My Modern Insights of the Ancient Dead Sea Scrolls at the Reagan Library Museum
I was so excited to hear that the Dead Sea Scrolls were coming to the Reagan Library and could not wait to visit. I want to share some insights in this video. The exhibit is at the Dead Sea Scrolls exhibit at the Ronald Reagan Presidential Library. Running through September 2025, this exhibit showcases eight authentic scrolls alongside over 200 ancient artifacts, offering a rare glimpse into Second Temple Judaism and the preservation of biblical texts. Unfortunately time didn’t allow me to overview the artifacts, but you should go see those for yourself. In this video I overview the Beatitudes Scroll, the Damascus Document, the Psalms Scroll, and more, unraveling their significance for biblical theology, messianic expectations, and early Christian thought.
All right. Today, I want to talk a little bit about the Dead Sea Scrolls. I recently had the opportunity to visit the Dead Sea Scrolls exhibit at the Ronald Reagan Presidential Library with my family and some friends. If you haven't had a chance to see it and you live in Southern California, it just opened in November of this year, 2024, and runs through September of 2025.
If you find yourself in the area, I definitely encourage you to check it out. It was a great chance to see firsthand what I believe may be the most important archaeological discovery of the 20th century. Or, you could say, the discoveries of the scrolls, as they’ve been unearthed over many years and from many different sites.
Who knows if we will even continue to discover more of these in the future? In this video, I want to share a little bit about what makes the Dead Sea Scrolls so valuable for understanding Second Temple literature and biblical theology. I want to shed some light on the world of the Hebrew Bible and the beliefs that shaped the early Jewish and Christian communities.
Specifically, I want to give you a brief introduction to the eight scrolls I was able to observe at the exhibit. It was kind of funny—I thought, "Oh, they’re only going to have eight scrolls," and I was a little disappointed at first. But it turned out to be a really cool experience, and you're going to get to see them in the video.
I’ll have them up here on the screen for you to take a look at, and if you can read Hebrew, maybe you’ll recognize a bit of it. I’ll also put some additional pictures on my website, AnthonyDelgado.net, so you can zoom in and take a closer look at them.
Beatitudes, 4Q525
The first scroll I want to look at is the Beatitudes Scroll, designated as 4Q525. If you're not familiar with that kind of designation, it identifies the Qumran cave by number—because they’re all numbered—and the specific scroll number. Everything is archived this way so you can easily identify which scroll you’re looking at.
This is Beatitudes 4Q525. I won’t do this with all the scrolls, but for this one, I wanted to read some of it to you. We have a good portion of this scroll translated, and it says:
"Blessed is the one who speaks truth with a pure heart and slanders not with his tongue.
Blessed are those who cling to her statutes and do not follow paths of iniquity.
Blessed are those who rejoice in her and do not babble about paths of iniquity.
Blessed are those who search for her with clean hands and seek her not with a deceitful heart.
Blessed is the man who has attained wisdom, walks in the law of the Most High, fixes his heart on her ways, gives heed to her admonitions, and delights always in her chastisements, and does not forsake her in the stress of his troubles.
Who, in times of distress, abandons her not, forgets her not in days of fear, and in the affliction of his soul rejects her not. For on her he meditates, and in his anguish, he ponders on the law. In all his existence, he considers her and puts her before his eyes, so as not to walk in the paths of evil."
You can see that this is a wisdom text. It’s easy to guess why it’s called the Beatitudes Scroll. This particular text was found in Qumran Cave 4, which is why it’s designated as 4Q525. It’s part of a broader collection of wisdom literature discovered at Qumran. Interestingly, a lot of this wisdom literature is not biblical but what we would classify as extra-biblical, meaning it falls outside the Bible.
As you can see from the image, this scroll is fragmentary. Significant portions of the text remain, but it’s incomplete. This is not the entire scroll that they would have had in Qumran. This particular text dates to the Second Temple period, somewhere between the 3rd and 1st century BC, which aligns with the dating of most Qumran manuscripts.
It’s named Beatitudes or The Blessings of the Wise because it contains a series of beatitudes, similar in style to the Beatitudes of Jesus in Matthew 5. The core of the text includes a series of blessings describing the behavior and rewards of the righteous. You can see how it mirrors the New Testament beatitudes in Matthew 5:3-12, using the familiar formula, “Blessed is the one who…” or “Blessed is the man who…”
Wisdom literature is a broad category that includes biblical works like Proverbs and Ecclesiastes, as well as an entire tradition that developed during the Second Temple period. This tradition includes texts like Ben Sirach and Ecclesiasticus. In the New Testament, I would argue that Matthew 5—or, more broadly, the Sermon on the Mount—should also be classified as wisdom literature. The book of James, where it diverges from traditional wisdom traditions, still follows this pattern as well.
So, like other wisdom literature of the Second Temple period, or the Dead Sea Scrolls, Qumran Scrolls, or even in the Bible, the Qumran text demonstrates the natural blessings available to those who live righteously. And really the exhortation is not to forsake wisdom and to walk in her ways, right?
As we compare it to the New Testament, you know, the Beatitudes in 4Q525, they’re similar again to Jesus in Matthew 5, Luke 6:20–22. Also, though the Qumran Beatitudes are not identical in content, format, or blessing, what it’s really doing is showing us a patterning in the way that they operate. But it’s not identical.
Jesus wasn’t mimicking these texts or another set of Beatitudes specifically when he said what he did in the Sermon on the Mount. And yet Jesus is, we could say, continuing a wisdom tradition that was known to the people. And if you haven’t read ancient literature outside the Bible, you may not be aware of that. You wouldn’t know that and probably would just think that Jesus was doing something new. But that’s not actually the case. He’s following a known wisdom tradition.
Now, what’s interesting is that we have nothing in the Old Testament or in the New Testament, and so it can come across as Jesus inventing a literary style, but it’s really not. Let’s talk about how the Qumran community should not be seen as normal, everyday Jewish religion. What’s happening in Qumran is a specific sect with specific ways of thinking in the Qumran communities.
And there’s possibly, I would even say probably, some crossover with the Essene communities. But they’re not what we’re used to thinking about when we read the Bible and we see the Pharisees and the Sadducees. So 4Q525, this Beatitudes Scroll, and Qumran in the Second Temple literature, play a specific role in their community.
It definitely shares some literary themes with Proverbs, Psalms, Ecclesiastes, and some of the apocryphal texts. But it belongs to a broader category of wisdom writings within the Qumran scrolls and within the literature, you could say, of the Qumran community specifically. Some of those scrolls we consider like 4QInstruction and 4Q185, which you’ll notice have those designations, 4Q. These are other wisdom scrolls found in the same cave in Qumran.
So we know from the texts that were preserved by the church and the Jewish communities, as well as the Qumran and Dead Sea documents, that wisdom literature was definitely a huge part of the way that the Qumran community developed their thinking about God and God’s plan and purpose. It was a big part of that, a big part of Second Temple literature.
And so even as we read the New Testament, I think what we’re moved to understand from Qumran on this account is that a lot of New Testament thinking is reliant on wisdom literature. And again, that’s something that you can miss if you’re not studying not just the Dead Sea Scrolls, but if you’re not studying Second Temple literature and seeing the development of the wisdom traditions from the Old Testament through the Second Temple period, you’re going to miss the influence wisdom literature has on the New Testament.
So wisdom literature is really important. We see that reflected in Qumran. We see that reflected broadly throughout Qumran theology. And a broader look at wisdom literature is going to move the reader to see wisdom motifs in much of Jesus’ teaching, including in his parables, even.
Like I said, in James, you’re going to see it. I think the Sermon on the Mount is wisdom literature, and you’re going to see it in parts of Paul’s instructions too. Themes related to these wisdom traditions.
So that’s the Beatitudes Scroll. I think it really does inform some things about the New Testament.
Damascus Document, 4Q271
This is the Damascus Document, sometimes also called the Covenant of Damascus. Let me read part of it to you. It says, “If a man gives his daughter to someone else, he must disclose all her blemishes to him, lest he bring upon himself the judgment of the curse. As it is said in Deuteronomy 27:18, ‘Cursed is anyone who leads a blind man astray on the path.’"
He must also not give her to anyone who is unfit for her. Then it goes on in a fragmented way because parts of it are missing. Here’s another section: “A woman who has experience in the act,” which likely means a sexual act, “whether she committed it in her father's house or as a widow who lay with someone after her husband's death, and any woman who has a bad reputation”—meaning promiscuous during her maidenhood in her father’s house—“should not be taken by anyone unless inspected by trustworthy and knowledgeable women chosen by the command of the inspector in charge. If he takes her, he must proceed according to the regulation.”
One thing I want to say about the content of this is that it seems to be, in some way, a condemnation of women who have participated in sexual activity outside of the bounds of traditional marriage. We often talk about this when reading the New Testament. You see things about this in the Levitical law and various judgments throughout the scriptures.
We sometimes walk away thinking that a woman who was involved in sexual activity can't become married. That’s not exactly true within the biblical context. We see that happening in two ways. Even though this is a very strict prohibition of sex outside of traditional marriage—whether in her father's house or after becoming a widow—either way, it’s condemned. However, that doesn’t mean she cannot get married.
Specifically, this text, while providing a very strict regulation on this, also says there is a regulation for proceeding in marriage after these sins have been committed. What’s interesting about that is how we see it in the book of Ezekiel, when Israel is called promiscuous, and yet there’s a time of purification that takes place for Israel to be purified and restored to Yahweh.
We see that in Ezekiel, and you can also see shadows of it in Ephesians 5, where Paul speaks about similar things—a man purifying his wife, washing her through the word. You can see that reflected there as well. This is important because that wasn’t uncommon.
We know from other ancient cultures that part of the betrothal period before a woman got married to her betrothed husband often involved anointings or other acts of purification. While the specifics varied from culture to culture, there were often practices where a woman who had been promiscuous could have her virginity symbolically restored.
This text, the Damascus Document, definitely seems to testify to these practices. Is this scripture? No, it’s not in the Bible, and we shouldn’t treat it as scripture, but it’s an important historical document. It shows how one faithful Jewish community was enacting the principles of scripture without violating them.
Now, let’s talk about the structure and content. The text provides insight into these regulations, specifically the sexual ethics guidelines in the Qumran community. It is divided into sections. There’s an admonition section, which includes exhortations reflecting how members were supposed to behave ethically and morally within the community. Then there’s the legal section, within the greater Damascus Document, that includes specific laws and regulations governing aspects of communal life, such as vows and oaths.
You can see how some of these issues of purity, as shown in Fragment 3, complement other parts of communal life, specifically legal observances. For example, how do we understand how a man and a woman can get married if issues of purity have arisen? That’s what this text is addressing. This document, found in Qumran Cave 4, is designated 4Q271.
The Damascus Document is particularly notable for its detailed prescriptions concerning marital relationships and community conduct. You might think it mirrors parts of Leviticus, with its detailed discussions on marriage eligibility, prohibitions of polygamy, and conduct for women in their father’s house (meaning before they’re married). In the ancient world, particularly in Jewish communities, a woman did not leave her father’s house to live independently. The document reflects this understanding—whether in her father’s house or thereafter.
The Damascus Document offers significant insights into the Qumran community’s beliefs, practices, and organizational structures. They were taking Levitical laws and applying them to their specific context, writing about how to live them out. It’s not all that different from statements we see today about biblical manhood, womanhood, and sexual ethics that have been written in the last few decades. Many of these are circulated, signed, and agreed upon within denominations or other groups.
This document provides insight into how this specific Jewish community chose to practice their loyalty to Yahweh and the organizational structure that supported it. It reflects their commitment to what most would consider a strict interpretation of Jewish law, along with their desire to live in accordance with what they perceived as the true covenant with Yahweh.
In some ways, the Qumran regulations look similar to those of early Jewish Christian communities, which is interesting. However, as Gentile Christianity comes into play, the ethics of the community remain intact, but the practices begin to diverge. That’s significant to understand as we read the Bible. The principles of God’s ethical standards always remain the same, but how the covenant is applied within a modern and ever-changing world can shift. Cultural changes often raise questions that prompt us to return to the principles of God’s law to form an ethical perspective.
This text shows how one community did that at a specific place and time. It demonstrates that this is a normative way of reading and understanding scripture.
All right, let’s look at another one. I was really pleased with the sampling they had, even though I was initially disappointed there were only eight scrolls. Once I thought about it more, I realized there was a lot of depth to study in these texts.
Deuteronomy, 4Q44
This one is 4Q44, also found in the fourth cave of Qumran. It’s the Deuteronomy text. This is a biblical manuscript containing portions of the book of Deuteronomy. That’s rather interesting because, being only a portion of Deuteronomy—not specific chapters—this document likely existed to be referenced for specific purposes.
Copies of the entire book of Deuteronomy existed in the ancient world. I don’t have in front of me whether complete copies of Deuteronomy were found at Qumran, but my guess is they had complete copies. If they had partial copies of anything—and they had tons of copies of all kinds of texts—I’m sure they had a full copy of Deuteronomy available when needed. This fragment or section of Deuteronomy probably existed for a specific purpose when they needed to reference it for certain concerns or issues.
This Deuteronomy scroll likely dates to the 2nd century BC, give or take, similar to the other scrolls at Qumran. This section preserves some of the core teachings of the book of Deuteronomy. We don’t know exactly what its purpose was because parts of it are fragmentary and there are gaps due to deterioration. However, we can speculate to a degree about why this document might have been used. I’m not going to explore that here in this video; that’s a bit more than this discussion is meant to cover.
I want to illustrate that, in the same way Christians might go to the pastoral epistles to review information about appointing an elder or deacon, this section of Deuteronomy likely served a similar purpose for its community when certain needs arose. That seems to be the case here.
4Q44 belongs to the approximately 20 percent of biblical manuscripts at Qumran that reflect variants similar to the Septuagint, or the Greek Old Testament. It is written in Hebrew, which is particularly interesting. Various copies of the Masoretic Text tend to largely agree with each other, and yet, when you compare the Masoretic Text to the Septuagint—the Greek text—you’ll find variations. These differences aren’t earth-shattering or theologically disruptive, but they exist.
Over time, most biblical scholars have said the Septuagint, translated from Hebrew during the Second Temple period, reflects a later tradition. The Masoretic Text, being Hebrew rather than Greek, is assumed to preserve an earlier tradition.
And that's been the assumption. What's happening here is a little bit different. This Hebrew document reflects the Septuagint version of Deuteronomy more than it reflects the Masoretic version. It suggests that multiple Hebrew textual traditions may have existed during the Second Temple period.
In other words, it's not only possible but probable that prior to translating the Hebrew into Greek, these variants existed in Hebrew. The variants were likely translated into Greek because they were the texts primarily being used during the Second Temple period.
What does that tell us? It tells us that the Septuagint traditions might reflect an earlier version of the Hebrew texts, possibly closer to the original than the Masoretic text that has been handed down to us. This becomes significant in certain places, particularly for biblical theology, and likely by extension for systematics as well.
We often assume that the variations in the Septuagint are unique to the Greek text, but this seems not to be the case, at least with 4Q44 Deuteronomy. This makes it significant for that reason.
It was also significant for the canon at Qumran. Deuteronomy held a prominent role in the religious and legal identity of the Qumran Jews, as evidenced by the frequency with which it was cited in other Qumran texts. That gives us a sense of its importance.
Let’s look at an example of how this phenomenon plays out. The King James Version (KJV) of the Bible, familiar to many, is translated from the Masoretic Text. If we look at Deuteronomy 32:43, it reads:
"Rejoice, O ye nations, with his people, for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land and his people."
Now, 4Q44’s Deuteronomy 32 differs markedly from the Masoretic Text and the Samaritan Pentateuch, another Hebrew textual tradition. It reads more like the Septuagint. For example, in the Qumran scroll, it is the heavens, not the nations, that rejoice. God avenges the blood of his sons, not his servants. So, we have a "sons of God" theme rather than a "servants of God" theme, and "heavens" rather than "nations."
This is interesting because, in biblical theology, there’s a correlation between nations and heavens. The heavens refer to cosmic beings, while the nations refer to human kings. This contrast between cosmic and human rulership over the nations is at play here.
If you look at Deuteronomy 32:43 in the English Standard Version (ESV), you’ll find it influenced by the Septuagint and Qumran discoveries rather than the Masoretic Text tradition. The ESV says:
"Rejoice with him, O heavens; bow down to him, all gods, for he avenges the blood of his children and takes vengeance on his adversaries. He repays those who hate him and cleanses his people’s land."
This aligns with 4Q44. The mention of gods bowing down to God is fascinating and absent from the Masoretic Text, Samaritan Pentateuch, and most English translations. Yet, it appears in this presumably older version of Deuteronomy.
This reflects what Dr. Michael Heiser refers to as the "divine council worldview." It is reflected here in 4Q44 Deuteronomy, making it a fascinating text. Let’s move on to another one. Everyone loves to talk eschatology.
Eschatological Commentary, 4Q177
Let’s look at the eschatological commentary, 4Q177. Here’s some of the text to consider.
I’ll read part of it to you. It’s fragmented, but it says:
"The boasters who come against the men of Yahad, as it is written in the book of Isaiah the prophet, this year eat what grows by itself, and next year, the aftergrowth" (Isaiah 37:30).
The meaning of "what grows by itself" is incomplete due to a fragment, but the text continues with another fragmented section:
"Up to the time of purification that shall come upon them in the last days and afterwards shall appear."
This section seems to provide instruction about purification leading up to the last days and what follows. That’s why it’s called the eschatological commentary.
Another fragment says:
"For all of them who are children," said the boasters.
This indicates ethical issues and a discussion about dealing with the children of God. Another fragment references Isaiah:
*"As it is written about them in the book of Isaiah, the prophet, he thinks of plots to destroy the humble with lying words" (Isaiah 32:7).
We also find a small snippet stating:
"To condemn Israel."
This suggests a condemnation of Israel, likely tied to national Israel, rather than the spiritual Israel as understood in covenant theology through books like Galatians and Romans, where Paul redefines Israel in light of the new covenant.
What Is This Scroll?
This is a fragmentary manuscript of the Dead Sea Scrolls, like the others we’re examining. Discovered in Cave 4 at Qumran, it’s a compilation of biblical passages with accompanying commentary. It’s somewhat like a midrash, going back and forth between the text of scripture and the author’s interpretive thoughts.
The manuscript includes a series of biblical quotations, primarily from the Psalms, but also from Isaiah, as seen in the fragments I read. This demonstrates a broader scriptural engagement beyond just the Psalms.
This is important because, while the Psalms were central to the Qumran community’s worship and liturgy—which we’ll discuss later when we reach the Psalm scroll—it’s clear that they also placed great importance on Torah, particularly Deuteronomy, and the Prophets.
Why Is This Significant?
The Qumran community’s focus on the Prophets contrasts with the Sadducees, who, as seen in the Bible, primarily adhered to the Torah (the Pentateuch). The Pharisees, by contrast, relied heavily on teachings from the Psalms and Prophets, even regarding David as a prophet. This is significant for understanding the expectation of the Messiah.
The Qumran community’s engagement with prophetic texts likely reflects their expectation of a coming Messiah. To show my hand, based on various texts, they seem to have anticipated a Messiah who would even sit at their tables within the Qumran communities.
There is a thematic focus on eschatology, drawn from various parts of the Old Testament. Notably, the Qumran community explored how present activity influences expectations of the end of days. This is interesting because we sometimes accuse certain modern eschatological systems of trying to force the coming of the end. Similarly, Qumran was doing specific things to create an environment for the Messiah to come.
The community’s interest in prophetic fulfillment and end-times expectations is broad. To fully dive into this, you’d need to explore some detailed books on the Dead Sea Scrolls—there are great resources out there. The Qumran documents emphasize the coming of the end times in significant ways.
One final thought on this point, leading into its significance: many evangelical or Protestant Christians, like myself, who hold to the inspiration of the 66 books of the Bible, sometimes struggle to understand the transition from Old Testament theology to New Testament theology. For example, older perspectives on Paul’s teachings, particularly in Romans, might interpret Israelites as believing they were God’s people because of their faithfulness to the law. Modern interpretations emphasize faith in Yahweh, much like faith in Jesus, as the defining characteristic of true Israelites in Old Testament times.
These texts provide valuable insight into how Second Temple Jews interpreted and translated the Old Testament, forming expectations that shaped much of New Testament theology. In fact, I have a paper on my website, anthonydelgado.net, under the articles tab, that specifically addresses the expectation of a divine Messiah—a divine yet physical appearance of Yahweh. This expectation, rooted in Old Testament theology, was developed during the Second Temple period and contributed to the proto-Trinitarian doctrine found in the New Testament, which eventually led to the doctrine of the Trinity in the third and fourth centuries.
Understanding Second Temple literature, including these Qumran documents, helps us trace the progression of Jewish theology into the period of the kingdom inaugurated by Christ and consummated in his second coming. This makes these documents vital for studying historical theology.
Significance of 4Q177
Despite its fragmentary condition, this eschatological commentary offers significant insights into the exegetical practices of the Qumran community. I find it fascinating how they interpreted and applied biblical texts in their context, particularly on eschatological themes. They read biblical passages, pieced them together, and tried to understand how prophecies from different books—Isaiah, Deuteronomy, Psalms, and others—fit together.
This approach mirrors theological practices today, where we examine various passages to form a coherent understanding of God’s plans and purposes.
Very, very interesting. If you’re familiar with my work, you know I’m a proponent of biblical theology. I aim to read the story of the Bible from beginning to end and observe how redemptive themes play out across the whole canon. Naturally, I’m going to look for shadows of these themes and check my studies by consulting Second Temple literature and the Church Fathers. However, my primary focus remains on identifying these themes within the Scriptures themselves.
That’s one approach to studying the Bible. But when we think about developed doctrines, such as the doctrine of the Trinity or high Christology, we’re not solely looking at overarching storylines. To be clear, we do ensure that our systematic observations align with biblical theology and the overarching storyline. Yet, we also explore different parts of Scripture to synthesize truths.
This process isn’t about forcing conclusions onto the text. Instead, it’s about examining passages and asking, “If this is true and that is true, then how does this fit?” It’s how we arrive at systematic observations of Scripture. The Qumran community’s method of synthesizing and referencing multiple scriptural texts reflects a sophisticated approach to interpretation. This is not something you commonly see in a lot of ancient Jewish commentary, which was often more like biblical theology—focused on storylines.
This approach reminds me of some modern speculative eschatology. If it reminds you of that, it should. It provides a kind of precedent or warrant for a systematic approach to Scripture that seeks to probe questions like, “When will the Messiah come?” However, I would caution anyone engaging in this kind of study to do so under the umbrella of biblical theology. Everything must remain subject to the narrative and thematic integrity of biblical theology.
That’s the fourth scroll. I find 4Q177 fascinating for these reasons. Let’s move on to the next one.
Miqsat Ma’ase HaTorah, 4Q394
This one is the Miqsat Ma’ase HaTorah, 4Q394. I’m sure I’ve probably mispronounced that, but it’s part of a collection pieced together from other similar writings.
Let me read you an excerpt. Looking at that fragment, here’s a couple of paragraphs reconstructed from it:
These are some of our regulations concerning the law of God, which are part of the precepts we are examining, and they all relate to purity and concerning the offering of the wheat of the Gentiles, which they touch and defile. You shall not eat it. None of the wheat of the Gentiles shall be brought into the temple. And concerning the sacrifices, which they cook in vessels of bronze, the flesh of their sacrifices, and in the courtyard with the broth of their sacrifices, and concerning the sacrifices of the Gentiles, we say that they sacrifice...
At this point, there’s a fragment missing, but based on biblical texts, I’d speculate it likely says, “they sacrifice to demons.” I can’t prove that, but it would align with what we know. The text continues:
...And concerning the think offerings which they postpone from one day to another, we think that the cereal offering should be eaten with the fats and the meat on the day of their sacrifice, and that the priest should oversee this matter so that the sons of Aaron do not lead the people into sin. And also in what pertains to the purity of the red heifer and the sin offering, whoever slaughters it, burns it, collects the ash, or sprinkles the water of purification—all these ought to be pure at sunset so that whoever is pure sprinkles the impure.
This text, often referred to as Some Works of the Law, is composed of six manuscript fragments that have been reconstructed. It was discovered at Qumran in Cave 4, part of the Dead Sea Scrolls collection. Its content is primarily legal and religious instruction, focusing on sacrifices, particularly the types of sacrifices allowed in the temple and how they should be handled.
There’s a clear emphasis on the purity of sacrifices brought into the temple, specifically offerings from Gentile communities, such as grain offerings. It addresses specific "works of the law" observed by the Qumran community.
During this period, the temple in Jerusalem was run by the Sadducees. The Qumran communities, possibly Essenes, were often at odds with the Sadducees regarding temple practices. Other scrolls and Second Temple literature provide evidence of this tension. These documents offer insight into their disputes and how the Qumran community sought to distance themselves from what they saw as corrupt temple practices.
Practicing sacrifices in the temple is an interesting point of tension. You might think, "Well, if the Sadducees are in charge of the temple, they should be the ones making those decisions." However, some theological development was coming from the Essenes and the Qumran communities.
The various sects of Judaism didn’t agree on how to enact the works of the law any more than different Christian denominations agree on every nuance of doctrine today—whether ethical or sacramental. However, those disagreements didn’t make them any less Jewish or less connected as brothers in faith. The differences between the Sadducees, Pharisees, Essenes, and even Zealots were not like the kind of rejection Jews had toward Samaritans, who were considered outside the fold.
Instead, there was a broader umbrella of orthodoxy (lowercase “o”), which included these groups. Orthodox Judaism today likely originates from Pharisaical movements, but in this context, orthodoxy was defined broadly enough to include differing interpretations within the Jewish faith. At the same time, there were boundaries that, if crossed, would place someone outside the definition of what it meant to be Jewish.
The Qumran community, in this text, attempts to instruct the Sadducees on how to properly operate the sacrifices in the temple and ensure purity before Yahweh. This document was written to justify the sectarian interpretations of the Torah, reflecting ongoing debates between the Qumran sect and the Sadducees.
Why This Is Important
This text is considered a key document for understanding the beliefs and practices of the Qumran sect. While it might not directly influence New Testament studies, understanding the differences within Jewish communities during this period helps clarify the context of New Testament teaching. The Qumran community’s distinct interpretation of the law highlights their independence from the Pharisees or other Jewish authorities. They did not defer to the scribes or Pharisaical experts but saw themselves as the theological authorities within their tradition.
This separation in doctrine likely contributed to their physical separation from mainstream Judaism. The Qumran sect, often associated with the Essenes, lived in desert communities, though some Essene groups resided in cities. It’s possible that only part of this group distanced themselves geographically, but they certainly diverged in doctrine.
There are compelling reasons to believe that certain aspects of New Testament theology reflect Qumran thinking. This is another reason the Dead Sea Scrolls are invaluable for understanding the historical and theological background of early Christianity. While not all of Qumran’s ideas align with New Testament theology, their writings provide significant insights into the development of thought that shaped the world of Jesus and the early church.
This has led some to speculate that Jesus, or at least John the Baptist, might have been Essenes who lived among the Qumran community. While this is an interesting theory, there isn’t enough biblical evidence to support it conclusively. However, the similarities between Qumran thinking and certain aspects of New Testament theology do invite such speculation.
An example of these similarities is the emphasis on the purity of the priest extending to the impure. The Qumran community stressed that the priest must be ceremonially pure in very specific ways before offering a sacrifice. For instance, they required the priest to follow precise regulations to ensure their purity by sunset when the sacrifice was offered. If the priest was not ceremonially pure, the sacrifice itself was considered impure and therefore invalid. This perspective challenges the broader thinking of the time, particularly the idea that impurity spreads to the pure.
While the Qumran text doesn’t necessarily state that purity always extends to the impure, we see an example of this concept in the New Testament. In the Gospels, the account of the woman with the issue of blood offers a powerful parallel. She pushes through the crowd, thinking, "If I can just touch his cloak, I will be healed." When she touches Jesus’ cloak, she is healed, and Jesus says, "I felt power go out from me."
This moment is shocking in its cultural and theological context. According to the purity laws, contact with the woman should have defiled Jesus, rendering him ceremonially impure. However, the remarkable New Testament teaching here is that Jesus, because of his perfect purity, could not be defiled. Instead, his purity extended to the woman, healing her and making her clean. Her issue of blood ceased, demonstrating a reversal of the expected order.
What’s fascinating is that this concept seems to have precedent in the Qumran writings. The Qumran community’s emphasis on priestly purity and its effects on the community provides a framework for understanding this New Testament passage. This is something not explicitly developed in the thinking of the Sadducees or Pharisees, making the Qumran text particularly intriguing in this regard.
This has led some to speculate that Jesus, or at least John the Baptist, might have been Essenes who lived among the Qumran community. While this is an interesting theory, there isn’t enough biblical evidence to support it conclusively. However, the similarities between Qumran thinking and certain aspects of New Testament theology do invite such speculation.
An example of these similarities is the emphasis on the purity of the priest extending to the impure. The Qumran community stressed that the priest must be ceremonially pure in very specific ways before offering a sacrifice. For instance, they required the priest to follow precise regulations to ensure their purity by sunset when the sacrifice was offered. If the priest was not ceremonially pure, the sacrifice itself was considered impure and therefore invalid. This perspective challenges the broader thinking of the time, particularly the idea that impurity spreads to the pure.
While the Qumran text doesn’t necessarily state that purity always extends to the impure, we see an example of this concept in the New Testament. In the Gospels, the account of the woman with the issue of blood offers a powerful parallel. She pushes through the crowd, thinking, "If I can just touch his cloak, I will be healed." When she touches Jesus’ cloak, she is healed, and Jesus says, "I felt power go out from me."
This moment is shocking in its cultural and theological context. According to the purity laws, contact with the woman should have defiled Jesus, rendering him ceremonially impure. However, the remarkable New Testament teaching here is that Jesus, because of his perfect purity, could not be defiled. Instead, his purity extended to the woman, healing her and making her clean. Her issue of blood ceased, demonstrating a reversal of the expected order.
What’s fascinating is that this concept seems to have precedent in the Qumran writings. The Qumran community’s emphasis on priestly purity and its effects on the community provides a framework for understanding this New Testament passage. This is something not explicitly developed in the thinking of the Sadducees or Pharisees, making the Qumran text particularly intriguing in this regard.
New Jerusalem, 4Q554
Let’s look at the New Jerusalem scroll, 4Q554. Unlike the other texts we've been examining, which are written in Hebrew, this one is written in Aramaic. This difference suggests it may reflect a later tradition than the Hebrew texts and could even indicate that the Qumran community, which likely favored Hebrew, adopted this Aramaic text from outside their own community.
If that’s the case, it’s similar to how we might add a book to our personal library that complements our existing collection. They may have found this text useful or significant enough to include alongside their own writings. We can’t be sure, of course, but this scroll is part of a larger group of texts collectively called the New Jerusalem texts, which are fascinating in their content and implications.
I’m not going to read it all here because it’s highly fragmented, but you can find translations online if you search for “4Q554 Dead Sea Scrolls.” The content of this scroll is particularly intriguing because it bears a striking similarity to Revelation 21 and 22. This raises an interesting question: how could a text written hundreds of years before Revelation reflect similar themes about the New Jerusalem?
When we carefully read Revelation, we see that John is describing a vision he experiences, not dictating words given directly by God. The 4Q554 scroll suggests that the concept of a New Jerusalem was not unique to John or the early Christian community. Instead, it reflects a broader Jewish expectation, possibly shared by groups like the Pharisees or even Judaism at large.
This detailed vision of a New Jerusalem includes plans for a restored holy city and temple, street layouts, and structures aligned with specific points of reference, offering a sense of the city's vastness and grandeur. It provides an essential connection between Jewish apocalyptic traditions and Christian eschatological thought.
You notice in Revelation 21 and 22, it says, “The main street of the city was pure gold, transparent as glass.” We see a parallel here. Similarly, 4Q554 describes water flowing out of the city and under its walls. Revelation 22:1–2 states, “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the middle of the street of it, and on either side of the river, was the tree of life.”
In Revelation, we see a river flowing from the throne of Christ, the Lamb, positioned at the center of the city. The water flows down the main street of the New Jerusalem and presumably out under its walls or through the main gate. This imagery aligns closely with what we find in 4Q554, emphasizing the concept of life-giving water flowing out of the city.
The 4Q554 text also describes gates associated with the tribes of Israel. Specifically, these gates are named after the sons of Jacob. This is observed in at least two places among the fragments, emphasizing the connection between the New Jerusalem and Israel’s heritage. Revelation 21:12 mirrors this concept: “And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.”
This parallel suggests a continuity between the heritage of Israel and the eschatological vision of the New Jerusalem. While we understand Israel as a spiritual entity, the identification with the patriarchs remains significant. The consistency between 4Q554 and Revelation, despite a possible gap of 400 years, becomes logical when considering that John’s vision was divinely inspired. John, familiar with earlier texts like 4Q554, might have written down similar elements as he observed them in his vision.
It is also likely that these New Jerusalem texts were influenced by theological reflections on Ezekiel’s temple, the Second Temple, and even the original tabernacle. This creates a symbolic and patterned continuity culminating in the ultimate version of the temple and city depicted in Revelation.
One notable observation from 4Q554 is the presence of an angelic guide who measures the city. This is a familiar element in apocalyptic visions found in Jewish literature, such as Ezekiel 40–42. Similarly, Revelation 21:15–16 mentions John speaking with an angel, one of the seven angels, who holds a golden reed to measure the city. This connection reinforces the thematic parallels between the Qumran text and Revelation.
Finally, like Revelation, the New Jerusalem in 4Q554 is described as massive, with its size symbolizing grandeur and ultimate significance. Revelation states it is “20 by 14 miles,” a detail meant to convey the city’s magnificence rather than provide a literal measurement. The size underscores the ultimate nature of the New Jerusalem, leaving no doubt that John’s vision represents the final eschatological reality and not a precursor to something even greater.
This vision is meant to point us to the end—the consummation of the kingdom of God here on earth. You can already imagine the significance of this text. It’s enormous. The vision of the New Jerusalem aligns with Jewish apocalyptic traditions, which means it’s not unique in its themes. This reflects what apocalyptic thinkers of Jewish communities anticipated for the end times: a restoration of paradise and the divine order.
The scroll emphasizes the eternal kingdom of God—not as an ethereal heavenly state, but as a physical resurrected life based on distinctly Jewish ideas. It bridges eschatological traditions from the Old Testament through the Second Temple period and into the New Testament, continuing to influence the teachings of the church fathers, especially the patristic writers, as they reflected on New Testament eschatology.
Additionally, the architectural details in this text symbolize hope, restoration, and the perfection of the future city. When we think about eschatology, we should focus on the promise that everything broken in this world will be made whole. This concept is not uniquely New Testament; it appears in the Old Testament, though in shadows. It becomes clearer in Second Temple literature and reaches its fullness in John’s Apocalypse.
This is an incredibly important text. I encourage you to study it more deeply and explore other New Jerusalem texts to gain a richer understanding of this eschatological tradition.
Paleo-Exodus, 4Q22
All right, the seventh one we looked at is the Paleo-Exodus 4Q22 text. This manuscript is quite remarkable. Even though it's fragmented, there’s a surprising amount of text here. Portions of it align closely with what we know from Exodus and other biblical texts. This is a very ancient script, written in Paleo-Hebrew, which is a much older style of Hebrew lettering—almost like imagining capital letters compared to the script we’re more familiar with today.
Here’s what it says:
And Moses said, this is the thing that the Lord has commanded. An Omer full of it is for watching over through your generations so that they will see the bread I fed you in the wilderness when I brought you out of the land of Egypt. And Moses said to Aaron, take one jar and place an Omer full for watching over through your generations as the Lord has commanded Moses. And Aaron laid it in front of the testimony for watching over.
This excerpt parallels parts of Exodus and continues:
And the children of Israel ate the manna for 40 years until they settled in the land. They ate manna until they came to the edge of the land of Canaan. And an Omer is a tenth of an Ifa. And all the congregation of the children of Israel traveled from the wilderness of Sin on their travels by the Lord’s word. And they camped at Rephidim, and there was no water for the people to drink. And they said, give us water and let us drink. And Moses said to them, why do you quarrel with me? Why do you test the Lord? And the people thirsted for water there. And the people complained at Moses and said, why is this that you brought us up out of Egypt to kill me and my children and my cattle with thirst? And Moses cried to the Lord, saying, what shall I do to this people? A little more, and they will stone me.
This manuscript reflects an excerpt from the book of Exodus and contains one of the most well-attested books of the Second Temple period. There are approximately 17 copies of Exodus found among the Dead Sea Scrolls, which allows this extremely fragmented version to be reconstructed and read more coherently.
Significance
This text provides critical evidence for the Hebrew Bible during the Second Temple period. Text-critical scholars often argue for later dates of certain passages, implying that changes discredit the text. However, the Paleo-Exodus text represents a very early textual tradition. Its use of Paleo-Hebrew indicates how ancient it truly is and demonstrates the great care taken in copying and preserving the text.
While it’s true that scribal errors or theological adjustments may have occurred at times in history, this manuscript highlights the rigorous preservation strategies employed by the Hebrew people. The discovery of the Dead Sea Scrolls, and particularly texts like Paleo-Exodus, enhances our confidence in the transmission of the Hebrew Bible and the reliability of the texts we have today.
This discovery is particularly important because it undermines certain claims made by text-critical scholars. These scholars have often suggested that Christians later inserted or altered texts to fit theological ideas. However, with the Paleo-Exodus scroll and other similar findings, these arguments lose credibility. Now, even skeptical scholars must acknowledge that many elements of the text are original and not later additions.
This is significant for us as Christians because it affirms the accuracy of the Bible we study today, showing it to be consistent with the earliest known manuscripts. The use of the Paleo-Hebrew script also suggests a deliberate effort to preserve the text in its oldest form. While this scroll is likely not one penned directly by Moses, it represents a tradition of care in copying and preserving the sacred text, highlighting the reverence the ancient community had for it.
Given its discovery in Qumran, this text reflects the community's understanding of the sacredness of the Hebrew Bible. Some critical scholars argue that the idea of sacred scripture developed much later, but the deliberate preservation of texts like Paleo-Exodus suggests otherwise. The people of Qumran clearly viewed these writings as divinely inspired and handled them with care that aligns with later Hebrew traditions. This connection bridges early Israelite practices with New Testament-era Jewish traditions.
The Paleo-Exodus scroll also preserves original names of places like Sin, Rephidim, Egypt, and Israel. This is particularly important because critical scholars often argue that geographical names were changed to suit agendas. The preservation of these names in the Paleo-Hebrew script demonstrates the scribes’ commitment to maintaining accuracy.
4Q22 stands alongside other Exodus fragments, such as 4Q11 and 4Q13, found in the same cave. These fragments contain earlier parts of Exodus, further highlighting the significance of the book of Exodus and Torah within the Qumran community. Together, these manuscripts emphasize the sacredness of the Exodus narrative and its importance in Jewish religious life.
The number of Exodus fragments discovered and their consistent preservation in Paleo-Hebrew attest to the Qumran community's high regard for this text. These findings provide insights into variations across ancient manuscripts while demonstrating remarkable consistency with the Hebrew Bible we have today. This consistency reinforces confidence in the accuracy of the biblical text as it has been transmitted through history.
The Paleo-Exodus scroll is a powerful reminder of the meticulous care that ancient communities took to preserve God’s word. Its significance cannot be overstated, as it bolsters our trust in the faithfulness of the biblical text we read and study today.
Psalms, 11Q5
The final scroll I want to discuss is the Psalms Scroll, 11Q5. Unlike the others we’ve covered, which were found in Cave 4, this one was discovered in Cave 11. As you can tell from the image, it’s an impressive and well-preserved scroll. This scroll includes both canonical Psalms (those found in the Bible) and non-canonical ones (those not included in the Bible), demonstrating that the Jewish tradition of Psalms extended beyond the biblical canon.
The presence of non-canonical Psalms highlights a broader theological and liturgical practice within the Jewish communities. They were not only preserving Psalms recognized as inspired Scripture but also composing additional Psalms that aligned with their theological framework. This isn’t too different from how we write and sing hymns or worship songs today. However, one key distinction is the care the Qumran community appears to have taken to ensure their compositions reflected sound theology—a standard that, unfortunately, isn’t always adhered to in modern church music.
Column 27 of this scroll contains a notable passage that attributes all of these Psalms to David, the son of Jesse. Interestingly, the Qumran Psalter is said to include as many as 3,600 Psalms, compared to the 150 Psalms in the biblical canon. This highlights the importance of Psalms within their tradition. In fact, some of the Psalms in 11Q5 were specifically intended for those afflicted with evil spirits, offering a fascinating glimpse into their spiritual practices.
Exorcism, as a concept, doesn’t appear prominently in the Old Testament but becomes significant in the Second Temple period. The Psalms in this scroll contribute to the development of this tradition. Some scholars even suggest that the exorcism Psalms in 11Q5 may align with Psalms in another scroll, 11Q11, which are believed to have been used as protective texts against evil spirits. These Psalms might have been chanted over individuals to ward off or expel unclean spirits, functioning somewhat like charms.
This connection between the Psalms Scroll and Second Temple-period demonology underscores how these texts offer not only liturgical insights but also a deeper understanding of the spiritual and theological framework of the time. The interplay between worship, theology, and spiritual warfare in these texts provides valuable context for how early Jewish communities approached their faith and spiritual practices.
This tradition of Psalms being connected to spiritual and emotional healing finds some echoes in the Bible itself. For example, in 1 Samuel 16, David soothes King Saul, who is tormented by an evil spirit, by playing music. The connection between music, Psalms, and exorcism evident in the Qumran Psalter might reflect this tradition. It portrays David not only as a psalmist but also as a kind of "musical healer," using music and song as a means of spiritual therapy. This adds an intriguing layer to our understanding of how the Qumran community may have viewed the function of Psalms in their religious practices, especially regarding exorcism and spiritual warfare.
The influence of these traditions carries forward into New Testament demonology, particularly as we see Christ exercising authority over demons and engaging in exorcism. While these connections are compelling, it's important to approach them with caution. The exact purposes of these Psalms remain speculative and rely heavily on parallels and educated inferences rather than definitive evidence. Nevertheless, the connections between these texts and Second Temple traditions provide valuable context for understanding the spiritual landscape of that era.
Observations About the Scroll's Structure
If you look at the image of 11Q5, you'll notice what appears to be a large blank space at the beginning—or, more accurately, at the end, given that Hebrew is read right to left. The presence of such blank spaces in a scroll is noteworthy. In the ancient world, parchment was expensive, and scribes typically used every available space, writing small and efficiently. Blank sections could serve various purposes, such as:
Protective measures: Acting as a flap to shield the text when the scroll was rolled up.
Significant divisions: Marking a transition or division between major sections of the text.
Liturgical or symbolic reasons: Providing space for scribal or liturgical conventions.
Scribal conventions: Ensuring the text began cleanly on an unblemished portion of the parchment.
In this case, given the placement of the blank section at the end of the scroll, one plausible interpretation is that it was reserved for the potential addition of new Psalms. This aligns with the Qumran community's apparent tradition of continually expanding their collection of Psalms as part of their worship and liturgical practices.
The Psalms Scroll (11Q5) is a rich example of how the Qumran community preserved and engaged with Psalms both as Scripture and as liturgical texts. It reveals their emphasis on music and prayer as central to their spiritual life, their nuanced understanding of the spiritual world, and their creative engagement with tradition. The preservation and care seen in this scroll underscore the importance of the Psalms in Jewish worship and provide valuable insights for biblical studies.
If you find yourself in Southern California before September 2025, I highly recommend visiting the exhibit at the Ronald Reagan Presidential Library. The chance to see these scrolls firsthand is truly a remarkable experience.
Overall Impressions
The Dead Sea Scrolls exhibit offers so much more than just the scrolls themselves. While I focused on the Dead Sea Scrolls in this video, there’s an abundance of other material at the exhibit worth exploring. Before wrapping up, I want to share a few overarching impressions.
For many, the Dead Sea Scrolls might seem irrelevant or insignificant. You might think, “I know what I believe, and nothing’s going to change that.” While I appreciate that kind of faith and personal assurance, the implications of the Qumran texts are profound. They bridge gaps between the Old and New Testaments and inform our faith in ways that go beyond their non-canonical status. Their historiographical value is astounding, offering insights into the preservation and reliability of Scripture.
The Reliability of Scripture
One of the most significant takeaways from the scrolls is their testimony to the meticulous preservation of the biblical text. Even when we don’t have the oldest copies of certain texts, the Dead Sea Scrolls reveal a history of careful transcription within Jewish communities. This strengthens our confidence in the Bible’s reliability. In fact, the Bible’s transmission is far more consistent and reliable than any other ancient text. The scrolls affirm that what we’ve been studying is accurate and trustworthy.
Context for the New Testament
The more we understand Second Temple Judaism, the more we grasp the context of the New Testament. The scrolls offer a window into the beliefs, practices, and culture of Judaism leading up to Jesus’ time and the early Christian writings. They help us interpret the New Testament with a deeper understanding of its original audience, which in turn clarifies its message for us today. Historical context matters—it shapes how we read and apply Scripture.
Textual Insights and Language
The Dead Sea Scrolls also enhance our understanding of biblical languages. They’ve contributed to more accurate translations of the Bible by shedding light on Hebrew and Aramaic nuances. While no essential doctrine of Orthodox Christian theology is affected, these discoveries refine our understanding of the text and improve the precision of modern translations.
Connection to Jesus and Early Christianity
The scrolls provide a backdrop to the religious landscape and expectations during Jesus’ ministry. They help us understand His parables, His use of wisdom traditions, and the cultural and theological setting of His teachings. By better understanding the people Jesus addressed, we can better comprehend His message and its implications for us today.
Worship and Liturgical Practices
Finally, the scrolls reveal ancient Jewish liturgical concepts and practices, influencing early Christian worship, particularly among Jewish Christians. They remind us of the sacramental and theological richness embedded in worship. Evangelical worship today often lacks this depth, leaning toward mere remembrance. By learning from the development of Jewish worship, we can rediscover the significance and purpose of worship as part of God’s redemptive plan.
Conclusion
The implications of the Dead Sea Scrolls are vast, spanning textual reliability, historical context, theology, and worship. If you have the opportunity to see an exhibit like this or explore the scrolls further, I highly encourage you to do so.
Thank you for joining me on this journey through the Dead Sea Scrolls exhibit at the Reagan Library. It was an incredible experience for me, my family, and my friends. If you found this video helpful, please like, subscribe, and share your thoughts or questions in the comments. I’d love to hear how this content might have deepened your understanding of Scripture or your faith.
For more of my work, visitAnthonyDelgado.net, where you’ll find episodes of the Biblical Re-Enchantment Podcast, books, articles, and videos. Blessings, and until next time.
