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Dead Sea Scrolls Deception

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Chicago Tribune Not for the theologically faint of heart.Michael Baigent graduated from Canterbury University, Christchurch, New Z... Lire la suite
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Chicago Tribune Not for the theologically faint of heart.

Michael Baigent graduated from Canterbury University, Christchurch, New Zealand, Richard Leigh followed his degree from Tufts University with postgraduate studies at the University of Chicago and the State University of New York at Stony Brook. Together the authors have also written Holy Blood, Holy Grail; The Messianic Legacy; and The Temple and the Lodge. Both writers live in England.

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Through a careful study of the scrolls, historical analysis, and interviews w ith scholars, the authors establish a view of Christianity that challenges the Church's adamantly defended "facts". Photographs.

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Chapter 1

The Discovery of the Scrolls

East of Jerusalem, a long road slopes gradually down between barren hills sprinkled with occasional Bedouin camps. It sinks 3800 feet, to a depth of 1300 feet below sea-level, and then emerges to give a panoramic vista of the Jordan Valley. Away to the left, one can discern Jericho. In the haze ahead lie Jordan itself and, as though seen in a mirage, the mountains of Moab. To the right lies the northern shore of the Dead Sea. The skin of water, and the yellow cliffs rising 1200 feet or more which line this (the Israeli) side of it, conduce to awe -- and to acute discomfort. The air here, so far below sea-level, is not just hot, but palpably so, with a thickness to it, a pressure, almost a weight.

The beauty, the majesty and the silence of the place are spell-binding. So, too, is the sense of antiquity the landscape conveys -- the sense of a world older than most Western visitors are likely to have experienced. It is therefore all the more shocking when the 20th century intrudes with a roar that seems to rupture the sky -- a tight formation of Israeli F-16s or Mirages swooping low over the water, the pilots clearly discernible in their cockpits. Afterburners blasting, the jets surge almost vertically upwards into invisibility. One waits, numbed. Seconds later, the entire structure of cliffs judders to the receding sonic booms. Only then does one remember that this place exists, technically, in a state of permanent war -- that this side of the Dead Sea has never, during the last forty-odd years, made peace with the other. But then again, the soil here has witnessed incessant conflict since the very beginning of recorded history. Too many gods, it seems, have clashed here, demanding blood sacrifice from their adherents.

The ruins of Qumran (or, to be more accurate, Khirbet Qumran) appear to the right, just as the road reaches the cliffs overlooking the Dead Sea. Thereafter, the road bends to follow the cliffs southwards, along the shore of the water, towards the site of the fortress of Masada, thirty-three miles away. Qumran stands on a white terrace of marl, a hundred feet or so above the road, slightly more than a mile and a quarter from the Dead Sea. The ruins themselves are not very prepossessing. One is first struck by a tower, two floors of which remain intact, with walls three feet thick -- obviously built initially with defence in mind. Adjacent to the tower are a number of cisterns, large and small, connected by a complicated network of water channels. Some may have been used for ritual bathing. Most, however, if not all, would have been used to store the water the Qumran community needed to survive here in the desert. Between the ruins and the Dead Sea, on the lower levels of the marl terrace, lies an immense cemetery of some 1200 graves. Each is marked by a long mound of stones aligned -- contrary to both Judaic and Muslim practice -- north-south.

Even today, Qumran feels remote, though several hundred people live in a nearby kibbutz and the place can be reached quickly and easily by a modern road running to Jerusalem -- a drive of some twenty miles and forty minutes. Day and night, huge articulated lorries thunder along the road, which links Eilat in the extreme south of Israel with Tiberius in the north. Tourist buses stop regularly, disgorging sweating Western Europeans and Americans, who are guided briefly around the ruins, then to an air-conditioned bookshop and restaurant for coffee and cakes. There are, of course, numerous military vehicles. But one also sees private cars, both Israeli and Arab, with their different coloured number-plates. One even sees the occasional 'boy racer' in a loud, badly built Detroit monster, whose speed appears limited only by the width of the road.

The Israeli Army is, needless to say, constantly in sight. This, after all, is the West Bank, and the Jordanians are only a few miles away, across the Dead Sea. Patrols run day and night, cruising at five miles per hour, scrutinising everything -- small lorries, usually, with three heavy machine-guns on the back, soldiers upright behind them. These patrols will stop to check the cars and ascertain the precise whereabouts of anyone exploring the area, or excavating on the cliffs or in the caves. The visitor quickly learns to wave, to make sure the troops see him and acknowledge his presence. It is dangerous to come upon them too suddenly, or to act in any fashion that might strike them as furtive or suspicious.

The kibbutz -- Kibbutz Kalia -- is a ten-minute walk from Qumran, up a short road from the ruins. There are two small schools for the local children, a large communal refectory and housing units resembling motels for overnight tourists. But this is still a military zone. The kibbutz is surrounded by barbed wire and locked at night. An armed patrol is always on duty, and there are numerous air-raid shelters deep underground. These double for other purposes as well. One, for example, is used as a lecture hall, another as a bar, a third as a discothèque. But the wastes beyond the perimeter remain untouched by any such modernity. Here the Bedouin still shepherd their camels and their goats, seemingly timeless figures linking the present with the past.

In 1947, when the Dead Sea Scrolls were discovered, Qumran was very different. At that time the area was part of the British mandate of Palestine. To the east lay what was then the kingdom of Transjordan. The road that runs south along the shore of the Dead Sea did not exist, extending only to the Dead Sea's north-western quarter, a few miles from Jericho. Around and beyond it there were only rough tracks, one of which followed the course of an ancient Roman road. This route had long been in total disrepair. Qumran was thus rather more difficult to reach than it is today. The sole human presence in the vicinity would have been the Bedouin, herding their camels and goats during the winter and spring, when the desert, perhaps surprisingly, yielded both water and grass. In the winter, or possibly the early spring, of 1947, it was to yield something more -- one of the two or three greatest archaeological discoveries of modern times.

The precise circumstances attending the discovery of the Dead Sea Scrolls have already passed into legend. In a number of particulars, this legend is probably not entirely accurate, and scholars were bickering over certain points well into the 1960s. It remains, however, the only account we have. The original discovery is ascribed to a shepherd boy, Muhammad adh-Dhib, or Muhammad the Wolf, a member of the Ta'amireh tribe of Bedouin. He himself later claimed he was searching for a lost goat. Whatever he was doing, his itinerary brought him clambering among the cliffs at Qumran, where he discovered an opening in the cliff-face. He tried to peer inside but, from where he stood, could see nothing. He then tossed a stone into the blackness, which elicited a sound of breaking pottery. This, needless to say, impelled him to further exploration.

Hoisting himself upwards, he crawled through the aperture, then dropped down to find himself in a small cave, high-ceilinged and narrow, no more than six feet wide and perhaps twenty-four long. It contained a number of large earthenware jars, about two feet tall and ten inches wide, many of them broken. Eight are generally believed to have been intact, though the quantity has never been definitively established.

pardAccording to his own account, Muhammad became frightened, hauled himself back out of the cave and fled. The next day, he returned with at least one friend and proceeded to explore the cave and its contents more closely. Some of the earthenware jars were sealed by large 'bowl-like' lids. Inside one of them, there were three leather rolls wrapped in decaying linen -- the first of the Dead Sea Scrolls to see the light in nearly two thousand years.

During the days that followed, the Bedouin returned to the site and at least four more leather rolls were found. At least two jars were removed and used for carrying water. When proper archaeological excavation began, it revealed a substantial number of sherds and fragments -- enough, according to reliable estimates, to have constituted no fewer than forty jars. There is no way of knowing how many of these jars, when first discovered, were empty and how many actually contained scrolls. Neither is there any way of knowing how many scrolls were taken from the cave and, before their significance became apparent, secreted away, destroyed or used for other purposes. Some, it has been suggested, were burned for fuel. In any case, we were told that more scrolls were taken from the cave than have previously been recorded, or than have subsequently come to light. Altogether, a total of seven complete scrolls were to find their way into the public domain, along with fragments of some twenty-one others.

At this point, accounts begin to grow increasingly contradictory. Apparently, however, thinking the scrolls might be of some value, three Bedouin took all they had found -- three complete parchments according to some sources, seven or eight according to others -- to a local sheik. He passed the Bedouin on to a Christian shopkeeper and dealer in curios and antiques, one Khalil Iskander Shahin, known as 'Kando'. Kando, a member of the Syrian Jacobite Church, contacted another Church member residing in Jerusalem, George Isaiah. According to reliable scholars, Kando and Isaiah promptly ventured out to Qumran themselves and removed a number of additional scrolls and/or fragments.

Such activities were, of course, illegal; By the law of the British mandate -- a law subsequently retained by both Jordanian and Israeli governments -- all archaeological discoveries belonged officially to the state. They were supposed to be turned over to the Department of Antiquities, then housed in the Palestine Archaeological Museum, known as the Rockefeller, in Arab East Jerusalem. But Palestine was in turmoil at the time, and Jerusalem a city divided into Jewish, Arab and British sectors. In these circumstances, the authorities had more pressing matters to deal with than a black market in archaeological relics. In consequence, Kando and George Isaiah were free to pursue their clandestine transactions with impunity.

George Isaiah reported the discovery to his ecclesiastical leader, the Syrian Metropolitan (i.e. Archbishop) Athanasius Yeshua Samuel, head of the Syrian Jacobite Church in Jerusalem. Academically, Athanasius Yeshua Samuel was a naïve man, untutored in the sophisticated scholarship needed to identify, much less translate, the text before him. The late Edmund Wilson, one of the earliest and most reliable commentators on the Qumran discovery, wrote of Samuel that he 'was not a Hebrew scholar and could not make out what the manuscript was'. He even burned a small piece of it and smelled it, to verify that the substance was indeed leather, or parchment. But whatever his academic shortcomings, Samuel was also shrewd, and his monastery, St Mark's, contained a famous collection of ancient documents. He thus had some idea of the importance of what had passed into his hands.

Samuel later said he first learned of the Dead Sea Scrolls in April 1947. If chronology has hitherto been vague and contradictory, however, it now becomes even more so, varying from commentator to commentator. But some time between early June, and early July Samuel requested Kando and George Isaiah to arrange a meeting with the three Bedouin who'd made the original discovery, to examine what they'd found.

When the Bedouin arrived in Jerusalem, they were carrying at least four scrolls and possibly as many as eight -- the three they'd originally found themselves, plus one or more from whatever they or Kando and George Isaiah had subsequently plundered. Unfortunately, the Metropolitan had neglected to mention the Bedouin's impending visit to the monks at the monastery of St Mark. When the Bedouin appeared with their dirty, crumbling and ragged parchments, themselves unshaven and insalubrious-looking, the monk at the gate turned them away. By the time Samuel learned of this, it was too late. The Bedouin, understandably resentful, wanted nothing further to do with Metropolitan Samuel. One of them even refused to have any further dealings with Kando, and sold his portion of the scrolls -- a 'third' share which amounted to three scrolls -- to the Muslim sheik of Bethlehem. Kando managed to purchase the shares of the remaining scrolls, and sold them in turn to the Metropolitan for a reported £24. This cache was believed at first to consist of five scrolls, but proved eventually to contain only four, one of them having broken in two. Of the four texts, one was a well-preserved copy of the book of Isaiah from the Old Testament, the parchment of which unrolled to a length of twenty-four feet. The other three, according to the nomenclature later adopted by scholars, included the 'Genesis Apocryphon', a commentary on the 'Book of Habakkuk' and the so-called 'Community Rule'.

Shortly after the Bedouin's abortive visit to Jerusalem -- in late July according to some reports, in August according to others -- Metropolitan Samuel sent a priest to return with George Isaiah to the cave at Qumran. Being engaged in illicit activities, the pair worked by night. They examined the site at length and found at least one additional jar and some fragments; they also conducted, apparently, some fairly extensive excavations. When the first official research party reached the location a year later, they discovered an entire section of the cliff-face had been removed, making a large entrance into the cave below the smaller hole originally explored by the Bedouin. What this enterprise may have yielded remains unknown. In researching this book, we interviewed certain people who insisted that George Isaiah, during the course of his nocturnal explorations, found a number of other scrolls, some of which have never been seen by scholars.

Having obtained at least some of the scrolls, Metropolitan Samuel undertook to establish their age. He first consulted a Syrian expert working at the Department of Antiquities. In this man's opinion, the scrolls were of fairly recent date. The Metropolitan then consulted a Dutch scholar working with the Ecole Biblique et Archéologique Francaise de Jérusalem, an institution run by Dominican monks and financed, in part, by the French government. He was intrigued, but remained sceptical about the scrolls' antiquity, describing subsequently how he returned to the Ecole Biblique and consulted 'a prominent scholar' there, who lectured him about the prevalent forgeries floating around amongst dodgy antique dealers. As a result, he abandoned his research on the matter, and the Ecole Biblique lost its opportunity to get involved at the beginning. Only the relatively untutored Metropolitan, at this point, seems to have had any inkling of the scrolls' age, value and significance.

In September 1947, the Metropolitan took the scrolls in his possession to his superior, the Patriarch of the Syrian Jacobite Church in Homs, north of Damascus. What passed between them is not known, but on his return the Metropolitan again dispatched a party of men to excavate the cave at Qumran. Presumably he was acting on the Patriarch's instructions. In any case, he obviously believed there was more to be discovered.

Metropolitan Samuel's visit to Syria in September had coincided with the arrival there of Miles Copeland, who had joined the OSS during the Second World War, had remained with that organisation when it became the CIA and went on to become a long-serving operative and station chief. In a personal interview, Copeland told how, in the autumn of 1947, he had just been posted to Damascus as the CIA's representative there. In the circumstances then prevailing, there was no need to operate under particularly deep cover, and his identity seems to have been pretty much an open secret. According to Copeland, a 'sly Egyptian merchant' came to see him one day and claimed to possess a great treasure. Reaching into a dirty sack, the man then pulled out a scroll, the edges of which were already disintegrating -- fragments were flaking off into the street. When asked what it was, Copeland, of course, couldn't say. If the merchant left it with him, however, he promised he would photograph it and get someone to study it.

In order to photograph it, Copeland and his colleagues took the scroll up on to the roof of the American Legation in Damascus and stretched it out. A strong wind was gusting at the time, Copeland remembered, and pieces of the scroll peeled away, wafted over the roof and into the streets of the city, to be lost for ever. According to Copeland, a substantial portion of the parchment vanished in this manner. Copeland's wife, an archaeologist herself, said she could not help wincing every time she heard the story.

Using photographic equipment supplied by the American government, Copeland and his colleagues took, he reported, some thirty frames. This, he said, was not sufficient to cover the entire length of the scroll, which must, therefore, have been considerable. Subsequently, the photographs were taken to the American embassy in Beirut and shown to a prominent official there, a man versed in ancient languages. The official declared the text to be part of the Old Testament book of Daniel. Some of the writing was in Aramaic, he said, some in Hebrew. Unfortunately, however, there was no follow-up. Copeland returned to Damascus, but the 'sly Egyptian merchant' was never seen again and the photographs were left in a drawer. No one, to this day, knows what became of them, or of the scroll itself, although fragments of a Daniel scroll were subsequently found at Qumran, five years after the incident Copeland described. If the scroll Copeland saw and photographed was indeed a text of Daniel, it has never become public.

Although it was precisely at this time that Metropolitan Samuel was in Syria with the scrolls he had purchased, it is unlikely that the scroll Copeland saw was one of these, since only three of the scrolls in his possession could be unrolled at all, and only one -- the twenty-four-foot-long Hebrew text of Isaiah -- would have taken more than thirty frames of film to photograph. If this is what Copeland saw, why should it have been identified as Daniel, not Isaiah, and why should the writing have been identified as both Hebrew and Aramaic? It is possible, of course, that the CIA official was mistaken. But when we repeated Copeland's story to a prominent Israeli researcher, he was intrigued. 'It might be very interesting,' he said, in confidence. 'It might be a scroll that hasn't been seen yet.' If we could obtain any further information, he said, 'I'll exchange with you...additional data concerning missing scrolls. Which implies, needless to say, that such data exist and have never been made public.

While Copeland's photographs were being examined in Beirut, Metropolitan Samuel was persisting in his efforts to confirm the age of the scrolls in his possession. A Jewish doctor who visited his monastery put him in touch with scholars from Hebrew University. They in turn put him in touch with the head of Hebrew University's Department of Archaeology, Professor Eleazar Sukenik. On 24 November, before Sukenik came to view the scrolls held by the Metropolitan, a secret meeting occurred between him and a figure subsequently identified only as an Armenian antique dealer. Neither had had time to obtain the requisite military passes. They were therefore obliged to meet at a checkpoint between the Jewish and the Arab zones of Jerusalem, and to talk across a barrier of barbed wire. Across this barrier, the Armenian showed Sukenik a fragment of a scroll on which Hebrew writing could be discerned. The Armenian then explained that an Arab antique dealer from Bethlehem had come to him the day before, bringing this and other fragments alleged to have been found by Bedouin. Sukenik was asked if they were genuine and if Hebrew University were prepared to purchase them. Sukenik requested a second meeting, which occurred three days later. This time he had a pass, and was able to look closely at a number of fragments. Convinced they were important, he resolved to go to Bethlehem to see more, dangerous though such an undertaking was at the time.

On 29 November 1947, Sukenik slipped furtively out of Jerusalem and made the clandestine trip to Bethlehem. Here he was told in detail how the scrolls had been discovered and was shown three scrolls which were for sale -- those which the Metropolitan had missed -- and two of the jars that contained them. He was allowed to take the scrolls home, and was studying them when, at midnight, dramatic news came over the radio: a majority of the United Nations had voted for the creation of the state of Israel. At that moment, Sukenik resolved to purchase the scrolls. They seemed to him a kind of talismanic portent, a symbolic validation of the momentous historical events that had just been set in motion.

This conviction was shared by his son, Yigael Yadin, then chief of operations for the Haganah -- the semi-clandestine militia which during the struggle for independence in 1948 was to evolve into the Israeli Defence Forces. For Yadin also the discovery of the scrolls was to assume an almost mystical significance:

I cannot avoid the feeling that there is something symbolic in the discovery of the scrolls and their acquisition at the moment of the creation of the State of Israel. It is as if these manuscripts had been waiting in caves for two thousand years, ever since the destruction of Israel's independence, until the people of Israel had returned to their home and regained their freedom.

Towards the end of January 1948, Sukenik arranged to view the scrolls held by Metropolitan Samuel. The meeting, again, was to be clandestine. It was to occur in the British sector of Jerusalem, at the YMCA, where the librarian was a member of the Metropolitan's congregation. Security was particularly tight here, the YMCA being situated directly across the road from the King David Hotel, which had been bombed, with great loss of life, in 1946. To enter the zone, Sukenik had to obtain a pass from the British District Officer, Professor Biran.

Endeavouring to pass himself off as just another scholar, Sukenik carried a handful of library books with him and made his way to the YMCA. Here, in a private room, he was shown the Metropolitan's scrolls and allowed to borrow them for inspection. He returned them to the Metropolitan on 6 February, unable to raise sufficient funds to purchase them. By that time, the political and economic situation was too tense for any bank to authorise the requisite loan. The local Jewish authorities, faced with the prospect of impending war, could not spare anything. No one else was interested.

Sukenik tried to bring down the price, and the Syrian agent representing the Metropolitan arranged to meet him a week later. By that time, Sukenik had contrived to raise the money required. He heard nothing, however, from the Metropolitan or the agent, until some weeks later a letter arrived from the Syrian declaring that the Metropolitan had decided, after all, not to sell. Unknown to Sukenik, negotiations were already in train by then with American scholars who had photographed the scrolls and insisted a much better price could be elicited for them in the United States. Sukenik, needless to say, was mortified by the lost opportunity.

Metropolitan Samuel had contacted the Jerusalem-based Albright Institute (the American School of Oriental Research) in February, and a complete set of prints had been sent by the Institute to the acknowledged expert in the field, Professor William F. Albright,at Johns Hopkins University. On 15 March, Professor Albright replied confirming Sukenik's conviction of the importance of the discovery, and setting the seal of approval on the Qumran texts. He also, unwittingly, provided support for those intent on attributing to the scrolls the earliest date possible:

My heartiest congratulations on the greatest manuscript discovery of modern times! There is no doubt whatever in my mind that the script is more archaic than that of the Nash Papyrus...I should prefer a date around 100 BC...What an absolutely incredible find! And there can happily not be the slightest doubt in the world about the genuineness of the MS.

On 18 March, a suggested press release was drawn up. In the meantime, the scrolls had been taken to Beirut and placed in a bank there for safekeeping. Later in the year, Metropolitan Samuel was to pick them up, and in January 1949 he took them to the United States, where they were to spend the next few years in a New York bank vault.

On 11 April, the first press release appeared, issued by Yale University, where Professor Millar Burrows -- director of the Albright Institute -- was head of the Department of Near Eastern Languages. The press release was not entirely truthful. No one wanted swarms of amateurs (or rivals) to descend on Qumran, and so the discovery was alleged to have been made in the library of Metropolitan Samuel's monastery. But for the first time, fully a year after they'd initially surfaced, the existence of the Dead Sea Scrolls became known to the general public. On page 4 of its edition for Monday, 12 April 1948, The Times ran the following article under the headline 'ANCIENT MSS. FOUND IN PALESTINE':

New York, April 11

Yale University announced yesterday the discovery in Palestine of the earliest known manuscript of the Book of Isaiah. It was found in the Syrian monastery of St Mark in Jerusalem, where it had been preserved in a scroll of parchment dating to about the first century BC. Recently it was identified by scholars of the American School of Oriental Research [the Albright Institute] at Jerusalem.

There were also examined at the school three other ancient Hebrew scrolls. One was part of a commentary on the Book of Habakkuk; another seemed to be a manual of discipline of some comparatively little-known sect or monastic order, possibly the Essenes. The third scroll has not been identified.

It was not an article calculated to set the world of scholarship aflame. So far as most readers of The Times were concerned, it would have meant little enough, and would anyway have been effectively up-staged by other news on the same page. Fourteen German SS officers who'd commanded extermination squads on the Eastern Front were sentenced to hang. According to the chief prosecutor, the judgment 'was a landmark in the campaign against racial intolerance and violence'. There were also reports of a massacre in the Holy Land the previous Friday. Two Jewish terrorist organisations -- the Irgun and the Stern Gang -- had wiped out the Arab village of Deir Yasin, raping girls, exterminating men, women and children. The Jewish Agency itself expressed 'horror and disgust' at what had happened. In the meantime, according to other reports on the page, there was fighting in Jerusalem. Arab artillery had bombarded the western quarter of the city at dusk. Quantities of new field-guns had arrived from Syria and were aimed at Jewish sectors. The city's water supply had again been cut off. Rail supplies had been disrupted. Renewed fighting for the Tel Aviv-Jerusalem road was expected to be imminent. Elsewhere in the Holy Land, Arab terrorists had murdered two British soldiers, and Jewish terrorists one. (Forty-two years later, while this was being checked and copied from microfilm in a local library, there was a bomb alert and the premises had to be evacuated. Plus ça change...)

Hostilities in the Middle East were to continue for another year. On 14 May 1948 -- the day before the British mandate was scheduled to expire -- the Jewish People's Council met in the Tel Aviv Museum and declared their own independent state of Israel. The response from adjacent Arab countries was immediate. That very night, Egyptian aircraft bombed Tel Aviv. During the six and a half months of fighting that followed, Israel was to be invaded by troops from Egypt, Saudi Arabia, Transjordan, Syria, Iraq and Lebanon, while the King of Transjordan proclaimed himself monarch of all Palestine.

The final ceasefire took effect on 7 January 1949. According to its terms, the large central section of what had formerly been Palestine was to remain Arab. This territory was occupied and then annexed by Transjordan, which on 2 June 1949 began to call itself simply Jordan. Thus Qumran passed into Jordanian hands, along with the Arab east side of Jerusalem. The border between Israel and Jordan -- the Nablus road -- cut through the centre of the city.

Amidst these dramatic historical events, the scrolls attracted little public attention or interest. Behind the scenes, however, political, religious and academic forces were already beginning to mobilise. By January 1949, the Department of Antiquities for Transjordan and Arab Palestine had become involved, under the auspices of its director, Gerald Lankester Harding. So had Father Roland de Vaux, director, since 1945, of another institution -- the Dominican-sponsored Ecole Biblique, situated in the Jordanian-controlled eastern sector of Jerusalem, and for the last sixty years a centre of French-Catholic biblical scholarship in the city.

A year and a half had now elapsed since the scrolls were first found. To da...




Map of Qumran and the Dead Sea



1 The Discovery of the Scrolls

2 The International Team

3 The Scandal of the Scrolls

4 Opposing the Consensus

5 Academic Politics and Bureaucratic Inertia


6 The Onslaught of Science

7 The Inquisition Today


8 The Dilemma for Christian Orthodoxy

9 The Scrolls

10 Science in the Service of Faith

11 The Essenes

12 The Acts of the Apostles

13 James 'The Righteous'

14 Zeal for the Law

15 Zealot Suicide

16 Paul -- Roman Agent or Informer?


Notes and References



Informations sur le produit

Titre: Dead Sea Scrolls Deception
Code EAN: 9780671797973
ISBN: 978-0-671-79797-3
Format: Couverture cartonnée
Editeur: Simon & Schuster N.Y.
Genre: Religion et théologie
nombre de pages: 288
Poids: 350g
Taille: H235mm x B156mm x T18mm
Année: 1993


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