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Essenes and Their Beliefs Analysis Rachel Crum
University of Hawaii
CLAS 301: Biblical Hebrew
Professor Libman
November 29, 2023
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Essenes and Their Beliefs Analysis Introduction A turning point in the study of the Bible was reached with the discovery of the Dead Sea Scrolls, which offered hitherto unattainable insights into the theological and historical background of the ancient world. Even though they are fragmented, these manuscripts have greatly influenced our understanding of the Bible and the ancient world. After the scrolls were found at Qumran in the late 1940s, scholars have been on a quest to ascertain the scrolls' origin and authorship. The contemporary Qumran-Essene idea, which links the scrolls to the Essenes at Qumran, was developed early on by scholars, including French Dominican priest de Vaux and archeology professor Eleazar Sukenik. Opposing voices, such as Norman Golb, who questioned common thinking, presented other people's viewpoints, such as Lawrence Schiffman's, which ties
the Yachad with the Sadduceans. Josephus Flavius and other ancient books, and the items found at Qumran, may teach us something about the culture of the Essenes. Pliny the Elder's statement that the Qumran was located near an Essene hamlet lends credence to the connection between the
scrolls and the Essenes. The link is supported by the fact that there was a scriptorium at the Qumran and other ceremonial bathing customs.
Finding the subtle distinctions between the many Dead Sea Scrolls is one of the most intriguing aspects of studying them. These outliers are considered "odd" compared to the others, and they may be linked to some of the puzzles about the arrival of the scrolls at Qumran. These scrolls' qualities imply that they could be connected to refugees from the Kittim, which adds another level of complication to the trip and diverse origins of the scrolls. A profound Essene assessment of their current surroundings is also shown by the captivating story in 1Q Pesher to Habakkuk, which has essential characters like the Wicked Priest and the Teacher of
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Righteousness. Through their roles, the narrative's protagonists provide new perspectives on the Essene worldview and interpretations of events.
Scholars Majority View of Essenes
Scholars started searching for the authors of these ancient documents as soon as the Dead
Sea Scrolls were unearthed in 1947. During this time, Eleazar Sukenik and Roland de Vaux were two of the pioneering explorers who made important contributions. Eleazar Sukenik was a Hebrew University archaeology professor who played a key role in the early analysis and confirmation of the Dead Sea Scrolls. Following its discovery by Bedouin in the summer of 1947, Sukenik was the first academic to get the War Scroll and the Hodayot (Thanksgiving Hymns)
(Collins, 2019, p.16). Afterward, he added the second Isaiah scroll from the exact location (1QIsaiahb) to his collection. Sukenik's study and acquisition were significant turning points, which solidified his position as a critical player in the first scholarly encounter with the Dead Sea Scrolls.
Yale University claimed that the first scholarly publication on the scrolls would be released shortly after Sukenik acquired them in February 1948. Sukenik's interpretation of a particular scroll, a "book of regulations for the conduct of the members of a society or sect," led him to infer that the scrolls belonged to the Essenes, according to the Hebrew journal Davar, which reported on the announcement
(Collins, 2019, p.34). This location was chosen based on accounts of the Essenes recorded in ancient writings; it was believed that these people resided near the village of En-Gedi on the western bank of the Dead Sea. As per Yigael Yadin, his son, and supported by Neil Asher Silberman's study, Sukenik was the first to suggest a connection between the scrolls and the Essenes
(Collins, 2019, p.35). Sukenik's assessment of other scrolls, notably the Manual of Discipline, in March 1948 gave this identification more impetus.
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In 1951, when Roland de Vaux was investigating the area surrounding Qumran, he discovered a shard of pottery that resembled objects found in one of the 11 caves where the Dead
Sea Scrolls were obtained (Collins 2019, 18-20). During the February and March 1949 excavation of Cave 1, which de Vaux oversaw, more than seventy pieces of paper, pottery, and linen were discovered. The cave has no apparent connection to the other sites and is located 0.75 miles north of Khirbet Qumran.
Bedouins played an important role in the first discovery of the Dead Sea Scrolls. Scrolls containing Greek, Hebrew, and Aramaic writing were discovered in Wadi Murabba'at, southwest of the first cave, in the autumn of 1951. These discoveries were unrelated to the Qumran scrolls but were significant in Jewish history since they included letters written by Bar Kochba. The Minor Prophets scroll, unearthed in Murabba'at in 1955, was equally noteworthy. In the late summer of 1952, the Bedouins returned and found Cave 4 on the marl terrace near the Qumran ruins. In September 1952, De Vaux and Harding dug Cave 4 and discovered hundreds of writing fragments. Even though the Bedouins had previously taken numerous pieces, researchers uncovered a tiny subterranean cave with fragments from over a hundred distinct manuscripts (Collins, 2019, 18-20). Archaeologists only partly retrieved the well-preserved scrolls in Cave 11, found by Bedouins in February 1956, after de Vaux dug several further caves on the marl terrace.
Sukenik nearly instantly connected the dots with the Qumran Essenes. Eventually dubbed
the "Qumran-Essene hypothesis," scholars generally accepted this notion. The Qumran Essene idea is backed by parallels between the Essenes of ancient writings and the Qumran civilization shown in the Dead Sea Scrolls. Methodologically speaking, it is essential to look at each corpus independently. This conclusion is supported by Pliny the Elder's account of a group known as the
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Essenes who resided west of the Dead Sea. As the term "Essene" comes from the words "pious" and "holy," it fits with the historical accounts that emphasize their holiness (Joseph, 2018, p. 43). Several lines of evidence support the Qumran Essene idea; however, some experts question its viability, citing discrepancies between the Dead Sea Scrolls and classical sources as a danger to the theory's accuracy. Not everyone, however, agreed with this theory. Harvard University professor Norman Golb was among the first to criticize the Qumran Essene hypothesis. According to Nathan (2008), paragraphs 3-6, Golb's theory contradicts the archaeological evidence at Qumran and suggests that the scrolls were transported from Jerusalem for safety before the Roman siege in 68
C.E. Some conjectures on the role and importance of the Qumran have emerged in reaction to Golb's idea. Perhaps it was a pottery factory, a commercial inn, a Hasmonean fortress, or even a rural manor, but the Essenes may have named it home (Nathan, 2008, pages 3-6). There are similarities among the ruins that suggest the Essenes, despite many individuals interpreting them differently.
With so many inkwells discovered, Qumran stands out from other archeological sites. There was a sizable scriptorium where scrolls were copied; however, this is a notion that modern scholars dispute. The existence of scribes is suggested by the widespread inkwells found at Qumran. Reports of Essene celibacy seemed, at first look, to be supported by the male-
dominated graves of the ancient cemetery. As some have stated (Nathan, 2008, par. 3-6), Hartmut
Stegemann countered that the challenging conditions at Qumran could have deterred families rather than advocating for principled celibacy. The discovery of a cemetery with women's and children's graves—which some academics have confused for Bedouin—has brought attention to the Essene celibacy issue, yet the subject still exists.
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Further, In his book "Reclaiming the Dead Sea Scrolls," Lawrence Schiffman argues that Sadducean ideas influenced the Essenes and the Qumran community (Yachad). Despite a scarcity
of reliable documentation on the Sadducees, Schiffman uses the scrolls and Josephus' narrative to
describe Sadducean legal thought. According to Josephus, the Sadducees desired strict obedience
to the Bible and condemned the Pharisees' methods (Antiquities 13, 297-298). Schiffman investigates the Temple Scroll and the Halakhic Letter from Qumran, arguing that the Temple Scroll's presectarian roots allude to Sadducean ideas.
The author of the Temple Scroll has a Sadducean viewpoint, believing that there was just one revelation at Sinai from which all of the commandments were derived. Unlike the Pharisees and Qumran sectarians, the author stresses that the whole body of Law was given at Mount Sinai and rejects the notion of many revelations. According to Schiffman, strict adherence to the Torah's prohibitions is consistent with Sadducean ideas. Despite admitting his hypothetical hypothesis, Schiffman contends that the Temple Scroll gives a better understanding of Sadducean
ideas. According to this viewpoint, the Sadducean legal system recognized only the essential rules of the Sinaitic Torah, which God revealed. The Qumran community's rejection of extrabiblical ideas and dependence on a single divine revelation, like the probable Sadducean effect on their conceptions of the Law, is consistent with their interpretation.
As a result of the investigation of uncertainty and critics linking the Dead Sea Scroll and Essenes, the Dead Sea Scrolls have significantly profited from the use of artificial intelligence and other technological advances, which have reinforced the case for the interpretation of the documents found there. Academics now have a wealth of resources, including over a thousand distinct manuscripts and cutting-edge technology that allows them to decipher more of the 100,000 pieces. Some manuscripts may be connected to particular sects with an acceptable
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degree of confidence using a combination of historical records, language study, and archeological finds.
The study of historical handwriting, or paleography, has difficulty identifying particular scribes and distinguishing between similarities and differences across various authors. The creators of the Qumran scrolls are anonymous, making this considerably more challenging. In this context, artificial intelligence systems come into their own, delivering quantitative assessments and pattern identification that exceed human capabilities (Popovi, Dhali, & Schomaker, 2021). Textural and grapheme-based traits, statistical data, and local structures extracted from handwritten characters may be utilized to identify scribes accurately.
The Great Isaiah Scroll is an illustration of the shortcomings of classical paleography. There were following discussions regarding whether or not there were two scribes at work, even though everything seemed to be uniform at first glance. Artificial intelligence-powered advanced
analytics can evaluate massive datasets and give quantitative proof of a writer identity or distinctiveness (Popovi et al., 2021). This technological innovation enables us to learn more about the civilizations that generated ancient texts and more accurately identify the authors of such works.
Scrolls That Are "Odd" Compared to The Rest
Examining the Qumran Scrolls, especially those deemed "odd" compared to the others, offers fascinating new perspectives on the goals and character traits of the residents of the Qumran community. Evidence from ceramics, especially the unique "scroll jar," suggests a connection between the Qumran buildings and the caves where the scrolls were kept (Crawford 2020, par. 17). To add to the evidence of the scrolls' importance to the site's general functioning, there are actual routes that connect the caves to the hamlet. A scribal community at Qumran is
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supported by the finding of some 800 damaged scrolls in the caves (Crawford, 2020, par. 17). The idea that there was a culture devoted to the skill of writing, copying, and maintaining scrolls is supported by archaeological artifacts such as ink jugs, scroll tabs, and ties. With the discovery of the community's main building housing a scroll-repairing workshop and a library, it is generally acknowledged that Qumran was an Essene scribal center.
The actual scrolls documenting the settlement's history are accumulated over time and exhibit a coherent paleographic chronology from the middle of the third century B.C.E. to the third quarter of the first century C.E. The Romans' destruction of the town falls within this time frame. From the evidence provided here, it is evident that one of the main activities at Qumran was the Essene movement's library, which consisted of scroll writings that were gathered, copied,
mended, and kept. Further, Lawrence Schiffman's assertion that the scrolls should be interpreted in the context of Jewish history emphasizes this changing viewpoint, which calls into question earlier interpretations that limited the scrolls to be the result of an apocalyptic movement or a precursor to Christianity (Collins, 2019, p.117). In the eyes of contemporary researchers, the Scrolls document rabbinic Jewish debates about how to read the Torah textually throughout history.
Who Were the Essenes?
Josephus's portrayal of the Essenes is similar to the group found at the Qumran excavation site. Comparing Scroll 1QS - Rule of the Community with Josephus's account of the Essenes in Chapter 8 of "The Jewish War" makes it easier to pinpoint similarities. This comparison establishes a link between the community discovered in the Qumran and Josephus' description of the Essenes.
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The Essenes' relationship with the Jerusalem temple was troubled, much as that of the Scrolls' sectarians. Philo stated, "Not by offering sacrifices of animals, but by resolving to sanctify their minds," when asked how they had shown their love to God (Collins, 2019, p. 43). On the contrary, Josephus claims that while they donate to the Temple, they are not permitted to enter the central court because of their distinct washing rituals. Josephus described the sacrificial practices of the Essenes as follows: "They carry out their sacrifices using different customary purifications, but they also send gifts to the Temple." For this reason, they are compelled to perform their sacrifices in secret rather than inside the public enclosure (Coloe & Thatcher, 2011,
p.100). The Scrolls are not entirely sure. The group is treated as a temple cult under the Community Rule. The strong prohibitions in the Rule of the Community against forming fellowships of property with the "men of the pit" and the "men of injustice" under Belial's dominion seem unlikely to apply to the temple hierarchy, although Josephus (Coloe & Thatcher, 2011, p.100) claims that the Essenes were associated with temple worship. The Scrolls and the Greek sources (Philo and Josephus) point to a strained relationship with the Temple; however, neither source is conclusive.
The celibate lifestyle of the Essenes is heavily emphasized in Greek and Latin texts; however, Josephus acknowledges a distinction within the faith by allowing marriage in one branch. The Community Rule (1QS) sticks out in this conversation. In Jewish War 2.121 Josephus says, "It is not that they abolish marriage, or the propagation of the species resulting from it, but they are on their guard against the licentiousness of women and are convinced that none of them is faithful to one man." (Collins, 2019, p.35). There is a consideration that perhaps some were celibate, and others believed that marriage and procreation were necessary. Despite its
profound concern for purity issues, the Rule does not mention women or children (Collins, 2019,
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p. 43). Due to this absence, most believe the Community Rule exclusively pertains to monogamous couples. However, the Rule does not explicitly require celibacy, allowing room for interpretation and perhaps implying that, contrary to what the scrolls depict, celibacy was not a rigid requirement inside Essene society.
The Mikvaot, or ceremonial baths, were one of the Essenes' most famous practices. According to Collins (2019, p. 69), they are usually pools of water where people immerse themselves to attain ritual purity. Qumran's complex has eleven ceremonial baths, up about 17% of the site's total area, and a vast aqueduct system. Water artifacts, cisterns, and six more pools are present. A line indicates where individuals enter the pool dirty and exit the pool clean, with stairs present in all but two collections (Lim and Collins, 2012, p. 32–33). The significance of water purification is shown by the Essenes' emphasis on ceremonial cleanliness and dedication to
their theological beliefs. At least some of the scrolls seem to have been made at the Qumran, notwithstanding the lack of proof that this community was the exclusive source for them. A scriptorium with seats and tables seems to have existed inside the building's walls. A bronze needle that could have been used to sew scroll sheets together, six to eight inkwells, writing instruments, and scroll tabs and ties were found at the location (Crawford, 2020, par. 19). Black ink, which was a concoction of soot, gum, oil, and water, was applied on styluses made of sharpened metal or reed by the scribes.
One of the reasons that it is considered that women were either not present or present in small numbers is because most of the roles at the site would have been filled by males. There is no record of female scribes (Crawford, 2020, paragraph 21). One of the things that has been considered is the excavation of the nearby cemetery. When excavated, the cemetery had the remains of 1,100 adult males and less than 100 5 women and children (Collins, 2019, p. 86-90).
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The number "over 4000" mainly refers to male celibate Essenes, indicating the movement's sizeable male participation. Despite this clear listing, the true scope and significance of the Essene communities within the Judean social and religious landscape have been obscured by Philo and Josephus's misconceptions, leading to the belief that the Essene movement as a whole comprised four thousand individuals (Coloe & Thatcher, 2011, p.105). The actions of celibate Essene guys highlight how much more important they are. These unmarried men formed a unique order within the Essene movement, working in the fields of local landowners and engaging in craft labor most days. According to Josephus, the hill southwest of Jerusalem is known as the "Gate of the Essenes." Although Essenes were dispersed across Judea's many cities and villages, they had a notable hub.
The discovery of female bones in the Qumran cemetery has questioned the long-held belief that Essene groups were entirely male. Even though there were only a few graves uncovered, there are still questions about whose female bones were recovered, and traditional Jewish concerns delay further inquiry. Pliny's allegation that the Essene communities were "without women" is challenged by a tiny number of female graves. Christian monasteries allow both male and female tombs, giving a fair comparison (Collins, 2019, p. 62). According to historical records, some Essenes married, implying that women may have aided with home responsibilities or been linked to the Essenes.
1QpHab Pesher to Habakkuk
The Pesher Habakkuk presents a nuanced picture of the Essenes' beliefs with its perceptive comments on their contemporary society and its clarification of their perception of significant figures, particularly the Teacher of Righteousness and the Wicked Priest(Collins, 2019, p. 70). In light of the present state of affairs in the Essene community, the Pesher recounts
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and evaluates Habakkuk's story. The Wicked Priest is believed to have defiled the Temple with his repulsive acts, whereas the Teacher of Righteousness is identified in the text as God's representative. The portrayal of the Wicked Priest's depravity played a significant role in the Essene community's evacuation from Jerusalem. Like the original Habakkuk report, this group believes that the conquering would be defeated; yet, unlike the original tale, the Wicked Priest and the Temple are the center of attention in the new commentary rather than the Kittim army.
The Essenes also presented a framework for a novel approach to understanding religion. One way the Essenes deviated from the practice of animal sacrifice was by allowing individuals to come to the Temple of Adam and make smoke offerings in its place. Instead, they depend on prayer, the study of the Torah, holy meals, and other rituals that include concepts of substitutionary sacrifice, such as liturgical worship. This rupture represents a critique of the Temple's ongoing operations and a vision for the future in which the community views itself as a viable structural substitute for the temple cult (Joseph, 2019, p.141). In addition, because of their break from the corrupt temple administration and their emphasis on ideal conditions, the Yahad anticipated a day when they would fundamentally replace the Temple. Pesher's mention of the Temple of Adam and its innovative idea of a sanctuary devoid of animal sacrifice further proves the Essenes' shifting views. The primary objective now is the restoration of Eden, symbolized by the Temple as the new Eden, rather than the prevalent assumption that animal sacrifices would be
resumed in the future.
The Community Rule
The Community Rule described Essenes as living in tight cooperation and following a strict austerity code (Coloe & Thatcher, 2011, p. 64). The Qumranic community stayed to themselves when it came to revelation. The Law of Moses was significant, but interpretation was
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far more vital. When they entered the organization, members swore allegiance to the Law, which they said was founded on revelations given to the priests tasked with comprehending God's plans
via Zadok's sons (Coloe & Thatcher, 2011, p. 64). This revealed knowledge inaccessible to others
and was the foundation for their understanding of and loyalty to the Law.
From the Essene perspective, the Law and portions from the prophets were within the interpretation's purview. The prevalence of pesharim adaptations of prophetic literature to the current state of the community highlighted the interpretative approach. Cole and Thatcher (2011)
state that on page 64, it was said that the Teacher of Righteousness knows "all the mysteries of the words of his servants, the prophets," indicating a deeper and more covert understanding that transcended the Law. The Essene perspective on revelation and interpretation differed from those
of other historical figures of the period, including the Qumran people and Enoch (Coloe & Thatcher, 2011, p. 64). John's Gospel asserted that Jesus had already superseded the Law and ultimately rejected it. According to John, "the law was given through Moses; grace and truth come through Jesus Christ" (John 1:17). This revealed a departure from Essene ideals and a new theological stance in John's Gospel. Also, the dualistic worldview of the Essenes, as revealed in the Qumran scrolls, categorizes everyone as either "sons of light" or "sons of darkness," with no possibility of middle
ground (Coloe & Thatcher, 2011, p. 161). The Fourth Evangelist did not create this paradigm; instead, he inherited it, and this dualism formed it. Meetings with Essenes—possibly those associated with the Palestinian Jesus Movement—likely had an influence. Further, the use of light and dark themes draws attention to even more of the parallels between John's Gospel and Essene's ideas. Sections 3.13–4.14 of the Rule of the Community are crucial for understanding the Essene concept of "sons of light." This contradiction, present in many ancient cultures, is
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intricated by Essene's philosophy. In the Rule of the Community, the Essenes build upon the fundamental duality of light and darkness revealed in Genesis by using a separate lexicon and a clear dualistic paradigm (Coloe & Thatcher, 2011, p. 171). This dualistic viewpoint transcends Genesis and represents the unique theological development of the Essene community. The evolution of dualism concepts within Essene's philosophy may be seen in the Commentary on Genesis found at Qumran. The Essene community and Second Temple Judaism's evolving interpretation of Genesis had a complicated connection, according to Cole and Thatcher (2011). The Rule of the Community (1QS 3.15; 11.11) references this wisdom instruction. The dualistic paradigm, which leads to the Rule, was most likely memorized by Essene members to influence their responses to fundamental questions about theodicy and human existence.
As seen by the Community Rule, another aspect of the Essenes' beliefs is their communal
way of life. The Essenes at Qumran pooled all their possessions and united as a unity known as the Yahad in their communal existence. The separation that the Essenes maintained from other Jews, whom they derided as "sons of darkness," demonstrates their commitment to societal peace. The communal lifestyle and practice of isolation set the Essenes apart from other groups of Second Temple Jews (Coloe & Thatcher, 2011, p. 173-174). The concept of community is highlighted throughout the fourth Gospel, particularly in Jesus' parting comments to his followers. The Essene emphasis on communal connectedness and the Gospel's emphasis on being linked to and one with Jesus are comparable (Coloe & Thatcher, 2011, p. 173-174). Accordingly, the strange terminology and ideas, such as the "Spirit of Truth," correspond to Essene conceptions of the heavenly creatures linked to veracity and duplicity (1QS 3.18-19).\
Their attitude toward religious rites is evident, especially considering that animal sacrifices were not customary in Jerusalem. The Rule of the Community emphasizes prayer and
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Torah study as effective replacements and portrays the Essenes as a devout Jewish organization providing an alternative atonement system (Joseph, 2018, p.146). Using a covert sacrificial method and abstaining from the Temple's principal public rituals signify a disobedient mindset against the accepted religious norms. Further, The Essenes provide their rationale for rejecting the Temple religion in the Rule of the Community, which spans the period from 125 BCE to around 50 C.E. As a temporary "Temple," the Essenes replaced sacrifice with prayer, abandoning
the ritually contaminated Temple (Joseph, 2018, p.142). This new interpretation of the Temple suggests that the community may fulfill the Law by its pure hearts and minds; it emphasizes prayer, good deeds, and inspired interpretation as the actual holy offerings that could make amends for Israel.
The Community Rule demonstrates an underappreciated facet of Essene doctrine: the use of force. Stories of divine anger and violent apocalyptic fantasies were the Essenes' go-to responses to problems with other Jewish communities (Joseph, 2018, p.122). The Rule commands society to harbor a deep hatred for its adversaries to bring them to a terrible end at the
last judgment. The delicate link between imagined violence and delayed actuality shows the intricate ideological construction of the Essene society.
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References
Collins, J. J. (2019). The Dead Sea Scrolls: A Biography. Princeton University Press.
Coloe, M. L., & Thatcher, T. (Eds.). (2011). John, Qumran, and the Dead Sea scrolls: sixty years of discovery and debate (No. 32). Society of Biblical Lit.
Crawford, S. W. (2020). Were There Women at Qumran? The Biblical Archaeology Society
exemplified by the Great Isaiah Scroll (1QIsaa). PLOS ONE, 16(4), e0249769.
https://doi.org/10.1371/journal.pone.0249769
Joseph, S. J. (2018). Jesus, the Essenes, and Christian origins: new light on ancient texts and communities. Waco: Baylor University Press.
Nathan, P. (2008). The Legacy of the Scrolls. Www.vision.org. https://www.vision.org/the-
legacy-of-the-dead-sea-scrolls-655
Popović, M., Dhali, M. A., & Schomaker, L. (2021). Artificial intelligence based writer
identification generates new evidence for the unknown scribes of the Dead Sea Scrolls
Library. https://library.biblicalarchaeology.org/article/were-there-women-at-qumran/
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