Product Description

The discovery of the Dead Sea Scrolls in the Judean desert between 1947 and 1956 was one of the greatest archaeological finds of all time. Hidden in the caves at Qumran by the Essenes, a Jewish sect in existence before and during the time of Jesus, the Scrolls have transformed our understanding of the Hebrew Bible, early Judaism, and the origins of Christianity. This fully revised edition of the classic English translation by Geza Vermes, the world’s leading scholar on the subject, offers an astonishing look into the organization, customs, and beliefs of the community at Qumran. Enhanced by much previously unpublished material and a new preface, this will remain the authoritative translation of the Dead Sea Scrolls for years to come.

Amazon.com Review

It's been 50 years since a Bedouin youth named Muhammed edh-Dhub went looking for a stray sheep and instead found the Dead Sea Scrolls. In the intervening decades, the scrolls have been enveloped in a storm of controversy and bitter conflict: the scholars entrusted with translating and editing the texts sat on many of them instead, creating suspicions that escalated to conspiracy theories about supposed cover-ups of sensitive, even damaging material. Geza Vermes, a former professor of Jewish studies at Oxford and a noted authority on the scrolls, marks the 50th anniversary of Muhammed edh-Dhub's find with his book The Complete Dead Sea Scrolls in English; the title, however, is misleading, for the collection of documents is by no means complete.

Vermes has left out the copies of Hebrew scriptures that are available elsewhere, instead focusing on the sectarian writings of the Essene community at Qumran and the intertestemental texts, and these are indeed complete translations. Vermes has also included an overview of five decades of research on the scrolls and a thumbnail sketch of the Qumran community's history and religion. For anyone interested in biblical history, The Complete Dead Sea Scrolls in English is a worthwhile read.

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Excellent introduction to the Dead Sea Scrools        Rating:

A detailed, objective 90-page introduction to this book is worth its price alone. A comprehensive overview of the discovery of the scrolls, the entangled and protracted process of their translation, archelogical findings, supposititions on the practices and beliefs of the Qumran sect are among its offerings. Then add the comprehensive translations of the scrolls themselves, and you have an invaluable historical resource highlighting the diversity of late Second Temple Judaism.

Ernie Hines
Lincoln, Nebraska

Still uncomprehensive translations but.        Rating:

This is amongst the better buys for tanslations of the scrolls. It leaves a stop - gap of information, and fills with a authors assumptions. But as a compiled sum of the whole, it is a good buy.

An excellent introduction to an important ancient society        Rating:

Ancient scrolls were found near the Dead Sea in Israel during the years 1947 through 1956 that were written or collected by an ancient Essene community. The scrolls were hidden by the group to protect them from the Romans who were invading Israel and who were destroying the land and its possessions. The people and their land were butchered and destroyed in the year 67. Their documents throw new light upon Judaism and Christianity during the first century.

The noted scholar Geza Vermes offers his readers a 97 page introduction into the Essene community and their scrolls, followed by over 500 pages in which he presents a new translation of the documents. He adds a short informative specific introduction before each translation in which he describes its significance.

Who were these Essenes?

Some two thousand years ago, about two centuries before the destruction of the Second Temple, a group of religious zealots separated from Jewish society and congregated in several isolated communities, mostly near Israel's Dead Sea, at a place called Qumran.

They were probably called Essenes, most likely a form or corruption of the word Chassidim, meaning "holy ones," because the people felt that they were elevating themselves and made holy. Scholars differ as to the origin of the sect, but many accept the following history, a history based on dissatisfaction with society and a desire to seclude themselves and abstain from the joys of life.

In 168 B.C.E., the Greek king of Syria prohibited Jews from observing certain religious practices. A family of Hasmoneans, called Maccabees after their first great leader, Judah Maccabee, fought against these Syrian Greeks. Chassidim, pious Jews, in no way related to Chassidim of the early eighteenth century that still exists today, and others joined the family in the battle.

These defenders of Judaism achieved some success in 165 B.C.E. Judah Maccabee assumed control of the state of Judea, as the small remaining segment of the land of Israel was called at that time, and created the first independent Jewish state in more than four hundred years. Judea had no self-rule since the Babylonians destroyed the nation in 586 B.C.E. Not long after his death, a member of Judah's family assumed the role of high priest. The Hasmoneans were priests but they were not of the Zadok family that had traditionally filled the office of high priest since the time of King David, almost a thousand years earlier. Soon, one of the other Hasmonean descendants - either John Hyrcanus or Alexander Yannai - began to call himself king, though the position had traditionally been reserved for King David's descendants. Thus the Hasmoneans assumed the two supreme leadership roles that traditionally belonged to other families.

Although they were undoubtedly the heroes of the rebellion against the Syrian Greeks, the victors that saved Judaism and prompted the holiday of Chanukah, some Jews objected when the family assumed the offices of high priest and king. The Qumran community was apparently the most vociferous in their complaints. They felt that the Temple was polluted by the ministration of these non-Zadokite priests. They called them "wicked" and "impious." These Essenes separated from the rest of the Jews and started their own community in which they emphasized a somewhat mystical life. Their documents describe this life, reflect their attitude toward other Jews, and inform modern people about life around the beginning of the Common Era.

Great book, but incomplete.        Rating:

I don't know how the author can claim this is complete since many documents have yet to be translated. Nevertheless, it is one of the most complete books on some of the most fascinating archaeological finds in history.

The Essenes fled the larger Jewish community about 300 B.C. and studied and copied Scripture. When the Romans invaded, they hid their sacred writings in caves that were only discovered over 2000 years later. A shepherd looking for his lost goat thought the goat fell through a hole. When he threw rocks in it to find out if his startled goat was inside, he heard the shattering of pottery. After investigating the cave he found leather scrolls in clay jars. Scholars used three methods of dating them: archaeology, paleography and carbon dating. All three methods date the documents to relatively the same era between 200 B.C. and 100 B.C.

The entire Old Testament canon was found among the scrolls with exception to the book of Esther. Other apocryphal writings were found, as well as commentaries, theological writings and manuals of discipline. The dead sea scrolls predate the Massoretic texts by over 1000 years. Therefore, the dead sea scrolls contain the oldest Hebrew texts of the Old Testament. What is even more remarkable is that they are almost identical, word for word with our present day Old Testament. No significant changes for over 1000 years to the Massoretic text of 950 A.D. Thus, allegations by Muslims and Mormons about the Old Testament being corrupted and unreliable is refuted by the evidence of the dead sea scrolls.

Of course, over 100 prophecies of the Old Testament support the deity of Christ and both Muslims and Mormons deny that and accordingly attack it as unreliable. The oldest Islamic temple, known as the Dome of the Rock, was constructed about 692 at the time of the beginning of Islam. It is significant that on it is inscribed the prominent statement "God has no son." By arguing that these Old Testament prophecies were written at the time or after Jesus, skeptics seek to discount their prophetic nature. Because of the remarkable prophecies that are specific and accurate with regard to Christ, skeptics, Muslims and Mormons argue that they were written at the time of Christ or after Christ. However, the dead sea scrolls proves that these prophecies of the Old Testament predate Christ by over 100 years at least. Indeed, the Septuagint, which was written about 250 B.C., was obviously copied from an even older Hebrew text. One of the most important dead sea documents is the Isaiah scroll. This 24 foot scroll was well preserved and contains the complete book of Isaiah. The scroll is dated 100 B.C. and contains detailed prophecies of the Messiah in chapter 53 called the Suffering Servant. Some Jewish scholars argue that this refers to Israel, however a textual criticism shows that this prophecy can only refer to Christ. For example, the suffering servant is called sinless. He dies and rises from the dead. He suffers and dies for the sins of the people. These characteristics are not true of the nation of Israel. The Isaiah scroll gives us a manuscript that predates the birth of Christ by a whole century and contains many of the most messianic prophecies about Christ. Skeptics no longer can argue that portions of Isaiah were written at the time of Christ or after Christ or insertions were made in the text in the 1st century A.D. by overzealous Christians.

Many Jews argue that the Messiah is not a personal one, but refers to national Israel. We see this view in Theodore Herzl. However, studies have uncovered several parallels to the Messianic hope revealed in the Old Testament as well as some significant differences. First, they were expecting a "personal" Messiah rather than a "nation" or sense of nationalism. This is obvious in light of the fact the purpose of the coming of the Messiah was to rescue the nation from sin. Second, all of the Old Testament passages relating about the Messiah clearly illustrate His personal nature. For example, Abraham thought Isaac was the Messiah and took him up to be sacrificed. Isaiah testifies that the Messiah would be a man. Many other scriptural passages reveal the "personal" nature of the Messiah. Third, the Messiah is supposed to be an individual who is a descendent of David. Fourth, the Messiah would confirm His claims by performing miracles including the greatest miracle of the resurrection from the dead. Finally, He would be human and yet possess divine attributes. A manuscript found in cave 4 entitled "the Messianic Apocalypse" copied in the 1st century B.C. describes the anticipated ministry of the Messiah: "For He will honor the pious upon the throne of His eternal kingdom, release the captives, open the eyes of the blind, lifting up those who are oppressed... For He shall heal the critically wounded, He shall raise the dead, He shall bring good news to the poor." This passage sounds very similar to the ministry of Jesus as recorded in the 4 Gospels. In Luke chapter 7, John the Baptist's disciples come to Jesus and ask Him if He is the Messiah. Jesus responds: "Go tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news brought to them."

"Regarding these cases of events foretold for Israel's Messiah who was to come. . .Since there are many more than 25 prophecies of events surrounding the birth and life of Christ, and a compromise chance of success is undoubtedly less than 1 to 4, then the chance of success, if these predictions were all mere guesses, would be so infinitesimal that no one could maintain that these prophecies were mere guesses! The alternative must be true, these prophecies were all foreseen events, in which `holy men of God spake as they were moved by the Holy Ghost.' The prophecies were given by revelation, divinely inspired." Hawley O. Taylor, "Mathematics and Prophecy," Modern Science and Christian Faith, by Members of the American Scientific Affiliation, p. 178.

Anyone arguing that Christianity originated amongst the Essenes will be disappointed. The Essenes believe in two Messiahs whereas Christianity believes in one. Essenes observed the Sabbath and ritual purity, while Jesus frequently violated the Sabbath and criticized the ritual purity rules. The Qumran community rejected the inclusion of women, Gentiles and sinners while Christ reached out to these very groups.

The dead sea scrolls proves that the Old Testament canon was established as early as 300 B.C., virtually no change outside of spelling differences exists from copies of the Old Testament we have today and the ones found in the dead sea. The Old Testament documents, including those relating to the prophecies of Christ, predate Jesus by over 100 years and therefore were not fraudulent prophecies by overzealous Christians. The Essene teachings about the Messiah differ greatly from the Christian view.

Not quite "complete" - missing manuscripts        Rating:

I just bought this edition Feb 2010.

As useful as the book might yet be, Vermes and his reviewers seem to have inadvertently omitted:
4Q387a Pseudo-Moses^b,
4Q388a Pseudo-Moses^c,
4Q389 Pseudo-Moses^d

They are listed in the scroll catalogue but do not appear where the table of contents reports Second Ezekiel (4Q385-91) p. 571, nor are they adjacent to Pseudo Moses (4Q390) p. 543 nor anywhere else, nor listed in the index.

The Apocryphon of Jacob (4QAJa ar) or Visions of Jacob (4Q537) has two fragments, but the first fragment is missing, only the second fragment is published (p. 526) without any indication the first was omitted or that two fragments exist.

4QPesher on the Apocalypse of Weeks (4Q247) is published in this edition (which seems missing from Martinez' edition, BTW)

4Q323MishmarotB (aka olimMishmarotCb; aka 4QCalendricalDocCb) is also missing from both Verme's and Martinez' editions.

4QMessianic Apocalypse (4Q521) has only fragment 2 col II, and is missing frag 2 col III, frag 5 col II, and frag 8.

I would further note that Vermes indeed provides valuable commentary on the DSS manuscripts whereas Martinez provides none (although Martinez provides the detail on all the fragments as well as seems the more complete edition of the DSS texts themselves).

Both Vermes and Martinez editions ought to be in the library of the serious researcher.

I will amend this review if/when I encounter further omissions/additions.

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