Eschatology, Messianism, and the Dead Sea Scrolls (review)

Hebrew Studies 40 (1999) 350 Reviews ESCHATOLOGY, MESSIANISM, AND THE DEAD SEA SCROLLS. Craig A. Evans and Peter W. Flint, eds. Studies in the Dead Sea Scrolls and Related Literature 1. pp. xii + 176. Grand Rapids, MI: William. B. Eerdmans, 1997. Paper, $20.00. This is the first volume in a new series which will attempt to provide a broader public, "scholars, students, and the thinking public," with sound, up-to-date research on the Dead Sea Scrolls. The eight essays in this collection were first presented at a public symposium at Trinity Western University [Langley. B.C., Canada]. Some of them still bear the marks of having been composed for oral delivery before a public audience, others have clearly been edited for publication. Because the contributions are so diverse both in terms of the topics covered and in terms of scholarly level, it is not clear who will (or should be urged to) buy this book. A major concern of a number of the papers is the importance of the Scrolls (and the Hebrew Scriptures) for an understanding ofJesus and the New Testament. In their "Introduction" (pp. 1-9), the editors summarize the contributions before discussing briefly the impact of the Dead Sea Scrolls on the study of the text and canon of the Hebrew Scriptures and sketching some background to eschatology and messianism in the Scrolls. Paul Hughes, "Moses' Birth Story: A Biblical Matrix for Prophetic Messianism" (pp. 1~22), argues that a narratological reading of Exod 2:110 demonstrates that the author deliberately chose a Hebrew etymology for the name Moses rather than the "correct" Egyptian etymology to hint at Moses' future vocation. Hence. for Moses, "name equals vocation." Hughes goes on to suggest that this is one of the features which makes Moses a paradigm for the messianic prophet. For Jesus as well, name meant vocation. Craig C. Broyles, "The Redeeming King: Psalm 72's Contribution to the Messianic Ideal" (pp. 23-40), suggests that Psalm 72 has contributed to the messianic paradigm. Broyles surveys literary echoes of Psalm 72 in the New Testament and in Psalm of Solomon 17. but notes that the influence of Psalm 72 on the New Testament is primarily through echoes of Psalm 72 in other texts which are important for the New Testament's portrayal of Jesus as Messiah. Zech 9:9-10; Isa 11:4; Jer 21:12; 22:3, 16. and possibly Isa 9:6-7; Jer 23:5-6. Broyles fmds that Jesus' ministry conformed remarkably with the ideal of kingship presented in Psalm 72. Peter W. Flint. "The Daniel Tradition at Qumran" (pp. 41-60). surveys the texts in the Daniel tradition. He lists the contents of the Qumran Daniel manuscripts and discusses some noteworthy textual variants. Next. he provides translations of and brief commentary on the larger fragments of the Hebrew Studies 40 (1999) 351 Reviews pseudo-Daniel texts. Flint fmds three different compositions among the non-canonical texts: the first Pseudo-Daniel wode is represented by 4Q243 and 4Q244. the second by 4Q245. and the Prayer ofNabonidus by 4Q242. Of note is a list of High Priests in 4Q245. apparently ending with Jonathan and Simon. This will probably be one of the most useful contributions for the intended audience: well organized. clearly presented. and with full bibliography for those interested in pursuing further research. 4Q246 is sometimes included among the pseudo-Daniel texts; Flint's opinion on this would have been welcome. Martin G. Abegg. Jr.• "Who Ascended to Heaven? 4Q491. 4Q427. and the Teacher of Righteousness" (pp. 61-73). gives a non-scholarly audience some indication of the complexity involved in studying the Dead Sea Scrolls. On paleographic and literary grounds (described in the essay). Abegg divides 4Q491 into three different compositions; the third, found in fragments 11 i and 12. is not part of the War Rule. but may have been part of a Hodayot corpus, perhaps following 4Q427 (4QHa) frg 7. with which it shares vocabulary and phrasing. Abegg suggests the Teacher of Righteousness as the author of this corpus. Much of this will be familiar to students of the Scrolls. but it may serve to warn non-specialists that much...