BTW....on the derivation of Manetho's Bnon, I just noticed this name in Albright's article: Bn-'n (Bin-'Ana), "Son of 'Ana," which was attested in the Tell el-Amarna texts (p. 225). Note that the 'ayin is often vocalized as /o/, which is precisely what we find in Bnon. Albright notes that the Posener texts also attest the name 'Apru-'anu, which likely refers to the same 'Ana deity. This seems like a much more straightforward derivation of the name, but no pharaoh with a similar name is attested in contemporaneous seals and scarabs.
Leolaia
JoinedPosts by Leolaia
-
17
Jannes and Jambres: Hyksos Pharaohs of the Fifteenth Dynasty?
by Leolaia inin 2 timothy 3:8, we encounter an enigmatic verse: "men like this defy the truth just as jannes and jambres defied moses.
" these names do not occur in the ot but they are widely attested in post-exilic jewish tradition as the magicians who competed against moses in performing miraculous signs and wonders.
according to the book of jannes and jambres, the two magicians were summoned by pharaoh separately:.
-
-
-
17
Jannes and Jambres: Hyksos Pharaohs of the Fifteenth Dynasty?
by Leolaia inin 2 timothy 3:8, we encounter an enigmatic verse: "men like this defy the truth just as jannes and jambres defied moses.
" these names do not occur in the ot but they are widely attested in post-exilic jewish tradition as the magicians who competed against moses in performing miraculous signs and wonders.
according to the book of jannes and jambres, the two magicians were summoned by pharaoh separately:.
-
-
Leolaia
Also despite that it is all over the web that the Hyksos lists includes a Jacob-el this is not certain at all. ['There is no Hyksos name Jacob-El or Jacob-Her. Ya'qb-hr simply means, The God HR watches over.' (Albright, J.P.O.S. xii.256.)]
That's not quite true. What is uncertain and disputed is what the -her element denotes. Albright questioned whether it equated with 'el. But in his 1954 JAOS article on Semitic names written in a Thirteenth Dynasty text, Albright wrote: "The best known early name of this type is, of course, Ya'qub-'el, biblical 'Jacob,' which also appears at Chagar Bazar in the 18th century B.C. (Gadd, Iraq, 7, 38), as well as in Palestine as a place-name in the 15th century B.C.; cf. also the Hyksos royal name Y'qb-hr, Ya'qub-Har (not Ya'qub-'El)" (W. F. Albright, "Northwest Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C., Journal of the American Oriental Society (1954), p., 231). If Albright earlier considered the Hyksos name as not equivalent to "Jacob," he certainly didn't in 1954. He clearly derived it from the Northwest Semitic root 'qb "protect" which is the same root as in the biblical Ya'qob. Since -hr is identical to the name of Horus, some render the Hyksos name Y'qb-hr as "Horus protects". It is still a theophoric name of similar construction to Ya'qub-el (which Skinner derives from 'qb and translates similarly). Albright also points to names such as 'Aqba and 'Aqbatu (feminine form) in the 18th century B.C. list of Semitic slaves in Egypt.
Further evidence can be found that the Semitic element Ya'qb- "protect", outside of the two Hyksos dynasties, is otherwise unattested in any of the prenom, nomen, Nebti, or Horus names of any other kings throughout the entire Egyptian dynastic era until the Persian rulers. To express the concept of "protection," we instead find names with the Egyptian words khwy/khwf, saf, or nby which are equivalent terms for "protect". Thus we find the 4th Dynasty pharaoh Khufu "(Khnum) protects," the 8th Dynasty pharaohs Khwiwihepi "Apis protects me," and Khwi "Protector," the 25th Dynasty king Khwinefertumre "Nefertum protects Re," the 6th Dynasty king Nemtiemsaf "Nemty protects," the 17th Dynasty pharaoh Sebekemsaf "Sebek is his protection," and the 7th Dynasty ruler Neby "Protector". Yet within the two different Hyksos dynasties, we find y'qb occurring in at least three names: y'qb-hr (Yakub-her or Yakub-el), y'qb-b'l (Yakub-baal), and y'qb-m (Yakub-am). The latter two were rulers of the 16th dynasty while the former was a ruler of the 15th dynasty. Also note that y'qb-b'l parallels y'qb-hr in the inclusion of a final theophoric element, in this case one of clear Semitic origin. The second element in the case of y'qb-m is Semitic 'm "people" with the entire name meaning, "Protector of the people". The Canaanite goddess Anat also occurs as a theophoric element in pharaohs from the 16th Dynasty: 'nt-hr (Anat-her) "Anat of El," or "Anat of Horus," and wsr-'nt (Weser-Anat) "Powerful is Anat". Another example from epigraphic sources is hrt-'nt (Herit-Anat) "Terror of Anat". All things being equal, 'el as the equivalent of -her is philologically possible but less probable because Horus fits better with the overall royal context, but the name Anat-her (being a formal parallel to Jacob-her and Jacob-baal) fits better with the El interpretation because of Anat being the daughter of El in Canaanite mythology. Regardless of the meaning of the -her element, the Hyksos name Y'qb seems no different from the biblical and extrabiblical name Y'qb.
-
17
Jannes and Jambres: Hyksos Pharaohs of the Fifteenth Dynasty?
by Leolaia inin 2 timothy 3:8, we encounter an enigmatic verse: "men like this defy the truth just as jannes and jambres defied moses.
" these names do not occur in the ot but they are widely attested in post-exilic jewish tradition as the magicians who competed against moses in performing miraculous signs and wonders.
according to the book of jannes and jambres, the two magicians were summoned by pharaoh separately:.
-
-
Leolaia
what impact (if any) did the possible close connection of "Jannes and Jambres" have on the development of the exodus story as we read now in the Old Testament?
None. It's a later legend that draws on the OT Moses tradition.
-
24
Israel's Yahweh Revealed?
by Pleasuredome inin a september 22nd, 2002 speech to visiting christian zionists, israeli prime minister ariel sharon asserted, "this land is ours... god gave us the title deeds..." however, recent scholarly research, including discoveries by an archaeological team from the university of tel aviv, not only deconstruct the biblical old testament and torah stories upon which this claim rests, but grant previously unthinkable credence to an ancient historian's claim that the israelites of exodus were actually the hyksos, and therefore of asiatic origin.
to trace the foundations of this ongoing biblical bonfire, we must go back to 1999. .
all hell broke loose in israel in november of that year when prof. ze'ev herzog of tel aviv university announced: "the israelites were never in egypt, did not wander the desert, did not conquer the land, and did not pass it on to the twelve tribes".
-
-
Leolaia
Pleasuredome....I would recommend Mark Smith's book The Early History of God for the most exhaustive analysis of how Yahweh evolved as the patron deity of Israel and Judah. Btw, the article confuses Asherah and Astarte; they were not the same deity. Similar, Hadad and El-Shaddai were not one and the same; El-Shaddai was an epithet of El, whereas Hadad was an epithet of Baal. Of course, both were later absorbed into Yahweh, as were also Asherah and Anat. The fanciful etymology of Israel as from Isis, Ra, and El is also not tenable. Like other names compounded with El or Baal, the name consists of a verb, adjective, or other word + theophoric element, i.e. "Therefore on that day he will be called Jerubbaal (Heb. Yeru-ba'al "Baal contends"), saying 'Let Baal contend against him' " (Judges 6:32). Israel would thus mean "El strives" and could be compared with the Assyrian name Sir'-lai (= Heb. ishr'ly). Compare also the toponym Jezreel (Heb. Yizra'-'el "El sows").
Leolaia
-
8
Luke using the Dead Sea Scrolls
by peacefulpete inthe messianic apocalypse (4q521) consists of eleven fragments and the script is dated to 100 b.c.
the poem incorporates psalm 146:6-7 and isaiah 61:1 and shows the characteristics of the anticipated jewish messiah.
"...[the hea]vens and the earth will listen to his messiah, and none therein will stray from the commandments of the holy ones.
-
-
Leolaia
Did you get to read yet, btw, my lengthy reply on the Woman at the Well story?
-
18
The "tiring out" of chronology
by RunningMan inmuch has been said on this forum about the reasons for the jw lack of growth in western lands.
numerous explanations have been put forward for this and for the future prospects of the organization.
but, above all else, i believe that there is one overriding reason behind it all.
-
-
Leolaia
I agree wholeheartedly with your post, except for one thing. The chronology is a handicap as along as the organization continues to behave like a cult, viewing the external world as temporary and designating itself as the only true form of Christianity and the only group God has blessed, with Armageddon right around the corner, and with the only "work" seen to be done is the conversion of others into its ranks. But if it settles down to become a mainstream Christian denomination that has only tepid emphasis on the end of the world and tries to serve the wider community, the dates become far less important and thus less of a problem. A case in point would be Seventh Day Adventism, which still holds onto very old dates such as 1799 to show that the "time of the end" has begun, but which behaves more like other Christian denominations than a fringe apocalyptic cult. They help their communities, and dates such as 1799 are far less important and more optional as matters of faith than basic Christian principles of loving your neighbor and thus they organize charity organizations, fund universities and other forms of higher education, and health care facilities. With chronology a much less important matter, dates such as 1799 do not pose as much of a handicap -- as old and antiquated as the dates may be. The 1914 date however is inherently more weak since it based on both strained exegesis and historically invalid anchor dates.
-
8
Luke using the Dead Sea Scrolls
by peacefulpete inthe messianic apocalypse (4q521) consists of eleven fragments and the script is dated to 100 b.c.
the poem incorporates psalm 146:6-7 and isaiah 61:1 and shows the characteristics of the anticipated jewish messiah.
"...[the hea]vens and the earth will listen to his messiah, and none therein will stray from the commandments of the holy ones.
-
-
Leolaia
The connections you mentioned are most interesting and I look forward to reading Price's book to see what sort of case he makes. I presently am more persuaded by Wells than Doherty but I see them both as working on different aspects of the same problem. Since Price rejects the entire Pauline corpus as early (a fundamental piece of evidence for Wells and Doherty), it would be interesting to see how his synthesis will compare. Finally, does his stuff get peer-reviewed at all or is he just too radical?
-
17
Jannes and Jambres: Hyksos Pharaohs of the Fifteenth Dynasty?
by Leolaia inin 2 timothy 3:8, we encounter an enigmatic verse: "men like this defy the truth just as jannes and jambres defied moses.
" these names do not occur in the ot but they are widely attested in post-exilic jewish tradition as the magicians who competed against moses in performing miraculous signs and wonders.
according to the book of jannes and jambres, the two magicians were summoned by pharaoh separately:.
-
-
Leolaia
In 2 Timothy 3:8, we encounter an enigmatic verse: "Men like this defy the truth just as Jannes and Jambres defied Moses." These names do not occur in the OT but they are widely attested in post-exilic Jewish tradition as the magicians who competed against Moses in performing miraculous signs and wonders. According to the Book of Jannes and Jambres, the two magicians were summoned by Pharaoh separately:
"Emissaries from the king arrived and said, 'Come quickly and withstand Moses the Hebrew who is doing signs so that all are amazed.' And Jannes came to the king and withstood Moses and his brother by doing whatever they had done." (Book of Jannes and Jambres; cf. Pap. Chester Beatty XVI 26a)
In the Testament of Solomon, the demon Abezethibou declares: "I am the one whom Jannes and Jambres, those who opposed Moses in Egypt, called to their aid" (25:3-4). We also read in Quaest. Barth. (L) ii 4.50: "Satan says, 'Jannes and Mambres are my brothers.' " Origen and Pope Gelasius mention a book called Poenitentia Jannis et Mambre. Numenius the Pythagorean stated that "Jannes and Jambres, the most powerful Egyptian magicians, dispersed the plagues which Moses had brought upon Egypt" (cf. Eusebius, Praeparatio Evangelica 9.8), while Apuleius named Moses and Jannes as among the world's greatest magicians (Apologia, 90). Pliny names Jannes, Jotape, and Moses as Jewish magicians (Historia Naturalis, 31.11), and the names of Jannes and Jambres (or Mambres) appear throughout rabbinical literature as the magicians in Pharaoh's court (Sotah 11a; Sanh. 106a; Men. 85a; Midr. Yel. Ki Tissa, Ex. 12.28; Targ. Num. 22.22).
The tradition is certainly late, but where did the names come from and how did they become associated with Moses and the Exodus? My suspicion is that these are names of Hyksos pharaohs. The Egyptian historian Manetho identified the Israelites with the Hyksos (who were of West Semitic heritage) of the fifteenth and sixteenth dynasties and construed the Jewish tradition of the Exodus as a distorted memory of the expulsion of the Hyksos from Egypt:
The kings of Thebes and the other parts of Egypt rose against the shepherds, and a long and terrible war was fought between them. By a king, named Alisphragmuthosis (i.e. Kamose), the shepherds were subdued, and were driven out of the most parts of Egypt and shut up in a place named Avaris, measuring ten thousand acres....After the conclusion of the treaty they left with their families and chattels, not fewer than two hundred and forty thousand people, and crossed the desert into Syria. Fearing the Assyrians, who dominated over Asia at that time, they built a city in the country which we now call Judea. It was large enough to contain this great number of men and was called Jerusalem. (Manetho, Aegyptiaca; cf. Josephus, Adv. Apion 1.73)
According to Manetho (as quoted by Josephus), the fifth king of the Hyksos dynasty was named Iannas. This name is obviously a very close match with Greek Iannes (cf. 2 Timothy 3:8). Iannas is the Hellenized form of Khyan, the name of a prominent Fifteenth Dynasty pharaoh and the father of Apophis. The loss of the initial fricative results in Yan-, the root of Manetho's Iannas. The name itself derives from West Semitic 'chy "brother" and Khyan is a shortening of a compound like 'Achyinadab "my brother is noble" (cf. 1 Kings 4:14) or 'Achyino'am "my brother is delightful" (cf. 1 Samuel 14:50). Another possible etymology is 'yr "the month Iyar," but the main difficulty is the initial 'aleph which usually corresponds to soft [h] or zero in Egyptian (Egyptian [kh] instead corresponds to either Hebrew 'heth or ayin, though 'ayin was usually represented by the Egyptian 'ayin). Suserenre Khyan was the most successful Hyksos pharaoh, his name and the title HqA-xAsw "ruler of foreign lands" (from which the name Hyksos is derived) occurs on at least 38 seals and scarabs discovered in as far-flung places as Knossus in Crete, the Hittite capital of Bogazkoy in Anatolia, and in Mesopotamia. His influence was international and his realm reached at least into the Levant. Now according to Manetho as Josephus represents him, Iannas was succeeded by Assis. This name corresponds to Sheshi and this pharaoh's full royal name was Maaybre Sheshi. The name Assis however does not appear in Africanus' and Eusebius' version of Manetho; neither was Sheshi the last pharaoh of the dynasty. According to epigraphic evidence, Sheshi instead ruled early in the dynasty and most Egyptologists identify him with another name in Manetho's list: Bnon (also spelled Baeon). Since Manetho's [n] can correspond to original Egyptian [r], there is some resemblance between Maaybre (i.e. -bre) and Bnon, but more likely the name derives from Bebnem, the name of a Fourteenth Dynasty ruler who reigned at the same time as the Fifteenth Dynasty. The resemblance between Maaybre and Mambres (the variant of Jambres) is very close, and one could argue that Membres is the original version of Jambres because the latter could have arisen via an alliterative assimilation to "Jannes" (as the two names were very commonly paired together). It is also interesting that in Josephus' list, Assis (=Maaybre Sheshi) follows Iannas, just as Membres follows Jannes when paired. Sheshi was also a well-attested pharaoh, with almost 400 seals and scarabs discovered throughout the Middle East.
There was one other intriguing link between Sheshi and Khyan. They are connected in descent by one Meriweserre Yakub-har. Yakub-har, or Yaqub-'el (Jacob-el), is generally thought to be the son of Sheshi and the father of Khyan. The soft [h] corresponds to 'aleph and the [r] corresponds to [l]. The "Jacob" of Genesis is probably a shortened form of Jacob-el (with the theophoric element omitted), attested separately as Ya'kub-ilu in an Akkadian contract tablet from the time of Hammurabi and Y'kb'r as a toponym in central Palestine on a list of Thutmose III. In some places, the pharaoh's name was spelled Yakub-nar. This suggests that Manetho knew Yakub-har under the name of Apachnan or Pachnan. The order of the first two consonants were reversed via metathesis (Achapnan -> Apachnan), and considering that [r] and [n] were often interchangeable in Manetho, we would then be left with Achapnar as an intermediate form of Yakubnar.
Manetho definitely identified the Israelites with the Hyksos and he probably was not alone in his opinion. Manetho thus regarded Hyksos kings as Israelite rulers, and the existence of "Jacob" as the name of one of the kings (if it wasn't entirely distorted in the years before Manetho) was also a likely contributing factor in the identification. The last two named kings in Manetho's list (as cited by Josephus) were Iannas and Assis; if these were thought to be the last Hyksos kings, and if the expulsion of the Hyksos was construed as equivalent to the Exodus, then Iannas and Assis would have been contemporaries of Moses in Egyptian-Jewish tradition. I suspect that the Jews who moved to Egypt after the exile would have been very interested to learn from Egyptian sources about what they knew about Moses and the sojourn of Israel in Egypt. They might have been the ones who initiated the identification of the Hyksos with the Israelites, especially if they encountered Jacob's name among the names of the Hyksos rulers. If they also encountered the name Iannas and Mambres as a Hellenized form of "Maaybre," and if their access to Egyptian sources was indirect and oral, then it would not be difficult to imagine how these names of Hyksos kings later became names of those associated with the pharaoh at the time of the Exodus.
-
10
Parting the red sea possible?
by yxl1 inthis landed in my inbox this morning.
some might find it interesting.
http://dsc.discovery.com/news/briefs/20040202/redsea.html.
-
-
Leolaia
The mythological subtext of the exodus event is clear, and it is even alluded to directly in Isaiah 51:9-10: "Awake, as in the past, in times of generations long ago. Did you not split Rahab in two, and pierce the Dragon through? Did you not dry up the Sea, the waters of the great deep, to make the seabed a road for the redeemed to cross." This statement by Deutero-Isaiah refers to the old Canaanite myth of Baal's primeval battle against the seven-headed sea monster Yamm/Lotan (known in Israel as Rahab, Yam "Sea", or Leviathan) and his accomplise Judge Naharu "River". Baal (or Yahweh in the Israelite version) crushes the heads of the Dragon with his club and then splits the carcass in half with his sword (cf. the battle between Marduk and Tiamat in the Enuma Elish). Thus we also read:
"That day, Yahweh will punish with his hard sword, massive and strong, Leviathan (lwytn, equivalent of lwtn or Lotan in the Canaanite version), massive and strong, Leviathan the fleeing serpent, Leviathan the twisting serpent, he will kill the sea dragon." (Isaiah 27:1)
"You control the pride of the ocean, when its waves ride high, you calm them; you split Rahab in two like a carcass and scattered your enemies with your mighty arm." (Psalm 89:9-10)
"By your power you split the Sea in two, and smashed the heads of monsters on the waters. You crushed Leviathan's heads, leaving him for wild animals to eat." (Psalm 74:13)
A late vestige of this myth can also be found in Revelation 12:7-9. We can also note that there are lots of Baal allusions throughout the exodus story: the theophany of thunder and lightning at the holy mountain, the golden calf (typical Baalist iconography), the toponym Baal-Zephon (a well known epithet of Baal, likely referring to a local shrine in the Delta; the worship of Baal among Semitic residents of the Delta during Hyksos and the New Kingdom is well attested archaeologically), the Destroyer sent to bring the tenth plague (probably Resheph, a close partner of Baal in his battle against Yamm), etc. The Israelite crossing of the Reed Sea and the Jordan River can thus be understood allegorically as an instance of Baal/Yahweh battling Yamm and then Judge Naharu. So does this mean that the exodus never happened? It would be fair to say that sea motif shows influence from mythology, as Deutero-Isaiah makes clear. To some extent, then, the exodus story historicizes an older myth. It would be a mistake to blindly look for a natural cause for an event whose description derives from myth instead of history.
But there is still the possibility that an event of a different nature occurred and that its memory served as a locus for historicizing mythological traditions. The exodus tradition is discussed in the OT at different times and in different ways and curiously, allusions to the conflict myth recede the farther back in time we go. The very explicit tradition in Isaiah 51:9-10, for instance, is post-exilic. The Priestly (P) version of the Reed Sea event is also post-exilic and it gives a description that is very consistent with the conflict myth: "Moses stretched out his hand over the Sea. And the waters were divided. The Israelites went into the Sea on dry ground. The waters formed a wall on their right and on their left" (Exodus 14:21a, 21c-22). This version, like Deutero-Isaiah, explicitly expresses the motif of separation -- the splitting of the carcass in two. The much older Yahwist version (J), on the other hand, lacks such a clear reference: "Yahweh drove the Sea back with a strong east wind and turned the Sea into dry land" (Exodus 14:21b). The myth is still there but it is more covert. In the Baal Epic, Baal's club was said to "drive Yamm, drive Yamm from his throne," and the winds were among his weapons as Baal was the god of storm and rain. There is no mention of a splitting of Yamm, but the image of Yamm in flight corresponds to the frequent description of Yamm/Lotan as the "fleeing serpent". The oldest version of the exodus tradition is the Song of the Sea in Exodus 15 (dating possibly before the tenth century B.C.), and here the conflict myth conception is least obvious: "A blast from your nostrils and the waters piled high; the waves stood upright like a dyke.... Your wind blew, and the sea closed over them, they sank like lead in the terrible waters." In the two later versions, Yahweh acts upon the Sea -- either dividing it in half or driving it away in order to create dry land. This was done in order to create a passage for the Israelites to cross. But in the Song of the Sea, Yahweh simply uses the Sea as his tool against the Egyptians and he does the opposite of splitting it -- he increases the waters and piled them high until they flooded and drowned the enemy. No mention is made of the Israelites crossing through the Sea and no mention of the creation of dry land (which symbolizes the defeat of Yamm); instead Yahweh and the Sea work together to inundate the land. There is possibly still a conflict myth in there, but its use is of a very different nature.
The best defense I've read for the historicity of the exodus traditions is in the book Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition by James K. Hoffmeier (New York: Oxford University Press, 1997). The Israelites were indeed Canaanites and natives of Palestine, but Hoffmeier clearly points out that during the era of Egyptian hegemony during the New Kingdom, thousands of Canaanite POWs were retained as forced labor in Lower Egypt, captured from military campaigns in the Levant or given as tribute, and they were employed (among other things) in building projects as described in Exodus. The details in Exodus 5 relating to the management of labor and quotas is especially accurate when compared with documents from the Nineteenth Dynasty. There were probably many small exoduses of escaped prisoners throughout the three centuries of the New Kingdom, eclipsed as well by the massive Hyksos expulsion at the outset of the Eighteenth Dynasty. As the descendents of these Hyksos refugees, escaped laborers, and Canaanites in general (oppressed by three centuries of Egyptian hegemony) came together to forge a new political identity, their disparite ancestral traditions also combined together into a single national narrative that stressed (1) their unity as a people, (2) their deliverance by the national patron deity, and (3) their triumph over their former oppressors. The miracle at the Sea combines all three of these themes. The tradition could have originated among the former Hyksos as a device to subvert the shame of their expulsion into a victory -- the armies pursuing us succeeded in removing us from our lands, but they got their punishment in the end. The story could have then existed for centuries in Canaan before the peoples formed a new nation. Or a less likely possibility is that one such exodus event may have indeed involved a deliverance involving the sea in some way, but later developed into the familiar exodus legend through influence from the Baal epic. It is impossible to say, but I do not doubt that the traditions in Exodus do preserve some actual memories of life in Egypt during the New Kingdom.
-
8
Luke using the Dead Sea Scrolls
by peacefulpete inthe messianic apocalypse (4q521) consists of eleven fragments and the script is dated to 100 b.c.
the poem incorporates psalm 146:6-7 and isaiah 61:1 and shows the characteristics of the anticipated jewish messiah.
"...[the hea]vens and the earth will listen to his messiah, and none therein will stray from the commandments of the holy ones.
-
-
Leolaia
PP....Nice gem you found. The most impressive parallel with Luke 7:22 is the "revive the dead and bring good news to the poor" part, which (with the mention of the blind seeing and the deaf hearing) alludes to Isaiah 26:18-19, 35:5-6, 61:1-2 and distinctly anticipates the Jesus' ministry to the poor and the miracles the Messiah was expected to perform. It is curious that the Qumrun text relates the acts from the point of view of the Messiah while the Gospel text presents the point of view of those healed, raised, etc. Note also that there is a parallel in Luke 4:18 and the text in 7:22 is duplicated also in Matthew 11:2-6 and derives from Q, so it is more a matter of Q using the DDS (or Essene traditions related to the DSS) than Luke. The text you quoted sounds very similar to 4Q175, a Messianic testimonia described below:
http://www.usc.edu/dept/LAS/wsrp/educational_site/dead_sea_scrolls/4QTestimonia.shtml
The existence of early Christian and pre-Christian testimonia or catenae of OT passages had been suspected for at least a hundred years before the discovery of the Qumrun texts, so it is quite fascinating to see an actual example. There is lots of evidence of their use in the NT (e.g. Romans 9:32-33 and 1 Peter 2:6-8) and early Christian writings (e.g. Barnabas and Melito of Sardis) in the form of composite and midrashic OT quotations.
There's an interesting book by Dale Thomas called The Intertextual Jesus: Scripture in Q (Harrisburg: Trinity Press, 2000), and I looked up this text to see what he says. Here is the relevant passage, if you are interested:
"Isa 26:18-19 (cf. Q 7:22) is expounded in a fragment of the Apocryphon of Ezekiel preserved in Epiphanius, Haer. 4(64).70.5; already Dan. 12:2 is probably a transformation of Isa. 26:18-19, which is also taken up into 4Q521 2 + 4 ii 2; the verses may lie behind the promise of eschatological dew in 2 Bar. 29:2 and b. Hag. 12b; and v. 19 is quoted in Acts Pilate 21:2.
"Isa 35:5-6 (cf. Q 7:22) is alluded to in Mk. 7:37; Acts 3:8; and the Slavonic addition to Josephus, Bell. 1.364-70; the verses are cited in Justin, 1 Apol. 48.2; Dial. 69.5; and Mek. on Exod 15:1.
"Isa 61:1-2 (cf. Q 6:20-23 and 7:22) is not only frequently referred to in early Christian literature (e.g. Lk. 4:18-19; Acts 4:27; 10:38; Barn. 14:9) but was important for those who produced the Dead Sea Scrolls (1QH 23 (18):12-15; 11QMelch 2:4, 6, 9, 13, 17, 18, 20; 4Q521 2 + 4 ii 12); it is also quoted in Mek. on Exod 20:21." (p. 120)
These early catenae appear to practically be blueprints for the Gospels. But Thomas makes one interesting observation: while Mark and the narrative gospels draw on the Suffering Servant theme of Deutero-Isaiah, nowhere does Q equate Jesus with the suffering servant. And while Isaiah is frequently cited in early Christian literature as support for the Gentile mission (cf. Isaiah 9:1-2; 42:1-7; 57:19; 65:1-2), Q makes no similar use of these passages. This shows the lack of interest or knowledge of the Passion of Jesus (cf. Gospel of Thomas) and the Jewish-Christian orientation of the early Q community.