The Dead Sea Scrolls Deception

4. Josephus, The Jewish Wars, II, viii.

5. Josephus, Antiquities of the Jews, XV, x.

6. Ibid. This close relationship between the Essenes of Josephus’ description and King Herod the Great was explored in detail in Eisenman, ‘Confusions of Pharisees and Essenes in Josephus’, a paper delivered to the Society of Biblical Literature Conference in New York, 1981.

7. Josephus, The Jewish Wars, II, viii.

8. Quoted by Dupont-Sommer, The Essene Writings from Qumran, p. 13.

9. Ibid.

10. Cross, The Ancient Library of Qumran, pp.37-8.

11. The standard elaboration of the consensus hypothesis is in de Vaux, Archaeology and the Dead Sea Scrolls, pp.3-45.

12. Josephus, The Jewish Wars, II, viii.

13. Philo Judaeus, Every Good Man is Free, XII.

14. De Vaux, Archaeology and the Dead Sea Scrolls, pp. 12-14.

15. Josephus, Antiquities of the Jews, XV, x. See also on this, Eisenman, James the Just in the Habakkuk Pesher, p. 79.

16. Philo Judaeus, Every Good Man is Free, XII.

17. Cross, The Ancient Library of Qumran, p.51.

18. Philo Judaeus, Every Good Man is Free, XII.

19. Vermes, ‘The Etymology of “Essenes” ‘, p.439. See also Vermes, The Dead Sea Scrolls: Qumran in Perspective, p. 126.

20. Eisenman, Maccabees, Zadokites, Christians and Qumran, p. 6.

21. Ibid., p. 108 (Derech, ‘the Way’; ma’aseh, ‘works’/’acts’); p. 109 (Tamimei-Derech, ‘the Perfect of the Way’; Tom-Derech, ‘Perfection of the Way’). See also the discussion on p.41, n.17.

22. Ibid., p. 109.

23. Epiphanius of Constantia, Adversus octoginta haereses, I, i, Haeres xx (Migne, 41, col.273).

24. Eisenman, op. cit., p. 44, n.30.

25. Black, ‘The Dead Sea Scrolls and Christian Origins’, in Black, The Scrolls and Christianity, p. 99.

26. Eisenman, James the Just in the Habakkuk Pesher, p.99 (Nozrei ha-Brit).

27. Ibid., pp.vii-x.

28. The Habakkuk Commentary, XII, 7ff. (Vermes, p. 289).

12. The Acts of the Apostles

1. Eisenman, Maccabees, Zadokites, Christians and Qumran, pp. xiii, 4—6.

2. Josephus, Antiquities of the Jews, XVIII, i. See also ibid., p.59, n.99.

3. Eisenman, op. cit., pp. 10-11, 22-3. For arguments regarding the ‘Stephen’ episode being a reworking of an attack upon James as recorded in the Recognitions of Clement (I, 70), see p.76, n.144, and also James the Just in the Habakkuk Pesher, p.4, n.ll; p.39.

4. Eisenman, Maccabees, Zadotites, Christians and Qumran, p. 41, n.17.

5. Ibid., p.68, n.120; p.69, n.122. Eisenman sees both ‘Damascus’ references as generically parallel.

6. The Community Rule, VI, 14-23 (Vermes, p.70). The sense is not entirely clear: this novitiate period was at least two years with the third year being the first of full membership; or, the novitiate itself took three years with the fourth year being the first of full membership. See Vermes, The Dead Sea Scrolls in English, p. 7.

7. Eisenman, James the Just in the Habakkuk Pesher, pp. 30-32.

8. Eisenman points to the psychological attitude demonstrated in Paul’s first letter to the Corinthians where he, among other precepts, explains the necessity of ‘winning’:

So though I am not a slave of any man I have made myself the slave of everyone so as to win as many as I could. I made myself a Jew to the Jews, to win the Jews… To those who have no Law, I was free of the Law myself… to win those who have no Law… All the runners at the stadium are trying to win, but only one of them gets the prize. You must run in the same way, meaning to win. (1 Corinthians 9:19-27).

9. Eisenman, James the Just in the Habakkuk Pesher, pp. 30-32.

10. Ibid.; see also p.57, n.39 (where Eisenman reviews Paul’s ‘defamation of the Jerusalem leadership’ in his letters).

11. The Damascus Document, XV, 12-14 (Vermes, p.92).

12. Acts 23:23 states unequivocally that there were 200 soldiers, 200 auxiliaries and 70 cavalry as the escort.

13. Eisenman, James the Just in the Habakkuk Pesher, p. 3.

13. James ‘The Righteous’

1 While Acts never explicitly states that James is the ‘leader’ of the Jerusalem community, in Acts 15:13-21 and 21:18 he has a prominent role. The latter tellingly states that ‘Paul went… to visit James, and all the elders were present’. This puts the elders in a subordinate position to James. Paul, in his letter to the Galatians (2:9), states: ‘James, Cephas and John, these leaders, these pillars’. Later, this same letter (2:11-12) clearly shows that Cephas is subordinate to James (Cephas = Peter). John is barely mentioned in Acts after the introduction of Paul. Later Church writers specifically call James the leader of the early ‘Christians’.

2. For example, James 2:10: ‘if a man keeps the whole of the Law, except for one small point at which he fails, he is still guilty of breaking it all’. See Eisenman, James the Just in the Habakkuk Pesher, p.2, n.6; p.21, n.l; p.25; p.58 (n.39).

3. In the Greek text it reads as here. Curiously, The Jerusalem Bible translated primarily by de Vaux and the members of the Ecole Biblique obscures the sense with the reading: ‘It was you who condemned the innocent and killed them…’

4. Recognitions of Clement, I, 70.

5. Ibid.

6. Eisenman, when discussing this incident, notes that six weeks later, when in Caesarea, Peter mentions that James was still limping as a result of his injury. As Eisenman says, ‘Details of this kind are startling in their intimacy and one should hesitate before simply dismissing them as artistic invention.’ See Eisenman, op. cit, p.4, n.ll.

7. Recognitions of Clement, I, 71.

8. Josephus, Antiquities of the Jews, XX, ix.

9. Eusebius, The History of the Church, 2, 1; 2, 23.

10. Ibid., 2, 1.

11. A number of the older monasteries in Spain have, since their foundation, systematically collected all available texts both orthodox and heretical. As these monasteries have never been plundered, their holdings remain intact. Unfortunately, access to their libraries is severely restricted.

12. Eusebius, op. cit., 2, 23.

13. Eisenman, op. cit., p.3.

14. Ibid.

15. Eusebius, op. cit., 2, 23.