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PhD / Certain ancient Near Eastern texts develop over time towards a reasonably stable state of transmission. However, the development towards a single ‘stabilised’ transmitted form that marks the biblical manuscripts between the second century B.C.E. and second century C.E. is often considered to permit the Hebrew bible a unique position in the ancient Near Eastern textual corpus. The degree to which the wider body of ancient Near Eastern texts actually support or undermine this position is the topic of this dissertation. The study begins by formulating a methodology for comparing the accuracy with which ancient texts of varying genres and languages were transmitted. Exemplars from the first millennium B.C.E. cuneiform evidence are selected for analysis on the basis of genre. Texts that are preserved in more than one ancient copy are compared to determine how much variation occurs between manuscripts of the same text. The study begins with representative texts from the Neo-Assyrian, Neo-Babylonian and Late Babylonian periods that range in date from the late eighth century B.C.E. to the third century B.C.E. The study then turns to the Torah scrolls from the Dead Sea area that range in date from the third century B.C.E. to the second century C.E. The accuracy with which the cuneiform texts were transmitted is then compared with the biblical evidence. The study finds that the most stable texts surveyed are those containing ritual instructions. The mechanisms that may have led to the exact transmission of the Torah in the late Second Temple period are discussed in the conclusion.

PhD / Certain ancient Near Eastern texts develop over time towards a reasonably stable state of transmission. However, the development towards a single ‘stabilised’ transmitted form that marks the biblical manuscripts between the second century B.C.E. and second century C.E. is often considered to permit the Hebrew bible a unique position in the ancient Near Eastern textual corpus. The degree to which the wider body of ancient Near Eastern texts actually support or undermine this position is the topic of this dissertation. The study begins by formulating a methodology for comparing the accuracy with which ancient texts of varying genres and languages were transmitted. Exemplars from the first millennium B.C.E. cuneiform evidence are selected for analysis on the basis of genre. Texts that are preserved in more than one ancient copy are compared to determine how much variation occurs between manuscripts of the same text. The study begins with representative texts from the Neo-Assyrian, Neo-Babylonian and Late Babylonian periods that range in date from the late eighth century B.C.E. to the third century B.C.E. The study then turns to the Torah scrolls from the Dead Sea area that range in date from the third century B.C.E. to the second century C.E. The accuracy with which the cuneiform texts were transmitted is then compared with the biblical evidence. The study finds that the most stable texts surveyed are those containing ritual instructions. The mechanisms that may have led to the exact transmission of the Torah in the late Second Temple period are discussed in the conclusion.

Thesis (Ph.D.) - University of Glasgow, 1999. / Ph.D. thesis submitted to the Faculty of Divinity, University of Glasgow, 1999. Includes bibliographical references. Print version also available.

In the early part of 1948 an announcement was made concerning the discovery of some ancient manuscripts in Palestine; to this discovery sober and distinguished scholars applied adjectives like 'sensational' and 'phenomenal' - words that not commonly applied to the discovery of manuscripts in the world of scholarship.

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Apotropaism is a word used to describe a number of texts from the Dead Sea Scrolls that are meant to deal with the problem of evil, especially the demonic. Yet, scholars of Early Judaism have labeled some texts as apotropaic while others have described them as exorcistic. Drawing on the criteria of proximity and time suggested by Philip S. Alexander, this dissertation argues the following points: 1) That the difference between an apotropaic ritual and an exorcistic ritual is the proximity of evil to the human being and the expected temporal efficacy of the ritual. By closely examining the language of each individual text, evidence suggests that such delineations can be based on these two criteria; 2) That some texts that have otherwise been neglected in the study of apotropaism at Qumran may be part of this group of protective rituals; 3) That there is a difference between works concerned primarily with protection from evil spirits (anti-demonic) and those concerned with Sin (anti-peccable); 4) That a number of shared elements within the apotropaic texts at Qumran emphasize themes such as covenant faithfulness, obedience, predestination, among others. / Dissertation / Doctor of Philosophy (PhD)

Previous research on the Qumran scrolls, and in particular, IQM, has only recently involved the use of the most stringent literary - and form - critical techniques. These are of great value to Qumran studies; the history of the sect and its ideas can be learnt only when the texts are properly understood. IQM has been recognised by most scholars as a composite work, and XV-XIX has long been regarded as a unit. To this must be added II-IX which also comprises a single document. Both these documents are themselves composite. II-IX is a war-rule written in the Hasmonean period, and drawing on sources which originated in the Maccabean and immediate post Maccabean period. XV-XIX is a dualistic war-rule, which has developed from an earlier non-dualistic rule, of which col. XIV, 2-16a represents a small fragment. Cols. X-XII consist of a collection of liturgical pieces which have been found to reflect a Maccabean context in many cases. Col. XIII represent a fragment of liturgy probably associated with a covenant ceremony. Cols. II-IX, X-XII, XIII, XIV, and XV-XIX were collected and probably copied together; XV, 4-6a seems to refer to two documents which were independent at the time of writing, but have subsequently been incorporated into IQM - these are identified as II-IX and X-XII. XIII and XIV existed as fragments when they were brought together with the rest of the material from cols. II-IX, X-XII and XV-XIX. XV-XIX probably attained its present form in the second half of the first century B.C. In the first half of the first century A.D. a compiler produced from the collected documents a war-rule which included an introduction (col. I) written by the compiler. The final result is the War Scroll, the manuscript of which was written soon after the composition (= IQM). Its purpose is to prepare for the imminent war against the Romans.

My dissertation analyzes the passages related to the priesthood, cult, and temple in the Aramaic Scrolls from Qumran. The Aramaic Scrolls comprise roughly 15% of the manuscripts found in the Qumran caves, and testify to the presence of a flourishing Jewish Aramaic literary tradition dating to the early Hellenistic period (ca. late fourth to early second century BCE). Scholarship since the mid-2000s has increasingly understood these writings as a corpus of related literature on both literary and socio-historical grounds, and has emphasized their shared features, genres, and theological outlook. Roughly half of the Aramaic Scrolls display a strong interest in Israel’s priestly institutions: the priesthood, cult, and temple. That many of these compositions display such an interest has not gone unnoticed. To date, however, few scholars have analyzed the priestly passages in any given composition in light of the broader corpus, and no scholars have undertaken a comprehensive treatment of the priestly passages in the Aramaic Scrolls. My dissertation fills these lacunae. After a brief introduction to the dissertation in Chapter 1, Chapter 2 gives an overview and assessment of earlier treatments of the Aramaic Scrolls. Chapters 3 through 5 offer analyses of the passages related to the priesthood, cult, and temple found in fourteen of the approximately thirty Aramaic Scrolls, dealing with each composition in turn. In Chapter 6, I synthesize the material in the previous three chapters, and show that the Aramaic Scrolls reflect a remarkably consistent conception of Israel’s priestly institutions. By way of conclusion in Chapter 7, I situate the Aramaic Scrolls in the context of broader scholarly proposals concerning the history of the Second Temple Jewish priesthood, and demonstrate how this corpus can shed new light on an otherwise poorly documented period in Jewish history, namely, the pre-Hasmonean, Hellenistic period. / Dissertation / Doctor of Philosophy (PhD) / My dissertation is a literary analysis of themes related to the Jewish priesthood in the Aramaic Dead Sea Scrolls. It uses the results of this literary analysis to understand better the history of the Jewish priesthood in the Second Temple period.