F — Bible Interpretation

Commentary on an Unidentifiable Text (4Q183)

1Three fragments of a biblical commentary, indicated by the introductory formula, 'And that which he said', which is common in pesher literature, have been published by J. M. Allegro. None of the quotations has been preserved, but the phraseology and the historical allusions recall the Habakkuk Commentary and other pesharim. The divine names 'God' (el) and 'the Lord' (Yhwh) are written in palaeo- Hebrew script. Only fr. 2 is suitable for translation. 4Q172 (DJD, V, 50- 1) is also an amalgam of commentaries on unidentified texts, but the fragments are so small as to preclude altogether any translation. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 81-2.

2II their enemies. And they profaned their sanctuary... from them. And they rose for battles one [with another] against his covenant. God saved and delivered... goodwill. And he gave them a single heart to wal[k in the way of his truth. And they despised] all the wealth of wickedness and kept apart from the wa[y of wickedness] ... the erring spirit and with a tongue of truth ... And they atoned for their iniquity through [their] strokes... their iniquity. vacat And that which he said, ... Florilegium or Midrash on the Last Days (4Q174) This collection of texts assembled from 2 Samuel and the Psalter, and

3combined with other scriptural passages, serves to present the sectarian doctrine identifying the Community with the Temple, and to announce the coming of the two Messiahs, the 'Branch of David' and the 'Interpreter of the Law'. Originating from Cave 4 (4Q174) and known also as 'Florilegium', it probably belongs to the late first century BCE. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 53-7.

4I ... [I will appoint a place for my people Israel and will plant them that they may dwell there and be troubled no more by their] enemies. No son of iniquity [shall afflict them again] as formerly, from the day that [I set judges] over my people Israel (2 Sam. vii, 10). This is the House which [He will build for them in the] last days, as it is written in the book of Moses, In the sanctuary which Thy hands have established, O Lord, the Lord shall reign for ever and ever (Exod. xv, 17-18). This is the House into which [the unclean shall] never [enter, nor the uncircumcised,] nor the Ammonite, nor the Moabite, nor the half-breed, nor the foreigner, nor the stranger, ever; for there shall My Holy Ones be. [Its glory shall endure] for ever; it shall appear above it perpetually And strangers shall lay it waste no more, as they formerly laid waste the Sanctuary of Israel because of its sin. He has commanded that a Sanctuary of men be built for Himself, that there they may send up, like the smoke of incense, the works of the Law.

5And concerning His words to David, And I [willgive] you [rest] from all your enemies (2 Sam. vii, 11), this means that He will give them rest from all the children of Belial who cause them to stumble so that they may be destroyed [by their errors,] just as they came with a [devilish] plan to cause the [sons] of light to stumble and to devise against them a wicked plot, that [they might become subject] to Belial in their [wicked] straying.

6The Lord declares to you that He will build you a House (2 Sam. vii, 11c).1 I will raise up your seed after you (2 Sam. vii, 12). I will

7establish the throne of his kingdom [for ever] (2 Sam. vii, 13). [I willbe] his father and he shall be my son (2 Sam. vii, 14). He is the Branch of David who shall arise with the Interpreter of the Law [to rule] in Zion [at the end] of time. As it is written, I will raise up the tent of David that is fallen (Amos ix, 11). That is to say, the fallen tent of David is he who shall arise to save Israel.

8Explanation of How blessed is the man who does not walk in the counsel of the wicked (Ps. i, 1). Interpreted, this saying [concerns] those who turn aside from the way [of the people] as it is written in the book of Isaiah the Prophet concerning the last days, It came to pass that [the Lord turned me aside, as with a mighty hand, from walking in the way of ] this people (Isa. viii, 11). They are those of whom it is written in the book of Ezekiel the Prophet, The Levites [strayed far from me, following] their idols (Ezek. xliv, Prophet, are the sons of Zadok who [seek their own] counsel and follow 10). They are the sons of Zadok who [seek their own] counsel and follow [their own inclination] apart from the Council of the Community.

9[Why] do the nations [rage] and the peoples meditate [vanity? Why do the kings of the earth] rise up, [and the] princes take counsel together against the Lord and against [His Messiah]? (Ps. ii, 1). Interpreted, this saying concerns [the kings of the nations] who shall [rage against] the elect of Israel in the last days. 11 This shall be the time of the trial to co[me concerning the house of J]udah so as to perfect ... Belial, and a remnant of the people shall be left according to the lot (assigned to them), and they shall practise the whole Law... Moses. This is the time of which it is written in the book of Daniel the Prophet: But the wicked shall do wickedly and shall not understand, but the righteous shall purify themselves and make themselves white (Dan. xii, 10). The people who know God shall be strong. They are the masters who understand... Testimonia or Messianic Anthology

10(4Q175) This short document from Cave 4 (4Q175), dating to the early first century BCE and similar in literary style to the Christian Testimonia or collections of messianic proof-texts, includes five quotations arranged in four groups. Only the last of them is followed by an interpretation. The first group consists of two texts from Deuteronomy referring to the prophet similar to Moses; the second is an extract from a prophecy of Balaam about the Royal Messiah; the third is a blessing of the Levites and, implicitly, of the Priest-Messiah. The last group opens with a verse from Joshua, which is then expounded by means of a quotation from the sectarian Psalms of Joshua (cf. 4Q379 below, p. 547). Most experts hold that the commentator, bearing in mind the biblical passage, is alluding to three characters: a father ('an accursed man') and his two sons. However, the verb 'arose' in the second sentence is in the singular, and it would seem correct to interpret this text as referring to the two brothers only. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 57-60.

11The Lord spoke to Moses saying: You have heard the words which this people have spoken to you; all they have said is right. Othat their heart were always like this, to fear me and to keep my commandments always, that it might be well with them and their children for ever! (Deut. v, 28-9). I will raise up for them a Prophet like you from among their brethren. I will put my words into his mouth and he shall tell them all that I command him. And I will require a reckoning of whoever will not listen to the words which the Prophet shall speak in my Name (Deut. xviii, 18-19).

12He took up his discourse and said: Oracle of Balaam son of Beor. Oracle of the man whose eye is

13penetrating. Oracle of him who has heard the words of God, who knows the wisdom of the Most High and sees the vision of the Almighty, who falls and his eyes are opened. I see him but not now. I behold him but not near. A star shall come out of Jacob and a sceptre shall rise out of Israel; he shall crush the temples of Moab and destroy all the children of Sheth (Num. xxiv, 15-17).

14And of Levi he said: Give Thy Tummim to Levi, and Thy Urimto Thy pious one whom Thou didst test at Massah, and with whom Thou didst quarrel at the waters of Meribah; who said to his father and mother, 'I know you not', and who did not acknowledge his brother, or know his sons. For they observed Thy word and kept Thy Covenant. They shall cause Thy precepts to shine before Jacoband Thy Law before Israel. They shall send up incense towards Thy nostrils and place a burnt-offering upon Thine altar. Bless his power, O Lord, and delight in the work of his hands. Smite the loins of his adversaries and let his enemies rise no more (Deut. xxxiii, 8-11).

15When Joshua had finished offering praise and thanksgiving, he said: Cursed be the man who rebuilds this city! May he lay its foundation on his first-born, and set its gate upon his youngest son (Josh. vi, 26). Behold, an accursed man, a man of Belial, has risen to become a fowler's net to his people, and a cause of destruction to all his neighbours. And [his brother] arose [and ruled in li]es, both being instruments of violence. They have rebuilt [this city and have set up for it] a wall and towers to make of it a stronghold of ungodliness in Israel, and a horror in Ephraim and in Judah ... They have committed an abomination in the land, and a great blasphemy among the children [of Jacob. They have shed blood] like water upon the ramparts of the daughter of Zion and within the precincts of Jerusalem. Ordinances or Commentaries on Biblical Law

16(4Q159, 4Q513-14) Three manuscripts from Cave 4 (4Q159, 4Q513-14), and probably belonging to the turn of the era, include reinterpretations of various biblical laws. In the first statute, the interpreter deduces from Deut. xxiii, 25—6 that a poor man may eat ears of corn in the field of another person, but is not allowed to take any home. On a threshing-floor, however, he may both eat and gather provisions for his family. Next follows a statute referring to the half-shekel tax contributed by every Israelite aged twenty to the upkeep of the place of worship. Later Jewish tradition interpreted this passage as instituting a yearly tax to be paid by every male Israelite (cf. Neh. x, 32; Matth. xvii, 24-7; see also the treatise Shekalim or Shekel Dues in the Mishnah). The Qumran ordinance, however, insists on one single payment, thereby complying with the scriptural rule and at the same time withholding regular support from the Temple in Jerusalem. Here 4Q159 and 4Q513, frs. 1—2, partly overlap. The third statute (4Q159, frs. 2-4) deals with the prohibition against selling an Israelite as a slave (cf. Lev. xxv, 39-46); with cases to be judged by a court of twelve magistrates; with the forbidden interchange of garments between men and women (cf. Deut. xxii, 5); and with the charge laid by a husband against his wife that she was not a virgin when he married her (Deut. xxii, 13-21). Finally, 4Q513, frs. 2-4, and 4Q514 legislate on purity rules. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 6-9; M. Baillet, DJD, VII, 287-98. 4Q159 II ... [And] anyone who has made of it a threshing-floor or a winepress, any destitute [Israelite] who goes into a threshing-floor may eat there and gather for himself and for [his] hou[sehold. But should he walk

17among corn standing in] the field, he may eat but may not bring it to his house to store it. Concerning... the money of valuation that a man gives as ransom for his life, it shall be half [a shekel... ] He shall give it only once in his life. Twenty gerahs make one shekel according to [the shekel of the sanctuary (cf. Exod. xxx, 12-13) ... ] For the 600,000, one hundred talents; for the 3,000, half a talent (=30 minahs); [for the 500, five minahs;] and for the 50, half a minah, (which is) twenty-five shekels (cf. Exod. xxxviii, 25-6) 4Q159, frs. 2-4 ... before Isra[el]. They shall [n]ot serve Gentiles among foreign[ers, for He has brought them out from the land of] Egypt, and He has commanded concerning them that none shall be sold as a slave... [t]en men and two priests, and they shall be judged before these twelve... spoke in Israel against a person, they shall inquire in accordance with them. Whosoever shall rebel..., shall be put to death for he has acted wilfully. Let no man's garment be worn by a woman all [the days of her life]. Let him [not] be covered with a woman's mantle, nor wear a woman's tunic, for this is an abomination. If a man accuses a virgin of Israel (that she is not a virgin), if this is when he marries her, let him say so and they shall examine her [concerning her] trustworthiness. If he has not lied concerning her, she shall be put to death. But if he has humiliated her [false]ly, he shall be fined two minahs, [and] shall [not] divorce her all his life.... 4Q513 ... [Tw]enty [gerahs] make a shekel according to the she[kel of the sanctuary ...] The half-[shekel consists of twe]lv[e me]ahs, [two] zuzim ... also sources of uncleanness. The ephah and the bath, also sources of uncleanness, have the same capacity, (viz.) ten 'issarons (=tenths).

18A bath of wine corresponds to an ephah of corn. The seah consists of three and one-third 'issarons, sources of uncleanness, and the tithe of the ephah [is the 'issaron]. 4Q514 I He shall not eat... for all the unclean... to count for [him seven days of wa]shing and he shall wash and cleanse on the d[a]y of [his] purification. Whoever has not begun his purification from his 'fo[un]t' [shall not eat]. [Neither shall he eat] in his first (degree of) uncleanness. All those temporarily unclean shall wash on the day of their [pu]rification, and cleanse (their garments) with water and shall become clean. Afterwards they may eat their bread according to the law of purity. Whoever has not begun his purification from his 'fount' shall not eat (again?) in his first (degree of) uncleanness. Whoever is still in his first (degree of) uncleanness shall not eat. All those temporarily [un]clean shall on the day of their pu[rification] wash and cleanse (their garments) with water and they shall be clean. Afterwards they may eat their bread according to the l[aw. None] shall e[at] or drink with whomsoev[er] prepares... The Heavenly Prince Melchizedek (11Q13) A striking mid-first-century BCE document, composed of eleven fragments from Cave 11 and centred on the mysterious figure of Melchizedek, was first published by A. S. van der Woude in 1965. It takes the form of an eschatological midrash in which the proclamation of liberty to the captives at the end of days (Isa. lxi, 1) is understood as being part of the general restoration of property during the year of

19Jubilee (Lev. xxv, 13), seen in the Bible (Deut. xv, 2) as a remission of debts. The heavenly deliverer is Melchizedek. Identical with the archangel Michael, he is the head of the 'sons of Heaven' or 'gods of Justice' and is referred to as elohim and el. The same terminology occurs in the Songs for the Holocaust of the Sabbath. These Hebrew words normally mean 'God', but in certain specific contexts Jewish tradition also explains elohim as primarily designating a 'judge'. Here Melchizedek is portrayed as presiding over the final Judgement and condemnation of his demonic counterpart, Belial/Satan, the Prince of Darkness, elsewhere also called Melkiresha' (cf. pp. 391, 570). The great act of deliverance is expected to occur on the Day of Atonement at the end of the tenth Jubilee cycle. This manuscript sheds valuable light not only on the Melchizedek figure in the Epistle to the Hebrews vii, but also on the development of the messianic concept in the New Testament and early Christianity. For the editio princeps, see F. García Martinez, E. J. C. Tigchelaar and A. S. van der Woude, DJD, XXIII, 221-41. Frs. 1-4 II... And concerning that which He said, In [this] year ofJubilee [each of you shall return to his property (Lev. xxv, 13); and likewise, And this is the manner of release:] every creditor shall release that which he has lent [to his neighbour. He shall not exact it of his neighbour and his brother], for God's release [has been proclaimed] (Deut. xv, 2). [And it will be proclaimed at] the end of days concerning the captives as [He said, To proclaim liberty to the captives (Isa. lxi, 1). Its interpretation is that He] will assign them to the Sons of Heaven and to the inheritance of Melchizedek; f[or He will cast] their [lot] amid the po[rtions of Melchize]dek, who will return them there and will proclaim to them liberty, forgiving them [the wrong-doings] of all their iniquities. And this thing will [occur] in the first week of the Jubilee that follows the nine Jubilees. And the Day of Atonement is the e[nd of the] tenth

20[Ju]bilee, when all the Sons of [Light] and the men of the lot of Mel[chi]zedek will be atoned for. [And] a statute concerns them [to prov]ide them with their rewards. For this is the moment of the Year of Grace for Melchizedek. [And h]e will, by his strength, judge the holy ones of God, executing judgement as it is written concerning him in the Songs of David, who said, ELOHIM has taken his place in the divine council; in the midst of the gods he holds judgement (Psalms lxxxii, 1). And it was concerning him that he said, (Let the assembly of the peoples) return to the height above them; EL (god) will judge the peoples (Psalms vii, 7-8). As for that which he s[aid, How long will you] judge unjustly and show partiality to the wicked? Selah (Psalms lxxxii, 2), its interpretation concerns Belial and the spirits of his lot [who] rebelled by turning away from the precepts of God to ... And Melchizedek will avenge the vengeance of the judgements of God... and he will drag [them from the hand of] Belial and from the hand of all the sp[irits of] his [lot]. And all the 'gods [of Justice'] will come to his aid [to] attend to the de[struction] of Belial. And the height is ... all the sons of God... this ... This is the day of [Peace/Salvation] concerning which [God] spoke [through Isa]iah the prophet, who said, [How] beautiful upon the mountains are the feet of the messenger who proclaims peace, who brings good news, who proclaims salvation, who says to Zion: Your ELOHIM [reigns] (Isa. lii, 7). Its interpretation; the mountains are the prophets... and the messenger is the Anointed one of the spirit, concerning whom Dan[iel] said, [Until an anointed one, a prince (Dan. ix, 25)] ... [And he who brings] good [news] , who proclaims [salvation]: it is concerning him that it is written... [To comfort all who mourn, to grant to those who mourn in Zion] (Isa. lxi, 2-3). To comfort [those who mourn: its interpretation], to make them understand all the ages of t[ime] ... In truth ... will turn away from Belial... by the judgement[s] of God, as it is written concerning him, [who says toZion] ; your ELOHIM reigns. Zion is ..., those who uphold the Covenant, who turn from walking [in] the way of the people. And your ELOHIM is [Melchizedek, who will save them from] the hand of Belial. As for that which He said, Then you shall send abroad the trump[et in] all the land (Lev. xxv, 9) ...