Bible Review

Assaf et al., La statue de Tell Fekherye, pp. 23–60, 87–113.

James D. Newsome, Jr., The Hebrew Prophets (Louisville, KY: Westminster/John Knox, 1984), p. 201

The texts have been published translated and analyzed by Carol Newsom, Songs of the Sabbath Sacrifice: A Critical Edition, Harvard Semitic Studies 27 (Atlanta: Scholars Press, 1985); see her comments on pp. 37, 133, 144. See also Fitzmyer, “The Qumran Scrolls and the New Testament,” pp. 618–619. Some caution is in order because Melchizedek’s name is never fully preserved in any of the fragmentary remains of these manuscripts.

For the text and extensive discussion and comparison of it with New Testament passages, see P.J. Kobelski, Melchizedek and Melchiresa^c, The Catholic Biblical Quarterly Monograph Series 10 (Washington, DC: Catholic Biblical Association, 1981). Here I leave out of consideration the more speculative suggestions of scholars who have found James the Just to be important in the scrolls Eisenman), Jesus to be the Teacher of Righteousness, or the apostle Paul the Wicked Priest (Teicher).

William H. Brownlee (“John the Baptist in the New Light of Ancient Scrolls” in Stendahl, The Scrolls and the New Testament, pp. 33–53) discussed these issues at length and proposed that John may have been raised by the Essenes, who, according to Josephus, adopted the children of others and taught them their principles while they were still young (The Jewish War 2.120).

The letters MMT stand for the Hebrew words miqsat ma‘ase ha-Torah (some of the deeds of the Torah), a phrase found toward the end of the work.

See Kurt Schubert, “The Sermon on the Mount and the Qumran Texts” in Stendahl, The Scrolls and the New Testament, pp. 118–128.

Josephus, Antiquities of the Jews 15.371 Translation of H.St.J. Thackeray, Loeb Classical Library (Cambridge, MA: Harvard Univ. Press/London: William Heinemann).