The various literatures relevant to Judaism and Christianity are so bulky and so diverse and so complex that no one person can master them all and the secondary scholarship in full thoroughness. This has been the case for at least a century and a half or ever since modern scientific scholarship arose. The discovery of the Dead Sea Scrolls has provided an addition to the relevant literature, this in the last twelve or thirteen years. Since the scrolls are in Hebrew, the first people who worked in them were, naturally, Hebraists, not NT scholars whose milieu has been Greek. Sometimes the Hebraists have been masters of biblical Hebrew, and not of the mishnaic; and sometimes the Hebraists have failed to display a deep comprehension of the problems inherent in NT scholarship. Sometimes NT scholars have made forays into the scrolls as if they are listed in the Muratorian fragment.
If ever there was a time when interdisciplinary partnerships were called for, this should have been the case when the scrolls emerged to notice. Instead, the scrolls have been at the mercy of extreme individualists, especially on the part of those who have ascribed to them some special, indeed, unique relationship to early Christianity. When the scrolls first came to light, there were flamboyant statements made about them. Let me paraphrase four of them: one, the greatest discovery in the history of archeology; two, all the mysteries about the origins of Christianity are now solved; three, everything that has ever been written about Judaism and Christianity must now be rewritten; and four, the scrolls, sight unseen, are a hoax.
Samuel Sandmel, “Parallelomania”, Journal of Biblical Literature vol 81, No. 1 (March 1962), 11.