JESS, QMRAN AND TE DEAD SEA SCROLLS

DARN GRAAM

ua ad t ad Sa Sos unpublished, there is no cover-up there either. They are still being studied by a team of Catholic, EER SINCE THE discovery of the ead Sea Protestant and ewish scholars, who hope to Scrolls in caves surrounding the ancient translate and publish them in the near future. Essene settlement of umran by the northwest The area in and around umran has also shoreline of the ead Sea in 1, these scrolls been a centre of archaeological analysis. The have been the subect of intensive scholarly fruits of excavation and research tell us that analysis and research.1 But because umran was once inhabited by the ewish sect publication of the Scrolls in their entirety is called the Essenes who were very active still today something uite recent, perhaps not throughout udaea between the second surprisingly some scholars have claimed a century BC and the first century A. Before conspiracy over what might be contained the scrolls' discovery the only items of within them in a cover-up of the possible information we had about the Essenes were dangers those contents pose to universal from brief descriptions of the sect by the ewish religious institutions like Christianity. historian osephus. Although osephus is a Although with publication it is clear that there very useful when it comes to ewish history in is no cause for concern about the scrolls' the first centuries BC and A, his remarks contents, claims of a conspiracy still persist. about the Essenes are of limited value. This article seeks to reassure the reader that However, when ewish experts began such claims are groundless and that the content of comparing the writings of the ead Sea Scrolls the ead Sea Scrolls need not shake the to osephus' account, the scholars discovered foundations of one's Christian faith. As laus Berger they now had a virtual whole Essene library at puts it, there was never any conspiracy concerning their fingertips. the Scrolls' contents, although I would disagree with Berger in that I believe that this all would still Ssatioaisd Cais make exciting material for a 'spy' thriller—were it not for the simple fact that, as Berger rightly Scholarship regarding the ead Sea Scrolls observes, there is nothing within the scrolls to and their place in udeo-Christian studies warrant one.2 What actually delayed publication essentially falls into two camps: the of the ead Sea Scrolls were in fact the usual sensationalised, and the more serious. That international political ousting and regional unrest has been a feature of ead Sea Scrolls study between nations in the Middle East, as well as ever since their discovery. Almost immediately international ownership disputes over them and after their discovery some scholars, eager for the siable egos of scholars trying to monopolise fame however fleeting, announced that they their study. That is often the case with the most could only have been written by the early important archaeological discoveries. Still, the Christians. These were fabulous claims to scrolls' recent publication offers lay readers the make, and especially so since some who made opportunity to make some fresh insights about the them were respected scholars for their time. scrolls and their authors for themselves. As for the Indeed, that is why a minority of scholars still, remaining thousands of small fragments still left even today, maintain such a line. et, even

1 COMPASS among exponents of such a theory the desire arn raam is a to stand out has meant that there are now many andidate at diverting splinter-arguments as to how to link auarie niersit the scrolls to the early Christians. e is te autor o The earliest sub-argument in this trend was man arties or that formulated in the early 18s by R. H. Archaeological igg- Eisenman, who put forward the notion that ings Magaine and as esus' brother ames must have been a great uised Finding the leader in the group at umran; and that the Lost ears of esus: A Christian Approach. scrolls generally, and the Commentary on Habakkuk in particular, should be viewed in light of ames' life and career. Given ames was Christians living in umran. Hence, they claimed a leader of the Christian Church in erusalem that all similarities between early Christianity following esus' death together with the and the writers of the Scrolls are proofs that disciples ohn and Peter, Eisenman claimed they must have been one and the same religious that his influence must have extended to group. Therefore, Baptism was a form of the umran as well. same ritual cleansing that was practiced at While Eisenman was crystallising these umran. Furthermore, the communal sharing, views, Australian academic Barbara Thiering, the Messianic hopes, and the fact that at began formulating a different splinter- umran there were twelve male leaders all point argument. According to Thiering, the to the conclusion, these authors suggest, that cryptically labelled 'Righteous Teacher' who umran had been populated by early Christians is referred to in the ead Sea Scrolls repeatedly and that the ead Sea Scrolls had been written as the religious founder of the group at by them.7 These two authors also proposed umran, was ohn the Baptist, while the that the Righteous Teacher was actually esus. 'Wicked Priest', who the scrolls say was his Given that the Scrolls portray the Righteous rival for power, was esus. According to Teacher as a simple man without any claim to Thiering, both were active at umran between divinity, Baigent and Leigh argue that the divine 2 to A during the last four years of the nature of esus must have been a later construct lost years of esus' life before the start of his by the apostle Paul.8 Inspired by these claims, ministry. In addition to this wild theory, as well as Baigent and Leigh's fame, Upton Clary Thiering claimed that esus had actually been Ewing and others have rather too hastily married during this time, and that he even accepted that the Righteous Teacher must have divorced and then remarried, this second time indeed been esus. to Mary Magdalene. Furthermore, Thiering But even these claims were not the final claimed that esus had four children with her say on the spurious link between esus and during this time. All of these things, Thiering umran. Other writers have also put forward argues, mark esus out more as an anti-Christ their own splinter-arguments too. One such than as a true Messiah. argument is that put forward by Walter Parks. Notwithstanding all this, at the same time Parks disputes that the Scrolls were written Michael Baigent and Richard Leigh, whose by Christians. Instead, he follows established best-selling book The Holy Blood and The Holy scholarship and upholds that they were Grail inspired an Brown to write his now indeed, written by Essenes, not Christians, at infamously dubious The a inci Code, weighed a point in time sometime before Christ's birth. heavily into the debate. In a follow-up book But from there Parks diverges, and claims that The ead Sea Scrolls eception, Baigent and during the 'lost years' of esus' life between Leigh proposed that the ead Sea Scrolls were ages thirteen to twenty-nine esus was sent actually written between and 7A by by his parents to be schooled in umran by

2 ESUS, UMRAN AN THE EA SEA SCROLLS

Essene teachers, and that his textbooks were hence his celebrated posterity there in the ead the ead Sea Scrolls themselves1 Sea Scrolls themselves.11 However, needless to say, esus could not The second count which proves the above have been all these things at the same time. sensationalised claims as untenable is derived Moreover, all of these sensationalised claims from what the Gospels and the ead Sea have been countered by many of the most Scrolls actually say about esus' standing with reputable of historians and archaeologists the Essenes themselves. The scrolls certainly who have extensive expertise with regard to do say that the Righteous Teacher had certain umran and early udeo-Christian history. ualities which Bible readers would also notice in esus as well: a burning desire to preach Ois Sious Soasi salvation, a view of himself as a prophetic figure, and a sense that the end times were Essentially, the aforementioned immanent.12 But esus and the Righteous sensationalisms fail to convince on three Teacher also had glaring differences which counts as set forth by more serious scholars. discount the idea that they were the same The first count concerns the actual dating of person. It must be noted that, for one thing, the ead Sea Scrolls themselves. Independent the ead Sea Scrolls never mention esus at scientific testing of the scrolls has shown that all, and nor do they give the slightest hint that they are much older than is sometimes presumed. esus and the Righteous Teacher were the Palaeographic testing has proven they were same person. For another, whereas the written between the start of the second century Righteous Teacher fled erusalem and sought BC and the mid-first century A; Radio-carbon self-preservation in the wilderness near the testing of a scroll's wrapping in 11 gave a ead Sea, esus went boldly to erusalem, even date during the start of the first century A; though he knew he was going to face death and independent radio-carbon testing carried and martyrdom there.1 out during the 1s on eight manuscripts Furthermore, whilst it is certainly true that dated them all to the first century BC. the Gospels and the ead Sea Scrolls both refer Accordingly, there is consensus among serious to Isaiah's prophecy that the way of the scholars today, that given these tests and the Messiah would be prepared 'in the wilderness', contents of the scrolls themselves, the ead their definition of that preparation is uite Sea Scrolls must have been written between different. The Community Rule ead Sea Scroll 2BC and ust prior to umran's destruction says explicitly that the whole purpose of the by the Romans in the Great ewish War in A7 Essene sect's presence in isolated umran was when the Essenes hid them in their caves to to 'prepare the way in the desert' for the preserve them. As a result the Righteous Messiah; for they believed that in this way they Teacher could never have been either esus or might endear themselves to God and to His ohn the Baptist, but has to be someone who Messiah when he should arrive on the scene.1 lived centuries earlier. In fact, it is now accepted However, the idea that the wilderness was that this person was the original founder of the one place where God chooses to reveal his will Essene sect and the umran community. to humankind was a long and popular one, and it According to this view first introduced by was one that was widespread in esus' time. As renowned ewish scholar Gea ermes, the for esus himself, he never once identified Righteous Teacher had been a priest of some himself with the Essenes of umran throughout standing in erusalem in the early second the Gospels. Instead, esus taught that it was century BC, but became despondent with the not the Essenes of umran, but rather it was established priesthood's moral corruption there, ohn the Baptist, who was baptising and calling whereupon he left erusalem and founded the people to repentance along the ordan River, who Essene sect which, in turn, founded umran - was really preparing his way in the wilderness in

COMPASS accordance with God's plan. Therefore, it is that shows that esus and the Righteous impossible to trace any Isaianic lines of direct Teacher of umran were two very different influence by the Essenes over esus in this kinds of teachers: that difference concerns the regard.1 place in one's life for love and friendship. The third count upon which these Whereas the Righteous Teacher of umran sensationalised claims fail is with regard to taught his followers to keep to the Law of the finer details of the actual arguments Moses on pain of punishment and even the themselves. Put simply, they lack historical death penalty, esus preached a message of accuracy. Baigent and Leigh claim a link love, forgiveness and grace. The Righteous between the Essene use of ritual washing and Teacher advocated harsh compliance; yet the baptism practiced by ohn the Baptist and esus brought to common people the esus and his disciples. But ritual washing was possibility of a loving and understanding practiced throughout the whole ewish world relationship with God and with each other.2 as ews for the purpose of becoming ritually These two very different types of teaching pure for worship. That was the case at umran had marked effects upon their respective too. At umran, as elsewhere throughout followers. The Essenes became famous for ewish settlements in udaea and Galilee, ritual their displays of ustified indignation. washing pools called Mikva'ot were built to osephus wrote that the Essenes 'showed accommodate this very ewish practice, and indignation when ustified.'21 That was putting the ead Sea Scrolls themselves speak of it mildly. umran's Community Rule scroll 'sprinkling' with 'purifying water.'1 But the encouraged its Essene inhabitants to hate all Gospels state that the baptism that ohn the of those who lived outside their sect.22 It states Baptist and esus taught was a once-off that all those 'chosen' by God (i.e. the Essenes) immersion, and a sign of personal repentance should 'hate all that He God has reected' (ie. and devotion to God.17 Other details fray under everybody else).2 The Community Rule then closer scrutiny as well. The Essenes' Messianic goes on to stipulate that the Essenes were to hopes, for instance, were very different to that 'love all the sons of light, each according to of esus'. esus taught that he was the one his lot in God's design', and also 'hate all the and only Messiah, and that followers should sons of darkness, each according to his guilt beware of others claiming to be him or of in God's vengeance.'2 In this Community having the same divine status as him. But the Rule's there is even a pledge and motto to the ead Sea Scrolls actually refer to several effect, 'Everlasting hatred in a spirit of secrecy expected Essene messiahs.18 In regard to the for the men of perdition'2 In fact, at umran pooling of resources, Essene practice was very the Essenes prided themselves so fiercely on different in nature to the early Church's. The hating outsiders that they even composed a Essenes forced devotees to pool their War Scroll. This scroll actually set down resources, whereas in the Christian context guidelines that Essene members were expected that sharing was voluntary.1 In other words, to honour when taking on the Romans and esus was very different to the 'Righteous the rest of the world in the final eschatological Teacher', and the early Christians were very battles between good and evil, light and different to the Essenes. darkness. Indeed, such was the sense of spite for those outside the Essene community at sus itous a ad Lo umran that the Community Rule even lays down that they should not have anything to If anything, we discover a glaring fundamental do with outsiders at all. It states: difference between esus and the Essenes as Likewise, no man shall consort with him in we read the ead Sea Scrolls and the Gospels regard to his work or property lest he be

ESUS, UMRAN AN THE EA SEA SCROLLS

burdened with the guilt of his sin. He shall indeed Cid o Lit keep away from him in all things No member of the community shall follow them in matters It is true that both the Essenes and esus had of doctrine and ustice, or eat or drink anything much to say about the 'Children of Light', as of theirs, or take anything from them except for opposed to the 'Children of arkness'. But the a price For those not reckoned in His ead Sea Scrolls placed a very different Covenant are to be set apart, together with all emphasis upon these to esus. According to that is theirs.2 the Community Rule, the 'Sons of Light' were esus, however, preached very differently, made up of those among the Essenes who and he appears to have strongly criticised the followed God's commandments with their Essenes for their sanctioned hatred in his actions. They 'walk' in God's ways and are Sermon on the Mount. If this is a correct protected by God against the forces of evil.2 interpretation, then esus actually sought to The 'Sons of arkness', by contrast, are those correct the Essenes and steer other people in who practice evil actions and who seek to his audience away from the Essenes' spiteful overthrow the Sons of Light. Conflict between rules and teachings as contained in the these two groups, the War Scroll states, would Community Rule and the War Scroll. Hence, in escalate exponentially until their last final battle, his Sermon on the Mount, esus told his whereupon the Sons of arkness will be audience which was made up from people of exterminated by God and the Sons of Light all walks of life, including Essenes or at the shine forever like stars over the earth.1 very least those who knew Essenes, that: In Luke 1: 8 esus does indeed comment that ou have heard that it was said, 'Love your 'the sons of this world are more clever in dealing neighbour and hate your enemy.' But I tell you: with this generation than the sons of light'; but to Love your enemies, and pray for those who draw the conclusions that esus was here making persecute you, that you may be sons of your reference to the Essene community at umran Father in heaven. He causes his sun to rise on and that he was saying that they were not as the evil and the good, and sends rain on the clever in dealing with that generation as the sons righteous and unrighteous. If you love those 2 who love you, what reward will you get Are of this world as some have, is too hasty. Other not even the tax collectors doing that And if parts of the New Testament illustrate this point. In you greet only your brothers, what are you ohn's Gospel esus clearly stated that he doing more than others o not even pagans do considered his own followers, and not the Essenes, that Be perfect, therefore, as your heavenly are those who 'trust in the light', and who are true Father is perfect.27 'sons of light.' This same motif was also adopted Of course, these are teachings for all time, by the early Christians themselves. In his letters, but they applied no less to esus' own day as ohn taught that esus is this world's true light they do ours. Indeed, they seem to be a critiue and that all who love their neighbour walk 'in the of Christ's contemporary Essenes. To love one's light' of esus. Paul also taught through his neighbour might have been a well-known Biblical letters— in the same vein—that esus is the Lord teaching in Leviticus 1: 18, but hating one's of light and that all who follow him should 'live as enemy finds no mention whatsoever in the whole children of light' and not in their former sinful Bible. But it was an Essene doctrine and it was lifestyles. In essence, for esus and for his promoted in the Community Rule of the ead followers, to live as children of light meant to live Sea Scrolls. Therefore, far from being the Essene as exposed lights for all the world to see, and not Righteous Teacher, as ames H. Charlesworth as people who practice their lives in secret and has put it, esus was probably familiar with the the dark. According to esus that was the best Essenes' doctrine of sanctioned hatred, and way for one to live a righteous life before the God 'abhorred it, and spoke out against it.'28 who sees all.

COMPASS

Armed with this knowledge the conclusion of Martha and Laarus—the same Laarus who that the 'Sons of Light' esus was referring to esus had raised from the dead. She washed in Luke 1:8 were not the Essenes at all is solid. esus' feet with nard and her own hair on one esus was simply stating his observation that occasion, six days before his crucifixion. Now, his own followers lacked the shrewdness of this Mary had originally purchased the nard to the children of the world. Granted, he used the embalm esus' body after he died, but when he same imagery and symbolic language as the began to teach Mary and Martha and the rest Essenes in the SS, but as Gea ermes puts at the party that his death was imminent, Mary it sharply, that can only be put down to the decided to use the nard on him in worship and 'Palestinian religious atmosphere of the epoch' humble gratitude. It was not a marital act. It was generally, 'without entailing any direct an act of a different kind of love: a love for the influence.'7 divine Lord who had raised her own brother, Laarus, back to life; a love for her Messiah; sus ad Ma Mada and a love for her Master who would be killed in less than a week. Of all the sensationalised theories, it is that of As for the use of the Gospel of Philip, this esus' relationship with Mary Magdalene now very fragmentary gospel was not even a during the lost years which has received the Christian Gospel at all. Nor was it even an most attention in recent times; especially since Essene gospel. Rather, it was a Gnostic gospel screening of The a inci Code. Therefore it written centuries after the events it 'describes', is to that claim, that esus married Mary for the purpose of capturing the reader's Magdalene and had a family with her in imagination. It was never intended to be umran during the lost years that we now turn. factual, researched history. Nor was it factual According to Barbara Thiering, Mary biography for that matter even by ancient Magdalene anointed esus' feet once at a standards. Rather, its purpose, as for all Gnostic dinner party in Bethany, a small township near gospels, was to imaginatively fill out an image erusalem, with expensive perfume, and on of esus that is wholly missing from the other occasions as well. This was a sign, earliest Christian Gospels in the Bible and Thiering argues, that esus and Mary thereby attract converts to the Gnostic Magdalene had been married because the religion.1 Gnostic 'gospels' were never written tenth century BC Biblical Song of Solomon for the sake of serious historical enuiry, but portrays marital affection by a wife as pouring to compete with the Christian religion and claim perfume on a husband's feet.8 Thiering then excitable Christians for the Gnostic religion. goes on to cite the Gospel of Philip, which et, even if we presume that on this says that esus often kissed Mary Magdalene, occasion this particular Gnostic gospel was (although upon what part of her has dropped actually stating the truth, and that esus did out of this very fragmentary gospel) and that on occasion kiss Mary Magdalene—even that he loved her more than his other disciples. is not in itself proof that they were ever married. Thiering thereby concludes by adding that uite the contrary, in fact. In some modern esus had married Mary in order to preserve Western countries kissing often implies a deep his bloodline and dynasty. level of intimacy, but in ancient times people However, this claim, imaginative to a point, often kissed each other as a greeting, and this falls flat in light of the ancient evidence itself. was especially so among the early Christians The Gospels of Luke and ohn clearly state that themselves whenever they met together for it was not Mary Magdalene who anointed esus' worship. The apostle Paul often wrote in his feet with the expensive perfume nard at this letters encouragements to Christians that dinner party at all, but another Mary, the sister when they meet to greet each other with 'a

ESUS, UMRAN AN THE EA SEA SCROLLS holy kiss.'2 So even if Mary and esus had claims which link esus to them. umran was ever kissed, they would only ever have done one of many Essene communities whose so as a greeting between siblings under their inhabitants esus must have come into contact heavenly Father, and not as husband and wife. with or heard about, but we must inevitably They would have kissed out of faith and as a conclude, however, that esus did not establish mutually respectful greeting. umran as its Righteous Teacher, and nor was he tutored at umran, and nor did he ever live Cousio there in a marital relationship. In fact, esus Attempts to link esus with umran Essenes fall probably never went to umran at all. That is short at every turn, except of course where esus not to say that studying the ead Sea Scrolls actually criticises the rules of the Essenes in the has no future role to play in the ongoing study Gospels. There is no uneuivocal evidence of early Christianity. Both the ead Sea Scrolls whatsoever anywhere in the ancient sources that and early Christianity emerged out of the same proves that esus spent any time at umran, or ancient ewish cultural ferment and milieu. But even why he should have. As a result, serious they progressed in two very different directions scholarship concerning the ead Sea Scrolls from the very beginning, starting with the life of ultimately soars well above the sensationalised esus himself.

NOTES 1. On the site of umran and the ead Sea Scrolls 1) 1, . generally, see odi Magness, e raeoog o 1. Walter Parks, esus e issing ears (Orlando: umran and te ead Sea Sros (Grand Rapids: Unnown Truths, 211). Eerdmans, 22), and ames anderam and Peter 11. Gea ermes, Les anusrits du desert de Flint, e eaning o te ead Sea Sros (New uda (Tournai and Paris: 1). Gea ermes, ork: HarperCollins, 22). 'Introduction', e omete ead Sea Sros in 2. laus Berger, esus and te ead Sea Sros ngis (London: Penguin, 2) , 12-1. e rut nder Lo and e (Louisville: 12.ames H. Charlesworth, 'esus as 'son' and the Westminster ohn nox Press, 1) 18. Righteous Teacher as 'Gardener'', in ames H. . See Godfrey river, e imes, 2rd August, Charlesworth (ed.) esus and te ead Sea Sros 1. e ontroers esoed (New ork: oubleday, . R. H. Eisenman, aaees, ristians and 12) 18-1. umran (Studia Post-Biblica ; Leiden: 18); 1. ames H. Charlesworth, 'esus as 'Son'', 11. R. H. Eisenman, ames te ust in te aau 1. See Isaiah, -. ommunit ue 1S .17- eser (Studia Post-Biblica ; Leiden: 18). 22. See also Craig A. Evans, 'esus, ohn and the . Barbara Thiering, e oses and umran ead Sea Scrolls: Assessing Typologies of e otesis (Australian and New ealand Studies Restoration', in ohn . Collins and Craig A. Evans, in Theology and Religion; Sydney: 18) 11. ristian eginnings and te ead Sea Sros . Barbara Thiering, esus te an e (Grand Rapids: Baker Academic, 2) 8-1. nterretation rom te ead Sea Sros (London: 1. For a good overview on the Biblical background oubleday, 12); Barbara Thiering, esus and te for God's actions in the wilderness, see Craig A. idde o te ead Sea Sros (New ork: Harper, Evans, 'esus, ohn and the ead Sea Scrolls', - 12). 7. On the impossibility that exists in tracing lines 7. Michael Baigent and Richard Leigh, e ead of influence about this theme in esus' own time, Sea Sros eetion (London: Corgi Books, see page 2. 11) 11-11, 21-22. 1. On Mikva'ot at umran, see odi Magness, 8. Michael Baigent and Richard Leigh, e ead e raeoog o umran and te ead Sea Sea Sros eetion, 1-21. Sros (Grand Rapids: Eerdmans, 22) 1-12. . Upton Clary Ewing, e roet o te ead See also 1S, .7. Sea Sros oshua Tree: Tree of Life Publications, 17. Luke, : .

7 COMPASS

18. Mark, 1: 21; 1S, . 11. Steward: esus' Criticism of the Essenes', in ames 1. 1S, 1. 7; Acts, 2: -7. H. Charlesworth (ed.) esus and te ead Sea 2. Gea ermes, 'Introduction', 2. Sros, 17-17. 21. osephus, e eis ar, 2. 12. . ohn, 12: . 22. ommunit ue 1S, I. -, -11. 28, I. . See 1 ohn, 1: -7; 2: 8-1. 1, 22. . Ephesians, : 8; 1 Thessalonians, : . 2. 1S, I. -. . Matthew, : 1-1; : 22-2; Luke. 11: -; 2. 1S, I. -11. ohn, : 1-21. 2. 28, I. 22. 7. Gea ermes, 'Introduction', 22. 2. 1S, . 12-18. 8. Barbara Thiering, esus te an, 117. 27. Matthew, : -8. . ose o ii, . - . 1. Barbara 28. ames H. Charlesworth, 'The ead Sea Scrolls Thiering, esus te an, 118. and the Historical esus', in ames H. Charlesworth . Luke, 1: 8-1; ohn, 11. 1-, 12: 1-8. (ed.) esus and te ead Sea Sros, 2. 1. onald Guthrie, 'Apocryphal New Testament', 2. 1S, 1. -1; . 2-2; . 1-2; 2, fragment in . . ouglas and Earle E. Cairns (eds.) e e 1a-b, 1. nternationa itionar o te ristian ur . 1S, 2. -1; . 2-2. (Grand Rapids: ondervan, 178) . 1. 1M, 1. -1; . . 2. Romans, 1: 1; 1 Corinthians, 1: 2; 2 2. avid Flusser, 'The Parable of the Unust Corinthians, 1: 12; 1 Thessalonians, : 2.

ILIOGRAP Baigent, Michael, and Leigh, Richard, e ead esus' Criticism of the Essenes', in ames H. Sea Sros eetion (London: Corgi Books, Charlesworth (ed.) esus and te dead Sea Sros 11). e ontroers esoed (New ork: oubleday, Berger, laus, esus and te ead Sea Sros 12) 17-17. e rut nder Lo and e (Louisville: Guthrie, onald, 'Apocryphal New Testament', in Westminster ohn nox Press, 1). . . ouglas and Earle E. Cairns (eds.) e e Charlesworth, ames H., 'The ead Sea Scrolls and nternationa itionar o te ristian ur the Historical esus', in ames H. Charlesworth (ed.) (Grand Rapids: ondervan, 178) -. esus and te ead Sea Sros e ontroers Magness, odi, e raeoog o umran and esoed (New ork: oubleday, 12) 1-7. te ead Sea Sros (Grand Rapids: Eerdmans, Charlesworth, ames H., 'esus as 'son' and the 22). Righteous Teacher as 'Gardener'', in ames H. Parks, Walter, esus e issing ears (Orlando: Charlesworth (ed.) esus and te ead Sea Sros Unnown Truths, 211). e ontroers esoed (New ork: oubleday, Thiering, Barbara, e oses and umran 12) 1-17. e otesis (Australian and New ealand river, Godfrey, e imes, 2rd August, 1. Studies in Theology and Religion; Sydney: 18). Eisenman, R. H., aaees, ristians and Thiering, Barbara, esus and te idde o te ead umran (Studia Post-Biblica ; Leiden: 18). Sea Sros (New ork: Harper, 12). Eisenman, R. H., ames te ust in te aau Thiering, Barbara, esus te an e eser (Studia Post-Biblica ; Leiden: 18). nterretation rom te ead Sea Sros (London: Evans, Craig A., 'esus, ohn and the ead Sea oubleday, 12). Scrolls: Assessing Typologies of Restoration', in anderam, ames, and Flint, Peter, e eaning ohn . Collins and Craig A. Evans (eds.) ristian o te ead Sea Sros (New ork: HarperCollins, eginnings and te ead Sea Sros (Grand 22). Rapids: Baker Academic, 2) -2. ermes, Gea, Les anusrits du desert de uda Ewing, Upton Clary, e roet o te ead Sea (Tournai and Paris: 1). Sros (oshua Tree: Tree of Life Publications, ermes, Gea, 'Introduction', in e omete 1). ead Sea Sros in ngis (London: Penguin, Flusser, avid, 'The Parable of the Unust Steward: 2) 1-.

8