the-bible-and-the-dead-sea-scrolls

LOREN L. JOHNS 271
that specifically envisions a different sort of theology. However, neither
literature examines theologically (at least in the way Paul does) the relationship
between salvation by grace through faith and salvation by
works. There is no anti-Pauline polemic in Revelation with respect to the
so-called grace/works dichotomy, though there may be in regard to eating
meat that has been sacrificed to idols. Thus, I find wanting the suggestion
that the emphasis on works, which is common to both literatures,
is genetically significant.
NAMING AS RHETORICAL STRATEGY
It is impossible to compare the rhetorical strategies of the Dead Sea
Scrolls with the rhetorical strategy of the Apocalypse with any precision
because of the variety of literatures, rhetorical strategies, and historical
situations in the scrolls. However, one particular rhetorical strategy has
features common to both literatures: the strategy of “naming.”
There are few real names in the Dead Sea Scrolls. Ostraca have been
discovered in the ruins that also mention specific names. 51 One of the
scrolls also mentions a king Jonathan. 52 However, the scrolls are amazingly
reticent to mention the people of their own community by name. 53
Nevertheless, the scrolls do use naming as a way to characterize both the
people in the community and the people outside the community. Some
of the symbolic pseudonyms used are positive, such as Sons of Light
(rw) ynb; cf. War Scroll [1QM] 1.1; Rule of the Community [1QS] 3.13),
51. See, e.g., Frank Moore Cross and Esther Eshel, “The Missing Link: Does a
New Inscription Establish a Connection Between Qumran and the Dead Sea
Scrolls?” BAR 24, no. 2 (March–April 1998): 48–53, 69.
52. Cf. Prayer for King Jonathan (4Q448). Whether this “Jonathan” is Alexander
Jannaeus or the Maccabean Jonathan is a matter of debate. For the former view, see
Esther Eshel, Hanan Eshel, and Ada Yardeni, “A Qumran Composition Containing
Part of Ps. 154 and a Prayer for the Welfare of King Jonathan and His Kingdom,” IEJ
42 (1992): 199–229; for the latter view, see Geza Vermes, “The So-Called King
Jonathan Fragment (4Q448),” JJS 44 (1993): 294–300.
53. Only Decrees (4Q477), a record of rebukes brought in disciplinary action, mentions
members of the community by name: a Johanan and two Hananiahs. Names of
other known people outside the community are only slightly more plentiful.
Examples include “[Deme]trius” (4QpNah [= 4Q169] frags. 3–4 1.2); “Antiochus”
(4QpNah frags. 3–4 1.3); “Balakros” (Alexander Balas? Pseudo-Daniel ar [4Q243 frag.
21, line 2]). Some of the liturgical calendars also refer to several known historical people,
including Hyrcanus (Calendrical Document Ca [4Q322] frag. 2 line 6), Shelamzion
(Salome Alexandra; 4Q322 frag. 2 line 4; Calendrical Document Ce [4Q324b] frag. 1 2.7),
Amelios (M. Aemilius Scaurus; Calendrical Document Cd [4Q324a] frag. 2 line 8); and a
Yoh9anan (4Q324b frag. 1 1.5).