by Geza Vermes
4Q171
I ... [Be sil]ent before [the Lord and] long for him, and be not heated against the successful, the man who [achi]eves his plans (xxxvii, 7a).
Its interpretation concerns the Liar who has led astray many by his lying words so that they chose frivolous things and heeded not the interpreter of knowledge in order to ... II they shall perish by the sword and famine and plague.
Relent from anger and abandon wrath. Do not be angry; it tends only to evil, for the wicked shall be cut off (8-9a).
Interpreted, this concerns all those who return to the Law, to those who do not refuse to turn away from their evil. For all those who are stubborn in turning away from their iniquity shall be cut off.
But those who wait for the Lord shall possess the land (9b).
Interpreted, this is the congregation of His elect who do His will.
A little while and the wicked shall be no more; I will look towards his place but he shall not be there (10).
Interpreted, this concerns all the wicked. At the end of the forty years they shall be blotted out and no [evil] man shall be found on the earth.
But the humble shall possess the land and delight in abundant peace (II).
Interpreted, this concerns [the congregation of the] Poor who shall accept the season of penance and shall be delivered from all the snares of Belial. Afterwards, all who possess the earth shall delight and prosper on exquisite food.
The wicked plots against the righteous and gnashes [his teeth a]t him. [The Lo]rd laughs at him, for He sees that his day is coming (12—13).
Interpreted, this concerns the violent of the Covenant who are in the House of Judah, who have plotted to destroy those who practise the law, who are in the Council of the Community. And God will not forsake them to their hands.
The wicked draw the sword and bend their bow to bring down the poor and needy and to slay the upright of way. Their sword shall enter their own heart and their bows shall be broken (14-15).
Interpreted, this concerns the wicked of Ephraim and Manasseh, who shall seek to lay hands on the Priest and the men of his Council at the time of trial which shall come upon them. But God will redeem them from out of their hand. And afterwards, they shall be delivered into the hand of the violent among the nations for judgement.
vacat Better is the little which the righteous has than the abundance of many wicked people (16).
[Interpreted, this concerns ... those who practise the law ... For the ar[ms of the wicked shall be broken, but] the Lor[d upholds the righteous] (17).
[The Lord knows the days of the perfect and their portion shall be for ever. In evil times they shall not be shamed] (18-19a).
III ... to the penitents of the desert who, saved, shall live for a thousand generations and to whom all the glory of Adam shall belong, as also to their seed for ever.
And in the days of famine they shall be [satisfi]ed, but the wicked shall perish (19b-20a).
Interpreted, this [means that] He will keep them alive during the famine and the time of humiliation, whereas many shall perish from famine and plague, all those who have not departed [from there] to be with the Congregation of His elect.
And those who love the Lord shall be like the pride of pastures (20b).
Interpreted, [this concerns] the congregation of His elect, who shall be leaders and princes... of the flock among their herds.
Like smoke they shall all of them vanish away (20C).
Interpreted, [this] concerns the princes [of wickedness] who have oppressed His holy people, and who shall perish like smoke [blown away by the wind].
The wicked borrows and does not repay, but the righteous is generous and gives. Truly, those whom He [blesses shall possess] the land, but those whom He curses [shall be cut off] (21-2).
Interpreted, this concerns the congregation of the Poor, who [shall possess] the whole world as an inheritance. They shall possess the High Mountain of Israel [for ever], and shall enjoy [everlasting] delights in His Sanctuary. [But those who] shall be cut off, they are the violent [of the nations and] the wicked of Israel; they shall be cut off and blotted out for ever.
The steps of the man are confirmed by the Lord and He delights in all his ways; though [he stumble, he shall not fall, for the Lord shall support his hand] (23-4).
Interpreted, this concerns the Priest, the Teacher of [Righteousness whom] God chose to stand before Him, for He established him to build for Himself the congregation of...
I [have been young] and now am old, yet [I have] not [seen the righteous] forsaken, or his children begging bread. He is [ever] giving liberally and lending and [his] children become a blessing (25-6).
Interpreted, this concerns ...
IV The unjust shall be destroyed for ever and the children of the wi[cked shall be cut off] (28).
These are the violent ...
The righteou[s shall possess the land and dwell] upon it for ever (29).
[Interpreted, this concerns] ...
[The mouth of the righteous utters] wisdom and his tongue speaks [justice. The law of God is in his heart, his steps will not slip (30-31).
Interpreted, it concerns ... ] ...
The wicked watches out for the righteous and seeks [to slay him. The Lord will not abandon him into his hand or] let him be condemned when he is tried (3 2-3).
Interpreted, this concerns the Wicked [Priest] who [watched the Teacher of Righteousness] that he might put him to death [because of the ordinance] and the law which he sent to him. But God will not aban[don him and will not let him be condemned when he is] tried. And [God] will pay him his reward by delivering him into the hand of the violent of the nations, that they may execute upon him [judgement].
[Wait for the Lo]rd and keep to His way, and [He] will exalt you to possess the land; you will lo[ok] on the destruction of the wicked (34).
[Interpreted, it concerns ... ] who will see the judgement of wickedness and with his elect will rejoice in the heritage of truth.
I [have seen] a wicked man overbearing ... [like a cedar of Lebanon]. I passed before [him, and], lo, he was [no more], though I [sought him,] he could not [be found (35-6).
Interpreted, it concerns] the Liar who ... against the e[lec]t of God, [and sought] to bring to an end ...
[Mark the blameless man and behold] the upright, [for there is posterity for the ma]n of peace (37).
Its interpretation con[cerns ... ] peac[e].
But the transgressors shall be altogether destroyed; the post [erity of the wicked shall be cut off (38).
Interpreted, it concerns ... ] will perish and be cut off from the midst of the congregation of the Community ...
... he delivers them from the wicked [and saves them, because they take refuge in him (40).
Interpreted, it concerns ... ] God will save them and deliver them from the w[icked ... ]
For the choirmaster: according to [the lil¡]es. [For the sons of Korah. Maskil. A song oflove(Ps. xlv, I).
Its interpretation is that th]ey are the seven divisions of the penitents of Is[rael ... ].
My he[art] is astir with a good word. I speak of my work to the King (xlv, I).
[Its interpretation ... spir]it of holiness for ... books of...
And my tongue is the pen of [a speedy scribe (xlv, I).
Its interpretation] concerns the Teacher of [Righteousness] ... God with an answering tongue ...
4Q173
[... Vai]nis it for you to rise early and lie down late. You shall eat the bread of toil; [he shall feed those who love him in their] sleep (cxxvii, 2).
[Its interpretation is th]at they shall seek ... Teacher of Righteousness ... [pri]est at the end of the a[ge] ...
Commentary on an Unidentifiable Text
(4Q183)
Three 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.
II 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 combined 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.
I ... [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.
And 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.
The 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 establish 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.
Explanation 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.
[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
(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.
The 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).
He took up his discourse and said:
Oracle of Balaam son of Beor. Oracle of the man whose eye is penetrating. 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).
And 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).
When 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
(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.