Dead Sea Scrolls

Michael Segal, “Interpreting History in Qumran Texts,” in M. Kister, M. Segal, and R. Clements (eds.), The Religious Worldviews Reflected in the Dead Sea Scrolls: Proceedings of the Fourteenth International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature (STDJ 127; Leiden: Brill, 2018), 212–244.

Ephesians 3:16-19 is filled with syntactical oddities. My survey of the scholarly literature indicated that 3:17 has received less attention than the other verses. It is also enigmatic on the issue of the portrayal of Christ’s habitation in their hearts. The grammar seems to indicate a request for Christ to take up habitation (inception), while its context suggests they are already indwelt by Christ (2:22).

A majority of the consulted commentators understand the inception of Christ’s habitation and the inception of salvation as being equal. Naturally and sensibly an inceptive interpretation creates a problem for them, and so they interpret the prayer as a request for Christ’s work in the Ephesians. However, the verb κατοικῆσαι is an aorist tense verb, which leads a minority of the consulted commentators to interpret the habitation as inceptive. The majority view favours the context in forming an interpretation, while the minority view favours the grammar. This study seeks to contribute to the literature available on Ephesians 3:17 by inquiring into the nature of Christ’s habitation in this verse. The hypothesis is that the minority view is correct.

The first step is a philological analysis of κατοικέω and some cognates in the Old Testament and the New Testament. The second step is a conceptual and historical analysis of divine habitation in Second Temple Jewish Literature and the New Testament. The third step is a theological and exegetical analysis of Ephesians 3:17 and its context. Verbal aspect plays a major role in the exegetical section.
Verbal aspect indicates that Ephesians 3:17 is a prayer for Christ to take up habitation, which indicates that the minority view is correct. However, the communicative purpose behind the verbal aspect is in line with a durative reading, lending some credence to the majority view. Paul’s communicative purpose (aim) in asking for Christ to take up habitation in the Ephesian believers was found to be spiritual insight and maturity. The significance of the study is that it contributes to the literature available that specifically focus on Ephesians 3:17 and it also solves the enigmatic contradiction between the grammar and context of κατοικῆσαι in Ephesians 3:17.

Trotz zahlreicher und fundierter Einblicke in die Gattung und den theologischen
Inhalt der Nag-Hammadi-Apokalypse des Paulus (NHC V,2) bleibt die genaue
Valenz des Textes umstritten: Ist der Text valentinianisch, wie oft behauptet, oder
nicht, und was bedeutet die Antwort für unser Verständnis der gnostischen Apokalypsen im Allgemeinen? Dieser Beitrag gibt einen Überblick über das Problem und belegt, dass der Nachweis für eine valentinianische Herkunft des Textes problematisch ist. Vor allem ist es unwahrscheinlich, dass die berühmten valentinianischen Lehrer des 2. Jahrhunderts Bedarf an Pseudonymität gehabt hätten. Ganz im Gegenteil zeigt die Beleglage für die Beziehung zwischen Gruppendefinition und Pseudonymität, dass die bekannten valentinianischen Lehrer ihre Autorität durch ihre kirchlichen Institutionen und hohe Ausbildung begründeten – im Unterschied zu den namenlosen Autoren der pseudonymen Apokalypsen und der sogenannten „sethianischen“ Literatur. Hier erscheint die Möglichkeit, dass die Nag-Hammadi-Apokalypse des Paulus eher ein späterer Text wäre, geschrieben nach der Blüte des Valentinianismus, in einer Zeit, als die valentinianische Theologie eine Art Geheimwissen unabhängig von irgendeiner Schule geworden war.

The messianism expressed in 11QMelch is not idiosyncratic, as is often thought, but conforms to other sectarian works from Qumran which anticipate two Messiahs (one royal and another priestly) and a patron angel (known by various aliases: Melchizedek, the Prince of Lights, Michael, etc.). The author of 11QMelch finds references to these three figures in Isa 52:7 by interpreting the term měbaśśēr (“herald”), which occurs twice in the verse, as referring to the two Messiahs. The author then interprets the phrase mālaḵ ělohāyiḵ (“your god reigns”) as a reference to the angel Melkî-ṣedeq (“king of righteousness”). Several other terms in this verse are interpreted in similarly atomistic fashion: “the mountains” = “prophets”; “Zion” = “the community of all the sons of the righteous.”

The Syriac Clementine Recognitions and Homilies is the first ever complete translation into a modern language of this important historical document relating to the origins of Judaism and Christianity. Found within the pages of the world’s oldest-dated manuscript, in any language, The Syriac Clementine Recognitions and Homilies tells the first-century story of a young Roman philosopher, Clement. Leaving his native land, Clement travels to the Middle East to meet the Apostles and records details of the original teachings of Jesus’ earliest followers. Clement also relays the travels of the Apostle Peter in his attempt to stop a false version of Christianity from being spread throughout the Roman Empire by an insidious deceiver. The narrative concludes with an amazing life story retold by the author. This astonishing document, having been suppressed for nearly two millennia, contains revelations about the formative years leading up to the split between Jews and Christians, and has the potential to revolutionize modern understandings of religion and philosophy. The text is written in Syriac, a dialect of the Aramaic language spoken by Jesus and his Apostles. The Clementine Recognitions and Homilies has previously only been available through altered Greek and Latin recensions and has become a topic of great controversy among Biblical scholars for the past five centuries. Now, for the first time, the oldest form of the text is made accessible to the public in a complete English translation.

GEBHARDT, JOSEPH GLEN (2014). The Syriac Clementine Recognitions and Homilies: The First Complete Translation of the Text. Nashville, TN: Grave Distractions Publications. 174 pp. ISBN 978-0-9908685-3-8.

This Cambridge University Thesis was submitted in 1983 and graduation took place after corrections in 1984. The thesis demonstrates by a close and exhaustive comparison of the Dead Sea Scrolls (as then available) parallels that the Didache is not an Essene document, as some had claimed, but that in every place where a comparison is possible, the Didache is closer to Pharisaim/ proto-Rabbinism than to the Dead Sea Scrolls.

Exhaustive research of Angels and other biblical aspects. Further research from Dr. Michael Heisers Angels , Demons , Unsean Realm and further reading into Adam Godawa"s Giants on the earth in those days . This books does cover those titles stated above but gives you a deeper dive into those subjects that are very hard to find online! Enjoy!

Alphabetical Order of Some Described-
A -
Aamon/Amon (Christian demonology)
Abaddon/Apollyon (Christian demonology)
Abezethibou (Jewish demonology)
Abraxas (Gnosticism)
Abyzou (Jewish mythology)
Achlys (Greek mythology)
Adrammelech (Assyrian mythology, Christian demonology)
Aeshma (Zoroastrianism)
Agaliarept (Jewish mythology)
Agrat bat Mahlat (Jewish demonology)
Agares (Christian demonology)
Agiel (Jewish mythology)
Ahriman/Angra Mainyu (Zoroastrianism)
Aim/Haborym (Christian demonology)
Aka Manah/Akem Manah/Akoman/Akvan (Zoroastrianism)
Akuma (Japanese Buddhism, Japanese Christianity)
Al Ana (Turkish folklore)
Ala (Slavic mythology)
Alal (Chaldean mythology)
Alastor (Christian demonology)
Alloces/Allocer (Christian demonology)
Allu (Akkadian mythology)
Amaymon (Christian demonology)
Amdusias (Christian demonology)
Amy (Christian demonology)
Anammelech (Assyrian mythology)
Anqa (Arabian folklore)
Ancitif (Christian demonology)
Andhaka (Hindu mythology)
Andras (Christian demonology)
Andrealphus (Christian demonology)
Andromalius (Christian demonology)
Anti (Sumerian mythology)
Antichrist (Christian eschatology)
Anzu (Sumerian mythology)
Apaosha (Persian mythology)
Apep or Apophis (Egyptian mythology)
Armaros (Jewish demonology)
Archon (Gnosticism)
Arunasura (Hindu mythology)
Asag (Sumerian demonology)
Asakku (Babylonian mythology)
Asb'el (Jewish mythology)
Asmodai/Asmodeus (Jewish folklore, Christian mythology, Islamic folklore)
Astaroth (Christian demonology)
Asura (Hindu mythology, Buddhism, Shinto)
Azazel/Azaz'el (Jewish mythology, Islamic folklore)
Azi Dahaka/Dahak (Zoroastrianism)
B-
Baal/Bael (Christian demonology)
Babi ngepet (Indonesian mythology)
Bakasura (Hindu mythology)
Baku (Japanese mythology)
Balam (Christian demonology)
Balberith (Jewish demonology)
Bali Raj (Hindu mythology)
Banshee (Irish mythology)
Baphomet (Christian folklore, Islamic Folklore, Jewish Mysticism, Satanism, Thelema)
Barbas (Christian demonology)
Barbatos (Christian demonology)
Barong (Indonesian mythology)
Bathin/Mathim/Bathym/Marthim (Christian demonology)
Beelzebub (Jewish and Christian demonology)
Belial (Jewish Christian demonology)
Beleth (Christian demonology)
Belphegor (Christian demonology)
Berith/Beherit (Phoenician mythology, Christian demonology)
Bhūta (Hindu mythology)
Bifrons (Christian demonology)
Boruta (Slavic mythology)
Botis (Christian demonology)
Buer (Christian demonology)
Bukavac (Slavic mythology)
Bune (Christian demonology)
Bushyasta (Zoroastrianism)
C-
C-Caim/Camio (Christian demonology)
Charun (Etruscan mythology)
Chemosh (Moabite mythology)
Choronzon (Thelema)
Chort (Slavic mythology)
Cimejes/Kimaris/Cimeies (Christian demonology)
Corson (Christian demonology)
Crocell/Procell (Christian demonology)

D-
D-Daeva (Zoroastrianism)
Dagon (Semitic mythology)
Dajjal (Islamic eschatology)
Dantalion (Christian demonology)
Danjal (Jewish mythology)
Decarabia (Christian demonology)
Demiurge (Gnostic mythology)
Demogorgon (Christian demonology)
Dev (Persian, Islamic demonology)
Devil (Demonology/Diabology)
Div-e Sepid (Persian mythology)
Djall (Albanian mythology)
Drekavac (Slavic mythology)
Dzoavits (Native American mythology)

E-
Eblis/Iblis/Ibris (Islamic demonology)
Eligos (Christian demonology)
Eisheth (Jewish demonology)
Erlik (Turkish mythology)

F-
Focalor (Christian demonology)
Foras/Forcas/Forras (Christian demonology)
Forneus (Christian demonology)
Furcas/Forcas (Christian demonology)
Furfur (Christian demonology)
G-
Gaap (Christian demonology)
Gader'el (Jewish demonology)
Gaki (Japanese mythology)
Gamigin (Christian demonology)
Ghaddar (Islamic folklore)
Ghoul (Arabian and world-wide mythologies via adaptation from arabs)
Glasya-Labolas/Caacrinolaas/Caassimolar/Classyalabolas/Glassia-labolis (Christian demonology)
Gorgon (Greek mythology)
Gremory/Gomory (Christian demonology)
Grigori (Jewish demonology)
Gualichu (Mapuche mythology)
Guayota (Guanche mythology)
Gusion/Gusoin/Gusoyn (Christian demonology)
H-
Haagenti (Christian demonology)
Halphas/Malthus (Christian demonology)
Haures/Flauros/Flavros/Hauras/Havres (Christian demonology)
Hinn (Islamic folklore)
I-
Ifrit (Islamic demonology)
Incubus (Christian demonology)
Ipos/Ipes (Christian demonology)
Jinn (Islamic demonology)
Jikininki (Japanese mythology
Kabandha/Kabhanda (Hindu mythology)
Kara İye (Turkish mythology)
Kasadya (Jewish demonology)
Kokabiel (Jewish mythology)
Kore (Greek mythology)
Kroni (Ayyavazhi demonology)
Krampus (Germanic-Christian demonology)
Killakee Cat (Hell Fire Club)
Kukudh (Albanian mythology)
Kulshedra (Albanian mythology)
Kumbhakarna (Hindu mythology)
Lamia (Greek mythology)
Legion (Christian demonology)
Lechies (Slavic mythology)
Leviathan (according to certain interpretations of Jewish, Gnostic and Christian mythology)
Lili/Lilin/Lilim (Jewish mythology)
Lilith (Akkadian mythology, Jewish folklore)
Ljubi (Albanian mythology)
Lucifer (Christian theology)
Lucifuge Rofocale (Christian demonology)
Marid (Islamic demonology)
Malphas (Christian demonology)
Mammon (Christian mythology)
Mara (Buddhist mythology)
Maricha (Hindu mythology)
Marax/Morax/Foraii (Christian demonology)
Marchosias (Christian demonology)
Mastema (Jewish demonology)
Mazoku (Japanese folklore)
Mephistopheles (Christian folklore, German folklore)
Merihem (Christian demonology)
Moloch (Jewish, Pagan and Christian mythology, Scientology)
Murmur (Christian demonology)
Naamah (Jewish mythology)
Naberius/Cerbere/Naberus (Christian demonology)
Ninurta (Sumerian mythology, Akkadian mythology)
Namtar (Sumerian mythology)
Nar as-samum (Islamic folklore)
Oni (Japanese folklore)
Onoskelis (Jewish mythology)
Orcus (Roman mythology, later Christian demonology)
Orias/Oriax (Christian demonology)
Orobas (Christian demonology)
Ose (Christian demonology)
Ördög (Hungarian mythology)
O Tokata (Indonesian mythology)
Paimon (Christian demonology)
Pazuzu (Babylonian demonology)
Pelesit (Indonesian and Malaysian mythology)
Phenex (Christian demonology)
Penemue (Jewish and Christian mythology)
Pithius (Christian demonology)
Pocong (Indonesian & Malaysia mythology)
Pontianak (Indonesian and Malaysian mythology)
Preta (Buddhist demonology)
Pruflas (Christian demonology)
Puloman (Hindu mythology)
Rahab (Jewish folklore)
THE ANGELIC SCRIPT 335 THE ORDERS OF THE CELESTIAL HIERARCHY 336 THE SEVEN ARCHANGELS 338 THE RULING PRINCES OF THE NINE CELESTIAL ORDERS 339 THE ANGEL RULERS OF THE SEVEN HEAVENS 340 THE THRONE ANGELS 340 THE SIXTY-FOUR ANGEL-WARDENS OF THE SEVEN CELESTIAL HALLS OR HEAVENS (HECHALOTH) 340 THE GOVERNING ANGELS OF THE TWELVE MONTHS OF THE YEAR 341 SPIRITS, MESSENGERS, INTELLIGENCES OF THE SEVEN PLANETS 342 THE ANGELIC GOVERNORS OF THE TWELVE SIGNS OF THE ZODIAC 342 THE ARCHANGELS AND ANGELS OF THE SEVEN DAYS OF THE WEEK 343 THE ANGELIC GOVERNORS OF THE SEVEN PLANETS 343 THE GOVERNING ANGELS OF THE FOUR SEASONS THE ANGELS OF THE HOURS OF THE DAY AND NIGHT . C O N T E N T S THE SEVENTY-TWO ANGELS BEARING THE MYSTICAL NAME O F GOD SHEMHAMPHORAE THE SEVENTY AMULET ANGELS INVOKED AT THE TIME OF CHILD- BIRTH THE NAMES OF METATRON THE GREAT ARCHONS THE CHIEF ANGEL PRINCES OF THE ALTITUDES THE TWENTY-EIGHT ANGELS RULING IN THE TWENTY-EIGHT MANSIONS OF THE MOON THE ARCHANGELS OF THE HOLY SEFIROTH THE UNHOLY SEFIROTH THE WATCHERS THE SARIM THE ANGELS OF PUNISHMENT (MALAKE HABBALAH) THE ARCHANGELS OF PUNISHMENT THE NAMES OF LILITH THE FALLEN ANGELS THE YEZIDIC ARCHANGELS THE SEALS OF THE SEVEN ANGELS THE MAGIC CIRCLE THE TEN RULING ANGELS AND THEIR ORDERS SIGILS, CHARTS, PACTS.The idea of fallen angels derived from the Book of Enoch, a Jewish pseudepigraph, or the assumption that the "sons of God" (בני האלוהים‎) mentioned in Genesis 6:1–4 are angels. In the period immediately preceding the composition of the New Testament, some sects of Judaism, as well as many Christian Church Fathers, identified the "sons of God" of Genesis 6:1–4 as fallen and  angels. Rabbinic Judaism and Christian authorities after the third century rejected union betweendjs angels and women producing giants. Christian doctrine states that the sins of fallen angels start before the beginning of human history. Accordingly, This book is a awesome work!! I. Seraphim 2. Cherubim 3. Dominations 4. Thrones 5. Principalities 6. Potentates (Powers) 7. Virtues 8. Archangels 9. Angels ST. JEROME 1. Seraphim 2. Cherubim 3. Powers 4. Dominions (Dominations) 5. Thrones 6. Archangels 7. Angels GREGORY THE GREAT (in Homilia) 1 . Seraphim 2. Cherubim 3. Thrones 4. Dominations 5. Principalities 6. Powers 7. Virtues 8. Archangels 9. Angels

This article argues that the use of terminology and allusions in Job to themes which are abundant in the book of Deuteronomy suggest that the work was primarily intended as a polemic against a retributive worldview or a Deuteronomistic theodicy. Abounding irony, satire and parody provide evidence that it contained comic elements which were not intended simply to entertain, but were intended to ridicule particular targets. These literary devices further suggest that the book of Job should be read as a dramatic or theatrical work. The frequent use of legal terminology suggests that it had a forensic setting and is best viewed as a courtroom drama that put the Deuteronomic views of providence on trial. The work was intended to appeal to an initial audience that was wrestling with the issues of free will and determinism against a background of exile and the prospect of extinction.

Great are the words of Isaiah! To this very day, the study of this literary poet in Jewish, general Christian and LDS literature, is responsible for some of the greatest literary and theological pictures and structures ever available for students and scholars to interpret. This study will endeavor to provide a survey of LDS writers about this literary masterpiece. Special attention will be given to a chronological history of LDS scholarly interpretation. The structures of Isaiah as utilized Latter-day Saint scholarship as well as the different positions rendered based the use of particular interpretive models has been considered.

This paper argues for the essential historical reliability of the account of the community of goods amongst the early believers in Jesus in Jerusalem given in the Acts of the Apostles (2:42–27, 4:32–5:17 and 6:1–6). It summarises some of the exegetical and historical research of the author's doctoral dissertation (PANTA KOINA: Early Christian Community of Goods in its ancient Jewish and hellenistic contexts, PhD, Cambridge University, 1986). It argues that, while Utopian stylising is evident in Acts 2:44 and 4:32/34, there is clear evidence on an early tradition which used the vocabulary of the Essene yachadh community form known from the Rule of the Community from Qumran Cave 1. The paper also argues that the phased entrance procedure to the yachadh community form was employed in the earliest Jerusalem community of believers in Jesus. It is especially argued that Peter's words in Acts 5:4, 'Is it not the case that while it remained, it remained yours, and sold/handed over it remained in your power' reflect the 'blocked account' of 1QS VI:20. It is further argued that the probable presence of an Essene community near both the 'Gate of the Essenes' on the south west hill of Jerusalem and the traditional site of the 'upper room' (the 'Cenacle' of Christian tradition, part of the fourth century church of Hagia Sion), location of the events of Pentecost and the community of property amongst Jesus' post-Easter followers, explains the passage into the community of Essene language and legal forms relating to the community of goods, and with other evidence suggests the probable presence amongst the many converts to the Jesus movement at this time of Essenes who were already participating in community of goods arrangements and of others from the Essene movement who were intending to enter upon this form of religious social life.

In Prophetic Lament, Soong-Chan Rah draws upon the book of Lamentations to promote lament and critique the triumphalist mentalities of many in the American Church today. You can read my summary of the book and evaluative comments at http://www.booksataglance.com/book-reviews/prophetic-lament-call-justice-troubled-times-soong-chan-rah/ or in the attached file.

Det sägs att Bibeln är världens mest lästa och spridda bok, och inom ramen för dess pärmar framstår Psaltaren som en av de mer tongivande rösterna. Martin Luther (1545) föreslår till exempel i en inledning till hans översättning av Psaltaren att Psaltaren skulle kunna ses som ”en liten bibel … för att den som inte kan läsa hela bibeln ändå här skall få nästan hela innehållet i en liten bok”. Citatet kan sägas belysa två viktiga aspekter av Psaltarens beskaffenhet. För det första har Psaltaren, som utgörs av ett antal självständiga kompositioner (psalmer), kanoniserats och förmedlats till vår tid i vad som kan betraktas som en sammanhållen form – en bok. För det andra innehåller Psaltaren, trots denna tydliga ram, ett inte självklart entydigt innehåll. Snarare är det så att det här återfinns en mångfald av röster från antika trosgemenskapers interaktion med den gud som i Gamla testamentet går under namnet JHWH. Ibland är dessa röster överens, ibland inte. Resultatet blir en spännande dynamik mellan bokens sammanbindande effekt och innehållets svårtämjda karaktär, och i denna artikel ska jag försöka bringa klarhet i hur detta förhållande bäst kan förstås.

Il Dizionario Teologico degli scritti di Qumran ha per obiettivo di contribuire in misura sostanziale alla conoscenza
e allo studio della letteratura di Qumran.
Vengono passati in rassegna nella loro specificità
tutti gli scritti rinvenuti nelle grotte del Mar Morto e nel Deserto di Giuda.
Grazie a Qumran è possibile accedere a nuove concezioni teologiche:
figure bibliche specifiche (Melchisedek, Mosè, Aronne, Sadoq, Levi)
vengono associate a nuove concezioni,
le quali mettono in grado di riconsiderare da nuove prospettive
molti ambiti problematici relativi a giudaismo e Nuovo Testamento.

The article describes the double documents from the Judaean Desert, on the one hand their material conditions and their lay out, on the other hand the relationship between the upper (inner) and the lower (outer) texts. There are three different forms: two widely identical texts, written one below the other on one side of a sheet; two such texts the first of which starts on the back of the sheet; and, third, documents with a noticeably shortened upper text. The upper text is often less carefully written. Both the lay out and some of the differences between the two texts point to the conclusion that the upper text was written first, while the lower text was copied from the upper one.

The abridged edition of the Book of Enoch from the Dead Sea scrolls. 

Found among many other chapters of other books that were used for instruction of new members of the Essene priesthood at the academy along the northeastern shores of the Dead Sea.

The Essenes were most closely affiliated with the ancient Coptic priesthood of Egypt.

4Q390 is a document akin to but not identical with Apocryphon of Jeremiah C. It presents the exilic and postexilic era of history of Israel as a period of 70 x 7 = 70 + 7 x 49 + 70 + 7 years of forced theocracy. 4Q390 may partially account for the rise of Messianic expectations in Israel ca. 200-175 B.C. and ca. 103-96 B.C.

Introduction to Messianic Judaism provides a description of what the Messianic Jewish community looks like today at its center and on its margins. The first section of the book traces the ecclesial contours of the community, providing a socio-historical and theological snapshot of the community's origins, where it is presently and where it is heading. Alongside these chapters, the book also includes a number of essays on biblical and theological issues central to the identity of Messianic Judaism. The twelve contributors to the first part of the book are recognized leaders in the Messianic Jewish community. They work with various organizations, including the Union of Messianic Jewish Congregations, the Messianic Jewish Alliance of America, the International Alliance of Messianic Congregations and Synagogues, the Messianic Jewish Rabbinical Council, Tikkun International, Chosen People Ministries, Messianic Jewish Theological Institute, Israel College of the Bible and the New School for Jewish Studies. Fourteen scholars from a wide spectrum of Christian backgrounds have written essays for the second part of the book. Their participation signals a growing academic and ecclesial interest in Messianic Judaism. Since the 1970s, a sea change has taken place in New Testament studies that has far-reaching implications for how the church evaluates Messianic Judaism. A broad reassessment of the New Testament writers’ view of Judaism has occurred since the publication of E. P. Sanders’s seminal work Paul and Palestinian Judaism (1977), and this reevaluation continues unabated. The contributors to the second part of Introduction to Messianic Judaism draw from this recent scholarship and demonstrate how post-supersessionist interpretation of the New Testament results in readings of the biblical text that are consistent with Messianic Judaism. The final section of the book is written by Joel Willitts who provides a summary and synthesis of the essays, explaining how they shed light on the ecclesial context and biblical foundations of Messianic Judaism.

This is an attempt to reconsider some issues that challenge the reconstruction of the Dead Sea Scrolls Aramaic fragments of "the Book of Giants", while drawing on codicological considerations to locate the main cluster of reconstructed fragments of 4Q530 within that manuscript.

In 2012 the Israel Antiquities Authority launched the new photographic digital database for Judaean Desert manuscripts, the Leon Levy Digital Dead Sea Scrolls Library (www.deadseascrolls.il). The site features new images of a large number of Qumran mss, with the promise of many more on the way, including for many of these fragments the first ever photographs in full colour. This paper illustrates how the new IAA photographs can assist efforts of manuscript identification, reconstruction and interpretation on a digital platform applied to one of the Cave 4Q copies of the War Scroll, 4QMa (4Q491). I will set special attention on the colour photographs and the usage of colour for increasing our knowledge about this scroll. First, I will very briefly introduce 4Q491, and its somewhat controversial history of scholarship. While the first editor identified and published the fragments all together as part of a single manuscript, others have since delivered persuasive arguments for the existence of two and even three separate scrolls among the fragments, and this is a matter that I will challenge directly through an investigation of the new digital images. Second, I will illustrate my study in two parts of the physical features of 4Q491, in a close examination of one set of fragment pieces—those assigned to frg. 11 i–ii. I will initially explore and identify patterns of damage in the overall shape of the fragment pieces and the composite whole, and will illustrate how these are most clearly discerned with the application of colour. Then I will use targeted colour selection of the RGB images to make digital transparencies of the fragments, which are a useful tool for precisely interpreting various types of surface damage. Third, the results of my physical examination of frg. 11 i–ii will be applied to the whole manuscript in terms of how to understand the scribal activity, how to classify its literary content, and finally how a new arrangement of the fragments affects the structure of the composition and its meaning.