Bible Review

If so, we would conclude that Josephus distorted Essene beliefs, as he does Pharisaic beliefs about the resurrection, in order to appeal to the tastes of his larger, Greek-reading audience, to whom it may have seemed peculiar.

Hippolytus, Refutation of All Heresies 9.27, 1.

Josephus, The Jewish War 2.153–154. Josephus also notes their belief in the immortality of the soul in his Antiquities of the Jews 18.18.

Joel 2:28 (3:1 in Hebrew).

Karl Elliger, Studien zum Habakuk-Kommentar vom Toten Meer (Beiträge zur historischen Theologie 15; Tübingen: J.C.B. Mohr [Paul Siebeck], 1953) pp. 150–164. The wording of the assumptions given here is a paraphrase of what he wrote.

See Fitzmyer, “The Contribution of Qumran Aramaic,” p. 98.

Annie Jaubert, The Date of the Last Supper (Staten Island, NY: Alba House, 1965).

For a brief and precise presentation of the evidence and bibliography for this debate, see Joseph Fitzmyer, The Dead Sea Scrolls: Major Publications and Tools for Study, sources for Biblical Study 20 (Atlanta: Scholars Press, rev. ed. 1990), pp. 180–186.

An early and important study of this parallel is Karl Georg Kuhn’s “The Lord’s Supper and the Communal Meal at Qumran” in The Scrolls and the New Testament, ed., Krister Stendahl (New York: Harper & Row, 1957), pp. 65–93.