1Q20 6Genesis Apocryphon
[I abstained] from injustice and in the womb of her who conceived me I searched for truth. And when I emerged from my mother’s womb, I was planted for truth and I lived all my days in truth and walked in the paths of eternal truth. And the Holy One (was) with me ... on my pathways truth sped to warn me off the ... of lie which led to darkness ... and I girded my loins with the vision of truth and wisdom... paths of violence. vacat Then I, Noah, became a man and clung to truth and seized... and I took Amzara, his daughter as my wife. She conceived and bore me three sons [and daughters]. Then I took wives for my sons from among my brother’s daughters, and I gave my daughters to my brother’s sons according to the law of the eternal precept which the Most High [ordained] to the sons of man. vacat And in my days, when according to my reckoning... ten jubilees had been completed, the (moment) came for my sons to take wives for themselves... heaven, I saw in a vision and was explained and made known the action of the sons of heaven and... the heavens. Then I hid this mystery in my heart and explained it to no man. vacat ... to me and a great and... and in a message of the Holy One... and he spoke to me in a vision and he stood before me ...
16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 17 When they saw him, they related what they had been told about this child, 18 and all who heard it were astonished at what the shepherds said. 19 But Mary treasured up all these words, pondering in her heart what they might mean. 20 So the shepherds returned, glorifying and praising God for all they had heard and seen; everything was just as they had been told. 21 At the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel before he was conceived in the womb.
Notes and References
"... Tales of miraculous births feature across cultures and corpora of antiquity, with a particular concentration in classical sources. Stuckenbruck observed that miraculous birth narratives often relate to exemplary or controversial figures. While none of these include the specific response of heart pondering or hiddenness, Suetonius notes the fright of Vittelius’ parents at the astrologers’ predictions and calculations of the time of birth (Vittelius 3). Plutarch relates a series of parental revelations and portents regarding the conception and future of Alexander (Alex. 2–3). We should bear in mind, therefore, that our ancient Jewish and emerging Christian writings are also speaking into and out of Hellenistic culture. The Aramaic corpus at Qumran includes at least four compositions that feature birth notices and narratives of infant prodigies. These include: 1 En. 106–107, Birth of Noah (1Q19; 4Q534–536), GenAp (1Q20), and ALD (1Q21; 4Q213, 4Q213a, 4Q213b, 4Q214, 4Q214a, and 4Q214b). The majority of these pertain to the birth of Noah, which connects with a much larger body of traditions among the Dead Sea Scrolls associated with Genesis’ flood hero ... Mary is presented with knowledge of Jesus’ otherworldly ancestry or claims to his remarkable future on two occasions in the Lukan materials. How do these texts sound differently in the context of Aramaic Wunderkind traditions and revelatory reactions? The first response comes in Luke 2:19. The shepherds receive an angelic visitation regarding the salvific potential and messianic identity of Jesus, a child whom they will simply recognize when they encounter him (Luke 2:8–15). When these matters are relayed manger-side to Mary, we hear: ἡ δὲ Mαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς (“But Mary treasured all these words and pondered them in her heart” ..."
Perrin, Andrew B. Greek Gospels and Aramaic Dead Sea Scrolls: Compositional, Conceptual, and Cultural Intersections (pp. 440-456) De Gruyter, 2020
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