[t] from muddy clay [and] establish for them a rock from of old, for Thy praise [is over all the peo]ples. Thy people shall take refuge [in Thy house] ... Amid the rage of the enemies of Thy people, Thou shalt verify Thy glory [and] over the lands and seas ... and Thy fear is over [al]l... and kingdom. And all the peoples of Thy lands shall know [that] Thou hast created them ... and the multitudes shall understand that this is Thy people ... Thy holy ones whom Thou hast sanctified.

A Paraphrase on Kings (4Q382)

1154 papyrus fragments, palaeographically dated to the first half of the first century BCE, belong to a kind of paraphrase of the Books of Kings as various personal names (Jezebel, Ahab, Obadiah, Elijah, Elisha) clearly indicate. Only one fragment is extensive enough to allow intelligible translation. An unidentified speaker recounts events pertaining to the history of Israel in the form of an address to God. For the editio princeps, see S. Olyan, DJD, XIII, 363—416. Fr. 104 ... from Thy word and to rely on Thy covenant and their heart be ... to sanctify Him/it ... hands so that they might be Thine, and Thou theirs and Thou be righteous ... For Thou wilt be a giver of an inheritance ... and lord over them and Thou wilt be a father to them and not ... Thou hast forsaken them to the hand of their kings and hast made them stumble among the people[s] ... not ... Thy life. Didst Thou give them [the Law?] by the hand of Moses ... Thy judgements and lifting the iniquity of Thy people to the heights ... Thy patience and the multitude [of mercies?] ...

An Elisha Apocryphon (4Q481a)

1Three minute fragments reproduce the Hebrew text of 2 Kings ii, 14— 16 with paraphrastic supplements. Only fr. 2 can be partly reconstructed and translated. The opening words '[And] Elisha went up' are without biblical parallel. For the editio princeps, see J. Trebolle, DJD, XXII, 305—9. Fr. 2 ... [And] Elisha went up. [When the sons of the prophets who were over at Jericho] saw [him over against them, they said, The spirit of Elijah rests over Elish]a. And they came to meet Elisha, [and bowed to the ground before him. And they said to him, Behold now, there are with your servants] fifty [strong] men; [pray, let them go, and seek your master; it may be that the spirit of the Lord has caught him up and cast him upon some mou]nta[in or into some valley].

A Zedekiah Apocryphon (4Q470)

1Three badly damaged fragments of an early Herodian manuscript speak in favourable terms of the last Judaean king Zedekiah. He is depicted as conversing with the archangel Michael who promises to make a covenant with him. The Bible is less kind towards this evil-doer (2 Kgs xxiv, 19, etc.), but 4Q470 prefigures Josephus, who praises Zedekiah's 'goodness and sense of justice' (Antiquities X, 120), and the Talmud (bShab. 149b; bSanh. 103a; bArak. 17a). For the editio princeps of 4Q470, see Erik Larson, Lawrence H. Schiffinan and John Strugnell, DJD, XIX, 235—44. Fr. 1 ... Michael ... Zedekiah [shall en]ter into a covenant on [th]at day ... to practise and to cause all the Torah to be practised. [At] that time M[ich]ael shall say to Zedekiah.... I will make with you [a cov]e[nant] before the assembly [to p]ractise ... Fr. 3 ... their [c]ry towards heaven ... [to] restore them to health and help them by the spirit of [his] m[ight] ... ... and by the pillar of fire [many] times ... And Moses wrote when he spoke according to a[ll] ... Kadesh B[arnea] ...

2A Historico-theological Narrative based on Genesis and Exodus (4Q462—4) Palaeographically dated to the mid-first century BCE, the two joined fragments of 4Q462 represent the only meaningful part of a historical narrative told from a theological point of view. Both the beginning and the end of each of the nineteen lines are missing, but the general tenor of the story can be guessed: after repeated oppression and humiliation, God is to remember Jerusalem. The Tetragram is twice replaced by four dots as in the Community Rule (1QS) VIII, 15. There are six further small fragments. For the editio princeps of 4Q462, see M. Smith, DJD, XIX, 195— 209. 4Q463, or Narrative D, contains only a few broken lines, starting with 'And God remembered his word which he said', followed by the quotation of Lev. xxvi, 44. Apparently the fragment has vanished and the text edited by M. Smith (ibid., 211-14) is based on J. Strugnell's transcription. The poorly preserved 4Q464 (ibid., 215—3 2) refers to Abraham, Isaac, Jacob and apparently to Joseph. Fr. 3 ii, 7 contains the word pesher (interpretation), suggesting that an exegetical comment followed in the lacuna. 4Q462 ... [Shem and] Ham and Japhet ... for Jacob ... for Israe[l] ... ... And he will give (the land?) to the multitude as a heritage. ... (=the Lord) who rules ... his glory which ... will fill the waters and the earth ... They seized his people. The light was with them and [darkness] was on

3us ... The [per]iod of darkness [passed away] and the period of light came and they were to rule for ever. Therefore he will say, ... to Israel, for in our midst was the people of the beloved, (of) Jac[ob] ... And they slaved, and they were safeguarded and they cried to .... (=the Lord) ... And behold they were handed over to Egypt for the second time in the period of the kingship, and [they] were safeguarded ... [and the inha]bitants of Philistia and Egypt will become a booty and a ruin. And he will make it stand ... ... the fierceness of her face will be changed to brightness and her 15 soiled garments [to] ... And he will remember Jerusalem ...

4Tobit (4Q196—200 Prior to the Qumran finds, the Book of Tobit existed among the Apocrypha in two, a long and a short, Greek recensions and in various secondary ancient versions. Cave 4 has revealed remains of four Aramaic (4Q196—9) and one Hebrew (4Q200) manuscripts, of which two scrolls, the papyrus Toba (196) and the leather Tobb (197), have yielded copious extracts. They all basically represent the Semitic original from which the longer Greek recension, attested by the fourth- century CE Codex Sinaiticus, and the Old Latin version were made. Toba, Tobc and Tobd are palaeographically dated to the first century BCE and Tobb, as well as the Hebrew Tobe, to the turn of the era (30 BCE-20 CE). The translation of a composite Aramaic text is followed separately by that of the Hebrew fragments. The Aramaic and the Hebrew overlap only in Tob. xiv, 1—2. Of the two, the Aramaic, represented by older and more numerous manuscripts, is likely to be the original language of the composition. The following illustrate some of the differences between the Aramaic (A), and the Greek (G) Tobit: i, 22 (A) He was the son of my brother, of my father's house and of my family. (G) He was my brother's son and of my kindred. ii, 1 (A) On the day of the Festival of Weeks (G) At the feast of Pentecost which is the sacred festival of the seven weeks vi, 6 (A) Also he salted the rest for the journey. Both of them were going together (G) and left part of it salted. And they journeyed both of them together vi, 12 (A) and her father loves her (G) and her father is an honourable man xiv, 2(A) He was fifty-eight years old when he lost his sight and

5afterward he lived fifty-four years (G) He was sixty-two years old when he was maimed in his eyes (Sinaiticus) He was fifty-eight years old when he lost his sight and after eight years he regained it (Vaticanus) For the editio princeps of 4Q196-200, see J. A. Fitzmyer, DJD, XIX, 1- 79. 4Q196, Fr. 2 Tob. i, 19—ii, 2 (i, 19) [one o]f the men of Nineveh, and he informed the kin[g about me, th]at I was bury[ing them (the murdered Jews) and] I hid myself. When I learned that he knew of me [and sought to kil]1 [me], I was frightened and fled. (20) ... [al]1 that I possessed and nothing was left to me ... a[part from Hanna]h my wife and Tobiah my son. (21) But not f[orty] days passed [before two of] his (Sennacherib's) [sons killed him] and they fled to the mountains of Ararat. Then [Esarhaddo]n became king [and he] appointed Ahikar, the son of my brother Anael, over all the ac[count]s [of the kingdom. And he was in ch]arge of all the royal treasury accounts. (22) And Ahikar intervened for me ... [And Ahi]kar my brother was the cupbearer, the guardian of the signet ring and the accountant under Sennacherib, king of Assyria, and Esarhaddon reappointed him. Now he was the son of my brother, of my father's house and of my family. (ii, 1) And in the days of [ki]ng Esarhaddon, when I returned to my home 10 and Hannah my wife and Tobiah my son were restored to me, on the day of the Festival of Wee[ks, I] had an excellent meal and I reclined to [ea]t. (2) And they put a table in front of me and I saw the many delicacies placed on it, [and I] said [to Tob]iah my son, My son, go and bring all those among our brot[hers whom you] can find ... my son, go and bring (them). Let him be brought (here) and eat [together] with me. And behold I ...

6Fr. 6 Tob. iii, 9—15 (iii, 9) ... [Go] after them (after her seven deceased husbands) and let us n[ot] see a son [or a daughter] of yours [ever.] (10) ... [and she cried and went] up to the upper room of [her father's] house ... [may I not hear] again [such a dis]graceful thing in my life. And ... (I I) against ... [May] thy holy [and glo]rious name [be blessed] for all et[ernity. And] may [all thy works] bless [thee]. (12) [And now I have turned] my face [to]wards thee and I have [li]fted my eyes. (13) Say that I should depart from [the earth] ... (14) [Thou, O Lord, kn]owest that I myself am pure o[f a]ll impurity [of man. (15) And I have not de]filed [my] nam[e and the name of] my [father] in all the land of our captivity. I am [the on]ly child [of my father and] he has no other son who would inherit from him. Nei[ther has he] a brother or a relation [for whom I] should [keep my]self, or a son f[or whom I should b]e a wife. Already seve[n] of my [husbands] have per[ished] ... 4Q197, fr. 4 + 4Q196, fr. 13 Tob. v, 19—vi, 12 [vi, 6-8] I (v, 19) ... Let my son not cleave [to mone]y and like ... (21) [And] he said to her, Do not be afraid. My son will go in peace ... [in pea]ce. Do not be afraid. And do not worry about him, my sister. (22) ... [his] jour[ney] ... (vi, I) Once again [she fell silen]t and cried no more. vacat (2) ... [and the ang]el was with him and ... [and they went] together. And [night] came [and they reached] the Tigris. (3) And the young man went down ... [and] a big [fis]h [jumped] out of [the water to swall]ow the foot of the young man ... (4) ... [C]atch the f[ish! And] the young man [se]ized [the fish and brou]ght it to the dry land. And [the angel] s[aid to him, (5) Cut] it open and remove [its gall and] its [heart and its liver. Keep] them, but [throw away its] entrails. [Its gall], its [heart] and its liver are [medicament]. (6) And [he cut out its gall and] its [h]eart and [its

7liver ... the f]ish and he ate (it). Also {he sa[lted the re]st for the journey} (4Q196). Both of them were going [to]gether [until they rea]ched Media. vacat (7) {The young man [as]ked the ang[el]} (4Q196) [and s]aid to him, Azariah my brother, what kind of medicament is in the heart of the fish and in its liv[er and in its gall? (8) If you] smoke it in front of a man or a woman smitten by a demon or an [evil] spirit ... they will [n]ever come by again. (9) The gall is for applying to the ey[es of a man] ... white film and he will recover. (10) And when they entered Media and he was already ne[aring Ecbatana, (11) Raphael said to the young] man, T[o]biah my brother. And he said to him, Here am I. And he said to him, In the house [of Raguel we shall stay. And the m]an is from the house of our father. And he has a beautiful daughter ... (12) [And] he has [no other (children) except Sarah a]l[one]. And you are re[lat]ed to her ... [And this young girl] 4Q197, fr. 4 + 4Q196, fr. 14 i Tob. vi, 12—18 [vi, 13—18] II [wise, stron]g and very beautiful, and her father loves [her] ... her father. And a just decision has been made concerning you (13) to m[arry her] ... You will speak about this young girl tonight. You will retain her and take her to be your wif[e ... And {when we return from [Rages]} (4Q196), [we shall make for her] a wedding-feast. And I know that Raguel cannot refuse her to you for he knows ... and to marry his daughter than any (other) ma[n. For h]e kno[ws] that if he were to give her to [another] man [this would be against the law in the Book] of Moses. And now [let us speak about] this [young] gir[1] tonight and let us retain her [for you ... (14) Then Tobiah replied and said to Rapha]el, Azariah my brother, I have heard ... (that she had seven husbands who all died) when they went in to her.... (15) And now I am [af]raid of this demon who {loves her ... the demon kills them} (4Q196) ... (bring) my [fath]er and my mother [to the grave ... They have] no other son [to bury them.] (16) {[Do you not remember the com]mands

8of your father} (4Q196) who commanded you ... {[And no]w listen to me, my brother. Do not (be afraid of) this [de]mon and marry (her) {tonight ... (17) [t]ake from the heart [of the fish] ... (18) ... the demon [will sme]ll it and will (flee]} (4Q196) ... (When you go in) [to be wi]th her, ri[se up] ... [And do n]ot be afraid [for] she has been allotted to you and for you ... you will save [her. And] I suppose that you will have [children by her and ... And when] Tobiah [h]eard the words of Raphae[l that she was h]is sister and of ... 4Q197, fr. 4 + 4Q196, fr. 14 ii Tob. vi, 18—vii, 10 [vi, 18-vii, 6] III [the house of his father's family] he fell in love with her [gr]eatly and his heart (was much attached) to her. (vii, 1) And when they entered Ecbat[ana], Tobiah [said] to him, Aza[riah my brother, lead] me straight away to the house of Raguel our brother. He led him there and [they] went [to the house] of Raguel and [they] found Rague[1 s]itting in front of the gate of his home. And first they greeted him and he said to them, In peace you have come. Enter in peace, my brothers. And he brought them into his house. (2) Then he said to Edna his wife, How much this young man resembles Tobit, the son of my uncle. (3) And Edna asked them and said to them, Where are you from, my brothers? and they said to her, From among the children of Naphtali [who] are captives in Niniveh. And she said to them, Do you know Tobit our brother? And they said to her, We know him. Is he well? (5) And they said, He is wel[l. And To]biah [sa]id, He is my father. (6) And Raguel jumped to his feet and kissed him and crie[d]. (7) ... A blessing on [you my son. You are the] s[on] of a just man ... the neck of Tobiah ... (9) he slaugh[tered] a ram from the flock ... to eat and to drink.... my sister. (10) And [Raguel] heard ... 4Q]197, fr. 5 Tob. viii, 21—ix, 2

9(21)... my son. I am your father and Edna is [your] m[other] ... [Do not be] afraid, my son. vacat (ix, I) [Then Tobiah called Raphael and said to] him, (2) Azariah my brother, take with you from here fo[ur slaves] ... ... [and] you will come to the house of Gab[ae]l and give him the document and take [the money] ... 4Q196, fr. 17 Tob. xiii, 6—12 ... [with all] II your heart and [with all] your [s]oul to [do righteousness. Then he] will turn to you, and will no l[onger hide] his [face] from you. [Give] him [thanks] with all your mouth and ble[ss the Lord] of righteousness and ex[alt him]. [In the land] of captivity I give him thanks and I dec[lare] his [m]ight and [his] greatne[ss before a people of s]in. According to your heart [do] righ[teousness] before him. [Who] kno[ws if there will be f]orgiveness [for you]. (7) And I exalt my God and my [so]ul the ki[ng of heaven]. ... all the day[s of my life]. ... [and let them al]l [pr]aise his greatness. (8) Let them speak with psalm[s] ... (9) [Jerusalem] the holy city, he will [aff]lic[t you] concerning ... (10) ... [with righ]teousness give thanks ... ... from generation to generation they will give ... [and his] great name [will be for] everlasting [gene]rations. (12) Cur[sed] be [a]ll [who] despise (you) and all who are against [you]. And cursed be al[l who hate] you and all [who spe]ak [a]gainst you.

10Cursed be ... 4Q196, fr. 18 + 4Q198, fr. 1 Tob. xiii, 12—xiv, 3 (18) ... [will] s[a]y, Halle[luiah] ... [Blessed be for ever] and ever for in you they will bless [his holy] n[ame] ... (xiv, 1) [The words of thanksgivings of To]bit [ended] and he died in peace at the a[ge of one hundred and twelve years and he was buried]. (2) [He was] fifty-ei[ght] years [old] ... his [e]yes. He lived a good life and in all ... {[and he gave] alms and continued to fear God and to pr[aise his greatness. (3) And he called Tobiah his son and] his [seven]} (4Q198) sons and commanded him and said to [him] ... 4Q200, fr. 2 Tob. iv, 3—9 ... (4) ... and she carried you in [her] womb ... vacat (5) My son, [re]member] God in all your days ... his word. vacat [Do] what is true [a]ll the days of [your] l[ife, and do not walk in the way]s of lies. (6) For when you do what is t[rue ... will] be with you. (7) ... My son, with a generous hand [give] alms, and do not hi[de your face from any p]oor. Then [the face of Go]d will not be hid]den [from you. (8) If you have much, [my] son, ... [giv]e al[m]s from it. If you have little, according to the little (you will give).... Fr. 4 Tob. x, 7—9 [And when] the fourteen days of the [wedding] were completed for them which Raguel had sworn to make for Sarah his daughter, To[b]iah came [to him] and said to him, Send me away (for) I already

11know that [my father does not believe, n]or does my mother believe that she will see m[e] again. And now I request [y]ou, my father, that you send me away that I may go to my father. Already I have recounted to you how I left them. (8) And Raguel said to Tobiah, My son, remain with me and I will send messengers to Tobit y[o]ur father and the[y] ... Fr. 6 Tob. xii, 20—xiii, 4 ... [Record in writing all] this story. And he (Raphael) ascended. (21)... [and they saw] him [no more]. (22) And they were blessing [and extolling God and giving him thanks for] his great d[ee]d and wondered how [an angel of God] had appeared [to them]. (xiii, 1) Then Tobit spoke and wrote a psalm of praise, and s[aid, Blessed be] the living [God] whose kingdom is for all eternity: (2) He who [strikes and wh]o is merciful; He who causes to descend to the nethermost hell, and he who brings up from the [g]rea[t] abyss. And who is there who can escape from his hand? (3) Give him thanks, children of Isra(el, in front of the nations], you who are exiled among them. (4) Recite there [his greatness and extol him before al]l the living. For he is your Lord, and he is [your] God ... [for al]l [eternity]. Fr. 7 Tob. xiii, 18—xiv, 2 II ... (xiv, 1) And [Tobit's words of praise were] completed, [and he di]ed in peace aged [one hundred and twelve years]. He was fifty-eight years old (when he lost) his [s]ight [and] afterward [he lived fifty]-fo[ur years].

Apocryphon of Jeremiah (4Q383, 385a, 387, 387a, 388a, 389—90)

1Originally considered as part of an Ezekiel apocryphon, the remains of these manuscripts, written in a well-imitated biblical Hebrew, have been identified by the editor as pertaining to an apocryphal account of the life of Jeremiah in Babylon and in Egypt. The script probably dates to the end of the first century BCE. For the editio princeps, see D. Dimant, DJD, XXX, 91—260. For the related 4Q384, see M. Smith, DJD, XIX, 136—52. 4Q385a, fr. 18 i-ii I vacat ... Jeremiah the Prophet [departed] from before the Lord (YHWH) ... [to accompany the] captives who were taken captive from the land of Jerusalem and came [to ... Nebuchadnezzar,] king of Babel, when Nabuzaradan, the chief of the bodyguard, smote ... and took the vessels of the house of God, the priests ... and the sons of Israel and led them to Babel. And Jeremiah the Prophet went [with them as far as] the river and he commanded them what they were to do in the land of [their] captivity ... [And they obeyed] the voice of Jeremiah in regard to the words which God commanded him ... and they were to keep the covenant of the God of their fathers in the land [of their captivity ... and they were not to d]o as they had done and their kings and priests [and ... and they] profaned [the na]me of God ...

2II In Tahpanes wh[ich is in the land of Egypt ... ] and they said to him,

3Inquire [of G]od for us.... But Jeremiah [did not listen] to them and did not inquire for them of Go[d] ... a jubilation and prayer. And Jeremiah lamented ... lamentations ov]er Jerusalem ... vacat [And the word of the Lord was addressed to] Jeremiah in the land of Tahpanes which was in the land of Eg[ypt ... Go to] the sons of Israel and the sons of Judah and Benjamin [... and speak to them saying,] Day by day seek my decrees and ke[ep] my commandments ... and do not [follow] the i[d]ols of the nations [after] which [your fathers] wa[lked ... for] they will not sa[ve y]ou ... nor ... 4Q387, fr. 2 ii (4Q385a, fr. 4, 4Q389, fr. 8 ii) ... strengthen yourselves to serve Me with all your heart and al[l your soul].... in their distress. But I will not seek them on account of their unfaithfulness by which they were unfaithful to me until the completion of ten jubilee of years. And you will walk in ... and blindness and stupefaction of the heart. And after the completion of that generation I [will tear away] the kingship from the hand of those who have been holding fast to it and I shall place over it others from another people and impudence will rule on all [the ea]rth and the kingship of Israel will perish. In those days [there] will [be a king and h]e will be a reviler and he will perform abominations, but I will tear away [his] kingship and that king will be (destined) for kings. And My face will be concealed from Israel ... will return to many nations. And the sons of Israel will cry because of the heavy yoke in the lands of their captivity and there will be no saviour for them because they despised my decree and their soul loathed my Law ... Fr. 2 iii (4Q388a, fr. 7, 4Q389, fr. 8) ... In his days I will break the kingship of [Egypt] ... and I will break Israel and I will deliver them to the sword, [and I will de]stroy the [I]and and I

4will distance man and will leave the land into the hand of the angels of hostilities. And I will conceal [my] face [from Is]rael. And this is the sign for them. On the day when I will forsake the land ... the priests of Israel [will return] to worship other gods [and will perform the abomin]ations of the [nations] ... Fr. 3 (4Q385a, fr. 5) ... three priests who did not walk in the ways of the former [priests] and are called by the name of the God of Israel. And in their days the pride of the wicked ones of the Covenant and the worshippers of strange (gods) will be brought low. Israel will be torn in that generation, each man waging war against his neighbour because of the Law and the Covenant. And I will send famine into the [lan]d but not concerning bread and thirst, but no[t] concerning water ... 4Q388a, fr. 7 (4Q387, fr. 2 iii, 4Q389, fr. 8 ii) I have despised them and they will again perform evil and evil will be greater than [the former evil, and they will breach] the Covenant which [I conclu]ded with Abraham and with Isaac and with [Jacob. In] those [days] a king will rise up [for the nat]ions, a reviler and he will do evil. And in [his] days I will [stop] Israel from being a people ... In his days I will break the kingship of [Egypt] ... and I will break Israel and I will deliver them to the sword, [and I will de]stroy the [l]and and I will distance man and will leave the land into the hand of the angels of hostilities. And I will conceal [my] face [from Is]rael. And this is the sign for them. On the day when I will forsake the land ... the priests of Israel [will return] to worship other gods [and will perform the abomin]ations of the [nations] ...

54Q389, fr. 8 (4Q385a 4, 4Q387, 2 ii-iii, 4Q388a 7 ii) II ... a reviler and he will do abominations. And I will tear away his kingship and he too will be (destined) to (hostile) kings. And my face will be concealed from Israel and [the kingship] will return to many nations. And the sons of Israel will cry because of the heavy yoke in the lands of their captivity and there will be no saviour for them because they despised my decree and their soul loathed my Law. Therefore I have concealed my face from [them] until they have completed their iniquity. vacat And this is the sign for them regarding the completion of their iniquity. [For] I have forsaken the land because of the pride of their heart towards Me and they have not known that I have despised them and they will again perform evil which will be greater than the former evil. [And they will breach the Covenant which I conclu]ded with Abraham and with Isaac and with [Jacob. In] those [days] a king will rise up [for the nat]ions, a reviler and he will do evil. And in [his] days I will [stop] Israel from being a people. In his days I will break the kingship of [Egypt] ... Egypt and I will break Israel and I will deliver them to the sword ... 4Q390, fr. I ... [and a]gain [I will give them] into the hand of the sons of Aar[on] ... seventy years. And the sons of Aaron will rule over them, but they will not walk [in] my [wa]ys which I command you to testify to them. And they will also do what is evil in my eyes just as everything the Israelites did in the earlier days of their kingship apart from those who return first from the land of their captivity to build the Sanctuary. And I will speak to them and send to them a commandment and they will understand all that they have forsaken, they and their fathers. And from the end of this generation in the seventh jubilee of the destruction of the land they will forget decree, festival, Sabbath and Covenant. And they will breach

6everything and will commit evil in my eyes. And I will conceal my face from them and will give them into the hand of their enemies and deliver [them] to the sword. But I will cause refugees to remain from among them so that [they should] not be an[nih]ilated by my anger [and] when [my] fa[ce] is concealed from them. And the angels of hostilities will rule over them and ... and again they will commit evil in [my] eyes and they will walk in the stub[bornness] of their heart ... Fr. 2 i I ... and the dominion of Belial will be on them to hand them over to the sword for a week of yea[rs ... And in] that jubilee, they will break all my precepts and all my commandments which I will have commanded th[em ... by the hand of] my servants the prophets, and they will [start] to contend one with another for seventy years from the day of breaking the [Law and the] Covenant which they will break. I will give them [into the hand of the an]gels of Persecutions, and they will rule over them, and they will not know and understand that I am furious with them because of their transgressions [by which they will have for]saken Me and will have done that which is evil in my eyes, and will have chosen that which I do not desire, striving for wealth and gain [and ... , on]e stealing that which is his fellow's, and one oppressing another. They will pollute my Sanctuary [profane my sabbaths]; they will for[ge]t my [appoin]ted times and will pollute their s[ee]d. Their priests will act violently ...

The New Jerusalem (4Q554-5, 5Q15, 1Q32, 2Q24, 4Q232, 11Q18)

1Fragments belonging to an Aramaic writing describing the Jerusalem of the eschatological age have been identified in Caves 1 (1Q32), 2 (2Q24), 4 (4Q554—5), 5 (5Q15) and 11 (11Q18). There are also Hebrew fragments listed under 4Q232. They are all inspired by Ezekiel xl-xlviii (cf. also Revelation xxi). On palaeographical considerations, the manuscripts are thought to date to around the turn of the era. The visionary responsible for this work accompanies an angelic 'surveyor' who measures everything in the New Jerusalem, from the size of the blocks of houses, the avenues and the streets, to the detailed dimensions of rooms, stairs and windows. The dimensions are given in 'reeds', each of which consists of seven 'cubits'. But there seem to have been two cubits in use as ancient Jewish measurements, one approximately 20 inches (52 1 mm), the other 18 inches (446 mm) long. For the editio princeps, see J. T. Milik, DJD, III, 184-93. For smaller fragments, see Milik, DJD, I, 134-5; M. Baillet, DJD, III, 84-90; E. Puech, Semitica 43-4 (1995), 87-102; DJD, XXXVII. For 1 1Q18, see F. García Martinez et al., DJD, XXIII, 305-55. 4Q554, fr. 1 I ... [And they call this gate Gate of] Simeon ... ... [And they call this gate] Gate of Joseph ... ... [And they call this gate] Gate of Reuben ... II... ... [And they] c[al]l [the name of] this (one) [Gate] of Naphtali. And from

2this gate he measured to the [eastern] gate 25 [s]tadia. And they call this gate Gate of Asher. And he measu[red from] this [ga]te to the eastern corner 25 stadia. vacat And he led me into the city, and he measured each block of houses for its length and width, fifty-one reeds by fifty-one, in a square a[ll] 5Q15 I [round] = 357 cubits to each side. A passage surrounds the block of houses, a street gallery, three reeds = 21 cubits, (wide). [He] then [showed me the di]mensions of [all] the blo[cks of houses. Between each block there is a street], six reeds = 42 cubits, wide. And the width of the avenues running from east to west: two of them are ten reeds = 70 cubits, wide. And the third, that to the [lef]t (i.e. north) of the Temple, measures eighteen reeds =126 cubits in width. And the wid[th of the streets] running from south [to north: t]wo of [them] have nine reeds and four cubits = 67 cubits, each street. [And the] mid[dle street passing through the mid]dle of the city, its [width measures] thirt[een] ree[ds] and one cubit = 92 cubits. And all [the streets of the city] are paved with white stone ... marble and jasper. [And he showed me the dimensions of the ei]ghty [side-doors]. The wid[th of the] side-doors is two reeds, [= 14 cubits, ... Each door has tw]o wings of stone. The width of the w[ing] is [one] reed [= 7 cubits.] And he showed me [the dimensions] of the twelve [entranc]es. The width of their doors are three reeds [= 21] cubits. [Each door has tw]o [wings]. The width of the wing is one reed and a half = 10 cubits ... [And beside each door there are two tow]ers, one to [the r]ight and one to the 1[ef]t. Its width [is of the same dimension as] its length, [five reeds by five = 35 cubits. The stairs beside] the inside door, on the [righ]t side of the towers, [rise] to the top of the to[wers. Their width is five cubits. The towers and the stairs are five reeds by five and] five cubits = 40 [cubits], on each side of the door. [And he showed me the dimensions of the doors of the blocks of houses. Their width] is two reeds = 14 cub[its. And the wi]d[th] ... [And

3he measured] the wid[th of each th]reshold: two reeds = 14 cubits, [and the lintel: one cubit. And he measured above each] threshold i[ts win]gs. And he measured beyond the threshold. Its length is [thirteen] cubits [and its width ten cubits.] [And he] le[d m]e [be]yond the threshold. [And behold] another threshold, and a door next to the inner wall [on the right side, of the same dimensions as the outer door. Its width] is four [cu]bits, [its] height seven [cubits], and it has two wings. And in front of this door there is [an entrance threshold. Its width is one reed] = 7 II [cubits]. And the l[eng]th of the entrance is two reeds = 14 cubits, and its height is two reeds = 14 cubits. [And the door] fa[cing the other do]or opening into the block of houses has the same dimensions as the outer door. On the left of this entrance, he showed [me] a round [staircase]. Its length is of the same dimension as its width: two reeds by two =14 cubits. The do[ors (of the staircase) facing] the other doors are of the same dimensions. And a pillar is inside the staircase around which the stairs ri[se]; its width and d[epth are six cubits by six], a square. And the stairs which rise beside it, their width is four cubits, and they rise in a spiral [to] a height of [two] r[eeds] to [the roof]. And he led me [into] the block of houses, and he showed me the houses there. From one door to the oth[er, there are fifteen: eigh]t on one side as far as the corner, and seven from the corner to the other door. The length of the house[s is three reed]s = 2[1 cubits, and their width], two [reed]s = 14 cubits. Likewise, for all the chambers; [and their height is t]wo [reeds] = 1[4] cu[bit]s, [and their doors are in the middle.] (Their) width is t[w]o reeds = 1[4] cubits. [And he measured the width (of the rooms) in the middle] of the house, and inside the upper floor: four [cubits]. Length and height: one reed = 7 cubits. [And he showed] me the dimensions of the dining-[halls]. Each has [a length] of ninete[en] cubits [and a width] of twelve [cubits]. Each contains twenty-two couche[s and ele]ven windows of lattice-work (?) above [the couches]. And next to the hall is an outer conduit. [And he measured] the ... of the window: its height, two cubits; [its width: ... cubits;] and its depth is that of the width of the wall. [The height of the inner (aspect of the window) is ... cubits, and that of the outer (aspect), ... cubits.]

4[And he measured the l]im[it]s of the ... [Their length] is nineteen [cubits] and [their] width, [twelve cubits] ... 11Q18, fr. 20 [On ever]y seventh day a memor[ial offering of] bread. And they shall take the bread outside the Temple to the right of its west side and it shall be divided. And I looked until it was divided among the eighty-four priests from all the seven divisions of the tables ... the oldest among them and fourteen pri[ests] ... priest. Two (loaves) of bread with incense [on] them. I looked until one of the two (loaves of) bread was given to the High Priest ... with him. And the other was given to his deputy who stood near (?) ...

Pseudo-Ezekiela-d (4Q385, 386, 385b, 388, 385c)

1An apocryphal work, modelled on the Book of Ezekiel, has survived in five Cave 4 manuscripts. It consists of exchanges between God and the prophet, who is several times named. The eschatological material of 4Q385 includes, among others, Ezekiel's vision of the dry bones and the Chariot passage. On the basis of its script, 4Q385 is dated to the late Hasmonaean or early Herodian era, i.e. roughly to mid-first century BCE. There is nothing obviously sectarian in the document. 4Q386 also deals with the vision of the dry bones (Ezek. xxxvii) and the future of the land of Israel. 4Q385b is built on Ezekiel's prophecy against Egypt (Ezek. xxx, 1-3) and 4Q388 alludes once more to the dry bones and the final battle. 4Q385c consists of seven unidentified scraps. For the editio princeps, see D. Dimant, DJD, XXX, 7-88. For 4Q391, unsuitable for translation, see M. Smith, DJD, XIX, 152-93. 4Q385, fr. 2 (=4Q386, fr. 1 i, 4Q388, fr. 7) ['And they will know that I am the Lord] who redeems My people, giving them the Covenant.' vacat [And I said, 'Lord,] I have seen many from Israel who have loved Thy name and walked [in] the ways [of righteousness (?), and] when will [these] things come to pass? And how will their piety be rewarded?' And the Lord said to me, 'I will make the sons of Israel see and they will know that I am the Lord.' vacat [And He said,] 'Son of man, Prophesy concerning the bones, and say, ["Come together, a bone to its bone, and a bit [to its bit." ' And] s[o it

2came to pas]s. And He said a second time, 'Prophesy, and let sinews come on them, and let skin spread over them above.' [And] s[o it came to pas]s. And He said again, 'Prophesy concerning the four winds of heaven and let the win[ds of heaven] blow [on them and they shall live].' And a great crowd of men revived and blessed the Lord of hosts wh[o made them live.] And I said, 'Lord, when will these things come to pass?' And the Lord said to me, '... a tree will bend and stand up ...' Fr. 3 ... Lord. And all the people stood up ... [prais]ing the Lord of hosts. I also s[pok]e with them ... vacat And the Lord spoke to me: 'Son of [man, Sa]y to them ... [in] their [graves] they shall lie until ... [from] their [tom]bs and from the land ... Fr.4 ... instead of my grief rejoice my soul. And the days will hasten quickly until men will say, 'Are not the days quickening so that the sons of Israel may inherit?' And the Lord said to me, 'I will not tur[n aw]ay your face, Ezekiel. Be[hold,] I will shorten the days and the year[s] ... a little, as you have said to [Me] ... [For] the mouth of the Lord has spoken these (words).' ... Fr. 6 ... the vision that Ezek[iel] saw ... the brightness of the chariot. And four living creatures ... [and when advancing they do not turn] back. Every living creature walks on two (legs) and [its] two legs ... there was breath and their faces are parallel (?). [And the likeness] of the fa[ces: one is

3a lion, on]e an eagle, one a calf and one a man. There was [a hand (?)] of a man attached to the back of the living creatures and stuck to ... and the wh[ee]l[s]. A wheel was attached to another when they advanced and from both sides of the wh[eels there were coals of fire] and there were in the midst of the coals living creatures like coals of fire ... and the wheels and the living creatures and the wheels... 4Q386, fr. 1 ii-iii II ... [the ear]th and they will know that I am the Lord. vacat And He said to me: Consider, son of man, the land of Israel. And I said: I have seen it, Lord, and behold it is dry. When wilt Thou gather them? The Lord said: A son of Belial is planning to oppress my people but I will not permit him. His residue will not persist, and from the impure no seed shall remain. From the caper no wine will come nor will a wasp (?) make any honey. And I will slay the wicked in Memphis and I will bring my sons out of Memphis and turn favourably towards their remnant. As they say: There is peace and (quiet?); they also say: The earth is as it was in the days of ... [in the days] of old. Then I will stir up hea[t] against them from [the fo]ur directions of heaven ... devouring fire ... III He will have no mercy on the poor and will bring them to Babylon. Babylon is like a cup in the hand of the Lord, in time He will cast it away.... 4Q385b [And these are the wor]ds of Ezekiel. And the word of the Lord came to me, sa[ying: 'Son of man, Prophe]sy and say, Behold the day of perdition of the nations is coming ... [Egy]pt and anguish will be in Put and the sword in E[gypt] ... will shake itself and Ethiopia and [Pu]t and the powerful of Arabia ... of Arabia will fall at the gate[s] of Egypt ...

The Prayer of Nabonidus (4Q242)

1While the Book of Daniel (iv) writes of the miraculous recovery of Nebuchadnezzar after an illness which lasted seven years, this interesting Aramaic composition tells a similar story about the last king of Babylon, Nabonidus. The principal difference between the two is that Nebuchadnezzar was cured by God Himself when he recognized His sovereignty, whereas a Jewish exorcist healed Nabonidus by teaching him the truth and forgiving his sins. J. T. Milik considers the work to be older than Daniel, but a late second or early first-century BCE dating seems to be less adventurous (cf. 'Prière de Nabonide et autres écrits d'un cycle de Daniel', RB 63 (1956), 407-11). Cf. also G. Vermes, Jesus the Jew, London, 1973, 67-8. For the editio princeps, see J. Collins, DJD, XXII, 83-93.

2The words of the prayer uttered by Nabunai king of the l[and of Ba]bylon, [the great] king, [when he was afflicted] with an evil ulcer in Teiman by decree of the [Most High God]. I was afflicted [with an evil ulcer] for seven years ... and an exorcist pardoned my sins. He was a Jew from [among the children of the exile of Judah, and he said], 'Recount this in writing to [glorify and exalt] the name of the [Most High God'. And I wrote this]: 'I was afflicted with an [evil] ulcer in Teiman [by decree of the Most High God]. For seven years [I] prayed to the gods of silver and gold, [bronze and iron], wood and stone and clay, because [I believed] that they were gods ... '

Para-Danielic Writings (4Q243-5)

1In addition to the Prayer of Nabonidus, Cave 4 has revealed further Aramaic remains of a composition akin to the biblical Book of Daniel, with three explicit mentions of the name Daniel, who appears to be the narrator of the story. Another personality, Balakros, figures in 4Q243. J. T. Milik tentatively identified him with the Seleucid ruler Alexander Balas, the patron of Jonathan Maccabaeus. One of the fragments of 4Q245 represents a list of priests, including possibly the Maccabee brothers, Jonathan and Simon, and kings. The remaining pieces are too small for translation. For the editio princeps, see J. Collins and P. Flint, DJD, XXII, 95- 164. 4Q243, fr. 3 combined with 4Q244 ... The children of Israel chose themselves rather than [God and they sacri]ficed their sons to the demons of idolatry. God was enraged against them and determined to surrender them to Nebu[chadnezzar, king of Ba]bel and to devastate their land ... 4Q245, fr. 1, i-ii ... Daniel ... the book given ...... [Lev]i, Qahat ... Bukki, Uzzi ... [Zado]k, Abiathar ... Hi[l]kiah ... Onias, [Jona]than, Simon ... and David, Solomon ... Ahazia[h, Joa]sh

The Four Kingdoms (4Q552-3)

1Partly overlapping remains of two manuscripts of an Aramaic work further testify to the existence of a rich para-Danielic literature. These poorly preserved documents allude to the story of the four empires (Dan. vii-viii) in the form of a metaphor of four trees. For the editio princeps, see E. Puech, DJD,XXXVII (forthcoming). 4Q552, fr. 1 ii ... [I saw an angel] II standing on whom light (shone) and four trees [stood by] him. And the trees rose and moved away from him. And he said to [me: Do you see] this shape? And I said: Yes. I see it and consider it. And I saw the tree ... placed. And I asked it: What is your name? And it said to me: Babel. And I said to it: Are you the one who rules over Persia? And I saw another tree ... and I asked it: What is your name? [And it said to me: ... And I said to it: Are you the one w[ho rules over a]ll the powers of the sea and over the ports [and over] ... ? [And I saw] the third tree [and] I said to [it: What is your name and why] is your appearance ...

An Aramaic Apocalypse (4Q246)

1Surnamed the 'Son of God fragment', 4Q246, with its intriguing phrases 'son of God' and 'son of the Most High', recalling Luke i, 32, 35, has been in the centre of learned and popular speculation. On palaeographical grounds the script is dated to the final decades of the first century BCE. Four competing interpretations of the 'son of God' figure have been proposed: the title is to be associated with the Seleucid ruler, Alexander Balas (J. T. Milik); it designates a Jewish, possibly Hasmonaean, king, with a possible 'messianic undertone' in the use of 'son of God' (J. A. Fitzmyer); the Antichrist (D. Flusser); still apocalyptically, but in a positive sense, F. García Martínez argued in favour of an angelic identity, the 'son of God' is either the heavenly Melchizedek or Michael, the Prince of Light. The editor has decided to sit on the fence and applies the title to either the future Davidic Messiah or a historical Seleucid pretender. The overall message of the fragment recalls the apocalyptic section of the Book of Daniel. A Daniel-like person, referred to in column 1, is to explain to a king seated on a throne a vision or dream alluding to wars involving Assyria and Egypt, and the arrival of a final ruler, served by all, and called by them, or designating himself, 'son of God'. But the triumph of peace is not attributed to him - his reign is rather characterized by internecine struggle between nations and provinces - but to the Great God, helping 'the people of God' (cf. Dan. vii, 22, 29), whose dominion over mankind is declared eternal (cf. Dan. vii, 14) and free from the sword. Relying mainly on the evidence of the existing text, rather than on hypothetical reconstructions of missing passages, I see in the 'son of God' of 4Q246 neither Flusser's Antichrist, nor the straight historical individual of the Milik-Puech variety, but the last historico-apocalyptic

2sovereign of the ultimate world empire who, like his model, Antiochus Epiphanes in Dan. xi, 36-7, is expected to proclaim himself and be worshipped as a god (see JJS 43, 1992, 301-3). For the editioprinceps,see E. Puech, DJD, XXII, 165-84. I ... [the spirit of God] dwelt on him, he fell down before the throne ... O [K]ing, you are angry for ever and your years ... your vision and all. For ever you ... [the gre]at ones. An oppression will come to the earth ... a great massacre in the provinces ... the king of Assyria [and E]gypt ... he will be great on earth ... will make and all will serve ... he will be called (or: call himself) [gran]d ... and by his name he will be designated (or: designate himself). II The son of God he will be proclaimed (or: proclaim himself) and the son of the Most High they will call him. Like the sparks of the vision, so will be their kingdom. They will reign for years on the earth and they will trample all. People will trample people (cf. Dan. vii, 23) and one province another province vacat until the people of God will arise and all will rest from the sword. Their (the people of God's) kingdom will be an eternal kingdom (cf. Dan. vii, 27) and all their path will be in truth. They will jud[ge] the earth in truth and all will make peace. The sword will cease from the earth, and all the provinces will pay homage to them. The Great God (cf. Dan. ii, 45) is their helper. He will wage war for them. He will give peoples into their hands and all of them (the peoples) He will cast before them (the people of God). Their dominion will be an eternal dominion (Dan. vii, 14) and all the boundaries of...

Proto-Esther (?) (4Q550)

1A number of badly damaged fragments of an Aramaic writing report events said to have occurred in the Persian court, thus recalling the biblical story of Esther. The script is dated to the second half of the first century BCE. J. T. Milik, in a very learned, but equally conjectural, manner, has reconstructed the background of the narrative, even restoring the name of Esther from an incomplete word beginning with the letters aleph and samekh. He has thus discovered an Aramaic model of Esther at Qumran, although no remains of the canonical Book of Esther have so far been found there. K. Beyer entitles the writing as Documents of Darius and classifies it as a legendary account relating to Darius I and Xerxes, kings of Persia, who apparently worshipped the God of the Jews. For the editio princeps, see E. Puech, DJD, XXXVII (forthcoming). See also J. T. Milik, 'Les modèles araméens du livre d'Esther dans la grotte 4 de Qumrân', RQ 15 (1992), 321-406; K. Beyer, Die aramäischen Texte vom Toten Meer. Ergänzungsband (Göttingen, 1994), 113-17. 4QProto-Esthera ... [and they li]sten to Patireza, your father... and amid the officials of the royal apparel ... to work in the service of the king in accordance with all that you have received ... In that hour the king could not go to sleep (literally, his spirit was stretched) [and he commanded that the b]ooks of his father be read before him. And among the books there was a scroll [the mou]th of which [was] s[ealed] with seven seals by the

2signet-ring of his father Darius the heading of which ... [Dar]ius the king to the officials of the kingdom, Peace. It was opened and read and in it was found: [... Dar]ius the King to the kings who will reign after me and to the officials of the kingdom, Pe[ac]e. It should be known to you that every tormentor and liar ... Proto-Estherd III The Most High whom you (Jews) fear and worship rules o[ver the whole e]arth. Everyone whom He wishes (comes) near. Bagasro ... Whoever speaks an evil word against Bagasro [will be] put to death for there is no-o[ne to destroy h]is good for [e]ver....

List of False Prophets (4Q339)

1This is a brief list of false prophets, recorded in Aramaic and palaeographically Herodian in date. The first six names come from the Bible. The last two lines are completed by the editor as '[Hananiah son of Az]ur' (Jer. xxviii, 1) and '[a prophet from Gib]eon', interpreted as the continuation of the description of Hananiah (see ibid.). One may object to this reconstruction that all the previous names occupy a single line. The name of Yohanan ben Shim'on, i.e. John Hyrcanus I, son of Simon Maccabaeus, has been suggested by A. Rofe and E. Qimron. Hyrcanus I was thought to have been endowed with prophetic gifts (cf. Josephus, Jewish War I, 68-9; Antiquities XIII, 300), but the anti- Hasmonaean Qumran sect would have condemned him as a false prophet. This identification is distinctly possible, but owing to the fragmentary state of the line the reading is purely conjectural. For the editio princeps, see M. Broshi and A. Yardeni, DJD, XIX, 77-9.

2The lying prophets who arose in [Israel: Balaam [son] of Beor (Num. xxii-xxiv); [the] elder from Bethel (1 Kgs xiii, 11-31); [Zed]ekiah son of Ke[n]aanah (1 Kgs xxii, 11); [Aha]b son of K[o]liah (Jer. xxix, 21); [Zed]ekiah son of Ma[a]seiah (ibid.); [Shemaiah the Ne]hlemite (Jer. xxix, 24); ... ur; ... 'on.

List of Netinim (4Q340)

1A badly mutilated fragment, dated to the first half of the first century BCE, lists the Temple servants or netinim referred to in the biblical Books of 1 Chronicles, Ezra and Nehemiah. The text is too broken to make good reading, but it proves that such lists were in circulation in late Second Temple times. For the editio princeps, see M. Broshi and A. Yardeni, DJD, XIX, 81-4.

2These are the netin[im] who have been identified by [their] na[mes]: Ithra and ... To[biah].

3H. Miscellanea A cut segment from The Copper Scroll

The Copper Scroll (3Q15)

1The Copper Scroll (3Q15), which has stimulated much curiosity and speculation, was found by archaeologists in Cave 3 during the excavations of 1952, but the metal had become so badly oxidized during the course of the centuries that the scroll could not be unfolded. It was therefore sent to Professor H. Wright Baker of the Manchester College of Science and Technology who, in 1956, carefully divided it into longitudinal strips and, in the same year, returned it to Jordan. It is part of the treasures of the Archaeological Museum of Amman. The Hebrew text, representing twelve columns of script, was published by J. T. Milik in 1962. It was preceded by a less trustworthy edition by J. M. Allegro, The Treasure of the Copper Scroll, London, 1960. The inscription lists sixty-four hiding-places, in Jerusalem and in various districts of Palestine, where gold, silver, Temple offerings, scrolls, etc., are said to have been deposited. Allegro reckoned that the treasure amounted to over three thousand talents of silver, nearly one thousand three hundred talents of gold, sixty-five bars of gold, six hundred and eight pitchers containing silver, and six hundred and nineteen gold and silver vessels. In other words, using the post-biblical value of the talent as a yard-stick, the total weight of precious metal must have added up to sixty-five tons of silver and twenty-six tons of gold. Who could have possessed such a fortune? Was there ever any truth in it? The answer is in the negative, according to J. T. Milik. In his view, the exaggerated sums indicate that the scroll is a work of fiction and that its chief interest to scholars lies in the fields of linguistics and topography. He dates it from about 100 CE, thus ruling out any connection with the rest of the Qumran writings since the latter were

2placed in the caves not later than 68 CE. The treasure was a real one according to other scholars, representing the fortune of the Essenes (A. Dupont-Sommer, S. Goranson) or the Temple treasure (J. M. Allegro, N. Golb, A. Wolters). According to Allegro, the Zealots were responsible for the concealment of the gold and silver and for the writing of the scroll. It has also been suggested that we are dealing here with funds collected for the rebuilding of the Temple after 70 CE, or with the hidden treasure of Bar Kokhba, leader of the second Jewish revolution against Rome in 132-5 CE. Milik's argument would certainly seem to account for the vast quantities of treasure mentioned. It does not, however, explain two of the document's most striking characteristics, namely, the dry realism of its style, very different from that of ancient legends, and the fact that it is recorded on copper instead of on the less expensive leather or papyrus. For if it is, in fact, a sort of fairy-story, the present text can only represent the outline of such a tale, and who in their senses would have engraved their literary notes on valuable metal? The contention that the treasure was a real one is supported by the very arguments which undermine Milik's. From the business-like approach, and the enduring material on which the catalogue is inscribed, it might sensibly be supposed that the writer was not indulging some frivolous dream. Again, in view of the fact that the Copper Scroll was found among writings known to come from Qumran, Dupont-Sommer and Goranson would appear justified in allocating the fortune to the Essenes. It requires, by comparison, a strong feat of the imagination to accept that all this wealth belonged originally to the treasure chambers of the Temple, and that it was placed in hiding, in a hostile environment, in 68 CE, before, that is to say, there was any immediate danger to the capital city of Jerusalem. Allegro bypassed this objection by presuming that, as Qumran was by then in the hands of the Zealots, it was no longer unfriendly to the Jerusalem authorities. But it has not yet been explained why the sack of the Temple and city should have been foreseen, and provided for, so early. In favour of the Temple treasure hypothesis, it is nevertheless possible to envisage that the Jerusalem sanctuary possessed such riches as these,

3whereas, despite Dupont-Sommer's undoubtedly true remarks concerning the apparent compatibility of religious poverty and fat revenues, it is still hard to accept that the Essenes, a relatively small community, should have amassed such disproportionate wealth. This is all that can safely be said of the Copper Scroll at the present time. Further study of the original will allow scholars to improve many of the readings. Meanwhile students of Qumran are considerably in J. T. Milik's debt for his pioneering decipherment of an extremely difficult text. For the editio princeps, see J. T. Milik, DJD,III, 199-302. Further works to consult: A. Dupont-Sommer, The Essene Writings from Qumran, Oxford, 1961, 379-93; N. Golb, 'The Problem of Origin and Identification of the Dead Sea Scrolls', Proceedings of the American Philosophical Society 124 (1980), 1-24; S. Goranson, 'Sectarianism, Geography and the Copper Scroll', JJS 43(1992), 282- 7; A. Wolters, 'The Copper Scroll and the Vocabulary of Mishnaic Hebrew', RQ14 (1989-90), 483-95; 'Literary Analysis of the Copper Scroll', in Z. J. Kapera, ed., Intertestamental Essays in Honour of J. T. Milik, vol. 1, Cracow, 1992, 239-54; The Copper Scroll. Overview, Text and Translation, Sheffield, 1996; 'Copper Scroll', in Encyclopedia of the Dead Sea Scrolls, ed. L. H. Schiffman and J. C. VanderKam, Oxford and New York, 2000, 144-8.

4Col. I 1. A Horebbah which is in the Vale of Achor under the stairs which go eastwards forty cubits: a box (filled with) silver weighing in all seventeen talents. KEN. 2. In the tomb of... the third: 100 gold bars. 3. In the great cistern which is in the courtyard of the little colonnade, at its very bottom, closed with sediment towards the upper opening: nine hundred talents. 4. At the hill of Kohlit, containers, sandalwood and ephods (priestly garments). The total of the offering and of the treasure: seven (talents?) and second tithe rendered unclean. At the exit of the canal on the northern side, six cubits towards the cavity of

5immersion. XAΓ 5. In the hole of the waterproofed refuge, in going down towards the left, three cubits above the bottom: forty talents of silver. Col. II 6. In the cistern of the esplanade which is under the stairs; forty- two talents. HN 7. In the cave of the old Washer's House, on the third platform: sixty-five gold bars. ΘE 8. In the underground cavity which is in the courtyard of the House of Logs, where there is a cistern: vessels and silver, seventy talents. 9. In the cistern which is against the eastern gate, which is fifteen cubits away, there are vessels in it. 10. And in the canal which (ends) in it: ten talents. ΔI 11. In the cistern which is under the wall on the eastern side, at the sharp edge of the rock: six silver bars; its entrance is under the large paving-stone. 12. In the pond which is east of Kohlit, at a northern angle, dig four cubits: twenty-two talents. Col. III 13. In the courty[ard of] ... in southerly direction [at] nine cubits: silver and gold vessels of offering, bowls, cups, tubes, libation vessels. In all, six hundred and nine. 14. In the other, easterly direction dig sixteen cubits: 40 tal. of silver. TP 15. In the underground cavity of the esplanade on its northern side: vessels of offering, garments. Its entrance is in the westerly direction. 16. In the tomb on the north-east of the esplanade three cubits under the trap(?): 13 tal. Col. IV 17. In the great cistern which is in the ... , in the pillar on its northern side: 14 tal[ents]. °K

618. In the canal which goes [towards ... ] when you enter for[ty-o]ne cubits: 55 tal. of silver. 19. Between the two tamarisk trees in the Vale of Akhon, in their midst dig three cubits. There there are two pots full of silver. 20. In the red underground cavity at the mouth of the 'Aslah: 200 tal. of silver. 21. In the eastern underground cavity at the north of Kokhlit: 70 tal. of silver. 22. In the heap of stones of the valley of Sekhakha dig (...) cubits: 12 tal. of silver. Col. V 23. At the head of the water conduit ... [at] Sekhakha, on the northern side under the large ... dig [thr]ee cub[its]: 7 tal. of silver. 24. In the split which is in Sekhakha in the east of the reservoir of Solomon; vessels of offering. 25. Quite close to them above the canal of Solomon sixty cubits towards the great stone dig three cubits: 23 tal. of silver. 26. In the tomb which is in the wadi of Kippah (going) from Jericho to Sekhakha, at its entry from Jericho to Sekhakha, dig seven cubits: 32 tal. Col. VI 27. [In] the eastward-looking cave of the Pillar with two entrances, dig at the northern entrance three [c]ubits; there is a pitcher there, in it a book, under it 22 tal. 28. In the eastward-looking cave of the base of the Stone dig nine cubits at the entrance: 21 tal. 29. In the Dwelling of the Queen on the western side dig twelve cubits: 27 tal. 30. In the heap of stones which is at the Ford of the High Priest Col. VII dig nine [cubits]: 22 ... tal. 31. In the water conduit of Q ... [the grea]ter northern reservoir, in the four direc[tions] measure out twenty-[fo]ur cubits: four

7hundred talents. 32. In the nearby cave in the proximity of Bet ha-Qos dig six cubits: six silver bars. 33. At Doq under the eastern corner of the guard-post dig seven cubits: 22 tal. 34. At the mouth of the water exit of Koziba dig three cubits towards the rock: 60 tal., two talents of gold. Col. VIII 35. [In the wa]ter conduit on the road east of Bet Ahsor, which is east of Ahzor, vessels of offering and books and a bar of sil[ver]. 36. In the outside valley ... at the stone dig seventeen cubits underneath: 17 tal. of gold and silver. 37. In the heap of stones at the mouth of the Pottery ravine dig three cubits: 4 tal. 38. In the westward-looking stubble-field of ha-Sho, on the south side, at the underground chamber looking northwards dig twenty-four cubits: 66 tal. 39. In the irrigation of ha-Sho, at the stone sign in it, dig eleven cubits: 70 tal. of silver. Col. IX 40. At the 'dovecot' (small opening?) at the exit of ha-Notef, measure out from its exit thirteen cubits, two tusks and, on seven smooth stones, bars (corresponding to) four staters. 41. At 'Violet-scarlet' over (past?) the eastward-looking underground chamber dig eight cubits ... (?): 23½. 42. In the underground chambers of Horon, in the seaward-looking underground chamber in the narrow part (?) dig sixteen cubits: 22 tal. 43. At Qob'ah a large amount of money offerings (?). 44. At the 'sound of waters' (waterfall) close to the edge of the gutter on the east side of the exit dig seven cubits: 9 tal. 45. In the underground cavity on the north side of the mouth of the gorge of Bet Tamar in the parched land of ... (?), all that is in it

8is herem (= devoted to the Temple). 46. At the 'dovecot' which is at Mesad, at the [water] conduit, Col. X southward at the second stair descending from the top: 9 tal. 47. In the cistern next to the canals fed by the Great Wadi, at the bottom: 12 tal. 48. At the reservoir which is in Bet Kerem going to the left of ten notches: sixty-two talents of silver. 49. At the pond of the valley of 'YK (?) on its western side is a ma'ah coin coupled with two ma'ahs. This is the entrance: three hundred talents of gold and twenty pitched vessels. 50. Under the 'Hand' (= Monument) of Absalom on the western side dig twelve notches: 80 tal. 51. At the pond of the privy of Siloa under the watering-trough: 17 tal. 52. [At ... ] in the four Col. XI angles: gold and vessels of offering. 53. Next to them under the corner of the southern portico at the tomb of Zadok under the pillar of the covered hall: vessels of offering of resin and offering of senna. 54. Next to them at the ... (?) at the top of the westward-looking rock towards the garden of Zadok under the great closing stone which is at the conduit: devoted things. 55. In the tomb which is under the galleries (?): 40 tal. 56. In the tomb of the Sons of ... (?) the Yerahite, in it: vessels of offering of cedar, offering of resin. 57. Next to them, at Bet-Eshdatain (Bethesda), in the reservoir where you enter the small pool: vessels of offering of aloes, offering of ... (?) 58. Next to them, at the western entrance of the tomb is a channel over ... nine hundred [tal. of silver] Col. XII 5 tal. of gold. 59. Sixty talents at its entrance from the west under the black stone.

960. Near to them under the threshold of the sepulchral chamber: 42 tal. 61. On Mount Gerizim under the stairs of the higher underground cavity a box and its contents and 60 tal. of silver. 62. At the mouth of the spring of Bet-Sham vessels of silver and vessels of gold of offering and silver. In all, six hundred talents. 63. In the great underground duct of the sepulchral chamber towards the house of the sepulchral chamber. The whole weighing 71 talents and twenty minas. 64. In the underground cavity which is in the smooth rock north of Kohlit whose opening is towards the north with tombs at its mouth there is a copy of this writing and its explanation and the measurements and the details of each item.