English Translation of the Psalms Scroll (Tehillim) 11QPs
Courtesy of the Israel Antiquities Authority
Column 19: Plea for Deliverance (A Noncanonical Psalm)
Surely a maggot cannot praise thee nor a grave worm recount thy loving-kindness.
But the living can praise thee, even those who stumble can laud thee. In revealing
thy kindness to them and by thy righteousness thou dost enlighten them. For in thy hand is the soul of every
living thing; the breath of all flesh hast thou given. Deal with us, O LORD,
according to thy goodness, according to thy great mercy, and according to thy many righteous deeds. The LORD
has heeded the voice of those who love his name and has not deprived them of his loving-kindness.
Blessed be the LORD, who executes righteous deeds, crowning his saints
with loving-kindness and mercy. My soul cries out to praise thy name, to sing high praises
for thy loving deeds, to proclaim thy faithfulness--of praise of thee there is no end. Near death
was I for my sins, and my iniquities have sold me to the grave; but thou didst save me,
O LORD, according to thy great mercy, and according to thy many righteous deeds. Indeed have I
loved thy name, and in thy protection have I found refuge. When I remember thy might my heart
is brave, and upon thy mercies do I lean. Forgive my sin, O LORD,
and purify me from my iniquity. Vouchsafe me a spirit of faith and knowledge, and let me not be dishonored
in ruin. Let not Satan rule over me, nor an unclean spirit; neither let pain nor the evil
inclination take possession of my bones. For thou, O LORD, art my praise, and in thee do I hope
all the day. Let my brothers rejoice with me and the house of my father, who are astonished by the graciousness...
[ ] For e[ver] I will rejoice in thee.
Psalm 4.
I
thank you, O Lord,
for your eye is awake and watches over my soul.
You rescue me from the jealousy of liars,
from the congregation of those who seek the smooth way.
But you save the soul of the poor
whom they planned to destroy
by spilling the blood of your servant.
for your eye is awake and watches over my soul.
You rescue me from the jealousy of liars,
from the congregation of those who seek the smooth way.
But you save the soul of the poor
whom they planned to destroy
by spilling the blood of your servant.
I walked because of you - but they didn't know this.
They laughed at me. They shamed me
with lies from their mouth.
But you helped the soul of the poor and the weak,
you saved me from their harsh arms,
you redeemed me amid their taunts.
From the wicked I do not fear destruction.
They laughed at me. They shamed me
with lies from their mouth.
But you helped the soul of the poor and the weak,
you saved me from their harsh arms,
you redeemed me amid their taunts.
From the wicked I do not fear destruction.
Psalm 5.
T
hey made my life a ship on the deep sea,
like a fortified city circled by aggressors.
I hurt like a woman in labor bearing her first child,
whose belly pangs torture her in the crucible.
Pains of Hell
for a son come on the waves of death.
She labors to bear a man,
and among the waves of death she gives birth to a manchild,
with pains of Hell.
He springs from the crucible,
O wondrous counselor with power :
Yes, a man emerges from the waves..
like a fortified city circled by aggressors.
I hurt like a woman in labor bearing her first child,
whose belly pangs torture her in the crucible.
Pains of Hell
for a son come on the waves of death.
She labors to bear a man,
and among the waves of death she gives birth to a manchild,
with pains of Hell.
He springs from the crucible,
O wondrous counselor with power :
Yes, a man emerges from the waves..
But she who carries dead seed in her womb
suffers waves from a pit of horror.
The foundations of the wall will rock
like a ship on the face of the waters.
Clouds will bellow.
Those who dwell in the dust, like those on the sea,
are terrified by the roar of the waters.
suffers waves from a pit of horror.
The foundations of the wall will rock
like a ship on the face of the waters.
Clouds will bellow.
Those who dwell in the dust, like those on the sea,
are terrified by the roar of the waters.
All those wise men are like mariners on the deep:
their wisdom confounded by the roaring seas.
The abyss boils over the fountains of water.
The seas rage.
Hell opens, and arrows fly toward Heaven.
Their eternal bars are bolted.
their wisdom confounded by the roaring seas.
The abyss boils over the fountains of water.
The seas rage.
Hell opens, and arrows fly toward Heaven.
Their eternal bars are bolted.
Psalm 8.
I
thank you, O Lord.
You illumined my face by your covenant.
I seek you,
As sure as the dawn you appear as perfect light.
You illumined my face by your covenant.
I seek you,
As sure as the dawn you appear as perfect light.
Teachers of lies have comforted your people
and now they stumble, foolishly.
They abhor themselves
and do not esteem me through whom your wonders
and powers are manifest.
They have banished me from my land like a bird
from its nest, and my friends
and neighbors are driven from me.
They think me a broken pot.
They preach lies. They are dissembling prophets.
They devise baseness against me,
exchanging your teaching, written in my heart,
for smooth words.
They deny knowledge to the thirsty
and force them to drink vinegar to cover up error.
They stumble through mad feasts,
but you, God, spurn the schemes of Belial.
Your wisdom prevails.
Your hearts meditation prevails, established forever.
and now they stumble, foolishly.
They abhor themselves
and do not esteem me through whom your wonders
and powers are manifest.
They have banished me from my land like a bird
from its nest, and my friends
and neighbors are driven from me.
They think me a broken pot.
They preach lies. They are dissembling prophets.
They devise baseness against me,
exchanging your teaching, written in my heart,
for smooth words.
They deny knowledge to the thirsty
and force them to drink vinegar to cover up error.
They stumble through mad feasts,
but you, God, spurn the schemes of Belial.
Your wisdom prevails.
Your hearts meditation prevails, established forever.
Psalm 23
.
Y
our holy spirit
illuminates the dark places of the heart
of your servant,
with light like the sun.
I look to the covenants made by men,
worthless.
Only your truth shines,
and those who love it are wise
and walk in the glow
of your light.
From darkness you raise hearts.
Let light shine on your servant.
Your light is everlasting.
illuminates the dark places of the heart
of your servant,
with light like the sun.
I look to the covenants made by men,
worthless.
Only your truth shines,
and those who love it are wise
and walk in the glow
of your light.
From darkness you raise hearts.
Let light shine on your servant.
Your light is everlasting.
Thanksgiving Hymns
An interesting point in the 1st fragment is the use of the word Belial. This word was substituted for the Angel of Darkness. Is Belial conceived to be a real person in the Hymns or is the author speaking in general terms of mankind? This use of the word Belial or Angel of Darkness also refers us to the works of the Teacher of Righteousness who uses this word in his frequent works, ( 1QH 2:16, 4:10, 4:13, 5:26, 5:39, 6:21, 7:3).
"I g[ive thanks to You, 0 Lord, for] You set me by a fountain which flows in a dry land, a spring of water in a desolate land, a well-watered garden [...] You [plan]ted a stand of juniper and pine together with cypress for Your glory; trees of life at the secret spring, hidden among all the trees by the water so that a shoot might grow up into an eternal planting. Taking root before they shoot up, they stretch out their roots to the watercourse, that its trunk might be open to the living water and become an eternal fountain. On its leafy branches every wild animal of the forest shall graze, and its trunk shall become a gathering place to all who pass and its branches roosts for all the birds." (Thanksgiving Psalm lQH + 4Q428 Frag. 7 16:4-9a)
Hymn #7 (formerly 2)
I give thanks to you, Lord, because you have placed me in the circle of life and guided me against the evils of the world. Violent men have threatened my life because of my faith in you Lord. For they are an assembly of trickery and a crowd of evil, the do not know that through you I live and in your compassion you will spare me in my soul. Because of you they raid my life to spite you by the judgment of the wicked. But you give me strength in the faces of the unworthy. And I said, mighty men have pitched their camps and swarmed against me with all the temptations of unjustly things. They have begun things which have no cure, no stopping. Their weapons of evil engulf the land like a tidal wave upon the shore. Like a wave of destruction devouring a multitude of men. Temptation rose inside me but my soul clung to the faith of you Lord. They have fallen to the destruction of each other which they brought on themselves, but I will not fall to the rein of their destruction, for I keep upon level ground and apart from them I will bless you Lord.
Hymn #8 (formerly 3):
I give thanks to you, Lord, for you have [fastened] your eye upon me. You have saved me from the passion of lying deception, and from the congregation of those who seek wealth. You have blessed the soul of the poor one who planned to destroy me by spilling my blood while I was at service to you. But they did not know that my soul belonged to you, so they made a mockery of me in the mouths of all that seek for lies. [...] But you, my Lord, have restored the faith of the poor and the needy against one stronger than me; you have saved my soul from the hand of the mighty. You have not permitted their insults to pursue me into craving their service.
Hymn #8 (formerly 3):
I give thanks to you, Lord, for you have [fastened] your eye upon me. You have saved me from the passion of lying deception, and from the congregation of those who seek wealth. You have blessed the soul of the poor one who planned to destroy me by spilling my blood while I was at service to you. But they did not know that my soul belonged to you, so they made a mockery of me in the mouths of all that seek for lies. [...] But you, my Lord, have restored the faith of the poor and the needy against one stronger than me; you have saved my soul from the hand of the mighty. You have not permitted their insults to pursue me into craving their service.
Apocryphal Psalms of David
4QPsf=4Q88, 4QapPs=4Q448, 11QPsa-b=11Q5-6
4QPsf=4Q88, 4QapPs=4Q448, 11QPsa-b=11Q5-6
Paraphrase and comments by Martha S. McCabe & Michael D. Hall
Introduction
The following sections of the Dead Sea Scrolls are commonly referred to as the Apocryphal Psalms or the Apocryphal Psalms of David. The scrolls were found in the caves at Qumran, along with many others. These specific scrolls were discovered in caves 4 and 11. These scrolls tell of the great deeds of God and of David, as they praise the works and actions of both. Included in the scrolls containing the Apocryphal Psalms of David are Psalms 151 and 154, which are not normally found in the Bible, in which the book of Psalms ends with Psalm 150. The scrolls can be found in books containing translations of the Dead Sea Scrolls, in Bibles which include the Apocrypha, and in some books containing songs and prayers which are not usually found in a conventional Bible. Much of the contents of the caves were discovered by bedouins or nomadic people. However, the majority of the excavation of those same caves was handled by professionals, trained to take special care of the precious contents of these ancient caverns. Many of the scrolls which will be explained herein are only partial, due to the deterioration caused by time and neglect. As a result of this, the reader is left with fragments of the original texts. But, luckily, much of what remained of the scrolls was still readable for a small group of highly trained scholars.
The contents of cave 4 were discovered in 1952. This cave is commonly regarded to be the central library of the Qumran community. The find included 15,000 fragments which came from roughly 550 different manuscripts.
[1] Cave 11 was found to contain manuscripts in January 1956. The contents of both of these caves proved to be quite lucrative for the people who found these scrolls and cared for them before their eventual sales to both museums and private collectors.
A scroll, found in Cave 11, commonly known as 11Q6 Column 19, was one of the longer pieces which was found at Qumran. Its surface was the thickest of any of the scrolls because it is possible that it was written on calfskin, rather than on sheepskin as were the majority of other scrolls. While the script of this particular scroll was of very fine quality, several of the lines of the bottom of the scroll were missing.
Paraphrase
4Q448
Column XVIII
Psalm 154
Praise God in a loud voice. Testify to his glory in the assembly.
Lift up His name with the righteous and speak of His greatness with the faithful.
Become one with the perfect and the good to praise the Lord.
Join and worship together to tell of His salvation. And be swift in making known His fortitude and His righteousness to all the simple.
Knowledge is granted so that we may praise the Lord and tell of his greatness.
She is made known to mankind, to speak of His strength and tell of his greatness to the ignorant,
who have strayed from her gates and have sinned.
For God is the Lord of Jacob and his grace is seen in all his works.
A person who praises God is recognized by Him
because the worshiper brings and offering and sacrifice of livestock,
because the worshiper fills the altar with gifts. Her voice and her songs are heard and sung by the righteous.
When they feast together, she is mentioned.
Their thoughts are on the Law of God and they speak to testify of His strength.
The evil and the rebellious are far from her grace.
See how God has mercy on the good,
and it is great for those who praise Him; He is their soul's salvation from wickedness.
Praise the Lord who saves the meek from the grasp of the unknown and delivers the righteous from evil,
Who lifts up a horn from Jacob and a moderator from Israel.
Lift up His name with the righteous and speak of His greatness with the faithful.
Become one with the perfect and the good to praise the Lord.
Join and worship together to tell of His salvation. And be swift in making known His fortitude and His righteousness to all the simple.
Knowledge is granted so that we may praise the Lord and tell of his greatness.
She is made known to mankind, to speak of His strength and tell of his greatness to the ignorant,
who have strayed from her gates and have sinned.
For God is the Lord of Jacob and his grace is seen in all his works.
A person who praises God is recognized by Him
because the worshiper brings and offering and sacrifice of livestock,
because the worshiper fills the altar with gifts. Her voice and her songs are heard and sung by the righteous.
When they feast together, she is mentioned.
Their thoughts are on the Law of God and they speak to testify of His strength.
The evil and the rebellious are far from her grace.
See how God has mercy on the good,
and it is great for those who praise Him; He is their soul's salvation from wickedness.
Praise the Lord who saves the meek from the grasp of the unknown and delivers the righteous from evil,
Who lifts up a horn from Jacob and a moderator from Israel.
He wants his gathering place to be in Zion, and He picks Jerusalem for all eternity.
4Q88
Column IX
[ . . . ]
The masses
will worship God because He has come to judge everything
and to rid the earth of evil,
so that sinners shall find no repose,
the heavens shall give their due,
and there will be no wrong doings there.
The earth will produce crops in its season
and they shall not fail.
The fruit trees shall [ . . . ] of their vineyards
and their springs will not dry up.
The masses
will worship God because He has come to judge everything
and to rid the earth of evil,
so that sinners shall find no repose,
the heavens shall give their due,
and there will be no wrong doings there.
The earth will produce crops in its season
and they shall not fail.
The fruit trees shall [ . . . ] of their vineyards
and their springs will not dry up.
The poor will eat for those who follow YHWH shall not go hungry.
Column X
[ . . . ]
[ . . . ] meanwhile the heavens and earth will praise together
And all the evening starts will then adore.
Rejoice, Judah, be happy!
Be glad and let your joy shine forth!
Keep your feasts and your oaths
because within you there is no Belial.
[ . . . ] meanwhile the heavens and earth will praise together
And all the evening starts will then adore.
Rejoice, Judah, be happy!
Be glad and let your joy shine forth!
Keep your feasts and your oaths
because within you there is no Belial.
Raise your hand, make your right hand strong. See, your foes shall be eliminated.
And all evil doers shall fell.
But you, YHWH, shall remain forever.
Your glory is everlasting.
[Hallelujah!]
And all evil doers shall fell.
But you, YHWH, shall remain forever.
Your glory is everlasting.
[Hallelujah!]
11Q5
Column XXVIII
Hallelujah. Of David, son of Jesse.
Psalm 151
My brothers were bigger than me and I was the youngest of my father's sons;
He made me the master of His flocks, and shepherd of his goats. My hands created a flute, my fingers a lyre,
and I praised God. I told myself that neither the mountains nor the hills tell me of the glory of God, nor the trees His words, nor the flocks His actions.
He made me the master of His flocks, and shepherd of his goats. My hands created a flute, my fingers a lyre,
and I praised God. I told myself that neither the mountains nor the hills tell me of the glory of God, nor the trees His words, nor the flocks His actions.
Who, then will tell of God's deeds? God saw all
He heard all and listened. He sent his prophet to anoint me,
Samuel, to sift me up. My brothers went out to meet him, well built, beautifully presented. They were very tall
and had lovely hair, but the Lord did not pick them, He sent for me from tending the flock
and anointed me with holy oil and made me a ruler of His people and of the sons of His covenant.
[ . . . ]
First of David's exploits after the Lord's prophet had anointed him
He heard all and listened. He sent his prophet to anoint me,
Samuel, to sift me up. My brothers went out to meet him, well built, beautifully presented. They were very tall
and had lovely hair, but the Lord did not pick them, He sent for me from tending the flock
and anointed me with holy oil and made me a ruler of His people and of the sons of His covenant.
[ . . . ]
First of David's exploits after the Lord's prophet had anointed him
Then I saw a Philistine threatening from enemy lines [ . . . ]
11Q6
Column XIX
Fragment A
Impoverished and feeble am I for
[ . . . ]
For not even a worm can praise You nor insects recount Your grace
The living can thank You and those who fall shall praise You highly.
You show them the ways of Your holiness and grace for You care for the souls of every living thing;
You provide for all living things. Judge us, O God, with Your kind ways, Your grace, and Your
Justice. The Lord hears the please of his followers.
He has not shunned them. Praise be to God who does good things
and rewards his followers with His kindness. May my spirit lift up Your Name,
to recount with joy Your righteous deeds, and proclaim Your eternal steadfastness.
[ . . . ]
For not even a worm can praise You nor insects recount Your grace
The living can thank You and those who fall shall praise You highly.
You show them the ways of Your holiness and grace for You care for the souls of every living thing;
You provide for all living things. Judge us, O God, with Your kind ways, Your grace, and Your
Justice. The Lord hears the please of his followers.
He has not shunned them. Praise be to God who does good things
and rewards his followers with His kindness. May my spirit lift up Your Name,
to recount with joy Your righteous deeds, and proclaim Your eternal steadfastness.
Fragment B
And in Your grace, I have sought sanctuary. The images of Your might life up my heart. I find peace in Your righteousness.
Forgive me, Lord, and free me from my sins.
Give to me a sense of honor and knowledge. May I not be shamed in ruin.
Protect me from unclean spirits, save me from pain and temptation.
For You, O Lord, are my salvation, and I praise You everyday.
My people rejoice with me and are awestruck by Your power.
Forgive me, Lord, and free me from my sins.
Give to me a sense of honor and knowledge. May I not be shamed in ruin.
Protect me from unclean spirits, save me from pain and temptation.
For You, O Lord, are my salvation, and I praise You everyday.
My people rejoice with me and are awestruck by Your power.
I will adore You and worship You for all eternity.
Footnotes
[1]
Martнnez, xlii.
[2] Psalms Scroll, 12-06-98.
[3] This was the first instance in this scroll that spawned a great deal of debate. There does not appear to be a direct antecedent for the feminine pronouns in this section. It was hypothesized that the pronouns would be referring to the wisdom or knowledge of or about God. It could also be a reference to divine androgyny, although this is unlikely because of the time period in which this scroll was written. Also, the feminine pronouns could mean the "Law of the Most High" as it appeared in the original text. In addition to all of these options, it could have been a result of translations from the original texts, and the words in the original scrolls were feminine, such as nouns are in many romance languages of today. Because of this, previous translators may have left the feminine pronouns in the text as was done in this case.
[4] In this case, the author wrote, "Celebrate your feasts and pay your vows." (Vermes, 309) The use of the word 'feasts' led to speculation about the intent of the definition of the word once again. While 'feasts' could simply mean food, it could also be referring to celebrations or traditions of a religious or even secular nature. Because of uncertainty, the word was left intact in the text.
[5] A biblical name of the devil or one of the fiends.
[6] This psalm can be found in a Bible containing the Apocrypha.
[7] There are two conflicting punctuation techniques on this phrase. Martinez translates,
[2] Psalms Scroll, 12-06-98.
[3] This was the first instance in this scroll that spawned a great deal of debate. There does not appear to be a direct antecedent for the feminine pronouns in this section. It was hypothesized that the pronouns would be referring to the wisdom or knowledge of or about God. It could also be a reference to divine androgyny, although this is unlikely because of the time period in which this scroll was written. Also, the feminine pronouns could mean the "Law of the Most High" as it appeared in the original text. In addition to all of these options, it could have been a result of translations from the original texts, and the words in the original scrolls were feminine, such as nouns are in many romance languages of today. Because of this, previous translators may have left the feminine pronouns in the text as was done in this case.
[4] In this case, the author wrote, "Celebrate your feasts and pay your vows." (Vermes, 309) The use of the word 'feasts' led to speculation about the intent of the definition of the word once again. While 'feasts' could simply mean food, it could also be referring to celebrations or traditions of a religious or even secular nature. Because of uncertainty, the word was left intact in the text.
[5] A biblical name of the devil or one of the fiends.
[6] This psalm can be found in a Bible containing the Apocrypha.
[7] There are two conflicting punctuation techniques on this phrase. Martinez translates,
My hands made a flute.
my fingers a lyre,
and I gave glory to YHWH.
I said to myself:
the mountains do not witness in his favour . . . (p. 310.)
my fingers a lyre,
and I gave glory to YHWH.
I said to myself:
the mountains do not witness in his favour . . . (p. 310.)
However,
Vermes wrote,
My hands have made a pipe and my fingers a lyre.
I have rendered glory to the Lord; I have said so in my soul.
The mountains do not testify to him, and the hills do not . . .(p. 302.)
I have rendered glory to the Lord; I have said so in my soul.
The mountains do not testify to him, and the hills do not . . .(p. 302.)
In the first version, the author writes as if the speaker talks about the mountains to himself. In the second version, it seems as if he glorified God to himself. While these differences may seem insignificant, they can lead to debate-causing confusion.
[8] Because of the uncertainty about the original author's intent for the definition of the word anointed, whether it was meant to be construed as meaning to baptize or to christen, to elect as a chosen one, or to literally rub something on the individual. As a result of this enigma, the original word "anoint" was left in this translation. This occurred a couple of times in this text.
[8] Because of the uncertainty about the original author's intent for the definition of the word anointed, whether it was meant to be construed as meaning to baptize or to christen, to elect as a chosen one, or to literally rub something on the individual. As a result of this enigma, the original word "anoint" was left in this translation. This occurred a couple of times in this text.
"
…praises. Benedictions for the King of glory. Words of thanksgiving
in psalms of…to the God of knowledge, the Splendour of power, the God
of Gods. Lord of all the holy. His dominion is over all the powerful
mighty ones and by the power of his might all shall be terrified and
shall be terrified and shall scatter and be put to flight by the
splendor of the dwelling of his kingly glory. And I, the Master,
proclaim the majesty of his beauty to frighten and terrify all the
spirits of the destroying angels and the spirits of the bastards, the
demons, Lilith, the howlers and the yelpers…they who strike suddenly
to lead astray the spirit of understanding and to appal their heart
and their…in the age of the domination of wickedness and the appointed
times for the humiliation of the sons of light, in the guilt of the
ages of those smitten by iniquity, not for eternal destruction but for
the humiliation of sin. Exalt, O just, the God of marvels. My psalms
are for the upright…May all whose way is perfect exalt him."
in psalms of…to the God of knowledge, the Splendour of power, the God
of Gods. Lord of all the holy. His dominion is over all the powerful
mighty ones and by the power of his might all shall be terrified and
shall be terrified and shall scatter and be put to flight by the
splendor of the dwelling of his kingly glory. And I, the Master,
proclaim the majesty of his beauty to frighten and terrify all the
spirits of the destroying angels and the spirits of the bastards, the
demons, Lilith, the howlers and the yelpers…they who strike suddenly
to lead astray the spirit of understanding and to appal their heart
and their…in the age of the domination of wickedness and the appointed
times for the humiliation of the sons of light, in the guilt of the
ages of those smitten by iniquity, not for eternal destruction but for
the humiliation of sin. Exalt, O just, the God of marvels. My psalms
are for the upright…May all whose way is perfect exalt him."
One of the earliest extant texts that directly uses the name Lilith is Songs of the Sage (4Q510-511) fragment 1- or Songs of the Maskil (Instructor). The work contains incantations for protection from evil spirits, lists of infernal names, and instructions for exorcism.
"And I, the Instructor, proclaim His glorious splendour so as to frighten and to te[rrify] all the spirits of the destroying angels, spirits of the bastards, demons, Lilith, howlers, and [desert dwellers…] and those which fall upon men without warning to lead them astray from a spirit of understanding and to make their heart and their […] desolate during the present dominion of wickedness and predetermined time of humiliations for the sons of lig[ht], by the guilt of the ages of [those] smitten by iniquity – not for eternal destruction, [bu]t for an era of humiliation for transgression.
Sing for joy, O righteous ones, for the God of wonder- my psalms are for the upright and [let...] all who are blameless exalt Him."
The Thanksgiving Hymns (1QH) Dead Sea Scrolls.
Psalm 1
I...
Thou art long-suffering in Thy judgments and righteous in all Thy deeds.
By Thy wisdom [all things exist from] eternity, and before creating them Thou knewest their works for ever and ever.
[Nothing] is done [without Thee] and nothing is known unless Thou desire it.
Thou hast created all the spirits [and has established a statue] and law for all their works.
Thou hast spread the heavens for Thy glory and hast [appointed] all [their hosts] according to Thy will;
the mighty winds according to their laws before they became angles [of holiness] ...and eternal spirits in their dominions;
the heavenly lights to their mysteries, and stars to their paths, [the clouds] to their tasks, the thunderbolts and lightenings to their duty, and the perfect treasuries of snow and haik to their purposes,...to thie mysteries.
Thou hast created the earth by Thy power and the seas and deeps [by Thy might].
Thou hast fashioned [all] their [inhabi]tants according to Thy wisdom, and hast appointed all that is in them according to Thy will
[And] to the spirit of man which thou hast formed in the world, [Thou hast given dominion over the works of Thy hands] for everlasting days and unending generations.
.....in their ages
Thou hast alloted to them tasks during all their generations, and Judgment in their appointed seasons according to the rule [of the two spirits, For Thou hast established their ways] for ever and ever, [and has ordained from eternity] their visitation for reward and chastisements;
Thou hast allotted it to all their seed for eternal generations and everlasting years...
In the wisdom of Thy knowledge Thou didst establish their destiny before ever they were.
All thing [exist] according to [Thy will] and without The nothing is done.
These things I know by the wisdom which comes from Thee, for thoust unstopped my ears to marvelous mysteries.
And yet I, a shape of clay kneeded in water, a ground of shame and a source of
pollution, a melting-pot of wickedness and an edifice of sin, a straying and perverted spirit of no understanding, fearful of righteous judgements, what can I say that is not foreknown, and what can I utter that is not foretold?
All things are graven before Thee on a written Reminder for everlasting ages and for the numbered cycles of the eternal years in all theit seasons; they ar not hidden or absent from Thee.
what shall a man say concerning his sin? And how shall he plead concerning his iniquities? And how shall he reply to righteous judgment?
For thine, O God of knowledge, are all righteous deeds and the counsel of truth; but to the sons of men is the work of iniquity and deeds of deceit.
It is Thou who hast created breath for the tongue and Thou knowest its words;
Thou didst establish the fruit of the lips before ever they were.
Thou dost set words to measure and the flow of breath from lips to metre.
Thou bringest forth sounds according to their mysteries, and the flow of breath from the lips according to its reckoning, that they may tell Thy glory and recount Thy wonders in all Thy words of truth and [in all Thy] righteous [judgments];
and that Thy Name be praised by the mouth of all men, and that they may know Thee
according to their understanding and bless Thee for ever.
By Thy mercies and by Thy great goodness, Thou hast strengthened the spirit of man
in the face of the scourge, and hast purified [the erring spirit] of a multitude of sins, that it may declare Thy marvels in the presence of all Thy cratures
[I will declare to the assembly of the simple] the judgments by which I was scourged,
and to the sons of men, all Thy wonders by which Thou hast shown Thyself might [in me in the presence of the sons of Adam]
Hear, O you wise men, and meditate on knowledge; O you fearfuk, be steadfast!
Increase in prudence, [O all you simple]; O you fearful, be steadfast! In crease in prudence, [O all you simplej]; O just men, put away iniquity! Hold fast [to the Covenantj], O all you perfect of way;
[O all you afflicted with] misery, be patient and despise no righteous Judgment!
...
[but the fool]ish of heart shall not comprehend these things.
Five Psalms of David, which are not written in the order of the psalms.
I. Ps. cli. A Thanksgiving of David.
(1) I was the youngest among my brethren, and a youth in my father's house. (2) I used to feed my father's flock, and I found a lion and a wolf, and slew them and rent them. (3) My hands made an organ, and my fingers fashioned a harp. (4) Who will show me my Lord? He, my Lord, is become my God.
1 (5) He sent His angel and took me away from my father's flock, and anointed me with the oil of anointing. (6) My brethren, the fair and the tall, in them the Lord had no pleasure. (7) And I went forth to meet the Philistine, and he cursed me by his idols. (8) But I drew his sword and cut off his head, and took away the reproach from the children of Israel.
II. The Prayer of Hezekiah when enemies surrounded him.
(1) With a loud voice glorify ye God; in the assembly of many proclaim ye His glory. (2) Amid the multitude of the upright glorify His praise; and speak of His glory with the righteous. (3) Join yourselves (literally, your soul) to the good and to the perfect, to glorify the Most High. (4) Gather yourselves together to make known His strength; and be not slow in showing forth His deliverance [and His strength] and His glory to all babes. (5) That the honour of the Lord may be known, wisdom hath been given; and to tell of His works it hath been made known to men: (6) to make known unto babes His strength, and to make them that lack understanding (literally, heart) to comprehend His glory; (7) who are far from His entrances and distant from His gates: (8) because the Lord of Jacob is exalted, and His glory is upon all His works. (9) And a man who glorifies the Most High, in him will He take pleasure; as in one who offers fine meal, and as in one who offers he-goats and calves; (10) and as in one who makes fat the altar with a multitude of burnt offerings; and as the smell of incense from the hands of the just. (11) From thy upright gates
2 shall be heard His voice, and from the voice of the upright admonition. (12) And |265 in their eating shall be satisfying in truth, and in their drinking, when they share together. (13) Their dwelling is in the law of the Most High, and their speech is to make known His strength. (14) How far from the wicked is speech of Him, and from all transgressors to know Him! (15) Lo, the eye of the Lord taketh pity on the good, and unto them that glorify Him will He multiply mercy, and from the time of evil will He deliver their soul. (16) Blessed be the Lord, who hath delivered the wretched from the hand of the wicked; who raiseth up a horn out of Jacob and a judge of the nations out of Israel; (17) that He may prolong His dwelling in Zion, and may adorn our age in Jerusalem.
III. When the People obtained permission from Cyrus to return home.
(1) O Lord, I have cried unto Thee; hearken Thou unto me. (2) I have lifted up my hands to Thy holy dwelling-place; incline Thine ear unto me. (3) And grant me my request;
3 my prayer withhold not from me. (4) Build up my soul, and destroy it not; and lay it not bare before the wicked. (5) Them that recompense evil things turn Thou away from me, O judge of truth. (6) O Lord, judge me not according to my sins, because no flesh is innocent before Thee. (7) Make plain to me, O Lord, Thy law, and teach me Thy judgments; (8) and many shall hear of Thy works, and the nations shall praise Thine honour. (9) Remember me and forget me not; and lead me not into things that be too hard for me. (10) The sins of my youth make Thou to pass from me, and my chastisement let them not remember against me. (11) Cleanse me, O Lord, from the evil leprosy, and let it no more come unto me. (12) Dry up its roots in (literally, from) me, and let not its leaves sprout within me. (13) Great art Thou, O Lord; therefore my request shall be fulfilled from before Thee. (14) To whom shall I complain that he may give unto me? and what can the strength of men add [unto me]? (15) From before Thee, O Lord, is my confidence; I cried unto the Lord and He heard me, and healed the breaking of my heart. (16) I slumbered and slept; I dreamed and was helped, and the Lord sustained me. (17) They sorely pained my heart; I will return thanks because the Lord delivered |266 me. (18) Now will I rejoice in their shame; I have hoped in Thee, and I shall not be ashamed. (19) Give Thou honour for ever, even for ever and ever. (20) Deliver Israel Thine elect, and them of the house of Jacob Thy proved one.
IV. Spoken by David when he was contending with the lion and the wolf which took a sheep from his flock.
(1) O God, O God, come to my aid; help Thou me and save me; deliver Thou my soul from the slayer. (2) Shall I go down to Sheol by the mouth of the lion? or shall the wolf confound me? (3) Was it not enough for them that they lay in wait for my father's flock, and rent in pieces a sheep of my father's drove, but they were wishing also to destroy my soul? (4) Have pity, O Lord, and save Thy holy one from destruction; that he may rehearse Thy glories in all his times, and may praise Thy great name: (5) when Thou hast delivered him from the hands of the destroying lion and of the ravening wolf, and when Thou hast rescued my captivity from the hands of the wild beasts. (6) Quickly, O my Lord (Adonai), send from before Thee a deliverer, and draw me out of the gaping pit, which imprisons me in its depths.
V. Spoken by David when returning thanks to God, who had delivered him from the lion and the wolf and he had slain both of them.
(1) Praise the Lord, all ye nations; glorify Him, and bless His name: (2) Who rescued the soul of His elect from the hands of death, and delivered His holy one from destruction: (3) and saved me from the nets of Sheol, and my soul from the pit that cannot be fathomed. (4) Because, ere my deliverance could go forth from before Him, I was well nigh rent in two pieces by two wild beasts. (5) But He sent His angel, and shut up from me the gaping mouths, and rescued my life from destruction. (6) My soul shall glorify Him and exalt Him, because of all His kindnesses which He hath done and will do unto me.
VI ...
To David. O[n words of incanta]tion. [Cry out al]l the time in the name
of the Lor[d]
towards heave[n when] Beli[al] comes to you.
[And sa]y to him:
Who are you? [Be afraid of] man and of the seed of the ho[ly ones].
Your face is a face of [nothin]g and your horns are horns of dr[eam].
[You ar]e [d]arkness and not light; [injustic]e and not righteousness.
[The prin]ce of the h[os]t [is against you]; the Lord [will cast] you [to]
the nethermost [hell],
[closed by] bronze ga[tes] through [which n]o light [shall pass];
nor [shall shine there the light of the] sun which [will rise] over the
righteous to il[lumine his face.
And] you will say:
Is [there not an angel with the ri]ghteous when [judgement] comes [for]
S[atan for] he caused him evil?
[And the spirit of t]ruth [will save him] from dar[kness because
right]eousness is for him.
... for ever [all the] son of Bel[ial. Amen, amen.] Selah.
4Q403 I, ii, 6-29
... and from among them run
‘gods’ with the appearance of coals of
[fire] ... walking round about, most holy spirits ... Holy of Holies, divine
spirits, ever(lasting] appearances ... and divine spirits, forms of flaming
fire round about it ... wonderful spirits. And the chief dwelling on high,
the glory of His kingdom, the innermost sanctuary ... And He
consecrates the seven elevated holy places. And a voice of blessing
(comes) from the chiefs of His innermost sanctuary ... And a glorious
voice of blessing ... is heard by God (the
‘gods’) and the foundations ...
of blessing. And all the ornaments of the innermost sanctuary burst into
wonderful prayers in the innermost sanctuary ... of wonder, one
innermost sanctuary to another, by the voice of holy crowds, and all
their ornaments ... And the chariots of His innermost sanctuary will utter
praises together and their cherubim and wheels will bless wonderfully
the chiefs of the
‘godly’ figure and will bless Him in the holy innermost
sanctuary. vacat
For the Master. Song of the holocaust for the eighth Sabbath on the
tw[enty]-third [of the second month].
[Praise the God of all the highest heights, all the holy ones for ever]
and ever,
they who are second among the priests of the inner Temple, the
second council in the wonderful dwelling, with seven words of ...
eternally.
Extol Him, O sovereign Princes, in his marvellous portion, praise
[the God of gods, O you seven priesthoods of His inner Temple].
... height, the seven wonderful domains by the precept concerning
His sanctuaries.
The sovereign Princes of the [wonderful] priest[hood] ... the seven
priest[hoods] in the wonderful sanctuary for seven councils of holiness
... the Prince, the angels of the King in the wonderful dwellings. The
knowledge of their understanding is for seven ... Prince from the priest
of the inner Temple. The Princes of the congregation of the King in the
assembly of ... and praises of exaltation to the King of glory and a
tower of ... for the God of gods, the King of purity. The offering of their
tongues ... the seven mysteries of knowledge in the wonderful mystery
of the seven domains [of] the Ho[ly of holies] ... [The tongue of the first
shall be seven times stronger than the tongue of the second; the
tongue of the second shall be] seven times [stronger] than that of the
third; [the to]ngue of the thi[rd shall be] seven tim[es] stronger [than that
of the fourth; the tongue of the fourth shall be seven times stronger than
the tongue of the fifth; the tongue of the fifth shall be seven times
stronger than the tongue of] the sixth; the tongu[e of the sixth shall be
seven times stronger than the] t[ongue of the seventh]; the tongue of
the seventh shall be [seven times] stronger [than the tongue of the
eighth] ...
English Translation of Songs of the Sabbath Sacrifice (Shirot `Olat ha-Shabbat)
4Q403(ShirShabbd)
Courtesy of the Israel Antiquities Authority (9)
30. By the instructor. Song of the sacrifice of the seventh
Sabbath on the sixteenth of the month. Praise the God of
the lofty heights, O you lofty ones among all the
31. elim of knowledge. Let the holiest of the godlike ones
sanctify the King of glory who sanctifies by holiness
all His holy ones. O you chiefs of the praises of
32. all the godlike beings, praise the splendidly
[pr]aiseworthy God. For in the splendor of praise
is the glory of His realm. From it (comes) the praises
of all
33. the godlike ones together with the splendor of all [His]
maj[esty. And] exalt his exaltedness to exalted heaven,
you most godlike ones of the lofty elim,
and (exalt) His glorious divinity above
34. all the lofty heights. For H[e is God of gods] of all
the chiefs of the heights of heaven and King
of ki[ngs] of all the eternal councils.
(by the intention of)
35. (His knowledge) At the words of His mouth come into
being [all the lofty angels]; at the utterance
of His lips all the eternal spirits; [by the in]tention
of His knowledge all His creatures
36. in their undertakings. Sing with joy, you who rejoice
[in His knowledge with] rejoicing among the wondrous
godlike beings. And chant His glory with the
tongue of all who chant with knowledge;
and (chant) His wonderful songs of joy
37. with the mouth of all who chant [of Him. For He is]
God of all who rejoice {in knowledge}
forever and Judge in His power of all the
spirits of understanding.
Angels and the Thirteen Sabbath Songs
Among the most intriguing discoveries from the Dead Sea Scrolls are the thirteen songs of Sabbath sacrifice. These songs address an angelic priesthood, God on his chariot, and an elaborate heavenly temple thronged with spiritual beings. What can we learn from these ancient songs?
By Kenneth Westby
I
n the spring of 1947 the Bedouin Muhammad ed Dib who, while looking for a lost sheep, discovered a cave containing a whole quantity of ancient Hebrew scrolls. His find was made while climbing the cliffs above the west shore of the Dead Sea near the ruins of Qumran. During the next ten years many more caves would be searched and scrolls that had not seen the light of day for two thousand years would be discovered and presented to an amazed world.
In the years since, the mystery of who hid these precious writings and what prevented them from ever returning to claim them has largely been solved. Scholars have combed the evidence and there is general agreement that the Dead Sea Scrolls belonged to the Essenes,
[1] one of three major religious sects of Judaism during the time of Christ, the Sadducees and Pharisees being the other two.[2] The Essenes had several communities in Judea, but the one at Qumran was its spiritual center.
Today, one can visit the unearthed ruins of what remains of ancient Qumran, see the synagogue, the baptism pools, and the many water channels required by the lively community devoted to holiness and the study of Scripture. I’ve visited Qumran twice, once in the 80s and then in 2003, each time a moving experience.
The scholars and writers of Qumran never retrieved their hidden scrolls because they were surely killed by the invading Romans around the time of the destruction of the temple in 70 A.D. Some may have joined the resistance at Masada further south, from which there were no survivors. The Qumran community’s scrolls were its most precious possession and the fact that no one ever returned for them can only be explained by the Roman’s complete annihilation of the Essenes at Qumran.
Their treasures of Scripture (fragments from all books of the Hebrew Bible save Esther have been found in addition to hundreds of other manuscripts, books, and commentaries—and the 13 Sabbath songs) remained lost for two millennia. Among the scrolls are the oldest manuscripts of Scripture we have, some of them dating 300 years before Christ. Their discovery is of immense importance to biblical studies and they open a window to better understand one of the major sects during the time of Christ. The community of Qumran was thriving during the ministry of Jesus and must have been well known to him. It was to a cave in that same wilderness area he retreated for his time of testing and temptation.
The scrolls show that the Qumran community called itself the "Covenant" (berit), or "New Covenant." They saw themselves as the "little Remnant" foretold by the Prophets, i.e. the true Israel. They also called themselves the "Holy Council of God."
John the Baptist
There is good reason to believe that John the Baptist spent his early years in the Essene community of Qumran. Recall that his father Zechariah was an elderly but still active temple priest in Jerusalem when approached by Gabriel, the angel of "the presence," to announce that his wife Elizabeth, long past menopause, would have a son. Many devout priests had become fed up with the politicized priesthood and had withdrawn to the community at Qumran. Elizabeth and Zechariah, already in their 70s or 80s, with a baby to care for considered what would be best for the child. They likely had relatives already residing in Qumran and may have felt led to bring their son to grow up among them.
The Gospel of Luke records that John came forth from the desert wilderness and began preaching along the Jordan River, saying, "Repent for the Kingdom of Heaven is at hand."
[4] Qumran is in the desert wilderness south of where the Jordan dumps into the Dead Sea. Clearly, The Baptist did not hold to all Essene teachings for he left the community which taught its members to withdraw from society and politics. Instead, The Baptist plunged headlong into direct engagement by actively critiquing and condemning the current religious/political establishment. His comments on Herod’s adulterous behavior finally got him killed, a fate common to God’s prophets.
John was a scholarly prophet, an ascetic, and a dynamic preacher of repentance and the pursuit of holiness—qualities reflecting training and teachings he received from scripture and possibly fromthe discipline of Qumran. He also established his own school of disciples, many of whom later became disciples of Jesus.
Cave 4
Since the Essenes had rejected the corrupt temple establishment in Jerusalem, they had no access to it. Instead, they focused their attention toward the heavenly temple described in the book of Ezekiel (chapters 40-48). They understood that true sacrifice was not limited to offerings of grains and animals offered up in a gilded building, rather in praise and holy devotion to the God to whom the physical temple was dedicated. They believed, as did early Christians, that one could have access directly to the heavenly temple and to Yahweh whose glory filled it; the earthly temple was merely an inferior symbol of that above.
Much emphasis was placed upon understanding this celestial temple and the heavenly host of angels and spiritual creatures that attended it. An elaborate angelogy was developed—based partly on Scripture, partly upon mystic imagination. This sect of Judaism had its strong, mystical elements. Prime among them were notions derived from Ezekiel’s vision of the divine chariot-throne ("merkavah"). Later Jewish mystics would develop a labyrinth of esoteric mystery systems the most well known today being the kabbalah (cabala), formulated in 11th century France.
The history of religions groups is often the story of excesses. Truth carried too far and over-laden with too many manmade inventions. Such was the story of Qumran’s angelogy. Much truth and insight, but lost in a context of fanciful inventions. The discovery of Dead Sea Scroll Cave 4 revealed an amazing song book which prominently featured angels in Essene worship.
Cave 4 contained fragmentary forms of eight manuscripts the oldest of which has been dated to 75-50 B.C.
[5] These manuscripts are a liturgical text composed of thirteen separate sections, one for each of the first thirteen Sabbaths of the year. Why just the first thirteen Sabbaths is not known and there is no evidence this series of songs was repeated during the remaining three quarters of the year.
Carol Newsom who’s Songs of the Sabbath Sacrifice: A Critical Edition is the definitive work on this topic writes in her introduction: "These thirteen compositions invoke angelic praise, describe the angelic priesthood and the heavenly temple, and give an account of the worship performed on the Sabbath in the heavenly sanctuary."
These songs aren’t just congregational hymns sung in praise to God; they were apparently regarded as real-time liturgical participation in the heavenly temple’s Sabbath service. Great care was taken to acknowledge and describe the various details of this other worldly divine scene from the vestments of the angelic priesthood, to the temple itself, to the great Merkavah or chariot throne of Yahweh.
A Celestial Sabbath Service
The notion that earthly temples and their service are in some sense dependent upon heavenly prototypes was widespread in the ancient world. Among the Israelites it had biblical precedent as Moses and David were given a divine "pattern."
The writer of Hebrews, who obviously had priestly experience, wrote: They [human high priests] serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: ‘See to it that you make everything according to the pattern shown you on the mountain’" (Heb 8:5). The writer said that Jesus now "serves in the sanctuary, the true tabernacle set up by the Lord, not by man" (vs 2).
The worshippers at Qumran operated on the principle that the entire earthly apparatus of temple, priesthood, and sacrifices were but types of the great archetype in heaven—the seventh heaven to be precise; true Zion, true Eden, and locus of the true Temple. The leaders of the community were priests and they considered their movement to be a priestly enterprise. The dominant personality of the movement, the Righteous Teacher, was a priest. They saw themselves as a pure priesthood replacing the present pollution of the Jerusalem temple and priesthood.
Newsom writes: "Since the Qumran community could not conduct an actual sacrificial cult [worship, ritual], atonement was effected through the community’s prayer, praise and obedience to the law." They regarded the community as temple-like by exclusions of the impure, requirements of purity and through distinctions between priesthood and laity. "The development of the idea of the community as a temple was not, to be sure, a matter of spiritualization…the Qumran community anticipated restoration of the Jerusalem cult to a condition of purity in the eschatological age and planned for its reconstitution."
[8] They were a Messianic movement looking forward to the Kingdom of God and toward restoring a purified priesthood.
The function of reciting the Songs of the Sabbath Sacrifice was to bring the congregation into the heavenly courts and participate in a Sabbath service administered by angelic priests.
"
Both the highly descriptive content and the carefully crafted rhetoric direct the worshipper who hears the songs recited toward a particular kind of religious experience, a sense of being in the heavenly sanctuary and in the presence of the angelic priests and worshippers. That this experience is intended as a communal experience of the human worshipping community is made clear by the first person plural forms which appear…’our priesthood,’ ‘the offering of our mortal tongue,’ ‘how shall we be considered among them’…. Even though the Sabbath Shirot [songs] do not appear to have been designed as vehicles for the incubation of visions or of mystical ascent by individuals, the sophisticated manipulation of religious emotion in the songs would seem to have increased the possibility of ecstatic experience among some worshippers…. It [is] possible for one to assume with confidence that the recitation of these Sabbath songs was a major vehicle for the experience of communion with angels …."
Smoke, Fire, Music, Song
The close coordination between liturgical song and sacrifice was an ancient feature of temple worship. The Chronicler’s account of the purification of the temple by Hezekiah, for example, keyed the Levites’ songs precisely to the firing of the offerings.
"
As the offering began, singing to the LORD began also, accompanied by trumpets and the instruments of David king of Israel. The whole assembly bowed in worship, while the singers sang and the trumpeters played. All this continued until the sacrifice of the burnt offering was completed" (2 Ch 29:27-28).
Qumran’s Songs of the Sabbath Sacrifice were choreographed to fit within the perceived Sabbath service taking place in heaven. Early Jewish thought associated a special connection between earth and heaven with Sabbath observance. The Sabbath and certain holydays provided a special opportunity for communion with angels in the worship of Yahweh who sat upon his chariot throne. These Essene Sabbath songs exploited this belief in a particularly close relationship between heavenly and earthly worshippers on the Sabbath.
David is also credited with writing many Sabbath worship songs. Hebrew tradition holds that David wrote 3600 psalms to be used for singing before the altar over the whole-burnt perpetual offering every day of the year. He also wrote 52 special Sabbath songs and songs for offerings of the New Moons and Solemn Assemblies and 30 songs for the Day of Atonement. In all David wrote a total of 4,050 songs!
The Thirteen Sabbath Songs describe a heavenly scene not unlike some of those described in the Book of Revelation. They draw heavily from Isaiah’s vision when he "saw the Lord, seated on a throne, high and exalted, and the train of his robe filled the temple" (Isa 6:1-7). Isaiah tells of flying seraphs with six wings, voices so loud they shook the temple, fire and much smoke. He thought he would die for his "eyes have seen the King, the LORD Almighty."
Ezekiel’s visions provide further material to enrich the canvas the Essenes paint of the heavenly host and their courts. Ezekiel tells of the vision he received in Babylon along the Kebar River. He is startled by a windstorm, clouds, flashing lightning, brilliant light, and at the center fire like glowing metal. Then he sees living creatures with four faces and four wings with hands under their wings. He sees a maze of breathtaking colors and creatures that looked like they were torches of fire. He sees huge intersecting gyroscopic wheel-like creatures that sparkle, move like lightening, and are full of piercing eyes. And above all this he sees an expanse of sparkling crystal and winged creatures whose moving wings create immense noise. Above that he sees a throne of sapphire and above that he sees "a figure like that of a man," like glowing metal as if full of fire. A brilliant light surrounded him and it had the colors and radiance of a rainbow. Ezekiel exclaimed, "This was the appearance of the likeness of the glory of the Lord" (Ezk 1:1-28).
In the tenth chapter he continues with his description of the throne chariot of Yahweh with its attending angelic creatures. Later in his book (chapters 40-48) he recounts his detailed vision of an idealized prophetic temple, one often associated with the Messianic age or Millennial Kingdom.
The Beauty of the Qumran Songs
If one could place herself/himself in that desert setting during one of the first thirteen Sabbath day services of the year and try to capture what was taking place, what might be experienced? In the first place you would be considered one of the fortunate elect to participate in this ceremonial assent to the throne of God. This was special knowledge unique to the Righteous Community.
Your assent via the songs of sacrifice would pass you through levels of spiritual powers: seven princes of the seven heavens associated with the then known seven planets, each commanding 496,000 myriads of angels; you would acknowledge the seven orders of the angelic priesthood and their deputies and vast companies of angelic attendants; you would come to the seven chief princes; then you would acknowledge the two highest angelic classes, the angels of the Presence and the angels of sanctification.
You would hear dozens of these angelic powers called by name. Your song would describe and praise the fine details of textures and colors woven into the garments of the angelic priests, the bejeweled furnishings, god-like beings of every description moving about, and music, glorious music. The heavenly temple would be described in such detail you could feel like you were actually in the presence of angels joining them is joyful praise and adoration of Yahweh. You would be shaken by the intense sights and sounds, by chariots of light, shining eagles, Seraphim, Cherubim, Michael, Gabriel--almost too much for your soul.
As you sang the songs the words would meld with your mind’s vision of the angelic host and the heavenly courts. You would marvel at the splendorous color, light, and energy emanating from the celestial scene—a scene you couldn’t have otherwise imagined. Your spirits would soar as you anticipated a glimpse of the Merkavah—his Majesty’s throne chariot and above it, God himself!
The apostle Paul received actual visions and revelations of the heavenly scene, of Paradise, which sights he called "inexpressible things" and sights he was not permitted to publicly describe (see 2 Cor 12:1-4).
Nowadays, with available cinemagrapic high-tech special effects spectacular other worldly scenes can be created. In the deserts of Qumran one only the Scriptures and one’s imagination—and the Essenes put both into creative overdrive. Admittedly, the angelological doctrine of Qumran got a little out of hand.
Some scholars see in it an early form of Jewish Gnosticism. In some of these hymns angels are called "spirits of Knowledge." Essenes regarded their ascent through the angelic realm to the chariot throne a matter of having the right knowledge in addition to living a pure life of obedience to Torah. Proper Gnosis/Knowledge impregnates the whole of Qumran thought and mysticism.
"
They had rules peculiar to themselves which they were forbidden to divulge to postulants without the permission of the overseer; they possessed secret doctrines, revelations reserved to initiates, a higher Knowledge—a Gnosis of salvation—which was the privilege of the elect. From these elect, the brethren admitted to the sect, nothing was to be concealed."
As I mentioned earlier, the story of religion is often the story of excesses. But we should not miss appreciating some of their spiritual insights and virtues even if we criticize their preoccupation with angels and Gnostic theology.
Heptads
The thirteen Sabbath songs were artfully arranged in a Heptad, or series of sevens. The content and intensity of the songs peaked at the seventh Sabbath. The two legs of six weeks met at the crowning seventh forming a triangle (see illustration). As we saw, sevens were used throughout the Sabbath songs and are an important part of Jewish apocalyptical tradition, very much like John uses them in the Book of Revelation. The Sabbath or Seventh day has cosmic significance in the biblical world view. Seven is the rhythm of life and emanates from the Creator of Life.
(Illustration)
Essene Doctrine and the Early Church
There is no doubt that Paul and the other apostles had to deal with elements of mystical theology and with the beginning stages of Gnostic heresy. In his letter to the Colossians Paul acknowledged the existence of unseen heavenly powers, rulers, and authorities, but noted that Christ was superior to them all. Our focus should be on Jesus, not the lesser unnamed powers he rules (1:16-18). He also takes a cut at asceticism and "the worship of angels" (2:18) which puff people up with idle notions of what they think they have seen and know (Gnosticism?).
To the Ephesians Paul is bold to introduce "God and the Father of our Lord Jesus Christ who has blessed us in the heavenly realms" (1:3). Paul means for us to realize that we have a place next to Christ in the heavenly realms. Our name is written in heaven meaning our place or citizenship is there. We need not genuflect through legions of angelic powers to have an audience with God and his Son. A humble prayer brings us directly to the Merkavah and the face of God.
Again Paul lifts us up to visions like those 13 Sabbath Songs might evoke by saying, "God raised us up with Christ and seated us with him in the heavenly realms" (2:6). Now how spectacular is that? Do we need to navigate through a hierarchy of angelic hosts to catch a glimpse of the throne? If we are "in Christ" we share his throne!—and Jesus is the head over everything except God himself. Rather than being subordinate to angels, we are called to join Jesus in managing angels in the Messianic Kingdom.
Angels are servants of Yahweh; they follow his orders and are ministers for good. Paul indicated that they may disapprovingly report breaches of decorum and disrespect in how the church conducts its worship of God.
[12] They deserve our respect and admiration, but they rarely intrude into our consciousness. The Bible readily discloses their existence and function, but all worship and attention is to be directed toward their God and ours. We should not be preoccupied with discovering details of the angelic world for that is God’s undisclosed domain.
Neither should we be ignorant of angels. They surround us and fill the skies doing God’s bidding. Knowing they exist to protect and serve should impart comfort to us as it did to the terrified servant of Elisha. Remember the story of the poor fellow who looked about to find himself and Elisha surrounded by an army with horses and chariots set to destroy them (2 Kings 6:15-17. Elisha prayed to God on behalf of his servant saying "open his eyes so he may see." His poor servant saw what he though was reality and was struck with fear. As Elisha’s servant was to learn, there is a greater reality than that we see with physical eyes.
Elisha said to his servant, "Don’t be afraid for those who are with us are more than those who are with them." How true. As soon as God opened up his servant’s eyes to see the spiritual world he "saw the hills full of horses and chariots and of fire all around Elisha." I recall one of the 13 Sabbath songs described a scene of hundreds of thousands of fiery chariots in the armies of God standing at the ready waiting for His Majesty’s order. I believe such angelic armies exist.
Lessons from the Dead Sea
I fear many of us think too little, not too much, about the heavenly Kingdom of God. I fear our eyes are too low to the ground to see beyond the exigencies of our mundane lives and are too burdened with day to day troubles that seem to box us in.
We could take a lesson from our ancient friends in Qumran. We can stop short of their excesses for we now know Christ who triumphs all principalities and powers giving us direct access to the great chariot throne of God’s grace.
Yet it might do us well to lift up our eyes, let our imagination soar after God’s Kingdom and in our mind’s eye see the majestic and mighty kingdom of which we are a part. Wouldn’t we be both humbled and inspired to sense the spine-tingling reality that we are in actual, direct and daily contact with the Master of the Universe, with his kingdom of amazing spiritual beings of varied powers and descriptions? Perhaps on the Sabbath our singing could be more passionate and worshipful were this reality to intrude into our minds.
This is "real reality." The real world we need to be aware of isn’t the freeway traffic, the stack of bills on your desk, the people and politics of life, but rather the real world is God and his Son. Jesus said "learn of me"; God said the most important knowledge is all the cosmos is to "know Me and what I am like."
The writer of Hebrews gives Christians this picture to keep before them as they pray:
"
But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly [singing?], to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus the mediator of a new covenant…so worship God acceptably with reverence and awe, for our God is a consuming fire!"
I think the Essenes of Qumran could even join us in saying "Amen" to that.
Apocryphal Psalms of David
4QPsf=4Q88, 4QapPs=4Q448, 11QPsa-b=11Q5-6
4QPsf=4Q88, 4QapPs=4Q448, 11QPsa-b=11Q5-6
Paraphrase and comments by Martha S. McCabe & Michael D. Hall
Introduction
The following sections of the Dead Sea Scrolls are commonly referred to as the Apocryphal Psalms or the Apocryphal Psalms of David. The scrolls were found in the caves at Qumran, along with many others. These specific scrolls were discovered in caves 4 and 11. These scrolls tell of the great deeds of God and of David, as they praise the works and actions of both. Included in the scrolls containing the Apocryphal Psalms of David are Psalms 151 and 154, which are not normally found in the Bible, in which the book of Psalms ends with Psalm 150. The scrolls can be found in books containing translations of the Dead Sea Scrolls, in Bibles which include the Apocrypha, and in some books containing songs and prayers which are not usually found in a conventional Bible. Much of the contents of the caves were discovered by bedouins or nomadic people. However, the majority of the excavation of those same caves was handled by professionals, trained to take special care of the precious contents of these ancient caverns. Many of the scrolls which will be explained herein are only partial, due to the deterioration caused by time and neglect. As a result of this, the reader is left with fragments of the original texts. But, luckily, much of what remained of the scrolls was still readable for a small group of highly trained scholars.
The contents of cave 4 were discovered in 1952. This cave is commonly regarded to be the central library of the Qumran community. The find included 15,000 fragments which came from roughly 550 different manuscripts.
[1] Cave 11 was found to contain manuscripts in January 1956. The contents of both of these caves proved to be quite lucrative for the people who found these scrolls and cared for them before their eventual sales to both museums and private collectors.
A scroll, found in Cave 11, commonly known as 11Q6 Column 19, was one of the longer pieces which was found at Qumran. Its surface was the thickest of any of the scrolls because it is possible that it was written on calfskin, rather than on sheepskin as were the majority of other scrolls. While the script of this particular scroll was of very fine quality, several of the lines of the bottom of the scroll were missing.
Paraphrase
4Q448
Column XVIII
Psalm 154
Praise God in a loud voice. Testify to his glory in the assembly.
Lift up His name with the righteous and speak of His greatness with the faithful.
Become one with the perfect and the good to praise the Lord.
Join and worship together to tell of His salvation. And be swift in making known His fortitude and His righteousness to all the simple.
Knowledge is granted so that we may praise the Lord and tell of his greatness.
She
Lift up His name with the righteous and speak of His greatness with the faithful.
Become one with the perfect and the good to praise the Lord.
Join and worship together to tell of His salvation. And be swift in making known His fortitude and His righteousness to all the simple.
Knowledge is granted so that we may praise the Lord and tell of his greatness.
She
[3] is made known to mankind, to speak of His strength and tell of his greatness to the ignorant,
who have strayed from her gates and have sinned.
For God is the Lord of Jacob and his grace is seen in all his works.
A person who praises God is recognized by Him
because the worshiper brings and offering and sacrifice of livestock,
because the worshiper fills the altar with gifts. Her voice and her songs are heard and sung by the righteous.
When they feast together, she is mentioned.
Their thoughts are on the Law of God and they speak to testify of His strength.
The evil and the rebellious are far from her grace.
See how God has mercy on the good,
and it is great for those who praise Him; He is their soul's salvation from wickedness.
Praise the Lord who saves the meek from the grasp of the unknown and delivers the righteous from evil,
Who lifts up a horn from Jacob and a moderator from Israel.
who have strayed from her gates and have sinned.
For God is the Lord of Jacob and his grace is seen in all his works.
A person who praises God is recognized by Him
because the worshiper brings and offering and sacrifice of livestock,
because the worshiper fills the altar with gifts. Her voice and her songs are heard and sung by the righteous.
When they feast together, she is mentioned.
Their thoughts are on the Law of God and they speak to testify of His strength.
The evil and the rebellious are far from her grace.
See how God has mercy on the good,
and it is great for those who praise Him; He is their soul's salvation from wickedness.
Praise the Lord who saves the meek from the grasp of the unknown and delivers the righteous from evil,
Who lifts up a horn from Jacob and a moderator from Israel.
He wants his gathering place to be in Zion, and He picks Jerusalem for all eternity.
4Q88
Column IX
[ . . . ]
The masses
will worship God because He has come to judge everything
and to rid the earth of evil,
so that sinners shall find no repose,
the heavens shall give their due,
and there will be no wrong doings there.
The earth will produce crops in its season
and they shall not fail.
The fruit trees shall [ . . . ] of their vineyards
and their springs will not dry up.
The masses
will worship God because He has come to judge everything
and to rid the earth of evil,
so that sinners shall find no repose,
the heavens shall give their due,
and there will be no wrong doings there.
The earth will produce crops in its season
and they shall not fail.
The fruit trees shall [ . . . ] of their vineyards
and their springs will not dry up.
The poor will eat for those who follow YHWH shall not go hungry.
Column X
[ . . . ]
[ . . . ] meanwhile the heavens and earth will praise together
And all the evening starts will then adore.
Rejoice, Judah, be happy!
Be glad and let your joy shine forth!
Keep your feasts
[ . . . ] meanwhile the heavens and earth will praise together
And all the evening starts will then adore.
Rejoice, Judah, be happy!
Be glad and let your joy shine forth!
Keep your feasts
[4] and your oaths
because within you there is no Belial.[5]
Raise your hand, make your right hand strong. See, your foes shall be eliminated.
And all evil doers shall fell.
But you, YHWH, shall remain forever.
Your glory is everlasting.
[Hallelujah!]
because within you there is no Belial.[5]
Raise your hand, make your right hand strong. See, your foes shall be eliminated.
And all evil doers shall fell.
But you, YHWH, shall remain forever.
Your glory is everlasting.
[Hallelujah!]
11Q5
Column XXVIII
Hallelujah. Of David, son of Jesse.
Psalm 151
My brothers were bigger than me and I was the youngest of my father's sons;
He made me the master of His flocks, and shepherd of his goats. My hands created a flute, my fingers a lyre,
and I praised God. I told myself that neither the mountains nor the hills tell me of the glory of God, nor the trees His words, nor the flocks His actions.
He made me the master of His flocks, and shepherd of his goats. My hands created a flute, my fingers a lyre,
and I praised God. I told myself that neither the mountains nor the hills tell me of the glory of God, nor the trees His words, nor the flocks His actions.
[7]
Who, then will tell of God's deeds? God saw all
He heard all and listened. He sent his prophet to anoint me,
Samuel, to sift me up. My brothers went out to meet him, well built, beautifully presented. They were very tall
and had lovely hair, but the Lord did not pick them, He sent for me from tending the flock
and anointed me with holy oil and made me a ruler of His people and of the sons of His covenant.
[ . . . ]
First of David's exploits after the Lord's prophet had anointed[8] him
Who, then will tell of God's deeds? God saw all
He heard all and listened. He sent his prophet to anoint me,
Samuel, to sift me up. My brothers went out to meet him, well built, beautifully presented. They were very tall
and had lovely hair, but the Lord did not pick them, He sent for me from tending the flock
and anointed me with holy oil and made me a ruler of His people and of the sons of His covenant.
[ . . . ]
First of David's exploits after the Lord's prophet had anointed[8] him
Then I saw a Philistine threatening from enemy lines [ . . . ]
11Q6
Column XIX
Fragment A
Impoverished and feeble am I for
[ . . . ]
For not even a worm can praise You nor insects recount Your grace
The living can thank You and those who fall shall praise You highly.
You show them the ways of Your holiness and grace for You care for the souls of every living thing;
You provide for all living things. Judge us, O God, with Your kind ways, Your grace, and Your
Justice. The Lord hears the please of his followers.
He has not shunned them. Praise be to God who does good things
and rewards his followers with His kindness. May my spirit lift up Your Name,
to recount with joy Your righteous deeds, and proclaim Your eternal steadfastness.
[ . . . ]
For not even a worm can praise You nor insects recount Your grace
The living can thank You and those who fall shall praise You highly.
You show them the ways of Your holiness and grace for You care for the souls of every living thing;
You provide for all living things. Judge us, O God, with Your kind ways, Your grace, and Your
Justice. The Lord hears the please of his followers.
He has not shunned them. Praise be to God who does good things
and rewards his followers with His kindness. May my spirit lift up Your Name,
to recount with joy Your righteous deeds, and proclaim Your eternal steadfastness.
Fragment B
And in Your grace, I have sought sanctuary. The images of Your might life up my heart. I find peace in Your righteousness.
Forgive me, Lord, and free me from my sins.
Give to me a sense of honor and knowledge. May I not be shamed in ruin.
Protect me from unclean spirits, save me from pain and temptation.
For You, O Lord, are my salvation, and I praise You everyday.
My people rejoice with me and are awestruck by Your power.
Forgive me, Lord, and free me from my sins.
Give to me a sense of honor and knowledge. May I not be shamed in ruin.
Protect me from unclean spirits, save me from pain and temptation.
For You, O Lord, are my salvation, and I praise You everyday.
My people rejoice with me and are awestruck by Your power.
I will adore You and worship You for all eternity.
Footnotes
[1]
Martםnez, xlii.
[2] Psalms Scroll, 12-06-98.
[3] This was the first instance in this scroll that spawned a great deal of debate. There does not appear to be a direct antecedent for the feminine pronouns in this section. It was hypothesized that the pronouns would be referring to the wisdom or knowledge of or about God. It could also be a reference to divine androgyny, although this is unlikely because of the time period in which this scroll was written. Also, the feminine pronouns could mean the "Law of the Most High" as it appeared in the original text. In addition to all of these options, it could have been a result of translations from the original texts, and the words in the original scrolls were feminine, such as nouns are in many romance languages of today. Because of this, previous translators may have left the feminine pronouns in the text as was done in this case.
[4] In this case, the author wrote, "Celebrate your feasts and pay your vows." (Vermes, 309) The use of the word 'feasts' led to speculation about the intent of the definition of the word once again. While 'feasts' could simply mean food, it could also be referring to celebrations or traditions of a religious or even secular nature. Because of uncertainty, the word was left intact in the text.
[5] A biblical name of the devil or one of the fiends.
[6] This psalm can be found in a Bible containing the Apocrypha.
[7] There are two conflicting punctuation techniques on this phrase. Martinez translates,
[2] Psalms Scroll, 12-06-98.
[3] This was the first instance in this scroll that spawned a great deal of debate. There does not appear to be a direct antecedent for the feminine pronouns in this section. It was hypothesized that the pronouns would be referring to the wisdom or knowledge of or about God. It could also be a reference to divine androgyny, although this is unlikely because of the time period in which this scroll was written. Also, the feminine pronouns could mean the "Law of the Most High" as it appeared in the original text. In addition to all of these options, it could have been a result of translations from the original texts, and the words in the original scrolls were feminine, such as nouns are in many romance languages of today. Because of this, previous translators may have left the feminine pronouns in the text as was done in this case.
[4] In this case, the author wrote, "Celebrate your feasts and pay your vows." (Vermes, 309) The use of the word 'feasts' led to speculation about the intent of the definition of the word once again. While 'feasts' could simply mean food, it could also be referring to celebrations or traditions of a religious or even secular nature. Because of uncertainty, the word was left intact in the text.
[5] A biblical name of the devil or one of the fiends.
[6] This psalm can be found in a Bible containing the Apocrypha.
[7] There are two conflicting punctuation techniques on this phrase. Martinez translates,
My hands made a flute.
my fingers a lyre,
and I gave glory to YHWH.
I said to myself:
the mountains do not witness in his favour . . . (p. 310.)
my fingers a lyre,
and I gave glory to YHWH.
I said to myself:
the mountains do not witness in his favour . . . (p. 310.)
However,
Vermes wrote,
My hands have made a pipe and my fingers a lyre.
I have rendered glory to the Lord; I have said so in my soul.
The mountains do not testify to him, and the hills do not . . .(p. 302.)
I have rendered glory to the Lord; I have said so in my soul.
The mountains do not testify to him, and the hills do not . . .(p. 302.)
In the first version, the author writes as if the speaker talks about the mountains to himself. In the second version, it seems as if he glorified God to himself. While these differences may seem insignificant, they can lead to debate-causing confusion.
[8] Because of the uncertainty about the original author's intent for the definition of the word anointed, whether it was meant to be construed as meaning to baptize or to christen, to elect as a chosen one, or to literally rub something on the individual. As a result of this enigma, the original word "anoint" was left in this translation. This occurred a couple of times in this text.
[8] Because of the uncertainty about the original author's intent for the definition of the word anointed, whether it was meant to be construed as meaning to baptize or to christen, to elect as a chosen one, or to literally rub something on the individual. As a result of this enigma, the original word "anoint" was left in this translation. This occurred a couple of times in this text.
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