by Geza Vermes
[And there shall come forth a rod from the stem ofJesseand a Branch shall grow out of its roots. And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of thefearof the Lord. And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or pass sentence by what his ears hear; he shall judge the poor righteously and shall pass sentence justly on the humble of the earth] (xi, 1—3).
[Interpreted, this concerns the Branch] of David who shall arise at the end [of days] ... God will uphold him with [the spirit of might, and will give him] a throne of glory and a crown of [holiness] and many-coloured garments ... [He will put a sceptre] in his hand and he shall rule over all the [nations]. And Magog ... and his sword shall judge [all] the peoples.
And as for that which he said, He shall not [judge by what his eyes see] or pass sentence by what his ears hear: interpreted, this means that ... [the Priests] ... As they teach him, so will he judge; and as they order, [so will he pass sentence]. One of the Priests of renown shall go out, and garments of... shall be in his hands ...
4Q162
[For ten acres of vineyard shall produce only one bath, and a homer of seed shall yield but one ephah] (v, 10).
Interpreted, this saying concerns the last days, the devastation of the land by sword and famine. At the time of the Visitation of the land there shall be Woe to those who rise early in the morning to run after strong drink, to those who linger in the evening until wine inflames them. They have zither and harp and timbrel and flute and wine at their feasts, but they do not regard the work of the Lord or see the deeds of His hand. Therefore my people go into exile for want of knowledge, and their noblemen die of hunger and their multitude is parched with thirst. Therefore Hell has widened its gullet and opened its mouth beyond measure, and the nobility of Jerusalem and her multitude go down, her tumult and he who rejoices in her (v, 11—14).
These are the Scoffers in Jerusalem who have despised the Law of the Lord and scorned the word of the Holy One of Israel. Therefore the wrath of the Lord was kindled against His people. He stretched out His hand against them and smote them; the mountains trembled and their corpses were like sweepings in the middle of the streets. And [His wrath] has not relented for all these things [and His hand is stretched out still] (v, 24—5).
This is the congregation of Scoffers in Jerusalem ...
4Q163
Thus said the Lord, the Holy One of Israel, ‘You shall be saved by returning and resting; your strength shall be in silence and trust.’ But you would not. You [said], ‘No. We will flee upon horses and will ride on swift steeds.’ Therefore your pursuers shall be speedy also. A thousand shall flee at the threat of one; at the threat of five you shall flee [till] you are left like a flagstaff on top of a mountain and like a signal on top of a hill. Therefore the Lord waits to be [gracious to] you; therefore He exalts Himself to have mercy on you. For the Lord is a God of justice. How blessed are all those who wait for him! (xxx, 15—18).
This saying, referring to the last days, concerns the congregation of those who seek smooth things in Jerusalem ... [who despise the] Law and do not [trust in God] ... As robbers lie in wait for a man ... they have despised [the words of] the Law ...
O people of Zion [who live in Jerusalem, you shall weep no more. At the sound of] your crying [He will be gracious to you; He will answer you] when He [hears it. Although the Lord gives you bread of oppression and water of distress, your Teacher] shall be hidden [no more and your eyes shall see your Teacher] ... (XXX, 19—20).
4Q164
Behold, I will set your stones in antimony (liv, IIb).
[Interpreted, this saying concerns] ... all Israel is like antimony surrounding the eye.
And I will lay your foundations with sapphires (liv, IIC).
Interpreted, this concerns the Priests and the people who laid the foundations of the Council of the Community ... the congregation of His elect (shall sparkle) like a sapphire among stones.
[And I will make] all your pinnacles [of agate] (liv, 12a).
Interpreted, this concerns the twelve [chief Priests] who shall enlighten by judgement of the Urim and Tummim ... which are absent from them, like the sun with all its light, and like the moon ...
[And all your gates of carbuncles] (liv, 12b).
Interpreted, this concerns the chiefs of the tribes of Israel...
Commentaries on Hosea (4Q166—7)
Two fragmentary manuscripts (4Q166—7) include exegeses of Hosea. In the first, the unfaithful wife is the Jewish people led astray by her lovers, the Gentiles. The second refers cryptically to ‘the furious young lion’, mentioned also in the Commentary on Nahum, and to ‘the last Priest who shall ... strike Ephraim’.
For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 31—2.
4Q166
II [She knew not that] it was I who gave her [the new wine and oil], who lavished [upon her silver] and gold which they [used for Baal] (ii, 8).
Interpreted, this means that [they ate and] were filled, but they forgot God who ... They cast His commandments behind them which He had sent [by the hand of] His servants the Prophets, and they listened to those who led them astray. They revered them, and in their blindness they feared them as though they were gods.
Therefore I will take back my corn in its time and my wine [in its season]. I will take away my wool and my flax lest they cover [her nakedness]. I will uncover her shame before the eyes of [her] lovers [and] no man shall deliver her from out of my hand (ii, 9—10).
Interpreted, this means that He smote them with hunger and nakedness that they might be shamed and disgraced in the sight of the nations on which they relied. They will not deliver them from their miseries.
I will put an end to her rejoicing, [her feasts], her [new] moons, her Sabbaths, and all her festivals (ii, II).
Interpreted, this means that [they have rejected the ruling of the Law, and have] followed the festivals of the nations. But [their rejoicing shall come to an end and] shall be changed into mourning. I will ravage [her vines and her fig trees], of which she said, ‘They are my wage [which my lovers have given me’.] I will make of them a thicket and the [wild beasts] shall eat them ... (ii, 12).
4Q167, fr. 2
... and your wound shall not be healed (v, 13).
[Its] in[terpretation concerns] ... the furious young lion ...
For I will be like a lion [to E]ph[ra]im [and like a young lion to the house of Judah] (v, 14a).
[Its interpretation con]cerns the last Priest who shall stretch out his hand to strike Ephraim ...
[I will go and come back to my place un]til they [will] feel guilty and seek my face; in their distress they will seek me eagerly (v, 15)-Its interpretation is that God [has hid]den His face from ... and they did not listen ...
Frs. 7-9
[But they, like Adam, have b]roken the Covenant (vi, 7).
[Its] interpretation ... they have forsaken God and walked according to the decrees [of the Gentiles] ...
Commentary on Micah (1Q]14,4Q168)
Tiny fragments from Cave I (1Q14) represent an exposition of Micah. Although the prophet’s words are intended to castigate both Samaria and Jerusalem, the Qumran commentator interprets Samaria as alluding to the ‘Spouter of Lies’, the enemy of the sect, but relates Judah and Jerusalem to the Teacher of Righteousness and his Community. Further fragments of Micah iv, 8—12 are given the title ‘Commentary on Micah (?)’, in 4Q168 (DJD, V, 36), but since neither the word pesher, nor any interpretative material is extant, the manuscript may be biblical.
For the editio princeps, see J. T. Milik, DJD, 1,77—80.
[All this is] for the transgression [of Jacob and for the sins of the House of Israel. What is the transgression of Jacob?] Is it not [Samaria? And what is the high place of Judah? Is it not Jerusalem? I will make of Samaria a ruin in the fields, and of Jerusalem a plantation of vines] (i, 5—6).
And what is the high place of Judah? [Is it not Jerusalem?] (i, 5).
[Interpreted, this concerns] the Teacher of Righteousness who [expounded the law to] his [Council] and to all who freely pledged themselves to join the elect of [God to keep the Law] in the Council of the Community, who shall be saved on the Day [of Judgement] ...
Commentary on Nahum (4Q169)
Substantial remains of a Nahum Commentary were retrieved from Cave 4 (4Q169). They cover parts of chapters i and ii of the biblical book, and the first fourteen verses of chapter iii. Their historical significance has been discussed in Chapter III (pp. 55—62). It is worthy of note that the commentator employs not only cryptograms (Kittim, furious young lion, etc.), but the actual names of two Greek kings (Demetrius and Antiochus). Reference to ‘the furious young lion’ as one who ‘hangs men alive’ shows that ‘hanging’, probably a synonym for crucifixion, was practised as a form of execution. It is also legislated for in the Temple Scroll (LXIV, 6—13), where it is the capital punishment reserved for traitors. In biblical law, by contrast, only the dead body of an executed criminal is to be hanged, that is, displayed in public as an example (Deut. xxi, 21).
On palaeographical grounds the manuscript is dated to the second half of the first century BCE.
For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 371—42.
Frs. 1—2
[In whirlwind and storm is his way and] cloud is the d[ust of his feet (i, 3). Its interpretation] ... The [whirlwinds and the storm]s are (from) the fir[mam]ents of his heaven and of his earth which he has cre[ated].
He rebu[kes] the sea and dri[es it up] (i, 4a).
Its [int]erpretation: the sea is all the K[ittim who are] ... to execut[e] judgement against them and destroy them from the face [of the earth,] together with [all] their [com]manders whose dominion shall be finished.
[Bashan and] Carmel have withered and the sprout of Lebanon withers (i, 4b). Its interpretation... [will per]ish in it, the summit of wickedness for the ... Carmel and to his commanders. Lebanon and the sprout of Lebanon are [the priests, the sons of Zadok and the men of] their [counc]il and they shall perish from before... the elect... [a]11 the inhabitants of the world.
The mo[untains quake before him] and the hills heave and the earth [is lifted up] before him, and [the world and all that dwell in it. Who can stand before his wrath? And who can arise] against his furious anger? (i, 5—6a).
[Its] in[terpretation] ...
I [Where is the lions’ den and the cave of the young lions?] (ii, II).
[Interpreted, this concerns] ... a dwelling-place for the ungodly of the nations.
Whither the lion goes, there is the lion’s cub, [with none to disturb it] (ii, IIb).
[Interpreted, this concerns Deme]trius king of Greece who sought, on the counsel of those who seek smooth things, to enter Jerusalem. [But God did not permit the city to be delivered] into the hands of the kings of Greece, from the time of Antiochus until the coming of the rulers of the Kittim. But then she shall be trampled under their feet ...
The lion tears enough for its cubs and it chokes prey for its lionesses (ii, 12a).
[Interpreted, this] concerns the furious young lion who strikes by means of his great men, and by means of the men of his council.
[And chokes prey for its lionesses; and it fills] its caves [with prey] and its dens with victims (ii, 12a—b).
Interpreted, this concerns the furious young lion [who executes revenge] on those who seek smooth things and hangs men alive, ... formerly in Israel. Because of a man hanged alive on [the] tree, He proclaims, ‘Behold I am against [you, says the Lord of Hosts’].
[7 will burn up your multitude in smoke], and the sword shall devour your young lions. I will [cut off] your prey [from the earth] (ii, i 3).
[Interpreted] ... your multitude is the bands of his army ... and his young lions are ... his prey is the wealth which [the priests] of Jerusalem have [amassed], which ... Israel shall be delivered ...
[And the voice of your messengers shall no more be heard] (ii, 13b).
[Interpreted] II ... his messengers are his envoys whose voice shall no more be heard among the nations.
Woe to the city of blood; it is full of lies and rapine (iii, Ia—b).
Interpreted, this is the city of Ephraim, those who seek smooth things during the last days, who walk in lies and falsehood.
The prowler is not wanting, noise of whip and noise of rattling wheel, prancing horse and jolting chariot, charging horsemen, flame and glittering spear, a multitude of the slain and a heap of carcasses. There is no end to the corpses; they stumble upon their corpses (iii, Ic—3).
Interpreted, this concerns the dominion of those who seek smooth things, from the midst of whose assembly the sword of the nations shall never be wanting. Captivity, looting, and burning shall be among them, and exile out of dread for the enemy. A multitude of guilty corpses shall fall in their days; there shall be no end to the sum of their slain. They shall also stumble upon their body of flesh because of their guilty counsel.
Because of the many harlotries of the well-favoured harlot, the mistress of seduction, she who sells nations through her harlotries and families through her seductions (iii, 4).
Interpreted, this concerns those who lead Ephraim astray, who lead many astray through their false teaching, their lying tongue, and deceitful lips - kings, princes, priests, and people, together with the stranger who joins them. Cities and families shall perish through their counsel; honourable men and rulers shall fall through their tongue’s [decision].
Behold, I am against you - oracle of the Lord of Hosts - and you will lift up your skirts to your face and expose your nakedness to the nations and your shame to the kingdoms (iii, 5).
Interpreted ... cities of the east. For the skirts are ... III and the nations shall ... among them their filthy idols.
I will cast filth upon you and treat you with contempt and render you despicable, so that all who look upon you shall flee from you (iii, 6—7a).
Interpreted, this concerns those who seek smooth things, whose evil deeds shall be uncovered to all Israel at the end of time. Many shall understand their iniquity and treat them with contempt because of their guilty presumption. When the glory of Judah shall arise, the simple of Ephraim shall flee from their assembly; they shall abandon those who lead them astray and shall join Israel.
They shall say, Nineveh is laid waste; who shall grieve over her? Whence shall I seek comforters for you? (iii, 7b).
Interpreted, this concerns those who seek smooth things, whose council shall perish and whose congregation shall be dispersed. They shall lead the assembly astray no more, and the simple shall support their council no more.
Are you better than Amon which lay among the rivers? (iii, 8a).
Interpreted, Amon is Manasseh, and the rivers are the great men of Manasseh, the honourable men of...
Which was surrounded by waters, whose rampart was the sea and whose walls were waters? (iii, 8b).
Interpreted, these are her valiant men, her almighty warriors.
Ethiopia [and Egypt] were her [limitless] strength (iii, 9a). [Interpreted] ...
[Put and the Libyans were your helpers] (iii, 9b).
IV Interpreted, these are the wicked of [Judah], the House of Separation, who joined Manasseh.
Yet she was exiled; she went into captivity. Her children were crushed at the top of all the streets. They cast lots for her honourable men, and all her great men were bound with chains (iii, 10).
Interpreted, this concerns Manasseh in the final age, whose kingdom shall be brought low by [Israel ... ] his wives, his children, and his little ones shall go into captivity. His mighty men and honourable men [shall perish] by the sword.
[You shall be drunk] and shall be stupefied (iii, IIa).
Interpreted, this concerns the wicked of E[phraim ... ] whose cup shall com
e after Manasseh ...
[You shall also seek] refuge in the city because of the enemy (iii, i Ib). Inter[preted, this concerns ... ] their enemies in the city ...
[All your strongholds shall be] like fig trees with newly ripe figs (iii, 12a).
Commentary on Habakkuk (IQpHab)
This well-preserved and detailed exposition of the first two chapters of the Book of Habakkuk comes from Cave I and was published in 1950 (M. Burrows, The Dead Sea Scrolls of St Mark’s Monastery, I, New Haven, 1950, pls. LV—LXI).
The palaeographical dating of the manuscript (30—1 BCE) has been confirmed by radiocarbon tests (120—5 BCE; cf. above, pp. 12—13). The Habakkuk Commentary is one of the main sources for the study of Qumran origins, as well as Essene Bible exegesis and the sect’s theology regarding prophecy. The historical and doctrinal aspects of the document are analysed in Chapters III and IV.
I [Oracle of Habakkuk the prophet. How long, O Lord, shall I cry] for help and Thou wilt not [hear]? (i, 1—2).