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

398 THE DEAD SEA SCROLLS AND THE MEAL FORMULA
of the Qumran group), 1 and R. H. Eisenman’s contention that James, the
brother of Jesus, is the Qumran Teacher of Righteousness and the author
of at least one of the Qumran documents (4Q394-399 = 4QMMT, Some
Works of the Torah), and that the apostle Paul is the hated adversary whom
the scrolls call the Man of Lies, 2 are only two examples. Not as widely
publicized in popular media, but quite influential in scholarly circles, are
the proposed links between various works of the Old Testament
Pseudepigrapha and the community that preserved the Dead Sea Scrolls.
In addition to the pseudepigraphical works actually represented among
the Qumran manuscripts, the following have been frequently alleged to
have close ties with the Qumran sect: the Testament of Abraham, 3 the
Martyrdom and Ascension of Isaiah, 4 the Testament of Job, 5 Pseudo-Philo’s Liber
1. Barbara E. Thiering, Redating the Teacher of Righteousness (Sydney: Theological
Explorations, 1979); idem, The Gospels and Qumran: A New Hypothesis (Sydney:
Theological Explorations, 1981); idem, The Qumran Origins of the Christian Church
(Sydney: Theological Explorations, 1983); and idem, Jesus and the Riddle of the Dead
Sea Scrolls: Unlocking the Secrets of His Life Story (San Francisco: Harper, 1992).
2. Robert H. Eisenman, Maccabees, Zadokites, Christians and Qumran: A New Hypothesis
of Qumran Origins (StPB 34; Leiden: Brill, 1983); idem, James the Just in the Habakkuk
Pesher (StPB 35; Leiden: Brill, 1986); Robert H. Eisenman and Michael O. Wise, The
Dead Sea Scrolls Uncovered (Rockport, MA: Element, 1992); and Robert H. Eisenman,
James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead
Sea Scrolls (New York: Viking, 1996). See esp. xxxiii and 520 in this last book with
regard to Eisenman’s latest proposal—James’ authorship of Some Works of the Torah
(4Q394–399 = 4QMMT).
3. Francis Schmidt, Le Testament d’Abraham: Introduction, édition de la recension courte, traduction
et notes (2 vols.; Ph.D. diss., University of Strasbourg, 1971), 1:120; and
Mathias Delcor, Le Testament d’Abraham: Introduction, traduction du texte grec et commentaire
de la recension grecque longue (SVTP 2; Leiden: Brill, 1973), 69–73.
4. David Flusser, “The Apocryphal Book of Ascensio Isaiae and the Dead Sea Sect,”
IEJ 3 (1953): 30–47; J. P. M. van der Ploeg, “Les manuscrits du désert de Juda:
Études et découvertes récentes (Planches IV–V),” BO 11 (1954): 154–55; Hans
Burgmann, “Gerichtsherr und Generalankläger: Jonathan und Simon,” RevQ 9
(1977): 28–33, 70–72; Marc Philonenko, “Le Martyre d’Ésaïe et l’histoire de la secte
de Qoumrân,” in Pseudépigraphes de l’Ancien Testament et manuscrits de la Mer Morte (ed. M.
Philonenko et al.; Cahiers de la RHPR 41; Paris: Presses Universitaires de France,
1967), 1–10; André Caquot, “Bref commentaire du ‘Martyre d’Isaïe,’” Sem 23 (1973):
93; Leonhard Rost, Judaism Outside the Hebrew Canon: An Introduction to the Documents
(trans. D. E. Green; Nashville: Abingdon, 1976), 151; Rudolf Meyer, “Himmelfahrt
und Martyrium des Jesaja,” RGG 3:336–37; George W. E. Nickelsburg, Jewish
Literature Between the Bible and the Mishnah: A Historical and Literary Introduction
(Philadelphia: Fortress, 1981), 144–45; and Marc Philonenko and André Caquot,
“Introduction générale,” in La Bible: Ecrits intertestamentaires (ed. A. Dupont-Sommer
and M. Philonenko; Paris Gallimard, 1987), lxxxviii–xci.
5. Marc Philonenko, “Le Testament de Job et les Thérapeutes,” Sem 8 (1958):
41–53; and idem, “Le Testament de Job: Introduction, traduction et notes,” Sem 18
(1968): 21–24. Philonenko cites numerous parallels with the Qumran Essenes but