Some literary expressions in the Dead Sea Scrolls led scholars to allege that their authors professed a dualistic and deterministic worldview of Zoroastrian origin and that the omission of Moses and Sinai from the Enoch writings evinces that a segment in Jewish society marginalized the Torah, adopting Enoch’s prophecies as its ethical guideline. This study challenges these allegations as utterly conflicting with essential biblical doctrines and the unequivocal beliefs and expectations of Qumran’s Torah-centered society, arguing that scholars’ allegations are erroneously based on interpreting ancient texts with a modern mindset and influenced by the interpreter’s personal cultural background. The study interprets the relevant texts in a manner compatible with the presumed doctrines of ancient Jewish authors and readers.

The study disputes allegations of dualism and determinism in the Dead Sea Scrolls and the substitution of Enoch’s prophecies for the Mosaic Torah, which are incompatible with the biblical doctrines that dominated Jewish society in the late Second Temple period.

A cursory glance at Hebrews' critique of Israel's fear at Sinai in Heb 12:18-29 suggests that the author has misunderstood or manipulated his sources. In the Pentateuch, the appointment of Moses as Israel's mediator receives explicit approval (Exod 19:9; Deut 5:28), while Heb 12:25 labels their request for mediation a "refusal" to heed the word of God. This book argues that Hebrews' use of the Sinai narratives resides on a complex trajectory established by four points: the Sinai covenant according to Exodus, the reenactment of that covenant according to Deuteronomy, the call for a NEW covenant according to Jeremiah, and the present reality of that covenant established by God and mediated by Jesus Christ. The basis for Hebrews' critique arises from its insight that while Israel's request established covenant-from-a-distance, Jesus demonstrates that true covenant mediation brings two parties into a single space. The purpose for Hebrews critique lies in its summons to Zion, the mountain on which Jesus sits at the right hand of God as the high priestly mediator of the new covenant.

This volume contains the papers presented at the 2017 meeting of the SBL Program Unit on Deuterocanonical and Cognate Literature in Boston, MA. The theme of the sessions was the interpretation of Torah in deuterocanonical literature. The contributions cover a variety of concepts and themes related to Torah and trace these through the Hebrew Bible, into the Septuagintal deuterocanonical books and other relevant and cognate literature.

Women in the Bible, Qumran and Early Rabbinic Literature: Their Status and Roles explores the different attitudes toward the woman’s guilt for the expulsion from the Garden and human’s calamities and the legal ramifications of her lower social and legal status regarding independence, ownership and membership in the community.

This book examines the development of institutionalized prayer in ancient Israel at a crucial time in the history of Western civilization: from the period of the Qumran writings, in the last three centuries BCE, through to the rabbinic period, after 70 CE. It explores the shift from sacrificial worship by priests to abstract, unmediated, direct approaches to the deity by laypeople. It demonstrates the transition from voluntary, freely composed prayers to obligatory prayers with fixed texts. The study shows how Qumran and Samaritan prayer contrast with rabbinic prayer, shedding light on Jewish customs before the rabbinic reform. Posthumously edited by Bernard M. Levinson.

One of the most widely praised studies of Jewish apocalyptic literature ever written, The Apocalyptic Imagination by John J. Collins has served for over thirty years as a helpful, relevant, comprehensive survey of the apocalyptic literary genre. After an initial overview of things apocalyptic, Collins proceeds to deal with individual apocalyptic texts — the early Enoch literature, the book of Daniel, the Dead Sea Scrolls, and others — concluding with an examination of apocalypticism in early Christianity. Collins has updated this third edition throughout to account for the recent profusion of studies germane to ancient Jewish apocalypticism, and he has also substantially revised and updated the bibliography.