Qumran Cave 1 Revisited (Studies of the Texts of The Desert by Daniel K. Falk, Sarianna Metso, Donald W. Parry, Eibert J.

By Daniel K. Falk, Sarianna Metso, Donald W. Parry, Eibert J. C. Tigchelaar

This quantity encompasses a collection of the papers awarded on the 6th assembly of the overseas association for Qumran stories, held in 2007 in Ljubljana, Slovenia, at the subject Qumran Cave 1 Revisited: Reconsidering the Cave 1 Texts Sixty Years after Their Discovery. whereas the outlet paper assesses theories in regards to the personality of Qumran Cave 1 on the subject of the opposite Qumran caves, all different papers talk about texts from Cave 1, particularly six of the seven huge scrolls stumbled on there in 1947: the 2 Isaiah scrolls, the rule of thumb of the group, the battle Scroll, the Thanksgivings Scroll, and the Genesis Apocryphon. Many papers revisit these texts in mild of the corresponding types present in Cave four.

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The Akkadian term for a stillborn fetus, ku ¯bu, is usually written with the determinative for a divine being (see Rivkah Harris 2000:9), perhaps because their spirits may haunt the living. Their spirits were also provided with a comfortable existence in the netherworld in Mesopotamian myth (see George 1999:189). See also Rivkah Harris (2000:15– 16 with notes) on the burial of stillborn infants and children under the floors of houses. 9. See Stol (2000:39–48) for a convenient overview of abortion in ancient Mesopotamia.

Patterson 1995 addresses the problem of exposure and infanticide in greater detail. A more general discussion of the abandonment and exposure of children in Western cultures can be found in Boswell 1988. It does appear that, broadly speaking, Greeks and Romans responded differently to abnormal births. In the ancient world such births functioned as a type of divination, although there is no evidence to suggest that ancient Greeks kept official records of these events or attempted to expiate them (Garland 1995:65).

A disability, cultic impurity, or even a blemish might bar a person from entering the sacred precincts of the temple. Babylonian texts record a number of physical conditions that disqualify a man from serving as a diviner or priest (see van der Toorn 1985:29–30, 169). A late version of this tradition, in a text edited by Wilfred G. Lambert (1998), requires that the ba¯rû-priest be of a particular familial descent and “flawless in body and limbs” (ina gatti u ina minâti¯šu šuklulu) (lines 27–28).

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