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Classifying the Aramaic texts from Qumran: A Statistical by John Starr, Lester L. Grabbe

By John Starr, Lester L. Grabbe

Analysis of the scroll fragments of the Qumran Aramaic scrolls has been ample thus far. Their shared features of being written in Aramaic, the typical language of the zone, now not interested by the Qumran group, and courting from the third century BCE to the first century CE have enabled the construction of a shared identification, distinguishing them from different fragments present in an identical position even as. This category, even if, might but be too simplistic as the following, for the 1st time, John Starr applies subtle statistical analyses to newly on hand digital models of those fragments. In so doing, Starr offers a possible new category which includes six assorted textual content varieties which undergo special textual beneficial properties, and hence is ready to slim down the type either temporally and geographically.

Starr's re-visited class provides clean insights into the Aramaic texts at Qumran, with vital implications for our figuring out of the numerous strands that made up Judaism within the interval resulting in the writing of the hot Testament.

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2). 13. J. W.  23) concludes this after collation of the Qumran Pentateuch Greek texts. 14. T. Lim (1997) also cautions against the assumption made by Metzger, for example, that Christian Old Testament Scripture was necessarily Septuagintal. 15. E.  104–105) as of 2000 CE. 16. Novum Testamentum Graece. 27th edn, 2001. Calculated from appendix IV, loci citati vel allegati. Classification of Qumran Texts 7 support to the likely widespread authority of the Torah together with Psalms and Isaiah. Secondly, commentaries (pesharim) have survived from Qumran on some other ‘biblical’ texts.

The Hebrew corpus, on the other hand, is by far the largest. It is often useful to pilot new approaches on smaller amounts of data before undertaking colossal analyses. The Aramaic corpus offers a compromise: it is neither too big nor too small. It contains some ‘biblical’ texts, but also a wide range of other genres, the only drawback is that it is not thought to contain any texts that might be designated as ‘sectarian’. So, to strike a ‘happy medium’, it is with the Qumran Aramaic corpus that appears the most promising focus for an initial quantitative classification of texts found at Qumran.

A further complication, as we seek to organize the ‘bones’ into one or more ‘skeletons’, is that many of the pieces are missing. As Vermes puts it,26 After all this time, we are still not certain that we have collated the whole evidence correctly or interpreted it properly. Questions continue to arise in the mind and there is still no way to be sure of the answers. 26. G.  26) further notes the absence of documents that provide a systematic framework for the Qumran sect’s constitution.  34ff he discusses differences between those who resided permanently at Qumran and others who formed a ‘community’ beyond its physical boundaries.

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