Biblical Archaeology Review

Cf. 1QS 6:19–20.

On this law forbidding a non-Jewish slave from working for a Jew on the Sabbath, see Lawrence H. Schiffman, The Halakhah at Qumrân (Leiden: Brill, 1975), pp. 120–121.

See the discussion of John Strugnell, “Flavius Josephus and the Essenes: Antiquities XVIII.18–21, ” Journal of Biblical Literature 77 (1958), pp. 109–110.

Philo, Quod omnis probus 12 (69).

The reading lyh\d was first suggested to us by Dr. Hanan Eshel.

This reading (or rather the words hzh l<“>lm) has been suggested to us by Professor Joseph Naveh. This paper has benefited greatly by Professor Naveh’s reading of our manuscript. In addition to offering readings that we have accepted, he has stimulated us to clarify some of our arguments where we have divergent views.

The name of the father appears in the Palestinian and Babylonian Talmuds. Compare the Biblical Nah\aûmaµnî (Nehemiah 7:7).

This may be read as the frequent and familiar “H|oµnî” (Onias), though this name is usually spelled h\wny. Alternatively, we can vocalize the name as “H|annî,” comparing such names as ywh\ny and h\n’.

See Naphtali Lewis in The Documents from the Bar Kokhba Period in the Cave of the Letters: Greek Papyri (Jerusalem: Israel Exploration Society, 1989), pp. 65–70, and papyrus 13.