The publication in January, 1953, of fragments of an unknown recension of the Greek Bible gave the first unambiguous warnings of a revolution to come in the textual criticism of the Hebrew Bible. Earlier the publication of the great Isaiah scroll of Qumrân, Cave I (IQ Isaa), and later of the second fragmentary roll of Isaiah (IQ Isab), created noise and excitement, but none of the major text-critical schools was forced to shift significant ground. Champions of the Hebraica veritas who had increasingly dominated the field, especially in Europe, noted the close affinities of the scrolls with the traditional text. The failure of IQ Isa to produce a significant number of superior readings despite its antiquity embarrassed lingering survivors of the great critical tradition of the nineteenth century, and delighted biblical exegetes and historians who wished to ply their trade without entering the miasmal precincts of text-critical labors. Despite some attention paid to its occasional affinities with the Old Greek, most scholars, whether prompted by traditionalist prejudgment or sheer inertia, were pleased to label the text vulgar or even sectarian, avoiding thereby a serious reexamination of their text-critical theories.
Agreement between the Peshitta and Old Greek and the textual criticism of Ezekiel in the Hebrew Bible