The DEAD SEA ,,
The adventure of the discovery of the famous ancient manuscripts began in 1947 in the hills of Judea, where the young shepherd Mohammed Hassan edh-Dhib, nicknamed "wolf", tried one of his lost animals in the limestone cliffs above the north shore -west of the Dead Sea. He sat down in the shade of the rocks he threw a game as a stone in a visible rock hole in front of him. He was surprised to hear a sound of broken object from the hollow where he had thrown the stone. Intrigued, he returned the next day with his cousin, and the two young men equipped with lamps and strings entered the cave, almost inaccessible to the side of the cliff.
They found eight gandes jars closed with lids. They were intact except for one of them was broken, and when they drew old scrolls. The rollers were carefully wrapped in linen and covered with writing that was unknown. They also dégagèrent other munged enough and some scattered fragments rolls.
The two young Bedouins brought their manuscripts to an antique dealer in Bethlehem, Khalil Iskander Schahin, nicknamed Kando. This in part transmitted to the Syrian Orthodox Metropolitan Athanasius March, the convent St. Mark in Jerusalem. The religious did the pictures he sent to the American archaeologist William Albright. The specialist was enthusiastic and called them "groundbreaking archaeological finds." Metropolitan then transported the manuscripts in the United States where they were indirectly purchased by Israelis. The second batch was sold to the Israeli professor Eleazar Sukenik, of the Hebrew University of Jerusalem, which also recognized their overriding importance and alerted his government. This bought the precious rolls, and all was again met in the Israel Museum in Jerusalem. Their review showed that they were written in Hebrew and particularly old.
But the saga was just beginning. The news of the discovery reached the Dominican Father Roland de Vaux, Director of the French Biblical School of Jerusalem, who had the idea to fully explore the cave where they came from, and also to go look around to other nearby caves. From 1947 to 1956, he organized in collaboration with the Palestine Archaeological Museum a series of exploration programs in the cliffs that surrounded the ruins of Khirbet Qumran plateau. This was the beginning of a search as sporty qu'exaltante. The new craze is described with good humor by an observer that "the excitement of the quest turned hoary venerable scholars in a new breed of goats archaeologists."
The excavations made it possible to explore many new caves (over two hundred in all), which also contained eleven manuscripts more or less good condition. In total, 100,000 manuscript fragments were brought to light, from nearly 900 rolls
However the proposed merger between Qumran and the Essenes did not unanimous. Authors who doubt as the exegete André Paul argues the absence of evidence, the site of Qumran who very well could have another function as a residence, an agricultural establishment or a craft center.
More recently, however, a factor that can end the discussion complemented the debate. This is the discovery of a place for the less familiar: the latrine! James Tabor of the University of North Carolina, located the old commode places the site of Qumran [9] [10]. A text Josephus speaking of the Essene settlement details the toilets used by its members, description corresponds in all respects to identified site. Analyzes of soil samples from the laboratory have confirmed that the site had actually served as public toilets. Thus, there is little doubt that the site of Qumran was probably the site of the Essene sect.
If the assumption by the Essenes of Qumran inhabitants seems to be confirmed, however other theories have gone further but could not be verified. Some authors, for example, a link between the Essenes and the origin of Christianity, imagining that Jesus himself could be formed Essene school during his retreat in the desert. The idea is also not new, since it is already in the Philosophical Dictionary Voltaire who made Jesus an Essene.
In fact it is not. No New Testament text does not appear in the Qumran manuscripts. The Essenes is still strictly limited to Judaism and far short of the original spirituality of the Gospels, and in some ways it even diametrically opposed. Think, for example, the concern for bodily purity, obsession among the Essenes, while the attitude of Jesus in the Gospels relativize its importance. In reality, the assumption of Essene influence on Christianity is undocumented.
In all cases, the discovery of the Qumran manuscripts is of considerable significance because they are now used as reference in the study of biblical texts
The adventure of the discovery of the famous ancient manuscripts began in 1947 in the hills of Judea, where the young shepherd Mohammed Hassan edh-Dhib, nicknamed "wolf", tried one of his lost animals in the limestone cliffs above the north shore -west of the Dead Sea. He sat down in the shade of the rocks he threw a game as a stone in a visible rock hole in front of him. He was surprised to hear a sound of broken object from the hollow where he had thrown the stone. Intrigued, he returned the next day with his cousin, and the two young men equipped with lamps and strings entered the cave, almost inaccessible to the side of the cliff.
They found eight gandes jars closed with lids. They were intact except for one of them was broken, and when they drew old scrolls. The rollers were carefully wrapped in linen and covered with writing that was unknown. They also dégagèrent other munged enough and some scattered fragments rolls.
The two young Bedouins brought their manuscripts to an antique dealer in Bethlehem, Khalil Iskander Schahin, nicknamed Kando. This in part transmitted to the Syrian Orthodox Metropolitan Athanasius March, the convent St. Mark in Jerusalem. The religious did the pictures he sent to the American archaeologist William Albright. The specialist was enthusiastic and called them "groundbreaking archaeological finds." Metropolitan then transported the manuscripts in the United States where they were indirectly purchased by Israelis. The second batch was sold to the Israeli professor Eleazar Sukenik, of the Hebrew University of Jerusalem, which also recognized their overriding importance and alerted his government. This bought the precious rolls, and all was again met in the Israel Museum in Jerusalem. Their review showed that they were written in Hebrew and particularly old.
But the saga was just beginning. The news of the discovery reached the Dominican Father Roland de Vaux, Director of the French Biblical School of Jerusalem, who had the idea to fully explore the cave where they came from, and also to go look around to other nearby caves. From 1947 to 1956, he organized in collaboration with the Palestine Archaeological Museum a series of exploration programs in the cliffs that surrounded the ruins of Khirbet Qumran plateau. This was the beginning of a search as sporty qu'exaltante. The new craze is described with good humor by an observer that "the excitement of the quest turned hoary venerable scholars in a new breed of goats archaeologists."
The excavations made it possible to explore many new caves (over two hundred in all), which also contained eleven manuscripts more or less good condition. In total, 100,000 manuscript fragments were brought to light, from nearly 900 rolls
However the proposed merger between Qumran and the Essenes did not unanimous. Authors who doubt as the exegete André Paul argues the absence of evidence, the site of Qumran who very well could have another function as a residence, an agricultural establishment or a craft center.
More recently, however, a factor that can end the discussion complemented the debate. This is the discovery of a place for the less familiar: the latrine! James Tabor of the University of North Carolina, located the old commode places the site of Qumran [9] [10]. A text Josephus speaking of the Essene settlement details the toilets used by its members, description corresponds in all respects to identified site. Analyzes of soil samples from the laboratory have confirmed that the site had actually served as public toilets. Thus, there is little doubt that the site of Qumran was probably the site of the Essene sect.
If the assumption by the Essenes of Qumran inhabitants seems to be confirmed, however other theories have gone further but could not be verified. Some authors, for example, a link between the Essenes and the origin of Christianity, imagining that Jesus himself could be formed Essene school during his retreat in the desert. The idea is also not new, since it is already in the Philosophical Dictionary Voltaire who made Jesus an Essene.
In fact it is not. No New Testament text does not appear in the Qumran manuscripts. The Essenes is still strictly limited to Judaism and far short of the original spirituality of the Gospels, and in some ways it even diametrically opposed. Think, for example, the concern for bodily purity, obsession among the Essenes, while the attitude of Jesus in the Gospels relativize its importance. In reality, the assumption of Essene influence on Christianity is undocumented.
In all cases, the discovery of the Qumran manuscripts is of considerable significance because they are now used as reference in the study of biblical texts
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