| Book Cover | |
| Editors | Timothy H. Lim and John J. Collins |
|---|---|
| Language | English |
| Series | Oxford Handbooks |
| Subject | Dead Sea Scrolls |
| Publisher | Oxford University Press |
Publication date | 2010 |
| Publication place | United Kingdom |
| Media type | Print hardcover |
| Pages | xx + 768 |
| ISBN | 978-0-19-920723-7 |
| OCLC | 606774425 |
The Oxford Handbook of the Dead Sea Scrolls is a large reference work on the Dead Sea Scrolls edited by Timothy H. Lim and John J. Collins, published by Oxford University Press in 2010. The volume assembles state-of-the-field essays by thirty scholars and concentrates on contested problems in archaeology, history, sectarian identity, textual criticism, scriptural interpretation, linguistics, religious themes, interactions with early Christianity and later Judaism, and methodological approaches. [1] [2]
The handbook is organized in eight parts following an editors introduction. Essays provide synthetic argumentation and independent bibliographies. [1]
| Part | No. | Chapter | Contributor |
|---|---|---|---|
| Introduction: Current Issues in Dead Sea Scrolls Research — Timothy H. Lim and John J. Collins | |||
| I Archaeology of Khirbet Qumran and the Judaean Wilderness | 1 | Khirbet Qumran and its Environs | Eric M. Meyers |
| 2 | The Qumran Cemetery Reassessed | Rachel Hachlili | |
| II The Scrolls and Jewish History | 3 | Constructing Ancient Judaism from the Scrolls | Martin D. Goodman |
| 4 | The Origins and History of the Teacher's Movement | Michael O. Wise | |
| 5 | Women in Qumran and the Dead Sea Scrolls | Tal Ilan | |
| III The Scrolls and Sectarianism | 6 | Sectarian Communities in the Dead Sea Scrolls | John J. Collins |
| 7 | The Classical Sources on the Essenes and the Scrolls Communities | Joan E. Taylor | |
| 8 | Sociological Approaches to Qumran Sectarianism | Jutta Jokiranta | |
| 9 | Qumran Calendars and Sectarianism | Sacha Stern | |
| 10 | The Book of Enoch and the Qumran Scrolls | James C. VanderKam | |
| IV The Biblical Texts, Interpretation, and Languages of the Scrolls | 11 | Assessing the Text-Critical Theories of the Hebrew Bible after Qumran | Ronald S. Hendel |
| 12 | Authoritative Scriptures and the Dead Sea Scrolls | Timothy H. Lim | |
| 13 | Rewritten Scripture | Molly M. Zahn | |
| 14 | The Continuity of Biblical Interpretation in the Qumran Scrolls and Rabbinic Literature | Bilhah Nitzan | |
| 15 | Hebrew, Aramaic, and Greek in the Qumran Scrolls | Jan Joosten | |
| V Religious Themes in the Scrolls | 16 | Purity in the Dead Sea Scrolls | Jonathan Klawans |
| 17 | Apocalypticism and Messianism | Michael A. Knibb | |
| 18 | Exploring the Mystical Background of the Dead Sea Scrolls | James R. Davila | |
| 19 | Wisdom Literature and Thought in the Dead Sea Scrolls | Armin Lange | |
| 20 | Iranian Connections in the Dead Sea Scrolls | Albert de Jong | |
| 21 | Was the Dead Sea Sect a Penitential Movement? | David Lambert | |
| VI The Scrolls and Early Christianity | 22 | Critical Issues in the Investigation of the Scrolls and the New Testament | Jörg Frey |
| 23 | Monotheism, Principal Angels, and the Background of Christology | Larry W. Hurtado | |
| 24 | Shared Exegetical Traditions between the Scrolls and the New Testament | George J. Brooke | |
| VII The Scrolls and Later Judaism | 25 | Halakhah between the Dead Sea Scrolls and Rabbinic Literature | Aharon Shemesh |
| 26 | The Contribution of the Qumran Scrolls to the Study of Ancient Jewish Liturgy | Daniel K. Falk | |
| 27 | Reviewing the Links between the Dead Sea Scrolls and the Cairo Genizah | Stefan C. Reif | |
| VIII New Approaches to the Scrolls | 28 | Rhetorical Criticism and the Reading of the Qumran Scrolls | Carol A. Newsom |
| 29 | Roland Barthes and the Teacher of Righteousness, the Death of the Author of the Dead Sea Scrolls | Maxine L. Grossman | |
| 30 | The Scrolls and the Legal Definition of Authorship | Hector L. MacQueen | |
The handbook frames Qumran archaeology through site specific analysis and mortuary data, then develops historiographic reconstruction via essays on the Teacher's movement and on the social presence of women. [1] The sectarianism section models identity using textual and sociological evidence, compares classical testimonia on Essenes with Scrolls data, analyzes calendrical regimes as boundary markers, and locates Scrolls traditions within wider Enochic currents. The textual section surveys models of Hebrew Bible textual development after Qumran, defines scriptural authority by citation and interpretation practices, maps rewritten scripture as compositional process, tracks continuities with rabbinic exegesis, and profiles tri-lingual manuscript culture. [2] The religious themes section quantifies ritual purity discourse and reassesses apocalyptic and messianic patterns, evaluates possible mystical backgrounds, synthesizes sapiential corpora, and tests claims of Iranian influence and penitential social forms. [3] The final sections calibrate lines of comparison with early Christianity that avoid forced genealogies, then situate Scrolls halakhah and liturgy relative to later Judaism, and close with methodological and legal analyses of rhetoric, reader oriented theory, and authorship in light of modern case law. The editors state a programmatic intent to present divergent positions on disputed issues rather than reproduce a prior consensus. [4]
Academic and specialist reviews identified the work as an authoritative synthesis focused on open questions in Scrolls research. Eileen M. Schuller reviewed the collection as a contribution that foregrounds areas of disagreement while assembling substantial bibliographies for further work. [2] Daniel M. Gurtner emphasized the eight part structure and noted essays that recalibrate sectarian identity, calendrical systems, and textual models. He judged the comparative program with early Christianity as cautious and informative, and identified the methods section as significant for ongoing interpretation. [5] Charlotte Hempel highlighted chapters that question assumptions about the centrality of a solar calendar for sect formation and about withdrawal from the Jerusalem Temple, and characterized the volume as representative of a plural textual and legal landscape in the Qumran corpus. [6]