D — Historical and Apocalyptic Works

Historical Text A (4Q248)

1The story told in this ten-line fragment, which contains only broken lines, resembles the account of Daniel xi concerning the 'King of the North' (Antiochus IV Epiphanes) who invades Egypt and ill-treats Jerusalem. For the editio princeps, see M. Broshi and E. Eshel, DJD, XXXVI, 192-200.

2... in Egypt and Greece and ... Therefore they shall eat ... their [s]ons and their daughters in a siege in ... And (the Lord) shall cause [His] wind to pass [through] their court- yards and ... he shall come to Egypt and sell her dust and ... to the city of the Temple and shall capture her with all [her ... ] And he shall turn against the lands of the nations and shall return to Egyp[t] ... [And when the shattering of the power of the ho[ly] people [comes to an end] ... When all these [come into being] the children [of Israel] shall return ...

3Historical Texts C-E (formerly Mishmarot Ca-c) 4Q331-3) Three very badly mutilated calendric documents include references to Jewish and Roman historical personalities (Shelamzion/Salome Alexandra, wife of Alexander Jannaeus; Hyrcanus II, her son; Yohanan the high priest, probably John Hyrcanus I; the Kittim (Romans) and Aemilius (no doubt M. Aemilius Scaurus, governor of Syria). They all lived in the late second or the first half of the first century BCE. The compositions recall the early rabbinic historical calendar known as Megillat Taanit (see HJP, 114-5). For the editio princeps, see J. A. Fitzmyer, DJD, XXXVI, 281-9. Text C(4Q331) Fr. 1 i [the] priest ... Johanan to bring to ... Fr. 1 ii ... Shelamzion ... Text D (4Q332)

4Fr. 2 ... [to] give him honour among the Arab[s] ... [on the n]inth of Shebat— that is ... which is the twentieth (day) of the month ... Shelamzion came ... to oppose ... Hyrcanus rebelled ... to oppose ... Fr. 3 ... [of the Kit]tim killed ... [on the] fifth [day] in (the week of) Jedaiah - this is ... Text E (4Q333) Fr. 1 ... [in (the week of) Je]hezekel which is ... Aemilius killed ... [in] the seventh [mon]th ... (the week of) Gamul ... Aemilius killed ...

Historical Text F (4Q468e)

1A tiny fragment is the only surviving part of a historical document containing the unusual name of Pwtl'ys. The editor, M. Broshi, reads it as Ptollas, a Hellenized form of the Hebrew name Putiel, and probably identical with a companion of Herod's son Archelaus, who accompanied him to Rome in 4 BCE. The journey was preceded by civil riots in Jerusalem which were suppressed by the army, killing three thousand people (cf. Josephus, Ant. xvii, 213-18; War ii, 8-14)' Two other scholars, D. R. Schwartz and W. Horbury (see JJS 50, 308- 11), suggest a reading of Peitholaus, a pro-Roman Jew associated with the massacre of many of his compatriots in mid-first century BCE (cf. Ant. xiv, 84-5; War, i, 162-3). For the editio princeps, see M. Broshi, DJD, XXXVI, 407-11.

2[to k]ill the multitude of men ... Potlaus/Potlays. And the persons that

The Triumph of Righteousness or Mysteries (1Q27, 4Q299-3011)

1Originally entitled The Book of Mysteries by J. T. Milik (DJD, I, 102-5), these fragments expound the familiar theme of the struggle between good and evil, but their nature is difficult to determine. Perhaps they derive from a sermon, or from an apocalyptical writing. Three further manuscripts (4Q299-301) yield badly damaged fragments belonging to the same writing. 4Q300 3 and 4Q299 partly overlap with 1Q27. An earlier passage may be reconstructed from 4Q300 and 4Q299. For the editio princeps, see L. H. Schiffman, DJD, XX, 31-123. 1Q27 combined with 4Q300, fr. 3 and 4Q299, fr. 1 I ... all {so that they might know the difference between g[ood and evil] ...} (4Q300) the mysteries of sin ... {all their wisdom} (4Q300). They know not the mystery to come, nor do they understand the things of the past. They know not that which shall befall them, nor do they save their soul from the mystery to come. And this shall be the sign for you that these things shall come to pass. When the breed of iniquity is shut up, wickedness shall then be banished by righteousness as darkness is banished by the light. As smoke clears and is no more, so shall wickedness perish for ever and righteousness be revealed like a sun governing the world. All who cleave to the mysteries of sin shall be no more; knowledge shall fill the world and folly shall exist no longer.

2This word shall surely come to pass; this prophecy is true. And by this may it be known to you that it shall not be taken back. Do not all the peoples loathe iniquity? And yet it is spread by them all. Does not the fame of truth issue from the mouth of all the nations? Yet is there a lip or tongue which holds to it? Which nation likes to be oppressed by another stronger than itself, or likes its wealth to be wickedly seized? And yet which nation has not oppressed another, and where is there a people which has not seized [another]'s wealth? ... 4Q299, fr. 3a 4-6 (4Q300 5) ... And what shall man be called ... wise and righteous, for man has no ... , nor concealed wisdom save the wisdom of wicked cunning and the de[sign of] ... a deed that shall not be done again except ... the word of his Maker. And what shall a m[an] do ... who rebels against the word of his Maker, his name shall be expunged from the mouth of all ... Listen, you who hold up [truth (?)] ... eternity and the plans of existence and the thou[ghts] ... every mystery and establishes every plan. He is the author of all [that is to come.] He is from before eternity. 'He' is His name and for e[ver] ... 4Q300 1a-b ii 4=4Q299 2 i 14 ... [the sorc]erers, experts in sin, have uttered the parable and proclaimed the riddle in advance. And then you will know if you have considered ... and the attestations of heave[n] ... your foolishness for the [s]eal of the vision is sealed away from you. And you have not considered the mysteries of eternity and have not comprehended understanding. Th[en] you will say ... for you have not considered the root of wisdom. And if you open the vision, it will remain shut from you ... all your wisdom for the ... is for you ... his name for [wh]at is the

3hidden wisdom ... 4Q301 Fr.1 I will cause my spirit to flow and I will divide my words for you according to your kinds ... [a p]arable and a riddle. And those who search for the roots of understanding together with those who hold unto the [wonderful] my[steries] ... those who are silly, and the scheming men for all the acomplishments of their actions ...

Time of Righteousness (4Q 215a)

1Previously classified as part of the Testament of Naphtali (4Q215), the four fragments of 4Q215a, of which only one is translatable, belong to a work of poetic eschatology. The subject is the end of wickedness and the portrayal of final blessedness. For the editio princeps, see E. Chazon and M. Stone, DJD, XXXVI, 172-86. Fr. 1 ii ... and the stressful constraint and the ordeal of the pit and they shall be refined by them to become the elect of righteousness, and all their wickedness will be blotted out (?) because of His loving-kindness. For the age of wickedness is complete and all injustice has [passed] away. [For] the time of righteousness has come and the earth is full with knowledge and the praise of God. In the day[s of] ... has come the age of peace and the precepts of truth and the testimony of righteousness to make one understand the ways of God and the might of His deeds for ever and ever. Every ... shall bless Him and every man shall prostrate himself before Him. [And they shall have] one [he]art. For He knows their recompense before they were created and had assigned the service of righteousness as their boundaries ... in their generations. For the dominion of righteousness/of goodness has come and He shall raise up the throne of the [kingdom], and intelligence is greatly exalted; prudence and soundness are tried by [His] h[o]ly desi[gn] ...

The Renewed Earth (4Q 475)

1A single fragment of a poem, palaeographically datable to the late first century BCE, depicts the eschatological bliss of the Holy land. For the editio princeps, see T. Elgvin, DJD, XXXVI, 464-73.

2... [He has] chosen [Zio]n, and in righteous life ... [And] they did forget [His precepts] and did not seek them. And the land ... ... (His) hands in the midst of them and explained to them all the [laws?] ... [a]ll the earth so that there will be no more guilt in the land, nor will be... ... [dest]ruction and all hatred and the whole world will be like a moth. And all [its] inhabitants ... ... And the land will be at rest for ever, And [its] inhabita[nts] will ... [And they will become] a beloved son and they will seek all of it, and righteousness ...

A Messianic Apocalypse (4Q521)

1Commonly referred to as the 'Resurrection fragment', this writing consists of sixteen fragments. The script is dated to the beginning of the first century BCE. Whether the designation 'apocalypse' is fully justified is a moot point: the writing comes across as a composition in verse akin to the poetry of the late biblical period. The surviving fragments do not appear to include anything patently sectarian. The term 'Messiah', probably in the singular, is used without the addition of Aaron or Israel, and the noun 'hasidim', absent from the big scrolls and little attested elsewhere, figures in lines 5 and 7. The divine name 'Lord' represents, not the Tetragram, but Adonai (four times). The poem incorporates Ps. cxlvi, 6-7 and Isa. lxi, 1, the latter cited also in the New Testament (Lk. iv, 18). As in the Gospels, healing and resurrection are linked to the idea of the Kingdom of God. Line 12 furnishes the most explicit evidence concerning the raising of the dead. Fragment 7, line 6, repeats the same idea, referring to God as 'He who will raise the dead of His people'. For the editio princeps, see E. Puech, DJD, XXV, 1—38; cf. G. Vermes, 'Qumran Forum Miscellanea I',JJS 43 (1992), 303-4. Fr. 2 II ... [the hea]vens and the earth will listen to His Messiah, and none therein will stray from the commandments of the holy ones. Seekers of the Lord, strengthen yourselves in His service! All you hopeful in (your) heart, will you not find the Lord in this? For the Lord will consider the pious (hasidim) and call the righteous

2by name. Over the poor His spirit will hover and will renew the faithful with His power. And He will glorify the pious on the throne of the eternal Kingdom. He who liberates the captives, restores sight to the blind, straightens the b[ent] (Ps. cxlvi, 7-8). And f[or] ever I will clea[ve to the h]opeful and in His mercy ... And the fr[uit ... ] will not be delayed for anyone And the Lord will accomplish glorious things which have never been as [He ... ] For He will heal the wounded, and revive the dead and bring good news to the poor (Isa. lxi, 1). ... He will lead the uprooted and make the hungry rich ... Fr. 7 ... [the ear]th and all that is on it; and the sea [and all that is in it] and all the ponds of water and rivers who are doing good before the Lor[d] ... ... like those who curse and are (destined) for death [when] the Life- giver will raise the dead of His people. And we will thank and proclaim to you the righteousness of the Lord, who ...

3E. Wisdom Literature 'The Seductress', Israel Antiquities Authority

The Seductress (4Q184)

1A long and relatively well-preserved Wisdom poem from Cave 4 (4Q184) depicts, by means of the metaphor of the harlot, the dangers and attraction of false doctrine. Palaeographically, the text is dated to the first century BCE, but the work may be much older, possibly antedating the Qumran sect. For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD,V, 82-5. Cf. also J. Strugnell, RQ 7 (1970), 263-8. ... speaks vanity and ... errors. She is ever prompt to oil her words, and she flatters with irony, deriding with iniquitous l[ips]. Her heart is set up as a snare, and her kidneys (affections) as a fowler's nets. Her eyes are defiled with iniquity, her hands have seized hold of the Pit. Her legs go down to work wickedness, and to walk in wrong- doings. Her... are foundations of darkness, and a multitude of sins is in her skirts. Her... are darkness of night, and her garments... Her clothes are shades of twilight, and her ornaments plagues of corruption. Her couches are beds of corruption, and her ... depths of the pit. Her inns are couches of darkness, and her dominions in the midst of the night. She pitches her dwelling on the foundations of darkness she abides in the tents of silence. Amid everlasting fire is her inheritance, not among those who

2shine brightly. She is the beginning of all the ways of iniquity. Woe (and) disaster to all who possess her! And desolation to all who hold her! For her ways are ways of death, and her paths are roads of sin, and her tracks are pathways to iniquity, and her by-ways are rebellious wrong-doings. Her gates are gates of death, and from the entrance of the house she sets out towards the underworld. None of those who enter there will ever return, and all who possess her will descend to the Pit. She lies in wait in secret places, ... In the city's squares she veils herself, and she stands at the gates of towns. She will never re[st] from wh[orin]g, her eyes glance hither and thither. She lifts her eyelids naughtily to stare at a virtuous man and join him, and an important man to trip him up, at upright men to pervert their way, and the righteous elect to keep them from the commandment, at the firmly established to bring them down wantonly, and those who walk in uprightness to alter the statute; to cause the humble to rebel against God, and turn their steps away from the ways of justice, to bring insolence to their heart, so that they march no more in the paths of uprightness; to lead men astray to the ways of the Pit, and seduce with flatteries every son of man.