REVIEW—Lost Words and Forgotten Worlds: Rediscovering the Dead Sea Scrolls
by Andrew B. Perrin
⭐️⭐️⭐️⭐️⭐️
PUB: April 23, 2025
Andrew B. Perrin aims to reconnect readers with the ancient yet continuously evolving narrative of the Dead Sea Scrolls (DSS), clarifying misconceptions and emphasizing the scrolls’ enduring significance for biblical interpretation and textual criticism. The book challenges traditional assumptions and highlights how recent research, including technological advancements and exposure of forgeries, reshapes our understanding of biblical texts in their historical contexts. Perrin encourages readers to engage with the scrolls not merely as artifacts but as windows into Second Temple Judaism, demonstrating the diverse religious environment that birthed the New Testament and early Christianity. His approach reflects the ongoing, dynamic conversation between ancient findings and contemporary scholarship, advocating for a thoughtful reassessment of biblical tradition through the lens of this extraordinary archaeological discovery.
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Mobile Ed: Andrew B. Perrin, AR305 The Dead Sea Scrolls (12-hour course)
The unfamiliar world of the Bible is ‘unearthed’ in Rediscovering the Dead Sea Scrolls by Andrew B. Perrin, Perrin’s intent is to help readers:
Reencounter the Bible and its ancient and unfamiliar world
Discern fact from fable about the Dead Sea Scrolls
Discover how the Scrolls continue to mystify and revolutionize
Learn how the Scrolls changed the ways we translate and read the Bible
Perrin sees the Dead Sea Scrolls as a window into an unfamiliar ancient culture and a mirror that reflects our own strange world back to ourselves. The Scrolls simultaneously challenge and confirm what we thought we knew about the Bible, both its worlds and its words. In Lost Words and Forgotten Worlds, we are reintroduced to the Dead Sea Scrolls (DSS) as misunderstandings are corrected and overlooked issues are highlighted. Perrin’s tour spans the traditions of ancient Judaism and extends to the ‘big business’ of modern antiquities trading―and the surprising number of forgeries on display in our museums.
Publisher: Lexham Academic (April 23, 2025)
Language: English
Paperback: 352 pages
ISBN-10: 1683597958
ISBN-13: 978-1683597957
Purpose of the Book
I read a number of books, articles, and the like on the Dead Sea Scrolls in seminary, particularly in a course on Second Temple Literature, and I have maintained the interest since. I liked Perrin’s approach to the topic of the Dead Sea Scrolls. It’s unique, though not in a kitschy way. At many points, I heard him saying, “Don’t believe everything you’ve ever heard about the DSS.” Revisiting the DSS, at this point in history, is to parse what has previously been understood from what must be true after forgeries, fakes, and documents and artifacts with poor provenance have been pushed aside or discarded. Perrin writes,
...the story of the DSS is not only ancient but ongoing today. The more we learn about the scrolls—what they say, what they mean, why they matter—the more we need to engage complex, better, and new questions, and not shy away from unexpected or even uncomfortable answers. This shouldn’t surprise us: the DSS are quite literally a trove of new information. It would be surprising (even suspicious) if these discoveries didn’t change what we know about the texts and contexts of biblical words and worlds. There’s an opportunity here to journey into these lost words and forgotten worlds of the DSS. (xxii)
Notice that Perrin parrots the book’s description that the DSS should both “challenge and confirm” what we know about the Bible. The scrolls would indeed be suspicious if they only did one or the other – that is, to only affirm our textual tradition would make the scrolls of little value, but to challenge our tradition in every way would be to challenge the integrity of our faith.
Perrin poses the question, “Who is this book for?” Though this question isn’t answered frankly, it’s clear the book is not intended to be a “popular introduction” but real work that is accessible to all: “I wrote this book in what I hope is a clear, compelling, cogent, and even conversational tone. This casual approach shouldn’t be confused with a lack of seriousness—on the contrary, I take writing as seriously as research” (xxiii).
Beyond ‘Who?’ we should ask, “What is this book for?” Overall, it seems that Perrin wants us to be able to think as a Second Temple Jew when we read the Bible–though not necessarily in every sense original to the most ancient writers of Scripture, but in a context much closer than our own and one that birthed the New Testament. One of the things I love about the DSS is that we get a glimpse into the Judaism of the New Testament in a way that helps us to understand its setting–the Judaism of the Qumran Essenes alongside our traditional understanding of the Judaism of the Pharisees and Sadducees.
Do we need ANOTHER book about the DSS?
There have been many developments in Dead Sea Scrolls (DSS) research since a book of this nature has been produced. Note the following reasons why it was time to ‘rediscover the DSS:’
The ongoing nature of DSS research. F. F. Bruce noted in 1955 that “the story of the Scrolls continues to unfold itself” (255). Ongoing development has always been an expectation. Perrin further writes that the DSS texts and the site of Qumran are “at once among our most ancient discoveries...and the most late-breaking sources for studying this world” (247). As research continues, new questions emerge, and old ones are answered. We are hardly done studying the DSS–far from it.
Delays in the publication. The entirety of the collection was finally made available through a “clever hack” in the early 90s (2). Since the digitization of the scrolls and fragments, the field has continued to grow and evolve. Obviously, modern technological developments contribute to further research. So, the discovery of the scrolls wasn’t everything. There is more to making the content available and accessible and, further, determining its significance; growing technological developments mean more work can be completed.
Emergence of ‘new/old’ fragments. Around the turn of the millennium, there was a significant development, albeit controversial. These fragments, acquired by private collectors, have raised serious questions or “red flags” about authenticity and provenance, setting back the clock on much previously available scholarship (64ff).
The impact of the DSS on biblical texts and traditions. The DSS have been integrated into modern Bible translations to enhance and restore “the biblical texts to their best possible form” (xx). They have also “challenged, changed, and confirmed what we thought we knew about the worlds before, in, around, and beyond the Bible” (xxi). The book aims to explore these impacts, including how the DSS have reshaped textual criticism.
Insights into Second Temple Judaism. Continued research into the DSS provides a more nuanced understanding of diverse Jewish groups of the period through this “much bigger library of texts” (251). The Aramaic DSS, in particular, provides a “breadth and depth of ancient Judaism’s Aramaic scribal heritage” (197) that was previously unknown.
DSS and the study of Christian origins. Perrin writes, “The DSS are regularly described as either a goldmine of new information and insights for understanding the beginning of Christianity or a landmine of data unsettling, overturning, or exploding core theological and historical tenets of the faith” (216). The precise interpretation of the DSS in light of the New Testament context continues to be an area of active research and debate. The scrolls offer a historically informed view of the culture that cultivates the ideas of early Christian movements and sheds light on apocalyptic outlooks and messianic thought in their shared context. Indeed, with eschatology continuing to be a fad, any apocalyptic insight is sure to be intriguing to many.
Pros: What I liked about Lost Words and Forgotten Worlds
I like A LOT about this book.
There are many helpful pictures throughout the book. Imagine being one of the earliest scholars who carefully laid the scrolls out on a table and read the first words. My ancient language skills are not up to snuff for that kind of work – not that I have that kind of access anyway. But to see the sites and scrolls is incredible. Perhaps only second in value would be seeing them in person, which I was able to do recently at the Reagan Library Museum DSS exhibit in Simi Valley (lots of cool pics).
Perrin’s book uses very comfortable language–engagement helped make seemingly mundane ideas come alive so a popular reader can see the import. For example, speaking of the 1QIsaiah a/b variations, Perrin notes that “there is a critical variation—you might say a life-or-death situation” (6). Maybe I’m just geeky, but this made me chuckle, and I think the humor highlights the significance of this point. The variation essentially states “you will all die” (a) vs. “you will all be…ashamed” (b) – a pretty big difference!
I always have to note the DCW (Divine Council Worldview) Context when appropriate.
The Genesis Apocryphon often expands sordid sections of scripture. Take the preflood narratives of Genesis 5 and 6. Smack in the middle of this section of genealogies and a portrait of the righteous Noah, Genesis 6:1–4 casually references angelic beings who abandoned their heavenly posts for a one-night stand with human women, resulting in a hybrid race of giants known as the Nephilim. Wait, what? It’s in there—go have a read. The Bible isn’t boring. (11)
The way the Second Temple Jews at Qumran read the OT was thoroughly supernatural. This doesn’t of itself prove anything regarding the interpretation of Genesis 6, written centuries before. (Perhaps the Qumranites were taken away by the influence of Greek mythologies.) Still, it does help us wrestle with our post-Enlightenment materialistic tendencies and encourage us to embrace a thoroughly supernatural view of the Bible.
I was also interested in the discussion (particularly in Chapter 2) of the complicated nature of publishing the findings due to, at least, the condition of the scrolls, disputes about ownership, and time and resources. Writes Perrin, “Archaeologists were most often trailing the original discoveries and discoverers. Many of the earliest discoveries happened in waves of undocumented, clandestine excursions to caves for the purpose of acquiring antiquities from the landscape for material gain. Nowadays we have a term for this too: looting” (52). I’ve often approached ancient literature with more of a black-or-white, in-or-out type of thinking. But the history of the DSS and the provenance of the scrolls and fragments means that careful analysis needs to be done just to verify their authenticity before their value can even be considered.
There are also cultural elements. Chapter 4 provides a helpful connection point between the Jewish group we call the Essenes and the Qumran or Dead Sea communities. This profile helps keep our assumptions about the DSS distinct from the caricatures of Sadducees or Pharisees that we encounter in biblical studies. “We are used to thinking of the scrolls as texts and artifacts. And they are. But every text has a context and every inscribed artefact originated in human hands—in our case, within a known ancient community” (110). More can be said about this, but we preachers often refer to “the Jews” when preaching the New Testament, as if there was unity in thinking among the various groups. The DSS help us to understand the unity and diversity of the groups.
I obviously appreciate references to 1 Enoch or the Book of Giants. It’s hard to have a DSS conversation without mentioning these. Regarding apocalypse, Perrin writes,
The Enochic Book of Giants…reimagines the experience of the human-angel giants hinted in Genesis 6:4. The ravenous giants receive nightmares with frightful scenes of obliteration…To seek clarity on the matter, the giants fly—yes, fly—to visit Enoch on the outer reaches of existence for an interpretation. Surprise, surprise: the news isn’t good. As an inspired interpreter with authority and heavenly insight, Enoch relates that the dreams signal that the fate of the giants (and the evil they represent) is certain. Their bodies will perish in the flood while their evil spirits will see judgment at the end of time. (207)
Let’s not discount the DSS perspective on these things, but also, let's remember that the writing of 1 Enoch is late compared to Genesis 6:4–so, these ideas need to be interpreted carefully within that context.
With all this said (as you probably noticed above), I give the book ⭐️⭐️⭐️⭐️⭐️. Well done, Dr. Perrin, and thank you for your efforts! NOTE: Cons listed near the end.
Importance for Biblical Studies (And Textual Criticism)
Particularly in contemporary evangelicalism, people seem to believe that if the text of the Scripture has ever changed, it must not be God-breathed. However, “While our initial interest in the modern day might be in mining this data for ‘new’ readings that are actually very old, the Qumran community didn’t seem to share our Western mindset that insists on fixed forms of texts” (6). Actually, the texts reflect the positions of particular communities, priests, and teachers. I think we see this in rabbinic disagreements of the Second Temple with the School of Shammai and the School of Hillel. Variants and disagreements make us think about the transmission of the Bible we use today. Could things have been changed?! 😱How do we know what hasn’t? And can we trust our Bibles? (NOTE: The Jehovah’s Witnesses challenge the integrity of Evangelical translations, and LDS claims Evangelical translations of the Bible have been radically altered through history. So Evangelical scholars have a lot on the table when it comes to text transmission, textual criticism, and Bible translation.)
Reflecting on the origin narratives, Perrin writes, “…while we might want to rush to the task of interpretation of the DSS to decipher what they say and mean, we would be wise to accept the invitation to introspection about how our own cultural perspectives, theological presuppositions, or individual interests inform our approach to the texts. We read everything through some lens or other” (40–41). The provenance of the first scrolls is shaky at best. I think this is a significant issue in understanding their importance, but we do believe the scrolls were discovered–and those discoveries led to further exploration that is well documented. So, “Our individual or collective cultural locations inform what we think of the past and how we think of its potential to shape the present” (54). Therefore, the fables surrounding the original find are less concerning.
Forgeries pose a significant issue. “While most of the items in question are forgeries, presenting an inventory of these knockoffs is essential for charting a way forward” (61). To date, many of the potential forgeries have not been certified as forgeries or authentic, meaning we have little confidence in their insights. “And the answer to the question, ‘Why were these items withheld until recently?’ is evident. $$$. £££. €€€. ¥¥¥. ₿₿₿” (83). Today, we have many scrolls and fragments that are authentic, but scholars must be careful how or if they utilize insights from unauthenticated texts.
Perrin proposes 5 ‘red flags’ regarding the forgeries (64ff). After each of the five warnings, I’ve provided some of my thoughts.
Too Much Bible. Authentic finds have had a higher concentration of material related to the Bible rather than the biblical texts themselves. Perhaps this just seemed simpler for the forgers–to copy a text they already knew existed and pass it off as ancient.
A Curious Concentration of Theologically Loaded Passages. In other words, these passages seem suspect as they clearly advance the theological positions promoted by particular deep-pocketed Evangelicals.
Too Many Groundbreaking New Readings. To me, the real intrigue of the DSS is not where they challenge traditional readings but support them. But the ‘same old thing’ isn’t so sexy, archaeologically speaking. So, someone trying to sell a fake is going to fetch a better price if it challenges traditional suppositions.
Blind Spots in Origins and Purchase History. It seems forgers monopolize on the poor provenance of some of the early finds.
Forging a Supply to Meet a Frenzied Demand. The DSS discoveries are significant for contemporary Christians in the West, namely the evangelical community. The demand to see and study the scrolls led to the carelessness of buyers and dealers as well as blind spots for off-market buyers.
Another note for contemporary biblical criticism: We’re used to thinking of the Bible as an isolated text that dropped down from the heavens. Though we believe the Bible is 100% the work of God, we also believe humans wrote it down within a socio-political historical context. That said, “the DSS reveal that what we’ve come to know and love as biblical writings often existed in multiple forms—even multiple editions” (174). Contemporary Christians will do well to learn from the DSS that the nature and, dare I say, perspicuity of scripture need to be thought of in light of the texts’ historical development (though not rejected)–which, I believe, produces a more sophisticated Doctrine of Scripture.
Cons: My Petty Complaints
Much more could be said about the DSS’s influence on the biblical text, but you can go read the book yourself for more. I do have a few criticisms, since that’s appropriate for rounding out a review.
Perrin provides a lot of the same info as previously published, even in popular form, though some of that is necessary to build upon the discussion. Anyone new to the study of the DSS will not be at all bothered by this, but it would be dishonest for me to suggest that everything in this book was ‘new.’
I would have liked some more direct statements in the conclusions of each chapter to say, “Here’s why we care about this specific issue today,” especially since the subtitle suggests there’s something to rediscover in the DSS. I do believe Perrin has called the readers to ‘rediscover’ the DSS, and, as someone who is already very familiar with much of it, I can clearly see implications for many of the principles. I’m just doubtful that every general reader can do so, and I would have liked to see some more direction there.
I don’t actually think this book will be interesting to most people, not even most Christians. Interest in the DSS was common in the decades after the first discoveries. But, in my evaluation, the topic has become relatively niche–for those interested in textual criticism and the transmission of the biblical text. Still, there are many ‘laymen’ who will benefit from an easily accessible and up-to-date treatment of the DSS, and I think Perrin’s work will prove commendable for that audience.
Author: Andrew B. Perrin
Andrew B. Perrin is associate vice president of research at Athabasca University in Alberta, Canada. He is the former director of the Dead Sea Scrolls Institute at Trinity Western University and the Canada Research Chair in Religious Identities of Ancient Judaism. He is the author and editor of several books, including The Dynamics of Dream-Vision Revelation in the Aramaic Dead Sea Scrolls, and his research has been recognized with several academic awards.
“This book is one attempt at extending that gift [Dead Sea Scrolls] to those around me. While the book isn’t written for academics it is rooted in solid research of what I take to be the best ideas about the words and worlds of the DSS today. There are periodic endnotes for those that want to delve deeper. But, if not, that’s fine. In the few instances I refer to something in the original biblical languages—Hebrew, Aramaic, or Greek—I’ll always provide English translations and explanations so there are no barriers for all readers” (Perrin).
