The Dead Sea Scrolls

Michael O. Wise, Martin G. Abegg Jr.,

Edward M. Cook

Published by:

Harper Collins Publishers

ISBN#006076662-X
Total Pages: 632

Commentary By:

David W. Fournier
Candidate
Doctor of Philosophy
Biblical Studies

Submission Date:
August 25th, 2007

Note: This textbook was approved by Dr. Mollette as a replacement text for the
suggested reading material for this program. Permission was obtained via phone-
interview before beginning course work.
 INTRODUCTION

Few writings have held the interest and curiosity of readers as The Dead Sea Scrolls.

Perhaps their recent discovery, which scholars made public on April 11th, 1948,

have been a driving factor for the heightened sense of urgency. The documents

themselves have been passed around, lectured on and traded to different brands of

scholars with a varied consensus of interests.

Our Purpose here will be to review the textual observations of the authors listed on

the title page. Part of their work is composed of creating a laymen’s English version

of the Dead Sea Scrolls. They also strive to present their opinions and thoughts

about the possible applications of these writings. To accomplish this feat, they draw

from a wide variety of sources. Some of these sources will also prove an interest to

us here.

Reading the text of The Dead Sea Scrolls denotes an ancient and sacred ring to

them. The awe they can inspire by their somewhat mysterious nature can be

intoxicating. But at the same time, their portions can be highly fragmentary, which

can cause the reader a certain degree of consternation. It takes a reading discipline

to safely negotiate your way around the uncharted waters of the Dead Sea Scrolls.

As a note of caution, the nature of this book was one that provided mostly objective

thoughts to possible translations and understandings of the scroll material. In that

regard, this report will focus more on the scrolls themselves than the author’s
opinions or suggested ideas about the scrolls. Of its 632 pages, less than 25 pages

are narrative by the authors. The vast majority of material is the scroll writings.

SECTION 1.

The Discovery, Publications and Languages of the Scrolls

As strange as the Dead Sea Scrolls may be to the average reader, their discovery is

equally as strange. Shepherds who were out collecting a clay-type chemical that

served as fertilizer came upon clay jars in a cave. At first these brothers had no

reason to be overjoyed, but a little more examination prodded them to return home

with the pots. A widely circulated rumor claims that their mother used some of the

scrolls as fodder for an evening fire.

Later on, one of the brothers took a few of the scrolls into town to see if they would

generate any interest. They certainly did. In late 1946 or 1947, the Syrian Orthodox

archbishop of Jerusalem, Athanasius Samuel, purchased one of the four lots of the

scrolls. The other three lots of scrolls were purchased by a scholar named E.Y.

Sukenik from the Hebrew University. These excited scholars announced the

discovery on April 11th, 1948. Samuel took his scrolls to the United States and tried

to sell them, but the scroll’s authenticity came into question. In 1955, and agent for
the then young State of Israel purchased the scrolls from Samuel for $250,000.00.

These same scrolls are the prize display of the Shrine of the Book museum in

Jerusalem.

Early estimates put the total number of scrolls around 1,000, but later discovery

showed the number a little more accurate at 900 or so. Not included in this number

are the nearly 15,000 fragments. Since there were some jurisdictional issues

concerning the location of the find and later attempts of discovery, the work of

searching for the scrolls appears to stop around 1955. Legends and myths continue

to surface about a “mother-lode” of scrolls that were found and the owners are

waiting for the right time to reveal them.

The next 35 years had many different scholars and research teams working to

address the more complete copies of the scrolls and determine effective styles for

filling in the fragmentary portions. The main team performing the research and for

the most part reigning in almost all the controls, was the Israel Antiquities

Authority. But a major setback occurred when in 1990, the head of the scroll team,

John Strugnell, was dismissed for making remarks that were interpreted as

derogatory against Judaism.

This facilitated a wider scope of scholarly influence and the development of the

scrolls escalated in 1991 with the publication of Dead Sea Scrolls. Credit Martin

Abegg and his advisor, Ben Zion Wacholder from the Hebrew Union College in
Cincinnati with this work. Just a few months later, photos of the Dead Sea Scroll

appeared in the Huntington Library in Southern California. The issue of scholarly

possessiveness was finally settled.

Until the discovery of the scrolls, Christianity had been credited with the largest

contribution to religious literature. But this all went away with the discovery of the

scrolls. The scrolls were immediately welcomed into the religious scholarship and

seemed to pose a threat to the existing writings of the New Testament. Most

Christians today see no reason to familiarize themselves with the scrolls. But this is

a major misconception because as we will see in some of the scroll narrative we will

examine, there are many evidences recorded in the scrolls that not only help

substantiate some of the Old Testament writings (usually by direct quotation) but

also support some of the Christian faith.

The predominate language of the Dead Sea Scrolls is somewhat divided between

Aramaic and Rabbinic Hebrew. Rabbinic Hebrew presented its own series of

translation issues in that not only are there several ways to interpret one word, but

Rabbinic Hebrew has a different set of values for some words altogether. Combined

with some very fragmented pieces, translation was a massive undertaking. Scholars

are quick to point out that making sure-footed conclusions or building major

doctrinal studies from the scrolls is not advisable. A small minority of the scrolls are

written in Greek.
 SECTION TWO

The Contents and Community of the Dead Sea Scrolls

With very few exceptions, the scrolls serve primarily as Jewish religious texts. As we

begin to look deeper at the scrolls, their mysteries call out to us. Who wrote these

writings? How did they differ from what we would understand as mainstream

Jewish belief? What led them to hide these writings in the caves? What we do know

that this was not a random collection of books gathered in a hurry like someone

running from a fire?

The Dead Sea Scrolls (or sometimes referred to as The Dead Sea Bible) predates our

oldest surviving traditional Biblical texts by almost 225 years. Some scholars

contend that the later the age of the document, the more accurate representation.

Others would argue that the amount of documents found, or more quantity of

documents provide a more accurate record. Without getting into a large debate

here concerning views, the Dead Sea Scrolls still date back to most reliable texts of

the Bible. Whether these are more or less reliable will be up to the reader.

One encouraging factor about the scrolls is they do a lot to support the authenticity

and authority of many of the Old Testament books currently in our modern Bible.

While some of the portions are used in a different fashion and include extra-biblical

commentary, they do show that the Old Testament was in circulation and being

widely used in this community. The Old Testament suffers way less scrutiny
concerning accuracy and scribal transmission errors than it New Testament

counterpart.

While there are no New Testament scriptures recorded in the scrolls and the name

of Jesus is ever given (a major contention in Christian circles as to their

insignificance) the scrolls have many things to say about the coming Messiah.

On a side-note, while there are no direct quotes from the New Testament (which we

would understand was still under construction at the time of the scroll writings) we

also must observe that nothing recorded in the scrolls contradicts or invalidates any

of the New Testament. While not mentioning each other, the two writings concur

hand in hand some of the religious understandings and conflicts of their day.

Careful review of the scrolls indicates that they were written by a specific set of

authors for a specific religious community. The exact description of this group has

been the stuff of myth and legend. Scholars have narrowed down the search

parameters, but we still only have a vague idea of this community.

Shrouded in dark sayings, mystical appearances and coded names, the community

that wrote these writings was embarking on a spiritual journey they wanted to

protect from not only outside influence, but inside infiltration. Many of the sayings

and teachings are written in codex and very foreign to what readers of the Biblical

records might be used to seeing.

What we can say with some academic confidence is that the scrolls name the group.

They are called the “Yahad”, which is Hebrew for “unity”. It appears from the

writings that this is the name the group gave itself. This group wrote the scrolls as a

sectarian document spelling out their beliefs, their past and their understanding of

the end of days.

From a historical standpoint, the scrolls name several individuals widely known

during their era. Some if these names include: Syrian King Demetrius Eukairos

(95-78 B.C.E.), King Alexander Jannaeus of Israel (103-76 B.C.E.), Queen Salome

Alexander of Israel (76-67 B.C.E.), King John Hyrcanus II (63-40 B.C.E.) and the

Roman General Aemilius Scaurus (65-63 B.C.E.). This is no way a comprehensive

listing can be given here, but suffice it to say that we believe that several prominent

historical figures are present in the scrolls. Their mention helps us time-stamp the

events and situations surrounding the mystery of the scrolls.

So what can we ascertain about this sect from Qumran? Are they mentioned

anywhere else aside from the scrolls? The answers can help fill in the blanks. As

with many historical questions pertaining to Jewish traditions and history, we can

learn from Josephus that there were three very distinct schools of thought

concerning 1st century Judaism. The most popular groups, mentioned in length in

the New Testament, would be the Pharisees and the Sadducees. But Josephus tells

us about another group known as the Essenes.

Perhaps the most famous of the Essenes could be John the Baptist. He fit some of

the profile-type information we know about the Essenes. This could explain his

baptizing in the Jordan River, which is an unusual practice. One of the Essenes

group traits was once a member passed his initiation period; he would bring his

belongings and give them to the group. Josephus wrote about this in his writing,

War 2:122.

Another feature of the scrolls is the naming of the players involved in the writings.

The apparent founder of the group is known as the “Teacher of Righteousness”. He

is mentioned in several different scrolls, some times in a narrative from and

sometimes in the first person. His arch-rival would be the Man of the Lie or

sometimes referred to as The Spewer of Lies. The Man of the Lie may be the leader

of the sinister group The Flattery Seekers, which appear as the groups main

persecutors.

While these opponents seem very evil, they actually were better represented as

religious competitors. The head of the Flattery Seekers was known as the Wicked

Priest. This is an ongoing issue for the Nation of Israel as often during their

captivity or occupation period, the ruling party would impose their own priesthood

to perform the tasks of the High Priest. This created severe animosity between the

pious Jews who recognized only the Levite line as priests, and the compromisers
that saw union with the oppressors as a way to peace and power. Much of the Dead

Sea Scrolls address this issue.

There is also a person named The Lion of Wrath. This was the leader of Kittim, the

Essenes word for the Romans. Kittim also is addressed during several of the scrolls.

One conflict that comes from the assumption that the Dead Sea Scroll community

was in fact the Essenes is something noted by both Josephus and Pliny the Jewish

philosopher. They both addressed the Essenes as a community that practiced

celibacy. There is no mention of any command to practice celibacy in the scrolls. In

fact, there are numerous passages that mention the group members being married.

SECTION THREE

The Importance and Influence of the Dead Sea Scrolls Today

Without trying to create an exhaustive work here, a quick look at first century

Judaism and the birth of Christianity (including Messianic Judaism) is worth

noting. This will help us to understand the depth of importance of the scrolls as

well. In gaining momentum right before third century, Christianity faced

challenges from many other interpretations of the faith. Roman philosophers

believed that “if it is new, it can’t be true”. Christianity gained some insightful

favoritism by attaching itself to the 4,000 year old belief system of Judaism. By
piggy-backing on the writings of the Old Testament, Christianity aged quickly and

respectfully.

The Dead Sea Scrolls remind us of our interconnectedness with that early first

century faith. Our family is larger than we think. The scrolls emphasize that being

authentically Jewish can be done in many different ways. So, in one way, the scrolls

don’t make the Jewish community very happy, either.

But even more significant to Christians than just a collection of 1st century writings,

with a large gathering of mystical, astrological and Kabbalah type sayings, here we

can find other supports of beliefs that translated themselves into many early and

present forms of the Christian faith.

For example, the Dead Sea Scroll community, or the Qumran Community, believed

in a pervasive dualism of Good vs. Evil, Light vs. Darkness that intermingles among

humans attempting to influence their life decisions. Christians believe this and it is

taught in the New Testament as well.

The scroll community also believed in a discipleship process that eventually led to a

person proving their worth and commitment. Then a conversion process took place.

Almost all of Christian thought embraces some kind of a conversion experience.

The scrolls teach that God delivers revelations and secret knowledge to those whose

hearts are fixed on him. Words from the Lord and revelations have been a facet of

Christianity since its historic origin.

The scroll community placed a high value on living a quiet and observant life, one

often within the confines of poverty. Jesus Himself taught on living lifestyles

focused on growing in the Kingdom rather than gaining earthly possession. While it

can be argued that Greco-Roman thought and Hellenistic ideology influenced

Christian theologians, it is undeniably evident that Christian roots took place and

grew in the soil of Palestine.

Suffice it to say, the Dead Sea Scrolls will continue to draw attention from interested

parties, scrutiny from those who have not read them, challenges from scholars,

healthy debates from academic circles and a really great temporary exhibit at the

San Diego Natural History Museum. (Interested parties should visit

www.sdnhm.org/scrolls/ for information. The scrolls will be there through

December 31st, 2007)

Over the last few pages, we have drawn a picture that had filled in the robe, sandals

and the approx. height of the scrolls. It is now time to reveal the face. In no way do

I offer an exhaustive selecion of the scrolls, but I am choosing to highlight several of

the areas that show Jewish/Christian thought and some of the doctrinal practices of

the Qumran Community that continue as Christian thought and practice today.
I believe that the best way to hear what someone is saying is to listen directly to that

person. Let’s see what the scrolls can tell us.

SECTION FOUR

Quotes From the Dead Sea Scrolls

As we get started with the scrolls, a couple notes of caution. First, all quotes from

the scrolls will be in italics, to easily differentiate the text from the commentary.

Secondly, remember that all commentary is just that, commentary, and may not

represent a widely held view by scroll scholars. Thirdly, when the scrolls were

unwound, due to the weathering and condition in the caves, some of the script torn

or became illegible. So, during the writing of the scrolls in English, the torn or

missing words are shown as (…..), with the dots representing the amount of

potential letters that could be missing. I will be including these brackets in my

quotations as well.

The Damascus Document 4Q266-272

Geniza A Col. 2

“He knows the times of appearance and the number and exact times of everything that

has ever existed before it happens in the proper time: for all the years of eternity. And

in all of these times, He has arranged that there should be for Himself a people called
by His name, so that there would always be survivors on the earth, replenishing the

surface of the earth with their descendants. He taught them through those anointed by

the Holy Spirit, the seers of truth. He explicitly called them by name; whoever He had

rejected He caused to stray.”

This section advises us of the omniscience of God, knowing all the events of past and

present and even their appointed times. A strong case for predestination is made

here, as God is calling some by name and causing others to stray. Also, note the

expressed title of “Holy Spirit”, not a title utilized in Old Testament scripture.

Notice that the text says “called by His name” rather than mentioning Israel and no

mention of the covenant is found here. Other portions mention Israel and the

covenant.

Col. 3

“But those of them who were left held firm, to the commandments of God He instituted

His covenant with Israel forever, revealing to them things hidden, in which all Israel

had gone wrong. His holy Sabbaths, His glorious festivals, His righteous laws, His

will, reliable ways. The desires of His will, which man should carry out and so have

life in them, He opened up to them. So they dug a well, yielding much water. Those

who reject this water He will not allow to live.”

Here lies a passage that reinforces the covenant relationship between Israel and

God. The scrolls talk often about hidden and secret knowledge, as evidenced here.

These hidden truths are revealed in this passage, and those that retain them will
have a well with much water. Without this water (spiritual understanding and

knowledge), God will not allow them to live. Match this passage against Jesus’

words as He claims to the Living Water.

Col. 13

“This is the rule for the Overseer of a camp. He must teach the general membership

about the works of God, instruct them in His mighty miracles, relate to them the future

events coming to the world with their interpretations; he should care for them as a

father does his children, taking care of all their problems as a shepherd does his flock.

He should loosen all their knots, that there be no one oppressed or crushed in his

congregation. He shall observe everyone who is added to his group as to his actions,

his intelligence, his ability, his strength and his wealth and write him down by his place

according to his share in the allotment of Light.”

This portion describes the duties of the Overseer. The observations here are subtle.

We have reason to believe that there was more than one of these camps. Other

portions of the scrolls also indicate that there were members or “inner-circle” people

and those applying for membership. The Overseer was to be responsible for the

membership only.

In the instructions concerning what the Overseer is to teach, he is instructed to

teach what God is doing, what His acts in the past have been and what future events

will be coming. The striking part of this “job description” is the intimacy and
immediate contact the Overseer has with his group. There was definitely a “pecking

order” based on the way the person lived their life. The stronger their live was, the

greater their portion of the Light will be. Contrast this to Jesus’ teaching, “To

whom much is given, much is required”.

Charter of a Jewish Sectarian Association

1QS, 4Q255-264a, 5Q11

Col. 3

“The authority of the Angel of Darkness further extends to the corruption of all the

righteous. All their sins, iniquities, shameful and rebellious deeds are at his

prompting; a situation God in His mysteries allows to continue until His era dawns.

Moreover, the afflictions of the righteous and every trial in its season occur because of

this Angel’s diabolic rule. All the spirits allied to him share but a single resolve; to

cause the Sons f Light to stumble.”

Why do bad things happen to good people? If there is a God, does He allow these

things to happen when He could have prevented them? The Charter says yes. The

scrolls are filled with narrative about a cosmic battle between Good and Evil,

culminating with the eventual destruction of all things evil and the re-establishment

of the true Kingdom of God.

While it is evident that the Qumran Community believed God allowed and

controlled all events, they also believed all these events were in His timing. To the

community, evil had one mission:the stumbling of the followers.

The Vision of the Son of God

4Q246

Col. 2

“Also His Son will be called The Great, and be designated by His name. He will be

called The Son of God, they will call Him the Son of the Most High”.

Very few scroll portions have caused more controversy than this small segment.

Without a doubt, this portion adds the Son of God title for the first time in sacred

texts. Christians began to show an interest in the Dead Sea Scrolls. Detractors of

Jesus as the Messiah were quick to point out this could be interpreted in many other

ways. Regardless of your ideas, the phrase is here and forever in ink shown as a

valid line of Jewish thought.

Portions of Sectarian Law

4Q265

Fragment 4 Col. 2

“Anyone who falls asleep during the assembly of the general membership shall be

punished thirty days.”

This must have been a big problem since the punishment was very severe. They

offender could actually be banned from community meals for the month. This

would be a real problem in today’s churches.

The Apocryphon of Elijah

4Q382

Fragment 31.

“(…) great, to give them into the power of all the nations (…) at the end shall arise a

mighty man (…) (….) for to all the spirits (…) (…..) the prophets (…)

The scrolls speak volumes about mighty men, coming saviors, future redemption

and the end of days. Here is an example of such a mystery man. Two lines of

thought reside for this translation: One being that the mystery mighty man’s

identity is being withheld for his safety or that the term “mighty-man” is a codex

known only to the upper-level of the community leaders. Such mystery envelopes

the entire scroll writings.

The Blessings of the Wise

4Q525

Fragment 24, Col. 2

“and understanding you utter its word (…) heart, listen to Me and deceit (…..) That

established and they shall drink water of the well for my house is a house of prayer.

My house (…) The one who dwells in (….) forever. And they walk (….) those that

gather it shall assemble (…..) burning and whoever drinks (….) the well from the

waters of the spring.”

More words from Jesus in the remarks concerning the house of prayer. The water

from the well is a Jewish line of teaching, with the Law being the Well Water and the

diggers being those that are plumbing its depths.

The Coming of Melchizedek

11Q13

Col. 2

“and whose teachers have been hidden and kept secret, even from the inheritance of

Melchizedek, for (…..) and they are the inheritance of Melchizedek, who will return

them to what is rightfully theirs. He will proclaim to them the jubilee, thereby

releasing them from the debt of all their sins.”

There are many changes in the future practice of the priesthood and atonement for

sins mentioned in the scrolls. These changes range from conversations about the

New Jerusalem, Temple locations and the priestly practices. But there is a theme

that change is coming and it seems to be at the hands of a coming Messiah.

CONCLUSION

While his brief tour does not even scratch the surface, much like a snapshot of the

Grand Canyon does not reveal its expanse; it should provide enough information to

spark some curiosity. Many people would benefit greatly from reading the scrolls.
The scrolls invite the serious scholar and casual reader alike. But the interpretation

of the scrolls is often left up to the reader. The scrolls are not an easy read,

especially during the portions that are heavily fragmented. But even reading

through these sections, as difficult as they may be, helps the reader to have a

heightened sense of appreciation for the many hours of scholarship that went into

bringing us the version we now have.

Finally, as Christians we need to be willing to embrace anything that can help us

paint a deeper picture of understanding about Jesus. There is no way to separate

the Jewishness of Jesus and His time from the reality of the culture our Old and

New Testament documents were drawn against. In this case, history is HIS-story.