Dead Sea scrolls

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The Psalms Scroll with transcription.

The Dead Sea scrolls consist of roughly 900 documents, including texts from the Hebrew Bible, discovered between 1947 and 1956 in eleven caves in and around the Wadi Qumran near the ruins of the ancient settlement of Khirbet Qumran, on the northwest shore of the Dead Sea. The texts are of great religious and historical significance, as they include some of the only known surviving copies of Biblical documents made before 100 C.E., and preserve evidence of considerable diversity of belief and practice within late Second Temple Judaism. They are written in Hebrew, Aramaic and Greek, mostly on parchment, but with some written on papyrus. [1] These manuscripts generally date between 150 BCE to 70 CE.[2]. The scrolls are most commonly identified with the ancient Jewish sect called the Essenes, but recent scholarship has challenged their association with the scrolls.[3]

The Dead Sea Scrolls are traditionally divided into three groups: "Biblical" manuscripts (copies of texts from the Hebrew Bible), which comprise roughly 40% of the identified scrolls; "Apocryphal" or "Pseudepigraphical" manuscripts (known documents from the Second Temple Period like Enoch, Jubilees, Tobit, Sirach, non-canonical psalms, etc., that were not ultimately canonized in the Hebrew Bible), which comprise roughly 30% of the identified scrolls; and "Sectarian" manuscripts (previously unknown documents that speak to the rules and beliefs of a particular group or groups within greater Judaism) like the Community Rule, War Scroll, Pesher (Hebrew pesher פשר = "Commentary") on Habakkuk, and the Rule of the Blessing, which comprise roughly 30% of the identified scrolls.[4]

Publication of the scrolls has taken many decades, and the delay has been a source of academic controversy. As of 2007 two volumes remain to be completed, with the whole series, Discoveries in the Judean Desert, running to thirty-nine volumes in total. Many of the scrolls are now housed in the Shrine of the Book in Jerusalem. According to The Oxford Companion to Archeology, "The biblical manuscripts from Qumran, which include at least fragments from every book of the Old Testament, except perhaps for the Book of Esther, provide a far older cross section of scriptural tradition than that available to scholars before. While some of the Qumran biblical manuscripts are nearly identical to the Masoretic, or traditional, Hebrew text of the Old Testament, some manuscripts of the books of Exodus and Samuel found in Cave Four exhibit dramatic differences in both language and content. In their astonishing range of textual variants, the Qumran biblical discoveries have prompted scholars to reconsider the once-accepted theories of the development of the modern biblical text from only three manuscript families: of the Masoretic text, of the Hebrew original of the Septuagint, and of the Samaritan Pentateuch. It is now becoming increasingly clear that the Old Testament scripture was extremely fluid until its canonization around 100 A.D." [5]

Fragments of the scrolls on display at the Archaeological Museum, Amman

Contents

[edit] Discovery

The caves in which the scrolls were found
Remains of living quarters at Qumran.

The settlement of Qumran is 1 km inland from the northwest shore of the Dead Sea. The scrolls were found in eleven caves nearby, between 125m (Cave 4) and 1 km (Cave 1) away. None were found within the settlement, unless it originally encompassed the caves. In the winter of 1946–47, Muhammed edh-Dhib and his cousin discovered the caves, and soon afterwards the scrolls.

John C. Trever reconstructed the story of the scrolls from several interviews with the Bedouins. edh-Dhib's cousin noticed the caves, but edh-Dhib himself was the first to actually fall into one. He retrieved a handful of scrolls, which Trever identifies as the Isaiah Scroll, Habakkuk Commentary, and Manual of Discipline, and took them back to the camp to show to his family. None of the scrolls were destroyed in this process, despite popular rumor.[6]

The Bedouins first took the scrolls to a dealer named Ibrahim 'Ijha in Bethlehem. 'Ijha returned them, saying they were worthless, after being warned that they may have been stolen from a synagogue. Indefatigable, the Bedouins went to a nearby market, where a Syrian Christian offered to buy them. A sheikh joined their conversation and suggested they take the scrolls to Khalil Eskander Shahin, "Kando", a cobbler and part-time antiques dealer. The Bedouins and the dealers returned to the site, leaving one scroll with Kando and selling three others to a dealer for 7 GBP ($29 in 2003 dollars).[7]

Arrangements with the Bedouin left the scrolls in the hands of a third party until a profitable sale of them could be negotiated. That third party, George Isha'ya, was a member of the Syrian Orthodox Church, who soon contacted St. Mark's Monastery in the hope of getting an appraisal of the nature of the texts. News of the find then reached Metropolitan Athanasius Yeshue Samuel, better known as Mar Samuel.

After examining the scrolls and suspecting their antiquity, Mar Samuel expressed an interest in purchasing them. Four scrolls found their way into his hands: the now famous Isaiah Scroll (1QIsa), the Community Rule, the Habakkuk Pesher (a commentary on the book of Habakkuk), and the Genesis Apocryphon. More scrolls soon surfaced in the antiquities market, and Professor Eleazer Sukenik, an Israeli archaeologist and scholar at Hebrew University, soon found himself in possession of three, The War Scroll, Thanksgiving Hymns, and another, more fragmented, Isaiah scroll.

By the end of 1947, Sukenik received word of the scrolls in Mar Samuel's possession and attempted to purchase them. No deal was reached, and instead the scrolls caught the attention of Dr. John C. Trever, of the American Schools of Oriental Research (ASOR), who compared the script in the scrolls to that of The Nash Papyrus, the oldest biblical manuscript then known, and found similarities between them.

Dr. Trever, a keen amateur photographer, met with Mar Samuel on February 21, 1948, when he photographed the scrolls. The quality of his photographs often exceeded the visibility of the scrolls themselves over the years, as the ink of the texts quickly deteriorated after they were removed from their linen wrappings.

The scrolls were analyzed using a synchrotron at the University of California, Davis where it was found that the black ink used was iron-gall ink.[8] The red ink on the scrolls was cinnabar (HgS, mercury sulfide).[8]

In March, the 1948 Arab-Israeli War prompted the removal of the scrolls for safekeeping, from Israel to Beirut, Lebanon.

Early in September, 1948, Mar Samuel brought Professor Ovid R. Sellers, the new Director of ASOR, some additional scroll fragments that he had acquired. By the end of 1948, nearly two years after their discovery, scholars had yet to locate the cave where the fragments had been found. With unrest in the country, no large-scale search could be undertaken. Sellers attempted to get the Syrians to help him locate the cave, but they demanded more money than he could offer. Finally, Cave 1 was discovered, on January 28, 1949, by a United Nations observer.

The Dead Sea Scrolls went up for sale eventually, in an advertisement in the June 1, 1954 Wall Street Journal.

MISCELLANEOUS FOR SALE

THE FOUR DEAD SEA SCROLLS

Biblical manuscripts dating back to at least 200 B.C.
are for sale. This would be an ideal gift to an educational
or religious institution by an individual or group.
Box F 206 WALL STREET JOURNAL

On July 1, the scrolls, after delicate negotiations and accompanied by three people including the Metropolitan, arrived at the Waldorf-Astoria Hotel in New York. They were purchased for US$250,000. Less than half of the proceeds actually went to Mar Samuel. Due to a mix-up in paperwork, the US government got most of it, in taxes.[citation needed]

[edit] Cave 2

Bedouins discovered 300 fragments of other scrolls in Cave 2, including Jubilees and the Wisdom of Ben-Sirach in the original Hebrew.

[edit] Cave 3

One of the most curious scrolls is the Copper Scroll. Discovered in Cave 3 in 1952[9], this scroll records a list of 67 hiding places, mostly underground, throughout the ancient Roman province of Judea (now Israel). According to the scroll, the secret caches held astonishing amounts of gold, silver, copper, aromatics, and manuscripts.

[edit] Cave 4

Cave four is the most famous of Qumran caves. It is visible from the plateau to the south of the Qumran settlement. It is by far the most productive of all Qumran caves, producing ninety percent of the Dead Sea Scrolls and scroll fragments (approx. 15,000 fragments from 500 different texts).

[edit] Caves 5 and 6

Caves 5 and 6 were discovered shortly after Cave 4. They yielded a modest find.

[edit] Caves 7–10

Archaeologists excavated caves 7 through 9 in 1957, but did not find many fragments. Cave 7 contained seventeen Greek documents (including 7Q5, which became the subject of controversy in later decades). Cave 8 had only five fragments, and Cave 9 held 7. Cave 10 contained nothing but a single ostracon.

[edit] Cave 11

The Temple Scroll, so called because more than half of it pertains to the construction of the Temple of Jerusalem, was found in Cave 11, and is by far the longest scroll. It is now 26.7 feet (8.15m) long. Its original length may have been over 28 feet (8.75m). The Temple Scroll was regarded by Yigael Yadin as "The Torah According to the Essenes." On the other hand, Hartmann Steggemann, a contemporary and friend of Yadin, believed the scroll was not to be regarded as such, but was a document without exceptional significance. Steggemann notes that it is not mentioned or cited in any known Essene writing.[10]

Also in Cave 11, an escatological fragment about the biblical figure Melchizedek (11Q13) was found.

[edit] Survey of Scrolls

While many of the Dead Sea Scrolls are small fragments of Biblical, apocryphal, or sectarian manuscripts, some of the scrolls have come to be well known and influential to Second Temple Judaism.

The original seven scrolls from Cave 1 are:[11]

Other scrolls include:

[edit] Significance to the Canon of the Bible

The significance of the scrolls relates in a large part to the field of textual criticism. Before the discovery of the Dead Sea Scrolls, the oldest Hebrew manuscripts of the Bible were Masoretic texts dating to 9th century. The biblical manuscripts found among the Dead Sea Scrolls push that date back to the 2nd century BCE. Before this discovery, the earliest extant manuscripts of the Old Testament were in Greek in manuscripts such as Codex Vaticanus and Codex Sinaiticus. A few of the biblical manuscripts found at Qumran differ significantly from the Masoretic text, but most differ at most slightly. The scrolls thus provide new variants and the ability to be more confident of those readings where the Dead Sea manuscripts agree with the Masoretic Text or with the early Greek manuscripts.

Further, the sectarian texts among the Dead Sea Scrolls, most of which were previously unknown, offer new light on one form of Judaism practiced during the Second Temple period.

[edit] Frequency of books found

Books Ranked According to Number of Manuscripts found (top 16)[12]

Books No. found
Psalms 39
Deuteronomy 33
1 Enoch 25
Genesis 24
Isaiah 22
Jubilees 21
Exodus 18
Leviticus 17
Numbers 11
Minor Prophets 10
Daniel 8
Jeremiah 6
Ezekiel 6
Job 6
1 & 2 Samuel 4

[edit] Origin of the Scrolls

There has been much debate about the origin of the Dead Sea Scrolls. The dominant theory remains that the scrolls were the product of a sect of Jews living at nearby Qumran called the Essenes, but this theory has come to be challenged by several modern scholars. The various theories concerning the origin of the scrolls are as follows:

Qumran-Essene Theory
The prevalent view among scholars, almost universally held until the 1990s, is the "Qumran-Essene" hypothesis originally posited by Roland Guérin de Vaux[13] and Józef Tadeusz Milik.[14] The Qumran-Essene theory holds that the scrolls were written by the Essenes, or perhaps by another Jewish sectarian group, residing at Khirbet Qumran. They composed the scrolls and ultimately hid them in the nearby caves during the Jewish Revolt sometime between 66 and 68 CE. The site of Qumran was destroyed and the scrolls were never recovered by those that placed them there. A number of arguments are used to support this theory.

  • There are striking similarities between the description of an initiation ceremony of new members in the Community Rule and descriptions of the Essene initiation ceremony mentioned in the works of Flavius Josephus', a Jewish-Roman historian of the time) account of the Second Temple Period.
  • Josephus mentions the Essenes as sharing property among the members of the community, as does the Community Rule.
  • During the excavation of Khirbet Qumran, two inkwells and plastered elements thought to be tables were found, offering evidence that some form of writing was done there. More inkwells were discovered in nearby loci. De Vaux called this area the "scriptorium" based upon this discovery.
  • Several Jewish ritual baths (Hebrew: miqvah = מקוה) were discovered at Qumran, which offers evidence of an observant Jewish presence at the site.
  • Pliny the Elder (a geographer writing after the fall of Jerusalem in 70 CE) describes a group of Essenes living in a desert community on the northwest shore of the Dead Sea near the ruined town of 'Ein Gedi.

The Qumran-Essene theory has been the dominant theory since its initial proposal by Roland de Vaux and J.T. Milik. Recently, however, several other scholars have proposed alternative origins of the scrolls.

Qumran-Sectarian Theory
Qumran-Sectarian theories are variations on the Qumran-Essene theory. The main point of departure from the Qumran-Essene theory is hesitation to link the Dead sea Scrolls specifically with the Essenes. Most proponents of the Qumran-Sectarian theory understand a group of Jews living in or near Qumran to be responsible for the Dead Sea Scrolls, but do not necessarily conclude that the sectarians are Essenes.

Qumran-Sadducean Theory
A specific variation on the Qumran-Sectarian theory that has gained much recent popularity, is the work of Lawrence H. Schiffman who proposes that the community was led by a group of Zadokite priests (Sadducees).[15] The most important document in support of this view is the "Miqsat Ma'ase Ha-Torah" (4QMMT), which cites purity laws (such as the transfer of impurities) identical to those attributed in rabbinic writings to the Sadducees. 4QMMT also reproduces a festival calendar that follows Sadducee principles for the dating of certain festival days.

Christian Origin Theory
A few scholars have argued that the Dead Sea Scrolls reflect similarities with the early Christian movement. While there are certainly some characteristics shared certain Jewish sectarian groups, most scholars today deny that there is any real connection between the Christians and the authors of the Dead Sea Scrolls. Still, Spanish Jesuit Josep O'Callaghan-Martínez has argued that one fragment (7Q5) preserves a portion of text from the New Testament Gospel of Mark 6:52-53.[16] In recent years, Robert Eisenman has advanced the theory that some scrolls actually describe the early Christian community. Eisenman also attempted to relate the career of James the Just and the Apostle Paul / Saul of Tarsus to some of these documents.[17] Barbara Thiering also supports the Christian Origin theory, but argues that Jesus of Nazareth is the Wicked Priest mentioned in the scrolls.[18]

Jerusalem Origin Theory
Some scholars have argued that the scrolls were the product of Jews living in Jerusalem, who hid the scrolls in the caves near Qumran while fleeing from the Romans during he destruction of Jerusalem in 70 CE. Karl Heinrich Rengstorf first proposed that the Dead Sea Scrolls originated at the library of the Jewish Temple in Jerusalem.[19] Later, Norman Golb suggested that the scrolls were the product of multiple libraries in Jerusalem, and not necessarily the Jerusalem Temple library.[20] Proponents of the Jerusalem Origin theory point to the diversity of thought and handwriting among the scrolls as evidence against a Qumran origin of the scrolls. Several archaeologists have also accepted an origin of the scrolls other than Qumran, including Yizhar Hirschfeld[21] and most recently Yizhak Magen and Yuval Peleg[22], who all understand the remains of Qumran to be those of a Hasmonean fort that was reused during later periods. Recent scientific evidence published by Ira Rabin, Oliver Hahn, Timo Wolff, Admir Masic, and Gisela Weinberg, however, shows that the ink from The Thanksgiving Scroll uses water taken from the Dead Sea thereby demonstrating a link between the Dead Sea region and at least some of the scrolls.

[edit] Publication

Some of the documents were published early. All the writings in Cave 1 appeared in print between 1950 and 1956, those from eight other caves were released in 1963, and 1965 saw the publication of the Psalms Scroll from Cave 11. Their translations into English soon followed.

An exception was the contents of Cave 4, representing 40% of the total. Their publication had been entrusted to "The International Team" led by Father Roland de Vaux, a member of the Dominican Order in Jerusalem. This group published the first volume of the material entrusted to them in 1968, but spent much of their energies defending their theories regarding the materials, instead of publishing them. Geza Vermes, who had been involved from the start in the project, blamed the delay—and eventual failure—on de Vaux's selection of a team poorly suited to the work, as well as de Vaux's vain reliance on "his personal, quasi-patriarchal authority" to ensure its prompt completion.

Thus a large portion of the finds in Cave 4 were not released for years. Access to the scrolls was governed by a "secrecy rule" which allowed only the original International Team or their designates to view the original materials. After de Vaux's death in 1971, his successors repeatedly refused to allow the publication even of photographs of these materials, preventing other scholars from making their own judgments. This rule was eventually broken, first by Ben Zion Wacholder's publication in the fall of 1991 of 17 documents reconstructed from a concordance that had been made in 1988 and had come into the hands of scholars outside of the International Team; next, in the same month, by the discovery and publication of a complete set of facsimiles of the Cave 4 materials at the Huntington Library in San Marino, California, which were not covered by the "secrecy rule". After further delays, these photographs were published by Robert Eisenman and James Robinson as A Facsimile Edition of the Dead Sea Scrolls.[23] As a result, the "secrecy rule" was lifted.

Publication accelerated with the appointment of the respected Dutch-Israeli textual scholar Emanuel Tov as editor-in-chief in 1990. Publication of the Cave 4 documents soon commenced, with five volumes in print by 1995. As of March 2009 volume XXXII remains to be completed, with the whole series, Discoveries in the Judean Desert, running to thirty nine volumes in total.

In December 2007, the Dead Sea Scrolls Foundation commissioned London publisher Facsimile Editions to publish exact facsimiles of three scrolls,[24] The Great Isaiah Scroll (1QIsa), The Order of the Community (1QS), and The Pesher to Habakkuk (1QpHab). Of the first three facsimile sets, one was exhibited at the Early Christianity and the Dead Sea Scrolls exhibition in Seoul, South Korea, and a second set was purchased by the British Library in London.

[edit] Digital copies

High-resolution images of all the Dead Sea Scrolls are not yet known to be available online. However, they can be purchased in inexpensive multi-volumes - on disc media or in book form - or viewed in certain university libraries.

According to Computer Weekly (16th Nov 2007), a team from King's College London is to advise the Israel Antiquities Authority, who are planning to digitize the scrolls. On 27th Aug 2008 an Israeli internet news agency YNET announced that the project is under way[25]. The scrolls are planned to be made available to the public via Internet. The project is to include infra-red scanning of the scrolls which is said to expose additional details not revealed under visible light.

The text of nearly all of the non-biblical scrolls has been recorded and tagged for morphology by Dr. Martin Abegg, Jr., the Ben Zion Wacholder Professor of Dead Sea Scroll Studies at Trinity Western University in Langley, BC, Canada. It is available on handheld devices through Olive Tree Bible Software - BibleReader, on Macs through Accordance, and on Windows through Logos Bible Software and BibleWorks.

[edit] See also

[edit] References

[edit] Notes

  1. ^ From papyrus to cyberspace The Guardian August 27, 2008.
  2. ^ Bruce, F. F.. "The Last Thirty Years". Story of the Bible. ed. Frederic G. Kenyon Retrieved June 19, 2007
  3. ^ Ilani, Ofri, "Scholar: The Essenes, Dead Sea Scroll 'authors,' never existed, Ha'aretz, March 13, 2009
  4. ^ Abegg, Jr., Martin, Peter Flint, and Eugene Ulrich, The Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English, San Francisco: Harper, 2002
  5. ^ Fagan, Brian M., and Charlotte Beck, The Oxford Companion to Archeology, entry on the "Dead sea scrolls", Oxford University Press, 1996
  6. ^ John C. Trever. The Dead Sea Scrolls. Gorgias Press LLC, 2003
  7. ^ John C. Trever. The Dead Sea Scrolls. Gorgias Press LLC, 2003
  8. ^ a b "Iron-gall ink was the most important ink in Western history". realscience.breckschool.org. http://realscience.breckschool.org/upper/fruen/files/Enrichmentarticles/files/IronGallInk/IronGallInk.html. Retrieved on 2008-12-29. 
  9. ^ Eisenman, Robert H. and James Robinson, A Facsimile Edition of the Dead Sea Scrolls 2 vol., Washington, D.C.: Biblical Archaeology Society, 1991.
  10. ^ Stegemann, Hartmut. "The Qumran Essenes: Local Members of the Main Jewish Union in Late Second Temple Times." Pages 83-166 in The Madrid Qumran Congress: Proceedings of the International Congress on the Dead Sea Scrolls, Madrid, 18-21 March, 1991, Edited by J. Trebolle Barrera and L. Vegas Montaner. Vol. 11 of Studies on the Texts of the Desert of Judah. Leiden: Brill, 1992.
  11. ^ Vermes, Geza, The Complete Dead Sea Scrolls in English, London: Penguin, 1998. ISBN 0-14-024501-4
  12. ^ Gaster, Theodor H., The Dead Sea Scriptures, Peter Smith Pub Inc., 1976. ISBN=0-8446-6702-1
  13. ^ de Vaux, Roland, Archaeology and the Dead Sea Scrolls (Schweich Lectures of the British Academy, 1959). Oxford: Oxford University Press, 1973.
  14. ^ Milik, Józef Tadeusz, Ten Years of Discovery in the Wilderness of Judea, London: SCM, 1959.
  15. ^ Schiffman, Lawrence H., Reclaiming the Dead Sea Scrolls: their True Meaning for Judaism and Christianity, Anchor Bible Reference Library (Doubleday) 1995
  16. ^ O'Callaghan-Martínez, Josep, Cartas Cristianas Griegas del Siglo V, Barcelona: E. Balmes, 1963.
  17. ^ Eisenman, Robert H. James, the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls. 1st American ed. New York: Viking, 1997.
  18. ^ Thiering, Barbara, E. Jesus and the Riddle of the Dead Sea Scrolls: Unblocking the Secrets of His Life Story. San Francisco: Harper, 1992.
  19. ^ Rengstorf, Karl Heinrich. Hirbet Qumran und die Bibliothek vom Toten Meer. Translated by J. R. Wilkie. Stuttgart: W. Kohlhammer, 1960.
  20. ^ Golb, Norman, Who Wrote the Dead Sea Scrolls? The Search for the Secret of Qumran, New York: Scribner, 1995.
  21. ^ Hirschfeld, Yizhar, Qumran in Context: Reassessing the Archaeological Evidence, Peabody: Hendrickson Publishers, 2004.
  22. ^ Magen, Yizhak, and Yuval Peleg, The Qumran Excavations 1993-2004: Preliminary Report, JSP 6 (Jerusalem: Israel Antiquities Authority, 2007)Download
  23. ^ Eisenman, Robert H. and James Robinson, A Facsimile Edition of the Dead Sea Scrolls in two volumes (Biblical Archaeology Society of Washington, DC, Washington, DC, 1991)
  24. ^ Rocker, Simon (2007-11-16). "The Dead Sea Scrolls...made in St John’s Wood". The Jewish Chronicle. http://website.thejc.com/home.aspx?ParentId=m13s100&AId=56661. Retrieved on 2009-02-11. 
  25. ^ "(Hebrew) The Dead Sea Scrolls Being Exposed". YNET. 2008-08-27. http://www.ynet.co.il/articles/0,7340,L-3588523,00.html. Retrieved on 2008-08-27. 

New York Daily News By SAMUEL MAULL | Associated Press Writer March 5, 2009 Dead Sea Scrolls scholar's son arrested in NY

[edit] Bibliography

  • Abegg, Jr., Martin, Peter Flint, and Eugene Ulrich, The Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English, San Francisco: Harper, 2002. ISBN 0-06-060064-0, (contains the biblical portion of the scrolls)
  • Allegro, John Marco, The Dead Sea Scrolls and the Christian Myth (ISBN 0-7153-7680-2), Westbridge Books, U.K., 1979.*Edward M. Cook, Solving the Mysteries of the Dead Sea Scrolls: New Light on the Bible, Grand Rapids, MI: Zondervan, 1994.
  • Boccaccini, Gabriele. Beyond the Essene Hypothesis: The Parting of Ways between Qumran and Enochic Judaism, Grand Rapids: Eerdmans, 1998.
  • Charlesworth, James H. "The Theologies of the Dead Sea Scrolls." Pages xv-xxi in The Faith of Qumran: Theology of the Dead Sea Scrolls. Edited by H. Ringgren. New York: Crossroad, 1995.
  • Collins, John J., Apocalypticism in the Dead Sea Scrolls, New York: Routledge, 1997.
  • Collins, John J., and Craig A. Evans. Christian Beginnings and the Dead Sea Scrolls, Grand Rapids: Baker, 2006.
  • Cross, Frank Moore, The Ancient Library of Qumran, 3rd ed., Minneapolis: Fortress Press, 1995. ISBN 0-8006-2807-1
  • Davies, A. Powell, The Meaning of the Dead Sea Scrolls. (Signet, 1956.)
  • Davies, Philip R., George J. Brooke, and Phillip R. Callaway, The Complete World of the Dead Sea Scrolls, London: Thames & Hudson, 2002. ISBN 0-500-05111-9
  • de Vaux, Roland, Archaeology and the Dead Sea Scrolls (Schweich Lectures of the British Academy, 1959). Oxford: Oxford University Press, 1973.
  • Dimant, Devorah, and Uriel Rappaport (eds.), The Dead Sea Scrolls: Forty Years of Research, Leiden and Jerusalem: E. J. Brill, Magnes Press, Yad Izhak Ben-Zvi, 1992.
  • Eisenman, Robert H., The Dead Sea Scrolls and the First Christians, Shaftesbury: Element, 1996.
  • Eisenman, Robert H., and Michael O. Wise. The Dead Sea Scrolls Uncovered: The First Complete Translation and Interpretation of 50 Key Documents Withheld for Over 35 Years, Shaftesbury: Element, 1992.
  • Eisenman, Robert H. and James Robinson, A Facsimile Edition of the Dead Sea Scrolls 2 vol., Washington, D.C.: Biblical Archaeology Society, 1991.
  • Fitzmyer, Joseph A., Responses to 101 Questions on the Dead Sea Scrolls, Paulist Press 1992, ISBN 0-8091-3348-2
  • Galor, Katharina, Jean-Baptiste Humbert, and Jürgen Zangenberg. Qumran: The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates: Proceedings of a Conference held at Brown University, November 17-19, 2002, Edited by Florentino García Martínez, Studies on the Texts of the Desert of Judah 57. Leiden: Brill, 2006.
  • García-Martinez, Florentino, The Dead Sea Scrolls Translated: The Qumran Texts in English, (Translated from Spanish into English by Wilfred G. E. Watson) (Leiden: E.J.Brill, 1994).
  • Gaster, Theodor H., The Dead Sea Scriptures, Peter Smith Pub Inc., 1976. ISBN=0-8446-6702-1
  • Golb, Norman, Who Wrote the Dead Sea Scrolls? The Search for the Secret of Qumran, New York: Scribner, 1995.
  • Heline, Theodore, Dead Sea Scrolls, New Age Bible & Philosophy Center, 1957, Reprint edition March 1987, ISBN 0-933963-16-5
  • Hirschfeld, Yizhar, Qumran in Context: Reassessing the Archaeological Evidence, Peabody: Hendrickson Publishers, 2004.
  • Israeli, Raphael, Piracy in Qumran: The Battle over the Scrolls of the Pre-Christ Era, Transaction Publishers: 2008 ISBN 978-1-4128-0703-6
  • Khabbaz, C., "Les manuscrits de la mer Morte et le secret de leurs auteurs",Beirut, 2006. (Ce livre identifie les auteurs des fameux manuscrits de la mer Morte et dévoile leur secret).
  • Magen, Yizhak, and Yuval Peleg, The Qumran Excavations 1993-2004: Preliminary Report, JSP 6 (Jerusalem: Israel Antiquities Authority, 2007)Download
  • Magen, Yizhak, and Yuval Peleg, "Back to Qumran: Ten years of Excavations and Research, 1993-2004," in The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates (Studies on the Texts of the Desert of Judah 57), Brill, 2006 (pp. 55–116).
  • Magness, Jodi, The Archaeology of Qumran and the Dead Sea Scrolls, Grand Rapids: Eerdmans, 2002.
  • Maier, Johann, The Temple Scroll, [German edition was 1978], (Sheffield:JSOT Press [Supplement 34], 1985).
  • Milik, Józef Tadeusz, Ten Years of Discovery in the Wilderness of Judea, London: SCM, 1959.
  • Muro, E. A., "The Greek Fragments of Enoch from Qumran Cave 7 (7Q4, 7Q8, &7Q12 = 7QEn gr = Enoch 103:3-4, 7-8)." Revue de Qumran 18, no. 70 (1997): 307, 12, pl. 1.
  • O'Callaghan-Martínez, Josep, Cartas Cristianas Griegas del Siglo V, Barcelona: E. Balmes, 1963.
  • Qimron, Elisha, The Hebrew of the Dead Sea Scrolls, Harvard Semitic Studies, 1986. (This is a serious discussion of the Hebrew language of the scrolls.)
  • Rengstorf, Karl Heinrich, Hirbet Qumran und die Bibliothek vom Toten Meer, Translated by J. R. Wilkie. Stuttgart: W. Kohlhammer, 1960.
  • Roitman, Adolfo, ed. A Day at Qumran: The Dead Sea Sect and Its Scrolls. Jerusalem: The Israel Museum, 1998.
  • Sanders, James A., ed. Dead Sea scrolls: The Psalms scroll of Qumrân Cave 11 (11QPsa), (1965) Oxford, Clarendon Press.
  • Schiffman,Lawrence H., Reclaiming the Dead Sea Scrolls: their True Meaning for Judaism and Christianity, Anchor Bible Reference Library (Doubleday) 1995, ISBN 0-385-48121-7, (Schiffman has suggested two plausible theories of origin and identity - a Sadducean splinter group, or perhaps an Essene group with Sadducean roots.) Excerpts of this book can be read at COJS: Dead Sea Scrolls.
  • Schiffman, Lawrence H., and James C. VanderKam, eds. Encyclopedia of the Dead Sea Scrolls. 2 vols. New York: Oxford University Press, 1999.
  • Shanks, Hershel, The Mystery and Meaning of the Dead Sea Scrolls, Vintage Press 1999, ISBN 0-679-78089-0 (recommended introduction to their discovery and history of their scholarship)
  • Stegemann, Hartmut. "The Qumran Essenes: Local Members of the Main Jewish Union in Late Second Temple Times." Pages 83–166 in The Madrid Qumran Congress: Proceedings of the International Congress on the Dead Sea Scrolls, Madrid, 18-21 March, 1991, Edited by J. Trebolle Barrera and L. Vegas Montaner. Vol. 11 of Studies on the Texts of the Desert of Judah. Leiden: Brill, 1992.
  • Thiede, Carsten Peter, The Dead Sea Scrolls and the Jewish Origins of Christianity, PALGRAVE 2000, ISBN 0-312-29361-5
  • Thiering, Barbara, Jesus the Man, New York: Atria, 2006.
  • Thiering, Barbara, Jesus and the Riddle of the Dead Sea Scrolls (ISBN 0-06-067782-1), New York: Harper Collins, 1992
  • VanderKam, James C., The Dead Sea Scrolls Today, Grand Rapids: Eerdmans, 1994.
  • Vermes, Geza, The Complete Dead Sea Scrolls in English, London: Penguin, 1998. ISBN 0-14-024501-4 (good translation, but complete only in the sense that he includes translations of complete texts, but neglects fragmentary scrolls and more especially does not include biblical texts.)
  • Wise, Michael O., Martin Abegg, Jr., and Edward Cook, The Dead Sea Scrolls: A New Translation, (1996), HarperSanFrancisco paperback 1999, ISBN 0-06-069201-4, (contains the non-biblical portion of the scrolls, including fragments)
  • Yadin, Yigael. The Temple Scroll: The Hidden Law of the Dead Sea Sect, New York: Random House, 1985.

[edit] Other sources

  • Dead Sea Scrolls Study Vol 1: 1Q1-4Q273, Vol. 2: 4Q274-11Q31, (compact disc), Logos Research Systems, Inc., (contains the non-biblical portion of the scrolls with Hebrew and Aramaic transcriptions in parallel with English translations)

[edit] External links

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