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Extra resources for An Aramaic Wisdom Text From Qumran: A New Interpretation Of The Levi Document (Supplements to the Journal for the Study of Judaism)
7–21 (vv. 6–9). The second one (4QLevib) was published in his article. The third was composed of many fragments that corresponded to the Bodleian fragment, col. d, l–15 (T. Levi 18:2 addition, vv. 25–30) and to the Cambridge fragment, col. e, l. 4 to col. f, 19 (vv. 82–95); then, another fragment begins with the last two words of Cambridge f, 23. Finally, he signaled the existence of other fragments of the third manuscript for which he found no parallel in the Cairo Geniza texts. aramaic levi document: introduction 17 About eleven years later Milik (1966: 95, n.
In the former, the seven heavenly messengers speak with Levi in his vision. The context of the angelic address to Levi demanding a direct speech form is the most appropriate one for 1Q21 1. Additionally, 1Q21 1 2 sets a contrast between the priestly kingdom and another kingdom that remains unspeciﬁed aramaic levi document: introduction 37 because the line breaks oﬀ. A 4–6 builds a similar contrast between the peaceful characteristics of Levi’s priesthood and the kingdom of the sword subject to warlike anxieties.
Table 4. D. D. D. D. D. D. D. D. 3a) Paleographically these two fragments belong together with 4Q213a frgs. D. 1a–1b). Although they do not overlap with any textual witness of the whole composition, their content indicates some thematic and vocabulary connection with the Document. The ﬁrst part of the fragment (4Q213a 3–4 1–6) contains a speech against a woman aramaic levi document: introduction 35 who desecrates the name of her father, most probably because of exogamous marriage. A similar reference to a woman who desecrates her father’s reputation is found in the halakic regulations against exogamy in Jub.