A Genesis Apocryphon. A Scroll from the Wilderness of Judaea

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A GENESIS

APOCRYPHON

A_GENESIS APOCRYPHON A SCROLL

FROM

THE WILDERNESS

DESCRIPTION

AND

FACSIMILES,

OF JUDAEA

CONTENTS

TRANSCRIPTION OF COLUMNS

II,

OF THE AND

SCROLL

TRANSLATION

XIX-XXII

By

NAHMAN AVI GAD and YI GAEL YADIN

JERUSALEM, THE

MAGNES

PRESS

OF THE

AND HEIKHAL

1956 HEBREW HA-SEFER

UNIVERSITY

TRANSLATED

FROM

HEBREW

BY

SULAMITH

SCHWARTZ

DISTRIBUTED THE

PUl!LISHINO

BY

DEPARTMENT P. O. B.

OF

7 0 4 4, J ER

PRINTED

NARDI

US

ALE

THE

JEWISH

AGENCY

M, I S RAEL

IN ISRAEL

By the Publishing Department of the Jewish Agency at Goldberg Press Ltd. in Jerusalem Copyright b;- the Magnes Press, the Hebrew University and Heikhal ha-Sepher, Jerusalem, 1956

TO THE

D. SAMUEL

MEMORY

OF

GOTTESMAN

PREFACE THE SCROLL dealt with in this volume was discovered in a cave near the Dead Sea in 1947. With six other scrolls it was found in what is now knovm as the first Qumran cave. Three of the seven - Isaiah (DSI b), the Thanksgiving Scroll and the War of the Sons of Light against the Sons of Darkness - were acquired for the Hebrew University in 1947 by the late Professor E. L. Sukenik: the other four scrolls - Isaiah (DSI a), the Habbakuk Commentary, the Manual of Discipline, and the present workwere purchased by the Syrian Orthodox Metropolitan, Mar Athanasius Samuel, of Saint Mark's Monastery in the Old City of Jerusalem. The Metropolitan who took the four scrolls to the United States in 1948, refused to permit American scholars to work on or publish this scroll which was the most fragile of the four and very difficult to unroll. He insisted that all four must first be bought, but because he asked so large a sum and because of various other circumstances, the scrolls remained unpurchased and the one here published was not studied. Fina}ly in 1954, after negotiations conducted by Dr. Y. Yadin wi~h the assistance of Mr. A. Harman, then Consul-General of Israel in New York: and of Mr. T. BenNahum, the four scrolls were bought from the Metropolitan for the State of Is::-ael.The purchase price of $250,000 could not have been met without the generous gift of $150,000 made for the purpose by the late Mr. Samuel Gottesman whose untimely death took place during this year and to whose memory this book is dedicated. A great debt of gratitude is owed also to the Government of Israel, to Mr. Moshe Sharett, the then Prime Minister, to the Minister of Finance, Mr. Levi Eshkol, and to Mr. T. Kollek, Director of the Prime Minister's Office: it is most doubtful whether without their moral and material aid the negotiations could have been successfu[y concluded. When the scrolls reached Israel, they were committed to the care of a specially established institution, Heikhal ha-Sefer (the Shrine of the Book), headed by the Preside:it of the State of Israel. Heikhal ha-Sefer and the Hebrew University entrusted the deciphering and publishing of the fourth scroll to the authors of this book. While the scroll was still in the possession of Mar Athanasius Samuel, Prof essor Albright, Dr. Trever and other scholars expressed the opinion that it contained the lost Book of Lamech. They reached this conclusion after they succeeded in deciphering the names of Lamech and his wife, Bat-Enosh, on fragments which had become detached from the scroll. Scholars adopted this title and the scrcU is ref erred to as the Book of Lamech in mos~ publications dealing with the Dead Sea Scrolls. However,

[7J

A GENESIS

APO CR YPHON

when we succeeded in opening it, we realized that Lamech is dealt with in only part of the book, and that the rest of it retells stories from Genesis in the manner of a number of apocryphal books. The chapters which are extant are concerned with Lamech, Enoc"'.:i,Noah, Abram. Accordingly, we decided to name the work A Genesis Apocryphon. Since most of the columns are in a very poor state of preservation, the process of deciphering them will inevitably be protracted. The scroll has, however, aroused so much imerest and is actually of such importance that it was decided to publish this preliminary survey, dealing mainly with the last three columns which are very well preserved. We have also included the fourth column from the last, though it is very poorly prei;;erved: despite the difficulties involved, we made a particular effort to decipher it at this time, since its contents deal with very interesting passages from Genesis 12, the first of the several Biblical chapters on Abraham upon which the last pages of the scroll are based. In addition, because it is by now so well known, we have reproduced Column II in which Lamech ap?ears. The relation between the style of Column II and that of the later columns will thus be demonstrated to the reader. We have added a summary of the contents of all the other columns, despite the fact that the preparation of such a summary was a time-consuming process which delayed the publication of this study. · It was our feeling that without the summary scholars would have no point of departure for further research on the scroll. We were faced with a special problem in regard to the form and method of presenting the material in this preliminary study of part of the scroll. We decided on a compromise between the method used by Burrows and Sukenik in publishing entire scroll:; and that adopted by D. Barthelemy and J. T. Milik in publishing fragments of the scrolls from Qumran I. On the one hand, this book contains facsimiles of the columns here studied, with a full transcription facing the facsimiles, and no philo~ogical notes or other explanatory material- a method of presentation which enables scholars to study the material independently and arrive at their original conclusions. On the other hand, we have added Hebrew and English translations. The Hebrew translation is in no way an attempt to reconstruct a possible original Hebrew version of the scroll: it is intended simply to transmit word for word our interpretation of the Aramaic sentences in the scroll. Hence, we have deliberately refrained from using a pseudoarchaic Hebrew style. In the case of the English, however, the style of the English Bible was used as a model, as in Charles' standard edition of the Apocrypha and Pseudoepigrapha. Thus, all proper names which are spelt in the scroll exactly as they are in the Bible, are given in the form used in the Authoriz~d Version. Other names [8]

PREFACE

or names mentioned in the Bible but spelt here slightly differently, are transcribed in capital letters without vocalization. In addition to the translations, we have appended a description of the scroll and a fairly detailed introduction which deals from various points of view with the contents of the scroll, includiqg the pages which are not reproduced here. This material, we believe, throws interesting light upon the relationship between the contents of the scroll and the Book of Jubilees and Enoch. All quotations in English from the latter two books are taken from Charles' edition. The introduction attempts also to elucidate the topographical names which abound in this scroll and to compare the. details and stories here to those in other sources. One of the chief points of interest in the study of the scroll is naturally its language. After we had completed deciphering, transcribing and translating, we asked Mr. Y. Kutscher of the Hebrew University to go over our work with special reference to the linguistic problem. This is likely to arouse even more discussion than any of the other problems connected with the scroll; therefore Mr. Kutscher's study will appear separately in a forthcom~g issue of the Israel Exploration Journal rather than in this book, principally devoted as it is to the presentation of the factual material. We are greatly indebted to Mr. Kutscher for many helpful comments on our translation and on our reading of the text (particularly where it was difficult for us from a paleographical point of view to distinguish between the letters yodh and waw ). We wish particularly to thank Professor B. Mazar, President of the Hebrew University: he has not only been a source of moral support to us throughout our difficult work but also made a number of helpful suggestions during the deciphering of the text and when he went over the manuscript of this study. '-!Venote especially his identification of the name KPTWK as Cappadocia. We are greatly indebted to 1-Ir. Ch. Toren and Mr. Y. Shenhar who went over the Hebrew translation of the scroll ; to Dr. M. Spitzer who, with Mr. Toren, supervised the production and printing of this book ; to Mr. I. Y eivin who read the proofs with great meticulousness ; to Goldberg's Press in Jerusalem which printed the book in record time. Special thanks are due to Mrs. Sulamith Schwartz Nardi who translated the work into English in a relatively short time and overcame, we think successfully, the difficulties inherent in the translation of the scroll itself. We wish also to thank our colleague, Mr. M. Avi-Yonah, who read the English proofs. We realize that we have made a mere beginning in the study of this scroll and we look forward to the critical comments of other scholars after they have had an opportunity to peruse this volume. We trust that their criticism will aid us in deciphering and studying the remaining columns of the scroll. N. A. Y. Y.

[ 9]

DESCRIPTION

AND CONTENTS

OF THE SCROLL

A GENESIS

DESCRIPTION

APO CR YPHON

OF

THE

SCROLL

Of the seven scrolls found in the first Qumran cave, the present scroll was in much the worst state of preservation. It is as difficult to explain the reason for this as to explain why the first Isaiah scroll was found in so good a condition: one would have to know the precise circumstances in which the scrolls were when they were discovered. . No one but the Beduin was there at the time and precise information cannot be elicited from them. We must assume that the condition of each scroll depends to a very great extent on whether it was in a whole, closed jar or in a broken and partly open jar or lying uncovered on the floor of the cave, exposed for many centuries to the ravages of the climate and of insects and animals. The scroll under consideration here was most probably not protected by a jar ; it may well have been lying for a long time on the floor of the cave, so that its lower part was constantly exposed to dampness, while its upper part was in a dry atmosphere. Since no traces of dust are visible on the scroll, it is very possible that it was wrapt in linen. Whatever the exact situation was, the scroll was very severely damaged. \,Yhen it was first brought to the American School of Oriental Research in Jerusalem, Dr. Trever noted its poor condition, half of it rotted and crumbling and the other half, dry and extremely fragile (see Dr. Trever's report in BASOR, October 1948, pp. 6-23). Accordingly, Dr. Trever could not do more than pare off one large and one small piece from the "good" side of the scroll. Systematic, scientific opening of the scroll was not to be possible for a long time. It seemed quite hopeless to scholars at the time, as Dr. M. Burrows clearly indicated in his latest book, The Dead Sea Scrolls (New York, 1955, pp. 26-27), where he wrote: "Only very careful, expert treatment can ever unroll enough to recover any considerable part of the text, if indeed this is possible at all." The condition of the scroll was certainly not improved by the fact that for seven years it was shifted about from place to place, without any particular care being devoted to it. When it finally reached us, we realized very quickly that the descriptions of its deteriorated state were not at all exaggerated. As a result of the rotting away of the scroll, one side had gone black and crumbled into tiny fragments which stuck to each other in layers. In some places deep holes had formed, penetrating through many layers of the scroll and exposing a smooth, white surface, which was not the leather of the scroll and which we shall discuss later. It was clear at once that parts of the scroll were irreparably lost. Furthermore, after scrutinizing the rolled-up scroll the first time, we were worried by the large number of holes and gf!.psthat had formed

[ 12]

DESCRIPTION

OF THE

SCROLL

where lines had been written. Our fears turned out to be all too justified when we finally opened the scroll. The opening of the scroll was entrusted to Mr. J. Biberkraut who had expertly opened the first three scrolls acquired for the Hebrew University 1y':the late Professor E. L. Sukenik. His chief problems were how to treat the dry, brittle leather so that it might be spread out without crumbling completely, and how to separate the layers that had become attached to each other by the sticky material produced during the decomposition of the leather. Mr. Biberkraut devoted himself to this difficult task with the utmost patience and skill, and the results are proof of his success. In our final publication we shall describe the methods of treatment and unrolling used by Mr. Biberkraut. Even after the scroll was opened, it was still necessary to treat it ; there are parts on which more work will have to be done before we can even begin the task of deciphering. We can, however, report on the general state of preservation of the scroll. The reader will thus be able to see for himself how much has been lost as a result of the destruction of a considerable part of the scroll and how much of a contribution to our ancient literature has been made by the partial preservation of the interesting text it contains. The condition in which the columns have been preserved varies from column to column, depending on the position of each within the unopened scroll. Each revolution during the opening of the scroll disclosed a patch of leather on the "good side" and a gap on the disintegrated side. The first part of the scroll consists of strips of leather alternating with empty spaces. Not one of the first nine columns has been completely preserved in height: either the top or the bottom of the columns is missing, while at other times only the beginning or end of the lines has been preserved but not always all the way down the column. It is only from the tenth column on that the columns are all physically connected with each other, though these, too, are far from perfect. Only the last three columns - that is, the innermost ones in the scroll, have been completely preserved, except for some defects here and there. It is not only rotting that caused the poor state of the scroll: the ink it was written in is apparently also responsible. It seems to have been quite different from the ink used in the other scrolls, and as a result of its special character and of s01ne outside factor which was at work over a long period of time, wherever this ink was in direct contact with the leather of the scroll, the leather was eaten away (a full research report on the composition of the ink will be included in our final study). The reaction between the ink and leather caused the leather around the letters in some places to become dark: the general impression is that of ink spread over blotting paper (see Columns ii and xix). These places are difficult to read, but can be deciphered particular[ 13]

A GENESIS

APOCRYPHON

ly with the help of infra-red photography, which makes the script stand out much more clearly. There are other places, however, where the leather has been completely eaten away by the ink, so that there are only holes and gaps where originally there was writing - this condition sometimes prevails along whole lines. "Empty" lines of this sort cover the major portion of some columns (see Column xviii on Fig. 2). Only the three last, innermost columns were not affected by the ink, just as they were protected against the rotting which so gravely damaged all the other columns. There is still another unique aspect of the scroll. Inside of it, a sheet of thin, very smooth, white material covers the lower part of Columns x-xv (this is the brii;ht interior seen in Fig. 1). The nature of this material is still not clear to us, nor why the sheet was inserted into the scroll. ·was it perhaps to reinforce the leather or to protect the script which may have been damaged at those points ? At any rate, large bits of this white material now adhere very closely to the columns of the scroll. They cover the script and can only be removed after special and extensive treatment. When the material is finally taken off, we shall be able to investigate what it is (the reader can see covered parts of columr:.sin the photograph of Mr. Biberkraut at work). vVhen the scroll was opened, we saw that both its beginning and end were missing. The way in which the leather had been dressed and prepared for writing resembled what had been done in the other scrolls (see E. L. Sukenik, The Dead Sea Scrolls of the Hebrew University, p. 25). The leather is thin and light brown in colour, the writing is on the hair side of the skin. The scroll, as we have it, consists of four sheets sewed together with tendons, the stitches being close and fine and sewn diagonally. The 6ree seams by which the sheets are held together are still whole ; the fourth seam by which the now missing final sheet of the scroll was connected with the other sheets has also been preserved. Horizontal lines were ruled on the sheets, after their exact position was fixed by l:oles punched at the beginning and end of each sheet. The ruling was d::meby a sharp instrument, most probably of bone, and, as a result of its pressure, the lines which emerged were lighter in colour than the leather. The number of lines is not the same in all the sheets. There are thirty-seven on the first, thirty-five on the second and third ; and only thirty-four on the fourth (see Fig. 2). Each sheet is divided into columns by ruled perpendicular lines which fix the spaces between the colurrms. These are generally 17 mm. wide, though near the seams they may be as wide as 26-36 mm. The width of the columns is not uniform, varying from 8 to 13 cm., with 12 cm. as the average. The height of the ruled columns is 25.5-27 cm., depending on the number of lines. The upper margins are 22-26 mm. wide and the lower 26-30. The sheets, too, are not uniform in length. The first, which is incomplete, is approximately 45 cm. long and contains four columns (i-iv). Only a few words

[ 14]

DESCRIPTION

OF' THE

SCROLL

at the end of lines have been preserved in these columns, and it is probable that there were originally more columns on this sheet. The second sheet is approximately 64 cm. long and contains five columns (v-ix) ; the third sheet is 62 cm. long and contains seven columns (x-xvi), while the fourth is 82 cm. long, containing six columns (xvii-xxii). Accordingly, the overall Mngth of the scroll as preserved, is 2.83 m. and its height 31 cm. It has twenty-two columns in all. The method of writing is the same as that used in the other scrolls. The lines of script are written beneath the ruled lines. The scribe was able, his script was clear and pleasant, and he very infrequently omitted a letter. He would detect these mistakes and insert the missing letter above the word to which it belonged. In order to delete a superfluous letter, he used the conventional system employed throughout the scrolls - writing a dot above and below the unnecessary letter (see Column xxii, line 27). In general, there are adequate spaces between words, though occasiona11y words run into each other. There are no breaks between sentences, though there are various way of separating chapters. If the chapter ends in the middle of a line, the next on~ usually starts at the beginning of the following line. Occasionally, it starts further on in the new line ; and sometimes even in the same line on which the previous chapter ends, with a small space between them. In one of the columns which is not published here, a blank line separates the two chapters. The script of this scroll is not particularly notable. It is, in general, similar to that of several of the other scrolls. It is a pleasant handwriting, closest to that of the War of the Sons of Light against the Sons of Darkness, though its letters are somewhat smaller and wider than those of the latter and some of the forms differ. In the script of the scrolls it is not always easy to distinguish between the yodh and waw, though in most cases the scribe gives the yodh a large, full, triangular head and a short foot. Here, too, there are a number of ligatures. Even the medial 1l is very often attached to the following letter. Particular attention should be paid to the joining of the two l in the word ll:l? (xxi, 11). In order to unite the last two letters completely, the medial l is enlarged to the length of the final l· This scroll distinguished carefully between the two forms of the letters : :iDtl~.

[ 15 J

A GENESIS

THE

CONTENTS

APO CR YPHON

OF

THE

SCROLL

§ 1. For the reasons explained in the preface only several columns are published in this book: Column ii, describing the birth of Noah, and the last four columns, xix-xxii, which deal with part of the material presented in the Biblical account of Abraham. Since a considerable length of time will undoubtedly pass before we can completely decipher Columns iii-xviii, we shall here briefly summarize their contents, insofar as that is now possible. The reader will thus get an idea of the general nature and composition of the scroll. The sunimary will be followed by a number of notes on the style, sources and structure of the scroll. § 2. CoLUMNr. All that remains of Column i is a few words on its· left-hand side, which are as yet unclear. It is clear, however, that at least the left part of line 20 was blank: this iqdicates that a new section begins at line 21, apparently being continued in the next column. § 3. CoLUMN11. Twenty-six lines in this column have been preserved, but its entire lower and left sides are missing. The nature of its first lines indicates that the narrative is carried over from Column i. The references to Lamech in Column ii convinced the American scholars \Vho first saw it, that the scroll, as a whole, contained the lost Book of Lamech.

The contents of the column are as follows: Lamech, talking in the first person, expresses his suspicion that the infant Noah is the child of one of the. Watchers, holy ones or fallen angels. He is greatly disturbed and turns to his wife, Bat-Enosh, making her swear by the Most High, Lord of greatness and King of the worlds, that she will tell him the whole truth, without lies. Bat-Enosh addresses her husband, who is also her brother and vows ''by the great Holy One" that the seed and the conception and the fruit are his. She reiterates that the conception was not from the Watchers nor the Sons of Heaven, and she concludes by saying that she speaks the truth. After hearing what his wife has to say, Lamech hastens to his father, Methuselah, and tells him what has happened, begging him to go to his father, Enoch, who abides with angels and is all-knowing. :rviethuselah goes to Enoch to learn the truth from him. Finding Enoch, he addresses him as his father and lord, and begins to tell him the tale. The rest of the narrative that originally appeared in Column ii is lost, since the bottom of the page was not preserved. In its contents, though not in form or detail, the story is similar to a long speech by Enoch in the so-called Book of Enoch, chapter cvi, 1~2 (called the Book of Noah in Charles' Apocrypha. and Pseudoepigrapha, Vol. II. p. 278): [ 16]

CONTENTS

OF THE

SCROLL

"And after some days my son Methuselah took a wife for his son Lamech, and she became pregnant by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool and his eyes beautiful. And when he o;>enedhis eyes, he lighted up the whole house like the sun, and the whole house was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness. And his father Lamech was afraid of him and fled, and came to his father Methuselah. And he said unto him: 'I have begotten a strange son, diverse from and unlike man, and resembling the sons of God of heaven, and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his countenance is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a vmnder may be wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayst go to Enoch, our father, and learn from him the trutl:, for his dwelling-place is amongst the angels.' And when Methmelah heard the words of his son, he came to me to the ends of the eart.1.,for he had..heard that I was th.ere, and he cried aloud, and I heard his voice and I came to hir:J..And I said unto him: 'Behold, here am I, my son, wherefore hast thou come to me ?' And he answered and said: 'Because of a great cause of anxiety have I come to thee, and because of a disturbing vision have I approached. And now, my father hear me: Unto Lamech, my son, there hath been born a son, the like of whom there is none, and his nature is not like man's nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven: and behold I have come to thee that thou make known to me the truth.' " A Hebrew fragment containing part of a similar description was discovered in Qumran I ; see Qumran I, p. 85 and also Biblica XXXII, 1951, pp. 393-400. ? i]lnttm ..... 1

••• o,i:i:,~ ,:,

,;,n ,,... .2

•••... ir;,', l"INi ,wN:i, ,n,:iN .3

wr;,,zm ,i,,n:, .r,,:in,,,n nN.4 CN .r,y:i', ',•••• 5

[ 17]

A GENESIS

APO CR YPHON V

The name of Methuselah - MT\VSL[I:I] - also appears in one of the fragments of the same book (see ibid. Fragment 8). The chief difference between the scroll and chapter cvi of the Book of Enoch is the fact that in the scroll the narrator is Lamech, and in the Book of Enoch, Enoch himself. Furthermore, it is worthy of note that the dialogue in Column ii of the scroll is between Lamech and his wife, which is completely without parallel in the Book of Enoch. In comparing Column ii of the scroll with chapter cvi of the Book of Enoch, we V note that the scroll, unlike Enoch, gives the name of Lamech's wife as BT'NWS. The name occurs elsewhere only in the Book of Jubilees, iv, 28: "And in the fifteenth jubilee in the third week Lamech took to himself a wife, and her name was Betenos the daughter of Baraki'il, the daughter of his father's brother (or father's sister) and in this week she bore him a son and he called his name Noah ...." (see Charles, Vol. II, p. 19 ; John C. Trever, BASOR, 115, Oct. 1949, p. 9 and W.F. Albright's remark, apud, n. 2). Since in the scroll Bat-Enosh addresses Lamech as "lord and brother", it appears that, in regard to their relationship, our source differs from Jubilees, where Bat-Enosh is the daughter of his father's brother (or father's sister). (However, compare in Jubilees the ca:;esof Cain, Seth, Enos, and Kenan, and compare Genesis xx, 12.) § 4. CoLUMNSm, 1v, v. Only the left side of Column iii remains and it, too, is in a very poor state of'preservation, particularly at the bottom where most of the lines have been worn off. On the basis of those words which can be definitely decipher~d, we can be certain that the column contained the beginning of Enoch's answer to Methuselah about Noah. We must particularly note the sentence on line 3 : ,:,,N,,, ,~,,:,, ,,N which identifies the speaker as Enoch and corresponds exactly to the beginning of Enoch's reply to Methuselah in the Book of Enoch (chapter cvi, 13): "And I, Enoch answered and said unto him: 'The Lord will do a new thing on the earth and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord." The entire lower part of Column iv has been worn away: only the upper right and left-hand corners remain, with a few distinguishable words on each. It is to be assumed that Column iv contained the continuation of Enoch's speech, this assumption being supported by what we read on Column v. Only the upper right-hand part of Column v has been preserved, but the fact that there are a considerable number of readable lines :::mit makes it certain that the column contained the most significant part of Enoch's reply. We note especially sentences and phrases like Uine 3) iun l"llN (line 4) [1i]:,, 1~? l~ ll"I?l'~'IU['l:i. 7~ N?J (line g) mn~l"llN ,,, •••,~N l"llN te:,';,731::,, (line 10) ii:,, 1~?? i~N ?TN

[ 18]

CONTENTS

OF THE

SCROLL

Line 10 corresponds to sentence 18 of chapter cvi in the Book of Enoch where Enoch's reply is continued, "And now make known to thy son Lamech." Enoch's speech must have ended at line 23, since the following line begins with the expression n,vnn~ 37~1Z1 ,,:,,, and line 25 reads ,,~ ...ni:i ,~, c37, Th.e author is thus indicating that after Methuselah heard Enoch's reply, he returned to his sun and reported the contents to him. Methuselah must have spoken very briefly, for at the beginning of line 26, we find Lamech speaking once more: ......,~, i'lJK ,,:,,. Lamech's speech, too, must have been very concise, since line 27 is the last in the chapter, as is demonstrated by the blank line following it. Lamech would seem to have concluded by expressing his conviction that the child born by his wife is indeed his. Line 27 begins with the words: ...j;'El.lM'.l~ ,,. Almost nothing is left of the end of Column v, where the new chapter began, and its contents therefore are most difficult to determine. In sum, the first five columns of the scroll as we now have it, deal with the birth of Noah in a manner that has no direct relationship at all to the brief Biblical account in Genesis v, 28-29. On the other hand, the narrative in the scroll resembles chapter cvi of the Book of Enoch in most essential points, though there are some significant additions in the scroll, such as the dialogue between Lamech and Bat-Enosh and Enoch's long reply to Methuselah - some five times as long as the version in the Book of Enoch. § 5. CoLUMNVI. The five top lines of this column have been preserved, but what has thus far been decipherable does not identify the speaker who in line 2 says: ......n,:i, ,~,,

,,:iM~w,v,

A new chapter begins at line 6 ; dealing with Noah, it serves to introduce a succession of columns on the subject, which occupy most of the central part of the scroll. The three clear words at the beginning of line 6 read plainly : ...,:i: nu il.lK... evidently resembling the version in Genesis vi, 9, but recast into the first person. In the first part of the chapter Noah tells how he took a wife and how he took wives for the sons she bore him (compare Jubilees iv, 33). The remaining lines on the page cannot as yet be read with sufficient continuity to clarify their contents. § 6. CoLUMNVII. Only the upper, left-hand part of this column has been preserved, in a very poor state at that. Apparently, the upper part of the column dealt with the story of the flood, as it appears in Genesis vi, 17 ff. (Jubilees v, 20 ff.). This is indicated by the first line which reads ....M'~':I Kl'1'?37 ,, ,,:i, n37iK...... A new chapter begins at line 7 which concludes with the words of Noah: K'~W

n,~ ,,~, n,,n,......

The other lines in the column cannot as yet be satisfactorily deciphered. [ 19]

A GENESIS

APO CR YPHON

§7. COLUMNS vrn-Lx. These two columns are so damaged that we have as }et no indication of their contents. § 8. CoLUMNx. This, too, is incompletely preserved. There are large lacunae in its upper part, and its lower part is still covered by the layer of matter described above. In the center, however, a number of lines have been preserved, the subject matter of which clearly corresponds to that of Genesis viii and Jubilees, end of chapter v and beginning of chapter vi. The style, too resembles that in Jubilees, as is demonstrated by the following two sentences: Line 12 reads: ...~,,Nil ,,,u1~in rinl Nm:::111 ... Compare Jubilees v, 28: "And the ark went and rested on th('.!top of Lubar, one of the mountains of Ararat." (For Lubar, see below). On line 13 we read : ......... ri,:::, Nn,,::, N)7iN ,,::,; and on line 15 : .... rii~vN Nn:i,~ ?)7..... . Compare these with Genesis viii, 20 ff. and particularly with Jubilees vi, 2: " .... and made atonement by its blocxl for all the guilt of the earth ...." and also vi, 3: '' .... and strewed frankincense over everything ...." § 9. CoLUMNXI. Column xi, like Column x, is best preserved in the center, while the bottom is still covered with a layer of matter. What has so far been deciphered makes it clear that the column dealt chiefly with the covenant God made with Noah (Genesis ix) and with the prohibition against eating blood, as in the version of the Book of Jubilees vi, 13. Line 17 deserves to be noted particularly: ... n,:iNnN?c, ;,::, § 10. CoLUMNxn. As in the case of the two preceding columns, the cen1:ral part of Column xii is the best preserved, while the lower part is still covered over. The decipherable material indicates the contents of the column. Line 10, reading ... 1,n,,::, cw 'l:l ;,:, ... N?i:l~in:i 1'l1D1'r1in

,w:iEJiN...

corresponds to

Genesis xi, 10: " ... and begat Arphaxad two years after the flood" and Jubilees, vii, 18: " ... and Arphaxad- this (rnn) was born two years after the flood." It is also evident that a number of the subsequent lines in the column list the sons of Japheth and Ham, e.g. ...... 1)7l:ii ~,EJ... (line 11), to be compared to Genesis x, 6. From

line 13 on, the column deals with the vineyard Noah planted (Genesis ix, 20 ff. ; but note the closer similarity in contents and form to Jubilees, vii). The scroll reads:

The first part of the sentence is based on Genesis, but the end completely corresponds to Jubilees vii, 1: " ... in this jubilee Noah planted vines on the mountain on which the ark had rested, named Lubar, one of the Ararat Mountains, and they produced fruit in the fourth year." Mount Lubar in the same spelling, is mentioned also at the beginning of a Book [ 20]

CONTENTS

of Noah:

,,:i~il ,,nN uiiN

OF THE

,,,n~,nn,::n,:i

Ml? ,o~l

SCROLL 11Z!N(see

Jellinek, Bet ha-Af idrasch,

Vol. III, p. 155, and compare The Legends of the Jews, Vol. V. p. 186). Reading on, we find that the narrative in the scroll continues to resemble Jubilees closely. On line 15 of the scroll we read ...Nl"l''f1)'~"Nl"l1Z!? in c,,:i l":'l"l"D~?n,,w,. Compare this with Jubilees vii, 2: "And he made wine therefrom and put it into a vessel, and kept it unto the fifth year, until the first day, on the new moon of the first month." The parallel continues in the description of Noah's feast. Line 16 cf the scroll reads: ... ill?TNi Nin:i Nl1Z!l:ll"INi 1inm:i,, Nl?1:i 't'l?1 'l:l 'l:i,, 'l:l? l"l'1v, Compare: "And he rejoiced and drank of this wine, he and his children with joy." (Jubilees vii, 6:,.At the feast, according to line 17 of the scroll, Noah and his sons praised the Lord for rescuing them from destruction: ...Nl1:lN l~ NlU?!J ,, N:ii N1V'1v?l1'?37 ?N? N'~1V All the follo""ing lines of the column are still covered. Since the version in the scroll is fuller and more detailed tha:i that in Jubilees, the former gives the impression of having possibly been a source on which the writer of Jubilees drew. § 11. CowMNS xm, XIV, xv. These three columns are extremely difficult to decipher, even thoug:i some fair-sized passages have been preserved in the middle sections. The bottom sections are covered over, as in the case of the previous columns. Inasmuch as the subsequent columns (see below) deal with the division of the earth among the children of Noah, it is evident that Columns xiii-xv must also be part of the chapters on Noah. On the basis of the readable material in these columns, it becomes clear that among other things they contained a section parallel to Noah's injrmctions to his sons, as described in Jubilees vii. § 12. CoL:JMNSXVI and xvrr. Both these columns and very possibly the lower part of Column xv, as well, are completely concerned with describing the division of the earth among the sons of Noah in a manner very similar to that of tl:e version of the Book of Jubilees (from sentence 11 of chapter viii to the end of chapter ix). Columns xvi and xvii are poorly preserved, but it has been possible to grasp the nature of their contents and even to decipher a number of important names and terms wl:ich also appear in Jubilees. The entire upper part of Column xvi is missing and its lower section is covered over. Only the central section of Column xvii remains. The follo-.,vingare typical examples of the names and terms mentioned in Columns xvi and xvii : (XVI ,II) ... ? v:i,,, ,srNil?1:l Nl1!Jl sr,~c",,: ...

n,~, ...

(XVI ,12) ...... N:li N~' '~

Ti N~1MZ'l •••

(Compare I•.1bileesviii, 14: "And his portion extends along the great sea ...") (xvi, 16, also repeated in Column xvii) Niill ill'U ... [ 21]

A GENESIS

APO CR YPHON

The river Tina is mentioned several times in Jubilees, e.g. in viii, 12, 16 etc. Similarly, the description in Column xvii of the division of the earth among the children of Ham, Shem and Japheth, corresponds to chapter ix of Jubilees. We quote below a number of sentences, some of which are similar to passages in Jubilees and some of which differ from, or are supplementary to, the material in that book. {XVII ,8) ... (XVII ,9) ...

,i,,n, i,:i, ,y ,,wN, N:lilf~?...

~L''Ni? i,:ii ,, iy ..... ,, NYiNCiN?

(xv11,10'and see below § 16, 5, I) ... i,:i, iy N:lilf~? 7, Ni,,,n ;:i;n p Nim ,,~ ... (XVII ,11) ...

,w::>!JiN? ... N'i,,,n r,n;r, W'Ni ;y, ...

On the last, compare Jubilees ix, 4: "And for Arphaxad came forth the third portion ..." Note particularly the following on line 16 of Column 17:

Compare Jubilees ix, 8: "And the first portion came forth for Gomer to the east from the north side to the river Tina ; and in the north there came forth for Magog all the inner portions of the north ..." It is to be assumed that the account of the division of the earth ended at the bottom of Column xvii. § 13. COLUMNxvm. The upper and lower portions of this column are irretrievably lost, ~nd a number of the lines in the central part have also been completely worn off, leavir..g not even a single decipherable word. We may assume that the contents of the column corresponded to the second part of Genesis xi which deals with Abram in Ur of the Chaldees and Hara:µ. It is very likely, too, that the narrative approximated the detailed account in Jubilees xi. On the other hand, if we assume that the story of the Tower of Babel was told at the beginning of the column, as it is in the first half of Genesis xi and in Jubilees x, 18-27, the two themes must have been very concisely treated in the one column. For the beginning of the next column, xix, deals with the Abram story as in Genesis xii, while the end of the preceding column (xvii) is still concerned with the division of the earth among the children of Noah. § 14. COLUMNS X1x-xx11. General Remarks. Columns xx, xxi and xxii have been preserved almost intact, but the upper and lower sections of Column xix are lost and even the rest of it is difficult to read. These four columns, constituting the end of the scroll as we now have it, are parallel in subject matter to chapter xii, xiii, xiv and the begining of xv in Genesis. On the lefthand side of Column xxii we can still see the seam of the next sheet which was torn [ 22]

CONTENTS

OF THE

SCROLL

out of the scroll before it was rolled up at the time that it was hidden away. We conclude from this that the missing sheet contained the continuation of the story of Abram as given in Genesis xii through xvii, or at least that it completed the treatment of Genesis xv, the beginning of which appears at the end of Column xxii. Since Columns xix-xxii are here transcribed in full with facsimiles and translations, there is no need to go into a detailed discussion of their contents: these speak for themselves and are available to all readers, each of whom may draw his m,vn conclusions. As in preceding chapters, the narrative, here, too, is in the first person, except at several points where the writer introduces factual material to connect various events. The relationship between the contents of these columns and Scripture, Targumim and Apocryphal writings will be discussed below. § 15. COLUMNS x1x and xx. The whole of Column xix and Column xx through line 32 deal with subject matter treated in Genesis xii. CoLUMNx1x. As has been pointed out, the beginning of Column xix is missing, but the decipherable material in the column makes it quite clear that it must have begun, as does Genesis xii, with the divine injunction to Abram to leave his country and his father's house. The major part of the lines that have been preserved describe Abram's journey to Egypt because of the famine in the land. However, the chief emphasis is laid on explaining why Abram counselled Sarai to hide her true identity. :Midrashic literature is rich in discussions of the journey to Egypt (see Legends of the JewsJ Vol. V, p. 220, n. 66) and particularly of the incident relating to Sarai. One of the legends has it that it was on their way to Egypt when they had to take off their clothes in order to cross a river, that all the beauty of Sarai was revealed to Abram (ibid. Vol. V, p. 220, n. 67 ; Vol. I, p. 221). The scroll explains the story of Sarai and the King of Egypt in a manner different from that of all the midrashim on the subject. The explanation is in a dream that Abram dreamed. In his dream he saw two trees, a cedar and a palm, and a group of people coming to cut down the cedar and planning to leave the palm untouched. The palm bursts out crying and warns the men that they will be cursed if they cut down the cedar. Thus the cedar is saved for the sake of the palm. Abram wakes, tells Sarai about the dream that frightened him and interprets its meaning to her: when they reach Egypt, there will be an attempt to kill him, but Sarai will be able to save him. This interesting legend which is not found in Midrashic or Apocryphal literature and of which there is no other version known to us, should be studied very thoroughly. Let us merely point out here that the connection between Abram and the cedar is [ 23]

A GENESIS

APO CR YPHON

perhaps expressed in a Midrashic tradition to the effect that Abram planted cedars in Beersheba (".Whither went (Jacob) ? R. Nahman said that he went to prune the cedars that Abraham, his grandfather, had planted in Beersheba." Gen. r. iv, 4) It is particularly pertinent to recall several Midrashic discussions of the plagues that afflicted Pharaoh because of Sarai ; these refer to the sentence in PsalmJ. xcii, 13: "The righteous shall flourish like the palm tree: he shall grow like a ceder in Lebanon." One finds expressions like: "Just as the shadow of palm and cedar falls far, so the reward given to the righteous is far-off" ; "Just as the he~rt of the palm and the cedar turn upward, so the hearts of the righteous turn toward the Holy One blessed be He." (Gen. r. xl, 1 ; Tanhuma, ,, ,, v). Similarly, the narrative in the scroll develops in a manner altogether different from that of the midrashim which relate that Abram hid Sarai in a box and tried to smuggle her across the border. (See Legends of the Jews, Vol. I, 222 ; Vol. V, p. 220, n. 68.) Unfortunately, a large part of the column at this point is worn off. However, enough bits have been preserved to indicate that the narrative goes on to tell of the coming of three Egyptian princes to Abram's dwelling place and of the feast he prepared for them there. Before turning to the continuation of the narrative in Column xx, we must note certain details in Column xi.x which throw light upon the relationship between the scroll and the Book of Jubilees. The scroll states that Abram dwelt in Hebron before going to Egypt and adds an incidental note about the time when Hebron was built: (line 9) t,,:in 11N'[l]:111N ••••?. i,,:in? r,i;,:ii ,, i~

This should be compared to Jubilees xiii, 10: " ... and he came to Hebron and Hebron was built at that time." According to the scroll, Sarai was taken byPharaoh five years after Abram's arrival in Egypt (line 23). In Jubilees xiii, we read: " ... and he dwelt in Egypt five years before his wife was torn away from him." This::was after two years of living in Hebron, according to Jubilees xiii, 10: apparently line 10 of Column xix must have referred to that two year period - it is possible to make out the word l'llO among the letters that have not been completely obliterated. The scroll tells that Abram and Sarai went to Zoan (line 22, and similarly in Column xx, line 14, we read "Pharaoh - Zoan King of Egypt"). Jubilees xiii, 12 is a parenthetical sentence which reads: "Now Tanais in Egypt was at that time built - seven years after Hebron". This is based on Numbers xiii, 22, and a similar reference occurs in Josephus, Antiquities, I, 8, 3. The scroll and Jubilees, in other words, are identical in these details and formula[ 24]

CONTENTS

OF THE

SCROLL

tions and in the attempt to harmonize what is said in the Book of Numbers about the building of Zoan (seven years after Hebron) with the years of Abram's w-anderings. Hence, Abram is described as reaching Hebron when it was being built, staying there two years, then journeying to Egypt and staying there five years, at the end of which period Zoan was built. See below in this section and also in§ 18. On the other hand, there is a striking difference between the two versions, in that Jubilees omits the matter of Sarai's concealed identity. In conclusion, several of the topographical details in the first part of the column must be discussed here. Particular interest attaches to the mention of "the river KRMWN" (line 11): which is one of the arms of the Delta, ref erred to in line 12 of the column as 1, Kil'll 'tt1Ki.n37:1:ruthe number of the Delta's arms in antiquity (see Herodotus II, 17 ; J. H. Breasted, A History of Egypt, London, 1941, p. 5). According to the scroll, the KRMWN River forms the southern border of the Land of Israel : (line 13)Kl'.17iK Nl!J?M l'.17::l. Apparently, the KRMWN is identifiable with the stream mentioned in Mishna Parah vii, 9: 1,,~,v ,~ •••c,J:i '~ cnw 'l!J~ c,,,c!J l'lli!J,~,. This identification is strengthened by a sentence in the Babylonian Talmud (Bab. Bat. lxxiv, b): ,,~,,, 1,,, ...?Kiw,yiK M l'!J'P~lU n,,n: l'l'.17::J.iKi l'lli!Ji71,~,,p,. There are a number of conjectures as to the exact location of the 1,,~,,v and scholars have not yet come to any agreement (seethe dictionaries). Most recently, M. Avi-Yonah in his ?Kiw, yiK .n,,,oc'l'l l'l'!Jil,K'l (Jerusalem~ 1951, p. 147), has suggested that it is to be identified with ',:17::i inl (the Naaman River), south of Acre. COLUMNxx. This is the first of the three well-preserved columns with which the scroll ends. The first of its thirty-four lines is completely worn off: and a small part of lines 2-6, on their left-hand side, is worn off, as well. The bottom part of the column has also been damaged on the left side and somewhat on the right. At the very beginning of the column we read the praises of Sarai's beauty, spoken by the princes of Egypt: we must accordingly assume that the missing lines at the end of Column xix described the impression made by Sarai upon the three princes who visited Abram and were feted by him. The narrative must have gone on to tell that they hastened back to Pharaoh to report to him. The praises of Sarai, spoken by the

,v

V

princes, headed by ~RQNWS, are couched in great detail and stress her wisdom, as well as her beauty. Pharaoh-Zoan, king of Egypt (for Zoan, see above) sends for Sarai and, marvelling at her loveliness, takes her as a wife and seeks to kill Abram. Sarai tells the King that Abram is her brother and so saves his life. Abram and Lot weep in great grief and Abram prays to the Most High God to bring judgment upon Pharaoh. God.sends a pestilential wind that strikes Pharaoh and his house: Pharaoh cannot

[ 25]

A GENESIS

APO CR YPHON

approach Sarai. At the end of two y~ars the plagues grow even stronger and Pharaoh summons all the physicians and wise men of Egypt. They cannot cure him because the V

mighty wind strikes them all and they flee. ?RQNWS pleads with Abram to pray for V Pharaoh. Lot tells HRQNWS that Abram cannot do this, because Sarai is his wife. ~

V

Lot begs I:IRQNWS to urge Pharaoh to restore Sarai to Abram. ?RQN\VS returns to the King and tells him the truth. The King calls Abram an9 rebukes him for having concealed Sarai's true identity. Pharaoh releases Sarai, Abram prays for him and the evil wind passes away. Pharaoh presents Abram with many gifts and sends him out of Egypt. Pharaoh also gives(?) Abram Hagar. Lot, too, departs, rich in possessions, and takes a wife from among the daughters of Egypt ( ?). The general outline of the narrative and a number of its details are of course based on Genesis xii. The author occasionally quotes whole verses verbatim (compare, for example, lines 26 and 27 with verses 18 and 19 of Genesis xii). On the other hand, the scroll adds a large number of original details which are found neither in Genesis nor in the Midrashic or Aprocryphal writings. Where the Book of Jubilees deliberately omits Abram's advice to Sarai on concealing her true relationship to him, the scroll gives much space to this theme. Similarly, the scroll devotes an entire column to telling how Sarai was taken by Pharaoh and how he was punished for this: all this material is dealt with in no more than two sentences in Jubilees. Again, it is only in the scroll that the exact number of Egyptian princes- three - is given and that their chief is called by name. The detailed description of Sarai's beauty in the scroll is, to the best of our knowledge, altogether unique. It is of course based upon Genesis xii, 11-15, which served as the source of many legends concerned with the beauty of Sarai. None of these enters into the detail characteristic of the scroll. The story in the scroll about the plagues that afflicted Pharaoh and the manner in which he was finally healed by Abram's prayers is based only partly upon Genesis xii and is actually much closer to Genesis xx, dealing with Sarah and Abimelech. We must here note two more details, echoes of which are found in other sources. According to the scroll, Sarai lived for two years in the house of Pharaoh (line 16). Jubile{!s xiii, 11 has it that Sarai was taken by Pharaoh at the end of the fortieth jubilee, whereas Abram left Egypt and reached the neighbourhood of Beth-el "in the fortyfirst jubilee, in the third year of the first week" (ibid. xiii, 16). It is evident that Jubilees, too, based its chronology on the assumption that Sarai stayed two years in Pharaoh's court (see further, below § 18). (2) The name of Hagar is mentioned c:1.t the end of the column. The line is, however, somewhat unclear and it is difficult to read the context. Yet the fact that Hagar's name occurs in connection with the gifts received by [ 26]

CONTENTS

OF THE

SCROLL

Abram and Sarai is a possible source for a whole group of legends which assert that Pharaoh gave Hagar (in some versions she is his daughter) to Sarai and Abram (see Legends of the Jews, Vol. V, p. 221, n. i4). These legends are all ultimately derived from the Scriptural description of Hagar as an Egyptian handmaid (Genesis xvi, 1). The scroll's version of the events of chapter xii of Genesis ends at line 32 of Column xix ; line 33 corresponds to the beginning of Genesis xiii (see below in connection with Column xxi). § 16. CoLUMNxx1,lines 1-22. Except for the last few lines, this column has been very well preserved and there are almost no problems caused by worn-off or obliterated script. The first twenty-two lines of the column, along with the last two of the preceding column, deal with the subject matter of Genesis xiii, adding a good deal of supplementary material. Particular interest attaches to the topographical names which abound in the chapter and of which the greater part also appear in Jubilees (or appeared in its original version). These names aid considerably in our understanding of Jubilees. Since a number of them are mentioned in the earlier columns of the scroll (see § 12 above), we shall discuss them in full when we publish the entire scroll, and shall limit ourselves here to several points related to the significance of the places. The contents of the chapter may be summarized as follows: 1) Abram and Lot go up out of Egypt, rich in possessionsand cattle. Abram wanders till he reaches Beth-el, builds an altar there again, offers sacrifices upon it and thanks the Most High God for all the wealth He gave him and for His having brought him back to the land in peace. Lot then parts from Abram because of the quarrels of their herdmen, and settles in the valley of the Jordan. Abram gives Lot some of his own cattle and possessions. Lot reaches Sodom and builds himself a house there. This part of the narrative is very close to Genesis xiii and is fuller than the comparable material in Jubilees xiii, though it is possible to see in the latter traces of the story as told in the scroll. Thus, the scroll gives the name of God with great fullness : Nl'1?N cw,r,',Z,m N'~'37n,~ ctu:i1~11 r,,,v,11'?37 ?N?l'1Ml~i 12e,,37(line 2). Compare Jubilees xiii, 16: "... and called on the name of the Lord, and said: Thou, the n:i,osthigh God, art my God for ever and ever." 2) Thereafter the Lord appeared to Abram in a vision of the night and commanded him to go up to Ramath-Hazor north of Beth-el and there to lift up his eyes and gaze eastward and westward, southward and northward, and look upon the whole of the land God was giving to him. This part of the chapter is very similar to Genesis xiii, 14-17, but there is a significant difference. In Genesis xiii, 1, Abram is told to look [ 27]

A GENESIS

APO CR YPHON

upon the entire land "from the place where thou art" (the Septuagint reads" ... where thou art now") ; whereas in the scroll he is first commanded to go up "to RamathHazor, to the left of Beth-el, the place where thou now dwellest" (lines 8 and 9). The author of the scroll apparently knew that the mountain east of Beth-el (913 meters) is not the highest in the vicinity ; accordingly, he moved Abram to a higher point, north of Beth-el, Ramath-Hazor. The description of its location and character indicates clearly that it was a particularly elevated place from which it was possible to see great distances: it may, therefore, be definitely concluded that the high place in question was Baal Razor (II Samuel xiii, 23), identified by most scholars with Gebel el-'A~ur (Tell 'A~ur), eight kilometers northeast of Beth-el, as the crow flies. This is the highest spot in central Palestine (1003.16 metres: see F. M. Abel, Geographie de la Palestine, Paris, 1933, Vol. I, p. 372, and also Encyclopedia Biblica, Jerusalem, 1954, 11, p. 284). According to Abel, this mountain is unique in that it affords a view of both Trans-Jordan, the Mediterranean and the hills of Hebron. This geographical reference is particularly important. It serves to strengthen the identification of Baal Razor with Gebel el-'Asur . and would seem to indicate that the author of the scroll lived in Palestine and knew its geography well. It may be that the scroll has also preserved the original name of the mountain: Ramath-Hawr. This is of interest also in relation to the theory that the place where Judah Maccabeus fell (I Maccabees, ix, 15 ; Antiquities, xii, 11, 2) should be read Al.;@poullpouc;, the Mount or Height of Razor (see Abel, ibid; Encyclopedia Biblica, ibid; and S. Klein, i,,i;,, yiN 1939, p. 65). 3) The next day Abram ascends Ramath-Hazor and looks down upon the land from the River of Egypt in the south to Lebanon and Shenir in the north, and from the Great Sea in the west to Hauran in the east and to the land of Gebal (which is Seir ; see below) until Kadesh and the Great Wilderness east of Hauran and Shenir, as far as the Euphrates. This listing of boundaries which does not appear in Genesis xiii, is based on Genesis xv, 18 where Abram is promised all the land "from the river of Egypt unto the great river, the river Euphrates" - the very two boundaries with which the listing in the scroll opens and closes. It is significant that the intermediate points between those two limits do not appear in Genesis and have been added by the author of the scroll. Two comments on these additional place names should be made here. In the first place, the mention of Hauran and Kadesh would seem to be influenced by the description of the borders in Ezekiel xiii: "And the east side ye shall measure from Hauran, and from Damascus ..." (18) and, also, in verse 16, "which is by the coast of Hauran", and 19, "And the south side southward, from Tamar, even to the waters of strife in Kadesh, the river to the Great Sea." [ 28]

.

CONTENTS

OF THE

SCROLL

The phrase in line 11 of the column W"Ti:' i37?:ll 37-,i;,:,, is of special interest. Dealing below with the war of the five kings, the scroll notes similarly in line 29 : ,, ?:ll ,,,u:i translating Genesis xiv, 6, "And the Horites in their Mount Seir." Targum Jonathan translates the same sentence thus: N?:ili i,~, i,,,,u:::i, 'N.,,nr,,, ( Tar. Yer.:

ac,,,n,,

N?:lli Niio:i),

It is clear that the scroll identifies Mount Seir with the Mountain of Gebal, as Targum Jonathan does in a number of places in addition to that quoted above. (See also B. Mazar, Encyclopedia Biblica, Jerusalem, II, pp. 403-4.) The same identification is made by the Samaritan Targum. During the Second Commonwealth and thereafter, the nam.e "Gebal" was applied most frequently to a region in the land of Edom called in the Greek sources ro[3or..i:nc; or re~a:r..rivfJ. Josephus, too, states that the children of Esau dwelt in the part of Idumaea called ro[3or..htc; (Antiquities II, i, 2.) These terms are rooted in antiquity, and attention should be paid to Psalms lxxxiii, 6, 7: "The tabernacles of Edom and the Ishmaelites, of Moab, and Hagarenes ; Gebal and Ammon and Amalek." See the detailed discussion of Gebal in the Encyclopedia Biblica, Jerusalem, s.v. For the discussion of the i:i, i,:i,~ (the ,iilil ,:i,~ in the scroll of The War of the Soons of Light etc.), and for the spelling n,ui, see Yigael Yadin: The Ular of the Sons of Light against the Sons of Darkness, Jerusalem, 1955, pp. 28-31. 4) After Abram ascended Ramath-Hazor and looked down upon the land on all sides, the Lord promised that all that land would be given to him and to his seed. The word of the Lord to Abram corresponds to Genesis xiii, 15-16, except that mstead of the condition there - "so that if a man can number the dust of the earth, then shall thy seed also be numbered", the scroll puts it absolutely: tiNi il'.l~~; WUN,:i ,,:, n:,w, i, ,, m~r,,N? (line 13). This version is closer to Onkelos and to the second half of the corresponding sentence in Jubilees xiii, 20. 5) Lines 13-19 are particularly important, for they have no parallel in any other source. They are intended to explain away a seeming contradiction in the Scriptura] account: after God has commanded Abram, "Arise, walk through the land in the length of it and in the breadth of it" (Genesis xiii, 17), there is no mention of Abram's having done so, but rather the statement that he "removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron" (ibid, 18). The scroll's description of Abram's wanderings is rich in important place names which throw new light upon a number of names in the Book of Jubilees. The scroll quotes Genesis xiii, 17, adding a phrase Nil'Z,El 1~:i,•.•,rn, to introduce the following passage. Starting with line 15, Abram describes his wanderings through the length and breadth of the land: he begins at the river Gihon, reaches the sea, follows its shore until he comes to the Mount of the Oxci,in ,,u), his northernmost point. [ 29]

,,,r

A GENESIS

APO CR YPHON

From the shore of the Great Salt Sea, alongside the Mount of the Ox, he turns east in the breadth of the land till he arrives at the Euphrates. He follows the banks of the Euphrates eastward till the Red Sea (Nvi~w N~'). He then continues along the Red Sea till he comes to the Tongue of the Sea of Reeds (IIJit>C' TW?) that comes out from the Red Sea ; he then turns south till he once more reaches the Gihon from whicn he started his journey. From the Gihon he returns to the Oaks of Mamre at Hebron. Since the general lines of this description are so clear, if we succeed in identifying the place names, we shall be greatly aided in our understanding of fairly similar material in Jubilees which has, in part, reached us in distorted form. However, we shall limit ourselves here to several notes, since most of the names appear in preceding .columns of the scroll which we have not yet finished deciphering (see above,§ 12). (1) Niir, ,,u.As the scroll describes it, this mountain is near the shore of the Great Sea, and the Euphrates flows east of it. This description applies exactly to that part of the . Taurus chain called Amanus ('Aµo:voc;), north of Alexandretta, or, more precisely, that part which dominates the Beilan Pass, called by the Greeks To:Gpoc;opoc; (not to be confused with the Taurus chain. See for detailed discussion Pauly-fVissowaJs Realencyc. 2. Reihe: V, S. 50 § 6). This suggested identification is supported by the fact that the Greek and Aramaic names have the same meaning-Ox (Pauly-WissowaJ ibid. S. 39 ff.). The Taurus chain as a whole was an extremely important point of geographic reference in antiquity: it was through it that Dicaearchus (c. 300 B.C.) fixed for geographers a median dividing the land mass into the cool and warm regions (see the Oxford Classical DictionaryJ s.v. Taurus, and compare Jubilees viii, 7). The fact that according to the scroll, the Mount of the Ox is the northern border of the land promised to Abram, should be compared to Talmudic tradition with regard to Amanus: "From the River and from Amanus and inwards" (Shev. vi, 1) and particularly, "What is the Land and what is outside the Land ? All that derives from Taurus Amanus and within, is the Land of Israel" (fer. Tal. HallahJ iv, 8, and compare Ex. r. chapter 23). In the light of the importance of Niiri ,,u as a landmark in fixing boundaries, it is surprising that its name does not appear in the version of the Book of Jubilees studied by Charles and others. On the other hand, the Mountains of Asshur are mentioned several times in Jubilees as an important landmark in the northwest of Mesopotamia: it would have seemed more logical to find Taurus mentioned in these passages. In v"iewof the appearance in the scroll of the name Niiri ,,u, it may be that the Aramaic and Hebrew sources of Jubilees contained the terms Niir, ,,u (or ,iri Niiu) or in, which were read by the translators as iiriN ,,u (iiwN im• This hypothesis is strengthened by the fact that Niir, ,,u is also mentioned in line 10, Column xvii of our scroll, in connection with the division of the earth among the children of Aram (see above § 12). [ 30]

,,wn

CONTENTS

OF THE

SCROLL

The passages in Jubilees referred to above are: (a) Chapter viii, 21: " ..... to Shem and his sons... all the mountains of Sanir and Amana, and the mountains of Asshur in the north .... and all the mountains of Ararat, and all the region beyond the sea, which is beyond the mountains of Asshur towards the north ..." Compare Josephus, Antiquities I, 6, 1, where the southern border of the sons of J apheth is delimited as follows: ....oow chco Tcxupou Kcxl.'.' Aµavou -rwv 6pwv a:pC:aµEvoL .... (b) Chapter ix, 5 (on the borders of Aram, son of Shem): "And for Aram there came forth the fourth portion, all the land of Mesopotamia between the Tigris and the Euphrates to the north of the Chaldees to the border of the mountains of Asshur and the land Arara." (c) Ibid. 6: "And there came forth for Lud the fifth portion, the mountains of Asshur and all appertaining to them till it reaches the Great Sea, and till it reaches the east of Asshur, his brother." (2) Nvi~tu N~' 1~ v!ll ,, i:,,oc, 1w, (line 18). The mention Npi~tu N~' (the Red Sea) is of particular significance, smce, though the Red Sea is mentioned prominently in lists of borders in the Book of Jubilees, the present scroll is the first place in which an Aramaic or Hebrew equivalent has been preserved. The context makes it clear that the "Red Sea" means the Indian Ocean. Line 17 defines it : NMli~, Nvi~tu N~'' .nv:ii ,, iy .nii!l ,,; .n,no,; in other words, the sea . into which the Euphrates flows. Furthermore, its western border is indicated by the phrase KPi~tu N~' l~ j;l!ll ,, i:,,oc, 1:v,. Similarly, Herodotus' description of the Red Sea (the Erythrean Sea) notes that the Tigris and Euphrates flow into it (see for more extensive discussion of this, F. M. Abel, Geographie de la Palestine I, p. 251). The Book of Jubilees describes the location of the Red (or Erythrean) Sea in very similar terms: "And he knew that a blessed portion ai:id a blessing had come to Shem and his sons unto the generations for ever - the whole land of Eden and the whole land of the Red Sea and the whole land of the East and India, and in the Red Sea and the mountains thereof ..." (viii, 21). Also, "... and the first portion came forth for Elam and his sons, to the east of the river Tigris till it approaches the east, the whole land of India, and on the Red Sea on its coast, and the waters of Dedan, and all the mountains of Mebri, and Ela, and all the land of Susan and all that is on the side of Pharnak to the Red Sea and the River Tina" (ix, 2). The phrase i:,,oC' ltu? seems similar to expressions in Jubilees: "And his (i.e. Shem's) portion extends along the Great Sea and it extends in a straight line till it reaches the west of the tongue which looks towards the south ; for this sea is named the tongue of the Egyptian Sea" (viii, 14). Similarly, we read in relation to the portion of Arphax-

[ 31]

A GENESIS

APO CR YPHON

ad : "And for Arpaxhad came forth the third portion, all the land off the region of the Chaldees to the east of the Euphrates, bordering on the Red Sea and all the waters of the desert close to the tongue of the sea which looks towards Egypt" (ix, 4). (3) The Cihon. Abram begins and ends his journey at the Gihon. According to line 18, the Gihon is clearly near the Sea of Reeds, since it is from there that Abram returns to the Gihon. This is in accordance with the description of the Gihon's location in Jubilees, where it bounds the portion of Shem (viii, 15) and has a relationship, as well, with the portion of Ham: "And for Ham came forth the second portion, beyond the Gihoo towards the South to the right of the Garden ..." (viii, 22). Tl:e Gihon has been identified as the Nile, on the basis of Genesis ii, 13 ("And the name of the second river is Gihon: the same it is that compasseth the whole land of Ethiopia") and on the basis, also, of the Septuagint translation and of the statement of Josephus in Antiquities I, 1, 3. If we accept this identification or even if we believe that the Gihon was one of the rivers which join together in the Sudan to form the Nile (Encyclopedia Biblica, Jerusalem, II, pp. 481-2), the route Abram followed becomes clear. From the Gihon he made his way to the Mediterranean and followed its coast till he reached Amanus; there he turned eastward and after reaching the Euphrates 1 proceeded along its banks till he came to the Persian Gulf. Then, following the coast of the Indian Ocean, he encircled the Arabian peninsula, turning north towards the Sea of Reeds. The only difficulty is posed by Abram's statement that here he "turned southward till" he "came to the River Gihon" (line 18, 19). "Westward" was the more logical direction to expect, but this problem may easily be solved by recalling that the Gihon is south of Palestine. As has been said above, the scroll's description of Abram's wanderings (and the still unpublished description of the ~ivision of lands among the children of Noah) is of the utmost importance in facilitating our understanding of comparable descriptions in the Book of Jubilees which are either incomplete or distorted. 6) Lines 19-22. Here Abram tells how he returned in peace to his home at the Oaks of Mamre: how he built an altar there and offered sacrifices to the Most High God. He celebrated his homecoming by making a feast for all his household, to which he also invited the three Amorite brothers, his friends. This passage is of course based on Genesis xiii, 18, which it supplements by material that it draws from other Biblical passages and interprets. (The version of Abram's wanderings in Jubilees xiii, 21 is even more concise than the Scriptural.) The additional remark in line 20 as to the Oaks of Mamre being northeast of Heb1on seems to be related to Genesis xxiii, 2 - "in Kirjath-arba ; the same is Hebron", which in the Samaritan version reads m:in N'n i:'~377N 37:J'1Nn l'l''1v:i and similarly in the

[ 32]

CONTENTS

OF THE

SCROLL

Septuagint. Moreover, Jubilees xix, 1, reads: "And Abraham returned and dwelt opposite Hebron, that is Kirjath-Arba" (cf. Jubilees xiv, 10, " ... and he dwelt at the oak of Mamre which is near Hebron"). The feast Abram gave is not mentioned in the other sources, though the names of the three Amorite brothers are taken from Genesis xiv, 13, being repeated below (Column xxii, 6-7) in a passage corresponding to Genesis xiv, 13. One should note particularly the form 'RNM given by the scroll to the Masoretic name Aner, which appears as Aunan in the Septuagint and Jubilees. The spelling of the scroll is closest to the Samaritan version- cily. § 17 Columns xxi, 23-xxii, 26. These thirty-eight lines contain the story of the war of the four kings against the five and its results, as narrated in Genesis xiv. The first twelve lines occupy the lower third of Column xxi, while the remaining twenty-six begin at the top of Column xxii and cover three-fourths of the cokmn. The lower part of Column xxi, containing lines 30-34, is almost entirely worn off, but Column xxii is in an excellent state of preservation. The latter is the last column on the last sheet of the scroll as we have it (a fact which explains why it is narrower than the previous columns) ; there is no doubt, however, that originally the scroll contained at least one more sheet, as is demonstrated both by the seam on Column xxii and by the nature of its concluding lines (see below § 18). In both structure and style, this chapter of the scroll is closer to the Biblical source than any o6er part of the scroll. It should in fact be pointed out that, despite a number of additions which serve as a sort of commentary on the Scripti:ral passages in the manner of the various Targumim, the version of the scroll is almost identical with that of Genesis xiv, and in a number of passages is actually a literal translation. This is of great importance in helping us to determine the relationship of the scroll to the various Targumim. The chapter under consideration is important in still another respect: it is rich in place names, some of which appear in forms different from those in Scripture and the Targumim, while others appear in exactly the same forms as are found in one version or another. It should be remembered in this connection that this narrative appears in a partial and garbled form in the version of Jubilees which has been preserved. We shall discuss several of these points below. a) The chapter begins with the words J',ac ac,~,,n~ij;I, i.e. before Abram's journey but after Lot's departure and settling in Sodom. These initial words, taking the place of the Biblical "And it came to pass in the days of Amraphel", are intended to indicate when, in relation to other events, the war of the kings took place. Compare the Vulgate's "in illo tempore" and Jubilees xiii, 22: "And in this year came Chedorlaomer'' - that is [ 33]

A GENESIS

APO CR YPHON

to say, the same yea that Lot parted from Abram and Abram went on his journey. b) The order in which the scroll lists the names of the four kings - Chedorlaomer, Amraphel, Arioch, Tidal - differs from the traditional Scriptural order and is identical with that in Jubilees (xiii, 22), being based apparently on verses 4 and 5. c) The author of the scroll describes Amraphel as "king of Babylon", in place of the Biblical Shinar, on the basis of Genesis x, 10. Similarly, we read in Onkelos: ?El"l~N ',:i:ii N:i?~.

d) Particular interest attaches to the manner in which the author of the scroll interprets the word Elassar: the Biblical Arioch, king of Elassar, is called in the scroll Arioch, king of KPTWK KPTWK is most probably Cappadocia, and both spelling and identification call :or comment. iinEl:ican very easily be confused with ,,nEl:, (Caphtor) ; hence, if KPTWK ,,,asthe usual, or at least a possible, spelling in the days of the Second Commonwealth, we may have the key that explains why in a number of Biblical pa~ages the Targumim render Caphtor or Caphtorim as Cappadocia or Cappadocians. Thus, for example, c,,n:,:, nNi in Genesis x, 14, is translated in Peshitata Onkelos as 'NvoiElvn"l I in Targum Jonathan and Yerushalmi as 'NviiElpr,,,1 while Deuteronomy ii, 23, ,,nEl:i~ C'NJ'i1 C'"lnEl:>, is translated in the Septuagint: ot Ka-rmaooKEc;ot tt;E11.06nEc;EK Ka:mm:001da:c;; in Onkelos N'voiElv~ivEi.'li'NvoiEiv; in Targum Jonathan 1~ ivEi.'li 'NviiEiv N'viUlv, as also the Vulgate and the Peshitata. Some of the translations follow this same principle in dealing with Amos ix, 7, and Jeremiah xlvii, 4. Jubilees viii, 21, is apparently to be interpreted similarly (see Charles, The Book of Jubilees, p. 72), and perhaps also the Testament of Simeon, vi, 3 (Charles, Apocrypha II, p. 303), but see C. A. Wainright, Captor-Cappadocia, Vet. Test., Vol. VI, No. 2, 1956, p. 199 ff. It should be pointed out that Elassar is identified with the same region of Asia Minor by Symmachus: ·A::itd.)X~a:crtAEuc;TT6v-rou(The Old Testament in Greek, A. E. Brooke and :M.McLean, C:1mbridge University Press, 1906, Vol. I, part I). The Vulgate follows with "Arioch rex Ponti" (cf. Targum Jonathan, describing Amraphel (?) as cioliDi N:i?~). Additional evidence is offered (as Mr. Y. Kutscher suggests) by a midrash which explains the word c,,c,,N (a kind of pistachio) as derived from Elassar, the place of their origi.7.: "lO?Ncw, 1'"10?'N1.'l'.'111 l~n (Gen. r. 41, 4, p. 408, Theodor's edition). Growing in Asia Minor and particularly the forests of Pontus, these nuts are also called 1'vi.'liEl(see for a detailed discussion of this subject: Immanuel Low, Die Flora der Juden, I, \Vien u. Leipzig, 1926, Ss. 616-617). e) The description of Tidal king of nations is interesting for its additional phrase: 1'"li1.'1 j':I Nii1 ,,.

f) The spelling of Sodom as c,,c should be noted (line 6, 24, 26, 31 and Column xxii, lines 1, 12, 18, 20, 25). Note particularly (Col. xxi, 32) and (lines 24, 32). [ 34]

c,,,c

c,~,37

CONTENTS

OF THE

SCROLL

g) The king of Zeboiim is here called i:iM'~'l?a form close to that in the Samaritan version: 1:aM~tt1(see Aug. Fr. von Gall: Der H ebraeische Pentateuch der Samaritaner, Giessen, 1914, I, S. 21). h) Unlike the traditional version in Onkelos, but like the other translations and the Samaritan version the scroll states (line 27): n:i ,,,~ niwy n,n mw:i,. i) Lines 28-30 correspond to verses 5-7 in Genesis xiv, of which they are an almost literal translation. However, the scroll's treatment of the names which abound in these verses is of interest. Notable also is the additional phrase: l'Mr.am.,, 1ti:i,~ ''T MniMip,01 Miill :iiis, 1~ 1'r:i, fixing the starting point of the punitive action at the Euphrates. \-Vhereas most of the Targumim attempt to explain the names of peoples in these verses as derived from the characteristics of each group - heroes, mighty men, etc. (as in Deuteronomy ii, 21, and see below), the writer of the scroll gives the names without any commentary, his version being preferable to that of the Septuagint and the Targumim. He does: however, explain some of the names of the places where the peoples lived, leaving some others in their Hebrew form. The 2ollowing changes and interpretations should be stressed: Ashteroth Kamaim is written l'lip, 1tinw37cf. Joshua xxi, 27, n,.nwy:i I Qarnini in Assyrian documents, as well as the Septuagint, and Jubilees xxix, 10 and I Maccabees, v, 26: Kapvatv). Instead of the Scriptural r:m:i ·C'nTil the scroll reads: 1~37:,.,, M"m~ir.The veridon of the scroll is certainly based on Deuteronomy ii, 20: "That also was accounted a land of giants: giants dwelt therein in old times ; and the Ammonites call them Zamzummims." The author of the scroll first wrote the name as M'~m?'I(similarly to ZOLi;oµµEtv in Symmachus) and then .inserted the second ~ above the word. The addition {in accordance with the passage from Deuteronomy quoted above) demonstrates that he (like the Septuagint, Peshitata and Vulgate) understood the word c.,:: as CQi,referring to the Rephaim, and accordingly added 1~37:i,,. Shaveh Kiriathaim becomes .n,,,p;r mw. The Horites in Mount Seir become ?:il ,,,u:i ,, M'i,n (see above§ 16, c).

j) Column xxi, 31-Column xxii, 1: These lines correspond to verses 8-12 of Genesis xiv. This part of the column is the most worn but it has been possible to read enough to grasp the import of the lines. Here, too, the narrative follows the Biblical version with slight changes, the chief of which are : 1) Instead of repeating the names of the five kings (as in Genesis xiv, 9), the author confines himself to saying, "Chedorla[omer, the king of Elam and :he kings] who were with him." 2) The author omits the beginning of verse 10, i.e. "and the vale of Siddim was full of slimepits ..." [ 35]

A GENESIS

APOCRYPHON

3) The most interesting· change is the statement in the scroll that the king of Sodom fled and escaped, while the king of Gomorrah fell into the pits. This change was motivated by the desire to explain the fact that, according to verse 17, the king of Sodom, though described in a previous verse as having fallen along with the king of Gomorrah, came out to meet Abram after the defeat of Chedorlaomer. Similarly, Jubilees xiii, 22 reads: " ... and slew the king of Gomorrah, and the king of Sodom fled." The apparent contradiction in the Scriptural narrative occupied the minds of the writers of the . midrashim, as well ; they offered the explanation that the king of Sodom fell into the pits and was rescued, with the result that the heathen then began to believe that Abram, too, had been miraculously rescued from the fiery furnace (Gen. r. 41). k) Column xxii, 1-26: These lines correspond to verses 13-24 of Genesis xiv ; the chapter ends at line 26. The narrative, on the whole, is very similar to Genesis xiv and is at times almost a literal translation, particularly beginning with the passage that . deals with the king of Sodom, Abram and Melchizedek, etc. This passage is especially valuable since there is a gap at this point in the manuscripts of the Book of Jubilees (see Charles, Book of Jubilees, p. 100). There are places where the author of the scroll expands the narrative with detailed information. For example, when he mentions Abram's 318 servants trained for war, he adds the names of 'RNM, Eshcol and Mamre, the three Amorite brothers who were Abram's confederates, in order to reconcile this passage with the end of the story (verse 24) where we are told that the three had gone to war with Abram. Similarly, the author amplifies verse 20, which reads "And he gave him tithes of all" ; the fuller version of the scroll reads: "And he gave him a tithe of all the goods of the king of Elam and his companions." There are, moreover, a number of interesting additions and interpretations in connection with topography: 1) The writer adds that the four kings, after defeating the five, returned to their land "by the way of the Great Valley" - au,:i,au,,n(? '1) KniK(line 4) - in contrast to the route they had taken going out to war "by the \Vay of the Wilderness" - ,, KMiK ac,:i,i'.)(col. xxi, 28). These additions are intended to explain the statement in Scripture (which appears in the scroll, as well) that Abram overtook the kings while they were encamped at Dan (line 8 of this column calls it "The Vale of Dan"). In other words, on their way to Sodom the four kings went by the \Vay of the Wilderness (as is clear from the names of the places they smote on the way - Ashteroth Karnaim, Ammon, Edom, etc.) and returned through the north, by way of the Jordan Valley. 2) In place of "Hobah, which is on the left hand of Damascus" (Genesis xiv, 15), the author of the scroll writes "?LBWN, which is set at the left hand of Damascus". This [ 36]

COKTENTS

OF THE

SCROLL

is a particularly interesting version, showing that the author identified Hobah with Helbon named in Ezekiel xxvii, 18 ("Damascus was thy merchant ... in the wine of Helbon"). In the Greek sources, Helbon is Xa:11.ul3v, identified with the village of Khalbun, twenty-five kilometers north of Damascus (see Abel, Geographie II, p. 347). 3) Lines 13-14 are among the most significant from the topographical viewpoint: " ... and came to Salem that is Jerusalem. And Abram was pitched in the valiey of Shaveh, which is the king's dale, the Plain of Beth ha-Kerem". The identification of Salem as Jerusalem, based on Psalm lxxvi, 2 : "In Salem also is his tabernacle and his dwelling place in Zion", occurs in Josephus (Antiquities I, 10, 2), Targum Onkelos viX':l?~ c,,w,,,, N:l?~ and Targum Jonathan ; (see Abel, Geographie II, p. 441 ; B. Mazar, in c,,w,,, i!lo, p. 101). The additional phrase which identifies the "valley of Shaveh" which is the "king's dale" with the Plain of Beth ha-Kerem, is of particular interest. The phrase, "the Plain of Beth ha-Kerem", occurs also in Mishna, Middoth, iii, 4: ci:ln r,,:i n:11v:i~ n,r~n '.l:!NinNi w:i:ln'.l:!NinN. For the possible identification of Beth-haKerem with the remnants of the ancient site discovered in the excavations at Ramath Rahel, see Y. Aharony, Excavations at Ramath Rahel, IEJ, 1956, 6, p. 152. § 18. COLUMN xxn, lines 27-34 (the end of the column). These lines deal with the subject matter of the beginning of Genesis xv. The fact that line 34 ends in the middle of a sentence demonstrates conclusively that there was originally at least one more sheet which was detached before the scroll was rolled up in ancient days. The marks of a seam in the margin of Column x.,xiiserve as additional proof of the one-time existence of an additional sheet. The relationship between the scroll and Jubilees is once more illustrated by the manner in which the scroll retells Genesis xv. In both versions the narrative as a whole is faithful to Genesis, and it is the additional material that is of particular interest. At the beginning of the Lord's speech to Abram (lines 27-28), the author of the scroll interpolates a sentence which enumerates the years of Abram's wanderings up to that time. Ten years, in all, have elapsed since he left Haran: two were spent in Canaan, seven in Egypt and one in Canaan again, after the return from Egypt. This calculation corresponds exactly to that in Jubilees (see also above § 15): Abram reaches Canaan at the beginning of the first year of the seventh week of the fortieth jubilee (xiii, 8) ; he goes down to Egypt after two years in Canaan, i.e. in the third year of that week (xiii, 11) ; he.dwells in Egypt five years till Sarai is taken from him, i.e. till the end of the seventh week (ibid). From the time Sarai is taken away till the time of their return to Canaan, two more years pass, so that Abram comes back in the third year of the first week of the forty-first jubilee (xiii, 16). A year later - in the fourth year of the same week-the Lord appears to Abram in a vision (xiv, 1). [ 37]

A GENESIS

THE

NATURE

OF

THE

APOCRYPHON

SCROLL

AND

ITS

DATE

All that has been said above about the contents, structure and style of the scroll, leads to the definite conclusion that it is actually a sort of apocryphal version of stories from Genesis, faithful, for the most part, to the order of the chapters in Scripture. Some chapters of the scroll begin and end precisely.as the comparable chapters of Genesis do, though the narrative in the scroll is in large part couched in the first person. The work is evidently a literary unit in style and structure, though for the reasons referred to above, it may perhaps be divisible into books - a Book of Lamech, a Book of Enoch: a Book of Noah, a Book of Abraham. A full discussion of the scr::>ll'ssources and of its relationship to the other Dead Sea Scrolls, will be possible only after the scroll is finally deciphered and the many fragments of a similar nature, found in the Qumran caves, are published (see J. Strugnell, RB Ix.iii, 1956, p. 65). For the time :,eing, however, we may confidently emphasize the close connection between the scroll and many parts of the Book of Enoch and the Book of Jubilees, leading at times to the conclusion that the !Croll may have served as a source for a number of stories told more concisely in those two books. In the light of this assumption, it is particularly difficult to fix the date of the scroll's composition, which must have been contemporary with or previous to the date of composition of Jubilees, the Book of Noah, etc. (cf. W. F. Albright, From Stone Age to Christianity, Baltimore 1940, p. 266 ff. for a discussion of whether it is to be attributed to the fourth, third or second centuries B.C. ; cf. also S. Kleh, Palastinisches im Jubilaenbuch, ZDPV, 1934, S. 7 ff.). The script of the scroll helps to date the copy we have: it is so similar to the script of The War of the Sons of Light against the Sons of Darkness that our copy of the Scroll would seem to have been made at the errd of the first century B.C. or the first half of the first century A.D. (see Yigael Yadin, The War of the Sons of Light against the Sons of Darkness, p. 222). Linguistic analysis is the most important means at our disposal in our effort to fix the date when the scroll - or at least the Aramaic version of it which we have - was composed. This question will be dealt with fully in a special study of the language of the scroll, to be published in a forthcoming issue of the Israel Exploration J•urnal by our colleague, Mr. Y. Kutscher. His chief conclusion is that the language of the scroll dates from either the first century B.C. or the first century A.D. This does not, of course, fix the time when the original text was written, for our text may be a translation of a Hebrew original or an edited version of an Aramaic original. [ 38]

CHARACTER

AND

DATE

OF THE

SCROLL

In sum, this scroll may be described as the earliest Aramaic example of pseudoepigraphic literature that has come down to us. It not only helps us to reconstruct and understand obscure passages in that literature, but fills a distinct gap in the history of Aramaic during one of the most decisive periods of its development.

[ 39 J

A GENESIS

APO CR YPHON

COLUMN II 1. Then I thought in my heart that the conception had been from the Watchers and the ... from the holy ones or (?) the fallen angels. 2. And my heart was changed because of this child. V

3.

Then I, Lamech, was frightened and I came to BT'NWS, my wife, and [I said] ...

4.

"[ ... Swear to me] by the Most High, the Lord of greatness, King of all worlds

5. . . . . . . Sons of Heaven till thou tellest me all in truth if . . . . .. 6. (In truth?) Tell me without lies ..... . 7. By the King of all worlds till thou speakest with me in truth and with no lies" ..... . V

8. 9. 10. 11.

Then BT'NWS, my wife, spoke to me with vigor and with . . . . .. And she said, "O my brother and O my lord, remember my pleasure ... . . . . . . the period, and my spirit into the midst of its sheath and I in truth all ...... " . . . . . . And my heart then had changed within me greatly. V

12. \Vhen BT'NWS, my wife, perceived that my countenance had changed ... 13. Then she suppressed her wrath and spoke to me and said, "O my lord and O my [brother] . .. .. _ 14. My pleasure. I swear to thee by the great Holy One, the King of H[ eaven ?] ... 15. that thine is thi3 seed and from thee is this conception and from thee was the fruit formed ...... 16. And it is no stranger's, nor is it of any of the Watchers or of the Sons of Heaven ... [What] 17. has so altered and blemished thy countenance and (why) is thy spirit so low ? ... 18. In truth I speak with thee." 19. Then I, Lamech, hastened to Methuselah, my father, and I (told him) all ... 20. his father and he would of a surety learn all from him, for he was the beloved and [ ... with angels] 21. his lot was appDrtioned and to him they tell all. And when Methuselah heard ... 22....... to Enocl:, his father, to learn all in truth from him. 23. his will. And he went to . . . . . . and found him there ... 24. And he said to Enoch, his father, "O my father and O my lord, to whom I 25.... And I shall tell thee that thou shouldst not be angered that I have come hither ..... .

26. Fear .................

.

[ 40]

TRANSLATION

COLUMNXIX 1. 2.

3.

4. 5. 6.

7. . .........................................

And I said, "Thou art he 8. ............ I had not yet reached the Holy M~untain and I went forth on my way. 9. . .. And I kept on journeying southward ... till I reached Hebron. And Hebron was built at that time and I dwelt 10. [there for two] years. And there was a famine in all that land and I heard that there was corn ... in Egypt and I went 11. . .. to the land of Egypt ... [I arrived] at the river KRMWN, one of the 12. heads of the River ... and now we ... our land and I crossed the seven heads of this River which 13.... now we passed through our land and entered into the land of the sons of Ham, the land of Egypt. 14. And I, Abram, dreamed a dream on the night of our entering into the land of Egypt -and lo ! I saw in my dream one cedar tree and one palm 15. . ........ And men came and sought to cut down and uproot the cedar and to leave the palm by itself. 16. And the palm cried out and said, "Cut not down the cedar, for cursed is he who will fell ... " And for the sake of the palm the cedar was saved. 17. And no ... And I woke from my slumber that night and I said to Sarai, my wife, "A dream 18. have I dreamt ... and I am frightened by this dream." And she said to me, "Tell my thy dream that I may know." And I began to tell her that dream. 19. " ... the dream ... that they will seek to slay me and to save thee alive. This day all the good ... 20. . . . . . . . . . . . . . . . that he is my brother and I shall live because of thee and my soul shall be saved for thy sake 21.... from me and to kill me." And Sarai wept at my words that night 22. . . . . . . wounded ( ?) ... and Sarai towards Zoan 23. . .. by his life ( ?) that no one might see her ... and after these five years

[ 41]

A GENESIS

APO CR YPHON

24.... three men from among the princes of Egypt ... Pharaoh-Zoan upon ... and upon my wife and they gave 25. . .. good, wisdom and truth. And I called out before them ... my words .. . 26. . .. in the famine which ... and not ... and they came Jo the place until ... to her ... my words 27.... with much feasting and drinking ... the wine 28............................................. .

29. . ...........................................

.

30. 31. 32. 33.

[ 42]

TRANSLATION

COLUMNXX 1.

2. . . . . . . "How ... and (how) beautiful the look of her face ... and how 3. . . . . . . fine is the hair of her head, how fair indeed are her eyes and how pleasing 4. 5. 6. 7. 8.

her nose and all the radiance of her face ... how beautiful her breast and how lovely all her whiteness. Her arms goodly to look upon, and her hands how perfect ... all the appearance of her hands. How fair her palms and how long and fine all the fingers of her hands. Her legs how beautiful and how without blemish her thighs. And all maidens and all brides that go beneath the wedding canopy are not more fair than she. And above all women is she lovely and higher is her beauty tnan that of them all, and with all her beauty there is much wisdom in her. And the tip of her hands V is comely." And when the King heard the words of HRQNWS and the words of

his two companions, for all three spoke as one man, he desired her exceedingly and he sent 9. at once to bring her to him and he looked upon her and marvelled at a] her loveliness and took her to him to wife and sought to s1ayme. And Sarai spoke 10. to the King, saying, "He is my brother," that it might be well with me (that I might profit thereby). And I, Abram, was saved because of her and was not slain. And I wept, I, 11. Abram, with grievous weeping, I and with me! Lot, my brother's son, wept that night when Sarai was taken from me by force. 12. That night I prayed and entreated and begged and said in sorrow, as my tears fell, "Blessed art Thou, Most High God, Lord of all 13. worlds, because Thou art Lord and Master of all and ruler of all the kings of earth, all of whom Thou judgest. Behold now 14. I cry before Thee, my Lord, against Pharaoh-Zoan, King of Egypt, because my wife has been taken from me by force. Do Thou judge him for me and let me behold Thy mighty hand 15. descend upon him and all his household and may he not this night defile my wife. And men shall know, my Lord, that Thou art the Lord of all the kings 16. of earth." And I wept and grieved. That night the Most High God sent a pestilential wind to afflict him and all his household, a wind 17. that was evil. And it smote him and all his house and he could not come near her nor did he know her and he was with her [ 43]

A GENESIS

APO CR YPHON

18. two years. And at the end of two years the plagues and the afflictions became grievous and strong in him and in all his house. And he sent 19. and called for all the wise men of Egypt and all the wizards and all the physicians of Egypt, if perchance they might heal him from that pestilence, him and 20. his house. And all the physicians and wizards and wise men could not rise up to heal him, for the wind smote them all 'I 21. and they fled. Then came to me f!RQNWS and besought me to come and to pray for 22. the king and to lay my hands upon him that he might live, for in the dream ... And Lot said unto him, "Abram, my uncle, cannot pray 23. for the King while Sarai, his wife, is with him. Go now and tell the King to send away hiswife to her husband and he will pray for him and he will live." V 24. And when J;RQNWS heard these words of Lot he went and said to the King, "All these plagues and afflictions 25. with which my lord, the King, is plagued and afflicted, are for the sake of Sarai, the wife of Abram. Restore her, Sarai, to Abram, her husband, 26. and the plague will depart from thee and the evil will pass away." And he called me to him and said to me, "What hast thou done unto me for the sake of [Sara]i, that thou hast told 27. me 'She is my sister,' and she is indeed thy wife, and I took her to me to wife. Behold thy wife who is with me, go thy way and depart from 2R all the land of Egypt. And now pray for me and all my house that this evil wind may depart from us." And I prayed for ... this 29. swiftly ( ?) and I laid my hand upon his head and the plague departed from him and the evil [wind] was gone and he lived. And the King rose and said unto 30. me ......... and the King swore to me with an oath that cannot [be changed ... ] 31. ... And the King gave him a large . . . . . . and much clothing of fine linen and purple ..... . 32. before her, and also Hagar ... and appointed men for me who would take [me] out ... 33. And I, Abram, went forth, exceedingly rich in cattle and also in silver and in gold, and I went up out [of Egypt and Lot], 34. the son of my brother, with me. And Lot also had great possessionsand took unto himself a wife from ...

[ 44]

TRANS LA TIO~

COLUMNXXI 1. In each place I pitched until I reached even to Beth-el, unto the place where I had built the altar, and I built it again. 2. And I laid upon it a burnt offering and a meat offering to the Most High God and I called there upon the name of the Lord of worlds and I praised the name of God and blessed 3. God and thanked Him there for all the wealth and all the good which He had given me and for all the loving-kindness which He had shown me and for His having restored me 4. to this land in peace. 5. After this day Lot parted from me because of the deeds of our herdmen and he went forth and dwelt in the valley of the Jordan and all his possessions 6. were with him. And I also increased greatly that which he had and he herded his flocks and reached even to Sodom. And he built himself a house in Sodom 7. and dwelt in it. And I dwelt on the mount of Beth-eland I was grieved that Lot, the son of my brother,had parted from me. 8. And God appeared to me in a vision of the night and He spoke to me, saying, "Get thee up to Ramath-Hazor (Height of Razor) that is to the left 9. of Beth-el, the place where thou now dwellest, and lift up thine eyes and look eastward and westward and southward and northward and behold all 10. this land that I give to thee and to thy seed forever." And I went up on the morrow to Ramath-Hazor and I beheld the land from 11. that high place, from the River of Egypt to Lebanon and Shenir and from the Great Sea to Hauran and all the land of Gebal unto Kadesh and all the Great "\Vilderness 12. east of Hauran and Shenir unto Euphrates. And He said to me, "To thy seed will I give all this land and they shall inherit it forever. 13. And I will multiply thy seed as the dust of the earth which no man can number, nor shall thy seed be numbered. Arise, walk through the land, go forth 14. and see how much is its length and its breadth, for I will give it unto thee and unto thy seed for ever." 15. And I, Abram, went forth to journey about the land and to look upon it. And I began to wander from the River Gihon and I came to the shore of the sea until 16. I reached the Mount of the Ox. And I journeyed from the shore of this Great Salt Sea and I went along the :Mount of the Ox eastward in the breadth of the land, 17. till I reached the River Euphrates and I wandered near the Euphrates eastward till I reached the Red Sea and I went on along

[ 45]

•

A GENESIS

APO CR YPHON

18. the Red Sea till I reached the tongue of the Sea of Reeds that goes out from the Red Sea and I turned southward till I came to the River Gihon. 19. And I returned and came in peace to my home. And I found all my household in peace and I went and I dwelt at the Oaks of Mamre which is in Hebron, 20. northeast of Hebron. And I built there an altar and offered upon it a burnt offering and a meat offering t~ the Most High God and I ate and I drank there, 21. I and all my house. And I sent and called for Mamre and 'RNM and Eshcol, the three Amorite brothers, my friends, and they ate together 22. with me and they drank with me. 23. Before these days there came Chedorlaomer, king of Elam, Amraphel, king of Babylon, Arioch, king of Cappadocia (KPTWK), Tidal, king of nations who is 24. between the Rivers, and they made war upon Bera, king of Sodom, and upon Birsha, king of Gomorrah ('MWRM),and Shinab, king of Admah~ V 25. and SMY'BD, king of Zeboiim, and the king of Bela. All these were joined together for war in the vale of Siddim. And the king 26. of Elam and the kings that were with him prevailed over the king of Sodom and all his confederates and they levied a tribute upon them. Twelve years they 27. paid their tribute to the king of Elam and in the thirteenth year they rebelled against him. And in the fourteenth year the king of Elam led all 28. his confederates and they went up by the Way of the Wilderness, and they kept smiting and taking spoil all the way from the River Euphrates, and they smote the Rephaim who were in Ashteroth 29. Karnaim and the Zamzumim who were in Ammon ('MN) and the Er.aim who were in Shaveh HQR YWT and the Horites who were in the mountaim of Gebal, until they came to El30. paran which is by the wilderness. And they returned ... in Hazezon-tarnar. 31. And there went out against them the king of Sodom and the king [of Gomorrah and the k]ing of Admah and the king of Zeboiim and the king of Bela and they [joined] battle 32. in the vale of Siddim with Chedorla[omer, the king of Elam and the kings] who were with him. And the king of Sodom was defeated and he fled and the king of Gomorrah ('M¾"RM) 33. fell into the pits ... and the king of Elam (took) all the goods of Sodom 34. [and Gomorrah ... ] and they took Lot, the son of the brother

[46]

TRANSLATION

COLUMNXXII 1. of Abram who dwelt in Sodom together with them and all his goods. And there came one of the herdmen 2. of the cattle that Abram had given to Lot, one that had escaped from captivity to Abram. And Abram then 3. dwelt in Hebron. And (the herdmen) told him that Lot, his brother's son, was taken captive and all his goods, but he was not slain, and that 4. the kings had gone on by the way of the Great Valley to their land and that they were taking captives and booty, and smiting and slaying and making their way 5. to the province of Damascus (DRMSQ).And Abram wept for Lot, his brother's son, and Abram grew strong and rose up 6. and chose from among his servants men trained for war, three hundred and eighteen. And 'RNM 7. and Eshcol and Mamre went with him. And he pursued them till he reached Dan and found them 8. encamped in the Vale of Dan and he fell upon them by night from all their four quarters. And he kept slaying 9. them in the night and he vanquished them and he pursued them and all of them fled before him 10. till they reached Helbon (l;ILB\VN) which is set at the left hand of Damascus. And he rescued from them all that they had taken captive 11. and all they had taken as booty and all their goods. And he also rescued Lot, his brother's son, and all his goods and all 12. the captives they had taken he brought back. And the king of Sodom heard that Abram brought back all the captives 13. andI all the spoils, and he went up towards him and came to Salem that is Jerusalem. . And Abram was pitched in the valley 14. of Shaveh which is the king's dale, the Plain of Beth ha-Kerem. And Melchizedek, king of Salem, brought forth 15. food and drink to Abram and all the men that were with him. And he was a priest of the Most High God and he blest 16. Abram and he said, "Blessed be Abram of the Most High God, Lord of heaven and earth, and blessed be the Most High God 17. which hath delivered thine enemies into thy hand." And he gave him a tithe of all the goods of the king of Elam and his companions. 18. Then the king of Sodom drew near and said to Abram, "My lord Abram,

[47]

A GENESIS

APO CR YPHON

19. give me the souls that are mine, who are captives with thee, whom thou hast rescued from the king of Elam. And the spoils 20. all of them shall be left t~ thee." Then said Abram to the king of Sodom, "I lift up 21. mine hand today unto the Most High God, lord of heaven and earth, that from a thread even to a shoelatchet 22. will I not take aught that is thine, lest thou shouldst say, 'From my goods cometh all the wealth of 23. Abram.' Save only that which the young men that are with me have already eaten and save the portion of the three men that 24. went: with me. They are masters of their share to give it to thee." And Abram restored all the goods and all 2?· the captives and gave them to the king of Sodom. And all the captives that were with him from this land he set free 26. and sent them all away. 27. After these things the Lord appeared to Abram in a vision and said unto him, "Behold ten years 28. have been completed since the day of thy going forth from Haran, two years thou passed here and seven in Egypt and one 29. since thy return from Egypt. And now examine and count over all the possessions that thou hast and see how mightily they have multiplied and grO\vn strong, 30. all that departed with 6.ee on the day of thy going forth from Haran. And now fear not, I am V1oith thee and I shall be to thee 31. support and strength, and I am a shield over thee and will protect thee ( ?) from him that is stronger than thou. Thy wealth and thy goods 32. shall be multiplied exceedingly." And Abram said, "O Lord God, great is my wealth and my goods, and. why need I 33. all these, seeing I shall die barren and go childless and one of my household shall be mine heir, 34. Eliezer, son [......... ] inherit me." And He said to him, "This shall not be thine heir, but he that shall come forth out of ........ .

[ 48]

3 ‫המגילה לפני פתיחתה‬

The U nopened Scroll

4

'

.;

‫ ביברקדאוט בשעת הטיפול במגילה‬:‫מר ג‬

Mr. James Biberkraut V\'orking on t ‫ב‬e Sc:roll

2. The Last Sheet of the Scroll, Containing Column s xviii-xxii

xx11-xv111 ‫ רבה הדפים‬,‫ היריעה האחרונה של המגילה‬.2

FACSIMILES

AND TRANSCRIPTION

OF COLUMNS 11, XIX-XXII

‫ףד‬

‫‪XXII‬‬

‫‪XXII‬א‪CoLuM‬‬

‫~\'סי‪3."C‬‬

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‫~‪\~; ..~-- .e..,u‬י‪-lf‬ה‬

‫‪f‬‬

‫' ‪:;;;·-‬‬

‫נ‪~Wl‬‬

‫‪\~ .‬וז‪,‬ז‪(~,‬עו\~ר‪,‬ך~‬ ‫ףרי‪.:t‬ז~\\‪v,~ ,,~.‬ך‪·.‬‬ ‫~‪ ~i1y1‬ב‪'\J‬‬ ‫' ;י~~י¼~~‬

‫‪}I‬א'י‪\.,‬‬ ‫;‪,‬‬ ‫‪$‬‬

‫‪-‬‬

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‫' ' יי~·~~~י\';ז~‪.‬כ‬

‫¼ב‬ ‫‪'-‬‬

‫;‪. :t‬‬

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‫‪1,‬‬

‫‪-‬‬

‫~~נ‪.‬ע‬ ‫~‪~ ~-,‬‬ ‫___‪-‬‬ ‫~~‪·-‬‬ ‫_‬‫__‬ ‫‪:-.‬‬ ‫'‪~---‬‬ ‫ "'?‪,, - il!J'_'f‬‬‫‪.‬‬ ‫' ‪\-‬‬

‫‪.t_-,· ..‬‬

‫_‪,‬ס_‪-‬‬

‫~~~~\‬

‫‪:i.l..~1‬ז'‪.~J(f‬ג‪~ -~~·~,,,...‬‬

‫‪w‬ת ‪\~~l‬י‪-‬א~י"‬

‫~~~·~;_‪\J.,‬א‪r.:eJ‬‬

‫‪11'1'(w1 ..‬ו~'"‪.‬ז~ינ~פ‪.M‬בר~‪.··',‬‬

‫~ {ן"}~~אני‪-\~r‬‬

‫;‪•- ,‬‬

‫‪~ '·i‬‬ ‫___נת\וי‪t‬‬ ‫‪-_. _ :i•:,_-:;4,1.‬‬ ‫'" ‪~--‬‬ ‫_‪-‬‬ ‫‪•.‬ן ‪.‬ס~_‪-‬‬ ‫_‪,,‬ד ן;‬

‫­ו"~~~~~פ‪K‬‬

‫‪-, .‬‬

‫~~‪..‬נ‪.,~.‬ן _‪_-‬ג‪.--i:-~.‬‬ ‫‪;....:.r:‬‬ ‫•·•_‪i‬‬ ‫~‪•i‬‬ ‫‪~ ·--,:,‬‬ ‫•‬ ‫' ‪' ) .‬דז ‪' -‬‬

‫~‪;.‬‬

‫_ ‪''"~~ IL‬‬

‫ע‪'""""'"' . Y" 1;:‬ודן ‪fO‬ד‬

‫‪i‬‬

‫‪1--‬‬‫‪- \ _,,,‬‬ ‫~ ‪.,‬‬

‫‪ - -,·.-~;;;:‬ז~·זג ~י~\ו‪,‬ית‬ ‫~‪•·-‬‬ ‫‪·,,‬‬

‫'‬

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‫‪--‬‬‫‪----‬‬‫__‪-‬‬ ‫~‪,; "'-‬וןי'‬ ‫‪.• -‬‬

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‫ץ< ('סב‪\'j\~~.‬י~‪ +‬ר‪ 1'.‬די~ · ‪·.‬‬ ‫‪;. U·-‬יא'‪,~~"\b‬ג~‪,#‬ך ~‪..‬‬

‫ך ~‪!S‬ך‪b~ t ;;,‬ו‪l‬‬

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‫‪-‬‬

‫'‬

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