Dead Sea Scrolls Project

Pesher and the Dead Sea Sectarians

2009-08-07T22:28:00.000-07:00

Within this post I will address the two-fold concept of Pesher and its use as demonstrated in the sectarian writings of the Dead Sea Scrolls found at Qumran.

The term pesher and the plural pesharim can be basically understood as the deciphering and interpretation of a text. The term broadly refers to both the methodology of the exegesis and interpretation found at Qumran, as well as the texts identification as a literary genre such as the Pesher Habbakuk (1QpHab).

Within current scholarship, the broad use of the term pesher and its derivatives in both Hebrew and Aramaic, such as in Ecclesiastes and Daniel respectively, and its specific use within the literature of the Qumran sect has attached considerable anxiety in terms of classification. Traditionally, there were three approaches to the classification of the pesharim literature within already existing genres –that they were not midrash; they are midrash; or that they were midrash pesher.[1]

In my opinion, pesharim and its use by the sectarians, although making use of pre-existing midrashic exegetical approaches,[2] is an independent genre as the respective methodology of each are in stark contrast in terms of the interpretative conclusions and application. Where midrash expands on a biblical book for edification, pesher paraphrases the Biblical text. Similarly, another aspect that draws a distinction between traditional midrash and the pesher is in regard to authority. The authority within midrash generally comes from the citation of other Biblical books and the opinions of teachers.[3] This is contrasted to the pesher which, such as in 1QpHab, authority comes from the divinely inspired Teacher of Righteousness:

Interpreted this concerns the Teacher of Righteousness, to whom God made known all the mysteries of the words of His servants the prophets.

(1QpHab VII.5)[4]

Other than the authoritative and inspired pesher of the Teacher of Righteousness and the community, the pesharim abstain from quoting opinion of teachers.

Another important distinction, generally speaking, is the application and presuppositions involved in approaching pesher. Whereas the midrashim stories are “purely imaginative developments on scripture”[5] that “endeavour to make the story of the past more vivid and full”[6] the aim of pesharim is very different. The interpreters in the pesharim works on the hermeneutical principle that everything the prophets wrote had a “veiled, eschatological meaning.”[7] Scripture was seen as having two levels, the surface level known by the prophetic authors themselves and applicable to the readers; as well as a raz to be discovered and interpreted in a specific eschatological context. This cryptic message to be discovered had the two-fold agenda of contemporising the message of the prophets giving it a continuing, predictive function as well as validating the sectarian theology by eisegetically reading their own beliefs back into the authoritative texts.[8] This approach of contemporizing the text and applying the secret interpretation in light of the community’s history is a major factor in the uniqueness of the pesher texts and the pesher method.

As found within the Dead Sea Scroll texts pesher generally falls into two categories. These categories are the continuous pesharim such as the commentary on Habakkuk (1QpHab) and Thematic Pesharim such as 4QFlorilegium (4Q174).

The first category of pesher is that of continuous pesher. The main distinction between the respective pesher is that the continuous pesher have a common structure of developing a specific Biblical book consecutively and adapting it to a purported eschatological fulfillment. In the case of the pesharim on Habakkuk, the interpreter chronologically works through the first three chapters of the prophetic book of Habakkuk. Similarly, there are continuous pesher on the books of Isaiah and the Psalms, among others. It is to be noted that continuous pesher need not occur consistently such as in the Pesher Psalms (4Q171) where the pesher jumps from Psalm 37 to 45 to 60.

Continuous pesher contrasts to Thematic Pesher in the use of Biblical citations. Where the continuous method refers to a single book to develop the theme, thematic pesharim utilize Biblical citations as the method of developing an eschatological theme. Therefore, in this case we have the verses chosen to support the theme, instead of the theme developing within a set text.

Both continuous and thematic pesher are generally characterised by the above features as well as a common form. That is, the appearance of a Biblical citation, followed by an exposition on the text generally introduced with the pesharim lemma such as, “its pesher is upon…” Although both methods involve contemporisation, they are distinct in application. Within the continuous pesharim the application is to contemporary or present events – alluding to the sect of Qumran, as well as the playing out of history. This contrasts to the Thematic pesher where the interpretation is a confirmation of a previous statement and theme. For this reason, it has been suggested that thematic pesher are stylistically closer to a midrash.

As mentioned earlier, whereas traditional midrash expands on the Biblical text with fictional narratives, the pesharim, although not intended to be a history, allude to historical events. Although cryptic and bias to the perspective of the Qumranites, much can be learned about the development of the sect as well as the political and religious climate within the Second Temple period.

By determining the composition date of the pesharim texts, and reading them in light of the histories of the books of Maccabees as well as the works of Josephus, attempts can be made to decipher the history of the Qumran sectarians. Accordingly, it is believed that the histories and lore than can be determined from the documents are historically accurate.[9] There are a number of reasons for this belief among scholars. Firstly, the nature of the sect as a cohesive, small community remaining in one place is believed to increase the reliability of the oral traditions. The Community Rule (1QS), for example, demonstrates the strict nature and focus of the sect on preserving community lore and traditions, specifically those regarding the Teacher of Righteousness and origins of the sect. Similarly, many have argued for the reliability of the pesharim tests as many are autographs[10] suggesting that they may very well go back to the time of the Teacher of Righteousness.[11]

Conversely, as with all historical sources, the scrolls suffer from the biases of the community and the historiography of the period. The two specific features to note is that firstly, there was a propensity for historical creativity within histories of the 1^st and 2^nd century B.C.E; and secondly, the polemic nature of the texts. The pesharim are in a sense almost as cryptic as the raz they find within the Hebrew Bible text, leaving interpretations open to abuse.

One example of harmonising the pesharim with historical sources is determining the identity of the Teacher of Righteousness (whom many believe to be the founder of a community of Essenes.) Some have identified the Teacher of Righteousness as a High Priest prior to Jonathan Maccabeus on evidence within the Habakkuk pesher, for example, which mentions the Teacher of Righteousness as “the priest” (1QpHab 2:8).[12] Others such as J.L. Teicher since the early 1950’s have postulated that the Teacher of Righteousness as described in the Habakkuk was the Jesus of Christianity.[13] However, this view has been widely criticized as the Teacher of Righteousness has been placed within the second century B.C.E.[14]

More recently, Barbara Thiering has claimed to identify another method of pesher employed by the Dead Sea sectarians. Thiering claims that the sectarians were so enshrouded in the concept of cryptic meanings within the texts that they had set out to write scripture that they would “have set up as being capable of pesher.”[15] Thiering has subsequently identified these Qumran pesher scripture as belonging to the Gospels of the New Testament corpus. By applying her own pesharim method to the New Testament texts, and understanding the pesher of Habakkuk as written in part by Saul (Paul of Tarsus) in explicit reference to John and Jesus,[16] she has come to identify the Teacher of Righteousness as John the Baptist and Jesus as the Wicked Priest.[17] However, this view is largely ignored by the academic community.[18] Firstly, the identification and redating of the texts suffers from the same chronological issues as J.L. Teicher’s hypothesis with regard to the general dating of the Teacher of Righteousness[19] and the dating of the pesharim texts she places within the first century.[20] As Vermes summarises:

[T]he Habakkuk Commentary, chief source of the history of the Qumran sect, is definitely put in the pre-Christian era between 120 and 5 BCE.[21]

Similarly, within the known texts there is no evidence of sectarians composing scripture nor scripture with the intention of including a hidden historical message. As demonstrated above, it was a way of interpreting messages within prophetic text and not writing prophetically void history.

In summary, the use of the pesharim technique in interpreting scripture was unique in its contemporisation yet it shares common roots with midrash. I contend that it is a unique genre of commentary, to be considered separate from midrash specifically for it’s focus on eschatology and self-identification for the community. The sectarian community’s utilisation of the pesher method has allowed us to see, with some historical accuracy, the nature and division of Judaism within the later second temple period – both within the Essene communities as well as those often classified as ‘normative Judaism’. Although theories with regard to the use of pesharim are put forward, the mainstream of scholarship remains rather stagnant in terms of subscribing to radical hypothesis yet the issue of identification and interpretation of pesharim texts as history is still debated.

[1] A.G. Wright (1967), The Literary Genre: Midrash p. 80

[2] See ibid pp.80-85 for arguments pertaining to classifying pesher within the genre of Midrashim.

[3] Ibid, p.81

[4] G Vermes (2004), The Complete Dead Sea Scrolls inn English p.512

[5] Ibid p. 81

[6] A. Dupont-Sommer, The Essene Writings from Qumran, trans by G. Vermes p. 310

[7] T.H. Lim (2002), Pesharim p.44

[8] H. Bolle, Lecture 2009, 8^th of April

[9] J.H. Charlesworth (2002), The Pesharim and Qumran History: Chaos or Consensus?

[10] F.M. Cross et al (1972), Scrolls from Qumran Cave I p.5. It is also important to note that some of the pesharim show evidence of unsubstantial tampering. Similarly, Charlesworth argues that there are evidence of corrected scribal errors, etc.

[11] J.H. Charlesworth (2002)

[12] H. Stegemann (1998), The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus

[13] J.L. Teicher, “Jesus in the Habakkuk Scroll,” Journal of Jewish Studies, 1952 pp.53-55 cited in R.E. Van Voorst (2000), Jesus Outside the New Testament: An Introduction to the Ancient Evidence p.77 and F.F. Bruce (1956) Second Thoughts on the Dead Sea Scrolls pp.125-126

[14] G. Vermes (1977) The Dead Sea Scrolls: Qumran in Perspective pp.142-156

[15] B.E. Thiering (1992), Jesus the Man p. 22

[16] Ibid p.136-137

[17] B.E. Thiering (1992), Jesus and the Riddle of the Dead Sea Scrolls

[18] Voorst (2000), Jesus Outside the New Testament: An Introduction to the Ancient Evidence p.80; N.T. Wright (1992), Who Was Jesus? p.21, 23

[19] G. Vermes (1977) The Dead Sea Scrolls: Qumran in Perspective pp.142-156

[20] For example, Thiering dates 1GpHab to the late 30s AD. However, paleographical consensus places the date far earlier. This dating has been affirmed by a number of AMS tests on the scrolls and ink, generally placing the composition at least 60 years before Thiering’s proposed authorship. For the results see T.H. Lim (2002), Pesharim p.21 and G Vermes (2004), The Complete Dead Sea Scrolls inn English p.509

[21] G Vermes (2004), The Complete Dead Sea Scrolls inn English p.13

4QMMT

2009-06-30T12:23:00.000-07:00

Q394 (4QMMT^a) 4QHalakhic Letter^a

Frags. 1 - 2 These fragments, published as 4Q394 1-2 i-v (4QMMT A 1-18), are in fact a different manuscript, 4Q327

Frags. 3 - 7 col. i (= 4Q395; 4QMMT A 19 - 21; B 1 - 16)

1 [The (twenty-)eighth of it] a sabbath. In addi[tion to] it, Su[nday, Monday and Tuesday]

2 [are to be ad]ded. And the year is complete, three hundred and si[xty-four]

3 days. Blank

4 These are some of our regulations […] which […]

5 [the] works which we […] they [a]ll concern […]

6 and purity of […] … [And concerning the offering of the wh]eat of the [Gentiles which they …]

7 and let their […] touch it […] and they de[file it: you shall not eat]

8 of the wheat of [the Gen]tiles, [and it shall not] be brought into the temple. [And concerning the sacrifice of the sin-offering]

9 which they cook in vessels [of bronze …]

10 the flesh of their sacrifices and […] in the courtyard […]

11 with the broth of their sacrifices. And concerning the sacrifice of the Gentiles: [… they sacrifice]

12 to the […] it is [li]ke who whored with him. [And also concerning the cereal-offering of the sacrifice of]

13 the pea[ce-offerings], which they leave over from one day to another, and also […]

14 that the cere[al-offering should be eaten] with the fats and the meat on the day of [their] sacri[fice, for]

15 the priest[s] should oversee in this matter in such a way that [they] d[o] not

16 lead the people into sin. Blank And also in what pertains to the purity of the heifer of the sin-offering:

17 that whoever slaughters it and whoever burns it and whoever collects its ash and whoever sprinkles the [water of]

18 purification, Blank all these ought to be pure at sun[se]t,

19 so that a pure man sprinkles the impure. For the sons of

Frags. 3 - 7 col. ii (= 4Q395; 4Q397 3; 4QMMT B 17 - 20; 26 - 32)

1 [Aaron] should […]

2 [concerning hi]des of catt[le …]

3 their [hides] vessels […]

4 […] to the temp[le …]

5-12 […]

13 the pr[iest]s ought [to keep] wa[tch over all these th]ings [so that they do not]

14 lead the people into sin. [And concer]ning what is written: […]

15 […] outside the camp a bull, or a sheep or a goat, for [… in the north of the camp.]

16 And we think that the temple [is the place of the tent of meeting, and Je]rusale[m]

17 is the camp; and out[side] the camp [is outside of Jerusalem;] it is the camp of

18 their cities. Outside the ca[mp …] … […] removing the ashes from

19 [the] altar and bur[ning there the sin-offering, for Jerusalem] is the place which

Frag. 8 col. iii (= 4Q396 i - ii; 4Q397 5; 4QMMT B 36 - 50)

6 […] … […]

7 [… And concerning the eating, we think that one can eat] the fetus

8 [… so and] the word is written:

9 [« a pregnant animal ». Blank? And concerning the Ammon]ite and the Moabite

10 [and the bastard and the one with crushed testicles and one whose penis has been cut off, if these enter] the assembly

11 [… and] take [wives]

12 [to become one bone … impurities. And also] we [thi]nk

13 […] concerning these

14 [… that one should not let] them be united [and] make them

15 […] …

16 [… some of] the people

17 [… associa]ting

18 [… from all] uncleanness of [the] male

19 [and be respectful towards the temple … And also concer]ning the blind

20 [who cannot see: they should keep themselves from all uncleanness,] and uncleanness of

Frag. 8 col. iv (= 4Q396 ii - iii; 4Q397 6 - 13; 4QMMT B 51 - 66)

1 [the sin] offering these do not see. Blank

2 [And al]so concerning the deaf who have not heard the law [and the pr]ecept and the purity regulation, and have not

3 [h]eard the precepts of Israel, for whoever neither sees nor hears, does not

4 [k]now how to behave. But these are approaching the pu[ri]ty of the temple. Blank

5 [And] also concerning liquid streams: we say that in these there is no

6 [pu]rity, and also that liquid streams can not separate impure

7 [from] pure, because the liquid of the liquid streams and their vessels is alike,

8 the same liquid. And one should not let dogs enter the h[o]ly camp, because

9 they might eat some of the [bo]nes from the temp[le with] the flesh on them. For

10 Jerusalem is the holy camp, it is the place

11 which he has chosen from among all the tribes of [Israel, since] Jerusalem is the head

12 of the ca[mps of Israel. And also concerning the plantati]on of fruit trees [pla]nted

13 [in the land of Israel, it is like the first-fruits, it is for the prie]sts. And the tithe of [the cattle]

14 [and the flocks is for the priests. Blank And also concerning le]pers: w[e]

15 [say that they should not enter (a place) with ho]ly [purity,] but [in isolation]

16 [they shall stay outside a house. And also it is written that from the moment he sh]aves [and washes]

4Q395 (4QMMT^b) 4QHalakhic Letter^b

(= 4Q394 3 - 7 i-ii; ; 4QMMT B 5 - 18)

1 the sacri[fice of the sin-offering which they cook in vessels of bronze …]

2 in it [the flesh of their sacrifices …]

3 with [the broth of their sacrifices. And concerning the sacrifice of the Gentiles …]

4 [they] sacrifice [to …]

5 the sacrifice of the [peace-offerings which they leave over from one day to another, and also …]

6 that the ce[real-offering should be e]aten [with the fats and the meat on the day of their sacrifice, for the priests]

7 should ov[er]see in [this] matter [in such a way that they do not lead the people into sin.]

8 And also in what pertains to the purity of the /heifer/ of the sin-[offering: that whoever slaughters it and whoever burns it and whoever collects]

9 [its] as[h] and whoever sprinkles the [water of purification. At sunset, all these]

10 ought to be pure so th[at a pure man sprinkles the impure. For the sons of]

11 Aaron should […]

12 hides of [cattle …]

4Q396 (4QMMT^c) 4QHalakhic Letter^c

Col. i (= 4Q394 8 iii; 4Q397 5; 4QMMT B 35 - 40)

1 […] they do [no]t slaughter in the temple.

2 [And concerning pregnant animals: we think that one should not sacrifice t]he mother and the fetus on the same day

3 [… And concerning the eating: w]e think that one can eat the fetus

4 […] so and that the word is written: « a pregnant animal » Blank

5 [And concerning the Ammonite and the Moabite and the bastard and the one with crushed testicles and one whose] penis [has been cut] off, if these enter

6 [the assembly … and] t[a]ke [wives to beco]me [one] bone

Col. ii (= 4Q394 8 iii - iv; 4Q397 6 - 13; 4QMMT B 49 - 60)

1 and to be respectful towards the temple. [And also concerning the blind] who cannot

2 see: they should keep themselves from all uncleann[ess; and the uncleanness of the sin-offering] they do not

3 see. Blank And also concerning the de[af who have not] heard the law

4 and the precept and the purity regulation, and have not heard the prec[epts of] Israel

5 for whoever neither sees nor hears, does not [know] how to act. But these

6 are approaching the purity of the temple. And also [concerning liquid str]ea[ms, we]

7 say that in these there is no [purity. Neither can liquid streams]

8 separate impure from pu[re, because the liquid of the liquid streams]

9 and their containers is alike, [the same] li[quid. And one should not let] dogs [enter the holy camp,]

10 because they might eat [some of the bones from the te[mple with the flesh]

11 [on] them. Because Jeru[sa]l[em is the holy camp, it is the place]

Col. iii (= 4Q394 8 iv; 4Q397 6 - 13; 4QMMT B 61 - 71)

1 which he has chosen from among all the tribes of I[srael, since Jer]usalem is the head

2 [of the cam]ps of Israel. Blank And also con[cerning the plan]tation of fruit tree[s] planted

3 in the land of Israel, it is like the first-fruits, it is for the priests. Blank And the tithe of the cattle

4 and of the flocks is for the priests. And also concerning lepers: we

5 s[ay that] they should [not] enter {the pur} (a place) with hol[y] purity, but [in isolation]

6 [they shall stay outside a house. And] also it is written that {on} /from/ the moment he shaves and washes [he should] stay outside

7 [his tent for seven d]ays. But now, even when they are still unclean

8 [lepers approach (a place) wi]th holy purity, the house. And you know

9 […] and it is taken away from him, must bring {it}

10 [a sin-offering. And concerning him who acts offensively it is wri]tten that he is a slanderer and a blasp[he]mer.

11 [And also: when they have the uncleanness of leprosy] one should not allow them to eat any of the ho[l]y things

Col. iv (= 4Q397 6 - 13; 4QMMT B 72 - 82)

1 until the sun sets on the eighth day. And concerning [the uncleanness of the corpse of]

2 a man: we say that every bone, [whether stripped of flesh]

3 or complete, is subject to the law concerning a dead or murdere[d person. Blank]

4 And concerning the fornications carried out in the midst of the people: they are me[mbers of …]

5 (of) holiness, as it is written: « Holy is Israel ». And concerning the [pure] an[imal]

6 it is written that he shall not let two species mate; and concerning clot[hing, that no]

7 materials are to be mixed; and he will not sow his field or [his] vi[neyard with two species]

8 [be]cause they are holy. But the sons of Aaron are the ho[liest of the holy]

9 [and y]ou know that a part of the priests and of the [people mingle]

10 [and they] unite with each other and defile the [holy] seed [and also]

11 their (own) [seed] with fornications, be[cause …]

4Q397 (4QMMT^d) 4QHalakhic Letter^d

Frag. 3 (= 4Q394 3 - 7 ii; 4QMMT B 26 - 34)

1 [… should keep watch over] all [these] thing[s …]

2 [… in the nor]th of the camp. […]

3 [… and Jerusalem i]s the camp; and outside the [camp …]

4 […] … [and remo]ving [the ashes from the altar …]

5 [… the place which he chose from among] all the tr[ibes of Israel …]

6 […] … […]

Frag. 5 (= 4Q394 8 iii; 4Q396 i; 4QMMT B 39 - 48)

1 [And concerning the Ammonite and the Moabite and] the bastard and the one with cr[ushed testicles and one whose penis has been cut off, if these enter the assembly …]

2 [and take wives to beco]me one bone […]

3 […] impurities. And also [we] think [… concerning these …]

4 [… that one should n]ot let them be united and mak[e them …]

5 [… so]me of the people […]

6 […] from all un[cleanness of the male …]

Frags. 6 - 13 (= 4Q394 8 iv; 4Q396 ii - iv; 4QMMT B 56 - 81)

1 [We say that in these there is no purity. Neither can liquid streams separate] impure from pu[re]

2 [because the liquid of the liquid streams and their containers is alike, the same liquid. And one should not let] dogs [enter the h]oly [camp]

3 [because they might eat some of the b]ones from the te[mple with] the flesh o[n them. Because Jerusalem is the] holy camp, i[t is]

4 [the place which He has chosen] from among all [the tribes of] Israel, since Je[rusalem] is [the head of the camps of Israel.] And also concerning the planta[tion of]

5 [fruit trees planted in the land of Israe]l, it is like the first-fruits, [it is for the priests. And the tithe of the cattle] and the flo[cks] is [for] the priests.

6 [And also concerning lepers: we say that they should not enter (a place) with holy purity, but in isolation] they [shall] stay

7 [outside a house. And al]so is it wr[itten that from the moment he shav]es and [washes he shall sta]y outsi[de his tent for seven days. But now]

8 [even when they are still uncl]ean le[pers approach (a place) with hol]y purity, the house. [And you know …]

9 [ … and it is taken aw]ay from him, [must bring] a sin-offering. And con[cerning him who acts offensively it is written that h]e is a sl[anderer and a] blasph[emer.]

10 [And also: when they have the un]cleanness of le[prosy one should not] allow them to eat [any of the holy things until the sun sets on the] eig[hth day. And concerning]

11 [the uncleanness of a corpse] of a man we s[a]y that every [bone, whether stripped of flesh or complete is subject to the l]aw concerning a dead or murde[red person.]

12 And concerning the fornications ca[rr]ied out in the midst of the peop[le: they are members of … holiness,] as it is written: « Holy is [Israel ».]

13 [And concerning the pu]re [animal], it is written that he shall n[ot] let [two species] mate; [and concerning clothing, that no] materials [are to be mixed;] and he will n[ot sow]

14 [his field or his vineyard with two speci]es be[ca]use th[ey are holy. But the sons of Aaron are the holiest of the holy, and y]ou kn[ow]

15 […] … […]

Frags. 14 - 21 (= 4Q398 14 - 17 i; 4QMMT C 1 - 17)

1 […] … […]

2 […] … […] who comes […]

3 and who … […] will be … […]

4 And concerning the wom[en …] and the disloyalty […]

5 for in these matters [… because of] violence and fornication [many]

6 places have been ruined. [And also] it is writ[ten in the book of Moses:] you shall [no]t bring an abomination in[to your house for]

7 abomination is an odious thing. [And you know that] we have segregated ourselves from the multitude of the peop[le …]

8 [and] from mingling in these affairs, and from associating wi[th them] in these things. And you k[now that there is not]

9 to be found in our actions disloyalty or deceit or evil, for concerning [these things] we give […]

10 to you we have [written] that you must understand the book of Moses [and] the book[s of the pr]ophets and Davi[d …]

11 [the annals of] each generation. And in the book is written […] … not

12 [… and the former times …] … And further it is written that [you shall stray] from the pa[t]h and evil will encounter [you]. And it is writ[ten: and it shall happen]

13 [when a]ll [these] thing[s shall befall you at the e]nd of days, the bles[sing and] the curse

14 [then you shall take it to] your [heart] and will turn [to him with al]l your heart and with [al]l [your] soul at the end [of time]

15 [And it is written in the book] of Moses and in the b[ook of the prophet]s, that there will come […] … […]

16 […] … […] … […]

4Q398 (4QMMT^e) 4QHalakhic Letter^e

Frags. 11 - 13 (= 4QMMT C 18 - 24)

1 [the bles]sing[s …] … […] in the days of Solomon the son of David and also the curses

2 [which] came in the days of [Jer]oboam son of Nebat and up to the ex[i]le of Jerusalem and of Zedekiah, king of Juda[h]

3 [that] he should bring them in […]. And we are aware that part of the blessings and curses have occurred

4 that are written in the b[ook of Mos]es. And this is the end of days, when they will return in Israel

5 to the L[aw …] and not turn bac[k] and the wicked will act wick[edly] and … […]

6 and […] remember the kings of Israe[l] and reflect on their deeds, how whoever of them

7 was respecting [the … La]w was freed from afflictions; and those were the se[ek]ers of the Law

Frags. 14 - 17 col. i (= 4Q397 14 - 17 i; 4QMMT C 9 - 16)

1 [in our actions disloyalty or deceit or evil, for concerning these things we gi]ve

2 […] we [have written that you must understand the bo]ok of Moses

3 [and the books of the prophets and David and the annals of each] generation [and in] the book is written

4 […] and the former times …

5 [it is writ]ten that you [shall stray from the path and evil will encounter] you. And it is written: and it shall happen when

6 [all] these [things shall befa]ll you at the en[d] of days, the blessing

7 [and the] curse, [then you shall take it] to your he[art] and will turn to him with all your heart

8 [and with al]l [your] soul [at the en]d [of time] and … […]

Frags. 14 - 17 col. ii (= 4Q399 i-ii; 4QMMT C 25 - 32)

1 [forgiv]en (their) sins. Remember David, who was a man of the pious ones, [and] he, too,

2 [was] freed from many afflictions and was forgiven. And also we have written to you

3 some of the works of the Torah which we think are good for you and for your people, for we s[a]w

4 that you have intellect and knowledge of the Law. Reflect on all these matters and seek from him that he may support

5 your counsel and keep far from you the evil scheming{s} and the counsel of Belial,

6 so that at the end of time, you may rejoice in finding that some of our words are true.

7 And it shall be reckoned to you as justice when you do what is upright and good before him, for your good

8 and that of Israel.

4Q399 (4QMMT^f) 4QHalakhic Letter^f

Col. i (= 4Q398 14 - 17 ii; 4QMMT C 26 - 27)

1-8 […]

9 [Remember David, who was a man of the pious ones, and he, too, was] freed

10 [from many afflictions and was forgiven. And also] to you we [have written]

11 [some of the precepts of the Law which we think are goo]d for you Blank For we saw

Col. ii (= 4Q398 14 - 17 ii; 4QMMT 28 - 32)

1 [that you have intellect and knowledge of the Law. Reflect on all these matters and seek] from him

2 [that he may support your counsel and keep far from you the] evil scheming

3 [so that at the end of time, you may rejoice] in finding that some of our words

4 [are true. And it shall be reckoned to you as justice when you] do what is upright Blank before him,

5 [for your good and that of Is]rael. Blank

6-11 Blank [Col. iii 1 - 4 Blank]

(

(XXX)

explanation required for the meaning of the English text

[

] XXX [

legible text of varying degrees of certainty, preserved in the manuscript

[XXX]

text restoration, sometimes minimally preserved in the manuscript

] … [

one or more illegible traces or untranslatable readings in the manuscript

[…]

lacuna of unspecified length in the manuscript

Blank

space left blank in the manuscript

…

] … [

one or more illegible traces or untranslatable readings in the manuscript

[…]

lacuna of unspecified length in the manuscript

{XXX} or {…}

legible or illegible text erased or corrected by the copyist

/XXX/ or /…/

legible or illegible text inserted between the lines by the copyist

/XXX/ or /…/

legible or illegible text inserted between the lines by the copyist

{

{XXX} or {…}

legible or illegible text erased or corrected by the copyist

Garcı́a Martı́nez, Florentino ; Tigchelaar, Eibert J. C.: The Dead Sea Scrolls Study Edition (Translations). Leiden; New York : Brill, 1997-1998, S. 2:791-805