Gurukul Lutheran Theological College and Research Institute

Subject: Dead sea Scrolls and the Qumran Community – MNT029

Topic: The Canon of the Qumran Community

Submitted by: Noah Bright

Submitted to: Dr. Shanthi Sudha Monica

1. Introduction

The canon of the Qumran Community is a challenging theme to elaborate on. The Historical
context and community of Qumran are with a multiplicity of religious and political tensions.
This paper is an attempt to explore the canon of the Qumran community and how they
authenticate their canon and to highlight the connection between the Qumran canon and the
Biblical Canon.

2. The Scriptures, Canon, and Scrolls

The Bible is Dialogue. Scripture of any canon, Jewish or Christian is Dialogical literature.
Discourse or dialogue has different forms within scripture. The repetition and recitation are a
part of canonical scripture. The New Testament relies on the Old Testament for canonization. 1
The Scriptures of the New Testament are the outcome of the OT canon. The Dead sea scrolls are
the bridge between the Old Testament and the New Testament. This scroll contains the religious
identity of two faiths. 2 They are Judaism and Christianity.

The Word Canon is a transliteration of the Greek word ‘Kanon’ which had a rich history in
ancient usage. It means an authoritative collection of writings. In Greek, Kanon refers to reed, it
is a tool of measurement or alignment or ruler or measuring rod. In the metaphorical sense,
canon means norms, an ideal standard, and standard criteria to evaluate, and Judged. The word
canon is used in many contexts. It is used in the field of art, music, literature, ethics, law, and
Philosophy. 3

The intertextuality (relationship) between scriptures and scrolls helps in canonization. There are
three principles for intertextuality. 1) The inter-relationship between two different accounts, for
example, Genesis 1 and 2. These two different accounts say the same story but in a different
way. In the first account, God is transcendent and second account God is immanent. This shows
the hermeneutical similarities of canonical context in biblical literature. 2) Recognition of
previous kinds of literature, citations, allusions, and use of phrases. 3) Recognition of readers;
1
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation(Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 8-9.
2
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation (Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 10.
3
Henry Y Gamble, The New Testament Canon its making and meaning (USA:Fortress Press, 1985), 15.

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means readers themselves text. Readers encounter between present and past in text. 4 This is
called the bundle of hermeneutics.

2.1 Canon and Hebrew Bible

Textual criticism plays a major role to find out the authentic source. The original text is
identified through textual criticism. Before they finalize the Hebrew text in 100 BCE, it was
copied and recopied throughout the centuries by scribes. 5 There is a time transition in the
formation of the Hebrew Bible.

Chronological formation of OT

The composition of the Ten Commandments ( 1400 BCE- 1250 BCE). Nehemiah’s library (400
BCE); According to 2 Maccabees 2:13, Nehemiah founded a library that includes, kings,
prophets, and books of David, The Canon and text remained open from Nehemiah’s library to
when the Canon was stabilized (100 BCE), There were two centuries elapsed between the fixing
of OT canon and fixing of its text. This is called Proto-Masoretic text (100 CE). The Masorete
community maintained these texts (600-1000 CE). The Medieval manuscripts of the Masoretic
text were produced between (1000 CE). These manuscripts were printed around (1500 CE). The
Great Rabbinic bible was produced in (1525 CE). 6 Canon is a historical process it occurs at a
different point in time in biblical formation.

2.2 Scriptures Found at Qumran

During 1950 to 1960s, there was great attention to the Qumran Scrolls. The Ancient near east
documents and manuscripts were focused to make new directions and possibilities in biblical
scholarship.7 To get a clear idea about the scripture found at Qumran there are two perspectives.
The first is the external (shape of the collection, collection of scriptures). It is during the late
second temple period of Judaism, that Christianity and Rabbinic Judaism were founded. The
second perspective is internal. (After opening the scrolls analyze their contents and reaching
conclusion). From the 11 caves of Qumran more than 800 manuscripts were recovered. Among
that manuscripts 25 percent of scriptural manuscripts. 8 There were 575 manuscripts found in
cave 4 recognized as biblical. There were 65 manuscripts collected from the other 10 caves. At
least one copy of each of the books from the traditional Hebrew canon. Psalms, Deuteronomy,
and Isaiah manuscripts9were found at Qumran.

4
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation(Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 17.
5
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation (Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 27.
6
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation (Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 28-29.
7
Shemaryahu Talmon, The World of Qumran from within (Jerusalem:The Magnes Press, 1989), 15.
8
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation (Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 51- 52.

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The scriptures are pluriform. The internal and external shape of scriptures has changed. From an
external perspective, one can know which book is inside and outside of Canon. From an internal
perspective, one can find multiple literary editions of many biblical books. Each text of the book
is multilayered; it is difficult to find out the original text. 10 Septuagint, Masoretic text, and
Samaritan Pentateuch are not a form of one collection. It is a collection of various fragments and
texts from different periods and of different nature, with different textual values. Masoretic text
is not codex -a one work. The situation has changed concerning translations of the Bible, NRSV
contains some improved readings based on the biblical manuscripts from Qumran. It can claim to
be the first bible to contain a missing paragraph from all bibles for 2,000 years. I Samuel
between chapters 10 and 11 a paragraph was found in Qumran. 11These are some other
historically traced scriptures from Qumran.

1. Apocryphal Sources and Qumran

The word Apocrypha means ‘false.’ But in its origin the meaning is different. In an ecclesial
usage term, it refers to ‘outside the books.’ This means which exists outside the Canon of
Scripture. Etymologically the word Apocrypha means things drawn from eyes, hiddenly and
secretly. In 2 Esdras, it was mentioned as Hidden books. There Ezra rewrites all the sacred
books of Israel that have been destroyed. For the Christian canon of Scripture, apocryphal books
are outside books. 12 But in the canon of the Qumran community, Apocryphal books have a
connection.

The books known as Apocryphal has listed below

1 Esdras, 2 Esdras, Tobit, Judith, Book of Esther, The Wisdom of Solomon, Wisdom of Jesus the
son of Sirach or Ecclesiasticus, Baruch, Daniel (The Song of the three holy Children, The history
of Susanna, Bel and the Dragon), The prayer of Manasseh, 1 Maccabees and 2 Maccabees. 13
The contents and literary genre of these books have their nature. History, poetry, Philosophical,
fictional, didactic. I Maccabees is a historical book. It followed the pattern of canonical books of
Kings.14

Historical and Religious Values

Apocryphal books contribute immensely to Jewish life and Christianity. The temple of Jerusalem
was recorded in the historical narratives of 1 Maccabees 7:37, In Tobit, there was the mentioning
of payment of tithes to the temple Tobit 1:4-8, In Ben sira, the temple rites and Aaronic
9
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation (Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 53.
10
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation (Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 65.
11
Peter W.Flint, ed., The Bible at Qumran Text, Shape and Interpretation (Grand Rapids: Willaim B Eerdmans
publishing company, 2001), 66.
12
D.S. Russel, Between the testaments (Philadelphia:Fortress Press, 1960), 75.
13
D.S. Russel, Between the testaments (Philadelphia:Fortress Press, 1960), 76-77.
14
D.S. Russel, Between the testaments (Philadelphia:Fortress Press, 1960), 78.

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priesthood were mentioned (35:4 ff; 45:6 ff). Torah has been given much importance in the
apocryphal books. Violating Torah is considered a Sin. Jews were willing to die to defend
Torah (1 Maccabees 2:27). Tobit mentions purification rites, purification after in contact with a
corpse, washing before meals, observing the feasts, and Supporting orphans, and widows. 1
Maccabees gives importance to observing Sabbath. 15 Spirituality was much emphasized in these
sources not only for religious practice but also for personal piety. It teaches to express good
works to others. In the entire book of Tobit, there is a sense of reverence, and respect shown to
parents, This indicates a true spirit of piety, prevailing in many Jewish families. Ben Sira also
focuses on the significance of prayer. It is closely parallel to Psalms. The religious outlook of
Jews is well mentioned in Baruch “This is the book of the commandments of God, and law that
endures forever, All that they hold it fast are destined for life, but such as leave it shall die,”
(Baruch 4:1). 16

5.2 Identity and Qumran

Some more scrolls are identified with apocryphal nature. These scrolls have Palestinian origin.
They are listed below.

1 Enoch 6-36, 37-71, 83-90, 91-104 (164 BC)

The book of Jubilees ( 150 BC)

The Testaments of the twelve patriarchs (140-110 BC)

The Psalms of Solomon (50 BC)

The Testament of Job (first century BC)

The Assumption of Moses (AD 7-28)

The lives of the prophet (first century AD)

The Martyrdom of Isaiah (AD 1-50) 17

The testament of Abraham (AD 1-50)

The Apocalypse of Abraham 9-32 (AD 70-100)

Apocalypse of Baruch (AD 50-100)

The life of Adam and Eve (AD 80-100)

The below works were of Hellenistic origin

15
D.S. Russel, Between the testaments (Philadelphia:Fortress Press, 1960), 82.
16
D.S. Russel, Between the testaments (Philadelphia:Fortress Press, 1960), 83.
17
D.S. Russel, Between the testaments (Philadelphia:Fortress Press, 1960), 85.

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The Sibylline oracles

3 Maccabees (near the end of the first century BC)

4 Maccabees (near the end of the first century BC or beginning of the first century AD)

The book of secrets of Enoch (AD 1-50)

3 Baruch (AD 100-175)

This number of books was augmented by the discoveries of Qumran near the shores of the dead
sea. Among the thousands of fragments found there are many apocryphal and in particular
apocalyptic. Some are written in Hebrew and others in Aramaic and others it is reported in secret
writing. It would appear these writings were very popular among the members of the Qumran
community. Some of them might be written there. Many fragments of writings related to the
book of Enoch have come to light written in Hebrew and Aramaic. One of these has much in
common with 1 Enoch 94-103 with its account of advice to the righteous and woes to the sinners
and refers on several occasions to the future secret. 18 These scrolls are very much related to the
Qumran community.

Canon as a Theological Problem

The Theological problem of the canon is centered around hermeneutical issues. It specifically
focuses on the formation of Canon, How does canon possess and exercises authority over a
religion? This question is unavoidable for investigating the history of canon and historical
exegesis of canonical texts. 19 Because it touches the new conception and questions the use of
canon in one’s religion. It is difficult to justify the limitation of the canon. For example, in NT
there are 27 documents traditionally accepted as canonical books. At first, when canonization
takes place only with available sources at that time, it has been formulated. There are many other
documents too, that have been lost in history. It can also be included if it is found. The second
problem with canonization is the process of canonization was very long. It consists of historical
circumstances, theological controversies, traditions of interpretation, regional usages, Judgment
of ecclesiastical authorities, and even the technical aspects of book manufacture and textual
transmission. The third problem the traditional canon of churches cannot be defended. Because
historical criticism proved many of the writings cannot be authenticated as written by a particular
author. 20 Even the canon of Qumran also may lead to a new theological direction.

2. Quotation Formulae of Qumran

18
D.S. Russel, Between the testaments (Philadelphia:Fortress Press, 1960), 86.
19
Harry Y Gamble, The New Testament Canon its making and meaning ( USA: Fortress Press, 1985), 82.

20
Harry Y Gamble, The New Testament Canon its making and meaning ( USA: Fortress Press, 1985), 83.

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Apart from Esther, all books of the Hebrew bible are represented by Qumran. But this doesn’t
mean those books were the only authoritative scriptures of the Qumran community. Beyond the
previous sources, other religious writings were also considered by Qumran. The Qumranic
authors nowhere mention only these books are authoritative or canonical. No list of Authoritative
biblical books is given. Their writings contain some references to the canon of scriptures.

7.1 Quotation Formulae and Canon

The quotation formulae are the most significant witness to the Qumranic canon. When they
introduce quotations they use verbs in their writings. For example “As it was written”, “as it is
said”, and “as he said” According to Fitzmeyer use of this formula indicates a conscious
deliberate appeal to the OT as Scriptures. These formulae are also found in NT (Mt 2:5; Luke
2:23), Qumranic authors exclusively use this citing in their writings which are now called
“Biblical books.” This provides the indication of which books were considered to be
authoritative or canonical in the eyes of the Qumran community. 21

3. Conclusion

The Canon of the Qumran community is complicated. The Scrolls of Qumran opens new
directions, in hermeneutics, theological explorations, and biblical authority. The scrolls and their
content challenge the process of canonization. The sects of Judaism have multiple influences,
Lingual, culturally, and religiously, and the historical gaps suggest the Biblicists re-look, the
canon of the Bible. The centrality of the Torah is the center of the canon of the Qumran
community. The canon of the Qumran community keeps the possibility of going beyond the
canon.

Bibliography

Baigent, Michael and Richard Leigh. The Dead Sea Scrolls Deception. UK: Arrow books, 2011.

Cross, Frank Moore. The Ancient Library of Qumran And Modern Biblical Studies. Newyork: Anchor
Books Doubleday and Company,1958.

Flint, Peter W. ed.The Bible at Qumran Text, Shape and Interpretation. Grand Rapids: Willaim
B Eerdmans publishing company, 2001.

Gamble, Henry Y. The New Testament Canon its making and meaning. USA: Fortress Press,
1985.

Kooij, Van Der and K.Van Der torn, eds. Canonization and Decanonization. Netherlands:
Brill,1988.

21
Van Der Kooij and K.Van Der torn, eds., Canonization and Decanonization ( Netherlands: Brill, 1988), 67-68.

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Porter, Stanley E. and Craig A. Evans, eds., The Scrolls and the Scriptures Qumran after 50
years. England: Sheffield Academic Press,1997.

Russel, D.S. Between the Testaments.Philadelphia: Fortress Press, 1960.

Talmon, Shemaryahu.The World of Qumran from within. Jerusalem: The Magnes Press, 1989.

Webliography

“Destruction of the Second Temple in 70 CE.” rpl.hds.harvard.edu. Accessed 02 Aug 2022.

Encyclopedia of Religion. s.v. “Essenes.” Accessed 30 Jul 2022.

Encyclopedia of Religion, s.v, “Qumran Community.” Accessed 02 Aug 2022.

Nordquist, Richard. “Definition and Example of Syntax.” thoughtco.com. 24 Jan 2020. Accessed 02 Aug
2022. https://www.thoughtco.com/syntax-grammar-1692182.