The Dead Sea Scrolls And The Christian Myth

The late John Allegro, the only humanist scholar given access to the scrolls, presents translations and analyses of the manuscripts in his charge, and expounds upon his controversial ideas regarding the historical authenticity of Jesus, and the role played by the myths of the Essene community in the development of Christianity.

This book is the first published statement of the fruits of some years' work of a largely philological nature. It presents a new appreciation of the relationship of the languages of the ancient world and the implication of this advance for our understanding of the Bible and of the origins of Christianity.

"Six of the seven chapters in The Dead Sea scrolls and the Bible began as the Speaker's Lectures at Oxford University, delivered during the first two weeks of May 2009"--Introd.

Who discovered the Dead Sea Scrolls? When and where were they discovered? How were they saved? Who has them now? Will more be discovered? Have all the scrolls been published? Are some still hidden away? Were there conspiracies to suppress some scrolls? How do the scrolls affect Christianity and Judaism? How similar are the biblical scrolls to our Bible today? These and other questions are answered in The Dead Sea Scrolls, A Short History, which offers information from exclusive interviews and unpublished archives.

Dr. Norman Golb's classic study on the origin of the Dead Sea Scrolls is now available online. Since their earliest discovery in 1947, the Scrolls have been the object of fascination and extreme controversy. Challenging traditional dogma, Golb has been the leading proponent of the view that the Scrolls cannot be the work of a small, desert-dwelling fringe sect, as various earlier scholars had claimed, but are in all likelihood the remains of libraries of various Jewish groups, smuggled out of Jerusalem and hidden in desert caves during the Roman siege of 70 A. D. Contributing to the enduring debate sparked by the book's original publication in 1995, this digital edition contains additional material reporting on new developments that have led a series of major Israeli and European archaeologists to support Golb's basic conclusions. In its second half, the book offers a detailed analysis of the workings of the scholarly monopoly that controlled the Scrolls for many years, and discusses Golb's role in the struggle to make the texts available to the public. Pleading for an end to academic politics and a commitment to the search for truth in scrolls scholarship, Who Wrote the Dead Sea Scrolls? sets a new standard for studies in intertestamental history "This book is 'must reading'.... It demonstrates how a particular interpretation of an ancient site and particular readings of ancient documents became a straitjacket for subsequent discussion of what is arguably the most widely publicized set of discoveries in the history of biblical archaeology...." Dr. Gregory T. Armstrong, 'Church History' Golb "gives us much more than just a fresh and convincing interpretation of the origin and significance of the Qumran Scrolls. His book is also... a fascinating case-study of how an idee fixe, for which there is no real historical justification, has for over 40 years dominated an elite coterie of scholars controlling the Scrolls...." Daniel O'Hara, 'New Humanist'

Among the invaluable manuscripts of the Dead Sea Scrolls are numerous fragments of liturgical texts pertaining to the ritual life of Jews living around the turn of the common era. These fascinating writings include prayers for annual festivals, a covenant renewal liturgy, a mystical liturgy for Sabbath sacrifices, a grace ceremony for mourners, daily and weekly prayers, liturgies of purification, and perhaps even a wedding ceremony. In this volume, the first to be published in the Eerdmans Commentaries on the Dead Sea Scrolls series, James Davila introduces, translates, and provides a detailed exegesis of these important documents. The book begins with a general introduction to the Qumran library and Jewish liturgical traditions. Davila then provides an introduction, translation, notes on the original Hebrew, and line-by-line commentary for each of the Qumran liturgical works. Davila's excellent translation work combines overlapping fragmentary manuscripts into a single, smoothly flowing text, and his commentary includes numerous fresh insights and observations on these writings. Giving full attention to parallel texts found in the Hebrew Bible and other Jewish and Christian writings through late antiquity, Davila firmly situates the Qumran liturgical works in their historical context in Second Temple Judaism and discusses their significance as background to the Jewish liturgy, Jewish mysticism, and Christian origins. Shedding light on a period of Jewish history whose ritual life formerly lay almost entirely in darkness, this volume makes--and subsequent ECDSS volumes will make--a valuable contribution to our understanding of the biblical world.

James was a vegetarian, wore only linen clothing, bathed daily at dawn in cold water, and was a life-long Nazirite. In this profound and provocative work of scholarly detection, eminent biblical scholar Robert Eisenman introduces a startling theory about the identity of James—the brother of Jesus, who was almost entirely marginalized in the New Testament. Drawing on long-overlooked early Church texts and the Dead Sea Scrolls, Eisenman reveals in this groundbreaking exploration that James, not Peter, was the real successor to the movement we now call "Christianity." In an argument with enormous implications, Eisenman identifies Paul as deeply compromised by Roman contacts. James is presented as not simply the leader of Christianity of his day, but the popular Jewish leader of his time, whose death triggered the Uprising against Rome—a fact that creative rewriting of early Church documents has obscured. Eisenman reveals that characters such as "Judas Iscariot" and "the Apostle James" did not exist as such. In delineating the deliberate falsifications in New Testament dcouments, Eisenman shows how—as James was written out—anti-Semitism was written in. By rescuing James from the oblivion into which he was cast, the final conclusion of James the Brother of Jesus is, in the words of The Jerusalem Post, "apocalyptic" —who and whatever James was, so was Jesus.