by Geza Vermes
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 among 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). A 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 Jubilee (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 [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) ...
Consolations or Tanhumim
(4Q176)
A large number of small fragments from a Cave 4 manuscript (4Q176), edited by J. M. Allegro in 1968, represent a scriptural anthology centred on the theme of divine consolation. Originally, each citation was accompanied by a sectarian exegesis, but only a few examples of the latter survive. The majority of the extant remains belong to Isaiah xl-lv (Ps. lxxix, 2-3; Isa. xl, 1-5; xli, 8-9; xlix, 13-17; xliii, 1-2, 4-6; li, 22-3; lii, 1-3; liv, 4-10; lii, 1-2; Zech. xiii, 9). The translated passage is based on Psalm lxxix, 2-3, and is followed by a new title—From the Book of Isaiah: Consolations—and the quotation of the opening verses of Isa. xl. The four asterisks symbolize the Tetragram indicated in the manuscript simply by dots.
For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 60-67.
I And he shall accomplish Thy miracles and Thy righteousness among Thy people. And they shall... Thy sanctuary, and shall dispute with the kingdoms over the blood of ... Jerusalem and shall see the bodies of Thy priests... and none to bury them (Ps. lxxix, 3). From the Book of Isaiah: Consolations [Comfort, comfort, my people] —says your God - speak to the heart of Jerusalem and c[ry to her that] her [bondage is completed], that her punishment is accepted, that she has received from the hand of **** double for allhersins... (Isa. xl, 1-3).
Catenae or Interpretation of Biblical Texts on the Last Days
(4Q177, 4Q182)
These two documents consist of over thirty fragments, none of which amounts to units of coherent text. The connecting theme is eschatology, with the phrase ‘at the end of days’ appearing half a dozen times. The majority of the biblical quotations are from the Psalms (Ps. vi, xi, xii, xiii, xvi), but explicit mentions are also made of ‘the Book of the Law’ (or possibly ‘the Second Law’) (4Q177, frs. 1-4, 1. 14), ‘the Book of Ezekiel, the prophet’ (4Q177, fr. 7, 1.3), and ‘the Book of Jerem[iah the prophet?]’ (4Q182, fr. 1, 1. 4). The citations are introduced by ‘as it is written‘, and the expository sections start with pesher. The following typically sectarian expressions are attested: ‘party of light’ (fr. 1-4, 1. 8), ‘men of his council’ (ibid., 1. 16), ‘congregation of seekers of smooth things’ (fr. 9, 1. 4), ‘men of Belial’ (fr. 10-11, 1. 4), ‘Interpreter of the Law’ (ibid., 1. 5), ‘sons of light’ (fr. 12-13 i, 11.7, 11), ‘council of the Community’ (fr. 14,1. 5).
For the editio princeps, see J. M. Allegro and A. A. Anderson, DJD, V, 64-74, 80-81; cf. J. Strugnell, RQ 7(1970), 236-46, 256.
4Q177 frs. 10-11, 7, 9, 20, 26 (as reconstructed by Strugnell)
... The interpretation of the saying concerns the purifying of the heart of the men... to try them and refine them... by the spirit and the pure and the purified... [As for that which] he said, Lest the enemy say, [I have prevailed over him] (Ps. xiii, 5) ... They are the congregation of the seekers of smooth things who... [unt]il they seek to destroy... by their jealousy and hostilit[y] ... The int[erpretation of this word concerns] ... [whi]ch is written in the Book of Ezekiel the pr[ophet] ...
[The interpretation of the saying concerns the end] of days when there will be gathered against them ...
G. Biblically Based Apocryphal Works
‘Jubilees’, Israel Antiquities Authority
Jubilees
(4Q216-28, 1Q17-18, 2Q19-20, 3Q5, 4Q482(?), 11Q12)
The pseudepigraphon, known prior to Qumran from a complete Ethiopic and partial Greek, Latin and Syriac translations, has for the first time surfaced in a large number of mostly small fragments in its Hebrew original in five Qumran caves. The work itself is a midrashic retelling of the story of Genesis (and the beginning of Exodus) in the form of a revelation conveyed by angels to Moses. Apart from some 4Q relics, the texts from 1-3Q and 11Q are too mutilated to provide the basis for an English translation and their chief significance lies in their attestation of a Hebrew original generally close to the account preserved in the ancient versions.
The 4Q material includes some larger fragments suitable for rendering into English, and 4Q225, surnamed pseudo-Jubilees by the editors, but which could just as well be accepted simply as an alternative account, reveals supplementary material of some importance not only for Jubilees in general, but also for the study of the Akedah or story of the sacrifice of Isaac, certain features of which receive here their first pre-Christian attestation.
4Q216, which in part may be the earliest Jubilees manuscript and should be dated palaeographically to the last quarter of the second century BCE, testifies in the form of small fragments to the beginning of the book (between 1, 1 and 11, 24 of the Ethiopic version). It contains the Hebrew title of the work, Book of the Divisions of the Times, repeated also in other 4Q fragments, a title already known from the Damascus Document (XVI, 3). 4Q217 and 218, the first consisting of eleven tiny papyrus fragments and the second of a single small leather fragment, both probably derive from the opening chapters of Jubilees. 4Q219, also poorly preserved, has preserved tit-bits from chapters xxi, 1 to XXII, 1. Its only noteworthy contribution is that in col. 11, lines 35-6, it dates the death of Abraham correctly to the forty-third jubilee counted from the creation, and not to the forty-fourth, as the Ethiopic version does. 4QJube 4Q220 supplies a single largish, hence translatable, fragment of Jub. xxi, 5-10 written in an early Herodian script (last three decades of the first century BCE). It occasionally overlaps with 4Q219, thus permitting the filling in of two gaps. The remaining four 4QJub manuscripts are once again so fragmentary that no translation is possible. 4Q221 consists of thirty-seven tiny fragments, covering small identified portions of Jub. xxi, 22 to xxxix, 9. The six fragments of 4Q222 echo Jub. xxv, 9-12; XXVII, 6-7 and XLIX, 5(?) and the badly worn papyrus manuscripts of 4Q223-4, where identifiable, reflect Jub. XXXII, 18 to XLI, 10.
Remains of three Hebrew manuscripts (4Q225-7) have preserved a writing akin to Jubilees or representing a discrepant version of it. In either case, ‘Pseudo-Jubilees’, the title chosen by the editors, is no doubt a misnomer. Palaeographically, 4Q225 is dated to the turn of the era; 4Q226 to the second half, and 4Q227 to the final decades, of the first century BCE. Of the three fragments, the first and the third are very damaged, but substantial parts of fragment 2 are extant. The author recounts the sacrifice of Isaac with details which differ from the Genesis story and display close parallels to the post-biblical representation of the Akedah or Binding of Isaac, anticipating features known from the Palestinian Targums (Ps. Jonathan and Neofiti on Gen. xxii, 10 in col. 11.4; Ps. Jon. on Gen. xxii, 11, and Pirqe de-Rabbi Eliezer 105c on the same passage in col. 11.1). The presence of angels at the sacrifice is repeatedly attested in the Targums. 4Q225 provides the earliest (pre-Christian) evidence for the rabbinic story of Isaac’s voluntary self-sacrifice which is thought to have supplied a model for the formulation by New Testament writers of the teaching on the sacrificial death of Jesus. Cf. G. Vermes, Scripture and Tradition in Judaism (Brill, 1961), 193-227. Cf. also G. Vermes, ‘New Light on the Akedah from 4Q225’, JJS 47 (1996), 140-46.
4Q226 or psJubb is made up of fourteen fragments, half of them unidentifiable. The first six mention Egypt, the wilderness, Joshua’s crossing (of the Jordan) and the land of Canaan. Fr. 7, the largest, returns to the aftermath of the sacrifice of Isaac and furnishes a text closely resembling 4Q225 2, ii. The badly damaged fr. 2 of 4Q227 is centred on the figure of Enoch, instructed by angels, testifying against his contemporaries and the angels called Watchers. Allusion is made to his writing activity, including astronomical knowledge which was to stop the righteous from going astray. The two small fragments of 4Q227 contain references to Moses and to Enoch (cf. Jub. IV, 17-24) and 4Q228 consists of one large and eight tiny fragments, one of which (fr. 1, 1. 9) displays the phrase, ‘For thus is written in the Divisions [of times]’. Hence it is identified as an unknown work quoting the Book of Jubilees.
For the editio princeps of 4Q216-28, see J. C. VanderKam and J. T. Mi
lik, DJD, XIII, 1-185. For 11Q12, see F. García Martínez et al., DJD, XXIII, 207—20.
4Q220, fr. 1 (Jub. xxi, 5-10)
[And do not go a]fter idols and after... and do not [eat any bl]ood of a wild or domestic animal or a bird which [flies] ... [And if you sac]rifice a peace-offering as a burnt-offering, sacrifice it for (God’s) pleasure. And sprinkle their blood on the alt[ar. And all] the flesh of the burnt-offering you will offer on the alt[ar] together with the flour mixed with [o]i[l] of its meal-offering.... [You] will offer all on the altar as a fire-offering, a pleasant odour before God. [And the ... of peace-offerin]gs you will offer on the fire which is on the altar. And the fat [which is on ... and] the [f]at which is on the entrails and the kidneys [and] the [fat which is on them (cf. 4Q219)] ... and the lobes of the liver with the kidneys you shall remove [and you shall offer (cf. 4Q219)] ... with its offering and its libation...
... [on] that [day] and on the morrow...
4Q225 (4Q226) fr. 2
I ... that so[ul] will be cut off... [he dwel]t in Haran for twenty [yea]rs (not seventeen as in Jub. XII, 12, 28). [And A]braham [said] to God, ‘Behold, I am naked (childless) and it is Eli[ezer, the son] of my household, who will inherit from me.’ vacat