By John Starr, Lester L. Grabbe
Analysis of the scroll fragments of the Qumran Aramaic scrolls has been considerable so far. Their shared features of being written in Aramaic, the typical language of the zone, now not all for the Qumran group, and courting from the third century BCE to the first century CE have enabled the construction of a shared id, distinguishing them from different fragments present in an identical position even as. This class, in spite of the fact that, might but be too simplistic as the following, for the 1st time, John Starr applies subtle statistical analyses to newly on hand digital models of those fragments. In so doing, Starr provides a possible new category which includes six diversified textual content kinds which endure unique textual gains, and hence is ready to slender down the category either temporally and geographically.
Starr's re-visited category provides clean insights into the Aramaic texts at Qumran, with vital implications for our knowing of the numerous strands that made up Judaism within the interval resulting in the writing of the recent Testament.
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Extra resources for Classifying the Aramaic texts from Qumran: A Statistical Analysis of Linguistic Features
J. 13ff takes this line citing Morton for support. 6. I apologize to those readers who are well versed in statistical methods, but despite their long and eminent history, statistical approaches remain unfamiliar to some scholars in the field of Biblical studies. In addition to the following section, I have also provided a glossary of statistical terms to provide an easy point of reference (Appendix 1). Statistical Approaches Relevant to Qumran Aramaic Texts 15 Aramaic texts requires some initial value judgements about which textual criteria are important to count.
11 Bruce Metzger asserts From the first day of its existence the Christian Church possessed a canon of sacred writings – the Jewish Scriptures, written originally in Hebrew and widely used in a Greek translation called the Septuagint. 12 Greek texts, which have been designated as ‘Septuagintal’, have been found at Qumran, but it is unclear whether the Qumran community used these more commonly than their Hebrew/Aramaic counterparts, especially since the latter are far more numerous. 13 Wevers is careful not to state explicitly that the scribes responsible for these Greek texts were from the Qumran community since it is quite possible that these scrolls originated outside of Qumran.
The categorization above highlights two features of the Qumran Aramaic texts: first, although there are unsurprisingly few ‘biblical’ texts, many do relate to biblical material, and second there are no texts that relate directly to the rules, liturgy etc. of the community at Qumran. From the classification and descriptions, it is hard to judge the provenance, Qumran or beyond, for most of the scrolls written in Aramaic found at Qumran. The scrolls form a single corpus in that they were all discovered at Qumran, but beyond that the present classification is unable to tell us anything.