Qumran Cave 4, XXI: Parabiblical Texts, Part 4, Pseudo-Prophetic Texts, by Devorah Dimant. DJD 30. Oxford: Clarendon, 2001. Pp. 312. £70 (cloth). The fourth and final volume of parabiblical texts from Cave 4 is devoted to fragments once grouped together under sigla 4Q383 and 4Q385-390 and known as Pseudo-Ezekiel. In this principal edition, Devorah Dimant has separated these pieces into eleven copies of two different texts. 4QPseudo-E/,ekiel is now represented by four or maybe five copies (4Q385, 4Q386, 4Q385b, 4Q388, and 4Q385c [unidentified]), while remaining fragments have been reorganized into seven copies of another text named Apocryphon of Jeremiah (4Q383, 4Q385a, 4Q387, 4Q388a, 4Q389, 4Q390, and 4Q387a). Another copy of former, 4Q391, was published earlier in DJD 19, and some fragments of latter were once known as Pseudo-Moses. Much remains uncertain and eoiijeetural about presumed original text o( 4QPseudo-Ezekiel, but Dimant has reconstructed six consecutive columns of scroll based primarily upon overlaps of 4Q385, 4Q386, and 4Q388. From this she discerns several motifs, including resurrection of righteous, future of land and people of Israel, great war of nations, curtailing of end time, and merkavah vision. Dimant believes that themes and eschatological episodes found here interpret biblical prophecy, specifically Ezek 36-40, although not in MT order but possibly a variant sequence as reflected in Old Greek Papyrus 967, and Codex Wirceburgensis of Old Latin, namely, chs. 36, 38, 39, 37, and 40. The readings and commentary on texts of 4QPseudo-Ezckiel in this editio princeps are much better than those found in preliminary studies. Dimant interacts throughout with scholars who have suggested alternative readings and explanations in wake of earlier studies that she published for most part with John Strugnell. Only two brief comments are added here. First, it would have been very useful to have produced a composite text of 4QPseudo-E7.ekiel in addition to transcription of individual fragments and copies (this also applies to following Apocryphon of Jeremiah). Such a critical text would give reader a clearer sense of thematic sweep that Dimant is particularly good at explaining and a simpler way of referencing citations from it. second, intriguing image of a tree bending and standing erect (4Q385 frg. 2, line 10), which M. Kister suggested was also attested in Barn. 12.1, does not seem to be related to biblical references of Dent 20:19; Isa 65:22; or Ezek 17:24 that Dimant adduces. The source of this image remains obscure. She is correct to say, however, that it is unlikely to be tree of life, as suggested by M. Philonenko and A. Jack (pp. 28-29), since if it were so one would expect a definite substantive, the tree. Moreover, the tree of life is designation found in 4Q385a, frg. 17 a.e, col. ii, line 3. The text called Apocryphon of Jeremiah is, according to Dimant, a quasi-historical review of fate of Israelites and Jewish people from Babylonian exile down to second century B.C.E. and eschatological future. …
Read full abstract7-days of FREE Audio papers, translation & more with Prime
7-days of FREE Prime access