Fundação Getúlio Vargas Changes in Judaism of the Second Tempe Era Paper Please write one 5-6 page paper this quarter due Tuesday, June 9 at 6:00pm (PST).

Fundação Getúlio Vargas Changes in Judaism of the Second Tempe Era Paper Please write one 5-6 page paper this quarter due Tuesday, June 9 at 6:00pm (PST). In this paper, each student will develop their own research question related to the Dead Sea Scrolls or Early Judaism, and will use both primary and secondary sources to develop their own thesis to answer this research question.

Sources:

Great Isaiah Scroll 1 Enoch Jubilees Tobit Targum? Pesher Habakkuk (1QpHab) Copper Scroll Community Rule (1QS) Damascus Document (CD; 4Q265-73; 5Q12; 6Q15) 4QMMT (Miqsat Ma’ase Ha-Torah) Messianic Rule (1QSa) War Scroll (1QM) Temple Scroll (11QT) 4QMishmarot (Calendars of the Priestly Courses) Astrological Texts (4Q318) 4QFlorilegium (4Q174) The Versions of the Book of Jeremiah “Proto-Danielic Traditions” Genesis Apocryphon Aramaic Testament of Levi 4Q550 (“Proto-Esther”) Psalms at Qumran Writings of Josephus Writings of Pliny the Elder Writings of Philo New Testament Glykon Inscription Moschos Inscription The Mishnah The Talmud

You may use external sources please use a mix of primary and secondary sources and just cite them 🙂

Primary is from the time that is being discussed like first hand documents or sources and secondary is when it is written about the time but not during the time

can all be found online

and i will attach some additional documents that may guide you but in essence you are coming up with the research question so it will allow you to choose what you want to answer and which sources you want to use

You can use the internet to get additional sources. The Literary Imagination
in Jewish Antiquity
E va M r o c z e k
1
1
Oxford University Press is a department of the University of Oxford.
It furthers the University’s objective of excellence in research, scholarship,
and education by publishing worldwide. Oxford is a registered trade mark of
Oxford University Press in the UK and in certain other countries
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© Oxford University Press 2016
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Rights Department, Oxford University Press, at the address above.
You must not circulate this work in any other form
and you must impose this same condition on any acquirer
Library of Congress Cataloging-in-Publication Data
Mroczek, Eva, author.
The literary imagination in Jewish antiquity / Eva Mroczek.
pages cm
Includes bibliographical references and index.
ISBN 978-0-19-027983-7 (cloth : alk. paper)
1. Bible. Old Testament—Criticism, interpretation, etc.
2. Jews—History—70-638.
3. Judaism—History—Post-exilic period, 586 B.C.–210 A.D. I. Title.
BS1171.3.M76 2015
221.6—dc23   2015031602
1 3 5 7 9 8 6 4 2
Printed by Sheridan, USA
The Mirag e o f the Bibl e
25
Why There Was No “Book of Psalms” in the Second Temple
Period: Manuscripts and the Imagination
How do we reimagine that world and tell its story through the Psalms?16 Before
the discovery of the Dead Sea Scrolls, our data for the book of Psalms was fairly
uniform. The rabbinic Psalter, with 150 psalms, was not so different from the
Septuagint Psalms, known from fourth- and fifth-century Christian manuscripts,
which contained an additional Ps 151. Medieval Syriac codices sometimes
added five additional apocryphal psalms at the end of the Psalter. But barring
differences of division and counting, and the inclusion of different headings for
the psalms, the book of Psalms was by and large the same book in the known
ancient traditions. Scholars were aware of different chronological origins for separate psalms, since the dates of the individual compositions themselves have
long been known to range from some of the earliest known Hebrew poetry
through postexilic compositions. But by the Hellenistic period, it seemed to go
without saying that the Psalter had long served as Israel’s sacred prayer book,
and was believed by the ancients to have been composed by King David as his
own heartfelt expressions of prayer and praise.
But the discovery of the Dead Sea Scrolls revealed a different picture of
psalms in the first century. Rather than a Miltonesque book where King David’s
purported revelatory words were contained and “imbalm’d,” we have evidence
that psalms existed in various arrangements, and that collections were continuing to expand. At the center of the discussion was 11QPsalmsa, one of the
longest and best-preserved Dead Sea Scrolls, dated to the mid-first century. This
text contains parts of about fifty compositions, most from what is now the last
third of the Hebrew Psalter, but in an entirely different order from the biblical
one. Not only this, but ten of the compositions are noncanonical texts, including
Hebrew versions of the “additional” Greek Ps 151, two other psalms known only
from medieval Syriac manuscripts, and a handful of other compositions unknown outside the Dead Sea Scrolls.
This unusual collection presented scholars with an obvious question: is this
scroll a version of the scriptural Psalter, or is it another kind of text, such as a liturgical collection, that is secondary to and dependent on the biblical book of
Psalms?17 And does it represent an anomalous collection specific to the sectarians of Qumran, or can it tell us about the psalms in first-century Jewish culture
more broadly? While the debate continues, the major scholarly consensus has
become that 11QPsalmsa does indeed represent a scriptural collection. It is not
secondary to an already existing authoritative Psalter, because no one such text
had yet been established. Instead, it represents a time when the order and contents of the book of Psalms had not yet been fixed, and—like the vast majority of
26
the literary imagination in jewish antiquit y
the texts found at Qumran—it is not a strictly sectarian composition, but participates in a wider culture. These insights contributed to the history of the development of the Hebrew Psalter, which scholars now imagine happened gradually, perhaps in two distinct stages—the order and text of Pss 1–89 became
stabilized first, with the latter half of the Psalter still in flux, and circulating in
diverse versions as of the first century ce.
These were crucial insights for the study of the book of Psalms. Indeed, for
the first century and earlier, it can no longer be thought of as a fixed book, but an
indeterminate collection without a stable order, inventory, or boundaries. But,
I will argue, our conclusions have not followed the evidence—neither the manuscripts from Qumran nor literary evidence in other sources—quite as far as it
wants to take us. Even as this psalmic instability is common knowledge, the icon
of Milton’s vial and the mutually reinforcing icons of book and Bible continue to
shape how psalms texts at Qumran, and in early Judaism in general, are described.
Qumran Psalms Manuscripts
The power of these icons comes through most clearly when the entire picture of
psalms at Qumran is presented as a whole, in the context of the broader literary
landscape of the Dead Sea Scrolls and early Judaism. Every beginning student of
the Scrolls reads that the most highly attested book at Qumran is the book of
Psalms. In thirty-six copies,18 it is closely followed by Deuteronomy (twentysix)19 and Isaiah (about twenty-one).20 This picture of a community’s literary
world is attractive, and confirms certain expectations: it corresponds with the
most popular texts cited in the New Testament, and it presents us with a recognizable biblical curriculum that covers law, prophecy, and liturgical material.
Indeed, it even falls neatly into a familiar arrangement, with each of Qumran’s
“top three” books representing one section of the tripartite canon of the
Tanakh—Torah, Prophets, and Writings.
But the situation is not so simple, and the numbers that seem to attest to the
Psalter’s popularity are highly misleading. In fact, in the words of Mika Pajunen,
they are a “statistical illusion.”21 Close attention to the Qumran psalms manuscripts reveals little evidence for the primacy of the book of Psalms—or in fact,
for its very existence as a unified collection. The fragments included in the familiar list of thirty-six fragmented manuscripts (only a handful are actually
“scrolls”) are not copies of one work, and not one of them is a representation of
the book of Psalms as such.22 Instead, they represent several different genres, include different numbers of psalms, and attest to a variety of compilation principles on which psalmic texts were collected.
I now turn to a survey of the psalms manuscripts from Qumran. Table 1.1 lists
all the manuscripts that have been counted among the well-known number of
Table 1.1 The Qumran manuscripts typically counted as Psalms scrolls do not
represent multiple copies of the “book of Psalms.” As this table shows,
many are small fragments that contain a portion of only one psalm, while
more extensive scrolls have significant differences in contents and
organization from the biblical book of Psalms.
Manuscript Only 1 Psalm
(or Part of 1
Psalm)
Represented1
Major
Differences
in Inventory
from MT
Contents
Major
Differences
in Sequence
from MT
1QPsa
86, 92, 94–96, 119
1QPsb
126, 127, 128 (only Pss of
Ascent, 120–134?)
1QPsc
x
44, unidentified frags.
2QPs
103, 104 (red ink)
3QPs
x
2:6–7
5QPs
x
119 only
pap6QPs
x
Words probably from 78:36–37
8QPs
17, 18
4QPsa
19 pss from 5–71; 31 directly followed by 33; 38 by 71
4QPsb
15 pss from Ps 91 to 118 (possibly
final ps); 103 → 112
4QPsc
15 ps represented, ranging
from 16 to 53
4QPsd
x
3 surviving pss in sequence of
106→147→104
4QPse
x
20 pss are represented, ranging
from 76 to 146(?);
sequence of 76→77; 115→116;
118→104 [+ 147]→ 105→ 146(?);
125→126 [+127 + 128]→129→130
(continued)
Three other manuscripts, likely from Qumran and now in the hands of collectors and institutions, also contain portions of single psalms: XPs A (Schøyen Collection; Ps 9:8–13), XPs B
(Southwestern Baptist Theological Seminary; Ps 22:4–13); XPs C (Green Collection; Ps 11:1–4).
On these fragments see P. W. Flint, “Unrolling the Dead Sea Psalms Scrolls,” in The Oxford Handbook
of the Psalms (ed. W. P. Brown; New York: Oxford University Press, 2014), 229–50, at 238–39.
1
28
the literary imagination in jewish antiquit y
Table 1.1 Continued
Manuscript Only 1 Psalm
(or Part of 1
Psalm)
Represented1
Major
Differences
in Inventory
from MT
4QPsf
x
Contents
Major
Differences
in Sequence
from MT
3 pss preserved: 22 (placement of
frag. unknown), 107 (cols. I–IV),
and 109 (cols. VI–VII); Apostrophe
to Zion; Eschatological Hymn;
Apostrophe to Judah
4QPsg
X
119 only
4QPsh
x
119 only
4QPsj
48, 49, and 51
x
4QPsk
4QPsl
x
Only 104 extant
4QPsm
Portions of 93, 95, 97 and 98
x
4QPsn
4QPso
4QPsp
2 pss preserved; sequence 135
[+one more comp?]→ 99
135 and 136; 135:11–12 is directly
followed by 136:22–23
Parts of 116–118
x
Parts of 143:3–4, 6–8
x
4QPsq
31→33, 34 (32 not present in expected place)
4QPsr
Portions of 26, 27, 30
4QPss
5→6, 88
4QPst
x
2 words from 42:5
4QPsu
x
2 words from 99:1
4QPsv
x
Only part of 18 extant
4QPs89
x
4Q522
x
x
x
Only 89; arrangement is vv. 20–22,
26, 23, 27–28, 31
“Prophecy of Joshua”—text with
place names and defeat of
Canaanites + frags. of Ps 122
The Mirag e o f the Bibl e
29
11QPsa
x
x
Psalm 101→ 102→ 103; 118→ 104→
147→105→ 146→ 148 [+ 120?] →
121→ 122→ 123→ 124→ 125→126→
127→ 128→ 129→ 130→ 131→
132→ 119→ 135→ 136(+Catena) →
145 → 154 +Plea for Deliverance
→ 139→ 137→ 138→Sirach
51→Apostrophe to Zion→93→
141→133→144→Syriac Ps
155→142→ 143→ 149→ 150→
Hymn to Creator→David’s Last
Words→David’s Compositions→
140 → 134→ 151A→151B→
blank col.
11QPsb
x
x
77→78; Catena; 119; 118; Plea;
Apostrophe to Zion;
141→ 133→ 144
11QPsc
Portions of 9 pss preserved, 2–25
11QPsd
6; 9;18; 36→37; 39→40; 43; 45; 59;
68; 78; 81; 86; 115→116;
78:36–37?; 60:9?
11QPsApa x
x
3 hymns of exorcism → 91 →
end of scroll
This table was previously published in E. Mroczek, “The Hegemony of the Biblical in the Study of Second
Temple Literature,” Journal of Ancient Judaism 6 (2015): 2–35, at 34–35; printed here with permission
from Vandenhoeck & Ruprecht.
thirty-six Psalms scrolls, as presented by Peter Flint.23 Fourteen of the thirty-six
manuscripts counted in his survey preserve merely (part of) a single psalm,
sometimes only a word or two. Only six manuscripts preserve ten or more
psalms.24 By far the most extensive scroll is 11QPsalmsa, which preserves thirty-­nine
canonical psalms, but here, as I have explained, both its order and its inventory are
completely different from the canonical Psalter. Indeed, of those manuscripts that
contain more than a scrap of a single psalm, five have significantly different inventories from the MT book of Psalms, and eight present the psalms in a distinctly
different order.
While this variety of manuscript evidence does not point to the existence of
a specific book of Psalms as such at Qumran, we can describe several other modalities. The fragmentary state of the manuscripts prevents us from drawing firm
30
the literary imagination in jewish antiquit y
conclusions, but they do point to a variety of genres and scopes in which psalm
compositions appeared. Of the fourteen fragments that preserve part of only a
single biblical psalm, nothing suggests that any of them had originally belonged
to a full Psalter—and in some cases, a very different context is clear.
For example, in 11Q11, Ps 91 closes a collection of four songs apparently
meant for an exorcism ritual.25 The motifs of divine refuge and protection from
evil in Ps 91 fit well with the apotropaic themes of the other compositions. At
least one of the texts has a Davidic heading, and the collection participates in a
tradition that links David and exorcism, first evident in 1 Sam 16:13–23, where
David’s lyre playing rids Saul of an evil spirit. It is further developed in PseudoPhilo’s Biblical Antiquities 60:2–3, which provides the lyrics of the song he
played—and which shares with 11Q11 a deep interest in the creation of darkness and light and a reference to Solomon. In 11Q11, then, we have a Davidic
collection of ritual songs that, while it appears on our scholarly lists of “psalms
scrolls,” has little to do with the book of Psalms. Though it incorporates one of
the same compositions, it has a very different genre, purpose, and shape, and
forms part of a cluster of nonbiblical traditions that continue to be influential in
late antiquity: for example, a fifth-century ce silver amulet from Tell el-Amarna
and a Babylonian incantation bowl both preserve exorcistic texts attributed
to David.26
Manuscript 4Q522, or 4QPs122, is a second example of an entirely different
genre of literature in which a psalm appears—a Joshua apocryphon.27 This text
contains a discourse on place names in the campaigns of Joshua, the defeat of
Canaanites, the promise of a secure Jerusalem with a temple planned by David
and constructed by Solomon, and Ps 122, a Davidic song of ascents about the
holy city of Jerusalem, which fits well with the triumphalist progression of the
text.28 The text is likely included in lists of “psalms scrolls” so it can be used specifically to do text criticism on Ps 122, and Flint acknowledges that it “does not
qualify as a psalms scroll.”29 But it nevertheless appears on lists of the thirty-six
psalm manuscripts, increasing the illusion of many copies of the book of Psalms.
A third example is 4QPs89,30 one of the most curious—and perhaps the
oldest31—texts on the list of Qumran “psalms scrolls.” Parts of eight lines of a
version of Ps 89 have been preserved on a “battered and isolated bit”32 measuring
6 centimeters tall and 4.5 centimeters wide, written with unusual orthography,
crowded letters, and text running into the margins. The text form of this psalm
differs substantially from both the MT and the LXX, and the verses are in a different order. Based on the text squeezed in smaller letters in the top margin of
the fragment, it seems that this text contained nothing more than part of Ps 89.33
How do we explain this strange fragment? It has variously been called a “source”
for the Psalter,34 part of a “libretto of messianic testimonia,”35 or a “practice page
written from memory.”36 Here again, while we cannot precisely determine the
The Mirag e o f the Bibl e
31
purpose of this text, it represents a rather different modality of text production
than its presence on a list of psalms scrolls may suggest.
Finally, three manuscripts contain only parts of the acrostic Ps 119 (4QPsg,
4QPsh, 5QPs), which indicates that this composition circulated independently.37
Patrick Skehan, Eugene Ulrich, and Flint suggest that these texts were specially
produced for private contemplative use.38 Given its emphasis on wisdom, Torah,
and the formation of the student,39 considering the use of this psalm for private
study at Qumran can enrich the picture of pedagogy we already have from other
wisdom writings. It is perhaps better grouped with those texts than categorized
as a psalms scroll.
These examples, then, illustrate four very different generic contexts in which
psalms appeared: an exorcism ritual, a historical-prophetic composition related
to Joshua literature, a possible practice text written from memory, and a single
acrostic psalm for private contemplation. These texts have little in common with
one another; they testify to a wide variety of genres in which psalmic texts appeared, rather than to the popularity or authority of a book of Psalms.
Besides these six manuscripts, another eight contain portions of one psalm
only, sometimes preserving only a few words.40 There is no reason to assume
those fragments had originally belonged to larger psalm collections, to “Psalters”;
perhaps, instead, they are remains of entirely different kinds of texts, quotations
of psalms in other contexts, or smaller psalms collections.
What about those manuscripts, then, that do contain psalm collections? Here,
too, the evidence testifies to a diversity of extents and contents, not copies or
even versions of the same work. Physically, there is no way to be certain about
the original size of the manuscripts, but it is unlikely that anything close to the
scope of the book of Psalms had existed among the Scrolls. The most extensive
scroll, 11QPsalmsa, contains about fifty compositions, all of which come from
what is now roughly the last third of the biblical Psalter. It is unlikely that it had
originally contained much more.41 Even with only one-third of what is now the
canonical psalter, this 5-meter scroll is by far the longest manuscript containing
psalms, and among the longest scrolls found at Qumran.42 A manuscript containing 150 psalms would be longer than any extant scroll.43
Thus, rather than Psalters, we have various shorter collections of psalms in
different configurations, likely used for a variety of purposes. For example, the
six fragments of 1QPsb contain parts of Pss 126–28, and perhaps represent a liturgical collection containing only the Psalms of Ascent.44 4QPsalmsb, among
the most extensive manuscripts, preserves fifteen compositions in twenty-six
extant columns, and likely ended with Ps 118.45 Not only the scope but also the
order is different from our book of Psalms. In the best-preserved scrolls, where
the most physical joins between compositions are materially extant, the order
often departs from the biblical sequence. Most famously, the order in 11QPsa is
32
the literary imagination in jewish antiquit y
radically different: thirteen of the Psalms of Ascent, Pss 120–132, are in the same
order as the MT,46 but no other sequence of more than three psalms is the same.47
Only five manuscripts include selections from both Pss 1–89 and 90–150,48 and
three of these display significant variations in order, non-MT contents, or both.49
Besides varying extents and arrangements, the diverse biblical and nonbiblical contents of the manuscripts do not justify the name of a single “work.” All in
all, sixteen non-MT compositions appear among five manuscripts classified as
Psalms scrolls.50 11QPsb and 4QPsf both contain noncanonical hymns interspersed with biblical psalms. Again, the most famous example is 11QPsa, which
includes ten nonbiblical compositions. Some of these compositions imbue the
collection with a distinct character, where liturgy and wisdom traditions are
linked. For instance, the manuscript includes the Hymn to Wisdom also known
from Ben Sira 51 (col. 21–22), which exalts personified Wisdom as the object of
searching and contemplation; Ps 154, also known from Syriac manuscripts,
which has Wisdom’s heavenly voice teaching the community to pr…
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