By Jonathan G. Campbell
This monograph, a remodeling of an Oxford D. Phil. dissertation (1991) written below the supervision of G. Vermes, specializes in the scriptural historical past of 1 of the foremost texts of the Qumran neighborhood, the Damascus record (D).
After an invaluable precis of the learn on D (pp. 4-8), a normal dialogue of using the Bible at Qumran, and a assessment of a monograph by means of O. J. R. Schwarz reading the exact same subject as Campbell, Der erste Teil der Damaskusschrift und das alte testomony (Diest: Lichtland, 1965), the writer reaches the most subject of the research: scripture within the ancient and midrashic sections of D (pp. 49-174). those entities are separated because the writer expects to become aware of in them a special method of scripture. notwithstanding, the precise demarcation of the devices is gifted with such a lot of caveats that the reader wonders in regards to the viability of the department. the writer explains his definition of the old part (I:1-II: 1; II: 14-IV: 12a; V:15b-VI:11a) as follows: "In any case, it's transparent that adopting the designation 'historical' for those 3 elements of the Admonition, with the mandatory caveats, doesn't suggest that different parts of the paintings comprise no related fabric. yet the place this can be the case, such devices are usually shorter, or they belong to sections the place fabric of a distinct personality predominates, otherwise they concentration extra basically on what seems to be modern referents inside a narrower time-scale" (p. 51). the writer expresses comparable doubts in regards to the subdivision of all of D.
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Extra resources for The Use of Scripture in the Damascus Document 1-8, 19-20
46 In particular, it will be of interest to engage in a descriptive analysis of the latter in order to judge how they relate to the document's quotations. Let us now turn to the Admonition in greater detail. Respective examples of each category include: 1QM 10:6; CD 7:6-9; 1QS 5:16-18; CD 8:8-12. For these, see Vermes, op. , pp. 496, 502-505. Cf. Fitzmyer, op. , pp. 16-52, who suggests four different classes of bible usage: texts employed in a literal/historical manner; those which are modernized; accommodated texts; and passages interpreted eschatologically.
Even so, if we assume it would be unnecessarily cautious to prohibit our inquiry on the grounds of the profusion of prospective sources, it seems reasonable to start with the contents of the later three-fold canon. In justification of this, a statement by Barton is relevant: "By New Testament times the scrolls of the 'Deuteronomic History' and of the three great prophets and the twelve were, we may suppose, widely known, and all synagogues would aspire to possess copies. Later books, such as Chronicles or Daniel, were becoming known but were not yet common property".
Consequently, few scholars would seriously doubt that the Torah, for example, consists of diverse sources of varying ages - whether written, oral or a mixture of both - finally brought together in the late exilic or early post-exilic period. 4 Hence, while still widely in use, such methods are applied somewhat more cautiously than even a few decades ago. 5 At the same time, no doubt under the influence of more thoroughgoing applications of literary theory, viewing biblical books as literature is an approach with growing general support.