Reworked Pentateuch
4QPPa=4Q158
Introduction and Paraphrase prepared by Warren Rohde & Rick Bohn
Introduction :
4Q158 is also known as 4QPPa, and The Reworked Pentateucha. 4Q158 is grouped with 4Q364-7, and together are called the Reworked Pentateuch. 4Q158 contains portions of Genesis, Exodus, and Deuteronomy. Most lines are exactly as they appear in the Bible and some are extrabiblical. In general, 4Q158 parallels quotes from the Pentateuch with minor additions. Some scholars wonder if it could be an atypical version of biblical manuscripts[1]. Wise, Abegg-Jr, and Cook (pg 200) also present a similar theory suggesting we may be dealing with a "wild" text of the bible. A "wild" text is of a form vastly different from a "standard" version. This may be true when considering the entire Reworked Pentateuch, but since 4Q158 largely consists of direct quotes from sections of Genesis, Deuteronomy, and Exodus, it by itself would not be considered a wild text.
Emanuel Tov and other scholars have suggested that 4Q365 is another copy of 4Q158. A relationship exists between the two in that they both contain material from Exodus although the readable sections are different. Considering the large portion of unreadable material in both documents it is conceivable, although difficult to prove, that the two could be duplicates of each other.
Fragment 1-2 contains lines from Genesis 32:24-32 and Exodus 4:27-28, with extrabiblical additions. An addition to Genesis 32:30 is the exact wording Jacob received from God. Another interesting point is the tradition told in Genesis 32:32 'one does not eat from a certain portion of the thigh muscle' is transformed into a direct command from God. Fragment 4, lines 1and 2 appear to be the second half of Exodus 3:12. Lines 4-5 are a variation of Exodus 24:4-6, and the final lines are extrabiblical reflecting Gods covenant with the patriarchs.
Fragment 6 contains Exodus 20:19-21. This is expanded upon with Gods affirmation of Moses' statement to the people, and goes onto instill additional fear by holding them accountable to live up to God's commandments.
Fragment 7-8 combines Exodus 20:12-17, Deuteronomy 5:30-31, Exodus 20:22-26, and Exodus 21:1-10, with small extrabiblical additions. The 1st half of line 5 is such an addition. It is suggested by Wise, Abegg-Jr, and Cook that there may be some attempted biblical interpretation taking place. For example by mixing Exodus 20 with Deuteronomy 5 the author may have been attempting to clear up the confusing chronology surrounding the revelation at Sinai. Ancient scholars noticed that Moses went up the mountain seven times, but only explicitly descended twice. In order to correct the chronology one has to rearrange the order of the events. Certain aspects of 4Q158 seem to represent this sort of problem solving.
Fragment 10-12 closely parallels Exodus 21:32 to 22:13 with a small quantity of minor differences.
Fragment 14, an extrabiblical passage, records God speaking in the first person to a then current leader of Israel, probably Abraham or Jacob. God is providing a view into the future by revealing his intentions to desolate Egypt and promote the position of Israel for generations to come.
Paraphrase :
4Q158
Fragments 1-2
3Gn 32:25-30 Jacob wrestled with [a man] until [daybreak. Realizing he could not win against Jacob the man struck him on his thigh, and dislocated his hip]. They continued wrestling until early morning. [The man said, "Let me go for the day is breaking:" Jacob agreed to let go if the man 5blessed him] The man asked him his name and Jacob told him. [The man said, "You shall no longer be called Jacob, but Israel. For you have striven with God] and humans and have prevailed." Jacob asked him his name, and he said, "Why is it you ask my name?" Then he blessed Jacob and said, " May the Lord make you fruitful, [know]ledgeable, insightful, and prevent you from sin for this day, and forever [...]" 10Then the man left.
Gn 32:31-33 Jacob named the place where he saw God face to face, Penuel[2] . As Jacob was leaving Penuel (limping because of his injury) God appeared and said, "You shall not eat [the thigh muscle that is on the hip socket." To this day the Israelites do not eat the thigh muscle] on the hip socket, [because he struck Jacob there.]
Ex 4:27- 28[God said] to Aaron, "Go [into the wilderness] to meet [Moses." Aaron went and met Moses at the mountain[3] of God where he kissed him. Moses told] Aaron everything 15God said to him. Moses said, "The Lord [has spoken] to me, saying, 'When you have brought the people out [of Egypt ...'] to go as slaves, and consider, they number thirty ....] the Lord, God [...]
Fragments 3
1And Jacob called [...] in this earth [...] my fathers in order to enter [...]
Fragments 4
1When you bring the people out of Egypt worship me on this mountain. So Moses built an altar there, and set up twelve pillars to represent the twelve tribes of Israel. Then he prepared a burnt offering on the altar [...Moses took half the blood and put it ] 5in bowls, Ex 24:6 and the other half he painted on the [altar ... God said to Moses, "...] that I revealed to Abraham and to Isaac [and to Jacob ... the contract that I made ] with them to be their God, and the people's [...] forever...
Fragments 6
1 Ex 19:20- 21 [like us, and live. Come and hear everything God tells us. Then tell us everything God said. [we will listen to you, but] don't let [God] talk to us or we [will die." Moses said, "Do not fear; for God has come to test you] [and t]o put the fear of [God in you so that you do not sin." The people stood at a distance, while Moses entered the darkness where] God was.
God said to Moses, ["I have heard what the people have said to you. They are correct in all they have said. If] 5they continue to fear [Me and obey all the commandments all may go well for them and their children forever! Now that you have heard] My words tell them, ['I will give them a prophet like you from their own people; This prophet will speak everything I tell him. Anyone] who does not listen [to this prophet, I will hold accountable.
Any prophet who speaks falsely in My name,] or spea[ks in the name of other gods will die. You may ask, "How will we know if a prophet speaks the LORDs words?"] If [the things a prophet says do not happen it's not the LORDs word. This prophet has spoken presumptuously, but do fear him."]
Fragments 7-8
1Ex 20:12- 17 Honor your [father] and your mother, [so that you may live long in the land God will give you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear] false witness [against] your [neighbor]. You shall not desire [your] nei[ghbor's] wife, [slave, ox, donkey, or anything that belongs to your neighbor]. God said to Moses, Dt 5:30- 31 "Tell them to [return to their tents. And with you next to Me I will tell them all the commandments, statues] and ordinances you are to teach them. They are to follow these rules in the land [I am about to give them"...]
5The people returned to their tents, but Moses remained before Ex 20:22-26 [God. God said, "tell the Israelites] 'that they have seen Me speak to you from heaven. They are not to make [gods of silver or gold. They need to only make an altar of earth, and sacrifice] on it your burnt offerings and offers of well being, your sheep [and oxen. Every place where I cause My named to be remembered I will come and bless you. If] you build me [an altar of stone] do not use formed stone. For by using a chisel [upon it you ruin it. Do not go up steps to My altar or your nakedness will be exposed] on it"
Fragments 10-12
1 Ex 21:32- 37 [If a bull kills a slave man or woman, the bull's owner is to pay the slave owner] thirty sil[ver] shekels[4] [and the bull is to be stoned] 2 [The owner] of an uncovered well [is responsible to compensate] the owner of any bull or ass that falls into it and return the [dead animal to the owner. If a bull kills someone else's bull, the killing bull is to be sold] with the proceeds from the sale and the dead bull [shared between both owners]. 4 However, if the killing bull [was known to] gore [and its owner did not keep it in, the bulls would be exchanged live for dead]. 5 If someone steals a bull or ewe and slaughters it or s[ells] it, [he is to repay the owner with five bulls for a stolen bull and four sheep for a stolen ewe. If the thief was caught during the break in] and was killed, he should not be the subject of blood retaliation. Ex 22:1-13 If the thief was caught stealing in daylight hours he will be subjected to blood retaliation. [The thief must pay for what is stolen. If he has no worth, he will be sold for the value of the stolen property. If 7 the stolen property is found in his possession, he will pay double if it is a live bull, ass or ewe. If a man allows his flock to graze on a field or vineyard owned by someone else, he is to repay with the produce from his own field. If he has allowed his flock to consume the entire field, he is to repay with the best of his fields or vineyards. Damages to a field as a result of fire are the responsibility of the person who started the fire. Thieves who steal property that has been entrusted in a neighbor's care are required to pay double. If the thief is not found, the person to whom the property was entrusted shall approach the house of God to decide if he is guilty of the theft. Both parties are to present their case to God, and if either party is convicted he shall pay his neighbor double. 12 [When someone has given] livestock to his neighbor for safekeeping and it dies, becomes injured or is stolen without an eye witness, judgment will be made while both parties are under oath before the Lord. If the entrusted neighbor states under oath that he did not harm or steal the owner's property, the owner is forced to agree and no repayment is required. If the entrusted neighbor was present at the time of the theft, he is required to pay damages to the owner. If the animal as torn to pieces, 14[the remains are to be shown to the owner and payment is not required.] If an animal is loaned to a friend and it dies or is torn to pieces without the owner present, the borrower is responsible for payment of damages.
Fragment 14
2 [all the fl]esh and all the spirits 3 [...] as a blessing for the land 4[...] the people [...] this; Egypt shall be desolated [...] I shall create in [...] [I will rescue them from] the restraint of Egypt's power and liberate them from Egyptian control. I shall make them My people forever [and ever...I will bring them out] of Egypt. 7 Future generations [will settle in the] land safely for[ever ... but, I will hurl Egypt into] the heart of the sea at the deepest part [...] where they will live 9 [...] [bo]rders [...]
Tales of the Patriarchs
1QapGen=1Q20
Paraphrase and comments by Lesley Faulk and Amanda Scott
Introduction
The "Tales of the Patriarchs," which deals with the descendants of Adam, is sometimes referred to as the "Genesis Apocryphon." Originally, the Genesis Apocryphon was referred to as the fourth scroll because it was the fourth scroll out of seven to be found in the Qumran Cave. This "Dead Sea Scroll" was originally thought to have come from the apocryphal book of Enoch because a small portion of the scroll that had been unraveled, mentioned Enoch's name(Fitzmeyer, pg. 4). However, when another section was unraveled, scholars were lead to believe that this scroll came from the apocryphal book of Lamech, a name that was already known to scholars because of the book Jubilees. The reason why they thought this scroll came from the book of Lamech is because the speaker spoke about Bitenosh, Lamech's wife, in first person (Yadin, pg. 144). Yet once again, this belief was wrong. When the scroll was finally fully unraveled, it had references to Noah, Abraham and Lot, making the scrolls relation to the Jubilees more apparent. In many senses one can refer to this text as a "Little Genesis" because its literary dependence on Genesis is similar to that of the Jubilees (Fitzmeyer, pg. 4).
When Avigad and Yadin published the fourth scroll, they realized that they could no longer call it the "Book of Lamech" and so they decided on the title Genesis Apocryphon to avoid any further commitments to the character of the writing contained in the scroll. Avigad stated that "these stories are based on the biblical narratives but they also deal with other subjects and details previously unknown" (Fitzmeyer, pg. 5). An example of this is in of the story of Joseph and Sarah and their time in Egypt. In column 20 of the Apocryphon, the time duration of Sarah living with the Pharaoh is given as two years unlike the bible when a time frame was not given (Yadin, pg. 144). Also, the purity of Sarah which was in question in the bible is maintained in the Genesis Apocryphon. Sarah could not have relations with the Pharaoh because the evil spirit that Joseph prayed for to God made all the men in Egypt impotent. Thus, the purity of Adam descendants were maintained (WAC, pg. 74).
However, not all scholars agreed with this title Apocryphon because as R. Meyers believes, "it evokes its counterpart, a canonical book, and consequently introduces not the Qumran literature a slight anachronism." Yet, even with some criticism, the fourth scroll is known as the Genesis Apocryphon.
Now that the debate of naming this scroll was over, the task of placing this text into a genre began. It has already been stated that this text relies heavily on the canonical Genesis, however, this scroll contains additional details that were obviously derived from some non-biblical sources. For instance, Gn 5.28-29 in the bible is the starting point for the extended narrative for columns 2-5 which are embellishments of the birth of Noah. Columns 6-17 deals with Noah, the flood, and the division of the earth between his sons. These lines can once again be compared to the Jubilees chapters 4-9. In column 18 and 19 where the narrative has shifted to Abraham. This text is the expanded version corresponds with of Gn 11.27-14. There is an obvious similarity between the working of this section to the Jubilees. In column 22, a less direct translation can be seen, with the author reverting to the free reworking of the Genesis story which has been seen in previous columns, yet not returning to the first person except for conversation itself (Fitzmeyer, pg. 6).
Paraphrase
Frag.1 Col. 1
You should let your anger and tear out (?)... and who is the man who.. the fury of your anger..... and those who have been destroyed and killed, bereft and... and now I have stopped the prisoners.... the Great Holy One....all that he...
Frag.1 Col 2:
day of... all...land of... and the evil for...
Frag. 2
...and they were hit from behind...in front of the lord
Col. 1
.... and with the sowing....not even the mystery of evil which....the mystery which
Col. 2.[1]
I thought, in my heart, that the conception was the work of the Watchers the pregnancy of the Holy Ones and that it belonged to the Giants[2]... and my heart was upset by this... I, Lamech, turned to my wife Bitenosh and said... Swear to me by the Most High, Great Lord, King of the Universe[3]...the sons of heavens, that you will truthfully tell me everything, if... You will tell me without lies... Then Bitenosh, my wife spoke harshly and she cried... and said: Oh my brother and lord! Remember my pleasure... the time of love, gasping for breath. I will tell you everything truthfully... and then my heart began to ache... When Bitenosh realized my mood had changed...Then she withheld her anger and said to me: O my lord and brother! Remember my pleasure. I swear to you by the Great Holy One, the King of the heavens... That this seed, pregnancy, and planting of fruit comes from you and not a stranger, Watcher, or son of the heaven... Why is your expression changed and your spirit saddened... I speak honestly to you... Then I, Lamech, went to my father, Methuselah, and told him everything so that he would know the truth because he is well liked... and he is in well with the Holy Ones and they share everything with him. Methuselah went to Enoch to find the truth... he will. And he went to Parvaim, where Enoch lived... He said to Enoch: O my father and lord, to whom I... I tell you! Do not be angry because I came here to you... fear before you...
Col 3
For in the days of Jared, my father...[4]
Col 5
Enoch...not from the sons of heaven, but from Lamech your son... I now tell you... and I reveal to you... Go tell your son Lamech... When Methuselah heard this... And with his son Lamech, he spoke... Now when I, Lamech, heard these things... Which he got out of me
Col 6[5]
I abstained from injustice and in the womb of my mother who conceived me I searched for truth. When I emerged from my mother's womb, I lived all my days in truth and walked in the path of eternal truth. And the Holy One was with me... on my pathways truth sped to warn me off the... of lie which led to darkness.. I braced my loins with the vision of truth and wisdom... paths of violence. vacat Then, I Noah became a man that clung to truth and seized... I took Amzara, his daughter as my wife. She conceived and bore me three sons and daughters. I Then took wives from my brother's family for my sons, and I gave my daughters to my nephews according to the law of the eternal precept which Most High ordained to the sons of man. vacat And in my days, when according to my reckoning... ten jubilees had been completed, the time came for my sons to take wives for themselves... heaven, I saw in a vision and was explained and made known the actions of the sons of heaven and... the heavens. Then I hid this mystery in my heart and explained it to no one. vacat... to me and a great and... and in a message of the Holy One... and he spoke to me in a vision and he stood before me... and the message of the Great Holy One called out to me: "To you they say, O' Noah,..." and I reckoned the whole conduct of the sons of the earth. I knew and explained everything... two weeks. then the blood which the Giants had spilled... I was at ease and waited until... the holy ones with the daughters of man... The I Noah, found grace, greatness and for my entire life I have behaved righteously...I, Noah, a man...
Col. 7
God told Noah that he would rule over the earth and the seas and all they encompass. Noah was overjoyed at the idea.
Col. 10
The arc rested upon the mountain of Ararat (Hurarat). Noah atoned for the land and burned incense on the alter[6].
Col. 11
God makes a covenant with Noah telling him he could no longer eat blood of any kind.
Col. 12
I placed my bow in the cloud and it became a sign for me in the cloud... the earth... it was revealed to me in the mountains[7]... a vineyard in the mountains of Ararat... After the flood Noah and his sons descended from the mountain. They saw the widespread devastation of the earth. After the flood Noah's children began to have his grandchildren-Sons ands daughters[8]. They then planted the soil and put a vineyard on Mount Lubar that produced wine four years later: On the first day of the fifth year, there was a feast at which the first wine was drank. Noah gathered his family together and they went to the alter and thanked god for saving them from the destruction of the flood.
Col 13[9]
...They were cutting gold, silver, stones, and clay and taking some for themselves. I saw the gold and silver... iron, and they cut down all the trees and took some. I saw the sun, moon, and stars cutting and taking some for themselves... I turned to see the olive tree and behold, it was rising up and for many hours... many leaves... appeared in them. I watched the olive tree and the abundance of its leaves... they tied to it. I was greatly amazed by the tree and its leaves... the four winds of heaven were strongly blowing and they were breaking off and smashing the branches of the olive tree. The westerly wind hit first, knocking off its fruit and leaves and scattering them everywhere. Then...
Col 14
...Listen and hear! You are the great cedar... standing in front of you in a dream on the mountain tops... truth. The willow that springs from it and rises high (these are) three sons... And the one that you did see, the first willow got attached to the stump of the cedar... and the wood from it... will never separate from you. And among it posterity... will be called... will grow a wonderful plant... will stand forever. And what you saw, the willow caught the stump... the last willow... part of their branch entered[10] the branch of the first tree, two sons... And what you saw, that part of their branch entered the branch of the first tree... I explained to him the mystery...
Col 15
...And that you saw all of them... They will go around, the majority of them will be evil. and what you saw, that a man came from the south, with a sickle in his hand, and bringing fire with him... who will come from the south of the land... And they will put wickedness on the fire, a;;... And he should come between... Four angels... between all nations. And they will all worship and be dumbfounded... I will honestly explain to you. And I, Noah woke up from my sleep and the Sun[11].
Col. 16
Noah divided the land among his decedents.... all the land of the north as far as... this boundary, the waters of the Mediterranean.... the Tina River.
Col. 17
Noah further divided the land West, to Asshur, as far as the Tigris. He gave Aram land as far as the source of.... this Mountain of the Bull, and he crossed it westward as far as.... where the three parts met.... For Arpachshad[12]... He gave Gomer[13] a part in the northeast t the Tina River.... To Magog[14]...
Col. 19
I, Abraham built and alter (at Bethel) and called to god, praising him. I then went to the Holy mountain and to Hebron[15] where he lived for two years. Because there was famine in the land my family and I traveled to Egypt where grain was plentiful. I went across the branches of the Nile[16] to enter Egypt, the land of the sons of Ham. I had a dream about a cedar tree and a date-palm tree. When people came to cut down the cedar tree, the date-palm tree objected, saying that they were grown from a single root. The cedar tree was spared. I became fearful of the dream and told it to my wife. I explained it as it pertained to us telling Sarah that the men will come for her and try to kill me. I warned Sarah that she must tell everyone that I am her brother so that my life can be spared. She became scared and did not want to go to Zoan for fear of being seen. Five years later[17], councilors of the Egyptians court and advisors of the Pharaoh of Zoan[18] came, having heard the words of my wife. They brought gifts and requested knowledge from me. I read to them from the Book of the words of Enoch.
Col. 20[19]
The men return to the Pharaoh and describe Sarah's features: beautiful face, supple hair, lovely eyes, pleasant nose, radiant face[20]. He continued on describing her shapely breasts, perfect hands, and everything down to her long and delicate fingers. the men compared her to and rated her far higher than virgins and birds, and all other women alike. Hearing this, and then seeing Sarah, the pharaoh wanted her and took her for his wife. Sarah saved me by telling the pharaoh that I was her brother and that night I and my nephew Lot cried together I prayed to Lord for justice[21]. I wanted the Lord to raise up against the pharaoh and protect Sarah. God listened and sent an evil spirit to the entire household that prevented the pharaoh from having sexual relations with Sarah for the two years that they were together. At the end of the two years, the plagues and afflictions were so great that magicians and healers were sent for. They were, of course, ineffective, and they all soon left. Hyrcanos went to me pleading for help against the plague because I had been seen in a dream. I agreed to help only when my wife Sarah is returned to me. The pharaoh heard this and confronted me, himself asking why I lied saying that Sarah was my sister. He agreed to give Sarah back and I exorcised the evil spirit from the house of the pharaoh. The pharaoh swore to me that he had not touched Sarah while they were together and gave her gifts of gold, silver, linen, and purple-dyed clothing. Sarah and I were then led out of Egypt. I, Sarah, Lot, and his wife took our flocks and the gold and silver I had received[22] and traveled together.
Col. 21
I went to all my old campsites until I reached Bethel, the place where I once built an alter, and then I built another one and offered up burnt offerings and a cereal offerings to the God Of Most High, and invoked the name of the Lord of the Universe there. I praised God's name and blessed god and gave thanks to Him there for all the flocks and goods and wealth which he has given me, for the good he has done for me, and because He had returned me to this land safely.
After this day, Lot left me on the account of our shepherd's behavior. He went to live in the Valley of Jordan taking all his flocks with him. And I also added greatly to what he had. he pastured his flock and kept moving until he reached Sodom[23] and bought a house there, while I still lived in the mountain of Bethel. It bothered me that Lot and I had separated.
God came to me in a dream and said to me: Go up to Ramat Hazor[24] which is north of Bethel, the place you are living now, and look to the east, west, south and to the north. Look at the land which I am giving you and your descendants forever. The next morning I went up to Ramat Hazor and looked at the land from that height, from the river of Egypt up to Lebanon and Senir[25], and from the Great Sea up to Hauran[26], and all the land of Gebel[27] to Qadesh[28], and all the Great Desert[29], as far as the Euphrates and he said to me: I shall give all this land to your descendants; and they will inherit it forever. I will multiply your descendants like the dust of the earth that none can count. Your descendants will be numberless. Arise, walk about, go "see how long and how wide it is, for I will give it to you and to your descendants after you, forever.
Then I, Abraham, went out traveling in a circuit to survey the land. I began the circuit at the Gihion River[30], I went along the Mediterranean Sea until I reached the Mountain of the Bull[31]. I circled from the coast of this great river saltwater sea, skirting the Mount of the Bull, and continued eastward through the breadth of the and until I came to the Euphrates river. I traveled along the Euphrates until I reached the red sea in the east, whence I followed the coast of the Red Sea until I came to the branch of the Reed Sea[32], jutting out from the Red Sea. From there I completed the circuit, moving southward to arrive at Gihon River. Then I returned home safely and found all is well with my men. Then I went and settled next to the oaks of Mamre[33], which is northeast of Hebron. There I built an alter and offered up burnt offering and a cereal offering to the God Most High. I ate and drank there, I and all the men of my household, and invited Mamre, Arnem, and Eshkol, three Amorite brothers and my friends. They ate and drank together with me. Prior to those days Chedorlaomer, the king of Elam, Amraphel, the king of Babylon, Arioch, the king of Cappadocia[34], and Tidal, the king of Goiim[35], which lies between the two rivers had come. They had waged war on Bera, the king of Sodom, Birsha, the king of Gomorrah, Shinab, the king of Admah, Shemiabad, the king of Zeboiim, and the king of Bela. All these formed an alliance to do battle in the Valley of Siddim. Now the king of Elam, and the kings with him proved to be stronger than the king of Sodom and imposed tribute upon them. Over twelve years they continued paying their tribute to the king of Elam, but in the thirteenth they rebelled against him. Thus the fourteenth year the king of Elam sallied forth with all his allies, and they ascended by the way of the desert[36]. They smote and plundered beginning from the Euphrates. They kept on smiting-smiting the Rephaim who were in the Asteroth- Kernaim[37], the Zumzammin who were Amman, the Emim[38] who were in Shaveh- hakerioth, and the Horites who were in the mountain of Gebal-until they reached El- Paran, in the desert. They returned...in Hazazon-tamar[39]. The king of Sodom went out to meet him, together with the king of Gomorrah, Admah, Zeboiim and the king of Bela. They engaged in battle in the valley of Siddim against Chedorlaomer, and allies that were with him. The king of Sodom was defeated and put to flight while the king of Gomorrah fell into the pits... The king Elam plundered all the property of Sodom and of Gomorrah and they captured Lot.
Footnotes
[1] The columns numbers differ between sources. This is because recent research has shown that the 1Q20 fragments comprise column 1 and 2 but are not after included with this work.
[2] Lamech believes that his wife Bitenosh has been with fallen angels called Watchers or Nephilim. He fears his child may be a Giant because of this union with the Watcher.
[3] Most High, Great Lord, King of the Universe are all referring to God; the names make God appear even more powerful and mighty.
[4] This column contains the beginning of Enoch's reply to Methuselah. He starts talking about how in the days of Jared, angels descended to take human wives.
[5] There are very few sources where this column's context is explained. Many sources attempt to hypothesize what the text is trying to get across but an agreement has yet to be established. The main thrust of this text is that Noah, after being born with the gift of knowing the truth, lived his life righteously, married, and married his children off. Finally this passage ends with Noah having a vision.
[6] These are the activities that occur immediately after the flood.
[7] Mountain of Ararat
[8] Noah's grandsons were Arpachsad, Gomer, Magog, Madai, Yavan, Tubal, Mosok, and Tiras. Others were born, as well as granddaughters, but their names are not mentioned.
[9] This column is not found in many sources and no explanations are given beyond the text. It is unclear who "they" and the significance of the olive tree. Columns 14 and 15 also have no further explanation.
[10] Part of the branch possibly got entangled with
[11] This passage presents the idea that Noah had been dreaming in columns 13,14,15 after he came down from the mountain.
[12] Noah's firstborn grandson.
[13] Son of Japhet.
[14] Another son of Japhet.
[15] In the bible it only states that Abraham set out, continuing on his way to Negeb with no mention of Hebron. Hebron is a town older than any other in the country- approximately 2300 years old.
[16] Carmon is the branch mentioned but it is controversial whether the translation from Greek gives an actual branch of the Nile or not.
[17] As with all Biblical writings, the mention of time periods is controversial. five years is not an exact time period.
[18] Zoan is the old Testament name for Tanis, a town in Egypt.
[19] The descriptions of Sarah's beauty provide many details that writers of the scroll believed were locking in the Old Testament.
[20] This can be literally taken as "all the bloom" of her face. It suggests Sarah's god given beauty that cannot be taken away.
[21] Biblical accounts do not include Abraham's praying to God.
[22] This is actually interpreted incorrectly. The gifts were given to Sarah by the Pharaoh, and Abraham's wealth was independent of these gifts.
[23] located in the Jordan Valley but unfortunately, no other information is given.
[24] it is the highest spot in the mountains of Judea, which gives Abraham an unique view of the land.
[25] Mt. Hermon which is the southern tip of the Anti-Lebanon range.
[26] it is a broad, high plateau that is southeast of Mt. Hermon..
[27] it is the land south of the Dead Sea.
[28] associated with the Gebel, it is southeast of the Dead Sea.
[29] the desert between Egypt and Palestine.
[30] it is associated with the Nile River and it is undoubtedly the same as the "River of Egypt".
[31] it is part of the Taurus mountain range called Mount Amanus, situated north of Alexandretta.
[32] Tongue-shaped gulf of the Suez.
[33] Are oak trees belonging to Mamre, the Amorite that is later mentioned in this text. Abraham settles near the oak of Ogyges.
[34] kingdom located in Asia Minor.
[35] A place in the Mesopotamia.
[36] Syrian Desert.
[37] Ashteroh is found east of Jordan.
[38] Inhabitant of the ancient land of Moab.
[39] Situated somewhere in the southern area of the Dead Sea.
4QPPa=4Q158
Introduction and Paraphrase prepared by Warren Rohde & Rick Bohn
Introduction :
4Q158 is also known as 4QPPa, and The Reworked Pentateucha. 4Q158 is grouped with 4Q364-7, and together are called the Reworked Pentateuch. 4Q158 contains portions of Genesis, Exodus, and Deuteronomy. Most lines are exactly as they appear in the Bible and some are extrabiblical. In general, 4Q158 parallels quotes from the Pentateuch with minor additions. Some scholars wonder if it could be an atypical version of biblical manuscripts[1]. Wise, Abegg-Jr, and Cook (pg 200) also present a similar theory suggesting we may be dealing with a "wild" text of the bible. A "wild" text is of a form vastly different from a "standard" version. This may be true when considering the entire Reworked Pentateuch, but since 4Q158 largely consists of direct quotes from sections of Genesis, Deuteronomy, and Exodus, it by itself would not be considered a wild text.
Emanuel Tov and other scholars have suggested that 4Q365 is another copy of 4Q158. A relationship exists between the two in that they both contain material from Exodus although the readable sections are different. Considering the large portion of unreadable material in both documents it is conceivable, although difficult to prove, that the two could be duplicates of each other.
Fragment 1-2 contains lines from Genesis 32:24-32 and Exodus 4:27-28, with extrabiblical additions. An addition to Genesis 32:30 is the exact wording Jacob received from God. Another interesting point is the tradition told in Genesis 32:32 'one does not eat from a certain portion of the thigh muscle' is transformed into a direct command from God. Fragment 4, lines 1and 2 appear to be the second half of Exodus 3:12. Lines 4-5 are a variation of Exodus 24:4-6, and the final lines are extrabiblical reflecting Gods covenant with the patriarchs.
Fragment 6 contains Exodus 20:19-21. This is expanded upon with Gods affirmation of Moses' statement to the people, and goes onto instill additional fear by holding them accountable to live up to God's commandments.
Fragment 7-8 combines Exodus 20:12-17, Deuteronomy 5:30-31, Exodus 20:22-26, and Exodus 21:1-10, with small extrabiblical additions. The 1st half of line 5 is such an addition. It is suggested by Wise, Abegg-Jr, and Cook that there may be some attempted biblical interpretation taking place. For example by mixing Exodus 20 with Deuteronomy 5 the author may have been attempting to clear up the confusing chronology surrounding the revelation at Sinai. Ancient scholars noticed that Moses went up the mountain seven times, but only explicitly descended twice. In order to correct the chronology one has to rearrange the order of the events. Certain aspects of 4Q158 seem to represent this sort of problem solving.
Fragment 10-12 closely parallels Exodus 21:32 to 22:13 with a small quantity of minor differences.
Fragment 14, an extrabiblical passage, records God speaking in the first person to a then current leader of Israel, probably Abraham or Jacob. God is providing a view into the future by revealing his intentions to desolate Egypt and promote the position of Israel for generations to come.
Paraphrase :
4Q158
Fragments 1-2
3Gn 32:25-30 Jacob wrestled with [a man] until [daybreak. Realizing he could not win against Jacob the man struck him on his thigh, and dislocated his hip]. They continued wrestling until early morning. [The man said, "Let me go for the day is breaking:" Jacob agreed to let go if the man 5blessed him] The man asked him his name and Jacob told him. [The man said, "You shall no longer be called Jacob, but Israel. For you have striven with God] and humans and have prevailed." Jacob asked him his name, and he said, "Why is it you ask my name?" Then he blessed Jacob and said, " May the Lord make you fruitful, [know]ledgeable, insightful, and prevent you from sin for this day, and forever [...]" 10Then the man left.
Gn 32:31-33 Jacob named the place where he saw God face to face, Penuel[2] . As Jacob was leaving Penuel (limping because of his injury) God appeared and said, "You shall not eat [the thigh muscle that is on the hip socket." To this day the Israelites do not eat the thigh muscle] on the hip socket, [because he struck Jacob there.]
Ex 4:27- 28[God said] to Aaron, "Go [into the wilderness] to meet [Moses." Aaron went and met Moses at the mountain[3] of God where he kissed him. Moses told] Aaron everything 15God said to him. Moses said, "The Lord [has spoken] to me, saying, 'When you have brought the people out [of Egypt ...'] to go as slaves, and consider, they number thirty ....] the Lord, God [...]
Fragments 3
1And Jacob called [...] in this earth [...] my fathers in order to enter [...]
Fragments 4
1When you bring the people out of Egypt worship me on this mountain. So Moses built an altar there, and set up twelve pillars to represent the twelve tribes of Israel. Then he prepared a burnt offering on the altar [...Moses took half the blood and put it ] 5in bowls, Ex 24:6 and the other half he painted on the [altar ... God said to Moses, "...] that I revealed to Abraham and to Isaac [and to Jacob ... the contract that I made ] with them to be their God, and the people's [...] forever...
Fragments 6
1 Ex 19:20- 21 [like us, and live. Come and hear everything God tells us. Then tell us everything God said. [we will listen to you, but] don't let [God] talk to us or we [will die." Moses said, "Do not fear; for God has come to test you] [and t]o put the fear of [God in you so that you do not sin." The people stood at a distance, while Moses entered the darkness where] God was.
God said to Moses, ["I have heard what the people have said to you. They are correct in all they have said. If] 5they continue to fear [Me and obey all the commandments all may go well for them and their children forever! Now that you have heard] My words tell them, ['I will give them a prophet like you from their own people; This prophet will speak everything I tell him. Anyone] who does not listen [to this prophet, I will hold accountable.
Any prophet who speaks falsely in My name,] or spea[ks in the name of other gods will die. You may ask, "How will we know if a prophet speaks the LORDs words?"] If [the things a prophet says do not happen it's not the LORDs word. This prophet has spoken presumptuously, but do fear him."]
Fragments 7-8
1Ex 20:12- 17 Honor your [father] and your mother, [so that you may live long in the land God will give you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear] false witness [against] your [neighbor]. You shall not desire [your] nei[ghbor's] wife, [slave, ox, donkey, or anything that belongs to your neighbor]. God said to Moses, Dt 5:30- 31 "Tell them to [return to their tents. And with you next to Me I will tell them all the commandments, statues] and ordinances you are to teach them. They are to follow these rules in the land [I am about to give them"...]
5The people returned to their tents, but Moses remained before Ex 20:22-26 [God. God said, "tell the Israelites] 'that they have seen Me speak to you from heaven. They are not to make [gods of silver or gold. They need to only make an altar of earth, and sacrifice] on it your burnt offerings and offers of well being, your sheep [and oxen. Every place where I cause My named to be remembered I will come and bless you. If] you build me [an altar of stone] do not use formed stone. For by using a chisel [upon it you ruin it. Do not go up steps to My altar or your nakedness will be exposed] on it"
Fragments 10-12
1 Ex 21:32- 37 [If a bull kills a slave man or woman, the bull's owner is to pay the slave owner] thirty sil[ver] shekels[4] [and the bull is to be stoned] 2 [The owner] of an uncovered well [is responsible to compensate] the owner of any bull or ass that falls into it and return the [dead animal to the owner. If a bull kills someone else's bull, the killing bull is to be sold] with the proceeds from the sale and the dead bull [shared between both owners]. 4 However, if the killing bull [was known to] gore [and its owner did not keep it in, the bulls would be exchanged live for dead]. 5 If someone steals a bull or ewe and slaughters it or s[ells] it, [he is to repay the owner with five bulls for a stolen bull and four sheep for a stolen ewe. If the thief was caught during the break in] and was killed, he should not be the subject of blood retaliation. Ex 22:1-13 If the thief was caught stealing in daylight hours he will be subjected to blood retaliation. [The thief must pay for what is stolen. If he has no worth, he will be sold for the value of the stolen property. If 7 the stolen property is found in his possession, he will pay double if it is a live bull, ass or ewe. If a man allows his flock to graze on a field or vineyard owned by someone else, he is to repay with the produce from his own field. If he has allowed his flock to consume the entire field, he is to repay with the best of his fields or vineyards. Damages to a field as a result of fire are the responsibility of the person who started the fire. Thieves who steal property that has been entrusted in a neighbor's care are required to pay double. If the thief is not found, the person to whom the property was entrusted shall approach the house of God to decide if he is guilty of the theft. Both parties are to present their case to God, and if either party is convicted he shall pay his neighbor double. 12 [When someone has given] livestock to his neighbor for safekeeping and it dies, becomes injured or is stolen without an eye witness, judgment will be made while both parties are under oath before the Lord. If the entrusted neighbor states under oath that he did not harm or steal the owner's property, the owner is forced to agree and no repayment is required. If the entrusted neighbor was present at the time of the theft, he is required to pay damages to the owner. If the animal as torn to pieces, 14[the remains are to be shown to the owner and payment is not required.] If an animal is loaned to a friend and it dies or is torn to pieces without the owner present, the borrower is responsible for payment of damages.
Fragment 14
2 [all the fl]esh and all the spirits 3 [...] as a blessing for the land 4[...] the people [...] this; Egypt shall be desolated [...] I shall create in [...] [I will rescue them from] the restraint of Egypt's power and liberate them from Egyptian control. I shall make them My people forever [and ever...I will bring them out] of Egypt. 7 Future generations [will settle in the] land safely for[ever ... but, I will hurl Egypt into] the heart of the sea at the deepest part [...] where they will live 9 [...] [bo]rders [...]
Tales of the Patriarchs
1QapGen=1Q20
Paraphrase and comments by Lesley Faulk and Amanda Scott
Introduction
The "Tales of the Patriarchs," which deals with the descendants of Adam, is sometimes referred to as the "Genesis Apocryphon." Originally, the Genesis Apocryphon was referred to as the fourth scroll because it was the fourth scroll out of seven to be found in the Qumran Cave. This "Dead Sea Scroll" was originally thought to have come from the apocryphal book of Enoch because a small portion of the scroll that had been unraveled, mentioned Enoch's name(Fitzmeyer, pg. 4). However, when another section was unraveled, scholars were lead to believe that this scroll came from the apocryphal book of Lamech, a name that was already known to scholars because of the book Jubilees. The reason why they thought this scroll came from the book of Lamech is because the speaker spoke about Bitenosh, Lamech's wife, in first person (Yadin, pg. 144). Yet once again, this belief was wrong. When the scroll was finally fully unraveled, it had references to Noah, Abraham and Lot, making the scrolls relation to the Jubilees more apparent. In many senses one can refer to this text as a "Little Genesis" because its literary dependence on Genesis is similar to that of the Jubilees (Fitzmeyer, pg. 4).
When Avigad and Yadin published the fourth scroll, they realized that they could no longer call it the "Book of Lamech" and so they decided on the title Genesis Apocryphon to avoid any further commitments to the character of the writing contained in the scroll. Avigad stated that "these stories are based on the biblical narratives but they also deal with other subjects and details previously unknown" (Fitzmeyer, pg. 5). An example of this is in of the story of Joseph and Sarah and their time in Egypt. In column 20 of the Apocryphon, the time duration of Sarah living with the Pharaoh is given as two years unlike the bible when a time frame was not given (Yadin, pg. 144). Also, the purity of Sarah which was in question in the bible is maintained in the Genesis Apocryphon. Sarah could not have relations with the Pharaoh because the evil spirit that Joseph prayed for to God made all the men in Egypt impotent. Thus, the purity of Adam descendants were maintained (WAC, pg. 74).
However, not all scholars agreed with this title Apocryphon because as R. Meyers believes, "it evokes its counterpart, a canonical book, and consequently introduces not the Qumran literature a slight anachronism." Yet, even with some criticism, the fourth scroll is known as the Genesis Apocryphon.
Now that the debate of naming this scroll was over, the task of placing this text into a genre began. It has already been stated that this text relies heavily on the canonical Genesis, however, this scroll contains additional details that were obviously derived from some non-biblical sources. For instance, Gn 5.28-29 in the bible is the starting point for the extended narrative for columns 2-5 which are embellishments of the birth of Noah. Columns 6-17 deals with Noah, the flood, and the division of the earth between his sons. These lines can once again be compared to the Jubilees chapters 4-9. In column 18 and 19 where the narrative has shifted to Abraham. This text is the expanded version corresponds with of Gn 11.27-14. There is an obvious similarity between the working of this section to the Jubilees. In column 22, a less direct translation can be seen, with the author reverting to the free reworking of the Genesis story which has been seen in previous columns, yet not returning to the first person except for conversation itself (Fitzmeyer, pg. 6).
Paraphrase
Frag.1 Col. 1
You should let your anger and tear out (?)... and who is the man who.. the fury of your anger..... and those who have been destroyed and killed, bereft and... and now I have stopped the prisoners.... the Great Holy One....all that he...
Frag.1 Col 2:
day of... all...land of... and the evil for...
Frag. 2
...and they were hit from behind...in front of the lord
Col. 1
.... and with the sowing....not even the mystery of evil which....the mystery which
Col. 2.[1]
I thought, in my heart, that the conception was the work of the Watchers the pregnancy of the Holy Ones and that it belonged to the Giants[2]... and my heart was upset by this... I, Lamech, turned to my wife Bitenosh and said... Swear to me by the Most High, Great Lord, King of the Universe[3]...the sons of heavens, that you will truthfully tell me everything, if... You will tell me without lies... Then Bitenosh, my wife spoke harshly and she cried... and said: Oh my brother and lord! Remember my pleasure... the time of love, gasping for breath. I will tell you everything truthfully... and then my heart began to ache... When Bitenosh realized my mood had changed...Then she withheld her anger and said to me: O my lord and brother! Remember my pleasure. I swear to you by the Great Holy One, the King of the heavens... That this seed, pregnancy, and planting of fruit comes from you and not a stranger, Watcher, or son of the heaven... Why is your expression changed and your spirit saddened... I speak honestly to you... Then I, Lamech, went to my father, Methuselah, and told him everything so that he would know the truth because he is well liked... and he is in well with the Holy Ones and they share everything with him. Methuselah went to Enoch to find the truth... he will. And he went to Parvaim, where Enoch lived... He said to Enoch: O my father and lord, to whom I... I tell you! Do not be angry because I came here to you... fear before you...
Col 3
For in the days of Jared, my father...[4]
Col 5
Enoch...not from the sons of heaven, but from Lamech your son... I now tell you... and I reveal to you... Go tell your son Lamech... When Methuselah heard this... And with his son Lamech, he spoke... Now when I, Lamech, heard these things... Which he got out of me
Col 6[5]
I abstained from injustice and in the womb of my mother who conceived me I searched for truth. When I emerged from my mother's womb, I lived all my days in truth and walked in the path of eternal truth. And the Holy One was with me... on my pathways truth sped to warn me off the... of lie which led to darkness.. I braced my loins with the vision of truth and wisdom... paths of violence. vacat Then, I Noah became a man that clung to truth and seized... I took Amzara, his daughter as my wife. She conceived and bore me three sons and daughters. I Then took wives from my brother's family for my sons, and I gave my daughters to my nephews according to the law of the eternal precept which Most High ordained to the sons of man. vacat And in my days, when according to my reckoning... ten jubilees had been completed, the time came for my sons to take wives for themselves... heaven, I saw in a vision and was explained and made known the actions of the sons of heaven and... the heavens. Then I hid this mystery in my heart and explained it to no one. vacat... to me and a great and... and in a message of the Holy One... and he spoke to me in a vision and he stood before me... and the message of the Great Holy One called out to me: "To you they say, O' Noah,..." and I reckoned the whole conduct of the sons of the earth. I knew and explained everything... two weeks. then the blood which the Giants had spilled... I was at ease and waited until... the holy ones with the daughters of man... The I Noah, found grace, greatness and for my entire life I have behaved righteously...I, Noah, a man...
Col. 7
God told Noah that he would rule over the earth and the seas and all they encompass. Noah was overjoyed at the idea.
Col. 10
The arc rested upon the mountain of Ararat (Hurarat). Noah atoned for the land and burned incense on the alter[6].
Col. 11
God makes a covenant with Noah telling him he could no longer eat blood of any kind.
Col. 12
I placed my bow in the cloud and it became a sign for me in the cloud... the earth... it was revealed to me in the mountains[7]... a vineyard in the mountains of Ararat... After the flood Noah and his sons descended from the mountain. They saw the widespread devastation of the earth. After the flood Noah's children began to have his grandchildren-Sons ands daughters[8]. They then planted the soil and put a vineyard on Mount Lubar that produced wine four years later: On the first day of the fifth year, there was a feast at which the first wine was drank. Noah gathered his family together and they went to the alter and thanked god for saving them from the destruction of the flood.
Col 13[9]
...They were cutting gold, silver, stones, and clay and taking some for themselves. I saw the gold and silver... iron, and they cut down all the trees and took some. I saw the sun, moon, and stars cutting and taking some for themselves... I turned to see the olive tree and behold, it was rising up and for many hours... many leaves... appeared in them. I watched the olive tree and the abundance of its leaves... they tied to it. I was greatly amazed by the tree and its leaves... the four winds of heaven were strongly blowing and they were breaking off and smashing the branches of the olive tree. The westerly wind hit first, knocking off its fruit and leaves and scattering them everywhere. Then...
Col 14
...Listen and hear! You are the great cedar... standing in front of you in a dream on the mountain tops... truth. The willow that springs from it and rises high (these are) three sons... And the one that you did see, the first willow got attached to the stump of the cedar... and the wood from it... will never separate from you. And among it posterity... will be called... will grow a wonderful plant... will stand forever. And what you saw, the willow caught the stump... the last willow... part of their branch entered[10] the branch of the first tree, two sons... And what you saw, that part of their branch entered the branch of the first tree... I explained to him the mystery...
Col 15
...And that you saw all of them... They will go around, the majority of them will be evil. and what you saw, that a man came from the south, with a sickle in his hand, and bringing fire with him... who will come from the south of the land... And they will put wickedness on the fire, a;;... And he should come between... Four angels... between all nations. And they will all worship and be dumbfounded... I will honestly explain to you. And I, Noah woke up from my sleep and the Sun[11].
Col. 16
Noah divided the land among his decedents.... all the land of the north as far as... this boundary, the waters of the Mediterranean.... the Tina River.
Col. 17
Noah further divided the land West, to Asshur, as far as the Tigris. He gave Aram land as far as the source of.... this Mountain of the Bull, and he crossed it westward as far as.... where the three parts met.... For Arpachshad[12]... He gave Gomer[13] a part in the northeast t the Tina River.... To Magog[14]...
Col. 19
I, Abraham built and alter (at Bethel) and called to god, praising him. I then went to the Holy mountain and to Hebron[15] where he lived for two years. Because there was famine in the land my family and I traveled to Egypt where grain was plentiful. I went across the branches of the Nile[16] to enter Egypt, the land of the sons of Ham. I had a dream about a cedar tree and a date-palm tree. When people came to cut down the cedar tree, the date-palm tree objected, saying that they were grown from a single root. The cedar tree was spared. I became fearful of the dream and told it to my wife. I explained it as it pertained to us telling Sarah that the men will come for her and try to kill me. I warned Sarah that she must tell everyone that I am her brother so that my life can be spared. She became scared and did not want to go to Zoan for fear of being seen. Five years later[17], councilors of the Egyptians court and advisors of the Pharaoh of Zoan[18] came, having heard the words of my wife. They brought gifts and requested knowledge from me. I read to them from the Book of the words of Enoch.
Col. 20[19]
The men return to the Pharaoh and describe Sarah's features: beautiful face, supple hair, lovely eyes, pleasant nose, radiant face[20]. He continued on describing her shapely breasts, perfect hands, and everything down to her long and delicate fingers. the men compared her to and rated her far higher than virgins and birds, and all other women alike. Hearing this, and then seeing Sarah, the pharaoh wanted her and took her for his wife. Sarah saved me by telling the pharaoh that I was her brother and that night I and my nephew Lot cried together I prayed to Lord for justice[21]. I wanted the Lord to raise up against the pharaoh and protect Sarah. God listened and sent an evil spirit to the entire household that prevented the pharaoh from having sexual relations with Sarah for the two years that they were together. At the end of the two years, the plagues and afflictions were so great that magicians and healers were sent for. They were, of course, ineffective, and they all soon left. Hyrcanos went to me pleading for help against the plague because I had been seen in a dream. I agreed to help only when my wife Sarah is returned to me. The pharaoh heard this and confronted me, himself asking why I lied saying that Sarah was my sister. He agreed to give Sarah back and I exorcised the evil spirit from the house of the pharaoh. The pharaoh swore to me that he had not touched Sarah while they were together and gave her gifts of gold, silver, linen, and purple-dyed clothing. Sarah and I were then led out of Egypt. I, Sarah, Lot, and his wife took our flocks and the gold and silver I had received[22] and traveled together.
Col. 21
I went to all my old campsites until I reached Bethel, the place where I once built an alter, and then I built another one and offered up burnt offerings and a cereal offerings to the God Of Most High, and invoked the name of the Lord of the Universe there. I praised God's name and blessed god and gave thanks to Him there for all the flocks and goods and wealth which he has given me, for the good he has done for me, and because He had returned me to this land safely.
After this day, Lot left me on the account of our shepherd's behavior. He went to live in the Valley of Jordan taking all his flocks with him. And I also added greatly to what he had. he pastured his flock and kept moving until he reached Sodom[23] and bought a house there, while I still lived in the mountain of Bethel. It bothered me that Lot and I had separated.
God came to me in a dream and said to me: Go up to Ramat Hazor[24] which is north of Bethel, the place you are living now, and look to the east, west, south and to the north. Look at the land which I am giving you and your descendants forever. The next morning I went up to Ramat Hazor and looked at the land from that height, from the river of Egypt up to Lebanon and Senir[25], and from the Great Sea up to Hauran[26], and all the land of Gebel[27] to Qadesh[28], and all the Great Desert[29], as far as the Euphrates and he said to me: I shall give all this land to your descendants; and they will inherit it forever. I will multiply your descendants like the dust of the earth that none can count. Your descendants will be numberless. Arise, walk about, go "see how long and how wide it is, for I will give it to you and to your descendants after you, forever.
Then I, Abraham, went out traveling in a circuit to survey the land. I began the circuit at the Gihion River[30], I went along the Mediterranean Sea until I reached the Mountain of the Bull[31]. I circled from the coast of this great river saltwater sea, skirting the Mount of the Bull, and continued eastward through the breadth of the and until I came to the Euphrates river. I traveled along the Euphrates until I reached the red sea in the east, whence I followed the coast of the Red Sea until I came to the branch of the Reed Sea[32], jutting out from the Red Sea. From there I completed the circuit, moving southward to arrive at Gihon River. Then I returned home safely and found all is well with my men. Then I went and settled next to the oaks of Mamre[33], which is northeast of Hebron. There I built an alter and offered up burnt offering and a cereal offering to the God Most High. I ate and drank there, I and all the men of my household, and invited Mamre, Arnem, and Eshkol, three Amorite brothers and my friends. They ate and drank together with me. Prior to those days Chedorlaomer, the king of Elam, Amraphel, the king of Babylon, Arioch, the king of Cappadocia[34], and Tidal, the king of Goiim[35], which lies between the two rivers had come. They had waged war on Bera, the king of Sodom, Birsha, the king of Gomorrah, Shinab, the king of Admah, Shemiabad, the king of Zeboiim, and the king of Bela. All these formed an alliance to do battle in the Valley of Siddim. Now the king of Elam, and the kings with him proved to be stronger than the king of Sodom and imposed tribute upon them. Over twelve years they continued paying their tribute to the king of Elam, but in the thirteenth they rebelled against him. Thus the fourteenth year the king of Elam sallied forth with all his allies, and they ascended by the way of the desert[36]. They smote and plundered beginning from the Euphrates. They kept on smiting-smiting the Rephaim who were in the Asteroth- Kernaim[37], the Zumzammin who were Amman, the Emim[38] who were in Shaveh- hakerioth, and the Horites who were in the mountain of Gebal-until they reached El- Paran, in the desert. They returned...in Hazazon-tamar[39]. The king of Sodom went out to meet him, together with the king of Gomorrah, Admah, Zeboiim and the king of Bela. They engaged in battle in the valley of Siddim against Chedorlaomer, and allies that were with him. The king of Sodom was defeated and put to flight while the king of Gomorrah fell into the pits... The king Elam plundered all the property of Sodom and of Gomorrah and they captured Lot.
Footnotes
[1] The columns numbers differ between sources. This is because recent research has shown that the 1Q20 fragments comprise column 1 and 2 but are not after included with this work.
[2] Lamech believes that his wife Bitenosh has been with fallen angels called Watchers or Nephilim. He fears his child may be a Giant because of this union with the Watcher.
[3] Most High, Great Lord, King of the Universe are all referring to God; the names make God appear even more powerful and mighty.
[4] This column contains the beginning of Enoch's reply to Methuselah. He starts talking about how in the days of Jared, angels descended to take human wives.
[5] There are very few sources where this column's context is explained. Many sources attempt to hypothesize what the text is trying to get across but an agreement has yet to be established. The main thrust of this text is that Noah, after being born with the gift of knowing the truth, lived his life righteously, married, and married his children off. Finally this passage ends with Noah having a vision.
[6] These are the activities that occur immediately after the flood.
[7] Mountain of Ararat
[8] Noah's grandsons were Arpachsad, Gomer, Magog, Madai, Yavan, Tubal, Mosok, and Tiras. Others were born, as well as granddaughters, but their names are not mentioned.
[9] This column is not found in many sources and no explanations are given beyond the text. It is unclear who "they" and the significance of the olive tree. Columns 14 and 15 also have no further explanation.
[10] Part of the branch possibly got entangled with
[11] This passage presents the idea that Noah had been dreaming in columns 13,14,15 after he came down from the mountain.
[12] Noah's firstborn grandson.
[13] Son of Japhet.
[14] Another son of Japhet.
[15] In the bible it only states that Abraham set out, continuing on his way to Negeb with no mention of Hebron. Hebron is a town older than any other in the country- approximately 2300 years old.
[16] Carmon is the branch mentioned but it is controversial whether the translation from Greek gives an actual branch of the Nile or not.
[17] As with all Biblical writings, the mention of time periods is controversial. five years is not an exact time period.
[18] Zoan is the old Testament name for Tanis, a town in Egypt.
[19] The descriptions of Sarah's beauty provide many details that writers of the scroll believed were locking in the Old Testament.
[20] This can be literally taken as "all the bloom" of her face. It suggests Sarah's god given beauty that cannot be taken away.
[21] Biblical accounts do not include Abraham's praying to God.
[22] This is actually interpreted incorrectly. The gifts were given to Sarah by the Pharaoh, and Abraham's wealth was independent of these gifts.
[23] located in the Jordan Valley but unfortunately, no other information is given.
[24] it is the highest spot in the mountains of Judea, which gives Abraham an unique view of the land.
[25] Mt. Hermon which is the southern tip of the Anti-Lebanon range.
[26] it is a broad, high plateau that is southeast of Mt. Hermon..
[27] it is the land south of the Dead Sea.
[28] associated with the Gebel, it is southeast of the Dead Sea.
[29] the desert between Egypt and Palestine.
[30] it is associated with the Nile River and it is undoubtedly the same as the "River of Egypt".
[31] it is part of the Taurus mountain range called Mount Amanus, situated north of Alexandretta.
[32] Tongue-shaped gulf of the Suez.
[33] Are oak trees belonging to Mamre, the Amorite that is later mentioned in this text. Abraham settles near the oak of Ogyges.
[34] kingdom located in Asia Minor.
[35] A place in the Mesopotamia.
[36] Syrian Desert.
[37] Ashteroh is found east of Jordan.
[38] Inhabitant of the ancient land of Moab.
[39] Situated somewhere in the southern area of the Dead Sea.
English Translation of Enoch (Hanokh)
4Q201(En ara)
Courtesy of the Israel Antiquities Authority (11)
Ena I ii
12. ...But you have changed your works,
13. [and have not done according to his command,
and tran]sgressed against him; (and have spoken)
haughty and harsh words, with your impure mouths,
14. [against his majesty, for your heart is hard].
You will have no peace.
Courtesy of the Israel Antiquities Authority (11)
Ena I ii
12. ...But you have changed your works,
13. [and have not done according to his command,
and tran]sgressed against him; (and have spoken)
haughty and harsh words, with your impure mouths,
14. [against his majesty, for your heart is hard].
You will have no peace.
Ena I iii
13. [They (the leaders) and all ... of them took
for themselves]
14. wives from all that they chose and
[they began to cohabit with them and to defile
themselves with them];
15. and to teach them sorcery and [spells and
the cutting of roots; and to acquaint them
with herbs.]
16. And they become pregnant by them and
bo[re (great) giants three thousand cubits high ...]
The Book of Giants Dead Sea Scrolls
Fragments from The Book of Giants 4Q203, 1Q23, 2Q26, 4Q530-532, 6Q8
It is fair to say that the patriarch Enoch was as well known to the ancients as he is obscure to modern Bible reaclers. Besides giving his age (365 years), the book of Genesis says of him only that he "walked with God," and afterward "he was not, because God had taken him" (Gen. 5:24). This exalted way of life and mysterious demise made Enoch into a figure of considerable fascination, and a cycle of legends grew up around him.
Many of the legends about Enoch were collected already in ancient times in several long anthologies. The most important such anthology, and the oldest, is known simply as The Book of Enoch, comprising over one hundred chapters. It still survives in its entirety (although only in the Ethiopic language) and forms an important source for the thought of Judaism in the last few centuries B.C.E. Significantly, the remnants of several almost complete copies of The Book of Enoch in Aramaic were found among the Dead Sea Scrolls, and it is clear that whoever collected the scrolls considered it a vitally important text. All but one of the five major components of the Ethiopic anthology have turned up among the scrolls. But even more intriguing is the fact that additional, previously unknown or little-known texts about Enoch were discovered at Qumran. The most important of these is The
Book of Giants.
Enoch lived before the Flood, during a time when the world, in ancient imagination, was very different. Human beings lived much longer, for one thing; Enoch's son Methuselah, for instance, attained the age of 969 years. Another difference was that angels and humans interacted freely -- so freely, in fact, that some of the angels begot children with human females. This fact is neutrally reported in Genesis (6:1-4), but other stories view this episode as the source of the corruption that made the punishing flood necessary.
According to The Book of Enoch, the mingling of angel and human was actually the idea of Shernihaza, the leader of the evil angels,
who lured 200 others to cohabit with women.
The offspring of these unnatural unions were giants 450 feet high. The wicked angels and the giants began to oppress the human population
and to teach them to do evil. For this reason God determined to imprison the angels until the final judgment and to destroy the earth with a flood. Enoch's efforts to intercede with heaven for the fallen angels were unsuccessful (1 Enoch 6-16).
The Book of Giants retells part of this story and elaborates on the exploits of the giants, especially the two children of Shemihaza, Ohya and Hahya. Since no complete manuscript exists of Giants, its exact contents and their order remain a matter of guesswork. Most of the content of the present fragments concerns the giants' ominous dreams and Enoch's efforts to interpret them and to intercede with God on the giants' behalf. Unfortunately, little remains of the independent adventures of the giants, but it is likely that these tales were at least partially derived from ancient Near Eastern mythology. Thus the name of one of the giants is Gilgamesh, the Babylonian hero and subject of a great epic written in the third millennium B.C.E.
This story is better told in The Book of Enoch Beginning Here
A summary statement of the descent of the wicked angels, bringing both knowledge and havoc. Compare Genesis 6:1-2, 4.
1Q23 Frag. 9 + 14 + 15 2 [ . . . ] they knew the secrets of [ . . . ] 3 [ . . . si]n was great in the earth [ . . . ] 4 [ . . . ] and they killed many [ . . ] 5 [ . . . they begat] giants [ . . . ]
The angels exploit the fruifulness of the earth.
4Q531 Frag. 3 2 [ . . . everything that the] earth produced [ . . . ] [ . . . ] the great fish [ . . . ] 14 [ . . . ] the sky with all that grew [ . . . ] 15 [ . . . fruit of] the earth and all kinds of grain and all the trees [ . . . ] 16 [ . . . ] beasts and reptiles . . . [al]l creeping things of the earth and they observed all [ . . . ] |8 [ . . . eve]ry harsh deed and [ . . . ] utterance [ . . . ] l9 [ . . . ] male and female, and among humans [ . . . ]
The two hundred angels choose animals on which to perform unnatural acts, including, presumably, humans.
1Q23 Frag. 1 + 6 [ . . . two hundred] 2 donkeys, two hundred asses, two hundred . . . rams of the] 3 flock, two hundred goats, two hundred [ . . . beast of the] 4 field from every animal, from every [bird . . . ] 5 [ . . . ] for miscegenation [ . . . ]
The outcome of the demonic corruption was violence, perversion, and a brood of monstrous beings. Compare Genesis 6:4.
4Q531 Frag. 2 [ . . . ] they defiled [ . . . ] 2 [ . . . they begot] giants and monsters [ . . . ] 3 [ . . . ] they begot, and, behold, all [the earth was corrupted . . . ] 4 [ . . . ] with its blood and by the hand of [ . . . ] 5 [giant's] which did not suffice for them and [ . . . ] 6 [ . . . ] and they were seeking to devour many [ . . . ] 7 [ . . . ] 8 [ . . . ] the monsters attacked it.
4Q532 Col. 2 Frags. 1 - 6 2 [ . . . ] flesh [ . . . ] 3al [l . . . ] monsters [ . . . ] will be [ . . . ] 4 [ . . . ] they would arise [ . . . ] lacking in true knowledge [ . . . ] because [ . . . ] 5 [ . . . ] the earth [grew corrupt . . . ] mighty [ . . . ] 6 [ . . . ] they were considering [ . . . ] 7 [ . . . ] from the angels upon [ . . . ] 8 [ . . . ] in the end it will perish and die [ . . . ] 9 [ . . . ] they caused great corruption in the [earth . . . ] [ . . . this did not] suffice to [ . . . ] "they will be [ . . . ]
The giants begin to be troubled by a series of dreams and visions. Mahway, the titan son of the angel Barakel, reports the first of these dreams to his fellow giants. He sees a tablet being immersed in water. When it emerges, all but three names have been washed away. The dream evidently symbolizes the destruction of all but Noah and his sons by the Flood.
2Q26 [ . . . ] they drenched the tablet in the wa [ter . . . ] 2 [ . . . ] the waters went up over the [tablet . . . ] 3 [ . . . ] they lifted out the tablet from the water of [ . . . ]
The giant goes to the others and they discuss the dream.
4Q530 Frag.7 [ . . . this vision] is for cursing and sorrow. I am the one who confessed 2 [ . . . ] the whole group of the castaways that I shall go to [ . . . ] 3 [ . . . the spirits of the sl]ain complaining about their killers and crying out 4 [ . . . ] that we shall die together and be made an end of [ . . . ] much and I will be sleeping, and bread 6 [ . . . ] for my dwelling; the vision and also [ . . . ] entered into the gathering of the giants 8 [ . . . ]
6Q8 [ . . . ] Ohya and he said to Mahway [ . . . ] 2 [ . . . ] without trembling. Who showed you all this vision, [my] brother? 3 [ . . . ] Barakel, my father, was with me. 4 [ . . . ] Before Mahway had finished telling what [he had seen . . . ] 5 [ . . . said] to him, Now I have heard wonders! If a barren woman gives birth [ . . . ]
4Q530 Frag. 4 3 [There]upon Ohya said to Ha [hya . . . ] 4 [ . . . to be destroyed] from upon the earth and [ . . . ] 5 [ . . . the ea]rth. When 6 [ . . . ] they wept before [the giants . . . ]
4Q530 Frag. 7 3 [ . . . ] your strength [ . . . ] 4 [ . . . ] 5 Thereupon Ohya [said] to Hahya [ . . . ] Then he answered, It is not for 6 us, but for Azaiel, for he did [ . . . the children of] angels 7 are the giants, and they would not let all their loved ones] be neglected [. . . we have] not been cast down; you have strength [ . . . ]
The giants realize the futility of fighting against the forces of heaven. The first speaker may be Gilgamesh.
4Q531 Frag. 1 3 [ . . . I am a] giant, and by the mighty strength of my arm and my own great strength 4 [ . . . any]one mortal, and I have made war against them; but I am not [ . . . ] able to stand against them, for my opponents 6 [ . . . ] reside in [Heav]en, and they dwell in the holy places. And not 7 [ . . . they] are stronger than I. 8 [ . . . ] of the wild beast has come, and the wild man they call [me].
9 [ . . . ] Then Ohya said to him, I have been forced to have a dream [ . . . ] the sleep of my eyes [vanished], to let me see a vision. Now I know that on [ . . . ] 11-12 [ . . . ] Gilgamesh [ . . . ]
Ohya's dream vision is of a tree that is uprooted except for three of its roots; the vision's import is the same as that of the first dream.
6Q8 Frag. 2 1 three of its roots [ . . . ] [while] I was [watching,] there came [ . . . they moved the roots into] 3 this garden, all of them, and not [ . . . ]
Ohya tries to avoid the implications of the visions. Above he stated that it referred only to the demon Azazel; here he suggests that the destruction isfor the earthly rulers alone.
4Q530 Col. 2 1 concerns the death of our souls [ . . . ] and all his comrades, [and Oh]ya told them what Gilgamesh said to him 2 [ . . . ] and it was said [ . . . ] "concerning [ . . . ] the leader has cursed the potentates" 3 and the giants were glad at his words. Then he turned and left [ . . . ]
More dreams afflict the giants. The details of this vision are obscure, but it bodes ill for the giants. The dreamers speak first to the monsters, then to the giants.
Thereupon two of them had dreams 4 and the sleep of their eye, fled from them, and they arose and came to [ . . . and told] their dreams, and said in the assembly of [their comrades] the monsters 6 [ . . . In] my dream I was watching this very night 7 [and there was a garden . . . ] gardeners and they were watering 8 [ . . . two hundred trees and] large shoots came out of their root 9 [ . . . ] all the water, and the fire burned all 10 [the garden . . . ] They found the giants to tell them 11 [the dream . . . ]
In Enoch, The Watchers, Chapter Seven, when they made the women acquainted with the plants and cutting roots the women became pregnant.
"In the Dead Sea text entitled the Book of Giants, the Nephilim sons of the fallen angel Shemyaza, named as 'Ahyִ and 'Ohyִ, experience dream-visions in which they visit a world-garden and see 200 trees being felled by heavenly angels. Not understanding the purpose of this allegory they put the subject to the Nephilim council who appoint one of their number, Mahawai, to go on their behalf to consult Enoch, who now resides in an earthly paradise. To this end Mahawai then:
[... rose up into the air] like the whirlwinds, and flew with the help of his hands like [winged] eagle [... over] the cultivated lands and crossed Solitude, the great desert, [...]. And he caught sight of Enoch and he called to him...
Enoch explains that the 200 trees represent the 200 Watchers, while the felling of their trunks signifies their destruction in a coming conflagration and deluge. More significant, however, is the means by which Mahawai attains astral flight, for he is said to have used `his hands like (a) [winged] eagle.' Elsewhere in the same Enochian text Mahawai is said to have adopted the guise of a bird to make another long journey. On this occasion he narrowly escapes being burnt up by the sun's heat and is only saved after heeding the celestial voice of Enoch, who convinces him to turn back and not die prematurely - a story that has close parallels with Icarus's fatal flight too near the sun in Greek mythology. Resource
Someone suggests that Enoch be found to interpret the vision.
[ . . . to Enoch] the noted scribe, and he will interpret for us 12 the dream. Thereupon his fellow Ohya declared and said to the giants, 13 I too had a dream this night, O giants, and, behold, the Ruler of Heaven came down to earth 14 [ . . . ] and such is the end of the dream. [Thereupon] all the giants [and monsters! grew afraid 15 and called Mahway. He came to them and the giants pleaded with him and sent him to Enoch 16 [the noted scribe]. They said to him, Go [ . . . ] to you that 17 [ . . . ] you have heard his voice. And he said to him, He wil1 [ . . . and] interpret the dreams [ . . . ] Col. 3 3 [ . . . ] how long the giants have to live. [ . . . ]
After a cosmic journey Mahway comes to Enoch and makes his request.
[ . . . he mounted up in the air] 4 1ike strong winds, and flew with his hands like a [gles . . . he left behind] 5 the inhabited world and passed over Desolation, the great desert [ . . . ] 6 and Enoch saw him and hailed him, and Mahway said to him [ . . . ] 7 hither and thither a second time to Mahway [ . . . The giants await 8 your words, and all the monsters of the earth. If [ . . . ] has been carried [ . . . ] 9 from the days of [ . . . ] their [ . . . ] and they will be added [ . . . ] 10 [ . . . ] we would know from you their meaning [ . . . ]
11 [ . . . two hundred tr]ees that from heaven [came down . . . ]
Enoch sends back a tablet with its grim message of judgment, but with hope for repentance.
4Q530 Frag. 2 The scribe [Enoch . . . ] 2 [ . . . ] 3 a copy of the second tablet that [Epoch] se [nt . . . ] 4in the very handwriting of Enoch the noted scribe [ . . . In the name of God the great] 5 and holy one, to Shemihaza and all [his companions . . . ] 6 1et it be known to you that not [ . . . ] 7 and the things you have done, and that your wives [ . . . ] 8 they and their sons and the wives of [their sons . . . ] 9 by your licentiousness on the earth, and there has been upon you [ . . . and the land is crying out] 10 and complaining about you and the deeds of your children [ . . . ] 11 the harm that you have done to it. [ . . . ] 12 until Raphael arrives, behold, destruction [is coming, a great flood, and it will destroy all living things] 13 and whatever is in the deserts and the seas. And the meaning of the matter [ . . . ] 14 upon you for evil. But now, loosen the bonds bi [nding you to evil . . . ] l5 and pray.
A fragment apparently detailing a vision that Enoch saw.
4Q531 Frag. 7 3 [ . . . great fear] seized me and I fell on my face; I heard his voice [ . . . ] 4 [ . . . ] he dwelt among human beings but he did not learn from them [ . . . ]
Enoch And The Watchers
4Q227
Created: Wednesday, January 29, 1997
Last update: Tuesday, October 21, 1997
This fragmentary manuscript is similar to portions of the book of Jubilees, an important writing of Second Temple Judaism that survived only among Christian readers and that has long been known to us from versions in Greek and Ethiopic. Among Ethiopian Christians Jubilees was so treasured that it actually became a part of the Old Testament. Fifteen fragmentary exemplars of Jubilees have turned up among the scrolls, establishing the work as one of the most common among those caches and clearly testifying to its importance for those who hid the texts. Like the Ethiopian Christians, they may have considered the book a part of the canon of Holy Writ/
In that light, the present work seems to be a retelling of Jubilees, and it may be that we should consider it an example of "rewritten Bible," the interpretive phenomenon we encounter so often in the scrolls. Surviving fragments of 4Q227 relate to Jubilees 4:17-24, but give the material in a different order. Jubilees 4:18 reports that the angels taught Enoch the calendar, which seems to be the subject of our fray. 2, 1. 1. Jubilees 4:22 says that Enoch testified against the Watchers, or fallen angels, who had taken human wives and whose progeny were the Giants (Gen. 6:1-2; cf. text 33, The Book of Giants). Our author also relates this story, in 1. 4, and apparently goes on to connect it, under the influence of Jubilees 4:23., to the judgment of the entire world.
Frag. 2 i[ . . . E]noch, after we taught him 2[ . . . he was with the angels of God] six full jubilees 3[ . . . the la]nd, into the midst of the sons of man and he test)fied against them alI 4[ . . . ] and also against the watchers. And he wrote all [ . . . ] heaven and the ways of their hosts and [ho]ly ones 6[ . . . SO th]at the ri[ghteous ones] shall not commit error [ . . . ]
Exhortation Based on the Flood
4QFloodAp=4Q370
Paraphrase and comments by Andrea Dennis
Introduction
This portion of the Dead Sea Scrolls, 4Q370, tells much the same story that was told in Genesis Chapter 6. It does not tell the story of Noah and his ark, but rather explains how God felt that the people of the earth were evil, and therefore flooded the earth. Also, this portion of the Dead Sea Scrolls is similar to the story in the Bible when it tells of God's promise to not flood the earth again. Column I of the text gives a description of the Flood, while the second column tells the intention of the story. The application of the text is that at Creation the Lord gave so much t the people that it caused corruption. (Wise, Abegg and Cook 330)
Paraphrase
Col. I
1 And the Lord covered the land with fruits and gave them plenty of food and made every living thing content with the fruit. "May everyone who does as I ask be filled with food and be satisfied[1]," said the Lord, "and show devotion to my [holy] name." "But now they have done things that I believe are evil[2]," God said. And they went against what God asked through their actions. And God judged them according to their actions and their thoughts of the [immoral] tendency of their evil hearts and thundered against them with through his power. And the entire earth shook, and the waters overflowed from the gorges; all the entrance gates of the heavens opened up and the abysses overflowed with strong waters; 5 and the entrance gates of the heavens poured rain. And they were destroyed by the flood.[...] everyone[3] died in the waters...[...] This is why everything that was on land [disappeared,] and men, the [animals and all the] birds, everything with wings [died.] Not even the strongest escaped. [...]...And God made [a contract] and put the rainbow [in the clouds] to remember the contract he made with the people [...and never again will] a flood [come] for [destruction, or] will the chaos of the waters be opened. [...] they made, and clouds [...] for (the) waters [...] 10 [...]
Col. II
1 Because they felt guilt from their sin, they will ask [...] God will justify [...] and he will purify them of their sins [...] their evil from their knowledge [...] 5 They grow, but their days are like a shadow [...] and he will always be caring [...] God's marvels; remember the mira[cles of the Lord...] due to his fear and your awe of him your heart will celebrate because he is good[4] [...] those who support you. Do not disobey what [God] asks you to do...
The Vision of Jacob
4QAJa=4Q537
Paraphrase and comments by Carol Hei
Introduction:
The text 4QAJa (4Q537) is completed by Emile Puech in 1991[1]. It is believed to be the one more copy of 4QtestLévi, corresponding to TestLéTviGr19:1[2]. The first fragment is the continuity of Jacob's first vision described in Genesis 28:10-19[3] in the Bible after he set up a stone and poured out a libation upon it. In this second vision, God confirms his Covenant[4] with Jacob by promising him blessing and righteous. In return, Jacob accepts God as the only God. He also voluntarily adds two conditions to the agreement. First, he promises that he will give one tenth of what he earns back to God[5]. Second, he affirms that the stone, which he established, will serve as the foundation for a sanctuary to God, to be built upon his return. Fragment 1 also foretells that Bethel was not the place God ultimately chose for his Temple, which indicated in the extrabiblical book Jubilees.
In fragment 2, the text reveals an eschatological figure of the High Priest of the messianic era who makes the expiation for the people. His mission is to be a suffering servant to encounter human's sins. In order to do so, the priest need to suffer, die, (or even be crucified, if Puech's interpretation of certain problematic terms is correct). All of these are alluded in the text, however, they are supposed to have been made in the end of the second century BCE.
Paraphrase:
4Q537
Frag.1
[Then I had a vision at night. An angel of God came down from heaven with seven tablets in his hand. He told me, "God Most High has blessed you, and] 1 your later generations[6]. All just and upright men will survive [...and no more] 2 evil [will be done]; lying should not be found among [...] 3 Now, take the tablets and read everything [that is written on them." So I took the tablets and read. There were written all my sufferings,] 4 troubles and everything that would happen to me [during the one hundred and forty seven] years of my life. [Then he told me," Take] this tablet." [...] 5 [So] I took that tablet [and ... read everything on it.] I saw that it said [no temple should be built in this place,] 6 [... Then he told me,] "you would leave here on the [eighth] day [... and your offerings would not be] invalid before [God Most High..."] 7 [...] ... [...]
Frag. 2
1 [I saw...] and how will the building[7] be built [... how] priests will be dressed, and [their hands] be purified, 2 [and how] they will offer sacrifices on the altar. And how they will eat part of their sacrifices [on the who]le earth 3 [...and drink the water] that will come from the city beneath the walls, and where they [...] 4 [...] Blank [...] 5 [...Then I looked,] before me was a land divided into two squares and [...]
English Translation of the Phylactery (Tefillin) Scroll
Mur 4 Phyl
Courtesy of the Israel Antiquities Authority (3)
Exod. 13:1-3
(1)And spoke
the Lord to
Moses
saying, (2)"Consecrate
to Me every first-born
the first issue of every womb of the
Israelites, man
and beast is Mine."
(3)And Moses said to the people,
"Remember this day
on which you went (free)
from Egypt, the house of bondage,
how with a mighty hand
the Lord freed you from it; no
leavened bread shall be eater. (4)This day
4Q159
Florentino Garcםa Martםnez & Eibert J. C. Tigchelaar, The Dead Sea Scrolls Study Edition, Koninklijke Brill (Leiden: 1977), pp. 307-309.
Frag. 1, col II + 9 (= 4Q513 1-2 ?)
1 [...] Not [...]
2 [...Isra]el its ini[quiti]es and to atone for all th[eir] sins. [...]
3 [... And if] someone [ma]kes it into a threshing floor or a press, whoever comes to the threshing floor [or to the press, ...]
4 whoever in Israel owns nothing, that person can eat some and gather for himself; but for [his] house[hold he is not to gather.]
5 (In) the field he may eat it for himself, but is not to bring it to his house to store it [...]
6 [Concer]ning [the ransom:] the money of valuation which one gives a ransom for his own person will be half [a shekel,]
7 only once will he give it in all his days. The shekel comprises twenty geras in the she[kel of the temple.]
8 for the six hundred thousand; one hundred talents; for the third, half talent, [...]
9 and for the fifty, half a mina, twenty-five shekels. The total [...]
10 mina. [...t]hree for ten minas [...]
11 [...five (shekels) of silver (make) the tenth part of [a mina ...]
12 [... the she]kel fo the temple; ha[lf a shekel ...]
13 [...] the ephah and the bath are of the s[ame] size [...]
14 [... t]hree tenths [...]
15 [...] Blank [...]
16 [... u]pon the people, and upon [their] g[ar]ments [...]
17 [... I]srael, Mos[es] burnt [...]
Frags. 2-4
1 And if [... to a] foreigner or the descendant of a [foreign] fam[ily ...]
2 in the presence of Is[rael.] They are [no]t to serve gentiles; with...[... from the land of]
3 Egypt and command them not to be sold for the price of a slave. and [te]n men
4 and two priests, and they shall be judged by these twelve. [... In every]
5 capital offence in Israel their authority should be consulted, and whoever disobeys [...]
6 he will be executed, for the acted presumptuously. A woman is not to wear the clothes of a male; every[one ... and he is not]
7 to put on a woman's cloak, and he is not to dress in a woman's tunic, for it is an [ab]omination. [...] Blank [...]
8 In the case where a man slanders a maiden of Israel, if he says it at the [moment] of taking her, they shall examine her
9 regarding (her) trustworthiness. If he has not lied about her, she shall be put to death; but if he has testified [false]ly against her, they are to fine him two minas [and he is not]
10 to divorce her for all the days (of his life), Anyone who [...] to do ... [...]
Frag. 5
1 [... be]fore God, and they died. The interpretation of [...]
2 [...] Blank The sons of Lev[I ...]
3 [...] in judgment. And what he sa[ys ...]
4 [...] when Moses took the [...]
5 [...] they will go out there. Interpretation of the matter: [...]
6 [... to ex]pound the Law in distress and [...]
7 [... a]s Moses said [...]
8 [...] all [...]
for themselves]
14. wives from all that they chose and
[they began to cohabit with them and to defile
themselves with them];
15. and to teach them sorcery and [spells and
the cutting of roots; and to acquaint them
with herbs.]
16. And they become pregnant by them and
bo[re (great) giants three thousand cubits high ...]
The Book of Giants Dead Sea Scrolls
Fragments from The Book of Giants 4Q203, 1Q23, 2Q26, 4Q530-532, 6Q8
It is fair to say that the patriarch Enoch was as well known to the ancients as he is obscure to modern Bible reaclers. Besides giving his age (365 years), the book of Genesis says of him only that he "walked with God," and afterward "he was not, because God had taken him" (Gen. 5:24). This exalted way of life and mysterious demise made Enoch into a figure of considerable fascination, and a cycle of legends grew up around him.
Many of the legends about Enoch were collected already in ancient times in several long anthologies. The most important such anthology, and the oldest, is known simply as The Book of Enoch, comprising over one hundred chapters. It still survives in its entirety (although only in the Ethiopic language) and forms an important source for the thought of Judaism in the last few centuries B.C.E. Significantly, the remnants of several almost complete copies of The Book of Enoch in Aramaic were found among the Dead Sea Scrolls, and it is clear that whoever collected the scrolls considered it a vitally important text. All but one of the five major components of the Ethiopic anthology have turned up among the scrolls. But even more intriguing is the fact that additional, previously unknown or little-known texts about Enoch were discovered at Qumran. The most important of these is The
Book of Giants.
Enoch lived before the Flood, during a time when the world, in ancient imagination, was very different. Human beings lived much longer, for one thing; Enoch's son Methuselah, for instance, attained the age of 969 years. Another difference was that angels and humans interacted freely -- so freely, in fact, that some of the angels begot children with human females. This fact is neutrally reported in Genesis (6:1-4), but other stories view this episode as the source of the corruption that made the punishing flood necessary.
According to The Book of Enoch, the mingling of angel and human was actually the idea of Shernihaza, the leader of the evil angels,
who lured 200 others to cohabit with women.
The offspring of these unnatural unions were giants 450 feet high. The wicked angels and the giants began to oppress the human population
and to teach them to do evil. For this reason God determined to imprison the angels until the final judgment and to destroy the earth with a flood. Enoch's efforts to intercede with heaven for the fallen angels were unsuccessful (1 Enoch 6-16).
The Book of Giants retells part of this story and elaborates on the exploits of the giants, especially the two children of Shemihaza, Ohya and Hahya. Since no complete manuscript exists of Giants, its exact contents and their order remain a matter of guesswork. Most of the content of the present fragments concerns the giants' ominous dreams and Enoch's efforts to interpret them and to intercede with God on the giants' behalf. Unfortunately, little remains of the independent adventures of the giants, but it is likely that these tales were at least partially derived from ancient Near Eastern mythology. Thus the name of one of the giants is Gilgamesh, the Babylonian hero and subject of a great epic written in the third millennium B.C.E.
This story is better told in The Book of Enoch Beginning Here
A summary statement of the descent of the wicked angels, bringing both knowledge and havoc. Compare Genesis 6:1-2, 4.
1Q23 Frag. 9 + 14 + 15 2 [ . . . ] they knew the secrets of [ . . . ] 3 [ . . . si]n was great in the earth [ . . . ] 4 [ . . . ] and they killed many [ . . ] 5 [ . . . they begat] giants [ . . . ]
The angels exploit the fruifulness of the earth.
4Q531 Frag. 3 2 [ . . . everything that the] earth produced [ . . . ] [ . . . ] the great fish [ . . . ] 14 [ . . . ] the sky with all that grew [ . . . ] 15 [ . . . fruit of] the earth and all kinds of grain and all the trees [ . . . ] 16 [ . . . ] beasts and reptiles . . . [al]l creeping things of the earth and they observed all [ . . . ] |8 [ . . . eve]ry harsh deed and [ . . . ] utterance [ . . . ] l9 [ . . . ] male and female, and among humans [ . . . ]
The two hundred angels choose animals on which to perform unnatural acts, including, presumably, humans.
1Q23 Frag. 1 + 6 [ . . . two hundred] 2 donkeys, two hundred asses, two hundred . . . rams of the] 3 flock, two hundred goats, two hundred [ . . . beast of the] 4 field from every animal, from every [bird . . . ] 5 [ . . . ] for miscegenation [ . . . ]
The outcome of the demonic corruption was violence, perversion, and a brood of monstrous beings. Compare Genesis 6:4.
4Q531 Frag. 2 [ . . . ] they defiled [ . . . ] 2 [ . . . they begot] giants and monsters [ . . . ] 3 [ . . . ] they begot, and, behold, all [the earth was corrupted . . . ] 4 [ . . . ] with its blood and by the hand of [ . . . ] 5 [giant's] which did not suffice for them and [ . . . ] 6 [ . . . ] and they were seeking to devour many [ . . . ] 7 [ . . . ] 8 [ . . . ] the monsters attacked it.
4Q532 Col. 2 Frags. 1 - 6 2 [ . . . ] flesh [ . . . ] 3al [l . . . ] monsters [ . . . ] will be [ . . . ] 4 [ . . . ] they would arise [ . . . ] lacking in true knowledge [ . . . ] because [ . . . ] 5 [ . . . ] the earth [grew corrupt . . . ] mighty [ . . . ] 6 [ . . . ] they were considering [ . . . ] 7 [ . . . ] from the angels upon [ . . . ] 8 [ . . . ] in the end it will perish and die [ . . . ] 9 [ . . . ] they caused great corruption in the [earth . . . ] [ . . . this did not] suffice to [ . . . ] "they will be [ . . . ]
The giants begin to be troubled by a series of dreams and visions. Mahway, the titan son of the angel Barakel, reports the first of these dreams to his fellow giants. He sees a tablet being immersed in water. When it emerges, all but three names have been washed away. The dream evidently symbolizes the destruction of all but Noah and his sons by the Flood.
2Q26 [ . . . ] they drenched the tablet in the wa [ter . . . ] 2 [ . . . ] the waters went up over the [tablet . . . ] 3 [ . . . ] they lifted out the tablet from the water of [ . . . ]
The giant goes to the others and they discuss the dream.
4Q530 Frag.7 [ . . . this vision] is for cursing and sorrow. I am the one who confessed 2 [ . . . ] the whole group of the castaways that I shall go to [ . . . ] 3 [ . . . the spirits of the sl]ain complaining about their killers and crying out 4 [ . . . ] that we shall die together and be made an end of [ . . . ] much and I will be sleeping, and bread 6 [ . . . ] for my dwelling; the vision and also [ . . . ] entered into the gathering of the giants 8 [ . . . ]
6Q8 [ . . . ] Ohya and he said to Mahway [ . . . ] 2 [ . . . ] without trembling. Who showed you all this vision, [my] brother? 3 [ . . . ] Barakel, my father, was with me. 4 [ . . . ] Before Mahway had finished telling what [he had seen . . . ] 5 [ . . . said] to him, Now I have heard wonders! If a barren woman gives birth [ . . . ]
4Q530 Frag. 4 3 [There]upon Ohya said to Ha [hya . . . ] 4 [ . . . to be destroyed] from upon the earth and [ . . . ] 5 [ . . . the ea]rth. When 6 [ . . . ] they wept before [the giants . . . ]
4Q530 Frag. 7 3 [ . . . ] your strength [ . . . ] 4 [ . . . ] 5 Thereupon Ohya [said] to Hahya [ . . . ] Then he answered, It is not for 6 us, but for Azaiel, for he did [ . . . the children of] angels 7 are the giants, and they would not let all their loved ones] be neglected [. . . we have] not been cast down; you have strength [ . . . ]
The giants realize the futility of fighting against the forces of heaven. The first speaker may be Gilgamesh.
4Q531 Frag. 1 3 [ . . . I am a] giant, and by the mighty strength of my arm and my own great strength 4 [ . . . any]one mortal, and I have made war against them; but I am not [ . . . ] able to stand against them, for my opponents 6 [ . . . ] reside in [Heav]en, and they dwell in the holy places. And not 7 [ . . . they] are stronger than I. 8 [ . . . ] of the wild beast has come, and the wild man they call [me].
9 [ . . . ] Then Ohya said to him, I have been forced to have a dream [ . . . ] the sleep of my eyes [vanished], to let me see a vision. Now I know that on [ . . . ] 11-12 [ . . . ] Gilgamesh [ . . . ]
Ohya's dream vision is of a tree that is uprooted except for three of its roots; the vision's import is the same as that of the first dream.
6Q8 Frag. 2 1 three of its roots [ . . . ] [while] I was [watching,] there came [ . . . they moved the roots into] 3 this garden, all of them, and not [ . . . ]
Ohya tries to avoid the implications of the visions. Above he stated that it referred only to the demon Azazel; here he suggests that the destruction isfor the earthly rulers alone.
4Q530 Col. 2 1 concerns the death of our souls [ . . . ] and all his comrades, [and Oh]ya told them what Gilgamesh said to him 2 [ . . . ] and it was said [ . . . ] "concerning [ . . . ] the leader has cursed the potentates" 3 and the giants were glad at his words. Then he turned and left [ . . . ]
More dreams afflict the giants. The details of this vision are obscure, but it bodes ill for the giants. The dreamers speak first to the monsters, then to the giants.
Thereupon two of them had dreams 4 and the sleep of their eye, fled from them, and they arose and came to [ . . . and told] their dreams, and said in the assembly of [their comrades] the monsters 6 [ . . . In] my dream I was watching this very night 7 [and there was a garden . . . ] gardeners and they were watering 8 [ . . . two hundred trees and] large shoots came out of their root 9 [ . . . ] all the water, and the fire burned all 10 [the garden . . . ] They found the giants to tell them 11 [the dream . . . ]
In Enoch, The Watchers, Chapter Seven, when they made the women acquainted with the plants and cutting roots the women became pregnant.
"In the Dead Sea text entitled the Book of Giants, the Nephilim sons of the fallen angel Shemyaza, named as 'Ahyִ and 'Ohyִ, experience dream-visions in which they visit a world-garden and see 200 trees being felled by heavenly angels. Not understanding the purpose of this allegory they put the subject to the Nephilim council who appoint one of their number, Mahawai, to go on their behalf to consult Enoch, who now resides in an earthly paradise. To this end Mahawai then:
[... rose up into the air] like the whirlwinds, and flew with the help of his hands like [winged] eagle [... over] the cultivated lands and crossed Solitude, the great desert, [...]. And he caught sight of Enoch and he called to him...
Enoch explains that the 200 trees represent the 200 Watchers, while the felling of their trunks signifies their destruction in a coming conflagration and deluge. More significant, however, is the means by which Mahawai attains astral flight, for he is said to have used `his hands like (a) [winged] eagle.' Elsewhere in the same Enochian text Mahawai is said to have adopted the guise of a bird to make another long journey. On this occasion he narrowly escapes being burnt up by the sun's heat and is only saved after heeding the celestial voice of Enoch, who convinces him to turn back and not die prematurely - a story that has close parallels with Icarus's fatal flight too near the sun in Greek mythology. Resource
Someone suggests that Enoch be found to interpret the vision.
[ . . . to Enoch] the noted scribe, and he will interpret for us 12 the dream. Thereupon his fellow Ohya declared and said to the giants, 13 I too had a dream this night, O giants, and, behold, the Ruler of Heaven came down to earth 14 [ . . . ] and such is the end of the dream. [Thereupon] all the giants [and monsters! grew afraid 15 and called Mahway. He came to them and the giants pleaded with him and sent him to Enoch 16 [the noted scribe]. They said to him, Go [ . . . ] to you that 17 [ . . . ] you have heard his voice. And he said to him, He wil1 [ . . . and] interpret the dreams [ . . . ] Col. 3 3 [ . . . ] how long the giants have to live. [ . . . ]
After a cosmic journey Mahway comes to Enoch and makes his request.
[ . . . he mounted up in the air] 4 1ike strong winds, and flew with his hands like a [gles . . . he left behind] 5 the inhabited world and passed over Desolation, the great desert [ . . . ] 6 and Enoch saw him and hailed him, and Mahway said to him [ . . . ] 7 hither and thither a second time to Mahway [ . . . The giants await 8 your words, and all the monsters of the earth. If [ . . . ] has been carried [ . . . ] 9 from the days of [ . . . ] their [ . . . ] and they will be added [ . . . ] 10 [ . . . ] we would know from you their meaning [ . . . ]
11 [ . . . two hundred tr]ees that from heaven [came down . . . ]
Enoch sends back a tablet with its grim message of judgment, but with hope for repentance.
4Q530 Frag. 2 The scribe [Enoch . . . ] 2 [ . . . ] 3 a copy of the second tablet that [Epoch] se [nt . . . ] 4in the very handwriting of Enoch the noted scribe [ . . . In the name of God the great] 5 and holy one, to Shemihaza and all [his companions . . . ] 6 1et it be known to you that not [ . . . ] 7 and the things you have done, and that your wives [ . . . ] 8 they and their sons and the wives of [their sons . . . ] 9 by your licentiousness on the earth, and there has been upon you [ . . . and the land is crying out] 10 and complaining about you and the deeds of your children [ . . . ] 11 the harm that you have done to it. [ . . . ] 12 until Raphael arrives, behold, destruction [is coming, a great flood, and it will destroy all living things] 13 and whatever is in the deserts and the seas. And the meaning of the matter [ . . . ] 14 upon you for evil. But now, loosen the bonds bi [nding you to evil . . . ] l5 and pray.
A fragment apparently detailing a vision that Enoch saw.
4Q531 Frag. 7 3 [ . . . great fear] seized me and I fell on my face; I heard his voice [ . . . ] 4 [ . . . ] he dwelt among human beings but he did not learn from them [ . . . ]
Enoch And The Watchers
4Q227
Created: Wednesday, January 29, 1997
Last update: Tuesday, October 21, 1997
This fragmentary manuscript is similar to portions of the book of Jubilees, an important writing of Second Temple Judaism that survived only among Christian readers and that has long been known to us from versions in Greek and Ethiopic. Among Ethiopian Christians Jubilees was so treasured that it actually became a part of the Old Testament. Fifteen fragmentary exemplars of Jubilees have turned up among the scrolls, establishing the work as one of the most common among those caches and clearly testifying to its importance for those who hid the texts. Like the Ethiopian Christians, they may have considered the book a part of the canon of Holy Writ/
In that light, the present work seems to be a retelling of Jubilees, and it may be that we should consider it an example of "rewritten Bible," the interpretive phenomenon we encounter so often in the scrolls. Surviving fragments of 4Q227 relate to Jubilees 4:17-24, but give the material in a different order. Jubilees 4:18 reports that the angels taught Enoch the calendar, which seems to be the subject of our fray. 2, 1. 1. Jubilees 4:22 says that Enoch testified against the Watchers, or fallen angels, who had taken human wives and whose progeny were the Giants (Gen. 6:1-2; cf. text 33, The Book of Giants). Our author also relates this story, in 1. 4, and apparently goes on to connect it, under the influence of Jubilees 4:23., to the judgment of the entire world.
Frag. 2 i[ . . . E]noch, after we taught him 2[ . . . he was with the angels of God] six full jubilees 3[ . . . the la]nd, into the midst of the sons of man and he test)fied against them alI 4[ . . . ] and also against the watchers. And he wrote all [ . . . ] heaven and the ways of their hosts and [ho]ly ones 6[ . . . SO th]at the ri[ghteous ones] shall not commit error [ . . . ]
Exhortation Based on the Flood
4QFloodAp=4Q370
Paraphrase and comments by Andrea Dennis
Introduction
This portion of the Dead Sea Scrolls, 4Q370, tells much the same story that was told in Genesis Chapter 6. It does not tell the story of Noah and his ark, but rather explains how God felt that the people of the earth were evil, and therefore flooded the earth. Also, this portion of the Dead Sea Scrolls is similar to the story in the Bible when it tells of God's promise to not flood the earth again. Column I of the text gives a description of the Flood, while the second column tells the intention of the story. The application of the text is that at Creation the Lord gave so much t the people that it caused corruption. (Wise, Abegg and Cook 330)
Paraphrase
Col. I
1 And the Lord covered the land with fruits and gave them plenty of food and made every living thing content with the fruit. "May everyone who does as I ask be filled with food and be satisfied[1]," said the Lord, "and show devotion to my [holy] name." "But now they have done things that I believe are evil[2]," God said. And they went against what God asked through their actions. And God judged them according to their actions and their thoughts of the [immoral] tendency of their evil hearts and thundered against them with through his power. And the entire earth shook, and the waters overflowed from the gorges; all the entrance gates of the heavens opened up and the abysses overflowed with strong waters; 5 and the entrance gates of the heavens poured rain. And they were destroyed by the flood.[...] everyone[3] died in the waters...[...] This is why everything that was on land [disappeared,] and men, the [animals and all the] birds, everything with wings [died.] Not even the strongest escaped. [...]...And God made [a contract] and put the rainbow [in the clouds] to remember the contract he made with the people [...and never again will] a flood [come] for [destruction, or] will the chaos of the waters be opened. [...] they made, and clouds [...] for (the) waters [...] 10 [...]
Col. II
1 Because they felt guilt from their sin, they will ask [...] God will justify [...] and he will purify them of their sins [...] their evil from their knowledge [...] 5 They grow, but their days are like a shadow [...] and he will always be caring [...] God's marvels; remember the mira[cles of the Lord...] due to his fear and your awe of him your heart will celebrate because he is good[4] [...] those who support you. Do not disobey what [God] asks you to do...
The Vision of Jacob
4QAJa=4Q537
Paraphrase and comments by Carol Hei
Introduction:
The text 4QAJa (4Q537) is completed by Emile Puech in 1991[1]. It is believed to be the one more copy of 4QtestLévi, corresponding to TestLéTviGr19:1[2]. The first fragment is the continuity of Jacob's first vision described in Genesis 28:10-19[3] in the Bible after he set up a stone and poured out a libation upon it. In this second vision, God confirms his Covenant[4] with Jacob by promising him blessing and righteous. In return, Jacob accepts God as the only God. He also voluntarily adds two conditions to the agreement. First, he promises that he will give one tenth of what he earns back to God[5]. Second, he affirms that the stone, which he established, will serve as the foundation for a sanctuary to God, to be built upon his return. Fragment 1 also foretells that Bethel was not the place God ultimately chose for his Temple, which indicated in the extrabiblical book Jubilees.
In fragment 2, the text reveals an eschatological figure of the High Priest of the messianic era who makes the expiation for the people. His mission is to be a suffering servant to encounter human's sins. In order to do so, the priest need to suffer, die, (or even be crucified, if Puech's interpretation of certain problematic terms is correct). All of these are alluded in the text, however, they are supposed to have been made in the end of the second century BCE.
Paraphrase:
4Q537
Frag.1
[Then I had a vision at night. An angel of God came down from heaven with seven tablets in his hand. He told me, "God Most High has blessed you, and] 1 your later generations[6]. All just and upright men will survive [...and no more] 2 evil [will be done]; lying should not be found among [...] 3 Now, take the tablets and read everything [that is written on them." So I took the tablets and read. There were written all my sufferings,] 4 troubles and everything that would happen to me [during the one hundred and forty seven] years of my life. [Then he told me," Take] this tablet." [...] 5 [So] I took that tablet [and ... read everything on it.] I saw that it said [no temple should be built in this place,] 6 [... Then he told me,] "you would leave here on the [eighth] day [... and your offerings would not be] invalid before [God Most High..."] 7 [...] ... [...]
Frag. 2
1 [I saw...] and how will the building[7] be built [... how] priests will be dressed, and [their hands] be purified, 2 [and how] they will offer sacrifices on the altar. And how they will eat part of their sacrifices [on the who]le earth 3 [...and drink the water] that will come from the city beneath the walls, and where they [...] 4 [...] Blank [...] 5 [...Then I looked,] before me was a land divided into two squares and [...]
English Translation of the Phylactery (Tefillin) Scroll
Mur 4 Phyl
Courtesy of the Israel Antiquities Authority (3)
Exod. 13:1-3
(1)And spoke
the Lord to
Moses
saying, (2)"Consecrate
to Me every first-born
the first issue of every womb of the
Israelites, man
and beast is Mine."
(3)And Moses said to the people,
"Remember this day
on which you went (free)
from Egypt, the house of bondage,
how with a mighty hand
the Lord freed you from it; no
leavened bread shall be eater. (4)This day
4Q159
Florentino Garcםa Martםnez & Eibert J. C. Tigchelaar, The Dead Sea Scrolls Study Edition, Koninklijke Brill (Leiden: 1977), pp. 307-309.
Frag. 1, col II + 9 (= 4Q513 1-2 ?)
1 [...] Not [...]
2 [...Isra]el its ini[quiti]es and to atone for all th[eir] sins. [...]
3 [... And if] someone [ma]kes it into a threshing floor or a press, whoever comes to the threshing floor [or to the press, ...]
4 whoever in Israel owns nothing, that person can eat some and gather for himself; but for [his] house[hold he is not to gather.]
5 (In) the field he may eat it for himself, but is not to bring it to his house to store it [...]
6 [Concer]ning [the ransom:] the money of valuation which one gives a ransom for his own person will be half [a shekel,]
7 only once will he give it in all his days. The shekel comprises twenty geras in the she[kel of the temple.]
8 for the six hundred thousand; one hundred talents; for the third, half talent, [...]
9 and for the fifty, half a mina, twenty-five shekels. The total [...]
10 mina. [...t]hree for ten minas [...]
11 [...five (shekels) of silver (make) the tenth part of [a mina ...]
12 [... the she]kel fo the temple; ha[lf a shekel ...]
13 [...] the ephah and the bath are of the s[ame] size [...]
14 [... t]hree tenths [...]
15 [...] Blank [...]
16 [... u]pon the people, and upon [their] g[ar]ments [...]
17 [... I]srael, Mos[es] burnt [...]
Frags. 2-4
1 And if [... to a] foreigner or the descendant of a [foreign] fam[ily ...]
2 in the presence of Is[rael.] They are [no]t to serve gentiles; with...[... from the land of]
3 Egypt and command them not to be sold for the price of a slave. and [te]n men
4 and two priests, and they shall be judged by these twelve. [... In every]
5 capital offence in Israel their authority should be consulted, and whoever disobeys [...]
6 he will be executed, for the acted presumptuously. A woman is not to wear the clothes of a male; every[one ... and he is not]
7 to put on a woman's cloak, and he is not to dress in a woman's tunic, for it is an [ab]omination. [...] Blank [...]
8 In the case where a man slanders a maiden of Israel, if he says it at the [moment] of taking her, they shall examine her
9 regarding (her) trustworthiness. If he has not lied about her, she shall be put to death; but if he has testified [false]ly against her, they are to fine him two minas [and he is not]
10 to divorce her for all the days (of his life), Anyone who [...] to do ... [...]
Frag. 5
1 [... be]fore God, and they died. The interpretation of [...]
2 [...] Blank The sons of Lev[I ...]
3 [...] in judgment. And what he sa[ys ...]
4 [...] when Moses took the [...]
5 [...] they will go out there. Interpretation of the matter: [...]
6 [... to ex]pound the Law in distress and [...]
7 [... a]s Moses said [...]
8 [...] all [...]
Ritual Purity Laws
4QTohorota=4Q274
Paraphrase and comments by Cynthia Bailey
Introduction
The ritual purity laws are found in Leviticus 13-15 in the Bible. It addresses diseases and discharges that cause contamination such as: leprosy, seminal discharge, discharge of blood, the Niddah[1], and contact with corpses. All of these impurities are alike for one reason: people with these impurities were ostracized from the towns and from the holy temple.
The destruction of the temple in Jerusalem in 586 BC and 70 CE helped to remove the "justification of the laws of impurity" (Biale 147). After the destruction of the temple, the laws concerning a Niddah became less severe. Before the temples were destroyed, a woman who had her menstrual cycle was not allowed to touch anyone until her menstruation was over. After the destruction the laws were not as strict, and it came to be that the only thing a Niddah was not allowed to do was have sex with her husband.
There are some difficulties that one will run into when researching these laws. Some translations will show three fragments while others will show only two. Although the numbers of fragments are different, the content is the same. For example, Martinez uses fragment 1, fragment 2 col.1, fragment 2 col.2, and fragment 3, Wise, Abegg, and Cook use fragment 1 col.1, fragment 1 col.2, fragment 2 col.1, and fragment 2 col.2, while Vermes uses three fragments. There are also other complications concerning these laws. There is no information on the laws themselves, like what language they are in. The information about the laws is very scarce and is mostly on what the laws contain.
Paraphrase
4Q274
Fragment 1 col.1:
1He will begin by not] casting his lot [?for priestly service?]. He will lie down in the bed of trouble, and reside in a house of grief. He will live away from the pure, 2with all the unclean at the distance of twelve cubits . He will live to the northeast of any habitation at the same distance. 3Anyone who has a discharge, will bathe and wash his clothes and afterwards he may eat[2]. For it says (Lev. 13:45) "unclean, unclean" 4they will shout all the days of their discharge. And she who is discharging blood, for seven days she may not touch the man who has a discharge or any of the objects that he uses. 5Also for any of the objects he has laid on or sat on. And if she touches anything she will wash her clothes and bathe and afterwards she may eat. In no way may she mingle during her seven 6days so she does not contaminate the camps of the holy ones of Israel. She may not touch any woman who has had a discharge of blood for several days. 7And the one who is counting their seven days, whether they are male or female may not touch ... during the start of her period, unless she is clean from her menstruation. For the blood 8from menstruation is considered a discharge for anyone who touches it. And if a flow of semen is discharged, it is a misfortune. And he will be unclean... and anyone who touches 9any of these unclean people, they will not eat during their seven days of their impurity, just like the person who is unclean through contact with a corpse. And they will bathe and wash and then...
Fragment 1 col.2:
1...which they sprinkle on themselves the first time, and they will bathe and wash before 2... they will immerse themselves the seventh time on the Sabbath day. 3They may not touch the pure food until they change their clothes 4... anything that touches the discharge of semen, whether it is a person or an object, they will immerse, and the one who carries it 5will immerse... and they will immerse the garment which is on them and the object which they carry 6... And if there is a man in the camp whose hands or feet has not reached...7 the garment which has not touched it. Only they may not touch their food. And the one who touches it,8 will immerse... they will live alone. If they have not touched it, was their clothes in water and if 9... and they will wash. And concerning all holy things, they will wash in water...
Fragment 2 col.1:
1...when God reveals the apple of his eye and he calls out 2... and every statute...3 who eats... 4not... 5it is their flesh and it is unclean 6... their drink and they may not eat the pure food and all 7... after they are pressed and their juices run out, no one may eat them 8... if the unclean person touches them and also the greens...9 or boiled cucumber, and the person who waters...
Fragment 2 col.2:
1...they are unclean. The...3 Anything which has a seal... 4they will leave all the greens for the person who is cleansed...5 from the moisture of the dew, they may eat, but if not...6 in the middle of the water unless a person...7 the land, if they come against it...8 the rain on it, and if the... touches it... 9on the field in all its measures in respect to the season of the year...10 any clay object that will fall in it... and any 11that are clean in its middle... and every 12drink that they will drink...
4QTohorota=4Q274
Paraphrase and comments by Cynthia Bailey
Introduction
The ritual purity laws are found in Leviticus 13-15 in the Bible. It addresses diseases and discharges that cause contamination such as: leprosy, seminal discharge, discharge of blood, the Niddah[1], and contact with corpses. All of these impurities are alike for one reason: people with these impurities were ostracized from the towns and from the holy temple.
The destruction of the temple in Jerusalem in 586 BC and 70 CE helped to remove the "justification of the laws of impurity" (Biale 147). After the destruction of the temple, the laws concerning a Niddah became less severe. Before the temples were destroyed, a woman who had her menstrual cycle was not allowed to touch anyone until her menstruation was over. After the destruction the laws were not as strict, and it came to be that the only thing a Niddah was not allowed to do was have sex with her husband.
There are some difficulties that one will run into when researching these laws. Some translations will show three fragments while others will show only two. Although the numbers of fragments are different, the content is the same. For example, Martinez uses fragment 1, fragment 2 col.1, fragment 2 col.2, and fragment 3, Wise, Abegg, and Cook use fragment 1 col.1, fragment 1 col.2, fragment 2 col.1, and fragment 2 col.2, while Vermes uses three fragments. There are also other complications concerning these laws. There is no information on the laws themselves, like what language they are in. The information about the laws is very scarce and is mostly on what the laws contain.
Paraphrase
4Q274
Fragment 1 col.1:
1He will begin by not] casting his lot [?for priestly service?]. He will lie down in the bed of trouble, and reside in a house of grief. He will live away from the pure, 2with all the unclean at the distance of twelve cubits . He will live to the northeast of any habitation at the same distance. 3Anyone who has a discharge, will bathe and wash his clothes and afterwards he may eat[2]. For it says (Lev. 13:45) "unclean, unclean" 4they will shout all the days of their discharge. And she who is discharging blood, for seven days she may not touch the man who has a discharge or any of the objects that he uses. 5Also for any of the objects he has laid on or sat on. And if she touches anything she will wash her clothes and bathe and afterwards she may eat. In no way may she mingle during her seven 6days so she does not contaminate the camps of the holy ones of Israel. She may not touch any woman who has had a discharge of blood for several days. 7And the one who is counting their seven days, whether they are male or female may not touch ... during the start of her period, unless she is clean from her menstruation. For the blood 8from menstruation is considered a discharge for anyone who touches it. And if a flow of semen is discharged, it is a misfortune. And he will be unclean... and anyone who touches 9any of these unclean people, they will not eat during their seven days of their impurity, just like the person who is unclean through contact with a corpse. And they will bathe and wash and then...
Fragment 1 col.2:
1...which they sprinkle on themselves the first time, and they will bathe and wash before 2... they will immerse themselves the seventh time on the Sabbath day. 3They may not touch the pure food until they change their clothes 4... anything that touches the discharge of semen, whether it is a person or an object, they will immerse, and the one who carries it 5will immerse... and they will immerse the garment which is on them and the object which they carry 6... And if there is a man in the camp whose hands or feet has not reached...7 the garment which has not touched it. Only they may not touch their food. And the one who touches it,8 will immerse... they will live alone. If they have not touched it, was their clothes in water and if 9... and they will wash. And concerning all holy things, they will wash in water...
Fragment 2 col.1:
1...when God reveals the apple of his eye and he calls out 2... and every statute...3 who eats... 4not... 5it is their flesh and it is unclean 6... their drink and they may not eat the pure food and all 7... after they are pressed and their juices run out, no one may eat them 8... if the unclean person touches them and also the greens...9 or boiled cucumber, and the person who waters...
Fragment 2 col.2:
1...they are unclean. The...3 Anything which has a seal... 4they will leave all the greens for the person who is cleansed...5 from the moisture of the dew, they may eat, but if not...6 in the middle of the water unless a person...7 the land, if they come against it...8 the rain on it, and if the... touches it... 9on the field in all its measures in respect to the season of the year...10 any clay object that will fall in it... and any 11that are clean in its middle... and every 12drink that they will drink...
English Translation of Songs of the Sabbath Sacrifice (Shirot `Olat ha-Shabbat)
4Q403(ShirShabbd)
Courtesy of the Israel Antiquities Authority (9)
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
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
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)
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
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.
English Translation of Some Torah Precepts (Miqsat Ma'ase ha-Torah)
4Q396(MMTc)
Courtesy of the Israel Antiquities Authority (8)
until sunset on the eighth day. And concerning [the impurity] of
the [dead] person we are of the opinion that every bone, whether it
has its flesh on it or not--should be (treated) according to the law of the dead or the slain.
And concerning the mixed marriages that are being performed among the people, and they are sons of holy [seed],
as is written, Israel is holy. And concerning his (Israel's) [clean] animal
it is written that one must not let it mate with another species, and concerning his clothes [it is written that they should not]
be of mixed stuff; and one must not sow his field and vineyard with mixed species.
Because they (Israel) are holy, and the sons of Aaron are [most holy.]
But you know that some of the priests and [the laity intermingle]
[And they] adhere to each other and pollute the holy seed
as well as their (i.e. the priests') own [seed] with corrupt women. Since [the sons of Aaron should...]
Apocryphal Psalms of David
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.[2]
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[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.
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 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[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!]
11Q5
Column XXVIII
Hallelujah. Of David, son of Jesse.
Psalm 151[6]
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.[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
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.
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.
I will adore You and worship You for all eternity.
Thanksgiving Hymn #7&8
4QH(odayot)a col. 10
Paraphrase and comments by Robert Hermansky
Introduction:
Lawrence H. Schiffman wrote that it is tempting to regard the Thanksgiving Scroll as a series of hymns for public worship. This is what I perceived them to be at first. After researching it further, I discovered that there has been no evidence discovered that concludes or supports this. The passages were probably written by the leader of a sect or church. Some scholars believe that it was written by the Teacher of the Righteousness. The poems belong to a devotion of some sort by the people for their God. This can be cross referenced with the Songs of the Sabbath; where God in the heavens was praised daily according to fixed rituals. Later it was discovered that it was not a praise of God by people on earth, but the angles' praise of God in heaven.
After further exploration, I found that the Hymns of Thanksgiving could have been used to have the spiritual effect of the individual members of the community. Penetrating them and therefore dominating their spirit as if being controlled by a force. The author of these passages, assumed to be the Teacher of Righteousness, gives a vivid description of mankind being 'in sin,' the constant struggle with the forces of evil around him, mankind having bad temptations from birth to death.
Another 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 to 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).
Paraphrase:
Hymn #7 (formerly 2):
I[1] 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[2] 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[3] my life to spite you by the judgement 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[4] 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,[5] 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][6] your eye upon me. You have save me from the passion of lying deception, and from the congregation[7] 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;[8] you have saved my soul from the hand of the mighty. You have not permitted their insults to pursue me into craving their service. [9]
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.
Wisdom Text
1Q26, 4QWisda=4Q410 & 4Q412-413, 4QWisdBa-b=4Q415, 4QWisdAa-d=4Q416-419, 4QRighta-b=4Q420-421, 4Qfarmer=4Q423
Paraphrase and comments by Tyler Harris, Jenn Parrish, & Carrie Jones
Introduction
A composition of wisdom and instruction, which Wise, Abegg, and Cook title "The Secret of the Way Things Are," reveals the inflexible purposes of God. Full of words of instruction and consequences, the text reveals how life should be lived. This can be seen in numerous fragments but none are more apparent then 4Q419 frag.1 when paraphrased states "carry out my deeds, following my guidelines". In addition fragment 4Q418 col. 2 reveals, one's actions will be weighed in the palm of His hand. Thus, indicating individuals who live their life following Gods commandments will be allowed into heaven. The consequences for sinners is written clearly in 4Q416 frag. 1, stating "For those who have engaged in sin will be fearful as judgement day approaches and even the darkest depths of Hell will be terrified". Although specific examples of right and wrong are not given, The Secret of the Was things Are gives a general overview of finding personal wisdom and using that to become a righteous human who will make the rectified choices in life.
Paraphrase
4Q410 Frag. 1
....1....2[...if you] breach any of the ...3...4 curses will adhere to you 5 ...and tranquility will elude you consequently ...6...what is absolutely promising and what is detrimental...7...forever.
Presently, I, with [the assistance of the Lord] essence...8...he will be truthful ...9 The prophecy regards [...], the dream entails details of the dwelling, for I have envisioned [...]
4Q412 Frag.1
...5 Inflict correction on your tongue, and on your speech. [...]6 Reflect on holy thoughts. [...] to individuals striving [...] 7 Constantly glorify [God...] you will quiver [and shiver] 8 Exalt His persona...9 the entire congregation...from dusk to dawn [...]
4Q413 Frag.1
Instruction and [intuition] and I will educate you. Now understand the ways of man and the deeds of humanity. He will develop wisdom from His truth, and the refusal of sin, 3 [and] shall not be influenced by circumstances seen or heard. And now, 4 mercy ...of the founding fathers, and subsequent generations, as God has planned.
4Q415 Frag.6
The elements of man 2 You are impoverished, and ...3 you are inadequate in your acquaintance Test these things by the secret of the way things are [...] 5 from the source and by the influence.
4Q415 Frag. 9
[Do not let your thoughts reside] 6 on Foolishness, do not follow the horde of [evil]...obtain knowledge, for 7 by it He created it, for knowledge is the allowance of the [macrocosm]...she constituted them, 8 simultaneously, the dominance of man with [women] her soul, dominance is a component of her, for [...] 10 if one has unequal [...] 11 In harmony [...men and] women, and in the scheme of [life].
4Q416 Frag.1
[...] and to gauge His desire...3 day by day...4 corresponding to their multitude, [necessary] 5 and its empire hear...6 in accordance to the will of their host and the master of the stars He has promulgated 8 through their character and attributes 9 Between and all their great amount [...] He has counted...
He will critique evil's deeds, but all those whose hearts resides in truth He will honor 11 For those who have engaged in sin will be fearful as judgement day approaches.12 Even the darkest depths will be terrified, and all the spirits of flesh will strip naked, and the heavenly followers [...] 13 At the time of justice all malignant deeds will vanish, and the epoch of righteousness will be absolute.14 And for infinity, for the He is the God of truth, and for all times, 15 So one's soul will differentiate between right and wrong [...] 16 it is the desire of the id, and those who comprehend...
4Q417 Frag.1 Col.1
[Verbalize softly to a leader] 1 always, for fear he commands you; one's tone should conform to his manner, [he...] 2 without consequences. When congenial, seek, but when argued remain detached. 3 do not cause grief, because you utter...quickly relate his criticism, but do not overlook your sins...5 for he is equivalent of you, for he is [...his wishes] he will act, for he is unparalleled in every action... 7 of his actions. On the day of judgement, his demeanor will be in accordance, with him [walk].
4Q418 Frag. 77
[...] the secret of the way things are, and master the essence of life and consider at his abilities 3 experience has molded him. Only then, can one conceive the pureness of a man's spirit and burden of his [self-discipline] 4 his soul, and master the answers of the unknown, the force of the period and the standard of [things to be judged].
4Q418 Frag. 123 Col. 2
[...] 2 From the beginning to the end of time...3 all the events that occurred, why things were, the way they were and all lead to an unknown, [future]. 4 The time that God exposes, the answers to the unknown, too, those who listen...5 You will be one of the few, to be able to conceive, when I present you with the [answers] 6 Your actions will be weighted in the palm of my hand along with time...7 Cherish greatly, the lessons learned [...].
4Q419 Frag. 1
[...] carry out my deeds, following my guidelines [...] 2 given to you through Moses, and should be obeyed... Through his ministers, for they poses the [promise] 4 Moses will make public which is His and [what] 5 From Aaron's descendant's, he will select...6 His paths and to verge on [the flames] which mollifies...7 and He passed on... to those who followed Him 8 and He ordered [...] 9 the seat of honor exhilarated in splendor [...] 10 His magnificence, will stand of all time, as will his life...11 you will seek, and the abomination of impurity...13 In turn for loving, they will wallow...ways.
4Q420 Frag. 1 Col. 2
[...] all must be considered before a response is rendered 2 and an answer will not be given, until all is pondered, after fortitude he will respond [humbly] 3 he will convey...and will strive to find truthfulness and fairness, and morality 4 He will find its roots [...] and his reason will be modest and passive, He will not look back...5 He will not be achieved through manual labor; this will produce a neutralization [within] through sagacity ...] poisons. Stretching to all corners of the world searching for honorable actions.
4Q421 Frag.1 Col 2
Only the knowledgeable and intuitive man, "modest in his stature will chide his teacher, to follow in the foot steps of their God, 3 I am the virtuous one..."
A Collection of Proverbs:
4QWisd=4Q424
Paraphrase and comments by Krishna Zivraj
Introduction
A Collection of Proverbs also known as the Sapiential Work belongs to the 'Wisdom Literature' of the Dead Sea Scrolls. This cave 4 document is also known as 4Q Wisdom. This simple poetic collection, like any other 'Wisdom' texts, has the usual vocabulary of 'Judgement', 'Riches' and 'Knowledge'. However, there are two viewpoints regarding the format of this collection.
Paraphrase
Frag. 1
2 [...] a man [...] 3[...] who decides to build a house and covers its walls with plaster. With him too [...] 4 the walls of the house will fall down when rain falls on it.[1]
It is not advisable to have any kind of legal contract with a person who is not stable. 5 Otherwise, just as a metal like lead that looks intact melts immediately when heated, the unstable person too will change his mind and not keep his word.[2]
6 Do not lay trust on a lazy man to run an important errand for you, because a lazy person will not feel responsible to do the job given to him, do not ask him to fetch something for you, 7 because he will not follow the specific orders given to him.
Do not ask a dissatisfied person [...] 8 to get any money that you need. It is not wise to trust a man with a deceitful speech [...] 9 for he will definitely manipulate your sayings and give a different meaning to your saying and decisions, for he would not care to keep the truth intact. [...] 10 the words that come out of his mouth.
Do not let a stingy man handle money; [...] 11 for he will not remain loyal and may not give back everything that actually belongs to you [...]. 12 and at the time when you need him to repay you, he will turn his face away from you [...] 13 and the short tempered man will for certain cause harm to them. A man [...]
Frag. 2
[...]
Frag. 3
[...][3] 1 an irresponsible person will not do his work carefully and according to his position or even according to his age. A person who gives his verdict before thoroughly examining the situation, and, a person who believes before looking at the evidence 2 Do not give him the power to rule over those who seek for Knowledge, 3 because he will not be able to do justice to his authoritarian position and hence, not being able to understand the judgments of the other wise people under him, he would not be able to distinguish a good man form a wicked person. 3 So he will also be contempt.
Do not send a man with a vision impairment to observe the upright[4] for [he will not be able to look deep into the situation][5]
4 Do not send a man who has a hearing impairment to give his opinion about a dispute and try to solve it, because he would not be capable of solving the problem, like someone who winnows in the wind a grain 5 that is not completely separated out. It is not helpful when it comes to talking to a ear that is not ready to listen to you or in other words, a biased person, or, a person who lacks the spirit [...]
6 It is futile to ask a person who is narrow minded or close minded, to give his judgement for he is not willing to accommodate suggestions and opinions from others and hence, his wisdom remains restricted and is not allowed to evolve, 7 and so he is not able to use his wisdom efficiently. The wise man will be understanding,[6] and he will have the ability to identify wisdom [...] 8 A man of strong [...] such a person would be zealous [...] 9 He would argue and fight against those who would deviate from the set rules and principles [...] for the right of the poor of [...]
10 [...] will care for those people who do not have wealth, the children of the good and wise people [...] 11 [...] with all the money of [...]
The Wiles of the Wicked Woman
Paraphrase by Wanda I. Gonzalez-Crespo
4Q184
She speaks emptiness
and in [...]
She is always looking for mistakes,
sharpening the words that come from her mouth,
and she flatters men with nonsense and leads them to uselessness.
Her heart sets traps,
and her kidneys cast nets.
Her eyes have been invaded by evil,
her hands have a tight grip on the Pit.
Her feet come down to do evil
and only walk towards crime.
Her thighs are the foundations of the dark,
and many sins are under her skirt.
Her [...] are the gloom of night.
Her clothes are dreary night,
and her jewelry is drenched in evil.
Her couches are beds of corruption,
and her [...] are the ditches of Hell.
Her houses are a home to darkness,
she resides within the heart of the night.
She pitches her tents on a foundation of darkness,
she rests in the tents of silence,
amidst the everlasting flames.
She does not associate with those who shine.
She is the beginning of all paths to evil.
She will ruin all those who possess her,
and destruction will come to all those who take hold of her.
Her paths are the paths of death,
and her ways are roads to sin,
her trails lead toward wickedness,
and her pathways, to evil wrongdoing.
Her doors are the doors of Death,
and in through her doorway is Hell.
Those who enter there will never return,
and those who partake of her will fall into the Pit.
She hides in secret all [...].
She disguises herself in the city streets,
and she plants herself by the city gates.
No one will keep her from her never-ending fornication.
Her eyes dart here and there,
looking for a virtuous man to catch,
an important man to lead astray,
a just man to make unjust,
to draw the righteous from obeying the commandments,
to bring the good man down,
to cause the honest to break the law.
She causes the meek to rebel against God,
and turn their steps away from justice,
to put vanity in their hearts so that they do not stay on the path of righteousness.
She seeks to lead men to the paths of the Pit,
to flatter the sons of men with smooth words.
God of all who rejoice {in knowledge}
forever and Judge in His power of all the
spirits of understanding.
English Translation of Some Torah Precepts (Miqsat Ma'ase ha-Torah)
4Q396(MMTc)
Courtesy of the Israel Antiquities Authority (8)
until sunset on the eighth day. And concerning [the impurity] of
the [dead] person we are of the opinion that every bone, whether it
has its flesh on it or not--should be (treated) according to the law of the dead or the slain.
And concerning the mixed marriages that are being performed among the people, and they are sons of holy [seed],
as is written, Israel is holy. And concerning his (Israel's) [clean] animal
it is written that one must not let it mate with another species, and concerning his clothes [it is written that they should not]
be of mixed stuff; and one must not sow his field and vineyard with mixed species.
Because they (Israel) are holy, and the sons of Aaron are [most holy.]
But you know that some of the priests and [the laity intermingle]
[And they] adhere to each other and pollute the holy seed
as well as their (i.e. the priests') own [seed] with corrupt women. Since [the sons of Aaron should...]
Apocryphal Psalms of David
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.[2]
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[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.
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 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[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!]
11Q5
Column XXVIII
Hallelujah. Of David, son of Jesse.
Psalm 151[6]
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.[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
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.
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.
I will adore You and worship You for all eternity.
Thanksgiving Hymn #7&8
4QH(odayot)a col. 10
Paraphrase and comments by Robert Hermansky
Introduction:
Lawrence H. Schiffman wrote that it is tempting to regard the Thanksgiving Scroll as a series of hymns for public worship. This is what I perceived them to be at first. After researching it further, I discovered that there has been no evidence discovered that concludes or supports this. The passages were probably written by the leader of a sect or church. Some scholars believe that it was written by the Teacher of the Righteousness. The poems belong to a devotion of some sort by the people for their God. This can be cross referenced with the Songs of the Sabbath; where God in the heavens was praised daily according to fixed rituals. Later it was discovered that it was not a praise of God by people on earth, but the angles' praise of God in heaven.
After further exploration, I found that the Hymns of Thanksgiving could have been used to have the spiritual effect of the individual members of the community. Penetrating them and therefore dominating their spirit as if being controlled by a force. The author of these passages, assumed to be the Teacher of Righteousness, gives a vivid description of mankind being 'in sin,' the constant struggle with the forces of evil around him, mankind having bad temptations from birth to death.
Another 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 to 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).
Paraphrase:
Hymn #7 (formerly 2):
I[1] 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[2] 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[3] my life to spite you by the judgement 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[4] 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,[5] 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][6] your eye upon me. You have save me from the passion of lying deception, and from the congregation[7] 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;[8] you have saved my soul from the hand of the mighty. You have not permitted their insults to pursue me into craving their service. [9]
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.
Wisdom Text
1Q26, 4QWisda=4Q410 & 4Q412-413, 4QWisdBa-b=4Q415, 4QWisdAa-d=4Q416-419, 4QRighta-b=4Q420-421, 4Qfarmer=4Q423
Paraphrase and comments by Tyler Harris, Jenn Parrish, & Carrie Jones
Introduction
A composition of wisdom and instruction, which Wise, Abegg, and Cook title "The Secret of the Way Things Are," reveals the inflexible purposes of God. Full of words of instruction and consequences, the text reveals how life should be lived. This can be seen in numerous fragments but none are more apparent then 4Q419 frag.1 when paraphrased states "carry out my deeds, following my guidelines". In addition fragment 4Q418 col. 2 reveals, one's actions will be weighed in the palm of His hand. Thus, indicating individuals who live their life following Gods commandments will be allowed into heaven. The consequences for sinners is written clearly in 4Q416 frag. 1, stating "For those who have engaged in sin will be fearful as judgement day approaches and even the darkest depths of Hell will be terrified". Although specific examples of right and wrong are not given, The Secret of the Was things Are gives a general overview of finding personal wisdom and using that to become a righteous human who will make the rectified choices in life.
Paraphrase
4Q410 Frag. 1
....1....2[...if you] breach any of the ...3...4 curses will adhere to you 5 ...and tranquility will elude you consequently ...6...what is absolutely promising and what is detrimental...7...forever.
Presently, I, with [the assistance of the Lord] essence...8...he will be truthful ...9 The prophecy regards [...], the dream entails details of the dwelling, for I have envisioned [...]
4Q412 Frag.1
...5 Inflict correction on your tongue, and on your speech. [...]6 Reflect on holy thoughts. [...] to individuals striving [...] 7 Constantly glorify [God...] you will quiver [and shiver] 8 Exalt His persona...9 the entire congregation...from dusk to dawn [...]
4Q413 Frag.1
Instruction and [intuition] and I will educate you. Now understand the ways of man and the deeds of humanity. He will develop wisdom from His truth, and the refusal of sin, 3 [and] shall not be influenced by circumstances seen or heard. And now, 4 mercy ...of the founding fathers, and subsequent generations, as God has planned.
4Q415 Frag.6
The elements of man 2 You are impoverished, and ...3 you are inadequate in your acquaintance Test these things by the secret of the way things are [...] 5 from the source and by the influence.
4Q415 Frag. 9
[Do not let your thoughts reside] 6 on Foolishness, do not follow the horde of [evil]...obtain knowledge, for 7 by it He created it, for knowledge is the allowance of the [macrocosm]...she constituted them, 8 simultaneously, the dominance of man with [women] her soul, dominance is a component of her, for [...] 10 if one has unequal [...] 11 In harmony [...men and] women, and in the scheme of [life].
4Q416 Frag.1
[...] and to gauge His desire...3 day by day...4 corresponding to their multitude, [necessary] 5 and its empire hear...6 in accordance to the will of their host and the master of the stars He has promulgated 8 through their character and attributes 9 Between and all their great amount [...] He has counted...
He will critique evil's deeds, but all those whose hearts resides in truth He will honor 11 For those who have engaged in sin will be fearful as judgement day approaches.12 Even the darkest depths will be terrified, and all the spirits of flesh will strip naked, and the heavenly followers [...] 13 At the time of justice all malignant deeds will vanish, and the epoch of righteousness will be absolute.14 And for infinity, for the He is the God of truth, and for all times, 15 So one's soul will differentiate between right and wrong [...] 16 it is the desire of the id, and those who comprehend...
4Q417 Frag.1 Col.1
[Verbalize softly to a leader] 1 always, for fear he commands you; one's tone should conform to his manner, [he...] 2 without consequences. When congenial, seek, but when argued remain detached. 3 do not cause grief, because you utter...quickly relate his criticism, but do not overlook your sins...5 for he is equivalent of you, for he is [...his wishes] he will act, for he is unparalleled in every action... 7 of his actions. On the day of judgement, his demeanor will be in accordance, with him [walk].
4Q418 Frag. 77
[...] the secret of the way things are, and master the essence of life and consider at his abilities 3 experience has molded him. Only then, can one conceive the pureness of a man's spirit and burden of his [self-discipline] 4 his soul, and master the answers of the unknown, the force of the period and the standard of [things to be judged].
4Q418 Frag. 123 Col. 2
[...] 2 From the beginning to the end of time...3 all the events that occurred, why things were, the way they were and all lead to an unknown, [future]. 4 The time that God exposes, the answers to the unknown, too, those who listen...5 You will be one of the few, to be able to conceive, when I present you with the [answers] 6 Your actions will be weighted in the palm of my hand along with time...7 Cherish greatly, the lessons learned [...].
4Q419 Frag. 1
[...] carry out my deeds, following my guidelines [...] 2 given to you through Moses, and should be obeyed... Through his ministers, for they poses the [promise] 4 Moses will make public which is His and [what] 5 From Aaron's descendant's, he will select...6 His paths and to verge on [the flames] which mollifies...7 and He passed on... to those who followed Him 8 and He ordered [...] 9 the seat of honor exhilarated in splendor [...] 10 His magnificence, will stand of all time, as will his life...11 you will seek, and the abomination of impurity...13 In turn for loving, they will wallow...ways.
4Q420 Frag. 1 Col. 2
[...] all must be considered before a response is rendered 2 and an answer will not be given, until all is pondered, after fortitude he will respond [humbly] 3 he will convey...and will strive to find truthfulness and fairness, and morality 4 He will find its roots [...] and his reason will be modest and passive, He will not look back...5 He will not be achieved through manual labor; this will produce a neutralization [within] through sagacity ...] poisons. Stretching to all corners of the world searching for honorable actions.
4Q421 Frag.1 Col 2
Only the knowledgeable and intuitive man, "modest in his stature will chide his teacher, to follow in the foot steps of their God, 3 I am the virtuous one..."
A Collection of Proverbs:
4QWisd=4Q424
Paraphrase and comments by Krishna Zivraj
Introduction
A Collection of Proverbs also known as the Sapiential Work belongs to the 'Wisdom Literature' of the Dead Sea Scrolls. This cave 4 document is also known as 4Q Wisdom. This simple poetic collection, like any other 'Wisdom' texts, has the usual vocabulary of 'Judgement', 'Riches' and 'Knowledge'. However, there are two viewpoints regarding the format of this collection.
Paraphrase
Frag. 1
2 [...] a man [...] 3[...] who decides to build a house and covers its walls with plaster. With him too [...] 4 the walls of the house will fall down when rain falls on it.[1]
It is not advisable to have any kind of legal contract with a person who is not stable. 5 Otherwise, just as a metal like lead that looks intact melts immediately when heated, the unstable person too will change his mind and not keep his word.[2]
6 Do not lay trust on a lazy man to run an important errand for you, because a lazy person will not feel responsible to do the job given to him, do not ask him to fetch something for you, 7 because he will not follow the specific orders given to him.
Do not ask a dissatisfied person [...] 8 to get any money that you need. It is not wise to trust a man with a deceitful speech [...] 9 for he will definitely manipulate your sayings and give a different meaning to your saying and decisions, for he would not care to keep the truth intact. [...] 10 the words that come out of his mouth.
Do not let a stingy man handle money; [...] 11 for he will not remain loyal and may not give back everything that actually belongs to you [...]. 12 and at the time when you need him to repay you, he will turn his face away from you [...] 13 and the short tempered man will for certain cause harm to them. A man [...]
Frag. 2
[...]
Frag. 3
[...][3] 1 an irresponsible person will not do his work carefully and according to his position or even according to his age. A person who gives his verdict before thoroughly examining the situation, and, a person who believes before looking at the evidence 2 Do not give him the power to rule over those who seek for Knowledge, 3 because he will not be able to do justice to his authoritarian position and hence, not being able to understand the judgments of the other wise people under him, he would not be able to distinguish a good man form a wicked person. 3 So he will also be contempt.
Do not send a man with a vision impairment to observe the upright[4] for [he will not be able to look deep into the situation][5]
4 Do not send a man who has a hearing impairment to give his opinion about a dispute and try to solve it, because he would not be capable of solving the problem, like someone who winnows in the wind a grain 5 that is not completely separated out. It is not helpful when it comes to talking to a ear that is not ready to listen to you or in other words, a biased person, or, a person who lacks the spirit [...]
6 It is futile to ask a person who is narrow minded or close minded, to give his judgement for he is not willing to accommodate suggestions and opinions from others and hence, his wisdom remains restricted and is not allowed to evolve, 7 and so he is not able to use his wisdom efficiently. The wise man will be understanding,[6] and he will have the ability to identify wisdom [...] 8 A man of strong [...] such a person would be zealous [...] 9 He would argue and fight against those who would deviate from the set rules and principles [...] for the right of the poor of [...]
10 [...] will care for those people who do not have wealth, the children of the good and wise people [...] 11 [...] with all the money of [...]
The Wiles of the Wicked Woman
Paraphrase by Wanda I. Gonzalez-Crespo
4Q184
She speaks emptiness
and in [...]
She is always looking for mistakes,
sharpening the words that come from her mouth,
and she flatters men with nonsense and leads them to uselessness.
Her heart sets traps,
and her kidneys cast nets.
Her eyes have been invaded by evil,
her hands have a tight grip on the Pit.
Her feet come down to do evil
and only walk towards crime.
Her thighs are the foundations of the dark,
and many sins are under her skirt.
Her [...] are the gloom of night.
Her clothes are dreary night,
and her jewelry is drenched in evil.
Her couches are beds of corruption,
and her [...] are the ditches of Hell.
Her houses are a home to darkness,
she resides within the heart of the night.
She pitches her tents on a foundation of darkness,
she rests in the tents of silence,
amidst the everlasting flames.
She does not associate with those who shine.
She is the beginning of all paths to evil.
She will ruin all those who possess her,
and destruction will come to all those who take hold of her.
Her paths are the paths of death,
and her ways are roads to sin,
her trails lead toward wickedness,
and her pathways, to evil wrongdoing.
Her doors are the doors of Death,
and in through her doorway is Hell.
Those who enter there will never return,
and those who partake of her will fall into the Pit.
She hides in secret all [...].
She disguises herself in the city streets,
and she plants herself by the city gates.
No one will keep her from her never-ending fornication.
Her eyes dart here and there,
looking for a virtuous man to catch,
an important man to lead astray,
a just man to make unjust,
to draw the righteous from obeying the commandments,
to bring the good man down,
to cause the honest to break the law.
She causes the meek to rebel against God,
and turn their steps away from justice,
to put vanity in their hearts so that they do not stay on the path of righteousness.
She seeks to lead men to the paths of the Pit,
to flatter the sons of men with smooth words.
English Translation of Hosea Commentary (Pesher Hoshe`a)
4Q166 (4QpHosa)
Courtesy of the Israel Antiquities Authority (6)
Hos. 2:10-14
(10)[SHE DID NOT KNOW THAT] I MYSELF HAD GIVEN HER THE GRAIN [AND THE WINE]
[AND THE OIL, AND] (THAT) I HAD SUPPLIED [SILVER] AND GOLD ... (WHICH) THEY MADE [INTO BAAL. The interpretation of it is]
that [they] ate [and] were satisfied, and they forgot God who [had fed them, and all]
his commandments they cast behind them, which he had sent to them [by]
his servants the prophets. But to those who led them astray they listened, and they honored them [ ]
and as if they were gods, they fear them in their blindness.
vacat
(11)THEREFORE, I SHALL TAKE BACK MY GRAIN AGAIN IN ITS TIME AND MY WINE [IN ITS SEASON,]
AND I SHALL WITHDRAW MY WOOL AND MY FLAX FROM COVERING [HER NAKEDNESS.]
(12)I SHALL NOW UNCOVER HER PRIVATE PARTS IN THE SIGHT OF [HER] LO[VERS AND]
NO [ONE] WILL WITHDRAW HER FROM MY HAND.
The interpretation of it is that he smote them with famine and with nakedness so that they became a disgra[ce]
and a reproach in the sight of the nations on whom they had leaned for support, but they
will not save them from their afflictions. (13)AND I SHALL PUT AN END TO ALL HER JOY,
[HER] PIL[GRIMAGE,] HER [NEW] MOON, AND HER SABBATH, AND ALL HER FEASTS. The interpretation of it is that
they make [the fe]asts go according to the appointed times of the nation. And [all]
[joy] has been turned for them into mourning. (14)AND I SHALL MAKE DESOLATE [HER VINE]
[AND HER FIG TREE,] OF WHICH SHE SAID, "THEY ARE THE HIRE [THAT MY LOVERS HAVE GIVEN] ME."
AND I SHALL MAKE THEM A FOREST, AND THE W[ILD BEAST OF THE FIELD] WILL DEVOUR THEM.
The Chosen One
4Qelect=4Q534, 4QarNC=4Q535-6
Paraphrase and comments by Nick Flanigan
Introduction
The fact that all things happen according to God's divine plan for the world is a fairly common theme among the Dead Sea Scrolls. For example, it was thought that if you belonged to the Qumran sect, then it was so because it was in God's plan that you belonged to it. For this reason, the Qumran sect sometimes referred to themselves as "the chosen of God." However, the following texts refer to a particular person as the "chosen one."
It was originally thought that the "chosen one" referred to a messiah (if not the messiah). In 4QTLevi (4Q541) there is a prophecy of an eschatological priest reminiscent of the man described in this text (Wise, 428). However, others believe that it is just as likely that the text alludes to the miraculous birth of Noah. For this reason, it is sometimes placed together with the remains of other Noah literature. Vermes believes that this with a few other Qumran fragments "appear to be the relics of a Book of Noah mentioned in Jubilees x, 13 and xxi, 10." (521).
The scroll marked 4Q534 is also labeled under the designations "4Qmess ar" and "4QElect of God". This scroll tells what the "Chosen One" will look like and some about his education and future greatness. The scroll 4Q535 (also designated "4QAramaic N") tells more about the circumstances of his birth, although details are obscure. The last of the scrolls in this set, 4Q536 (also designated "4QAramaic C") tells of the "Chosen One's" teachings.
Paraphrase
4Q534
Col 1
1[...] of his hand, two [...] a mark. His | hair will be red and he will have moles on [...] | and small marks in his thighs. [And after t]wo years, he will know one thing from another[1]. | While he is young, he will be like ...[...like] someone who knows nothing, until he 5knows the three Books[2] [...] | Then he will gain wisdom and learn understanding [...] visions will come to him while he is on his knees. | And with his father and ancestors [...] life and old age. He will have wisdom and discretion | and he will know the secrets of man. His wisdom will reach out to everyone and he will know the secrets of all living things. | All of their plans against him will fail, and his rule over all things will be great. 10[...] his plans will succeed because he is the one picked by God. His birth and the breath of his spirit [...] and his plans will last forever. [...]
Col 2
1[...] which [...] fell in ancient times. The sons of the pit [...] | [...] evil. The spot [...] | [...] | [...] in order to go [...] 5 [...] flesh [...] | [...] | and his breathing out [...] | forever [...] | 10 | [...] | and the cities [...] | and they will destroy [...] | The waters will stop [...] they will destroy [...] from the heights. They will all come [...] 15 [...] | [...] and they will all be destroyed. His work will be like that of the Watcher. | Instead of his voice [...] he will establish his foundation on him. His sin and his error | [...] the Holy One and the Watchers [...] to say | they will speak against him [...].
4Q435
frag. 1
1when [...] | Baraq'el [...] | my face once more [...] | I got up [...]
frag. 2
1[...]the time of birth [...] | [...] the walls of the house of [...]
frag 3
1[...] he is born and they are praised together [...] | [...] he is born at night and comes out complete [...] | [...] with the weight of three hundred and fifty shekels[3] [...] | [...] he sleep until mid afternoon and [...] 5 [...] during the day until two years are over [...] | [...] he removes it from him; and after [x] years [...]
4Q536
frag 1 Col 1
1[...] you will be [...] | [...] he will make you think of the holy angels [...] | [...] the lights will be revealed to him | [...] all of his teachings 5 [...] the wisdom of humanity, and every wise man | [...] in the region he will be great | [...] humanity will be troubled | [...] he will share God's secrets | [...] he will understand God's mysteries [...]
frag 1 Col 2
8 he made [...] | that you are afraid of [...] 10 he will strengthen its concealment at the end of your powers. His possessions [...] | and he will not die in the days of evil. And his words will contain great wisdom. I will praise you [...] | is sentenced to death. Who will write the words of God in a book that will not decay? And my sayings [...] |You will come to me and in the time of evil he will know you forever. A man who [...] your servants, [...] sons [...]
Words of Michael
4Qmich=4Q529, 6Qunidar=6Q23
Paraphrase and comments by Pete Garczynski
Introduction
The Archangel Michael is the "protector of Israel"; he plays a prominent role in Jewish literature. Michael is considered as the leader of the angels and for this reason is considered the Chief messenger of God. In The Words of the Archangel Michael, he is portrayed as talking to other angels. Also he is seen in the text as being a given a vision from Gabriel. It is this vision that causes speculation of to what city they are actually referring to within the text. It at first looks like the author is starting to talk about the tower of Babel, but after further consideration it looks as if he is talking about Jerusalem and the building of the temple. If this assumption is right, then Michael may be asking why there is an angelic force stationed on the mountains. Gabriel vision may be an explanation to why they are there and a premonition to the great city that is to be built there.
Paraphrase
4Q529, 6Q23
1 Wording of text which Michael addressed the angels of God[...]2 Michael said, "I have located there an army of angels[1][...]3[...] nine big hills: two to the Eas[t...]4[and two to the] South. It was at this place Michael met with the Angel Gabriel [...][2] 5... During their meeting Michael translated a dream of Gabriel'. Gabriel then said to Michael:[...]6 It was written in his text that God, the all powerful,[...]7 the boys of Ham to the boys of Shem. And see my Supreme being, the god of the earth[...]8 When it rains freely[...]9 view a city Made to worship the Supreme being, Lo[rd Eternal...]10Anything that is bad will be performed before God[3], the Almighty Lo[rd Eternal...]11 God will remember his people[...]12 the Supreme being; to him the prizes and praises and to him[...]13 in a far away place there will be a man[...]14 the man will say to him: 'Observe this[...]15 bring to me silver and gold[...]... [...]16 the good man[4]
Courtesy of the Israel Antiquities Authority (6)
Hos. 2:10-14
(10)[SHE DID NOT KNOW THAT] I MYSELF HAD GIVEN HER THE GRAIN [AND THE WINE]
[AND THE OIL, AND] (THAT) I HAD SUPPLIED [SILVER] AND GOLD ... (WHICH) THEY MADE [INTO BAAL. The interpretation of it is]
that [they] ate [and] were satisfied, and they forgot God who [had fed them, and all]
his commandments they cast behind them, which he had sent to them [by]
his servants the prophets. But to those who led them astray they listened, and they honored them [ ]
and as if they were gods, they fear them in their blindness.
vacat
(11)THEREFORE, I SHALL TAKE BACK MY GRAIN AGAIN IN ITS TIME AND MY WINE [IN ITS SEASON,]
AND I SHALL WITHDRAW MY WOOL AND MY FLAX FROM COVERING [HER NAKEDNESS.]
(12)I SHALL NOW UNCOVER HER PRIVATE PARTS IN THE SIGHT OF [HER] LO[VERS AND]
NO [ONE] WILL WITHDRAW HER FROM MY HAND.
The interpretation of it is that he smote them with famine and with nakedness so that they became a disgra[ce]
and a reproach in the sight of the nations on whom they had leaned for support, but they
will not save them from their afflictions. (13)AND I SHALL PUT AN END TO ALL HER JOY,
[HER] PIL[GRIMAGE,] HER [NEW] MOON, AND HER SABBATH, AND ALL HER FEASTS. The interpretation of it is that
they make [the fe]asts go according to the appointed times of the nation. And [all]
[joy] has been turned for them into mourning. (14)AND I SHALL MAKE DESOLATE [HER VINE]
[AND HER FIG TREE,] OF WHICH SHE SAID, "THEY ARE THE HIRE [THAT MY LOVERS HAVE GIVEN] ME."
AND I SHALL MAKE THEM A FOREST, AND THE W[ILD BEAST OF THE FIELD] WILL DEVOUR THEM.
The Chosen One
4Qelect=4Q534, 4QarNC=4Q535-6
Paraphrase and comments by Nick Flanigan
Introduction
The fact that all things happen according to God's divine plan for the world is a fairly common theme among the Dead Sea Scrolls. For example, it was thought that if you belonged to the Qumran sect, then it was so because it was in God's plan that you belonged to it. For this reason, the Qumran sect sometimes referred to themselves as "the chosen of God." However, the following texts refer to a particular person as the "chosen one."
It was originally thought that the "chosen one" referred to a messiah (if not the messiah). In 4QTLevi (4Q541) there is a prophecy of an eschatological priest reminiscent of the man described in this text (Wise, 428). However, others believe that it is just as likely that the text alludes to the miraculous birth of Noah. For this reason, it is sometimes placed together with the remains of other Noah literature. Vermes believes that this with a few other Qumran fragments "appear to be the relics of a Book of Noah mentioned in Jubilees x, 13 and xxi, 10." (521).
The scroll marked 4Q534 is also labeled under the designations "4Qmess ar" and "4QElect of God". This scroll tells what the "Chosen One" will look like and some about his education and future greatness. The scroll 4Q535 (also designated "4QAramaic N") tells more about the circumstances of his birth, although details are obscure. The last of the scrolls in this set, 4Q536 (also designated "4QAramaic C") tells of the "Chosen One's" teachings.
Paraphrase
4Q534
Col 1
1[...] of his hand, two [...] a mark. His | hair will be red and he will have moles on [...] | and small marks in his thighs. [And after t]wo years, he will know one thing from another[1]. | While he is young, he will be like ...[...like] someone who knows nothing, until he 5knows the three Books[2] [...] | Then he will gain wisdom and learn understanding [...] visions will come to him while he is on his knees. | And with his father and ancestors [...] life and old age. He will have wisdom and discretion | and he will know the secrets of man. His wisdom will reach out to everyone and he will know the secrets of all living things. | All of their plans against him will fail, and his rule over all things will be great. 10[...] his plans will succeed because he is the one picked by God. His birth and the breath of his spirit [...] and his plans will last forever. [...]
Col 2
1[...] which [...] fell in ancient times. The sons of the pit [...] | [...] evil. The spot [...] | [...] | [...] in order to go [...] 5 [...] flesh [...] | [...] | and his breathing out [...] | forever [...] | 10 | [...] | and the cities [...] | and they will destroy [...] | The waters will stop [...] they will destroy [...] from the heights. They will all come [...] 15 [...] | [...] and they will all be destroyed. His work will be like that of the Watcher. | Instead of his voice [...] he will establish his foundation on him. His sin and his error | [...] the Holy One and the Watchers [...] to say | they will speak against him [...].
4Q435
frag. 1
1when [...] | Baraq'el [...] | my face once more [...] | I got up [...]
frag. 2
1[...]the time of birth [...] | [...] the walls of the house of [...]
frag 3
1[...] he is born and they are praised together [...] | [...] he is born at night and comes out complete [...] | [...] with the weight of three hundred and fifty shekels[3] [...] | [...] he sleep until mid afternoon and [...] 5 [...] during the day until two years are over [...] | [...] he removes it from him; and after [x] years [...]
4Q536
frag 1 Col 1
1[...] you will be [...] | [...] he will make you think of the holy angels [...] | [...] the lights will be revealed to him | [...] all of his teachings 5 [...] the wisdom of humanity, and every wise man | [...] in the region he will be great | [...] humanity will be troubled | [...] he will share God's secrets | [...] he will understand God's mysteries [...]
frag 1 Col 2
8 he made [...] | that you are afraid of [...] 10 he will strengthen its concealment at the end of your powers. His possessions [...] | and he will not die in the days of evil. And his words will contain great wisdom. I will praise you [...] | is sentenced to death. Who will write the words of God in a book that will not decay? And my sayings [...] |You will come to me and in the time of evil he will know you forever. A man who [...] your servants, [...] sons [...]
Words of Michael
4Qmich=4Q529, 6Qunidar=6Q23
Paraphrase and comments by Pete Garczynski
Introduction
The Archangel Michael is the "protector of Israel"; he plays a prominent role in Jewish literature. Michael is considered as the leader of the angels and for this reason is considered the Chief messenger of God. In The Words of the Archangel Michael, he is portrayed as talking to other angels. Also he is seen in the text as being a given a vision from Gabriel. It is this vision that causes speculation of to what city they are actually referring to within the text. It at first looks like the author is starting to talk about the tower of Babel, but after further consideration it looks as if he is talking about Jerusalem and the building of the temple. If this assumption is right, then Michael may be asking why there is an angelic force stationed on the mountains. Gabriel vision may be an explanation to why they are there and a premonition to the great city that is to be built there.
Paraphrase
4Q529, 6Q23
1 Wording of text which Michael addressed the angels of God[...]2 Michael said, "I have located there an army of angels[1][...]3[...] nine big hills: two to the Eas[t...]4[and two to the] South. It was at this place Michael met with the Angel Gabriel [...][2] 5... During their meeting Michael translated a dream of Gabriel'. Gabriel then said to Michael:[...]6 It was written in his text that God, the all powerful,[...]7 the boys of Ham to the boys of Shem. And see my Supreme being, the god of the earth[...]8 When it rains freely[...]9 view a city Made to worship the Supreme being, Lo[rd Eternal...]10Anything that is bad will be performed before God[3], the Almighty Lo[rd Eternal...]11 God will remember his people[...]12 the Supreme being; to him the prizes and praises and to him[...]13 in a far away place there will be a man[...]14 the man will say to him: 'Observe this[...]15 bring to me silver and gold[...]... [...]16 the good man[4]
English Translation of The War Rule (Serekh ha-Milhamah)
4Q285 (SM)
Courtesy of the Israel Antiquities Authority (12)
]Isaiah the prophet: [The thickets of the forest] will be cut [down
with an axe and Lebanon by a majestic one will f]all. And there shall come forth a shoot from the stump of Jesse [
] the Branch of David and they will enter into judgement with [
] and the Prince of the Congregation, the Bran[ch of David] will kill him [
by stroke]s and by wounds. And a Priest [of renown (?)] will command [
the s]lai[n] of the Kitti[m]
English Translation of The Community Rule
And according to his insight he shall admit him. In this way both his love and his hatred. No man shall argue or quarrel with the men of perdition. He shall keep his council in secrecy in the midst of the men of deceit and admonish with knowledge, truth and righteous commandment those of chosen conduct, each according to his spiritual quality and according to the norm of time. He shall guide them with knowledge and instruct them in the mysteries of wonder and truth in the midst of the members of the community, so that they shall behave decently with one another in all that has been revealed to them. That is the time for studying the Torah (lit. clearing the way) in the wilderness. He shall instruct them to do all that is required at that time, and to separate from all those who have not turned aside from all deceit.
These are the norms of conduct for the Master in those times with respect to his loving and to his everlasting hating of the men of perdition in a spirit of secrecy. He shall leave to them property and wealth and earnings like a slave to his lord, (showing) humility before the one who rules over him. He shall be zealous concerning the Law and be prepared for the Day of Revenge.
He shall perform the will [of God] in all his deeds and in all strength as He has commanded. He shall freely delight in all that befalls him, and shall desire nothing except God's will...
Courtesy of the Israel Antiquities Authority (12)
]Isaiah the prophet: [The thickets of the forest] will be cut [down
with an axe and Lebanon by a majestic one will f]all. And there shall come forth a shoot from the stump of Jesse [
] the Branch of David and they will enter into judgement with [
] and the Prince of the Congregation, the Bran[ch of David] will kill him [
by stroke]s and by wounds. And a Priest [of renown (?)] will command [
the s]lai[n] of the Kitti[m]
English Translation of The Community Rule
And according to his insight he shall admit him. In this way both his love and his hatred. No man shall argue or quarrel with the men of perdition. He shall keep his council in secrecy in the midst of the men of deceit and admonish with knowledge, truth and righteous commandment those of chosen conduct, each according to his spiritual quality and according to the norm of time. He shall guide them with knowledge and instruct them in the mysteries of wonder and truth in the midst of the members of the community, so that they shall behave decently with one another in all that has been revealed to them. That is the time for studying the Torah (lit. clearing the way) in the wilderness. He shall instruct them to do all that is required at that time, and to separate from all those who have not turned aside from all deceit.
These are the norms of conduct for the Master in those times with respect to his loving and to his everlasting hating of the men of perdition in a spirit of secrecy. He shall leave to them property and wealth and earnings like a slave to his lord, (showing) humility before the one who rules over him. He shall be zealous concerning the Law and be prepared for the Day of Revenge.
He shall perform the will [of God] in all his deeds and in all strength as He has commanded. He shall freely delight in all that befalls him, and shall desire nothing except God's will...
English Translation of Damascus Document (Brit Damesek)
4Q271(Df)
Courtesy of the Israel Antiquities Authority (1)
...with money...
...[his means did not] suffice to [return it to him] and the year [for redemption approaches?]...
...and may God release him? from his sins. Let not [ ] in one, for
it is an abomination....And concerning what he said (Lev. 25:14), ["When you sell
anything to or buy anything from] your neighbor, you shall not defraud one another," this is the expli[cation...
...] everything that he knows that is found...
...and he knows that he is wronging him, whether it concerns man or beast. And if
[a man gives his daughter to another ma]n, let him disclose all her blemishes to him, lest he bring upon himself the judgement
[of the curse which is said (Deut. 27:18)] (of the one) that "makes the blind to wander out of the way." Moreover, he should not give her to one unfit for her, for
[that is Kila'yim, (plowing with) o]x and ass and wearing wool and linen together. Let no man bring
[a woman into the holy] who has had sexual experience, whether she had such experience
[in the home] of her father or as a widow who had intercourse after she was widowed. And any woman
[upon whom] there is a bad name in her maidenhood in her father's home, let no man take her, except
[upon examination] by reliable [women] who have clear knowledge, by command of the Supervisor over
[the Many. After]ward he may take her, and when he takes her he shall act in accordance with the law ...and he shall not tell...
New Jerusalem
1QJNar=1Q32, 2QExc=2Q4, 4QJMa=4Q554-5, 5QJNar=5Q15, 11QJN=11Q18,
Paraphrase and comments by John Sanko
Paraphrase and notes edited by Alan Humm
Introduction
New Jerusalem descriptions were written in Aramaic and paralleled Ezekiel xl - xliii, as well as, Revelation xxi. It is thought that a surveyor of the era was a visionary in ancient Judea who provided a detailed picture of the entire city's dimensions. The parallels this work has to the Hebrew Bible is that both measure the city in detail from east to west escorted by the guidance from a heavenly being. Ezekiel was a prophet that earnestly awaited the restoration of Israel to its once prosperous state. Other parallels like Isaiah and the book of Tobit speak of a rejuvenated city and temple of the Lord. Revelation is less detailed in the actual measuring, but more vivid in depicting the visual heavenliness of the city with references to jewels, gold, and a running crystal stream. Ezekiel and Revelation cover more of the rules governing the Lord's people and the manner in which the twelve tribes of Israel should divide the city. The purpose to the Qumran community is that of a basic picture of a rewarding place for following the laws of the Lord. Judeaism and Christianity are similar in many basic concepts in their respective scriptures.
Paraphrase
4Q554
Frag. 1 Col. 1
[...]he[1] measured 35 stadia[2] from north to the southern corner and named the gate the gate of Simeon.[3]
[From this gate he measured 35 stadia to] the middle gate which was called the gate of Levi.
From this gate he measured 35 stadia to the south which was called the gate of Judah.
From this gate he measured to the [southeastern] corner and then westwards 35 stadia and called this gate the gate of Joseph.
[He measured] 24 stadia from here to the middle and called the gate the gate of Benjamin.
From here he measure 24 stadia to the [third] gate and called it the gate of Reuben.
From here [to the western corner he measured 24 stadia] and then Col. 2 [northwards] 35 stadia and called this gate the gate of Issachar.
He measured 24 statia from this gate to the middle and named it the gate of Zebulun.
From here he measured 24 stadia to the third gate and called this gate the gate of Gad.
From here he measured to the northern corner 35 stadia and then eastwards 35 stadia calling this gate the gate of Dan.
He measured from here to the middle 24 stadia and called this gate the gate of Naphtali.
From here he to the third gate 24 stadia and called this gate the gate of Asher.
He measured from here to the eastern corner 24 stadia.
Then[4] he took me into the city to measure all the city blocks. He measured the length and width of the blocks to be a 51 x 51 rod[5] square [4Q554 + 5Q15, Frag. 1 col. I] (357 cu. on each side). The portico of the street measured 3 rods (21 cu.[6]). He showed me all the measurements of all the blocks. Each street between the blocks measuring 6 rods in width (42 cu.). Two main streets running East to West measured 10 rods (70 cu.) in width with the third street (which runs by the left of the temple) measuring 18 (126 cu.). The two streets running South to North measured 9 rods, 4 cu. in width (67 cu.) with the main one in the middle he measured at 13 rods, 1 cu. (92 cu.). All the city streets are paved of white stone, alabaster and onyx.[7] [vacat]
The [...][8] eighty posterns were then measured: each 2 rods (14 cu.) with stone jambs measuring 1 rod (7 cu.). He showed me the dimension of the twelve [gates]. Their doors' widths were 3 rods (21 cu.). Each door had two jambs measuring 1½ rods (10½ cu.). On either side of each of the doors were towers. Their height and width were 5 rods by 5 (35 cu.). A staircase runs by the inner door, going up to the height of the towers being 5 cu. wide. The towers and the staircases are each 5 rods, 5 cu. square (40 cu. on each side of the door)[....] He showed me that the porches of the blocks were 2 rods (14 cu.) in width, and the width of the [...] measured in cubits. He measured the top of each threshold with its jambs, measuring inside 13 (length) by 10 cu. (width). He then led me inside the vestibule where there was another threshold and door on the right side of the inner wall. The wall was proportional to the outer gate, and measured 4 cu. wide by 7 cu. high. He measured the door to the room, measuring 1 rod in width. Col. II (7 cu.). The length of the entrance was 2 rods (14 cu.), with a height of 2 rods (14 cu.). The corresponding door had the same dimensions as they left the room. To the left he showed me a stairwell that goes around and up, with identical dimensions, 2 rods by 2 (14 cu.). The doors opposite are the same size. A pillar stands in the middle of the staircase that goes up and around [9] which measures 6 by 6 cu. [5Q15 + 4Q555] The staircase, which goes up beside it, measures 4 cu. wide and ascends 2 rods up to [....]
He brought me to the interior of the city block and showed me the houses between the gates, fifteen in all. Eight went one direction to the corner gate and seven in another direction to the other gate. The houses were 3 rods (21 cu.) long by 2 rods (14 cu.) wide. They all have the same floor plan, and they are each 2 rods (14 cu.) high. Each has a 2 rod (14 cubit) door in the middle of the house. He measured the interiors of the houses[... ? An interior feature was ?...] 4 cu. in length and 1 rod (7 cu.) high. The site has 19 cu. long and 12 wide. The house has 22 beds, and eleven lattice windows above [...]. On the side was an outer gutter[...] the window, 2 cu. high [...] thickness and width of the wall [...] the platform, 19 cu. wide [and 12] cu. wide. [...] their height [...] 2 rods (14 cu.) [... a width] of 3 cu. and a length of 10 [cu....] 1½ cu.[...][10]
4Q554
Frag. 2 Col. 2
[...]its foundation. It was 2 rods (14 cu.) wide and 7 (49 cu.) high. All of it built of electrum and sapphire and chalcedony with beams of gold. It had 1432 towers whose length equaled their width and with heights of 10 rods (70 cu.).
The Copper Scroll
3Q15
Paraphrase and comments by Chad Hack & Nathaniel Carey
Introduction
One of the most illusive documents found in the Qumran region is The Copper Scroll. Made of two separate sheets of copper, rolled up and oxidized right through, the contents of The Copper Scroll could only be determined after it had been cut into parallel strips.
The text is difficult to read because it is virtually impossible to differentiate between some letters and others that are almost like them. The copyist made numerous mistakes thus making the task of the translators even more difficult.
The document is mysterious. Is it legend from folklore about fictitious treasures or a catalogue of hiding places for real treasures? The formulas and directions are ambiguous and inconclusive thereby hinting at the possibility that the scroll is a myth. Furthermore, scholars presume that The Copper Scroll was written about 40 years after all the other scrolls.
Specific and blatant contradictions among the translators forced us students to make educated guesses between the possible choices without certainty of the accuracy. For example, one translator suggested that the location of a treasure was facing a certain direction. Meanwhile another translator suggested that the entrance of the location is facing that direction, but location itself was facing in a different direction. Some treasure had a numeric value and other descriptions of the same treasure did not. Sometimes the treasure was gold, and other times it was silver. All together these examples combined to make the translated text ambiguous and intimate towards the fictional nature of the content.
Paraphrase
Column I
In the ruin of Horebbah[1] which is in the valley of Achor, under the steps heading eastward about forty feet: lies a chest of silver that weighs seventeen talents (yard stick).KEN [2] In the tomb of the third section of stones there is one hundred gold bars. Nine hundred talents[3] are concealed by sediment towards the upper opening, at the bottom of the big cistern in the courtyard of the peristyle. Priests garments and flasks that were given as vows are buried in the hill of Kohlit[4]. This is all of the votive offerings of the seventh treasure. The second tenth is impure. The opening is at the edge of the canal on its northern side six cubits toward the immersed pool.CAG Enter into the hole of the waterproofed Reservoir of Manos[5], descend to the left, forty talents of silver lie three cubits from the bottom.
Column II
Forty two talents lie under the stairs in the salt pit.HN Sixty five bars of gold lie on the third terrace in the cave of the old Washers House[6].QE Seventy telents of silver are enclosed in wooden vessel that are in the cistern[7] of a burial chamber in Matia's courtyard[8]. Fifteen cubits from the front of the eastern gates, lies a cistern. The ten talents lie in the canal of the cistern.DI Six silver bars are located at the sharp edge of the rock which is under the eastern wall in the cistern. The cistern's entrance is under the large paving stone threshold. Dig down four cubits in the northern corner of the pool that is east of Kohlit. There will be twenty two talents of silver coins.
Column III
Dig down nine cubits into the southern corner of the courtyard. There will be silver and gold vessels given as offerings, bowls, cups, sprinkling basins, libation tubes, and pitchers. All together they will total six hundred nine pieces. Dig down sixteen cubits under the eastern corner to find forty talents of silver.TR Votive vessels and priestly garments are at the northern end of the dry well located in Milham[9]. The entrance is underneath the western corner. Thirteen talents of silver coins are located three cubits beneath a trap door in the tomb in the north-east end of Milham.
Column IV
Fourteen talents of silver can be found in the pillar on the northern side of the big cistern in Kohlit. SK When you go forty-one cubits into the canal that comes from...you will find fifty-five talents of silver. Dig down three cubits in the middle of the two boulders in the Valley of Achor, and you will find two pots full of silver coins. At the mouth of the underground cavity in Aslah[10] sit two hundred talents of silver. Seventy talents of silver are located in the eastern tunnel which is to the north of Kohlit. Dig for only one cubit into the memorial mound of stones in the valley of Sekaka[11] to find twelve talents of silver.
Column V
A water conduit is located on the northern side of Sekaka. Dig down three cubits under the large stone at the head of this water conduit to discover seven talents of silver. Vessels of offering can be found in the fissure of Sekaka, which is on the eastern side of the reservoir of Solomon[12]. Twenty-three talents of silver are buried quite nearby above Solomon's Canal. To locate the exact spot, go sixty cubits toward the great stone, and dig down for three cubits. Thirty two talents of silver can be located by digging seven cubits under the tomb in the dried up riverbed of Kepah[13], which is between Jericho and Sekaka.
Column VI
Forty-two talents of silver lie underneath a scroll in an urn. To locate the urn, dig down three cubits into the northern opening of the cave of the pillar that has two entrances and faces east. Twenty-one talents of silver can be found by digging nine cubits beneath the entrance of the eastward-looking cave at the base of the large stone. Twenty-seven talents of silver can be found by digging twelve cubits into the western side of the Queen's Mausoleum[14]. Dig nine cubits into the burial mound of stones located at the Ford of the High Priest to find twenty-two talents of silver.
Column VII
To find four hundred talents of silver measure out twenty-four cubits from the water conduit of Q...of the northern reservoir with four sides[15]. Dig six cubits into the cave that is nearby Bet Ha-Qos[16] to locate six bars of silver. Dig seven cubits down under the eastern corner of the citadel of Doq[17] to find twenty-two talents of silver. Dig three cubits by the row of stones at the mouth of the Kozibah river[18] to obtain sixty talents of silver, and two talents of gold.
Column VIII
A bar of silver, ten vessels of offering, and ten books are in the aqueduct on the road that is to the east of Bet Ahsor[19], which is east of Ahzor[20]. Dig down seventeen cubits beneath the stone that lies in the middle of the sheep pen located in the outer valley to find seventeen talents of silver and gold. Dig three cubits under the burial mound of stones located at the mouth of the Potter ravine to find four talents of silver. Dig twenty-four cubits below the northward burial chamber that is located on the south-west side of the fallow field of the valley of ha-Shov to reveal sixty-six talents. Dig eleven cubits at the landmark in the irrigated land of ha-Shov and you will find seventy talents of silver.
Column IX
Measure out thirteen cubits from the small opening at the edge of Nataf[21], and then dig down seven cubits there. Seven talents of silver and four stater coins lie there. Dig down eight cubits into the eastern-looking cellar of the second estate of Chasa to obtain twenty-three and a half talents of silver. Dig sixteen cubits into the narrow, seaward-facing part of the underground chambers of Horon[22] to discover twenty-two talents of silver. A sacred offering worth one mina of silver is located at the pass. Dig down seven cubits at the edge of the conduit on the eastern side inside the waterfall to locate nine talents of silver.
Column X
When going down to the second floor, look to the small opening to find nine talents of silver coins. Twelve talents lie at the foot of the water wheel of the dried up irrigation ditches which would be fed by the great canal. Sixty-two talents of silver can be found by going to the left for ten paces at the reservoir which is in Beth Hakerem[23]. Three hundred talents of gold and twenty penalty fees can be found at the entrance to the pond of the valley Zok. The entrance is on the western side by the black stone that is held in place by two supports. Eight talents of silver can be found by digging under the western side of Absalom's Memorial[24]. Seventeen talents are located beneath the water outlet in the base of the latrines. Gold and vessels of offering are in this pool at its four angles.
Column XI
Very near there, under the southern corner of the portico in Zadok's tomb[25], beneath the pillars of the covered hall are ten vessels of offering of pine resin, and an offering of senna.
Gold coins and consecrated offerings are located under the great closing stone that is by the edge, next to the pillars that are near by the throne, and toward the tip of the rock to the west of the garden of Zadok. Forty talents of silver are buried in the grave that is under the colonnades. Fourteen votive vessels possibly of pine and resin are in the tomb of the common people and Jericho. Vessels of offering of aloes and tithe of white pine are located at Beth Esdatain, in the reservoir at the entrance of the small pool. Over nine-hundred talents of silver are next to the reservoir at the brook that runs near the western entrance of the sepulchre room.
Column XII
Five talents of gold and sixty more talent are under the black stone at the Western entrance. Forty-two talents of silver coin are in the proximity of the black stone at the threshold at the sepulchral chamber. Sixty talents of silver and vessels are in a chest that is under the stairs of the upper tunnel on Mount Garizim[26]. Six-hundred talents of silver and gold lie in the spring of Beth-Sham[27]. Treasure weighing seventy-one talents and twenty minas are in the big underground pipe of the burial chamber at the point where it joins the house of the burial chamber. A copy of this inventory list, its explanation and the measurements and details of every hidden item are in the dry underground cavity that is in the smooth rock north of Kohlit[28]. Its opening is towards the north with the tombs at its mouth.
Footnotes
[1] Horebbah like most of the locations are either fictional or too ambiguous in description to merit verification.
[2] According to Wise, Abegg, Cook the signifigance of the greek letters that follow this in several of the subsequent descriptions remains mysterous.
[3] The introduction by Vermes suggests that the amount of treasure is arbitrary. All of the amounts would total sixty-five tons of silver and twenty-six tons of gold in weight.
[4] The existence and location of this place is unknown.
[5] This location is unknown.
[6] This location is unknown.
[7] Wise, Abegg and Cook suggest that the cistern described here may be the large ancient cistern lying just beneath the First Wall of Jerusalem.
[8] The location of Matia’s courtyard is unknown.
[9] Wise, Abegg and Cook are uncertain whether Milham refers to a place or a structure.
[10] Wise, Abegg and Cook state that the Wadi Atsla opens to the northwest of the Dead Sea, about two kilometers from the site of Qumran.
[11] Secacah appears in the Bible in Joshua 15:61, in a list of cities located in the wilderness of Judea. The modern identification is disputed, but many scholars think that Secacah was an ancient name for the site of Qumran.
[12] The pool of Solomon is unidentified.
[13] Kepah’s location is unknown.
[14] The Queen’s Mausoleum is unidentified, but it may well have been located near Jericho, where the Hasmonean kings and queens had done considerable building and lived part of the year according to Wise, Abegg and Cook.
[15] All of the translations submit only a hiatus after the capital Q.
[16] The priestly family of Hakkoz lived near Jericho. According to Ezra 8:33 and Nehemiah 10:6, they may have been in charge of the Temple treasury in the Second-Temple period.
[17] Dok is about two kilometers north of Jericho according to the sources of Wise, Abegg and Cook.
[18] Kozibah apparently designated that portion of the Wadi Qelt stretching between Ein Qelt and Jericho.
[19] This location is unknown.
[20] This location is unknown.
[21] Nataf was a small opening resembling a large birdhouse that had many entrances, many birds lived there at the same time.
[22] A city located sixteen kilometers northwest of Jerusalem.
[23] Beth Hakerem is on the south of Jerusalem, at the modern Kibbutz Ramat Rachel. No treasure has been found there by modern inhabitants.
[24] Stood in the Ancient Royal Valley, now known as Emeq Rephaim thirteen hundred kilometers south of Jerusalem.
[25] No notes are given on Zadok.
[26] A former site of the Samaritians temple to the God of Israel.
[27] Beth Shem is unknown. It may be an error for Beth Shemesh, the city in the southwest famously associated with Samson.
[28] The inventory list with all its details is supposedly in another Copper Scroll. But it has never been found.
Physiognomic Horoscopes
4QCryptic-4Q186, 4QPhysiogn=4Q561
Paraphrase and notes by Katie Kanyamas & Robin Kocot
Introduction by Alan Humm
Introduction
These two texts may represent a variety of divination, known as physiognomy, in which a person's personality or fortune may be read from their physical appearance. They contain what appear to be a series of short body type descriptions which may be intended as a sort of catalogue of physical types which might be useful to the physiognomist. Another possibility is that these are 'prophetic' descriptions of the body types of important biblical or eschatological personages. J. Starky, for example suggests that a related text, 4Q534, is a description of the eschatological Prince of the Congregation, while Vermes (357) sees it as a description of Noah.
4Q186 is Hebrew written in a cypher of sorts. The text is written backwards (left to right) and a mixed alphabet is used (Aramaic square script, Paleo-Hebrew and even Greek characters). 4Q561 is in Aramaic.
The paraphrase of 4Q186 was prepared by Katie Kanyamas, and except for a few corrections is largely unchanged. 4Q561 was originally prepared by Robin Kocot but has been extensively revised by me.
Paraphrases
4Q186 (Katie Kanyamas)
Frag.1 Col.1
The man, whose head and forehead are wide and curved, [...]but the rest of his head is not [...]
Frag.1 Col.2
...his stone is granite[1].
He has fixed eyes[2]. He has long and slender thighs, toes, and feet. He was born during the second phase of the moon[3]. His spirit has six parts in the house of light[4] and three parts in the house of darkness.[5] He shall be born under the haunch of Taurus[6] and he will be poor. His animal sign is bull.
Frag.1 Col.3
...and his head...[and his cheeks are] fat. His eyes are terrifying... His teeth are different lengths. His hands and fingers are thick. Each of his thighs is thick and very hairy. His toes are thick and short. His spirit has eight parts in the house of darkness and one in the house of light.
Frag.2 Col.1
His eyes are neither dark nor light. His beard is light and curly. The tone of his voice is soft and gentle. His teeth are fine and well aligned. He is neither tall nor short, but well built. His fingers are thin and long. His thighs are hairless. The soles of his feet and toes are even and well aligned. His spirit has eight parts in the house of light in the second column and one in the house of darkness. His birth sign is...and his animal sign is...
4Q561 (Robin Kocot revised by Alan Humm)
Frag. 1 col. I
1 [His ????]... and they will be mixed and sparse. His eyes (will be) 2of a medium shade. His nose (will be) a long 3and attractive. And his teeth (will be) straight. And his beard 4will be relatively thin. His limbs will be 5in fit condition and niether underweight nor overweight. 6... 7... his elbows will be strong ... 8husky. And his thighs of [medium] 9bulk. And his feet will be [of medium] 10length. His foot 11... 12... 13... 14... his shoulder... [medium]... His spirit 15... 16... full bodied hair.
Frag. 1 col. II
1The voice will be ... 2stern (?)... 3it will not strain. 4The hair of his beard (will be) plentiful ... 5he will be neither fat n[or thin... 6And they will be short... 7His nails will be strong... 8and his height will be ...
Frag. 2
2[... His beard(?)]will be reddish... 3...His eyes] will be clear and circular... 4...The hair of his hea[d ...
English Translation of the Calendrical Document (Mishmarot)
[on the first {day} in {the week of} Jedaiah {which falls} on the tw]elfth in it {the seventh month}. On the second {day} in {the week of} Abiah {which falls} on the twenty- f[ifth in the eighth {month}; and duqah {is} on the third] {day}
[in {the week of} Miyamin {which falls} on the twelfth] in it {the eighth month}. On the third {day} in {the week of} Jaqim {which falls} on the twen[ty-fourth in the ninth {month}; and duqah {is} on the fourth] {day}
[in {the week of} Shekania {which falls} on the eleven]th in it {the ninth month}. On the fifth {day} in {the week of} Immer {which falls} on the twe[n]ty-third in the te[nth {month}; and duqah {is} on the sixth {day} in {the week of} Je]shbeab {which falls}
[on the tenth in] it {the tenth month}. On the [si]xth {day} in {the week of} Jehezkel {which falls} on the twenty-second in the eleventh month [and duqah {is on the} Sabbath in] {the week of} Petahah {which falls}
[on the ninth in it {the eleventh month}]. On the first {day} in {the week of} Joiarib {which falls} on the t[w]enty-second in the twelfth month; and [duqah {is} on the seco]nd {day} in {the week of} Delaiah {which falls}
[on the ninth in it {the twelfth month}. vacat The] se[cond] {year}: The first {month}. On the sec[on]d {day} in {the week of} Malakiah {which falls} on the tw[entieth in it {the first month}; and] duqah {is}
[on the third {day} in {the week of} Harim {which falls} on the seventh] in it {the first month}. On the fou[r]th {day} in {the week of} Jeshua {which falls} [on] the twentieth in the second {month}; and [duqah {is} on the fifth {day} in {the week of]} Haqqos {which falls} on the seventh
[in it {the second month}. On the fifth {day} in {the week of} Huppah {which falls} on the nine]teenth in the third {month}; and duqa[h] {is} on the six[th {day} in {the week of} Happisses {which falls}
Observances
4QCal=4Q327, 4QMMTa4Q394
Paraphrase and comments by Kirsty Antosy
Introduction
4Q327 is part of the scrolls known as the calendars. In the calendars, the festivals of the year and the rituals are determined, using priestly rosters. The manuscripts were found in very bad condition. They were also found with several other fragments making it difficult to determine what the remains actually were. Because 4Q327 is in the same handwriting as one manuscript of A Sectarian Manifesto, it is sometimes argued that it should be considered part of that document. Abegg argues against this on the basis of the structure of the latter document. (Wise, Abegg, & Cook, p 319)
4Q394 was found in Cave 4 manuscripts. 4Q394 is part of the Halakhic Letter. The Halakhic letter is very important, for it outlines the rules and rituals found in a particular interpretation of the Old Testament. The rest of the works were lost, leaving it unfeasible to determine the true meaning of the Halakhic Letter. (Martinez, p 77) Some believe that it was composed as a way to contrast the Qumran group from the rest of Judaism. Each line of the composite text is numbered consequently, for easier reference to the fragments, which have been preserved.
Paraphrase
4Qcalendrical Document (4Q327)
Frag. 1 col. I[1]
The sixteenth of the month is a Sabbath. On the twenty-third of the month is a Sabbath. On the thirtieth is a Sabbath.
Frag. 2 col. II[2]
On the twenty-first of the month is a Sabbath. On the twenty- second is the feast of oil[3]. There is an offering after the Sabbath. On the twenty-eight of the month is a Sabbath. The month continues with Sunday the day after the Sabbath, Monday the second day after the Sabbath, and an additional day, Tuesday.
Frag. 2 col. III[4]
On the fourth of the month is a Sabbath. On the eleventh of the month is a Sabbath. On the eighteenth of the month is a Sabbath. On the twenty-fifth of the month is a Sabbath. The second of the fifth month is a Sabbath. On the third of the month is the festival of wine.[5]
4Qhalakhic Letter (4Q394 [4QMMTa])
After the Sabbath, there are three days added and then the year is complete, three hundred and sixty-four days. There are some rules concerning God, which are part of the works we are looking at and they all relate to the purity laws. When wheat is offered, Gentiles cannot touch it. No one should accept wheat from the Gentiles. No wheat touched by the Gentiles will be allowed in the temple.
The flesh of the scarifies should be cooked in bronze canisters. Both the meat and the broth of the sacrifices should be taken outside into the courtyard. The sacrifice is of the Gentiles, what we think is a sacrifice is an offering of thanks, which is postponed from one day to the next. Concerning this sacrifice, it should be a man of stature who has a woman with him.
The cereal should be eaten with the fats and the meat on the day of sacrifice. Sons of priests shall oversee this meal so that the sons of Aaron do not lead the people to sin or bother them with it. The priests shall oversee the purity of the red calf, so that all purity laws are followed. Whoever slaughters, burns, collects and sprinkles the ash does so by the purity rituals. This should all be completed by sunset, so that those who have sinned can be forgiven for their sins. This shall be done for the sons.\l "
Targum of Job
4QtgJob=4Q157, 11QtgJob=11Q10
Paraphrase by John Carrigan
Introduction by Alan Humm
Introduction
Two targum manuscripts of Job were found at Qumran. Since they are both incomplete and do not overlap, we do not know whether they represent the same targumic tradition or not, although that is likely. The Aramaic translation is relatively straight forward, with an occasional tendency to abridge slightly. Extant portions contain none of the flights of midrashic expansion that one gets in some other targumic traditions.
Paraphrase
4Q Targum of Job (4Q157[4QtgJob])
Frag 1 col.i
(= Job 3:5-?) 2{...} a cloud[ will come] over him 3 [... in a time not in the same dimension 4-5] [...]...
Frag 1 col.ii
(=Job 4:16-5:4) 1...[...] 2 Can a man speaking to God [be rigth?...] 3 and to his angels[he causes insanity...] 4 which [are formed] in dirt[...] 5 and many [...] die and not from knowledge[...] will you contemplate? Blank Maybe he does not kill the weak[...] 8 But I have seen a cruel person ...[...] 9 ...[...].
11Q Targum of Job(11Q10[11QtgJob])
Col. I
(=Job 17:14-18:4) 1 [... my mother and sister are dead]. And what did I do [...]2[...] Maybe [they will go] with me to Sheol?[...] 3 [... in the dirt] we will be buried? Blank 4 Bildad the Shu[ite replied...] 5 [...] will you complete you thought? [...] 6 [...] do we look like animals?[...] 7[...] Maybe from your view point [...] 8 [... the rock ] from its point?[...]
Col. II
(=Job 19:11-19) 1 I bore his rage and [thinks I'm...] 2 His henchmen came and destroy [... My brothers and I] 3 have remourse, my house staff. My butler, does not recognize [...] I call but he does not respond [...] 6 I'm embarrassed to show myself to my wife [...] 7 The evil hurts me [...] 8 everyone who[...]
Col. III
(=Job 19:29-20:6) 1 [...] evil. Blank [...] 3 [... he answered: Here is my heart [...] 4 [...] I will listen to my crimes, but the soul [...] 5 [... Do you not understand infinity, from ...[...] 6 [...] Because praising the cruel [...] 7 [...] goes by quickly [...] 8 [...] and he looked [toward] the sky[...].
Col. IV
(=Job 21:2-10) 1 [...] personally[...] I know you laugh. [...] 3 as a result [my soul]does not get [tense...] 4 be quiet...] 5 I am mesmerized. Why do the corrupt become richer? Their children[...] 7 in plain sight. Their houses [...] 8 God is with them. [...] 9 their (cow) gives birth[ and does not miscarriage..].
Col. V
(=Job 21:20-27) 1[...] he looks [...] their destruction and around[...] 2 [...] would like God in their home[...] [...] 3[...] life is short ? is God [...] 4[...] the most powerful? His assistants [...] 5 the care of the bones. Another dies [cruelly] in spirit [...] 6 [...] starving, they both[lie on the dirt...] 7 [...] on top of them I know [what your thinking...] 8 [...] you planned [against me][...]
Col. VI
(=Job 22:3-9) 1 [...] God 2 [...] your way [...] will he make a convenient with you? 4[...] there is no 5 [...] your brothers for nothing 6 [...] the parched not 7 [...] bread. And you said 8 [...] his face 9 [...] was emotionless.
Col. vii
(=Job 22:16-22) 1 they passed away[...] 2 They prayed to G[od..] 3 to our God [...] But the evil group [...] 5 and marked and [...] 6 How can that [...] not [...] 7 Look [...] 8 Receive [...].
Col. VIIa
(=Job 23: 1-8) 1 [...] Job replied [...] 2[...] because my voice [...] 3 [...] my whining. Indeed, I would know and I would find God 4 [...] heaven. I would say to[God ...] 5 [...] I would repent an I would know [...] 6 [...] I know what he will say to me. [...] 7 [...he might ] treat me unfairly. Indeed until [...] 8[...] for truth and how [...] 9 [...] If advancement[...].
Col. VIII
(=Job 24: 12-17) 1 From cities[...] 2 he complains <<sub="" [...]="" fire="" in="" stand="" who=""4 in its trail [...] 5 and to the needy; and in the evening. [...] 6 the darkness saying[...] 7 and he will sin [...] 8 in evil[...] 9 for them[...]
Col. IX
(=job 24:24-26:2) 1 [...] they come together 2 [...] Who will answer me and [...] 3 [...] Blank Bildad replied [...] 4 [...] God controls everything; he does [...] 5 [...] in his power. Is there trust for[...] 6 pr for whom does [...] not rise 7 [...] God and how will he be fair [...] 8 [...] unchanged and the galaxy [...] not 9 [...] mankind, this warm [...] 10 [...] and he said << Can you possibly,[...]?
Col. X
(=Job 26:10-27:4) 1 [...] to the realm of evil; 2 [...] he dissects them and they are worried about 3 [...] the sea, and he killed with his knowledge. 4 [...] he makes I glimmer, his hand struck fleeing snake. 5 [...] their paths. And we only hear and echo. 6[...] he will know>> Blank 7 [...] Blank 8 [...] and said < <sub="" [...]="" live="" god=""9 [...] my spirit which while [...] 10 [...] in my nose they won't say [...]
Col. XI
(=Job 27:11-20) 1[...] in God's control and the work of 2[...] can be viewed by all. Why 3 [...] the cruel man 4 [...] they steal from him. If 5 [...] the sword , they will plunder, and feel fulfilled 6 [...] and their [...] no 7 [...] money, and increases like dust 8[...] and honest man will give away his wealth 9 [...] like a house 10 [...] lies down and is not taken. 11[...] like water the evils.
Col. XII
(= Job 28:4-13) 1 foot[...] 3 sapphires [...] 4 not [...] 5 the serpent enters. [...] 9 man [...].
Col. XIII
(=Job 28: 20-28) 1 the place of knowledge? [...] 2 it hides from the birds of the sky. [...] 3 << By word of mouth we know who you are >> [...] 4 in it, since he [...] 5 for reaching [...] 6 When he made the wind [...] 7 by one fall stroke. When he made [...] 8 fluffy clouds. Meanwhile[...] 9 And he said to the sons [ of mankind...] 10 and to leave from [...].
Col. XIV
(=Job 29: 7-16) 1 in the morning at the entrance of the city in the center of town[...] 2 Children, when they see me and [scholars] 3 Powerful men don't speak to me and push me aside [...] 4 The leaders disguise their voices;[...] don't speak. 5 They once praised me when I spoke[...] because I freed the poor [...] 7 no one helps me. The blessing of the last one [...] 8 the widow prays for me [...] 9 I wore a garment made of goats skin [...] 10[...] and feet for the lame [...] 11[...] I did not know[...].
Col. XV
(=Job 29: 24-30:4) 1 [...] I thanked them and they did not believe[...] 2 [...] I chose my way and I was in control [...] 3 [...] at the top of his legions, an like a man who [...] the depressed 4 [...] They harassed my children [...] 5 [...] Their fathers would not sit with the lower class.[...] 6[...] I did not like them and under their influence [...] 7 [...] they searched for food to feed their soul[...] 8 [...] evil which they ate [...] 9[...] sticks as their bread [...]
Col. XVI
(=Job 30: 13-20) 1 [...] they came to destroy me, and there is no savior. 2 [...] for them. As I become even greater in pain 3 [...] The evil pain trys to over come my body 4 [...] I have no possessions 5 [...] my salvation. Now the pain irritates me 6 [...] days of intense pain I feel 7 [...] my bones and joints ache tremendously[...] 8 [...] I thrash around in pain 9[...] they encircle me and throw me to the ground 10 [...] to you [...]
Col. XVII
(=Job 30 :25-31:1) 1 [...they ] harassed [me] and not 4 [...] I walked 5[...] I shouted 6 [...] for the ostriches 7 [...] of
Col. XVIII
(=Job 31 :8-16) 1 He will eat [...] my heart for a woman [...] 3 She will smash [...] anger 4 and is a sin[...] which up to Abaddon shall eat[...] If I was quick in judging my servant [...] what will I do 7 when he awakes [...] look 8 he made me [...] oneself. If I denied [...] I stopped to be consumed.
Col. XIX
(=Job 31 :26-32) 1 It was visible, and at the moon [...] my heart, 2 and kissed my mouth[...] I would have lied 3 to El Shadi[...] I become happy 4 in his misfortune [...] my plaque, and he listened [...] in my rage 6 and took [...] my taste of sin by asking [...] the men 8 of my house: who [...] 9 [did] not [...]
Col. XX
(=Job 31:40-32:3) 1 substituted for wheat [...] 2 [...] from the pine. Completed are [...] 3 These [...] from answering [...] Job was honest[...] 5 Blank 6 Meanwhile he became angry [...] of the clan of Rome[...] 8 and also against [...] 9 words [...]
Col. XXI
(=Job 32: 10-17 ) 1 my words, I as well. O.K. I waited [...] 2 you stopped, though you wanted to finish[...] 3 and you gave Job nothing [...] 4 to his knowledge. Maybe you should say [...] 5 for this we punish God and not man[...] 6 words and he does not respond [...] 7 and they are quiet while I wait for a response[...] 8 they leave and say nothing [...] 9 I to said nothing
Col. XXII
(=Job 33:6-16) 1[...] Alright, my horror will not shock you[...] 2 [...] burden. Surely you spoke in my ear and the sound [...] 3 [...] I am clean and there is no sin in me, I am blameless[...] 4[...] If he finds I have sinned he will take me [...] 5 [...] he places me in the prison and binds me with chains[...] 6[...] because God is greater than man[...] 7[...] you will speak arrogantly, because in all your actions[...] 8 [...] God knows how to communicate to everyone [...] 9[...] in dreams, during the night [...] while you sleep in bed[...] ...[...] ...[...]
Col. XXIII
(=Job 33:24-32) 1 and he said<< Free from harm [...] 2 from the fire that consumes him [...] with 3 youth and returns to his childhood [...] and he will hear him 4 and will see his face when saving him[?...} and based on his work he will reward him. And he will say [...] yet 6 he has not rewarded me based on my choice. He has saved [...] 7 It will be clear. Behold [...] 8 [on]ce, twice, three times[ to the] man for [...] 9 living (creatures). Be mindful of this [...] I will speak. 10 [If] you have words [...]
Col. XXIV
(=Job 34:6-17) 1 of sin. Who [...] sin? And associates 2 with criminals [...] cruel men. For he states << A man will change [...] following god>> 4 Now, men of [...] God does not deceive or create evil [...] he rewards man 6 [...] Will God, possibly, lien now, and lord [...] whom created the earth 8 and formed the world? [...] takes air away from him and he will die [...] they shall die 10 [...] my word. Deception possibly.
Col. XXV
(=Job 34:24-34) 1[...] to the infinitely powerful , and put other [...] 2 [...] he knows their action and throws into the place [...] 3[...] his way and have not kept this covenant[...] 4[...] of the poor and hears the cry's of the tortured [...] 5 [...] covers his face who will answer him about a tribe [...] 6 [...] the evil man has control. They create [...] trip. 7[...] I pray for him, in only him [...] 8 [...] I did not pursue, because [...] 9 [...] you decide and not I [...] 10 [...] words and man[...]
Col. XXVI
(=Job 35 :6-14) 1 to you. And at a time your wrong doings rise, how do you [handle him?] Are you right, what 2 does he need, or what does he get in return? Your wrongs (change) [ a human similar to yourself] 3 your equally, a child of mankind. As a result of the multitude [ of enslavers ] they cry and wail 4 facing all; yet they don't [ ask where is] God 5 who created us and gave us [...] for farming 6 at night; who separated us from animals and has made us smarter than birds? 7 They cry, yet he does not [ respond out of righteousness] 8 to the sinner. For God [ does not hear those who mislead, and the lord to] the insignificant, shows no interest. If you say [...] 10[...] ...[...]
Col. XXVIII
(=Job 36:23-33) 1 you [achieve inequality. Knowing] that their actions are right, men have witness these actions. Every man considers them and the children of man kind view from a distance. God is all powerful and immortal.[ wee do not] know [them] , and how long he lives. For 5 [ he tracks the ] clouds and directs the rain storms, and their clouds release 6 [rain drops] [ upon] many people. Indeed who molds the clouds[with great din] who hides and reveals[ light] [...] hidden ; he will use them to judge the nation, 9 [...] upon his command [...] 10[...] control them[...]
Col. XXIX
(=Job 37 :10-19) 1 above the water. Using water he causes the cloud to discharge fine And he says<< The people should here this!>> and they perform their jobs; he placed the people in control of everything on land. Whether to help or destroy or for starvation and poverty . Consider this Job, and rise contemplate the power of God. Have you any idea what God has placed upon them, and how he makes light shine from clouds? Can you protect the cloud with your powers? Since your power [...] Because he has infinite knowledge[May be you create] the storm clouds. Can you change a cloud into a mirror 10 He knows...
Col. XXX
(=Job 38:3-13) 1 Protect your grain like a man [ and I will test] [you] and you will respond 2 Where were you when I created the earth? Answer, if you can 3 who created , measurements? Or who used a tape measure? Or what are its bases set to or who set the cornerstone. 7 When the stars shown in the morning and all the angels of God song? Can you lock the entrace to the sea when it tries to leave the deep murky bottom. When did you where clouds as cloths and fog as baby's cloths. Can you set the limits of the sea. Did you say it can only go this far and not go beyond your waves. In the past did you control [ the morning] the ends of the earth [...]
Col. XXXI
(=Job 38: 23-43) 1 which[ I keep for] times of danger for the day of war and rebellion? [...] where does the wind come from? Does the wind come from the heavens? Who has set the period for rain and a track for the clouds to bring rain to the dessert, where no man lives; to water the plains to cause grass to grow. Who is the father of the rain, and who controls the fog. And who produces the frost .. . and [darkness of the sky] who created it ?] Like a rock coated with water and the faces of [darkness?] of the Pleiodes or you [open] the fence of Orion[...] you undo the North Star(?) with his sons? [...] 10 [...] the clouds[...]
Col. XXXII
(= Job 39: 1-11) the goats or birth pangs of [...] they are mature; do you know when they were born. They give birth and the sons become out casts. Do you cause them to leave? They raise their son and force them away. Who set the donkey free and unchained the restraints on the anager? I created the desert as the anager's home and the ground his home and pays no attention to the noise of the city and to the commands of his master. He eats from the mountains grass and eats all that is green. Will the bull choose to serve you or will he sleep in your stable. Will you harness[the bull] with a yoke and will he till the soil behind you. [...] ? Do you trust his strength?
Col. XXXIII
(=Job 39 :20-29) 1 [...] Do you scare his (horse) with a powerful [...] 2 in his growling fright and fear. He wanders throughout the valley, and shakes and rejoices 3 and throws himself into danger. He ignores fear and does not flinch 4 from a sword. He prepares to shout and arrow 5 as he is armed with a staff and a sword, the bugle sounds and he yells Aha, and from 6 a distance he smells combat, and relishes the sound of swords rattling and war cries 7 Does the raptor fly with it's wings to the wind? Or does the eagle glide at your command and the 9 raptor builds [his] nest high in the cliffs he lives and rests[...] 10[...] ...[...]
Col. XXXIV
(=Job 40: 5-11) 1 [...] end Blank [...] 2 God answered Job/ form [ out of nowhere(?)/] and the cloud and told him protect your genitals 3 then like a man and I will question you and you will answer me Would you assume 4 that judgement is void and place blame upon me so you appear innocent? Or 5 do you have an arm like God or thunder with a voice like his? Dispose of greatness and haughtiness and wear splendor, in glory and in honor. Dispose of your rage and view the righteous men and humble him and destroy ever 8 proud soul and dispose of the rest of the cruel people and bury9 them in the ground Blank and cover them with ashes 10[...] there is
Col. XXXV
(=Job 40:23-31) 1[...] even though ] 2 the Jordan's banks [should overflow] he trusts that he will receive it [...] 3 who will control him when he raises his head, or restrain his jaws. Will you catch a crocodile with a hook or tie a rope around it tongue? Will you put a muzzle on his nose and stab his jaw with a knife. Will he speak 6 nicely to you or will he speak to humbly? Will he 7 make a promise with you or will you treat him as a slave for eternity? Will you play 8 with him like a bird, or chain him up for your daughters? and [...] 9 ov[er him...] and they shall take him out of [Canaan] 10 [...] of fish[...]
Col. XXXVI
(=Job 41: 7-17) 1[...] ...[...] 2 [One] adheres to the other and wind does not flow between them. They 3 hold each other and they do not separate. His sneeze triggers 4 the fire between his eyes like the brightness of dawn; from his mouth 5 torches appear, they leap like tongues of fire; smoke billows from his nostrils, like a torch burning incense; his breath spews coals and sparks leap from his mouth. His neck contains strength and before him 8 power surges. The fold of his flesh are taunt , forged within him like iron; and his heart [...] like stone [...] 10[...]...[...]
Col. XXXVII
(=Job 41: 25-42:6) 1[...]...[...] 2 and he is the king of all reptiles. Blank 3 Job answered and said to God: I know that you 4 can do anything, and you do not lack power or wisdom. 5 I spoke once and I will not revoke it, twice, and 6 I will not add to it. Listen then and I will say to you; I will question you 7 and you will answer me. I knew of you only by word of mouth and now I have seen you for this I will be obliterated and destroyed and will turn into dust 9 and ash Blank
Col. XXXVIII
(=Job 42:9-12 ) 1 [...] and he did [...] God; and God heard Job's Voice and forgave 3 his sins on his account. And God turned /to Job/ in his mercy 4 and doubled all his possessions for him. And there came to 5 Job all his friends and all his brothers and all his acquaintances and ate 6 bread with him his house , and comforted him for all the evil that 7 God had brought upon him. And each one gave him a eve 8 and each one a gold ring 9 And God blessed Job in the end, because he had[...]
Baptismal Liturgy
4Q414
Courtesy of the Israel Antiquities Authority (1)
...with money...
...[his means did not] suffice to [return it to him] and the year [for redemption approaches?]...
...and may God release him? from his sins. Let not [ ] in one, for
it is an abomination....And concerning what he said (Lev. 25:14), ["When you sell
anything to or buy anything from] your neighbor, you shall not defraud one another," this is the expli[cation...
...] everything that he knows that is found...
...and he knows that he is wronging him, whether it concerns man or beast. And if
[a man gives his daughter to another ma]n, let him disclose all her blemishes to him, lest he bring upon himself the judgement
[of the curse which is said (Deut. 27:18)] (of the one) that "makes the blind to wander out of the way." Moreover, he should not give her to one unfit for her, for
[that is Kila'yim, (plowing with) o]x and ass and wearing wool and linen together. Let no man bring
[a woman into the holy] who has had sexual experience, whether she had such experience
[in the home] of her father or as a widow who had intercourse after she was widowed. And any woman
[upon whom] there is a bad name in her maidenhood in her father's home, let no man take her, except
[upon examination] by reliable [women] who have clear knowledge, by command of the Supervisor over
[the Many. After]ward he may take her, and when he takes her he shall act in accordance with the law ...and he shall not tell...
New Jerusalem
1QJNar=1Q32, 2QExc=2Q4, 4QJMa=4Q554-5, 5QJNar=5Q15, 11QJN=11Q18,
Paraphrase and comments by John Sanko
Paraphrase and notes edited by Alan Humm
Introduction
New Jerusalem descriptions were written in Aramaic and paralleled Ezekiel xl - xliii, as well as, Revelation xxi. It is thought that a surveyor of the era was a visionary in ancient Judea who provided a detailed picture of the entire city's dimensions. The parallels this work has to the Hebrew Bible is that both measure the city in detail from east to west escorted by the guidance from a heavenly being. Ezekiel was a prophet that earnestly awaited the restoration of Israel to its once prosperous state. Other parallels like Isaiah and the book of Tobit speak of a rejuvenated city and temple of the Lord. Revelation is less detailed in the actual measuring, but more vivid in depicting the visual heavenliness of the city with references to jewels, gold, and a running crystal stream. Ezekiel and Revelation cover more of the rules governing the Lord's people and the manner in which the twelve tribes of Israel should divide the city. The purpose to the Qumran community is that of a basic picture of a rewarding place for following the laws of the Lord. Judeaism and Christianity are similar in many basic concepts in their respective scriptures.
Paraphrase
4Q554
Frag. 1 Col. 1
[...]he[1] measured 35 stadia[2] from north to the southern corner and named the gate the gate of Simeon.[3]
[From this gate he measured 35 stadia to] the middle gate which was called the gate of Levi.
From this gate he measured 35 stadia to the south which was called the gate of Judah.
From this gate he measured to the [southeastern] corner and then westwards 35 stadia and called this gate the gate of Joseph.
[He measured] 24 stadia from here to the middle and called the gate the gate of Benjamin.
From here he measure 24 stadia to the [third] gate and called it the gate of Reuben.
From here [to the western corner he measured 24 stadia] and then Col. 2 [northwards] 35 stadia and called this gate the gate of Issachar.
He measured 24 statia from this gate to the middle and named it the gate of Zebulun.
From here he measured 24 stadia to the third gate and called this gate the gate of Gad.
From here he measured to the northern corner 35 stadia and then eastwards 35 stadia calling this gate the gate of Dan.
He measured from here to the middle 24 stadia and called this gate the gate of Naphtali.
From here he to the third gate 24 stadia and called this gate the gate of Asher.
He measured from here to the eastern corner 24 stadia.
Then[4] he took me into the city to measure all the city blocks. He measured the length and width of the blocks to be a 51 x 51 rod[5] square [4Q554 + 5Q15, Frag. 1 col. I] (357 cu. on each side). The portico of the street measured 3 rods (21 cu.[6]). He showed me all the measurements of all the blocks. Each street between the blocks measuring 6 rods in width (42 cu.). Two main streets running East to West measured 10 rods (70 cu.) in width with the third street (which runs by the left of the temple) measuring 18 (126 cu.). The two streets running South to North measured 9 rods, 4 cu. in width (67 cu.) with the main one in the middle he measured at 13 rods, 1 cu. (92 cu.). All the city streets are paved of white stone, alabaster and onyx.[7] [vacat]
The [...][8] eighty posterns were then measured: each 2 rods (14 cu.) with stone jambs measuring 1 rod (7 cu.). He showed me the dimension of the twelve [gates]. Their doors' widths were 3 rods (21 cu.). Each door had two jambs measuring 1½ rods (10½ cu.). On either side of each of the doors were towers. Their height and width were 5 rods by 5 (35 cu.). A staircase runs by the inner door, going up to the height of the towers being 5 cu. wide. The towers and the staircases are each 5 rods, 5 cu. square (40 cu. on each side of the door)[....] He showed me that the porches of the blocks were 2 rods (14 cu.) in width, and the width of the [...] measured in cubits. He measured the top of each threshold with its jambs, measuring inside 13 (length) by 10 cu. (width). He then led me inside the vestibule where there was another threshold and door on the right side of the inner wall. The wall was proportional to the outer gate, and measured 4 cu. wide by 7 cu. high. He measured the door to the room, measuring 1 rod in width. Col. II (7 cu.). The length of the entrance was 2 rods (14 cu.), with a height of 2 rods (14 cu.). The corresponding door had the same dimensions as they left the room. To the left he showed me a stairwell that goes around and up, with identical dimensions, 2 rods by 2 (14 cu.). The doors opposite are the same size. A pillar stands in the middle of the staircase that goes up and around [9] which measures 6 by 6 cu. [5Q15 + 4Q555] The staircase, which goes up beside it, measures 4 cu. wide and ascends 2 rods up to [....]
He brought me to the interior of the city block and showed me the houses between the gates, fifteen in all. Eight went one direction to the corner gate and seven in another direction to the other gate. The houses were 3 rods (21 cu.) long by 2 rods (14 cu.) wide. They all have the same floor plan, and they are each 2 rods (14 cu.) high. Each has a 2 rod (14 cubit) door in the middle of the house. He measured the interiors of the houses[... ? An interior feature was ?...] 4 cu. in length and 1 rod (7 cu.) high. The site has 19 cu. long and 12 wide. The house has 22 beds, and eleven lattice windows above [...]. On the side was an outer gutter[...] the window, 2 cu. high [...] thickness and width of the wall [...] the platform, 19 cu. wide [and 12] cu. wide. [...] their height [...] 2 rods (14 cu.) [... a width] of 3 cu. and a length of 10 [cu....] 1½ cu.[...][10]
4Q554
Frag. 2 Col. 2
[...]its foundation. It was 2 rods (14 cu.) wide and 7 (49 cu.) high. All of it built of electrum and sapphire and chalcedony with beams of gold. It had 1432 towers whose length equaled their width and with heights of 10 rods (70 cu.).
The Copper Scroll
3Q15
Paraphrase and comments by Chad Hack & Nathaniel Carey
Introduction
One of the most illusive documents found in the Qumran region is The Copper Scroll. Made of two separate sheets of copper, rolled up and oxidized right through, the contents of The Copper Scroll could only be determined after it had been cut into parallel strips.
The text is difficult to read because it is virtually impossible to differentiate between some letters and others that are almost like them. The copyist made numerous mistakes thus making the task of the translators even more difficult.
The document is mysterious. Is it legend from folklore about fictitious treasures or a catalogue of hiding places for real treasures? The formulas and directions are ambiguous and inconclusive thereby hinting at the possibility that the scroll is a myth. Furthermore, scholars presume that The Copper Scroll was written about 40 years after all the other scrolls.
Specific and blatant contradictions among the translators forced us students to make educated guesses between the possible choices without certainty of the accuracy. For example, one translator suggested that the location of a treasure was facing a certain direction. Meanwhile another translator suggested that the entrance of the location is facing that direction, but location itself was facing in a different direction. Some treasure had a numeric value and other descriptions of the same treasure did not. Sometimes the treasure was gold, and other times it was silver. All together these examples combined to make the translated text ambiguous and intimate towards the fictional nature of the content.
Paraphrase
Column I
In the ruin of Horebbah[1] which is in the valley of Achor, under the steps heading eastward about forty feet: lies a chest of silver that weighs seventeen talents (yard stick).KEN [2] In the tomb of the third section of stones there is one hundred gold bars. Nine hundred talents[3] are concealed by sediment towards the upper opening, at the bottom of the big cistern in the courtyard of the peristyle. Priests garments and flasks that were given as vows are buried in the hill of Kohlit[4]. This is all of the votive offerings of the seventh treasure. The second tenth is impure. The opening is at the edge of the canal on its northern side six cubits toward the immersed pool.CAG Enter into the hole of the waterproofed Reservoir of Manos[5], descend to the left, forty talents of silver lie three cubits from the bottom.
Column II
Forty two talents lie under the stairs in the salt pit.HN Sixty five bars of gold lie on the third terrace in the cave of the old Washers House[6].QE Seventy telents of silver are enclosed in wooden vessel that are in the cistern[7] of a burial chamber in Matia's courtyard[8]. Fifteen cubits from the front of the eastern gates, lies a cistern. The ten talents lie in the canal of the cistern.DI Six silver bars are located at the sharp edge of the rock which is under the eastern wall in the cistern. The cistern's entrance is under the large paving stone threshold. Dig down four cubits in the northern corner of the pool that is east of Kohlit. There will be twenty two talents of silver coins.
Column III
Dig down nine cubits into the southern corner of the courtyard. There will be silver and gold vessels given as offerings, bowls, cups, sprinkling basins, libation tubes, and pitchers. All together they will total six hundred nine pieces. Dig down sixteen cubits under the eastern corner to find forty talents of silver.TR Votive vessels and priestly garments are at the northern end of the dry well located in Milham[9]. The entrance is underneath the western corner. Thirteen talents of silver coins are located three cubits beneath a trap door in the tomb in the north-east end of Milham.
Column IV
Fourteen talents of silver can be found in the pillar on the northern side of the big cistern in Kohlit. SK When you go forty-one cubits into the canal that comes from...you will find fifty-five talents of silver. Dig down three cubits in the middle of the two boulders in the Valley of Achor, and you will find two pots full of silver coins. At the mouth of the underground cavity in Aslah[10] sit two hundred talents of silver. Seventy talents of silver are located in the eastern tunnel which is to the north of Kohlit. Dig for only one cubit into the memorial mound of stones in the valley of Sekaka[11] to find twelve talents of silver.
Column V
A water conduit is located on the northern side of Sekaka. Dig down three cubits under the large stone at the head of this water conduit to discover seven talents of silver. Vessels of offering can be found in the fissure of Sekaka, which is on the eastern side of the reservoir of Solomon[12]. Twenty-three talents of silver are buried quite nearby above Solomon's Canal. To locate the exact spot, go sixty cubits toward the great stone, and dig down for three cubits. Thirty two talents of silver can be located by digging seven cubits under the tomb in the dried up riverbed of Kepah[13], which is between Jericho and Sekaka.
Column VI
Forty-two talents of silver lie underneath a scroll in an urn. To locate the urn, dig down three cubits into the northern opening of the cave of the pillar that has two entrances and faces east. Twenty-one talents of silver can be found by digging nine cubits beneath the entrance of the eastward-looking cave at the base of the large stone. Twenty-seven talents of silver can be found by digging twelve cubits into the western side of the Queen's Mausoleum[14]. Dig nine cubits into the burial mound of stones located at the Ford of the High Priest to find twenty-two talents of silver.
Column VII
To find four hundred talents of silver measure out twenty-four cubits from the water conduit of Q...of the northern reservoir with four sides[15]. Dig six cubits into the cave that is nearby Bet Ha-Qos[16] to locate six bars of silver. Dig seven cubits down under the eastern corner of the citadel of Doq[17] to find twenty-two talents of silver. Dig three cubits by the row of stones at the mouth of the Kozibah river[18] to obtain sixty talents of silver, and two talents of gold.
Column VIII
A bar of silver, ten vessels of offering, and ten books are in the aqueduct on the road that is to the east of Bet Ahsor[19], which is east of Ahzor[20]. Dig down seventeen cubits beneath the stone that lies in the middle of the sheep pen located in the outer valley to find seventeen talents of silver and gold. Dig three cubits under the burial mound of stones located at the mouth of the Potter ravine to find four talents of silver. Dig twenty-four cubits below the northward burial chamber that is located on the south-west side of the fallow field of the valley of ha-Shov to reveal sixty-six talents. Dig eleven cubits at the landmark in the irrigated land of ha-Shov and you will find seventy talents of silver.
Column IX
Measure out thirteen cubits from the small opening at the edge of Nataf[21], and then dig down seven cubits there. Seven talents of silver and four stater coins lie there. Dig down eight cubits into the eastern-looking cellar of the second estate of Chasa to obtain twenty-three and a half talents of silver. Dig sixteen cubits into the narrow, seaward-facing part of the underground chambers of Horon[22] to discover twenty-two talents of silver. A sacred offering worth one mina of silver is located at the pass. Dig down seven cubits at the edge of the conduit on the eastern side inside the waterfall to locate nine talents of silver.
Column X
When going down to the second floor, look to the small opening to find nine talents of silver coins. Twelve talents lie at the foot of the water wheel of the dried up irrigation ditches which would be fed by the great canal. Sixty-two talents of silver can be found by going to the left for ten paces at the reservoir which is in Beth Hakerem[23]. Three hundred talents of gold and twenty penalty fees can be found at the entrance to the pond of the valley Zok. The entrance is on the western side by the black stone that is held in place by two supports. Eight talents of silver can be found by digging under the western side of Absalom's Memorial[24]. Seventeen talents are located beneath the water outlet in the base of the latrines. Gold and vessels of offering are in this pool at its four angles.
Column XI
Very near there, under the southern corner of the portico in Zadok's tomb[25], beneath the pillars of the covered hall are ten vessels of offering of pine resin, and an offering of senna.
Gold coins and consecrated offerings are located under the great closing stone that is by the edge, next to the pillars that are near by the throne, and toward the tip of the rock to the west of the garden of Zadok. Forty talents of silver are buried in the grave that is under the colonnades. Fourteen votive vessels possibly of pine and resin are in the tomb of the common people and Jericho. Vessels of offering of aloes and tithe of white pine are located at Beth Esdatain, in the reservoir at the entrance of the small pool. Over nine-hundred talents of silver are next to the reservoir at the brook that runs near the western entrance of the sepulchre room.
Column XII
Five talents of gold and sixty more talent are under the black stone at the Western entrance. Forty-two talents of silver coin are in the proximity of the black stone at the threshold at the sepulchral chamber. Sixty talents of silver and vessels are in a chest that is under the stairs of the upper tunnel on Mount Garizim[26]. Six-hundred talents of silver and gold lie in the spring of Beth-Sham[27]. Treasure weighing seventy-one talents and twenty minas are in the big underground pipe of the burial chamber at the point where it joins the house of the burial chamber. A copy of this inventory list, its explanation and the measurements and details of every hidden item are in the dry underground cavity that is in the smooth rock north of Kohlit[28]. Its opening is towards the north with the tombs at its mouth.
Footnotes
[1] Horebbah like most of the locations are either fictional or too ambiguous in description to merit verification.
[2] According to Wise, Abegg, Cook the signifigance of the greek letters that follow this in several of the subsequent descriptions remains mysterous.
[3] The introduction by Vermes suggests that the amount of treasure is arbitrary. All of the amounts would total sixty-five tons of silver and twenty-six tons of gold in weight.
[4] The existence and location of this place is unknown.
[5] This location is unknown.
[6] This location is unknown.
[7] Wise, Abegg and Cook suggest that the cistern described here may be the large ancient cistern lying just beneath the First Wall of Jerusalem.
[8] The location of Matia’s courtyard is unknown.
[9] Wise, Abegg and Cook are uncertain whether Milham refers to a place or a structure.
[10] Wise, Abegg and Cook state that the Wadi Atsla opens to the northwest of the Dead Sea, about two kilometers from the site of Qumran.
[11] Secacah appears in the Bible in Joshua 15:61, in a list of cities located in the wilderness of Judea. The modern identification is disputed, but many scholars think that Secacah was an ancient name for the site of Qumran.
[12] The pool of Solomon is unidentified.
[13] Kepah’s location is unknown.
[14] The Queen’s Mausoleum is unidentified, but it may well have been located near Jericho, where the Hasmonean kings and queens had done considerable building and lived part of the year according to Wise, Abegg and Cook.
[15] All of the translations submit only a hiatus after the capital Q.
[16] The priestly family of Hakkoz lived near Jericho. According to Ezra 8:33 and Nehemiah 10:6, they may have been in charge of the Temple treasury in the Second-Temple period.
[17] Dok is about two kilometers north of Jericho according to the sources of Wise, Abegg and Cook.
[18] Kozibah apparently designated that portion of the Wadi Qelt stretching between Ein Qelt and Jericho.
[19] This location is unknown.
[20] This location is unknown.
[21] Nataf was a small opening resembling a large birdhouse that had many entrances, many birds lived there at the same time.
[22] A city located sixteen kilometers northwest of Jerusalem.
[23] Beth Hakerem is on the south of Jerusalem, at the modern Kibbutz Ramat Rachel. No treasure has been found there by modern inhabitants.
[24] Stood in the Ancient Royal Valley, now known as Emeq Rephaim thirteen hundred kilometers south of Jerusalem.
[25] No notes are given on Zadok.
[26] A former site of the Samaritians temple to the God of Israel.
[27] Beth Shem is unknown. It may be an error for Beth Shemesh, the city in the southwest famously associated with Samson.
[28] The inventory list with all its details is supposedly in another Copper Scroll. But it has never been found.
Physiognomic Horoscopes
4QCryptic-4Q186, 4QPhysiogn=4Q561
Paraphrase and notes by Katie Kanyamas & Robin Kocot
Introduction by Alan Humm
Introduction
These two texts may represent a variety of divination, known as physiognomy, in which a person's personality or fortune may be read from their physical appearance. They contain what appear to be a series of short body type descriptions which may be intended as a sort of catalogue of physical types which might be useful to the physiognomist. Another possibility is that these are 'prophetic' descriptions of the body types of important biblical or eschatological personages. J. Starky, for example suggests that a related text, 4Q534, is a description of the eschatological Prince of the Congregation, while Vermes (357) sees it as a description of Noah.
4Q186 is Hebrew written in a cypher of sorts. The text is written backwards (left to right) and a mixed alphabet is used (Aramaic square script, Paleo-Hebrew and even Greek characters). 4Q561 is in Aramaic.
The paraphrase of 4Q186 was prepared by Katie Kanyamas, and except for a few corrections is largely unchanged. 4Q561 was originally prepared by Robin Kocot but has been extensively revised by me.
Paraphrases
4Q186 (Katie Kanyamas)
Frag.1 Col.1
The man, whose head and forehead are wide and curved, [...]but the rest of his head is not [...]
Frag.1 Col.2
...his stone is granite[1].
He has fixed eyes[2]. He has long and slender thighs, toes, and feet. He was born during the second phase of the moon[3]. His spirit has six parts in the house of light[4] and three parts in the house of darkness.[5] He shall be born under the haunch of Taurus[6] and he will be poor. His animal sign is bull.
Frag.1 Col.3
...and his head...[and his cheeks are] fat. His eyes are terrifying... His teeth are different lengths. His hands and fingers are thick. Each of his thighs is thick and very hairy. His toes are thick and short. His spirit has eight parts in the house of darkness and one in the house of light.
Frag.2 Col.1
His eyes are neither dark nor light. His beard is light and curly. The tone of his voice is soft and gentle. His teeth are fine and well aligned. He is neither tall nor short, but well built. His fingers are thin and long. His thighs are hairless. The soles of his feet and toes are even and well aligned. His spirit has eight parts in the house of light in the second column and one in the house of darkness. His birth sign is...and his animal sign is...
4Q561 (Robin Kocot revised by Alan Humm)
Frag. 1 col. I
1 [His ????]... and they will be mixed and sparse. His eyes (will be) 2of a medium shade. His nose (will be) a long 3and attractive. And his teeth (will be) straight. And his beard 4will be relatively thin. His limbs will be 5in fit condition and niether underweight nor overweight. 6... 7... his elbows will be strong ... 8husky. And his thighs of [medium] 9bulk. And his feet will be [of medium] 10length. His foot 11... 12... 13... 14... his shoulder... [medium]... His spirit 15... 16... full bodied hair.
Frag. 1 col. II
1The voice will be ... 2stern (?)... 3it will not strain. 4The hair of his beard (will be) plentiful ... 5he will be neither fat n[or thin... 6And they will be short... 7His nails will be strong... 8and his height will be ...
Frag. 2
2[... His beard(?)]will be reddish... 3...His eyes] will be clear and circular... 4...The hair of his hea[d ...
English Translation of the Calendrical Document (Mishmarot)
[on the first {day} in {the week of} Jedaiah {which falls} on the tw]elfth in it {the seventh month}. On the second {day} in {the week of} Abiah {which falls} on the twenty- f[ifth in the eighth {month}; and duqah {is} on the third] {day}
[in {the week of} Miyamin {which falls} on the twelfth] in it {the eighth month}. On the third {day} in {the week of} Jaqim {which falls} on the twen[ty-fourth in the ninth {month}; and duqah {is} on the fourth] {day}
[in {the week of} Shekania {which falls} on the eleven]th in it {the ninth month}. On the fifth {day} in {the week of} Immer {which falls} on the twe[n]ty-third in the te[nth {month}; and duqah {is} on the sixth {day} in {the week of} Je]shbeab {which falls}
[on the tenth in] it {the tenth month}. On the [si]xth {day} in {the week of} Jehezkel {which falls} on the twenty-second in the eleventh month [and duqah {is on the} Sabbath in] {the week of} Petahah {which falls}
[on the ninth in it {the eleventh month}]. On the first {day} in {the week of} Joiarib {which falls} on the t[w]enty-second in the twelfth month; and [duqah {is} on the seco]nd {day} in {the week of} Delaiah {which falls}
[on the ninth in it {the twelfth month}. vacat The] se[cond] {year}: The first {month}. On the sec[on]d {day} in {the week of} Malakiah {which falls} on the tw[entieth in it {the first month}; and] duqah {is}
[on the third {day} in {the week of} Harim {which falls} on the seventh] in it {the first month}. On the fou[r]th {day} in {the week of} Jeshua {which falls} [on] the twentieth in the second {month}; and [duqah {is} on the fifth {day} in {the week of]} Haqqos {which falls} on the seventh
[in it {the second month}. On the fifth {day} in {the week of} Huppah {which falls} on the nine]teenth in the third {month}; and duqa[h] {is} on the six[th {day} in {the week of} Happisses {which falls}
Observances
4QCal=4Q327, 4QMMTa4Q394
Paraphrase and comments by Kirsty Antosy
Introduction
4Q327 is part of the scrolls known as the calendars. In the calendars, the festivals of the year and the rituals are determined, using priestly rosters. The manuscripts were found in very bad condition. They were also found with several other fragments making it difficult to determine what the remains actually were. Because 4Q327 is in the same handwriting as one manuscript of A Sectarian Manifesto, it is sometimes argued that it should be considered part of that document. Abegg argues against this on the basis of the structure of the latter document. (Wise, Abegg, & Cook, p 319)
4Q394 was found in Cave 4 manuscripts. 4Q394 is part of the Halakhic Letter. The Halakhic letter is very important, for it outlines the rules and rituals found in a particular interpretation of the Old Testament. The rest of the works were lost, leaving it unfeasible to determine the true meaning of the Halakhic Letter. (Martinez, p 77) Some believe that it was composed as a way to contrast the Qumran group from the rest of Judaism. Each line of the composite text is numbered consequently, for easier reference to the fragments, which have been preserved.
Paraphrase
4Qcalendrical Document (4Q327)
Frag. 1 col. I[1]
The sixteenth of the month is a Sabbath. On the twenty-third of the month is a Sabbath. On the thirtieth is a Sabbath.
Frag. 2 col. II[2]
On the twenty-first of the month is a Sabbath. On the twenty- second is the feast of oil[3]. There is an offering after the Sabbath. On the twenty-eight of the month is a Sabbath. The month continues with Sunday the day after the Sabbath, Monday the second day after the Sabbath, and an additional day, Tuesday.
Frag. 2 col. III[4]
On the fourth of the month is a Sabbath. On the eleventh of the month is a Sabbath. On the eighteenth of the month is a Sabbath. On the twenty-fifth of the month is a Sabbath. The second of the fifth month is a Sabbath. On the third of the month is the festival of wine.[5]
4Qhalakhic Letter (4Q394 [4QMMTa])
After the Sabbath, there are three days added and then the year is complete, three hundred and sixty-four days. There are some rules concerning God, which are part of the works we are looking at and they all relate to the purity laws. When wheat is offered, Gentiles cannot touch it. No one should accept wheat from the Gentiles. No wheat touched by the Gentiles will be allowed in the temple.
The flesh of the scarifies should be cooked in bronze canisters. Both the meat and the broth of the sacrifices should be taken outside into the courtyard. The sacrifice is of the Gentiles, what we think is a sacrifice is an offering of thanks, which is postponed from one day to the next. Concerning this sacrifice, it should be a man of stature who has a woman with him.
The cereal should be eaten with the fats and the meat on the day of sacrifice. Sons of priests shall oversee this meal so that the sons of Aaron do not lead the people to sin or bother them with it. The priests shall oversee the purity of the red calf, so that all purity laws are followed. Whoever slaughters, burns, collects and sprinkles the ash does so by the purity rituals. This should all be completed by sunset, so that those who have sinned can be forgiven for their sins. This shall be done for the sons.\l "
Targum of Job
4QtgJob=4Q157, 11QtgJob=11Q10
Paraphrase by John Carrigan
Introduction by Alan Humm
Introduction
Two targum manuscripts of Job were found at Qumran. Since they are both incomplete and do not overlap, we do not know whether they represent the same targumic tradition or not, although that is likely. The Aramaic translation is relatively straight forward, with an occasional tendency to abridge slightly. Extant portions contain none of the flights of midrashic expansion that one gets in some other targumic traditions.
Paraphrase
4Q Targum of Job (4Q157[4QtgJob])
Frag 1 col.i
(= Job 3:5-?) 2{...} a cloud[ will come] over him 3 [... in a time not in the same dimension 4-5] [...]...
Frag 1 col.ii
(=Job 4:16-5:4) 1...[...] 2 Can a man speaking to God [be rigth?...] 3 and to his angels[he causes insanity...] 4 which [are formed] in dirt[...] 5 and many [...] die and not from knowledge[...] will you contemplate? Blank Maybe he does not kill the weak[...] 8 But I have seen a cruel person ...[...] 9 ...[...].
11Q Targum of Job(11Q10[11QtgJob])
Col. I
(=Job 17:14-18:4) 1 [... my mother and sister are dead]. And what did I do [...]2[...] Maybe [they will go] with me to Sheol?[...] 3 [... in the dirt] we will be buried? Blank 4 Bildad the Shu[ite replied...] 5 [...] will you complete you thought? [...] 6 [...] do we look like animals?[...] 7[...] Maybe from your view point [...] 8 [... the rock ] from its point?[...]
Col. II
(=Job 19:11-19) 1 I bore his rage and [thinks I'm...] 2 His henchmen came and destroy [... My brothers and I] 3 have remourse, my house staff. My butler, does not recognize [...] I call but he does not respond [...] 6 I'm embarrassed to show myself to my wife [...] 7 The evil hurts me [...] 8 everyone who[...]
Col. III
(=Job 19:29-20:6) 1 [...] evil. Blank [...] 3 [... he answered: Here is my heart [...] 4 [...] I will listen to my crimes, but the soul [...] 5 [... Do you not understand infinity, from ...[...] 6 [...] Because praising the cruel [...] 7 [...] goes by quickly [...] 8 [...] and he looked [toward] the sky[...].
Col. IV
(=Job 21:2-10) 1 [...] personally[...] I know you laugh. [...] 3 as a result [my soul]does not get [tense...] 4 be quiet...] 5 I am mesmerized. Why do the corrupt become richer? Their children[...] 7 in plain sight. Their houses [...] 8 God is with them. [...] 9 their (cow) gives birth[ and does not miscarriage..].
Col. V
(=Job 21:20-27) 1[...] he looks [...] their destruction and around[...] 2 [...] would like God in their home[...] [...] 3[...] life is short ? is God [...] 4[...] the most powerful? His assistants [...] 5 the care of the bones. Another dies [cruelly] in spirit [...] 6 [...] starving, they both[lie on the dirt...] 7 [...] on top of them I know [what your thinking...] 8 [...] you planned [against me][...]
Col. VI
(=Job 22:3-9) 1 [...] God 2 [...] your way [...] will he make a convenient with you? 4[...] there is no 5 [...] your brothers for nothing 6 [...] the parched not 7 [...] bread. And you said 8 [...] his face 9 [...] was emotionless.
Col. vii
(=Job 22:16-22) 1 they passed away[...] 2 They prayed to G[od..] 3 to our God [...] But the evil group [...] 5 and marked and [...] 6 How can that [...] not [...] 7 Look [...] 8 Receive [...].
Col. VIIa
(=Job 23: 1-8) 1 [...] Job replied [...] 2[...] because my voice [...] 3 [...] my whining. Indeed, I would know and I would find God 4 [...] heaven. I would say to[God ...] 5 [...] I would repent an I would know [...] 6 [...] I know what he will say to me. [...] 7 [...he might ] treat me unfairly. Indeed until [...] 8[...] for truth and how [...] 9 [...] If advancement[...].
Col. VIII
(=Job 24: 12-17) 1 From cities[...] 2 he complains <<sub="" [...]="" fire="" in="" stand="" who=""4 in its trail [...] 5 and to the needy; and in the evening. [...] 6 the darkness saying[...] 7 and he will sin [...] 8 in evil[...] 9 for them[...]
Col. IX
(=job 24:24-26:2) 1 [...] they come together 2 [...] Who will answer me and [...] 3 [...] Blank Bildad replied [...] 4 [...] God controls everything; he does [...] 5 [...] in his power. Is there trust for[...] 6 pr for whom does [...] not rise 7 [...] God and how will he be fair [...] 8 [...] unchanged and the galaxy [...] not 9 [...] mankind, this warm [...] 10 [...] and he said << Can you possibly,[...]?
Col. X
(=Job 26:10-27:4) 1 [...] to the realm of evil; 2 [...] he dissects them and they are worried about 3 [...] the sea, and he killed with his knowledge. 4 [...] he makes I glimmer, his hand struck fleeing snake. 5 [...] their paths. And we only hear and echo. 6[...] he will know>> Blank 7 [...] Blank 8 [...] and said < <sub="" [...]="" live="" god=""9 [...] my spirit which while [...] 10 [...] in my nose they won't say [...]
Col. XI
(=Job 27:11-20) 1[...] in God's control and the work of 2[...] can be viewed by all. Why 3 [...] the cruel man 4 [...] they steal from him. If 5 [...] the sword , they will plunder, and feel fulfilled 6 [...] and their [...] no 7 [...] money, and increases like dust 8[...] and honest man will give away his wealth 9 [...] like a house 10 [...] lies down and is not taken. 11[...] like water the evils.
Col. XII
(= Job 28:4-13) 1 foot[...] 3 sapphires [...] 4 not [...] 5 the serpent enters. [...] 9 man [...].
Col. XIII
(=Job 28: 20-28) 1 the place of knowledge? [...] 2 it hides from the birds of the sky. [...] 3 << By word of mouth we know who you are >> [...] 4 in it, since he [...] 5 for reaching [...] 6 When he made the wind [...] 7 by one fall stroke. When he made [...] 8 fluffy clouds. Meanwhile[...] 9 And he said to the sons [ of mankind...] 10 and to leave from [...].
Col. XIV
(=Job 29: 7-16) 1 in the morning at the entrance of the city in the center of town[...] 2 Children, when they see me and [scholars] 3 Powerful men don't speak to me and push me aside [...] 4 The leaders disguise their voices;[...] don't speak. 5 They once praised me when I spoke[...] because I freed the poor [...] 7 no one helps me. The blessing of the last one [...] 8 the widow prays for me [...] 9 I wore a garment made of goats skin [...] 10[...] and feet for the lame [...] 11[...] I did not know[...].
Col. XV
(=Job 29: 24-30:4) 1 [...] I thanked them and they did not believe[...] 2 [...] I chose my way and I was in control [...] 3 [...] at the top of his legions, an like a man who [...] the depressed 4 [...] They harassed my children [...] 5 [...] Their fathers would not sit with the lower class.[...] 6[...] I did not like them and under their influence [...] 7 [...] they searched for food to feed their soul[...] 8 [...] evil which they ate [...] 9[...] sticks as their bread [...]
Col. XVI
(=Job 30: 13-20) 1 [...] they came to destroy me, and there is no savior. 2 [...] for them. As I become even greater in pain 3 [...] The evil pain trys to over come my body 4 [...] I have no possessions 5 [...] my salvation. Now the pain irritates me 6 [...] days of intense pain I feel 7 [...] my bones and joints ache tremendously[...] 8 [...] I thrash around in pain 9[...] they encircle me and throw me to the ground 10 [...] to you [...]
Col. XVII
(=Job 30 :25-31:1) 1 [...they ] harassed [me] and not 4 [...] I walked 5[...] I shouted 6 [...] for the ostriches 7 [...] of
Col. XVIII
(=Job 31 :8-16) 1 He will eat [...] my heart for a woman [...] 3 She will smash [...] anger 4 and is a sin[...] which up to Abaddon shall eat[...] If I was quick in judging my servant [...] what will I do 7 when he awakes [...] look 8 he made me [...] oneself. If I denied [...] I stopped to be consumed.
Col. XIX
(=Job 31 :26-32) 1 It was visible, and at the moon [...] my heart, 2 and kissed my mouth[...] I would have lied 3 to El Shadi[...] I become happy 4 in his misfortune [...] my plaque, and he listened [...] in my rage 6 and took [...] my taste of sin by asking [...] the men 8 of my house: who [...] 9 [did] not [...]
Col. XX
(=Job 31:40-32:3) 1 substituted for wheat [...] 2 [...] from the pine. Completed are [...] 3 These [...] from answering [...] Job was honest[...] 5 Blank 6 Meanwhile he became angry [...] of the clan of Rome[...] 8 and also against [...] 9 words [...]
Col. XXI
(=Job 32: 10-17 ) 1 my words, I as well. O.K. I waited [...] 2 you stopped, though you wanted to finish[...] 3 and you gave Job nothing [...] 4 to his knowledge. Maybe you should say [...] 5 for this we punish God and not man[...] 6 words and he does not respond [...] 7 and they are quiet while I wait for a response[...] 8 they leave and say nothing [...] 9 I to said nothing
Col. XXII
(=Job 33:6-16) 1[...] Alright, my horror will not shock you[...] 2 [...] burden. Surely you spoke in my ear and the sound [...] 3 [...] I am clean and there is no sin in me, I am blameless[...] 4[...] If he finds I have sinned he will take me [...] 5 [...] he places me in the prison and binds me with chains[...] 6[...] because God is greater than man[...] 7[...] you will speak arrogantly, because in all your actions[...] 8 [...] God knows how to communicate to everyone [...] 9[...] in dreams, during the night [...] while you sleep in bed[...] ...[...] ...[...]
Col. XXIII
(=Job 33:24-32) 1 and he said<< Free from harm [...] 2 from the fire that consumes him [...] with 3 youth and returns to his childhood [...] and he will hear him 4 and will see his face when saving him[?...} and based on his work he will reward him. And he will say [...] yet 6 he has not rewarded me based on my choice. He has saved [...] 7 It will be clear. Behold [...] 8 [on]ce, twice, three times[ to the] man for [...] 9 living (creatures). Be mindful of this [...] I will speak. 10 [If] you have words [...]
Col. XXIV
(=Job 34:6-17) 1 of sin. Who [...] sin? And associates 2 with criminals [...] cruel men. For he states << A man will change [...] following god>> 4 Now, men of [...] God does not deceive or create evil [...] he rewards man 6 [...] Will God, possibly, lien now, and lord [...] whom created the earth 8 and formed the world? [...] takes air away from him and he will die [...] they shall die 10 [...] my word. Deception possibly.
Col. XXV
(=Job 34:24-34) 1[...] to the infinitely powerful , and put other [...] 2 [...] he knows their action and throws into the place [...] 3[...] his way and have not kept this covenant[...] 4[...] of the poor and hears the cry's of the tortured [...] 5 [...] covers his face who will answer him about a tribe [...] 6 [...] the evil man has control. They create [...] trip. 7[...] I pray for him, in only him [...] 8 [...] I did not pursue, because [...] 9 [...] you decide and not I [...] 10 [...] words and man[...]
Col. XXVI
(=Job 35 :6-14) 1 to you. And at a time your wrong doings rise, how do you [handle him?] Are you right, what 2 does he need, or what does he get in return? Your wrongs (change) [ a human similar to yourself] 3 your equally, a child of mankind. As a result of the multitude [ of enslavers ] they cry and wail 4 facing all; yet they don't [ ask where is] God 5 who created us and gave us [...] for farming 6 at night; who separated us from animals and has made us smarter than birds? 7 They cry, yet he does not [ respond out of righteousness] 8 to the sinner. For God [ does not hear those who mislead, and the lord to] the insignificant, shows no interest. If you say [...] 10[...] ...[...]
Col. XXVIII
(=Job 36:23-33) 1 you [achieve inequality. Knowing] that their actions are right, men have witness these actions. Every man considers them and the children of man kind view from a distance. God is all powerful and immortal.[ wee do not] know [them] , and how long he lives. For 5 [ he tracks the ] clouds and directs the rain storms, and their clouds release 6 [rain drops] [ upon] many people. Indeed who molds the clouds[with great din] who hides and reveals[ light] [...] hidden ; he will use them to judge the nation, 9 [...] upon his command [...] 10[...] control them[...]
Col. XXIX
(=Job 37 :10-19) 1 above the water. Using water he causes the cloud to discharge fine And he says<< The people should here this!>> and they perform their jobs; he placed the people in control of everything on land. Whether to help or destroy or for starvation and poverty . Consider this Job, and rise contemplate the power of God. Have you any idea what God has placed upon them, and how he makes light shine from clouds? Can you protect the cloud with your powers? Since your power [...] Because he has infinite knowledge[May be you create] the storm clouds. Can you change a cloud into a mirror 10 He knows...
Col. XXX
(=Job 38:3-13) 1 Protect your grain like a man [ and I will test] [you] and you will respond 2 Where were you when I created the earth? Answer, if you can 3 who created , measurements? Or who used a tape measure? Or what are its bases set to or who set the cornerstone. 7 When the stars shown in the morning and all the angels of God song? Can you lock the entrace to the sea when it tries to leave the deep murky bottom. When did you where clouds as cloths and fog as baby's cloths. Can you set the limits of the sea. Did you say it can only go this far and not go beyond your waves. In the past did you control [ the morning] the ends of the earth [...]
Col. XXXI
(=Job 38: 23-43) 1 which[ I keep for] times of danger for the day of war and rebellion? [...] where does the wind come from? Does the wind come from the heavens? Who has set the period for rain and a track for the clouds to bring rain to the dessert, where no man lives; to water the plains to cause grass to grow. Who is the father of the rain, and who controls the fog. And who produces the frost .. . and [darkness of the sky] who created it ?] Like a rock coated with water and the faces of [darkness?] of the Pleiodes or you [open] the fence of Orion[...] you undo the North Star(?) with his sons? [...] 10 [...] the clouds[...]
Col. XXXII
(= Job 39: 1-11) the goats or birth pangs of [...] they are mature; do you know when they were born. They give birth and the sons become out casts. Do you cause them to leave? They raise their son and force them away. Who set the donkey free and unchained the restraints on the anager? I created the desert as the anager's home and the ground his home and pays no attention to the noise of the city and to the commands of his master. He eats from the mountains grass and eats all that is green. Will the bull choose to serve you or will he sleep in your stable. Will you harness[the bull] with a yoke and will he till the soil behind you. [...] ? Do you trust his strength?
Col. XXXIII
(=Job 39 :20-29) 1 [...] Do you scare his (horse) with a powerful [...] 2 in his growling fright and fear. He wanders throughout the valley, and shakes and rejoices 3 and throws himself into danger. He ignores fear and does not flinch 4 from a sword. He prepares to shout and arrow 5 as he is armed with a staff and a sword, the bugle sounds and he yells Aha, and from 6 a distance he smells combat, and relishes the sound of swords rattling and war cries 7 Does the raptor fly with it's wings to the wind? Or does the eagle glide at your command and the 9 raptor builds [his] nest high in the cliffs he lives and rests[...] 10[...] ...[...]
Col. XXXIV
(=Job 40: 5-11) 1 [...] end Blank [...] 2 God answered Job/ form [ out of nowhere(?)/] and the cloud and told him protect your genitals 3 then like a man and I will question you and you will answer me Would you assume 4 that judgement is void and place blame upon me so you appear innocent? Or 5 do you have an arm like God or thunder with a voice like his? Dispose of greatness and haughtiness and wear splendor, in glory and in honor. Dispose of your rage and view the righteous men and humble him and destroy ever 8 proud soul and dispose of the rest of the cruel people and bury9 them in the ground Blank and cover them with ashes 10[...] there is
Col. XXXV
(=Job 40:23-31) 1[...] even though ] 2 the Jordan's banks [should overflow] he trusts that he will receive it [...] 3 who will control him when he raises his head, or restrain his jaws. Will you catch a crocodile with a hook or tie a rope around it tongue? Will you put a muzzle on his nose and stab his jaw with a knife. Will he speak 6 nicely to you or will he speak to humbly? Will he 7 make a promise with you or will you treat him as a slave for eternity? Will you play 8 with him like a bird, or chain him up for your daughters? and [...] 9 ov[er him...] and they shall take him out of [Canaan] 10 [...] of fish[...]
Col. XXXVI
(=Job 41: 7-17) 1[...] ...[...] 2 [One] adheres to the other and wind does not flow between them. They 3 hold each other and they do not separate. His sneeze triggers 4 the fire between his eyes like the brightness of dawn; from his mouth 5 torches appear, they leap like tongues of fire; smoke billows from his nostrils, like a torch burning incense; his breath spews coals and sparks leap from his mouth. His neck contains strength and before him 8 power surges. The fold of his flesh are taunt , forged within him like iron; and his heart [...] like stone [...] 10[...]...[...]
Col. XXXVII
(=Job 41: 25-42:6) 1[...]...[...] 2 and he is the king of all reptiles. Blank 3 Job answered and said to God: I know that you 4 can do anything, and you do not lack power or wisdom. 5 I spoke once and I will not revoke it, twice, and 6 I will not add to it. Listen then and I will say to you; I will question you 7 and you will answer me. I knew of you only by word of mouth and now I have seen you for this I will be obliterated and destroyed and will turn into dust 9 and ash Blank
Col. XXXVIII
(=Job 42:9-12 ) 1 [...] and he did [...] God; and God heard Job's Voice and forgave 3 his sins on his account. And God turned /to Job/ in his mercy 4 and doubled all his possessions for him. And there came to 5 Job all his friends and all his brothers and all his acquaintances and ate 6 bread with him his house , and comforted him for all the evil that 7 God had brought upon him. And each one gave him a eve 8 and each one a gold ring 9 And God blessed Job in the end, because he had[...]
Baptismal Liturgy
4Q414
F.2 Col.1
(... And he shall) say (in response)"Blessed (are You, ...)
The unclean for the festivals of (...) Your (...) and to make
atonement for us (...to be) pure before you (...) in every matter
(...) to purify oneself prior to (...) You made us (....)
The unclean for the festivals of (...) Your (...) and to make
atonement for us (...to be) pure before you (...) in every matter
(...) to purify oneself prior to (...) You made us (....)
F.2 + 3. Col.2
And you shall cleanse him for Your holy statutes
(..) for the first, the third and the sixth (...) in the
truth of Your covenant (...) to cleanse oneself from uncleanness
(...) and then he shall enter the water (...) And he shall say in
response "Blessed are You (...) for from what comes out of
Your mouth (...) men of impurity (...)
(..) for the first, the third and the sixth (...) in the
truth of Your covenant (...) to cleanse oneself from uncleanness
(...) and then he shall enter the water (...) And he shall say in
response "Blessed are You (...) for from what comes out of
Your mouth (...) men of impurity (...)
F.10
Soul (...) he is (...) to Yourself as a pure people (...)
And I also (...) the day which (...) in the times of purity
(...) the Yahad. In Israel`s pure food (...) and they shall
dwell (...). And it will happen on that day (...)
a female and she will give thanks (...)
And I also (...) the day which (...) in the times of purity
(...) the Yahad. In Israel`s pure food (...) and they shall
dwell (...). And it will happen on that day (...)
a female and she will give thanks (...)
F.12
For You made me (...) Your will is that we cleanse ourselves before (...)
and he established for himself a statute of atonement (...)
and to be in righteous purity and he shall bathe in water and sprinkle
upon (...) (...) And then they return from the water (...) cleansing
His people in the waters of bathing (...) second time upon his station.
And he shall say in response : "Blessed are You (...) (...) Your
purification in Your glory (...) (...) eternally. And today (...).
The Book of Secrets
1Q,4Q299-301
and he established for himself a statute of atonement (...)
and to be in righteous purity and he shall bathe in water and sprinkle
upon (...) (...) And then they return from the water (...) cleansing
His people in the waters of bathing (...) second time upon his station.
And he shall say in response : "Blessed are You (...) (...) Your
purification in Your glory (...) (...) eternally. And today (...).
The Book of Secrets
1Q,4Q299-301
4Q301 F.1
(...) I shall speak out freely, and I shall express my various sayings
among you (...) (.. those who would understand parables and riddles,
and those who would penetrate the origins of knowledge, along with
those who hold fast to the wonderful mysteries ...) (...) those who walk
in simplicity as well as those who are devious in every activity of the deeds
of humanity ...) those with a stiff neck, a hard pate, and all the mass of the
Gentiles, with (...)
4Q301 F.2
(...) I shall speak out freely, and I shall express my various sayings
among you (...) (.. those who would understand parables and riddles,
and those who would penetrate the origins of knowledge, along with
those who hold fast to the wonderful mysteries ...) (...) those who walk
in simplicity as well as those who are devious in every activity of the deeds
of humanity ...) those with a stiff neck, a hard pate, and all the mass of the
Gentiles, with (...)
4Q301 F.2
the customs of the fool and the inheritance of the wise (...)
Now what good is the riddle to you, you who search for the origins
of knowledge? Why is the heart honored, for it is the dominion (...)
a parable? Why is it splendid to you, for it is (...)
Why is a prince (...) ruler? (...) without strenght, and he dominates
him with a whip that cost nothing. Who could say (...) who among you
seeks the prescense of Light and Illumination (...) the plan of memory
without (...) (...) by the angels of (...) (...) those who praise (...)
4Q300 F.3
so that they would know the difference between good and evil .....)
1Q27 col.1 secrets of sin (...) but they did not know the secret
of the way things are nor did they understand the things of old
and they did not know what would come upon them, so they did not
rescue themselves without the secret of the way things are.
Now what good is the riddle to you, you who search for the origins
of knowledge? Why is the heart honored, for it is the dominion (...)
a parable? Why is it splendid to you, for it is (...)
Why is a prince (...) ruler? (...) without strenght, and he dominates
him with a whip that cost nothing. Who could say (...) who among you
seeks the prescense of Light and Illumination (...) the plan of memory
without (...) (...) by the angels of (...) (...) those who praise (...)
4Q300 F.3
so that they would know the difference between good and evil .....)
1Q27 col.1 secrets of sin (...) but they did not know the secret
of the way things are nor did they understand the things of old
and they did not know what would come upon them, so they did not
rescue themselves without the secret of the way things are.
This shall be the sign that this shall come to pass : when the sources
of evil are shut up and wickedness is banished in the prescense of
righteousness, as darkness in the prescense of light, or as smoke
vanishes and is no more, in the same way wickedness will vanish
forever and righteousness will be manifest like the sun.
The world will be made firm and all the adherents of the secrets
of sin shall be no more. True knowledge shall fill the world and
there will never be any more folly. This is all ready to happen, it is a
true oracle, and by this it shall be known to you that it cannot be averted.
of evil are shut up and wickedness is banished in the prescense of
righteousness, as darkness in the prescense of light, or as smoke
vanishes and is no more, in the same way wickedness will vanish
forever and righteousness will be manifest like the sun.
The world will be made firm and all the adherents of the secrets
of sin shall be no more. True knowledge shall fill the world and
there will never be any more folly. This is all ready to happen, it is a
true oracle, and by this it shall be known to you that it cannot be averted.
It is true that all the peoples reject evil, yet it advances in all of them.
It is true that truth is esteemed in the utterances of all the nations -
yet is there any tongue or language that grasp it?
What nation wants to be oppressed by another that is stronger?
Or who wants his money to be stolen by a wicked man?
Yet what nation is there that has not oppressed its neighbour?
Where is the people that has not robbed the wealth of another ...
It is true that truth is esteemed in the utterances of all the nations -
yet is there any tongue or language that grasp it?
What nation wants to be oppressed by another that is stronger?
Or who wants his money to be stolen by a wicked man?
Yet what nation is there that has not oppressed its neighbour?
Where is the people that has not robbed the wealth of another ...
4q299 F.2 (+4Q300 F.5) Col.2
what should we call a man who ... his) deeds (...) but every deed of
the righteous has been judged impure. And what shall we call man who
(... call no one on earth) wise or righteous, for it is not a human possession
(...) and not (...) (...wisdom is hidden) except for the wisdom of cunning
evil, and the schemes of Belial ...) a thing that ought never to be done again,
except (...) the command of his Maker ; and what shall a man do and live?
... he who) has violated the command of his Maker shall have his name
erased from the mouth of all (...) (...)
So listen, you who hold fast to the wonderful secrets ...) of eternity
, and the plots behind every did, and the purpouse of .... He knows)
every secret and stands behind very thought. He does every (... the Lord of all)
is He, from long ago He established it, and forever (...) (...) the purpouse
of the origins he opened up to (...) (...) for he tests His son, and gives
as an inheritance (...) (...) every secret, and he limits of every deed;
and what (...) (...) the Gentiles, for He created them and their deeds (...)
the righteous has been judged impure. And what shall we call man who
(... call no one on earth) wise or righteous, for it is not a human possession
(...) and not (...) (...wisdom is hidden) except for the wisdom of cunning
evil, and the schemes of Belial ...) a thing that ought never to be done again,
except (...) the command of his Maker ; and what shall a man do and live?
... he who) has violated the command of his Maker shall have his name
erased from the mouth of all (...) (...)
So listen, you who hold fast to the wonderful secrets ...) of eternity
, and the plots behind every did, and the purpouse of .... He knows)
every secret and stands behind very thought. He does every (... the Lord of all)
is He, from long ago He established it, and forever (...) (...) the purpouse
of the origins he opened up to (...) (...) for he tests His son, and gives
as an inheritance (...) (...) every secret, and he limits of every deed;
and what (...) (...) the Gentiles, for He created them and their deeds (...)
4Q300 F.1 Col.2
Consider the soothsayers, those teachers of sin. Say the parable,
declare the riddle before we speak ; then you will know if you
have understood. (...) your foolishness, for the vision is sealed up
from you, and you have not properly understood the eternal mysteries
and you have not become wise in understanding (...) (...) for you
have not properly understood the origin of Wisdom; but if you
should unseal the vision (...) (...) all your wisdom, for to you
(...) Hear now what wisdom is.
declare the riddle before we speak ; then you will know if you
have understood. (...) your foolishness, for the vision is sealed up
from you, and you have not properly understood the eternal mysteries
and you have not become wise in understanding (...) (...) for you
have not properly understood the origin of Wisdom; but if you
should unseal the vision (...) (...) all your wisdom, for to you
(...) Hear now what wisdom is.
4Q299 F.5
(...light)s of the stars for a memorial of His name ...)(...hidden)
things of the mysteries of Light and the ways of Darkness
(...) (...) the times of heat with the periods (of cold....)
(... the breaking of day) and the coming of night (...) (...)
the origins of things (...).
things of the mysteries of Light and the ways of Darkness
(...) (...) the times of heat with the periods (of cold....)
(... the breaking of day) and the coming of night (...) (...)
the origins of things (...).
4Q299 F.8
(...) How can a man understand without knowledge or hearing?
(...) (...) He created insight for His children, by much wisdom He
uncovered our ears tat we may h(ear...) (...) He created insight
for all those who pursue true knowledge and (...) (...) all wisdom
is from eternity; it may not be changed (...) (...)
He locked up behind the waters , so that not (...) (...)
the heaven above heaven (...)
(...) (...) He created insight for His children, by much wisdom He
uncovered our ears tat we may h(ear...) (...) He created insight
for all those who pursue true knowledge and (...) (...) all wisdom
is from eternity; it may not be changed (...) (...)
He locked up behind the waters , so that not (...) (...)
the heaven above heaven (...)
4Q301 F.3
(...) and He is welll known for His patience, and might in His great anger,
and splendid (...) He in His numerous acts of mercy, and terrible in
His wrathful purpouses, and honoured (...) (...) and over the land
He made him a ruler, and God is honoured among His Holy people,
and splendid among His chosen, yes , splendid (...)
holy, great in the blessing of (...) (...) their splendour and (...)
when the Era of Wickedness is at an end , and evil doing (...)
Calendrical Document
Mishmarot
A significant feature of the community was its calendar, which was based on a solar system of 364 days, unlike the common Jewish lunar calendar, which consisted of 354 days. The calendar played a weighty role in the schism of the community from the rest of Judaism, as the festivals and fast days of the group were ordinary work days for the mainstream community and vice versa.
According to the calendar, the new year always began on a Wednesday, the day on which God created the heavenly bodies. The year consisted of fifty-two weeks, divided into four seasons of thirteen weeks each, and the festivals consistently fell on the same days of the week. It appears that these rosters were intended to provide the members of the "New Covenant" with a time-table for abstaining from important activities on the days before the dark phases of the moon's waning and eclipse (duqah).
References
Jaubert, A. "Le Calendrier de Jubiles et de la Secte de Qumran: Ses origines Bibliques," Vetus Testamentum 3 (1953):250-64.
Talmon, S. "The Calendar of the Judean Covenanteers." In The World of Qumran from Within: Collected Studies, pp. 147-85. Jerusalem, 1989.
Talmon, S. and I. Knohl. "A Calendrical Scroll from Qumran Cave IV -- Mi Ba (4Q321)" (in Hebrew), Tarbiz 60 (1991):505-21.
English Translation of the Calendrical Document (Mishmarot)
[on the first {day} in {the week of} Jedaiah {which falls} on the tw]elfth in it {the seventh month}. On the second {day} in {the week of} Abiah {which falls} on the twenty- f[ifth in the eighth {month}; and duqah {is} on the third] {day}
[in {the week of} Miyamin {which falls} on the twelfth] in it {the eighth month}. On the third {day} in {the week of} Jaqim {which falls} on the twen[ty-fourth in the ninth {month}; and duqah {is} on the fourth] {day}
[in {the week of} Shekania {which falls} on the eleven]th in it {the ninth month}. On the fifth {day} in {the week of} Immer {which falls} on the twe[n]ty-third in the te[nth {month}; and duqah {is} on the sixth {day} in {the week of} Je]shbeab {which falls}
[on the tenth in] it {the tenth month}. On the [si]xth {day} in {the week of} Jehezkel {which falls} on the twenty-second in the eleventh month [and duqah {is on the} Sabbath in] {the week of} Petahah {which falls}
[on the ninth in it {the eleventh month}]. On the first {day} in {the week of} Joiarib {which falls} on the t[w]enty-second in the twelfth month; and [duqah {is} on the seco]nd {day} in {the week of} Delaiah {which falls}
[on the ninth in it {the twelfth month}. vacat The] se[cond] {year}: The first {month}. On the sec[on]d {day} in {the week of} Malakiah {which falls} on the tw[entieth in it {the first month}; and] duqah {is}
[on the third {day} in {the week of} Harim {which falls} on the seventh] in it {the first month}. On the fou[r]th {day} in {the week of} Jeshua {which falls} [on] the twentieth in the second {month}; and [duqah {is} on the fifth {day} in {the week of]} Haqqos {which falls} on the seventh
[in it {the second month}. On the fifth {day} in {the week of} Huppah {which falls} on the nine]teenth in the third {month}; and duqa[h] {is} on the six[th {day} in {the week of} Happisses {which falls}
Dead Sea Scrolls, Community Rule, Music For Jubilee
For the season of Jubilee: (My) Iyre (and) my harp shall sound and I will tune the pipe of my lips to His right measure.
Serekh ha-Yahad Originally known as The Manual of Discipline
Frome The Dead Sea Scrolls, G. Vermes, p. 74-80. K. Sublett
and splendid (...) He in His numerous acts of mercy, and terrible in
His wrathful purpouses, and honoured (...) (...) and over the land
He made him a ruler, and God is honoured among His Holy people,
and splendid among His chosen, yes , splendid (...)
holy, great in the blessing of (...) (...) their splendour and (...)
when the Era of Wickedness is at an end , and evil doing (...)
Calendrical Document
Mishmarot
A significant feature of the community was its calendar, which was based on a solar system of 364 days, unlike the common Jewish lunar calendar, which consisted of 354 days. The calendar played a weighty role in the schism of the community from the rest of Judaism, as the festivals and fast days of the group were ordinary work days for the mainstream community and vice versa.
According to the calendar, the new year always began on a Wednesday, the day on which God created the heavenly bodies. The year consisted of fifty-two weeks, divided into four seasons of thirteen weeks each, and the festivals consistently fell on the same days of the week. It appears that these rosters were intended to provide the members of the "New Covenant" with a time-table for abstaining from important activities on the days before the dark phases of the moon's waning and eclipse (duqah).
References
Jaubert, A. "Le Calendrier de Jubiles et de la Secte de Qumran: Ses origines Bibliques," Vetus Testamentum 3 (1953):250-64.
Talmon, S. "The Calendar of the Judean Covenanteers." In The World of Qumran from Within: Collected Studies, pp. 147-85. Jerusalem, 1989.
Talmon, S. and I. Knohl. "A Calendrical Scroll from Qumran Cave IV -- Mi Ba (4Q321)" (in Hebrew), Tarbiz 60 (1991):505-21.
English Translation of the Calendrical Document (Mishmarot)
[on the first {day} in {the week of} Jedaiah {which falls} on the tw]elfth in it {the seventh month}. On the second {day} in {the week of} Abiah {which falls} on the twenty- f[ifth in the eighth {month}; and duqah {is} on the third] {day}
[in {the week of} Miyamin {which falls} on the twelfth] in it {the eighth month}. On the third {day} in {the week of} Jaqim {which falls} on the twen[ty-fourth in the ninth {month}; and duqah {is} on the fourth] {day}
[in {the week of} Shekania {which falls} on the eleven]th in it {the ninth month}. On the fifth {day} in {the week of} Immer {which falls} on the twe[n]ty-third in the te[nth {month}; and duqah {is} on the sixth {day} in {the week of} Je]shbeab {which falls}
[on the tenth in] it {the tenth month}. On the [si]xth {day} in {the week of} Jehezkel {which falls} on the twenty-second in the eleventh month [and duqah {is on the} Sabbath in] {the week of} Petahah {which falls}
[on the ninth in it {the eleventh month}]. On the first {day} in {the week of} Joiarib {which falls} on the t[w]enty-second in the twelfth month; and [duqah {is} on the seco]nd {day} in {the week of} Delaiah {which falls}
[on the ninth in it {the twelfth month}. vacat The] se[cond] {year}: The first {month}. On the sec[on]d {day} in {the week of} Malakiah {which falls} on the tw[entieth in it {the first month}; and] duqah {is}
[on the third {day} in {the week of} Harim {which falls} on the seventh] in it {the first month}. On the fou[r]th {day} in {the week of} Jeshua {which falls} [on] the twentieth in the second {month}; and [duqah {is} on the fifth {day} in {the week of]} Haqqos {which falls} on the seventh
[in it {the second month}. On the fifth {day} in {the week of} Huppah {which falls} on the nine]teenth in the third {month}; and duqa[h] {is} on the six[th {day} in {the week of} Happisses {which falls}
Dead Sea Scrolls, Community Rule, Music For Jubilee
For the season of Jubilee: (My) Iyre (and) my harp shall sound and I will tune the pipe of my lips to His right measure.
Serekh ha-Yahad Originally known as The Manual of Discipline
Frome The Dead Sea Scrolls, G. Vermes, p. 74-80. K. Sublett
These are the precepts in which the Master shall walk in his commerce with all the living according to the rule proper to every season and according to the worth of evey man.
He shall do the will of God according to all that has been revealed from age to age.
He shall measure out all knowledge discovered throughout the ages, together with the Precept of the age.
He shall separate and weigh the sons of righteousness according to their spirit.
He shall hold firmly to the elect of the time according to His will, as He has commanded.
He shall judge every man according to his spirit. He shall admit him in accordance with the cleanness of his hands and advance him in accordance with his understanding. And he shall love and hate likewise.
He shall not rebuke the men of the Pit nor dispute with them.
He shall conceal the teaching of the Law from men of falsehood, but shall impart true knowledge and righteous judgement to those who have chosen the Way. He shall guide them all in knowledge according to the spirit of each and according to the rule of the age, and shall thus instruct them in the mysteries of marvellous truth that in the midst of the men of the Community they may walk perfectly together in all that has been revealed to them. This is the time for the preparation of the way into the wilderness, and he shall teach them to do all that is required at that time and to separate from all those who have not turned aside from all ungodliness.
These are the rules of conduct for the Master in those times with respect to his loving and hating
Everlasting hatred in a spirit of secrecy for the men of perdition! He shall leave to them wealth and earnings like a slave to his lord and like a poor man to his master.
He shall be a man zealous for the Precept whose time is for the Day of Revenge. He shall perform the will of God in all his deeds, and in all his dominion as He has commanded. He shall freely delight in all that befalls him and nothing shall please him save God's will. He shall delight in all the words of His mouth and shall desire nothing except His command. He shall watch always [for ] the judgement of God, and shall bless his Maker [for all His goodlless] and declare [His mercies] in all that befalls.
He shall bless the [with the offering] of the lips at the times ordained by Him: at the beginning of the dominion ot light, and at its end when it retires to its appointed place; at the beginning of the watches of darkness when He unlocks their storehouse and spreads them out, and also at their end when they retire before the light; when the heavenly lights shine out from the dwelling-place of Holiness, and also when they retire to the place of Glory; at the entry of the (monthly) seasons on the days of the new moon and also at their end when they succeed of one another. Their renewal is a great day for the Holy of Holies and a sign for the unlocking of everlasting mercies at the beginning of seasons in all times to come.
He shall do the will of God according to all that has been revealed from age to age.
He shall measure out all knowledge discovered throughout the ages, together with the Precept of the age.
He shall separate and weigh the sons of righteousness according to their spirit.
He shall hold firmly to the elect of the time according to His will, as He has commanded.
He shall judge every man according to his spirit. He shall admit him in accordance with the cleanness of his hands and advance him in accordance with his understanding. And he shall love and hate likewise.
He shall not rebuke the men of the Pit nor dispute with them.
He shall conceal the teaching of the Law from men of falsehood, but shall impart true knowledge and righteous judgement to those who have chosen the Way. He shall guide them all in knowledge according to the spirit of each and according to the rule of the age, and shall thus instruct them in the mysteries of marvellous truth that in the midst of the men of the Community they may walk perfectly together in all that has been revealed to them. This is the time for the preparation of the way into the wilderness, and he shall teach them to do all that is required at that time and to separate from all those who have not turned aside from all ungodliness.
These are the rules of conduct for the Master in those times with respect to his loving and hating
Everlasting hatred in a spirit of secrecy for the men of perdition! He shall leave to them wealth and earnings like a slave to his lord and like a poor man to his master.
He shall be a man zealous for the Precept whose time is for the Day of Revenge. He shall perform the will of God in all his deeds, and in all his dominion as He has commanded. He shall freely delight in all that befalls him and nothing shall please him save God's will. He shall delight in all the words of His mouth and shall desire nothing except His command. He shall watch always [for ] the judgement of God, and shall bless his Maker [for all His goodlless] and declare [His mercies] in all that befalls.
He shall bless the [with the offering] of the lips at the times ordained by Him: at the beginning of the dominion ot light, and at its end when it retires to its appointed place; at the beginning of the watches of darkness when He unlocks their storehouse and spreads them out, and also at their end when they retire before the light; when the heavenly lights shine out from the dwelling-place of Holiness, and also when they retire to the place of Glory; at the entry of the (monthly) seasons on the days of the new moon and also at their end when they succeed of one another. Their renewal is a great day for the Holy of Holies and a sign for the unlocking of everlasting mercies at the beginning of seasons in all times to come.
At the beginning of the months of the (yearly) seasons
and on the holy days appointed fat remembrance,
in their seasons I will bless Him
with the offering of the lips
according to the Precept engraved for ever:
at the beginning ol the years
and at the end of their seasons
when their appointed law is fulfilled,
on the day decreed by Him
that they should pass fron1 one to the other-
the season of early harvest to the summer time
the season of sowing to the season of grass,
the seasons of years to their weeks (of years) -
and at the beginning of their weeks
for the season of Jubilee.
All my life the engraved precepts shall be on my tongue
as the fruit of praise
and the portion of my lips.
I will sing with hlowledge and all my music
shall be for the glory of God
(My) Iyre (and) my harp shall sound
for His holy order
and I will tune the pipe of my lips
to His right measure.
With the coming of day and night
I will enter the (Covenant of God and
when evening and morning depart
I will recite His decrees.
I will place in them my bounds without return.
I will declare His judgement concerning my sins,
and my transgressions shall be before my eyes
as an engraved Precept.
I will say to God, 'My Righteousness'
and 'Author of my Goodness' to the Most High,
'Fountain of Knowledget and Source of Holiness',
'Summit of Clory' and 'Almighty Eternal Majesty'.
I will choose that which He teaches me
and will delight in His judgement of me.
Before I move my hands and feet
I will bless His Name.
I will praise Him before I go out or enter,
or sit or rise,
and whilst I lie on the couch of my bed.
I will bless Him with the offering
of that which proceeds from my lips
from the midst of the ranks of men,
and before I lift my hands
to eat of the pleasant fruits of the earth.
I will bless Him for His exceeding wonderful deeds
at the beginning of fear and dread
and in the abode of distress and desolation.
I will meditate on His power
and will lean on His mercies all day long.
I know that judgment of all the living
is in His hand and that all His deeds are truth.
I will praise Him when distress is unleashed
and will magnify Him also because of His salvation.
I will pay to no man the reward of evil;
I will pursue him with goodness.
For judgement of all the living is with God
and it is He who will render to man his reward.
I will not envy in a spirit of wickedness,
my soul shall not desire the riches of violence.
I will not grapple with the men of perdition
until the Day of Revenge,
but my wrath shall not turn
from the men of falsehood
and I will not rejoice until judgement is made.
I will bear no rancour against them
that turn from transgression,
but will have no pity
on all who depart from the way.
I will offer no comfort to the smitten
until their way becomes perfect.
I will not keep Satan within my heart,
and in my mouth shall be heart
no folly or sinful deceit,
no cunning or lies shall be found on my lips.
The fruit of holiness shall be on my tongue
and no abominations shall be found upon it.
I will open my mouth in
songs of thanksgivinng,
and my tongue shall always proclaim
The goodness of God and the sin of men
Until their transgressions end.
I will cause vanities to cease from my lips,
uncleanness and crookedness
from the knowledge of my heart.
I will impart/conceal knowledge with discretion
and will prudently hedge it within a firm bound
to preserve faith and strong judgement
in accordance with the justice of God.
I will distribute the Precept
by the measuring-cord of the times,
and . . . righteousness and lovingkindness
towards the oppressed,
encouragement to the troubled heart
and discernment to the erring spirit,
teaching understanding to them that murmur
that they may answer meekly before the haughty of spirit
and humblv before men of injustice who point the finger
and speak of iniquity and who are zealous for wealth.
As for me, my justification is with God.
In His hand are the perfection of my way
and the uprightness of my heart.
He will wipe out my transgression
through His righteousness.
For my light has sprung
from the source of His knowledge;
my eyes have beheld His marvellous deeds,
and the light of my heart, the mystery to come.
He that is everlasting is the support of my right hand;
the way of my steps is over stout rock
which nothing shall shake;
for the rock of my steps is the truth of God
and His might is the support of my right hand.
From the source of His righteousness
is my justification,
and from His marvellous mysteries
is the light in my heart.
My eyes have gazed on that which is eternal,
on wisdom concealed from men,
on knowledge and wise design
(hidden) from the sons of men;
on a fountain of righteousness and on a storehouse of power,
on a spring of glory (hidden) from the assembly of flesh.
God has given them to His Chosen ones
as an everlasting possession,
and has caused them
to inherit the lot of the Holy Ones.
He has joined their asssemhly
to the Sons of Heaven
to be a (council of the Community,
a foundation of the Building of Holiness,
and eternal Plantation
throughout all ages to come.
As for me, I belong to wicked mankind,
to the company of ungodiy flesh.
My iniquities, rebellions, and sins,
together with the perversity ot my heart,
belong to the comparny ot worms
and to those who walk in darkness.
For mankind has no way,
and man is unable to establish his steps
since justification is with God
and perfection of way is out of His hand.
All things come to pass by His knowledge;
He establishes all things by His design
and without Him nothing is done.
As tor me, if I stumble,
the mercies ot (God shall be my etetnal salvation.
If I stagger because of the sin of flesh,
my justification shall be
by the righteousness of God
which endures for ever.
When my distress is unleashed
He will deliver my soul
from the pit
and will direct my steps to the way.
He will draw me near by His grace,
and by His mercy will He bring my justification.
He will judge me
in the righteousness of His truth
and in the greatness of His goodness
He will pardon all my sins.
Through His righteousness
he will cleanse me of the uncleanness of man
and ot the sins of the children of men,
that I may confess to God His righteousness,
and His majesty to the Most High.
Blessed art Thou, my God,
who openest the heart of Thy servant to know.
Establish all his deeds in righteousness,
and as it pleases Thee
to do for the elect of man
grant that the son of Thy handmaid
may stand before Thee for ever.
For without Thee no way is perfect,
and without Thy will nothing is done.
It is Thou who hast taught all knowledge
and all things come to pass by Thy will.
There is none beside Thee
to dispute Thy counsel,
or to understand all hy holy design,
or to contemplate the depth of Thy mysteries
and the power of Thy might.
Who can endure Thy glory,
and what is the son of man
in the midst of Thy wonderful deeds?
What shall one born of woman be accounted before Thee?
Kneaded from the dust,
his abode is the nourishmerit of worms.
He is but a shape,
but moulded clay, and inclines towards dust.
What shall hand-moulded clay reply?
What counsel shall it understand?
Damascus Document
Brit Damesek
The Damascus Document is a collection of rules and instructions reflecting the practices of a sectarian community. It includes two elements. The first is an admonition that implores the congregation to remain faithful to the covenant of those who retreated from Judea to the "Land of Damascus." The second lists statutes dealing with vows and oaths, the tribunal, witnesses and judges, purification of water, Sabbath laws, and ritual cleanliness. The right-hand margin is incomplete. The left-hand margin was sewn to another piece of parchment, as evidenced by the remaining stitches.
In 1896, noted Talmud scholar and educator Solomon Schechter discovered sectarian compositions which later were found to be medieval versions of the Damascus Document. Schechter's find in a synagogue storeroom near Cairo, almost fifty years before the Qumran discoveries, may be regarded as the true starting point of modern scroll research.
References
Baumgarten, J. "The Laws of the Damascus Document in Current Research." In The Damascus Document Reconsidered. Edited by M. Broshi. Jerusalem, 1992. Written by Baltimore Hebrew University scholar Joseph Baumgarten, this 1992 imprint includes an analysis of the Damascus Document and its relation to Jewish Law, or halakhah.
Rabin, C. The Zadokite Documents. Oxford, 1958.
Schechter, S. Fragments of a Zadokite Work: Documents of Jewish Sectaries, vol. 1. Cambridge, England, 1910.
English Translation of Damascus Document (Brit Damesek)
4Q271(Df)
Courtesy of the Israel Antiquities Authority (1)
...with money...
...[his means did not] suffice to [return it to him] and the year [for redemption approaches?]...
...and may God release him? from his sins. Let not [ ] in one, for
it is an abomination....And concerning what he said (Lev. 25:14), ["When you sell
anything to or buy anything from] your neighbor, you shall not defraud one another," this is the expli[cation...
...] everything that he knows that is found...
...and he knows that he is wronging him, whether it concerns man or beast. And if
[a man gives his daughter to another ma]n, let him disclose all her blemishes to him, lest he bring upon himself the judgement
[of the curse which is said (Deut. 27:18)] (of the one) that "makes the blind to wander out of the way." Moreover, he should not give her to one unfit for her, for
[that is Kila'yim, (plowing with) o]x and ass and wearing wool and linen together. Let no man bring
[a woman into the holy] who has had sexual experience, whether she had such experience
[in the home] of her father or as a widow who had intercourse after she was widowed. And any woman
[upon whom] there is a bad name in her maidenhood in her father's home, let no man take her, except
[upon examination] by reliable [women] who have clear knowledge, by command of the Supervisor over
[the Many. After]ward he may take her, and when he takes her he shall act in accordance with the law ...and he shall not tell...
The Divine Throne- Chariot ,
from the Dead Sea Scrolls.
... The ministers of the Glorious Face in the abode of the gods of knowledge fall down before him, and the cherubim utter blessings.
And as they rise up , there is a divine small voice and loud praise ; there is a divine small voice as they fold their wings.
The cherubim bless the image of the Throne-Chariot above the firmament, and they praise the majesty of the fiery firmament beneath the seat of his glory.
And between the turning wheels,
angels of holiness come and go, as it were a fiery vision of most holy spirits ; and about them flow seeming rivulets of fire,
like gleaming bronze, a radiance of many gorgeous colors, of marvelous pigments magnificiently mingled.
The Spirits of the Living God move perpetually with the glory of the wonderful Chariot. The small voice of blessing accompanies the tumult as they depart, and on the path of their return they worship the Holy One, Ascending they rise marvelously ; settling, they stay still. The sound of joyful praise is silenced and there is a small voice of blessing in all the camp of God.
And a voice of praise resounds from the midsts of all their divisions in worship. And each one in his place, all their numbered ones sing hymns of praise.
And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the Lord, by the chamber of Nathan-melech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire. 2 Kings 23:11
Enoch - Hanokh
One of the most important apocryphic works of the Second Temple Period is Enoch. According to the biblical narrative (Genesis 5:21-24), Enoch lived only 365 years (far less than the other patriarchs in the period before the Flood). Enoch "walked with God; then he was no more for God took him."
The original language of most of this work was, in all likelihood, Aramaic (an early Semitic language). Although the original version was lost in antiquity, portions of a Greek translation were discovered in Egypt and quotations were known from the Church Fathers. The discovery of the texts from Qumran Cave 4 has finally provided parts of the Aramaic original. In the fragment exhibited here, humankind is called on to observe how unchanging nature follows God's will.
Reference
Milik, Jazef. T., ed. The Books of Enoch: Aramaic Fragments of Qumran Cave 4 (Oxford, 1976) Printed book. General Collections, Library of Congress.
English Translation of Enoch (Hanokh)
4Q201(En ara)
Courtesy of the Israel Antiquities Authority (11)
Ena I ii
12. ...But you have changed your works,
13. [and have not done according to his command, and tran]sgressed against him; (and have spoken) haughty and harsh words, with your impure mouths,
14. [against his majesty, for your heart is hard]. You will have no peace.
Ena I iii
13. [They (the leaders) and all ... of them took for themselves]
14. wives from all that they chose and [they began to cohabit with them and to defile themselves with them];
15. and to teach them sorcery and [spells and the cutting of roots; and to acquaint them with herbs.]
16. And they become pregnant by them and bo[re (great) giants three thousand cubits high ...]
The Book of Enoch Chapters 1-34
God comes with ten thousands of his saints, to execute judgment upon replacing the Word with Ritual. Parables 1-2. From "The Apocrypha and Pseudepigrapha of the Old Testament"
When the Israelites fell into musical idolatry God turned them over to worship fhe starry host. In time they would be returned to Babylon. Therefore, Moses wrote an inverted history of the Hebrew People and by repeating the well known but distorted history he tried to guard them against the Canaanite Baalism. The history of the monarchy is this fall back into the idolatry which Enoch and all contemporaneous writers identified as that imposed by Satan to people from a total failure. These are popular books available from Amizon.com
The Book of Enoch the Prophet
(Secret Doctrine Reference Series)
Richard Laurence
and on the holy days appointed fat remembrance,
in their seasons I will bless Him
with the offering of the lips
according to the Precept engraved for ever:
at the beginning ol the years
and at the end of their seasons
when their appointed law is fulfilled,
on the day decreed by Him
that they should pass fron1 one to the other-
the season of early harvest to the summer time
the season of sowing to the season of grass,
the seasons of years to their weeks (of years) -
and at the beginning of their weeks
for the season of Jubilee.
All my life the engraved precepts shall be on my tongue
as the fruit of praise
and the portion of my lips.
I will sing with hlowledge and all my music
shall be for the glory of God
(My) Iyre (and) my harp shall sound
for His holy order
and I will tune the pipe of my lips
to His right measure.
With the coming of day and night
I will enter the (Covenant of God and
when evening and morning depart
I will recite His decrees.
I will place in them my bounds without return.
I will declare His judgement concerning my sins,
and my transgressions shall be before my eyes
as an engraved Precept.
I will say to God, 'My Righteousness'
and 'Author of my Goodness' to the Most High,
'Fountain of Knowledget and Source of Holiness',
'Summit of Clory' and 'Almighty Eternal Majesty'.
I will choose that which He teaches me
and will delight in His judgement of me.
Before I move my hands and feet
I will bless His Name.
I will praise Him before I go out or enter,
or sit or rise,
and whilst I lie on the couch of my bed.
I will bless Him with the offering
of that which proceeds from my lips
from the midst of the ranks of men,
and before I lift my hands
to eat of the pleasant fruits of the earth.
I will bless Him for His exceeding wonderful deeds
at the beginning of fear and dread
and in the abode of distress and desolation.
I will meditate on His power
and will lean on His mercies all day long.
I know that judgment of all the living
is in His hand and that all His deeds are truth.
I will praise Him when distress is unleashed
and will magnify Him also because of His salvation.
I will pay to no man the reward of evil;
I will pursue him with goodness.
For judgement of all the living is with God
and it is He who will render to man his reward.
I will not envy in a spirit of wickedness,
my soul shall not desire the riches of violence.
I will not grapple with the men of perdition
until the Day of Revenge,
but my wrath shall not turn
from the men of falsehood
and I will not rejoice until judgement is made.
I will bear no rancour against them
that turn from transgression,
but will have no pity
on all who depart from the way.
I will offer no comfort to the smitten
until their way becomes perfect.
I will not keep Satan within my heart,
and in my mouth shall be heart
no folly or sinful deceit,
no cunning or lies shall be found on my lips.
The fruit of holiness shall be on my tongue
and no abominations shall be found upon it.
I will open my mouth in
songs of thanksgivinng,
and my tongue shall always proclaim
The goodness of God and the sin of men
Until their transgressions end.
I will cause vanities to cease from my lips,
uncleanness and crookedness
from the knowledge of my heart.
I will impart/conceal knowledge with discretion
and will prudently hedge it within a firm bound
to preserve faith and strong judgement
in accordance with the justice of God.
I will distribute the Precept
by the measuring-cord of the times,
and . . . righteousness and lovingkindness
towards the oppressed,
encouragement to the troubled heart
and discernment to the erring spirit,
teaching understanding to them that murmur
that they may answer meekly before the haughty of spirit
and humblv before men of injustice who point the finger
and speak of iniquity and who are zealous for wealth.
As for me, my justification is with God.
In His hand are the perfection of my way
and the uprightness of my heart.
He will wipe out my transgression
through His righteousness.
For my light has sprung
from the source of His knowledge;
my eyes have beheld His marvellous deeds,
and the light of my heart, the mystery to come.
He that is everlasting is the support of my right hand;
the way of my steps is over stout rock
which nothing shall shake;
for the rock of my steps is the truth of God
and His might is the support of my right hand.
From the source of His righteousness
is my justification,
and from His marvellous mysteries
is the light in my heart.
My eyes have gazed on that which is eternal,
on wisdom concealed from men,
on knowledge and wise design
(hidden) from the sons of men;
on a fountain of righteousness and on a storehouse of power,
on a spring of glory (hidden) from the assembly of flesh.
God has given them to His Chosen ones
as an everlasting possession,
and has caused them
to inherit the lot of the Holy Ones.
He has joined their asssemhly
to the Sons of Heaven
to be a (council of the Community,
a foundation of the Building of Holiness,
and eternal Plantation
throughout all ages to come.
As for me, I belong to wicked mankind,
to the company of ungodiy flesh.
My iniquities, rebellions, and sins,
together with the perversity ot my heart,
belong to the comparny ot worms
and to those who walk in darkness.
For mankind has no way,
and man is unable to establish his steps
since justification is with God
and perfection of way is out of His hand.
All things come to pass by His knowledge;
He establishes all things by His design
and without Him nothing is done.
As tor me, if I stumble,
the mercies ot (God shall be my etetnal salvation.
If I stagger because of the sin of flesh,
my justification shall be
by the righteousness of God
which endures for ever.
When my distress is unleashed
He will deliver my soul
from the pit
and will direct my steps to the way.
He will draw me near by His grace,
and by His mercy will He bring my justification.
He will judge me
in the righteousness of His truth
and in the greatness of His goodness
He will pardon all my sins.
Through His righteousness
he will cleanse me of the uncleanness of man
and ot the sins of the children of men,
that I may confess to God His righteousness,
and His majesty to the Most High.
Blessed art Thou, my God,
who openest the heart of Thy servant to know.
Establish all his deeds in righteousness,
and as it pleases Thee
to do for the elect of man
grant that the son of Thy handmaid
may stand before Thee for ever.
For without Thee no way is perfect,
and without Thy will nothing is done.
It is Thou who hast taught all knowledge
and all things come to pass by Thy will.
There is none beside Thee
to dispute Thy counsel,
or to understand all hy holy design,
or to contemplate the depth of Thy mysteries
and the power of Thy might.
Who can endure Thy glory,
and what is the son of man
in the midst of Thy wonderful deeds?
What shall one born of woman be accounted before Thee?
Kneaded from the dust,
his abode is the nourishmerit of worms.
He is but a shape,
but moulded clay, and inclines towards dust.
What shall hand-moulded clay reply?
What counsel shall it understand?
Damascus Document
Brit Damesek
The Damascus Document is a collection of rules and instructions reflecting the practices of a sectarian community. It includes two elements. The first is an admonition that implores the congregation to remain faithful to the covenant of those who retreated from Judea to the "Land of Damascus." The second lists statutes dealing with vows and oaths, the tribunal, witnesses and judges, purification of water, Sabbath laws, and ritual cleanliness. The right-hand margin is incomplete. The left-hand margin was sewn to another piece of parchment, as evidenced by the remaining stitches.
In 1896, noted Talmud scholar and educator Solomon Schechter discovered sectarian compositions which later were found to be medieval versions of the Damascus Document. Schechter's find in a synagogue storeroom near Cairo, almost fifty years before the Qumran discoveries, may be regarded as the true starting point of modern scroll research.
References
Baumgarten, J. "The Laws of the Damascus Document in Current Research." In The Damascus Document Reconsidered. Edited by M. Broshi. Jerusalem, 1992. Written by Baltimore Hebrew University scholar Joseph Baumgarten, this 1992 imprint includes an analysis of the Damascus Document and its relation to Jewish Law, or halakhah.
Rabin, C. The Zadokite Documents. Oxford, 1958.
Schechter, S. Fragments of a Zadokite Work: Documents of Jewish Sectaries, vol. 1. Cambridge, England, 1910.
English Translation of Damascus Document (Brit Damesek)
4Q271(Df)
Courtesy of the Israel Antiquities Authority (1)
...with money...
...[his means did not] suffice to [return it to him] and the year [for redemption approaches?]...
...and may God release him? from his sins. Let not [ ] in one, for
it is an abomination....And concerning what he said (Lev. 25:14), ["When you sell
anything to or buy anything from] your neighbor, you shall not defraud one another," this is the expli[cation...
...] everything that he knows that is found...
...and he knows that he is wronging him, whether it concerns man or beast. And if
[a man gives his daughter to another ma]n, let him disclose all her blemishes to him, lest he bring upon himself the judgement
[of the curse which is said (Deut. 27:18)] (of the one) that "makes the blind to wander out of the way." Moreover, he should not give her to one unfit for her, for
[that is Kila'yim, (plowing with) o]x and ass and wearing wool and linen together. Let no man bring
[a woman into the holy] who has had sexual experience, whether she had such experience
[in the home] of her father or as a widow who had intercourse after she was widowed. And any woman
[upon whom] there is a bad name in her maidenhood in her father's home, let no man take her, except
[upon examination] by reliable [women] who have clear knowledge, by command of the Supervisor over
[the Many. After]ward he may take her, and when he takes her he shall act in accordance with the law ...and he shall not tell...
The Divine Throne- Chariot ,
from the Dead Sea Scrolls.
... The ministers of the Glorious Face in the abode of the gods of knowledge fall down before him, and the cherubim utter blessings.
And as they rise up , there is a divine small voice and loud praise ; there is a divine small voice as they fold their wings.
The cherubim bless the image of the Throne-Chariot above the firmament, and they praise the majesty of the fiery firmament beneath the seat of his glory.
And between the turning wheels,
angels of holiness come and go, as it were a fiery vision of most holy spirits ; and about them flow seeming rivulets of fire,
like gleaming bronze, a radiance of many gorgeous colors, of marvelous pigments magnificiently mingled.
The Spirits of the Living God move perpetually with the glory of the wonderful Chariot. The small voice of blessing accompanies the tumult as they depart, and on the path of their return they worship the Holy One, Ascending they rise marvelously ; settling, they stay still. The sound of joyful praise is silenced and there is a small voice of blessing in all the camp of God.
And a voice of praise resounds from the midsts of all their divisions in worship. And each one in his place, all their numbered ones sing hymns of praise.
And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the Lord, by the chamber of Nathan-melech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire. 2 Kings 23:11
Enoch - Hanokh
One of the most important apocryphic works of the Second Temple Period is Enoch. According to the biblical narrative (Genesis 5:21-24), Enoch lived only 365 years (far less than the other patriarchs in the period before the Flood). Enoch "walked with God; then he was no more for God took him."
The original language of most of this work was, in all likelihood, Aramaic (an early Semitic language). Although the original version was lost in antiquity, portions of a Greek translation were discovered in Egypt and quotations were known from the Church Fathers. The discovery of the texts from Qumran Cave 4 has finally provided parts of the Aramaic original. In the fragment exhibited here, humankind is called on to observe how unchanging nature follows God's will.
Reference
Milik, Jazef. T., ed. The Books of Enoch: Aramaic Fragments of Qumran Cave 4 (Oxford, 1976) Printed book. General Collections, Library of Congress.
English Translation of Enoch (Hanokh)
4Q201(En ara)
Courtesy of the Israel Antiquities Authority (11)
Ena I ii
12. ...But you have changed your works,
13. [and have not done according to his command, and tran]sgressed against him; (and have spoken) haughty and harsh words, with your impure mouths,
14. [against his majesty, for your heart is hard]. You will have no peace.
Ena I iii
13. [They (the leaders) and all ... of them took for themselves]
14. wives from all that they chose and [they began to cohabit with them and to defile themselves with them];
15. and to teach them sorcery and [spells and the cutting of roots; and to acquaint them with herbs.]
16. And they become pregnant by them and bo[re (great) giants three thousand cubits high ...]
The Book of Enoch Chapters 1-34
God comes with ten thousands of his saints, to execute judgment upon replacing the Word with Ritual. Parables 1-2. From "The Apocrypha and Pseudepigrapha of the Old Testament"
When the Israelites fell into musical idolatry God turned them over to worship fhe starry host. In time they would be returned to Babylon. Therefore, Moses wrote an inverted history of the Hebrew People and by repeating the well known but distorted history he tried to guard them against the Canaanite Baalism. The history of the monarchy is this fall back into the idolatry which Enoch and all contemporaneous writers identified as that imposed by Satan to people from a total failure. These are popular books available from Amizon.com
The Book of Enoch the Prophet
(Secret Doctrine Reference Series)
Richard Laurence
Book of Enoch: Together with a Reprint of the Greek Fragments
Book of Enoch + Reprints Charles
Book of Enoch + Reprints Charles
The Book of the Secrets of Enoch Charles
The Book of Enoch Charles
1911 Encyclopedia
Defense of Enoch by Tertullian
Tatian (110-172); Irenaeus, Bishop of Lyons (115-185); Clement of Alexandria (150-220); Tertullian (160-230); Origen (186-255); Lactantius (260-330); in addition to: Methodius of Philippi, Minucius Felix, Commodianus, and Ambrose of Milan also approved of and supported the Enochian writings. Even St. Augustine (354-430) suppose the work to be a genuine one of the patriarch. A.G.H.
R.H. Charles (Oxford: Clarendon Press, 1913) Section I. Chapters I-XXXVI Chapters 1-54
The Book of Enoch is quoted by Jude and the story is repeated several times. Only by reading Enoch do we grasp what is being quoted. Someone has estimated that the book of Enoch is quoted at least 128 times in the New Testament.
Chapters 1-34 you are here
Chapters 35-70
Chapters 71-109
Chapter 1
1 The word of the blessing of Enoch, how he blessed the elect and the righteous, who were to exist in the time of trouble; rejecting all the wicked and ungodly. Enoch, a righteous man, who was (1) with God, answered and spoke, while his eyes were open, and while he saw a holy vision in the heavens. This the angels showed me.
(1) N.B. The italicized words supply a gap in the text.
2 From them I heard all things, and understood what I saw;
..........that which will not take place in this generation,
..........but in a generation which is to succeed at a distant period, on account of the elect.
3 Upon their account I spoke and conversed with him, who will go forth from his habitation,
the Holy and Mighty One, the God of the world:
4 Who will hereafter tread upon Mount Sinai;
..........appear with his hosts; and be manifested in the strength of his power from heaven.
Tatian (110-172); Irenaeus, Bishop of Lyons (115-185); Clement of Alexandria (150-220); Tertullian (160-230); Origen (186-255); Lactantius (260-330); in addition to: Methodius of Philippi, Minucius Felix, Commodianus, and Ambrose of Milan also approved of and supported the Enochian writings. Even St. Augustine (354-430) suppose the work to be a genuine one of the patriarch. A.G.H.
R.H. Charles (Oxford: Clarendon Press, 1913) Section I. Chapters I-XXXVI Chapters 1-54
The Book of Enoch is quoted by Jude and the story is repeated several times. Only by reading Enoch do we grasp what is being quoted. Someone has estimated that the book of Enoch is quoted at least 128 times in the New Testament.
Chapters 1-34 you are here
Chapters 35-70
Chapters 71-109
Chapter 1
1 The word of the blessing of Enoch, how he blessed the elect and the righteous, who were to exist in the time of trouble; rejecting all the wicked and ungodly. Enoch, a righteous man, who was (1) with God, answered and spoke, while his eyes were open, and while he saw a holy vision in the heavens. This the angels showed me.
(1) N.B. The italicized words supply a gap in the text.
2 From them I heard all things, and understood what I saw;
..........that which will not take place in this generation,
..........but in a generation which is to succeed at a distant period, on account of the elect.
3 Upon their account I spoke and conversed with him, who will go forth from his habitation,
the Holy and Mighty One, the God of the world:
4 Who will hereafter tread upon Mount Sinai;
..........appear with his hosts; and be manifested in the strength of his power from heaven.
5 All shall be afraid, and the Watchers be terrified.
6 Great fear and trembling shall seize them, even to the ends of the earth.
The lofty mountains shall be troubled, and the exalted hills depressed, melting like a honeycomb in the flame.
The earth shall be immerged, and all things which are in it perish; while judgment shall come upon all, even upon all the righteous:
7 But to them shall he give peace: he shall preserve the elect, and towards them exercise clemency.
8 Then shall all belong to God; be happy and blessed; and the splendour of the Godhead shall illuminate them.
Key to Music
Chapter 2
1 Behold, he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal for everything which the sinful and ungodly have done, and committed against him.
When God gave the Book of the Covenant, Exodus reads:
And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. Exodus 19:18
However, as a result of the musical idolatry--rising up to play--God gave them the Book of the Law to protect them. After punishment, God ordained the Levites to stand between the people and the Tabernacle as the symbol of His presence. All but the Levites and Priests were now strangers and the clergy must bear the burden for the people. Therefore, in Deuteronomy, the second law or that "in addition to the Covenant":
And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. Deut.33:1
And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery (burning-goad) law for them. Deut 33:2
Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. Deut 33:3
..........Moses commanded us a law, even the inheritance of the congregation of Jacob. Deut 33:4
6 Great fear and trembling shall seize them, even to the ends of the earth.
The lofty mountains shall be troubled, and the exalted hills depressed, melting like a honeycomb in the flame.
The earth shall be immerged, and all things which are in it perish; while judgment shall come upon all, even upon all the righteous:
7 But to them shall he give peace: he shall preserve the elect, and towards them exercise clemency.
8 Then shall all belong to God; be happy and blessed; and the splendour of the Godhead shall illuminate them.
Key to Music
Chapter 2
1 Behold, he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal for everything which the sinful and ungodly have done, and committed against him.
When God gave the Book of the Covenant, Exodus reads:
And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. Exodus 19:18
However, as a result of the musical idolatry--rising up to play--God gave them the Book of the Law to protect them. After punishment, God ordained the Levites to stand between the people and the Tabernacle as the symbol of His presence. All but the Levites and Priests were now strangers and the clergy must bear the burden for the people. Therefore, in Deuteronomy, the second law or that "in addition to the Covenant":
And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. Deut.33:1
And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery (burning-goad) law for them. Deut 33:2
Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. Deut 33:3
..........Moses commanded us a law, even the inheritance of the congregation of Jacob. Deut 33:4
This theme of Covenant, sin, and the Law is repeated in The Book of Jubilees
Quoted by Jude, vss. 14, 15.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, Jude 14
To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 15
The Jews sang in the type of the Egyptian threnodies (elegies for the dead):
Thus they made a golden bull, the image of an animal that was held to be the most sacred in that land;they offered unholy sacrifices, performed impious dances and sang hymns which differed in no way from the pagan mourning songs. Philo, De specialibus legibus.
"This reference probably indicates the use of songs from the cult of Osiris... it can hardly be denied that Egyptian influence on Jewish musical practices was quite significant. This would stand to reason because of the high quality of Egyptian cultic music. The tambourine or timbrel, a hoop of bells over which a white skin was stretched, came from Egypt.
Miriam used this instrument to accompany the singing and dancing on the shores of the Red Sea (Ex. 15). She is defined as a "sorceress."
"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).
Chapter 3
Jude condemned the musical agents of Satan and shows that the natural order is for all of God's created world obeys His laws. Only mankind has the freedom to go "roaming" over the sky and, much earlier, go bumping into one another creating great destruction on the earth:
1 All who are in the heavens know what is transacted there.
2 They know that the heavenly luminaries change not their paths; that each rises and sets regularly, every one at its proper period,
..........without transgressing the commands,
....................which they have received.
..........They behold the earth, and understand what is there transacted, from the beginning to the end of it.
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. Gen 8:22
3 They see that every work of God is invariable in the period of its appearance. They behold summer and winter: perceiving that the whole earth is full of water; and that the cloud, the dew, and the rain refresh it.
Chapter 4
1 They consider and behold every tree, how it appears to wither, and every leaf to fall off, except of fourteen trees, which are not deciduous; which wait from the old, to the appearance of the new leaf, for two or three winters.
Chapter 5
1 Again they consider the days of summer, that the sun is upon it at its very beginning; while you seek for a covered and shady spot on account of the burning sun; while the earth is scorched up with fervid heat, and you become incapable of walking either upon the ground or upon the rocks in consequence of that heat.
Chapter 6
1 They consider how the trees, when they put forth their green leaves, become covered, and produce fruit;
..........understanding everything, and knowing that He who lives for ever does all these things for you:
2 That the works at the beginning of every existing year, that all his works, are subservient to him, and invariable; yet as God has appointed, so are all things brought to pass.
3 They see, too, how the seas and the rivers together complete their respective operations:
4 But you endure not patiently, nor fulfill the commandments of the Lord;
..........but you transgress and calumniate his greatness;
..........and malignant are the words in your polluted mouths against his Majesty.
(Poluted in the Hebrew Halal or Chalal speeks fluently of instrument of music directed against God is polluting or prostituting or "taking away God's inheritance." This is the symbol of mark of those who used music as a MARK and cause of ignoring the Word of God. Job 21, Isaiah 5, Ezekiel 33, Amos 5, 6, 8)
Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.
5 You withered in heart, no peace shall be to you!
But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. Jude 10
Phtheiro (g5351) fthi'-ro; prob. strength. from phthio, (to pine or waste): prop. to shrivel or wither, i.e. to spoil (by any process) or (gen.) to ruin (espec. fig. by mor. influences, to deprave): - corrupt (self), defile, destroy
6 Therefore your days shall you curse, and the years of your lives shall perish; perpetual execration shall be multiplied, and you shall not obtain mercy.
7 In those days shall you resign your peace with the eternal maledictions of all the righteous,
and sinners shall perpetually execrate you;
8 Shall execrate you with the ungodly.
Lucifer has the king of Babylon as his old agent who will end like Enoch says:
Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. Is.14:9
All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Isa 14:10
Thy pomp is brought down to the grave, and the noise of thy viols: the worm (maggots) is spread under thee, and the worms cover thee. Is.14:11
Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Is.28:15
Lucfer as the king of Tyre is described by Ezekiel:
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold:
the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Ezekiel 28:13
Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Ezekiel 28:14
Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. Ezekiel 28:15
By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Ezekiel 28:16
As the end-time Babylonian Whore:
And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. Revelation 18:14
The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, Revelation 18:15
And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; Revelation 18:22
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9 The elect shall possess light, joy, and peace; and they shall inherit the earth.
..........Blessed are the meek: for they shall inherit the earth. Matthew 5:
10 But you, you unholy, shall be accursed.
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Isaiah 11:4
11 Then shall wisdom be given to the elect, all of whom shall live, and not again transgress by impiety or pride; but shall humble themselves, possessing prudence, and shall not repeat transgression.
AND there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: Isaiah 11:1
And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; Isaiah 11:2
And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: Isaiah 11:3
12 They shall not be condemned the whole period of their lives, not die in torment and indignation; but the sum of their days shall be completed, and they shall grow old in peace; while the years of their happiness shall be multiplied with joy, and with peace, for ever, the whole duration of their existence.
Chapter 7
1 It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful.
In the Bible this story speaks of Jubal who is Genun:
And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. Gen 4:19
And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. Gen 4:20
And his brothers name was Jubal: he was the father of all such as handle (Taphas: without divine warrant) the harp and organ. Gen 4:21
Taphas (h8610) taw-fas'; a prim. root; to manipulate, i. e. seize; chiefly to capture, wield; spec. to overlay; fig. to use unwarrantably: - catch, handle, (lay, take) hold (on, over), stop, surely, surprise, take.
Taphaph (h8608) taw-faf'; a prim. root; to drum, i. e. play (as) on the tambourine: - taber, play with timbrels.
Topheth (h8611) to'-feth; from the base of 8608; a smiting, i. e. (fig.) contempt: - tabret.
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. Gen 6:4
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Gen 6:5
2 And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other,
..........Come, let us select for ourselves wives from the progeny of men,
..........and let us beget children.
See the generation of Vipers and the Crooked Generation
(3) An Aramaic text reads "Watchers" here (J.T. Milik, Aramaic Fragments of Qumran Cave 4 [Oxford: Clarendon Press, 1976], p. 167).
See Genesis chapter 6, Jubilees 5
We must remember that Jesus said that the Word had been revealed in parables from the foundation of the world.
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Mt.13:35
Job tells part of the creation story in clearly symbolic terms:
He divideth the sea with his power, and by his understanding he smiteth through the proud. Job 26:12
By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. Job 26:13
Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand? Job 26:14
MOREOVER Job continued his parable, and said, Job 27:1
H1281 bגrıyach bגriach baw-ree'-akh, baw-ree'-akh From H1272 ; a fugitive, that is, the serpent (as fleeing), and the constellation by that name:--crooked, noble, piercing.
This passage, therefore, may not speak of semi-divine offspring of angels and women. Rather, it probably speaks of the religious institutions which are as old as history. By selecting wives who readily fell into the use of music and other forms of Ancient Near Eastern magic, the angels were able to build their own "families of God" in competition with those who obeyed the Word and lived in righteousness and justice. This will become clearer in the next part of First Enoch.
3 Then their leader Samyaza said to them;
..........I fear that you may perhaps be indisposed to the performance of this enterprise;
4 And that I alone shall suffer for so grievous a crime.
5 But they answered him and said; We all swear;
6 And bind ourselves by mutual execrations, that we will not change our intention, but execute our projected undertaking.
7 Then they swore all together, and all bound themselves by mutual execrations. Their whole number was two hundred, who descended upon Ardis, (4) which is the top of mount Armon. [Hermon]
(4) Upon Ardis. Or, "in the days of Jared" (R.H. Charles, ed. and trans., The Book of Enoch [Oxford: Clarendon Press, 1893], p. 63).
More than ten years ago we heard of a band of men who had bound themselves to restructure the church to "introduce instrumental music in worship and provide a wider role for women in worship." The method, of course, had to proceed cautiously as Navigating the Winds of Change.
Jared lived on the Holy Mountain and Satan taught Jubal or Genun how "to look to the hills" to bring them down with musical idolatry and mixed-sex choirs into the dark (no truth) land of the Cainites.
When Genun and the Cainites saw that they had been overcome by "wine, women and song" by Satan, they demonstrated that "misery loves company." In the same way, churches which have been captured by musical worship leave no stone unturned until they slander non-musical groups and try to force them to join. This, in a perverse way, gives those overcome a sense of confidence. The "bigger the crowd" the more they feel comfortable.
8 That mountain therefore was called Armon, because they had sworn upon it, (5) and bound themselves by mutual execrations.
(5) Mt. Armon, or Mt. Hermon, derives its name from the Hebrew word herem, a curse (Charles, p. 63).
Charam (h2763) khaw-ram'; a prim. root; to seclude; spec. (by a ban) to devote to relig. uses (espec. destruction); phys. and reflex. to be blunt as to the nose: - make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away).
Cherem (h2764) khay'-rem; or (Zech. 14:11) cherem kheh'-rem; from 2763; phys. (as shutting in) a net (either lit. or fig.); usually a doomed object; abstr. extermination: - (ac-) curse (-d, -d thing), dedicated thing, things which should have been utterly destroyed, (appointed to) utter destruction, devoted (thing), net
This somehow ties Eve to the "cows of Bashan"
JAMES H. CHARLESWORTH noting "mountain of God (is) the mountain of Bashan; A mountain [of many] peaks (is) the mountain of Bashan. "the den of the dragon-snake."..... Indicating that YHWH does not dwell on Bashan, which some Israelites may have confused with Hermon.
Chawah (h2332) khav-vaw'; causat. from 2331; life-giver; Chavvah (or Eve), the first woman: - Eve.
Ge.3:20 And Adam called his wifes name Eve; because she was the mother of all living.
Ge.4:1 AND Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord.
Ge 4:2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
No, in your heart you devise injustice, and your hands mete out violence on the earth. Psa 58:2
Even from birth the wicked go astray (adulterers, profane); from the womb they are wayward and speak lies. Psa 58:3
Their venom is like the venom of a snake, like that of a cobra that has stopped its ears Psa 58:4
(Venom in the second instance is the plural of Chauwah, life-giver or Eve, the first woman. She is ZOE, the female instructing principle.) Chauwowth yaiyr (h2334) khav-vothe' yaw-eer'; from the plur. of 2332 and a modification of 3265; hamlets of Jair, a region of Pal.: - [Bashan-] Havoth-jair. [Jaare-oregim']
See Adam and Eve Two Satan taught Genun (composite of Jubal, Jabal, Tubal-Cain and Naaman)
The Bacchae By Euripides shows the only understanding in history: instruments were given by the "gods."
Quoted by Jude, vss. 14, 15.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, Jude 14
To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 15
The Jews sang in the type of the Egyptian threnodies (elegies for the dead):
Thus they made a golden bull, the image of an animal that was held to be the most sacred in that land;they offered unholy sacrifices, performed impious dances and sang hymns which differed in no way from the pagan mourning songs. Philo, De specialibus legibus.
"This reference probably indicates the use of songs from the cult of Osiris... it can hardly be denied that Egyptian influence on Jewish musical practices was quite significant. This would stand to reason because of the high quality of Egyptian cultic music. The tambourine or timbrel, a hoop of bells over which a white skin was stretched, came from Egypt.
Miriam used this instrument to accompany the singing and dancing on the shores of the Red Sea (Ex. 15). She is defined as a "sorceress."
"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).
Chapter 3
Jude condemned the musical agents of Satan and shows that the natural order is for all of God's created world obeys His laws. Only mankind has the freedom to go "roaming" over the sky and, much earlier, go bumping into one another creating great destruction on the earth:
1 All who are in the heavens know what is transacted there.
2 They know that the heavenly luminaries change not their paths; that each rises and sets regularly, every one at its proper period,
..........without transgressing the commands,
....................which they have received.
..........They behold the earth, and understand what is there transacted, from the beginning to the end of it.
While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. Gen 8:22
3 They see that every work of God is invariable in the period of its appearance. They behold summer and winter: perceiving that the whole earth is full of water; and that the cloud, the dew, and the rain refresh it.
Chapter 4
1 They consider and behold every tree, how it appears to wither, and every leaf to fall off, except of fourteen trees, which are not deciduous; which wait from the old, to the appearance of the new leaf, for two or three winters.
Chapter 5
1 Again they consider the days of summer, that the sun is upon it at its very beginning; while you seek for a covered and shady spot on account of the burning sun; while the earth is scorched up with fervid heat, and you become incapable of walking either upon the ground or upon the rocks in consequence of that heat.
Chapter 6
1 They consider how the trees, when they put forth their green leaves, become covered, and produce fruit;
..........understanding everything, and knowing that He who lives for ever does all these things for you:
2 That the works at the beginning of every existing year, that all his works, are subservient to him, and invariable; yet as God has appointed, so are all things brought to pass.
3 They see, too, how the seas and the rivers together complete their respective operations:
4 But you endure not patiently, nor fulfill the commandments of the Lord;
..........but you transgress and calumniate his greatness;
..........and malignant are the words in your polluted mouths against his Majesty.
(Poluted in the Hebrew Halal or Chalal speeks fluently of instrument of music directed against God is polluting or prostituting or "taking away God's inheritance." This is the symbol of mark of those who used music as a MARK and cause of ignoring the Word of God. Job 21, Isaiah 5, Ezekiel 33, Amos 5, 6, 8)
Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.
5 You withered in heart, no peace shall be to you!
But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. Jude 10
Phtheiro (g5351) fthi'-ro; prob. strength. from phthio, (to pine or waste): prop. to shrivel or wither, i.e. to spoil (by any process) or (gen.) to ruin (espec. fig. by mor. influences, to deprave): - corrupt (self), defile, destroy
6 Therefore your days shall you curse, and the years of your lives shall perish; perpetual execration shall be multiplied, and you shall not obtain mercy.
7 In those days shall you resign your peace with the eternal maledictions of all the righteous,
and sinners shall perpetually execrate you;
8 Shall execrate you with the ungodly.
Lucifer has the king of Babylon as his old agent who will end like Enoch says:
Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. Is.14:9
All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Isa 14:10
Thy pomp is brought down to the grave, and the noise of thy viols: the worm (maggots) is spread under thee, and the worms cover thee. Is.14:11
Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Is.28:15
Lucfer as the king of Tyre is described by Ezekiel:
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold:
the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Ezekiel 28:13
Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Ezekiel 28:14
Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. Ezekiel 28:15
By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Ezekiel 28:16
As the end-time Babylonian Whore:
And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. Revelation 18:14
The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, Revelation 18:15
And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; Revelation 18:22
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9 The elect shall possess light, joy, and peace; and they shall inherit the earth.
..........Blessed are the meek: for they shall inherit the earth. Matthew 5:
10 But you, you unholy, shall be accursed.
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Isaiah 11:4
11 Then shall wisdom be given to the elect, all of whom shall live, and not again transgress by impiety or pride; but shall humble themselves, possessing prudence, and shall not repeat transgression.
AND there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: Isaiah 11:1
And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; Isaiah 11:2
And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: Isaiah 11:3
12 They shall not be condemned the whole period of their lives, not die in torment and indignation; but the sum of their days shall be completed, and they shall grow old in peace; while the years of their happiness shall be multiplied with joy, and with peace, for ever, the whole duration of their existence.
Chapter 7
1 It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful.
In the Bible this story speaks of Jubal who is Genun:
And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. Gen 4:19
And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. Gen 4:20
And his brothers name was Jubal: he was the father of all such as handle (Taphas: without divine warrant) the harp and organ. Gen 4:21
Taphas (h8610) taw-fas'; a prim. root; to manipulate, i. e. seize; chiefly to capture, wield; spec. to overlay; fig. to use unwarrantably: - catch, handle, (lay, take) hold (on, over), stop, surely, surprise, take.
Taphaph (h8608) taw-faf'; a prim. root; to drum, i. e. play (as) on the tambourine: - taber, play with timbrels.
Topheth (h8611) to'-feth; from the base of 8608; a smiting, i. e. (fig.) contempt: - tabret.
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. Gen 6:4
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Gen 6:5
2 And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other,
..........Come, let us select for ourselves wives from the progeny of men,
..........and let us beget children.
See the generation of Vipers and the Crooked Generation
(3) An Aramaic text reads "Watchers" here (J.T. Milik, Aramaic Fragments of Qumran Cave 4 [Oxford: Clarendon Press, 1976], p. 167).
See Genesis chapter 6, Jubilees 5
We must remember that Jesus said that the Word had been revealed in parables from the foundation of the world.
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Mt.13:35
Job tells part of the creation story in clearly symbolic terms:
He divideth the sea with his power, and by his understanding he smiteth through the proud. Job 26:12
By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. Job 26:13
Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand? Job 26:14
MOREOVER Job continued his parable, and said, Job 27:1
H1281 bגrıyach bגriach baw-ree'-akh, baw-ree'-akh From H1272 ; a fugitive, that is, the serpent (as fleeing), and the constellation by that name:--crooked, noble, piercing.
This passage, therefore, may not speak of semi-divine offspring of angels and women. Rather, it probably speaks of the religious institutions which are as old as history. By selecting wives who readily fell into the use of music and other forms of Ancient Near Eastern magic, the angels were able to build their own "families of God" in competition with those who obeyed the Word and lived in righteousness and justice. This will become clearer in the next part of First Enoch.
3 Then their leader Samyaza said to them;
..........I fear that you may perhaps be indisposed to the performance of this enterprise;
4 And that I alone shall suffer for so grievous a crime.
5 But they answered him and said; We all swear;
6 And bind ourselves by mutual execrations, that we will not change our intention, but execute our projected undertaking.
7 Then they swore all together, and all bound themselves by mutual execrations. Their whole number was two hundred, who descended upon Ardis, (4) which is the top of mount Armon. [Hermon]
(4) Upon Ardis. Or, "in the days of Jared" (R.H. Charles, ed. and trans., The Book of Enoch [Oxford: Clarendon Press, 1893], p. 63).
More than ten years ago we heard of a band of men who had bound themselves to restructure the church to "introduce instrumental music in worship and provide a wider role for women in worship." The method, of course, had to proceed cautiously as Navigating the Winds of Change.
Jared lived on the Holy Mountain and Satan taught Jubal or Genun how "to look to the hills" to bring them down with musical idolatry and mixed-sex choirs into the dark (no truth) land of the Cainites.
When Genun and the Cainites saw that they had been overcome by "wine, women and song" by Satan, they demonstrated that "misery loves company." In the same way, churches which have been captured by musical worship leave no stone unturned until they slander non-musical groups and try to force them to join. This, in a perverse way, gives those overcome a sense of confidence. The "bigger the crowd" the more they feel comfortable.
8 That mountain therefore was called Armon, because they had sworn upon it, (5) and bound themselves by mutual execrations.
(5) Mt. Armon, or Mt. Hermon, derives its name from the Hebrew word herem, a curse (Charles, p. 63).
Charam (h2763) khaw-ram'; a prim. root; to seclude; spec. (by a ban) to devote to relig. uses (espec. destruction); phys. and reflex. to be blunt as to the nose: - make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away).
Cherem (h2764) khay'-rem; or (Zech. 14:11) cherem kheh'-rem; from 2763; phys. (as shutting in) a net (either lit. or fig.); usually a doomed object; abstr. extermination: - (ac-) curse (-d, -d thing), dedicated thing, things which should have been utterly destroyed, (appointed to) utter destruction, devoted (thing), net
This somehow ties Eve to the "cows of Bashan"
JAMES H. CHARLESWORTH noting "mountain of God (is) the mountain of Bashan; A mountain [of many] peaks (is) the mountain of Bashan. "the den of the dragon-snake."..... Indicating that YHWH does not dwell on Bashan, which some Israelites may have confused with Hermon.
Chawah (h2332) khav-vaw'; causat. from 2331; life-giver; Chavvah (or Eve), the first woman: - Eve.
Ge.3:20 And Adam called his wifes name Eve; because she was the mother of all living.
Ge.4:1 AND Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord.
Ge 4:2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
No, in your heart you devise injustice, and your hands mete out violence on the earth. Psa 58:2
Even from birth the wicked go astray (adulterers, profane); from the womb they are wayward and speak lies. Psa 58:3
Their venom is like the venom of a snake, like that of a cobra that has stopped its ears Psa 58:4
(Venom in the second instance is the plural of Chauwah, life-giver or Eve, the first woman. She is ZOE, the female instructing principle.) Chauwowth yaiyr (h2334) khav-vothe' yaw-eer'; from the plur. of 2332 and a modification of 3265; hamlets of Jair, a region of Pal.: - [Bashan-] Havoth-jair. [Jaare-oregim']
See Adam and Eve Two Satan taught Genun (composite of Jubal, Jabal, Tubal-Cain and Naaman)
The Bacchae By Euripides shows the only understanding in history: instruments were given by the "gods."
"Anon shall the whole land be dancing, when Bromius leads his revellers to the hills, to the hills away! where wait him groups of maidens from loom and shuttle roused in frantic haste by Dionysus. O hidden cave of the Curetes! O hallowed haunts in Crete, that saw Zeus born,
where Corybantes with crested helms devised for me in their grotto the rounded timbrel of ox-hide (lifeless instrument), mingling Bacchic minstrelsy with the shrill sweet accents of the Phrygian flute,
..........a gift bestowed by them on mother Rhea,
..........to add its crash of music to the Bacchantes'
..........shouts of joy;
but frantic satyrs won it from the mother-goddess for their own, and added it to their dances in festivals, which gladden the heart of Dionysus, each third recurrent year. Oh! happy that votary, when from the hurrying revel-rout he sinks to earth, in his holy robe of fawnskin, chasing the goat to drink its blood, a banquet sweet of flesh uncooked, as he hastes to Phrygia's or to Libya's hills; while in the van the Bromian god exults with cries of Evoe (Eve or ZOE among the Gnostics). With milk and wine and streams of luscious honey flows the earth, and Syrian incense smokes.
While the Bacchante holding in his hand a blazing torch of pine uplifted on his wand waves it, as he speeds along, rousing wandering votaries, and as he waves it cries aloud with wanton tresses tossing in the breeze; and thus to crown the revelry, he raises loud his voice, "On, on, ye Bacchanals, pride of Tmolus (a gold-producing mountain in Lydia, near Sardis:)
with its rills of gold to the sound of the booming drum,
chanting in joyous strains the praises of your joyous god with Phrygian accents lifted high,
what time the holy lute with sweet complaining note invites you to your hallowed sport,
according well with feet that hurry wildly to the hills; like a colt that gambols at its mother's side in the pasture, with gladsome heart each Bacchante bounds along."
9 These are the names of their chiefs: Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, Ramuel, Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them. (6)
(6) The Aramaic texts preserve an earlier list of names of these Watchers:
Semihazah; Artqoph; Ramtel; Kokabel; Ramel; Danieal; Zeqiel; Baraqel; Asael; Hermoni; Matarel; Ananel; Stawel; Samsiel; Sahriel; Tummiel; Turiel; Yomiel; Yhaddiel (Milik, p. 151).
10 Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.
Again, remember that the "trees" in Eden were various nations. The nation of Assyria in Ezekiel 31 was the "tallest tree in Eden" who sucked up all of the water (the word).
Wives are symbolic of "churches" in the New Testament and of God's chosen people in the Old Testament. When Israel fell into "worship like the nations" it involved songs and instruments as part of religious incantations.
The the Sons of God and Daughters of men, Chapter XIV.-Their Discoveries.
"For after the intercourse, being asked to show what they were before, and being no longer able to do so, on account of their being unable to do aught else after their defilement, yet wishing to please their mistresses, instead of themselves, they showed the bowel (marrow) of the earth; I mean, the choice metals, [flowers of metal] gold, brass, silver, iron, and the like, with all the most precious stones.
And along with these charmed stones, they delivered the arts of the things pertaining to each, and imparted the discovery of magic, and taught astronomy,
and the powers of roots, and whatever was impossible to be found out by the human mind; also the reeking of gold and silver, and the like, and the various dyeing of garments. And all things, in short,
which are for the adornment and delight of women, are the discoveries of these demons bound in flesh.
Of the king of Tyre as an agent of Lucifer, Ezekiel wrote:
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold:
the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Eze.28:13
11 And the women conceiving brought forth giants, (7)
(7) The Greek texts vary considerably from the Ethiopic text here. One Greek manuscript adds to this section, "And they [the women] bore to them [the Watchers] three races: first, the great giants. The giants brought forth [some say "slew"] the Naphelim, and the Naphelim brought forth [or "slew"] the Elioud. And they existed, increasing in power according to their greatness." See the account in the Book of Jubilees.
12 Whose stature was each three hundred cubits. These devoured all which the labor of men produced; until it became impossible to feed them;
13 When they turned themselves against men, in order to devour them;
14 And began to injure birds, beasts, reptiles, and fishes, to eat their flesh one after another, (8) and to drink their blood.
(8) Their flesh one after another. Or, "one another's flesh." R.H. Charles notes that this phrase may refer to the destruction of one class of giants by another (Charles, p. 65).
This may be the "polemic" battle noted in Revelation 20.
15 Then the earth reproved the unrighteous.
These were men and women who began as "servants" but before long all of the resources of the people or "church" were devoured by the superior angel (messenger) and his staff and programs. It was always unlawful to demand a tithe of wages. Therefore, God said:
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers,
..........and against those that oppress the hireling in his wages,
..........the widow, and the fatherless, and that turn aside the stranger from his right,
..........and fear not me, saith the Lord of hosts. Mal.3:5 Woe unto you,
scribes and Pharisees, hypocrites for ye devour widows houses,
and for a pretence make long prayer: therefore ye shall receive the greater damnation. Mt.23:14
Enoch and history agree that music was a primary method of sorcery.
Chapter 8
1 Moreover Azazyel (Tubal-Cain etal.) taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and all sorts of dyes, so that the world became altered.
In the Sons of The Gods:
(r) Genun (Tubal-Cain etal.) the Canaanite, son of Lamech the Blind, living in the Land of the Slime Pits,
..........was ruled by Azael from his earliest youth,
..........and invented all sorts of musical instruments.
..........When he played these, Azael entered into them too,
..........so that they gave forth seductive tunes entrancing the hearts of all listeners.
Genun would assemble companies of musicians,
..........who inflamed one another with music until their lust burned bright like fire,
..........and they lay together promiscuously.
with its rills of gold to the sound of the booming drum,
chanting in joyous strains the praises of your joyous god with Phrygian accents lifted high,
what time the holy lute with sweet complaining note invites you to your hallowed sport,
according well with feet that hurry wildly to the hills; like a colt that gambols at its mother's side in the pasture, with gladsome heart each Bacchante bounds along."
9 These are the names of their chiefs: Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, Ramuel, Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them. (6)
(6) The Aramaic texts preserve an earlier list of names of these Watchers:
Semihazah; Artqoph; Ramtel; Kokabel; Ramel; Danieal; Zeqiel; Baraqel; Asael; Hermoni; Matarel; Ananel; Stawel; Samsiel; Sahriel; Tummiel; Turiel; Yomiel; Yhaddiel (Milik, p. 151).
10 Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.
Again, remember that the "trees" in Eden were various nations. The nation of Assyria in Ezekiel 31 was the "tallest tree in Eden" who sucked up all of the water (the word).
Wives are symbolic of "churches" in the New Testament and of God's chosen people in the Old Testament. When Israel fell into "worship like the nations" it involved songs and instruments as part of religious incantations.
The the Sons of God and Daughters of men, Chapter XIV.-Their Discoveries.
"For after the intercourse, being asked to show what they were before, and being no longer able to do so, on account of their being unable to do aught else after their defilement, yet wishing to please their mistresses, instead of themselves, they showed the bowel (marrow) of the earth; I mean, the choice metals, [flowers of metal] gold, brass, silver, iron, and the like, with all the most precious stones.
And along with these charmed stones, they delivered the arts of the things pertaining to each, and imparted the discovery of magic, and taught astronomy,
and the powers of roots, and whatever was impossible to be found out by the human mind; also the reeking of gold and silver, and the like, and the various dyeing of garments. And all things, in short,
which are for the adornment and delight of women, are the discoveries of these demons bound in flesh.
Of the king of Tyre as an agent of Lucifer, Ezekiel wrote:
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold:
the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Eze.28:13
11 And the women conceiving brought forth giants, (7)
(7) The Greek texts vary considerably from the Ethiopic text here. One Greek manuscript adds to this section, "And they [the women] bore to them [the Watchers] three races: first, the great giants. The giants brought forth [some say "slew"] the Naphelim, and the Naphelim brought forth [or "slew"] the Elioud. And they existed, increasing in power according to their greatness." See the account in the Book of Jubilees.
12 Whose stature was each three hundred cubits. These devoured all which the labor of men produced; until it became impossible to feed them;
13 When they turned themselves against men, in order to devour them;
14 And began to injure birds, beasts, reptiles, and fishes, to eat their flesh one after another, (8) and to drink their blood.
(8) Their flesh one after another. Or, "one another's flesh." R.H. Charles notes that this phrase may refer to the destruction of one class of giants by another (Charles, p. 65).
This may be the "polemic" battle noted in Revelation 20.
15 Then the earth reproved the unrighteous.
These were men and women who began as "servants" but before long all of the resources of the people or "church" were devoured by the superior angel (messenger) and his staff and programs. It was always unlawful to demand a tithe of wages. Therefore, God said:
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers,
..........and against those that oppress the hireling in his wages,
..........the widow, and the fatherless, and that turn aside the stranger from his right,
..........and fear not me, saith the Lord of hosts. Mal.3:5 Woe unto you,
scribes and Pharisees, hypocrites for ye devour widows houses,
and for a pretence make long prayer: therefore ye shall receive the greater damnation. Mt.23:14
Enoch and history agree that music was a primary method of sorcery.
Chapter 8
1 Moreover Azazyel (Tubal-Cain etal.) taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and all sorts of dyes, so that the world became altered.
In the Sons of The Gods:
(r) Genun (Tubal-Cain etal.) the Canaanite, son of Lamech the Blind, living in the Land of the Slime Pits,
..........was ruled by Azael from his earliest youth,
..........and invented all sorts of musical instruments.
..........When he played these, Azael entered into them too,
..........so that they gave forth seductive tunes entrancing the hearts of all listeners.
Genun would assemble companies of musicians,
..........who inflamed one another with music until their lust burned bright like fire,
..........and they lay together promiscuously.
He also brewed beer, gathered great crowds in taverns, gave them to drink,
..........and taught them to forge iron swords and spear-points,
..........with which to do murder at random when they were drunk.
The false breastplace of Lucifer worn by the king/queen of Babylon and of Tyre. Two of the tribal stones are replaced with musical instruments: drums and wind instruments.
"Slightly less familiar are the Devil's musical exploits. He not only loves singing but is master of the violin, of which instrument of evil he is reputedly the inventor. By the same token he can give mastery of the violin, bartering infernal skill for the pupil's soul.
These legends are related to the larger belief in the supernatural origin of musical skill and individual songs." (Botkin, B. A., A Treasury of American Folklore, Crown Publishers, p. 718; Cf. The Devil and the Fiddle, Herbert Halpert, Hoosier Folklore Bulletin, Vol II (Dec., 1943).
"In pagan traditions, musical instruments are invented by gods or demi-gods, such as titans. In the Bible, credit is assigned to antediluvian patriarchs, for example, the descendants of Cain in Genesis 4:21.
There is no other biblical tradition about the invention of musical instruments." (Freedman, David Noel, Bible Review, Summer 1985, p. 51). (Proof Here).
The king of Tyre was the agent of Lucifer according to Ezekiel. In describing the breastplate two Israelite tribes are left out. They are replaced with tambourines and flutes or pipes:
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Eze.28:13
According to Psalm 41, Judas as the agent of Satan and the den of vipers in Jerusalem, represented the same seductive force Satan always used against God's people. Jesus said that:
They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. Lu.7:32
Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kir-heres: because the riches that he hath gotten are perished. Je.48:36
Hippolytus and Hermes and the Mark of the Beast or Dragon
2 Impiety increased; fornication multiplied; and they transgressed and corrupted all their ways.
3 Amazarak taught all the sorcerers, and dividers of roots:
4 Armers taught the solution of sorcery;
5 Barkayal taught the observers of the stars, (9)
..........(9) Observers of the stars. Astrologers (Charles, p. 67). 6 Akibeel taught signs;
7 Tamiel taught astronomy;
8 And Asaradel taught the motion of the moon,
9 And men, being destroyed, cried out; and their voice reached to heaven.
Isa 57:3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
Anan (h6049) aw-nan'; a prim. root; to cover; used only as denom. from 6051, to cloud over; fig. to act covertly, i. e. practise magic: - * bring, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer.
2K.21:6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger.
Is.2:6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: Je.27:9
And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers: Mi.5:12
Isa 57:4 Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,
Sport:
Anag (h6026) aw-nag'; a prim. root; to be soft or pliable, i. e. (fig.) effeminate or luxurious: - delicate (-ness), (have) delight (self), sport self.
The second book of Adam and Eve puts the emphasis upon instrumental music and mix-sex choirs. We know from Babylonia that this was a primary method of sorcery.
Ravishing music; strong drink loosed among the sons of Cain. They don colorful clothing.
..........The children of Seth look on with longing eyes.
..........They revolt from wise counsel; they descend the mountain into the valley of iniquity.
..........They can not ascend the mountain again.
..........and taught them to forge iron swords and spear-points,
..........with which to do murder at random when they were drunk.
The false breastplace of Lucifer worn by the king/queen of Babylon and of Tyre. Two of the tribal stones are replaced with musical instruments: drums and wind instruments.
"Slightly less familiar are the Devil's musical exploits. He not only loves singing but is master of the violin, of which instrument of evil he is reputedly the inventor. By the same token he can give mastery of the violin, bartering infernal skill for the pupil's soul.
These legends are related to the larger belief in the supernatural origin of musical skill and individual songs." (Botkin, B. A., A Treasury of American Folklore, Crown Publishers, p. 718; Cf. The Devil and the Fiddle, Herbert Halpert, Hoosier Folklore Bulletin, Vol II (Dec., 1943).
"In pagan traditions, musical instruments are invented by gods or demi-gods, such as titans. In the Bible, credit is assigned to antediluvian patriarchs, for example, the descendants of Cain in Genesis 4:21.
There is no other biblical tradition about the invention of musical instruments." (Freedman, David Noel, Bible Review, Summer 1985, p. 51). (Proof Here).
The king of Tyre was the agent of Lucifer according to Ezekiel. In describing the breastplate two Israelite tribes are left out. They are replaced with tambourines and flutes or pipes:
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Eze.28:13
According to Psalm 41, Judas as the agent of Satan and the den of vipers in Jerusalem, represented the same seductive force Satan always used against God's people. Jesus said that:
They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. Lu.7:32
Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kir-heres: because the riches that he hath gotten are perished. Je.48:36
Hippolytus and Hermes and the Mark of the Beast or Dragon
2 Impiety increased; fornication multiplied; and they transgressed and corrupted all their ways.
3 Amazarak taught all the sorcerers, and dividers of roots:
4 Armers taught the solution of sorcery;
5 Barkayal taught the observers of the stars, (9)
..........(9) Observers of the stars. Astrologers (Charles, p. 67). 6 Akibeel taught signs;
7 Tamiel taught astronomy;
8 And Asaradel taught the motion of the moon,
9 And men, being destroyed, cried out; and their voice reached to heaven.
Isa 57:3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
Anan (h6049) aw-nan'; a prim. root; to cover; used only as denom. from 6051, to cloud over; fig. to act covertly, i. e. practise magic: - * bring, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer.
2K.21:6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the Lord, to provoke him to anger.
Is.2:6 Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and are soothsayers like the Philistines, and they please themselves in the children of strangers.
Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: Je.27:9
And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers: Mi.5:12
Isa 57:4 Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,
Sport:
Anag (h6026) aw-nag'; a prim. root; to be soft or pliable, i. e. (fig.) effeminate or luxurious: - delicate (-ness), (have) delight (self), sport self.
The second book of Adam and Eve puts the emphasis upon instrumental music and mix-sex choirs. We know from Babylonia that this was a primary method of sorcery.
Ravishing music; strong drink loosed among the sons of Cain. They don colorful clothing.
..........The children of Seth look on with longing eyes.
..........They revolt from wise counsel; they descend the mountain into the valley of iniquity.
..........They can not ascend the mountain again.
1 AFTER Cain had gone down to the land of dark soil, and his children had multiplied therein,
there was one of them, whose name was Genun, son of Lamech the blind who slew Cain.
there was one of them, whose name was Genun, son of Lamech the blind who slew Cain.
2 But as to this Genun, Satan came into him in his childhood;
..........and he made sundry trumpets and horns, and string instruments,
..........cymbals and psalteries, and lyres and harps, and flutes;
..........and he played on them at all times and at every hour.
[The horns in Hebrew were the yobels or Jubals from which Jubilee gets its meaning. Genun plays the part of Jubal. The trumpet and the idea of "triumphing over" people with panic noise go together.]
In the Babylonian stories two important gifts or "ME" was the art of homosexual love and making instrumental music. This was important in descending through the seven gates of hell. It was also the practice of lamenting for Tammuz in Ezekiel 8 practiced by the women.
"In the name of my power! In the name of my holy shrine!
To my daughter Inanna I shall give Truth!
..........Descent into the underworld! Ascent from the underworld!
..........The art of lovemaking! The art of kissing the phallus!"
"In the name of my power! In the name of my holy shrine!
To my daughter Inanna I shall give
The holy priestess of heaven!
..........The setting up of lamentations! The rejoicing of the heart!
..........The giving of judgements! The making of decisions!"
He gave me the art of kissing the phallus.
He gave me the art of prostitution.
He gave me the resounding musical instrument.
He gave me the art of song.
..........He gave me the art of the elder
..........He gave me the kindling of strife.
"On the day the Boat of Heaven
Enters the Nigulla Gate of Uruk,
Let high water sweep over the streets;
Let high water flow over the paths.
Let old men give counsel;
Let old women offer heart-soothing.
Let the young men show the might of their weapons;
Let the little children laugh and sing.
Let all Uruk be festive!
Let the high priest greet the Boat of Heaven with song.
Let him utter prayers.
Let him slaughter oxen and sheep.
Let him pour beer out of the cup.
..........Let the drum and tambourine resound.
..........Let the sweet tigi-music be played.
..........Let all the lands proclaim my noble name.
..........Let my people sing my praises."
Chapter 9
1 Then Michael and Gabriel, Raphael, Suryal, and Uriel, looked down from heaven, and saw the quantity of blood which was shed on earth, and all the iniquity which was done upon it, and said one to another, It is the voice of their cries;
2 The earth deprived of her children has cried even to the gate of heaven.
And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day. Amos 8:10
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: Amos 8: 11
And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. Amos 8: 12
3 And now to you, O you holy one of heaven, the souls of men complain, saying,
Obtain Justice for us with (10) the Most High. Then they said to their Lord, the King, You are Lord of lords, God of gods, King of kings.
The throne of your glory is for ever and ever, and for ever and ever is your name sanctified and glorified. You are blessed and glorified.
(10) Obtain justice for us with. Literally, "Bring judgment to us from." (Richard Laurence, ed. and trans., The Book of Enoch the Prophet [London: Kegan Paul, Trench & Co., 1883], p. 9).
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: Re.6:9
And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Rev 6:10
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Rev 6:11
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Rev 17:12
These have one mind, and shall give their power and strength unto the beast. Rev 17: 13
See The Sophia-Zoe-Music Connection
These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Rev 17: 14
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Rev 17: 15
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: Re.14:10
And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. Rev 19:15
And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Rev 19: 16
4 You have made all things; you possess power over all things; and all things are open and manifest before you. You behold all things, and nothing can be concealed from you.
Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. Rev 4:11
Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. Hebrews 4:13
5 You have seen what Azazyel has done, how he has taught every species of iniquity upon earth,
..........and has disclosed to the world all the secret things which are done in the heavens.
See how Nadab and Abihu imposed incense along with the other rituals of worship of "the starry host" because of musical idolatry at Mount Sinai.
Even all nations shall say, Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? Deut 29:24
..........and he made sundry trumpets and horns, and string instruments,
..........cymbals and psalteries, and lyres and harps, and flutes;
..........and he played on them at all times and at every hour.
[The horns in Hebrew were the yobels or Jubals from which Jubilee gets its meaning. Genun plays the part of Jubal. The trumpet and the idea of "triumphing over" people with panic noise go together.]
In the Babylonian stories two important gifts or "ME" was the art of homosexual love and making instrumental music. This was important in descending through the seven gates of hell. It was also the practice of lamenting for Tammuz in Ezekiel 8 practiced by the women.
"In the name of my power! In the name of my holy shrine!
To my daughter Inanna I shall give Truth!
..........Descent into the underworld! Ascent from the underworld!
..........The art of lovemaking! The art of kissing the phallus!"
"In the name of my power! In the name of my holy shrine!
To my daughter Inanna I shall give
The holy priestess of heaven!
..........The setting up of lamentations! The rejoicing of the heart!
..........The giving of judgements! The making of decisions!"
He gave me the art of kissing the phallus.
He gave me the art of prostitution.
He gave me the resounding musical instrument.
He gave me the art of song.
..........He gave me the art of the elder
..........He gave me the kindling of strife.
"On the day the Boat of Heaven
Enters the Nigulla Gate of Uruk,
Let high water sweep over the streets;
Let high water flow over the paths.
Let old men give counsel;
Let old women offer heart-soothing.
Let the young men show the might of their weapons;
Let the little children laugh and sing.
Let all Uruk be festive!
Let the high priest greet the Boat of Heaven with song.
Let him utter prayers.
Let him slaughter oxen and sheep.
Let him pour beer out of the cup.
..........Let the drum and tambourine resound.
..........Let the sweet tigi-music be played.
..........Let all the lands proclaim my noble name.
..........Let my people sing my praises."
Chapter 9
1 Then Michael and Gabriel, Raphael, Suryal, and Uriel, looked down from heaven, and saw the quantity of blood which was shed on earth, and all the iniquity which was done upon it, and said one to another, It is the voice of their cries;
2 The earth deprived of her children has cried even to the gate of heaven.
And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day. Amos 8:10
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: Amos 8: 11
And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. Amos 8: 12
3 And now to you, O you holy one of heaven, the souls of men complain, saying,
Obtain Justice for us with (10) the Most High. Then they said to their Lord, the King, You are Lord of lords, God of gods, King of kings.
The throne of your glory is for ever and ever, and for ever and ever is your name sanctified and glorified. You are blessed and glorified.
(10) Obtain justice for us with. Literally, "Bring judgment to us from." (Richard Laurence, ed. and trans., The Book of Enoch the Prophet [London: Kegan Paul, Trench & Co., 1883], p. 9).
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: Re.6:9
And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Rev 6:10
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Rev 6:11
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Rev 17:12
These have one mind, and shall give their power and strength unto the beast. Rev 17: 13
See The Sophia-Zoe-Music Connection
These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Rev 17: 14
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Rev 17: 15
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: Re.14:10
And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. Rev 19:15
And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Rev 19: 16
4 You have made all things; you possess power over all things; and all things are open and manifest before you. You behold all things, and nothing can be concealed from you.
Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. Rev 4:11
Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. Hebrews 4:13
5 You have seen what Azazyel has done, how he has taught every species of iniquity upon earth,
..........and has disclosed to the world all the secret things which are done in the heavens.
See how Nadab and Abihu imposed incense along with the other rituals of worship of "the starry host" because of musical idolatry at Mount Sinai.
Even all nations shall say, Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? Deut 29:24
Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them when he brought them forth out of the land of Egypt: Deut 29:25
God gave Israel a Covenant like that given to Abraham containing no priesthood or sacrifice. When they returned to the musical worship of Egypt God broke the covenant and gave then another Law which was not good.
For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them: Deut 29:26
This musical worship was demon worship according to Paul to the Corinthians 10.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: Deut 29:27
And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. Deut 29:28
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. Deut 29:29
The making of instrumental music and mixed-sex choirs were taught by Azazyel using youth such as Jubal or Genun. Therefore, when used to take the mind off the Word of God, it is called iniquity and it will be punished when God comes with ten thousand angels or saints.
The Gnostics saw Sophia-Zoe in the same way Lucifer or Azazyel is defined and
Now the production of the instructor came about as follows. When Sophia let fall a droplet of light, it flowed onto the water, and immediately a human being appeared, being androgynous.
That droplet she molded first as a female body.
Afterwards, using the body she molded it in the likeness of the mother, which had appeared. And he finished it in twelve months. An androgynous human being was produced, whom the Greeks call Hermaphrodites; and whose mother the Hebrews call Eve of Life (Eve-Zoe), namely, the female instructor of life.
God gave Israel a Covenant like that given to Abraham containing no priesthood or sacrifice. When they returned to the musical worship of Egypt God broke the covenant and gave then another Law which was not good.
For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them: Deut 29:26
This musical worship was demon worship according to Paul to the Corinthians 10.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: Deut 29:27
And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. Deut 29:28
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. Deut 29:29
The making of instrumental music and mixed-sex choirs were taught by Azazyel using youth such as Jubal or Genun. Therefore, when used to take the mind off the Word of God, it is called iniquity and it will be punished when God comes with ten thousand angels or saints.
The Gnostics saw Sophia-Zoe in the same way Lucifer or Azazyel is defined and
Now the production of the instructor came about as follows. When Sophia let fall a droplet of light, it flowed onto the water, and immediately a human being appeared, being androgynous.
That droplet she molded first as a female body.
Afterwards, using the body she molded it in the likeness of the mother, which had appeared. And he finished it in twelve months. An androgynous human being was produced, whom the Greeks call Hermaphrodites; and whose mother the Hebrews call Eve of Life (Eve-Zoe), namely, the female instructor of life.
Her offspring is the creature that is lord.
Afterwards, the authorities called it "Beast",
so that it might lead astray their modelled creatures.
The interpretation of "the beast" is "the instructor".
For it was found to be the wisest of all beings.
6 Samyaza also has taught sorcery, to whom you have given authority over those who are associated with him. They have gone together to the daughters of men; have lain with them; have become polluted;
Pollute in Hebrew: Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.
7 And have discovered crimes (11) to them.
..........(11) Discovered crimes. Or, "revealed these sins" (Charles, p. 70).
8 The women likewise have brought forth giants.
9 Thus has the whole earth been filled with blood and with iniquity.
10 And now behold the souls of those who are
Matt 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
THE VIPER GENERATION:
Luke 1:74 That he would grant unto us, that we,
.........being delivered out of the hand of our enemies,
.........might serve him without fear,
The enemy is the Nahash or serpent or Musical Enchanter John called Sorcerers (singers, musicians).
For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. Re.9:19
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Re.12:9
G2190 echthros ekh-thros' From a primary word echthō (to hate); hateful (passively odious, or actively hostile); usually as a noun, an adversary (especially Satan):--enemy, foe.
G2191 echidna ekh'-id-nah Of uncertain origin; an adder or other poisonous snake (literally or figuratively): viper.
Matt 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell
Fear is "phobos" or 'Apollyon" is the 'spiritual anxiety' or the FEAR and FRIGHT which is Satan's DRIVEN PURPOSE for all musical rituals.
Afterwards, the authorities called it "Beast",
so that it might lead astray their modelled creatures.
The interpretation of "the beast" is "the instructor".
For it was found to be the wisest of all beings.
6 Samyaza also has taught sorcery, to whom you have given authority over those who are associated with him. They have gone together to the daughters of men; have lain with them; have become polluted;
Pollute in Hebrew: Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.
7 And have discovered crimes (11) to them.
..........(11) Discovered crimes. Or, "revealed these sins" (Charles, p. 70).
8 The women likewise have brought forth giants.
9 Thus has the whole earth been filled with blood and with iniquity.
10 And now behold the souls of those who are
Matt 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
THE VIPER GENERATION:
Luke 1:74 That he would grant unto us, that we,
.........being delivered out of the hand of our enemies,
.........might serve him without fear,
The enemy is the Nahash or serpent or Musical Enchanter John called Sorcerers (singers, musicians).
For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. Re.9:19
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Re.12:9
G2190 echthros ekh-thros' From a primary word echthō (to hate); hateful (passively odious, or actively hostile); usually as a noun, an adversary (especially Satan):--enemy, foe.
G2191 echidna ekh'-id-nah Of uncertain origin; an adder or other poisonous snake (literally or figuratively): viper.
Matt 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell
Fear is "phobos" or 'Apollyon" is the 'spiritual anxiety' or the FEAR and FRIGHT which is Satan's DRIVEN PURPOSE for all musical rituals.
Matt 23:34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
Matt 23:35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
11 And complain even to the gate of heaven.
12 Their groaning ascends; nor can they escape from the unrighteousness which is committed on earth. You know all things, before they exist.
13 You know these things, and what has been done by them; yet you do not speak to us.
14 What on account of these things ought we to do to them?
Chapter 10
1 Then the Most High, the Great and Holy One spoke,
2 And sent Arsayalalyur (12) to the son of Lamech,
..........(12) Arsayalalyur. Here one Greek text reads "Uriel."
3 Saying, Say to him in my name, Conceal yourself.
4 Then explain to him the consummation which is about to take place; for all the earth shall perish; the waters of a deluge shall come over the whole earth, and all things which are in it shall be destroyed.
5 And now teach him how he may escape, and how his seed may remain in all the earth.
6 Again the Lord said to Raphael, Bind Azazyel hand and foot; cast him into darkness; and opening the desert which is in Dudael, cast him in there.
7 Throw upon him hurled and pointed stones, covering him with darkness;
8 There shall he remain for ever; cover his face, that he may not see the light.
9 And in the great day of judgment let him be cast into the fire.
10 Restore the earth, which the angels have corrupted; and announce life to it, that I may revive it.
11 All the sons of men shall not perish in consequence of every secret,
..........by which the Watchers have destroyed, and which they have taught, their offspring.
12 All the earth has been corrupted by the effects of the teaching of Azazyel.
..........To him therefore ascribe the whole crime.
13 To Gabriel also the Lord said, Go to the biters, (13) to the reprobates, to the children of fornication;
..........and destroy the children of fornication, the offspring of the Watchers, from among men; bring them forth,
..........and excite them one against another. Let them perish by mutual slaughter; for length of days shall not be theirs.
(13) Biters. More accurately, "bastards" (Charles, p. 73; Michael A. Knibb, ed. and trans., The Ethiopic Book of Enoch [Oxford: Clarendon Press, 1978], p. 88).
14 They shall all entreat you, but their fathers shall not obtain their wishes respecting them; for they shall hope for eternal life, and that they may live, each of them, five hundred years.
15 To Michael likewise the Lord said, Go and announce his crime to Samyaza, and to the others who are with him, who have been associated with women, that they might be polluted with all their impurity.
And when all their sons shall be slain, when they shall see the perdition of their beloved,
bind them for seventy generations underneath the earth, even to the day of judgment, and of consummation,
until the judgment, the effect of which will last for ever, be completed.
This was not against marriage but against marriage of the angelic beings with humans. It is apparent, if we believe the Word, that their descendants still populate the earth and are at work when the sins they committed are repeated:
I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. Jude 5
And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Jude 6
Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Jude 7
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Re.11:8
BUT there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Peter 2:1
And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 2 Peter 2: 2
And through covetousness shall they with feigned words make merchandise of you:
whose judgment now of a long time lingereth not, and their damnation slumbereth not. 2 Peter 2: 3
For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 2 Peter 2: 4
And spared not the old world, but saved Noah the eigth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 2 Peter 2: 5
And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:9
And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20: 10
The king of Tyre, the king of Babylon and the end-time Babylonian whore represent the false prophets. Click to return above for details.
Sophia-Zoe is the Gnostic female model of the beast. Click Here Believe it or not, the beast is at work when women force the men into forming musical groups in an attempt to ascend up to God's throne or to drag Him down into their presence. History knows no other tradition.
16 Then shall they be taken away into the lowest depths of the fire in torments; and in confinement shall they be shut up for ever.
17 Immediately after this shall he, (14) together with them, burn and perish; they shall be bound until the consummation of many generations.
..........(14) He. I.e., Samyaza. 18 Destroy all the souls addicted to dalliance,
(15) and the offspring of the Watchers, for they have tyrannized over mankind.
..........(15) Dalliance. Or, "lust" (Knibb, p. 90; cp. Charles, p. 76). (Playful sex)
19 Let every oppressor perish from the face of the earth;
Oppressor in Hebrew: Nagas (h5065) naw-gas'; a prim. root; to drive (an animal, a workman, a debtor, an army); by impl. to tax, harass, tyrannize: - distress, driver, exact (-or), oppress (-or), * raiser of taxes, taskmaster.
That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! Isaiah 14:4
Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee. Isaiah 14:11
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! Isaiah 14:12
In the New Testament the oppressor is the religious ceremonialist:
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and
he to whomsoever the Son will reveal him. Matt 11:27
Come unto me all ye that labor and are heavy laden, and I will give you rest. Matt 11:28
Kopiao (g2872) kop-ee-ah'-o; from a der. of 2873; to feel fatigue; by impl. to work hard: - (bestow) labour, toil, be wearied.
Phortizo (g5412) for-tid'-zo; from 5414; to load up (prop. as aa vessel or animal), i.e. (fig.) to overburden with ceremony (or spiritual anxiety): - lade, be heavy laden.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matt 11:29
Meek is: Praos (g4235) prah'-os; a form of 4239, used in cert. parts; gentle, i.e. humble: - meek.
Lowley:Tapeinos (g5011) tap-i-nos'; of uncert. der.; depressed, i.e. (fig.) humiliated (in circumstances or disposition): - base, cast down, humble, of low degree (estate), lowly.
Rest is:
Anapausis (g372) an-ap'-ow-sis; from 373; intermission; by impl. recreation: - rest.
Anapauo (g373) an-up-ow'-o; from 303 and 3973; (reflex.) to repose (lit. or fig. [be exempt], remain); by impl. to refresh: - take ease, refresh, (give, take) rest.
For my yoke is easy, and my burden is light. Matt 11:30
20 Let every evil work be destroyed;
21 The plant of righteousness and of rectitude appear, and its produce become a blessing.
22 Righteousness and rectitude shall be for ever planted with delight.
23 And then shall all the saints give thanks, and live until they have begotten a thousand children, while the whole period of their youth, and their sabbaths shall be completed in peace. In those days all the earth shall be cultivated in righteousness; it shall be wholly planted with trees, and filled with benediction; every tree of delight shall be planted in it.
24 In it shall vines be planted; and the vine which shall be planted in it shall yield fruit to satiety; every seed, which shall be sown in it, shall produce for one measure a thousand; and one measure of olives shall produce ten presses of oil.
25 Purify the earth from all oppression, from all injustice, from all crime, from all impiety, and from all the pollution which is committed upon it. Exterminate them from the earth.
26 Then shall all the children of men be righteous, and all nations shall pay me divine honours, and bless me; and all shall adore me.
27 The earth shall be cleansed from all corruption, from every crime, from all punishment, and from all suffering; neither will I again send a deluge upon it from generation to generation for ever.
28 In those days I will open the treasures of blessing which are in heaven, that I may cause them to descend upon earth, and upon all the works and labour of man.
29 Peace and equity shall associate with the sons of men all the days of the world, in every generation of it.
(No Chapter 11)
Chapter 12
1 Before all these things Enoch was concealed; nor did any one of the sons of men know where he was concealed, where he had been, and what had happened.
2 He was wholly engaged with the holy ones, and with the Watchers in his days.
3 I, Enoch, was blessing the great Lord and King of peace.
4 And behold the Watchers called me Enoch the scribe.
5 Then the Lord said to me: Enoch, scribe of righteousness, go tell the Watchers of heaven,
..........who have deserted the lofty sky, and their holy everlasting station, who have been polluted with women.
6 And have done as the sons of men do, by taking to themselves wives,
..........and who have been greatly corrupted on the earth;
7 That on the earth they shall never obtain peace and remission of sin. For they shall not rejoice in their offspring; they shall behold the slaughter of their beloved; shall lament for the destruction of their sons; and shall petition for ever; but shall not obtain mercy and peace.
Chapter 13
1 Then Enoch, passing on, said to Azazyel: You shalt not obtain peace. A great sentence is gone forth against you. He shall bind you;
2 Neither shall relief, mercy, and supplication be yours, on account of the oppression which you have taught;
3 And on account of every act of blasphemy, tyranny, and sin, which you have discovered to the children of men.
11 And complain even to the gate of heaven.
12 Their groaning ascends; nor can they escape from the unrighteousness which is committed on earth. You know all things, before they exist.
13 You know these things, and what has been done by them; yet you do not speak to us.
14 What on account of these things ought we to do to them?
Chapter 10
1 Then the Most High, the Great and Holy One spoke,
2 And sent Arsayalalyur (12) to the son of Lamech,
..........(12) Arsayalalyur. Here one Greek text reads "Uriel."
3 Saying, Say to him in my name, Conceal yourself.
4 Then explain to him the consummation which is about to take place; for all the earth shall perish; the waters of a deluge shall come over the whole earth, and all things which are in it shall be destroyed.
5 And now teach him how he may escape, and how his seed may remain in all the earth.
6 Again the Lord said to Raphael, Bind Azazyel hand and foot; cast him into darkness; and opening the desert which is in Dudael, cast him in there.
7 Throw upon him hurled and pointed stones, covering him with darkness;
8 There shall he remain for ever; cover his face, that he may not see the light.
9 And in the great day of judgment let him be cast into the fire.
10 Restore the earth, which the angels have corrupted; and announce life to it, that I may revive it.
11 All the sons of men shall not perish in consequence of every secret,
..........by which the Watchers have destroyed, and which they have taught, their offspring.
12 All the earth has been corrupted by the effects of the teaching of Azazyel.
..........To him therefore ascribe the whole crime.
13 To Gabriel also the Lord said, Go to the biters, (13) to the reprobates, to the children of fornication;
..........and destroy the children of fornication, the offspring of the Watchers, from among men; bring them forth,
..........and excite them one against another. Let them perish by mutual slaughter; for length of days shall not be theirs.
(13) Biters. More accurately, "bastards" (Charles, p. 73; Michael A. Knibb, ed. and trans., The Ethiopic Book of Enoch [Oxford: Clarendon Press, 1978], p. 88).
14 They shall all entreat you, but their fathers shall not obtain their wishes respecting them; for they shall hope for eternal life, and that they may live, each of them, five hundred years.
15 To Michael likewise the Lord said, Go and announce his crime to Samyaza, and to the others who are with him, who have been associated with women, that they might be polluted with all their impurity.
And when all their sons shall be slain, when they shall see the perdition of their beloved,
bind them for seventy generations underneath the earth, even to the day of judgment, and of consummation,
until the judgment, the effect of which will last for ever, be completed.
This was not against marriage but against marriage of the angelic beings with humans. It is apparent, if we believe the Word, that their descendants still populate the earth and are at work when the sins they committed are repeated:
I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. Jude 5
And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Jude 6
Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Jude 7
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Re.11:8
BUT there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Peter 2:1
And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 2 Peter 2: 2
And through covetousness shall they with feigned words make merchandise of you:
whose judgment now of a long time lingereth not, and their damnation slumbereth not. 2 Peter 2: 3
For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 2 Peter 2: 4
And spared not the old world, but saved Noah the eigth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 2 Peter 2: 5
And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:9
And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20: 10
The king of Tyre, the king of Babylon and the end-time Babylonian whore represent the false prophets. Click to return above for details.
Sophia-Zoe is the Gnostic female model of the beast. Click Here Believe it or not, the beast is at work when women force the men into forming musical groups in an attempt to ascend up to God's throne or to drag Him down into their presence. History knows no other tradition.
16 Then shall they be taken away into the lowest depths of the fire in torments; and in confinement shall they be shut up for ever.
17 Immediately after this shall he, (14) together with them, burn and perish; they shall be bound until the consummation of many generations.
..........(14) He. I.e., Samyaza. 18 Destroy all the souls addicted to dalliance,
(15) and the offspring of the Watchers, for they have tyrannized over mankind.
..........(15) Dalliance. Or, "lust" (Knibb, p. 90; cp. Charles, p. 76). (Playful sex)
19 Let every oppressor perish from the face of the earth;
Oppressor in Hebrew: Nagas (h5065) naw-gas'; a prim. root; to drive (an animal, a workman, a debtor, an army); by impl. to tax, harass, tyrannize: - distress, driver, exact (-or), oppress (-or), * raiser of taxes, taskmaster.
That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! Isaiah 14:4
Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms cover thee. Isaiah 14:11
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! Isaiah 14:12
In the New Testament the oppressor is the religious ceremonialist:
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and
he to whomsoever the Son will reveal him. Matt 11:27
Come unto me all ye that labor and are heavy laden, and I will give you rest. Matt 11:28
Kopiao (g2872) kop-ee-ah'-o; from a der. of 2873; to feel fatigue; by impl. to work hard: - (bestow) labour, toil, be wearied.
Phortizo (g5412) for-tid'-zo; from 5414; to load up (prop. as aa vessel or animal), i.e. (fig.) to overburden with ceremony (or spiritual anxiety): - lade, be heavy laden.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matt 11:29
Meek is: Praos (g4235) prah'-os; a form of 4239, used in cert. parts; gentle, i.e. humble: - meek.
Lowley:Tapeinos (g5011) tap-i-nos'; of uncert. der.; depressed, i.e. (fig.) humiliated (in circumstances or disposition): - base, cast down, humble, of low degree (estate), lowly.
Rest is:
Anapausis (g372) an-ap'-ow-sis; from 373; intermission; by impl. recreation: - rest.
Anapauo (g373) an-up-ow'-o; from 303 and 3973; (reflex.) to repose (lit. or fig. [be exempt], remain); by impl. to refresh: - take ease, refresh, (give, take) rest.
For my yoke is easy, and my burden is light. Matt 11:30
20 Let every evil work be destroyed;
21 The plant of righteousness and of rectitude appear, and its produce become a blessing.
22 Righteousness and rectitude shall be for ever planted with delight.
23 And then shall all the saints give thanks, and live until they have begotten a thousand children, while the whole period of their youth, and their sabbaths shall be completed in peace. In those days all the earth shall be cultivated in righteousness; it shall be wholly planted with trees, and filled with benediction; every tree of delight shall be planted in it.
24 In it shall vines be planted; and the vine which shall be planted in it shall yield fruit to satiety; every seed, which shall be sown in it, shall produce for one measure a thousand; and one measure of olives shall produce ten presses of oil.
25 Purify the earth from all oppression, from all injustice, from all crime, from all impiety, and from all the pollution which is committed upon it. Exterminate them from the earth.
26 Then shall all the children of men be righteous, and all nations shall pay me divine honours, and bless me; and all shall adore me.
27 The earth shall be cleansed from all corruption, from every crime, from all punishment, and from all suffering; neither will I again send a deluge upon it from generation to generation for ever.
28 In those days I will open the treasures of blessing which are in heaven, that I may cause them to descend upon earth, and upon all the works and labour of man.
29 Peace and equity shall associate with the sons of men all the days of the world, in every generation of it.
(No Chapter 11)
Chapter 12
1 Before all these things Enoch was concealed; nor did any one of the sons of men know where he was concealed, where he had been, and what had happened.
2 He was wholly engaged with the holy ones, and with the Watchers in his days.
3 I, Enoch, was blessing the great Lord and King of peace.
4 And behold the Watchers called me Enoch the scribe.
5 Then the Lord said to me: Enoch, scribe of righteousness, go tell the Watchers of heaven,
..........who have deserted the lofty sky, and their holy everlasting station, who have been polluted with women.
6 And have done as the sons of men do, by taking to themselves wives,
..........and who have been greatly corrupted on the earth;
7 That on the earth they shall never obtain peace and remission of sin. For they shall not rejoice in their offspring; they shall behold the slaughter of their beloved; shall lament for the destruction of their sons; and shall petition for ever; but shall not obtain mercy and peace.
Chapter 13
1 Then Enoch, passing on, said to Azazyel: You shalt not obtain peace. A great sentence is gone forth against you. He shall bind you;
2 Neither shall relief, mercy, and supplication be yours, on account of the oppression which you have taught;
3 And on account of every act of blasphemy, tyranny, and sin, which you have discovered to the children of men.
4 Then departing from him I spoke to them all together;
5 And they all became terrified, and trembled;
6 Beseeching me to write for them a memorial of supplication, that they might obtain forgiveness;
and that I might make the memorial of their prayer ascend up before the God of heaven;
because they could not themselves thenceforwards address him, nor raise up their eyes to heaven on account of the disgraceful offence for which they were judged.
7 Then I wrote a memorial of their prayer and supplications, for their spirits, for everything which they had done, and for the subject of their entreaty, that they might obtain remission and rest.
8 Proceeding on, I continued over the waters of Danbadan, (16) which is on the right to the west of Armon (Hermon), reading the memorial of their prayer, until I fell asleep.
..........(16) Danbadan. Dan in Dan (Knibb, p. 94). 9 And behold a dream came to me, and visions appeared above me. I fell down and saw a vision of punishment, that I might relate it to the sons of heaven, and reprove them. When I awoke I went to them. All being collected together stood weeping in Oubelseyael, which is situated between Libanos and Seneser, (17) with their faces veiled.
..........(17) Libanos and Seneser. Lebanon and Senir (near Damascus).
5 And they all became terrified, and trembled;
6 Beseeching me to write for them a memorial of supplication, that they might obtain forgiveness;
and that I might make the memorial of their prayer ascend up before the God of heaven;
because they could not themselves thenceforwards address him, nor raise up their eyes to heaven on account of the disgraceful offence for which they were judged.
7 Then I wrote a memorial of their prayer and supplications, for their spirits, for everything which they had done, and for the subject of their entreaty, that they might obtain remission and rest.
8 Proceeding on, I continued over the waters of Danbadan, (16) which is on the right to the west of Armon (Hermon), reading the memorial of their prayer, until I fell asleep.
..........(16) Danbadan. Dan in Dan (Knibb, p. 94). 9 And behold a dream came to me, and visions appeared above me. I fell down and saw a vision of punishment, that I might relate it to the sons of heaven, and reprove them. When I awoke I went to them. All being collected together stood weeping in Oubelseyael, which is situated between Libanos and Seneser, (17) with their faces veiled.
..........(17) Libanos and Seneser. Lebanon and Senir (near Damascus).
10 I related in their presence all the visions which I had seen, and my dream;
11 And began to utter these words of righteousness, reproving the Watchers of heaven.
Chapter 14
1 This is the book of the words of righteousness, and of the reproof of the Watchers, who belong to the world, (18) according to that which He, who is holy and great, commanded in the vision. I perceived in my dream,
that I was now speaking with a tongue of flesh, and with my breath,
which the Mighty One has put into the mouth of men, that they might converse with it.
..........(18) Who belong to the world. Or, "who (are) from eternity" (Knibb, p. 95).
2 And understand with the heart.
As he has created and given to men the power of comprehending the word of understanding,
so has he created and given to me the power of reproving the Watchers, the offspring of heaven.
I have written your petition; and in my vision it has been shown me, that what you request will not be granted you as long as the world endures.
3 Judgment has been passed upon you: your request will not be granted you.
4 From this time forward, never shall you ascend into heaven; He has said, that on the earth
He will bind you, as long as the world endures.
5 But before these things you shall behold the destruction of your beloved sons; you shall not possess them, but they shall fall before you by the sword.
6 Neither shall you entreat for them, not for yourselves;
7 But you shall weep and supplicate in silence. The words of the book which I wrote. (19)
(19) But you shall weep, I wrote. Or, "Likewise despite your tears and prayers you will receive nothing whatever contained in the writing which I have written" (Charles, p. 80).
And the disciples came, and said unto him, Why speakest thou unto them in parables? Matthew 13:10
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. Matthew 13:11
For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Matthew 13:12
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. Matthew 13:13
And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: Matthew 13:14
For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. Matthew 13:15
All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: Matthew 13:34
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35
8 A vision thus appeared to me.
9 Behold, in that vision clouds and a mist invited me; agitated stars and flashes of lightning impelled and pressed me forwards, while winds in the vision assisted my flight, accelerating my progress.
10 They elevated me aloft to heaven. I proceeded, until I arrived at a wall built with stones of crystal. A vibrating flame (20) surrounded it, which began to strike me with terror.
..........(20) Vibrating flame. Literally, "a tongue of fire"
11 Into this vibrating flame I entered;
12 And drew nigh to a spacious habitation built also with stones of crystal. Its walls too, as well as pavement, were formed with stones of crystal, and crystal likewise was the ground. Its roof had the appearance of agitated stars and flashes of lightning; and among them were cherubim of fire in a stormy sky. (21) A flame burned around its walls; and its portal blazed with fire. When I entered into this dwelling, it was hot as fire and cold as ice. No trace of delight or of life was there. Terror overwhelmed me, and a fearful shaking seized me.
(21) In a stormy sky. Literally, "and their heaven was water" (Charles, p. 81).
13 Violently agitated and trembling, I fell upon my face. In the vision I looked.
14 And behold there was another habitation more spacious than the former, every entrance to which was open before me, erected in the midst of a vibrating flame.
15 So greatly did it excel in all points, in glory, in magnificence, and in magnitude, that it is impossible to describe to you either the splendour or the extent of it.
16 Its floor was on fire; above were lightnings and agitated stars, while its roof exhibited a blazing fire.
17 Attentively I surveyed it, and saw that it contained an exalted throne;
18 The appearance of which was like that of frost; while its circumference resembled the orb of the brilliant sun; and there was the voice of the cherubim.
19 From underneath this mighty throne rivers of flaming fire issued.
20 To look upon it was impossible.
21 One great in glory sat upon it:
22 Whose robe was brighter than the sun, and whiter than snow.
23 No angel was capable of penetrating to view the face of Him, the Glorious and the Effulgent; nor could any mortal behold Him. A fire was flaming around Him.
24 A fire also of great extent continued to rise up before Him; so that not one of those who surrounded Him was capable of approaching Him, among the myriads of myriads (22) who were before Him. To Him holy consultation was needless. Yet did not the sanctified, who were near Him, depart far from Him either by night or by day; nor were they removed from Him. I also was so far advanced, with a veil on my face, and trembling. Then the Lord with his own mouth called me, saying, Approach hither, Enoch, at my holy word.
(22) Myriads of myriads. Ten thousand times ten thousands (Knibb, p. 99).
25 And He raised me up, making me draw near even to the entrance. My eye was directed to the ground.
Chapter 15
1 Then addressing me, He spoke and said, Hear, neither be afraid, O righteous Enoch, you scribe of righteousness: approach hither, and hear my voice. Go, say to the Watchers of heaven, who have sent you to pray for them, You ought to pray for men, and not men for you.
2 Wherefore have you forsaken the lofty and holy heaven, which endures for ever, and have lain with women; have defile yourselves with the daughters of men; have taken to yourselves wives; have acted like the sons of the earth, and have begotten an impious offspring? (23)
(23) An impious offspring. Literally, "giants" (Charles, p. 82; Knibb, p. 101).
3 You being spiritual, holy, and possessing a life which is eternal, have polluted yourselves with women; have begotten in carnal blood; have lusted in the blood of men; and have done as those who are flesh and blood do.
4 These however die and perish.
5 Therefore have I given to them wives, that they might cohabit with them;
..........that sons might be born of them; and that this might be transacted upon earth.
6 But you from the beginning were made spiritual, possessing a life which is eternal, and not subject to death for ever.
7 Therefore I made not wives for you, because, being spiritual, your dwelling is in heaven.
8 Now the giants, who have been born of spirit and of flesh, shall be called upon earth evil spirits, and on earth shall be their habitation.
Evil spirits shall proceed from their flesh, because they were created from above; from the holy Watchers was their beginning and primary foundation.
Evil spirits shall they be upon earth, and the spirits of the wicked shall they be called. The habitation of the spirits of heaven shall be in heaven; but upon earth shall be the habitation of terrestrial spirits, who are born on earth. (24)
(24) Note the many implications of vss. 3-8 regarding the progeny of evil spirits.
The New Testament clearly teaches that there are two classes of beings on the earth. The first kind are purely humans who are meek, weak and without the charismatic power to control others. The second kind is a kind of creature who can transform themselves into "angels of light." That is they are preachers or messengers of the gospel. Where else would Satan use all of his wiles to place his agents. Didn't Judas become one of the twelve apostles? Not without God's will but the message is that Satan has his agents undoubtedly in the majority of the world's pulpits.
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Ep.6:12
NOW the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 1Ti.4:1
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils (demons who distribute fortunes), and the habitation of every foul spirit, and a cage of every unclean and hateful bird (who rise above the mountains). Re.18:2
Katoiketerion (g2732) kat-oy-kay-tay'-ree-on; from a der. of 2730; a dwelling-place: - habitation.
The "habitations" under the control of Satan will look much like those of the Holy Spirit:
Eph 2:1 AND you hath he quickened, who were dead in trespasses and sins;
Eph 2: 18 For through him we both have access by one Spirit unto the Father.Eph 2: 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
Cenos (g3581) xen'-os; appar. a prim. word; foreign (lit. alien, or fig. novel); by impl. a guest or (vice-versa) entertainer: - host, strange (-r).
Numbers 2:47-54. But the Levites . . .were not numbered among them--They were obliged to keep a register of their own. They were consecrated to the priestly office,
which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service.
The custody of the things devoted to the divine service was assigned to them so exclusively, that
"no stranger"--that is, no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these [Nu 16:40].
Hence they encamped round the tabernacle in order that there should be no manifestation of the divine displeasure among the people.
Thus the numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service,
> and to the practical introduction of the law respecting the first-born,
> for whom the tribe of Levi became a substitute [Ex 13:2 Nu 3:12].
Numbers 3:5-10. Bring the tribe of Levi near--The Hebrew word "bring near" is a sacrificial term, denoting the presentation of an offering to God; and the use of the word, therefore,
in connection with the Levites, signifies that they were devoted as an offering to the sanctuary, no longer to be employed in any common offices.
They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place;
Eph 2: 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; [That which the Apostles laid]
Eph 2: 21 In whom all the building fitly framed together groweth unto an holy temple (naos) in the Lord:
Naos (g3485) nah-os'; from a prim. naio, (to dwell); a fane, shrine, temple: - shrine, temple. Comp. 2411
And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; Mt.27:51
Hieron (g2411) hee-er-on'; neut of 2413; a sacred place, i.e. the entire precincts (whereas 3485 denotes the central sanctuary itself) of the Temple (at Jerus. or elsewhere): - temple.
In whom ye also are builded together for an habitation of God through the Spirit. Ep 2:22
Katoikeo (g2730) kat-oy-keh'-o; from 2596 and 3611; to house permanently, i.e. reside (lit. or fig.): - dwell (-er), inhabitant (- ter).
You can sweep your habitation clean of these evil spirits but unless you have a total teaching program you are left empty. As a result,
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. Mt.12:45
Of that wicked generation, Jesus identified the total clergy as vipers or poisonous snakes
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Mt.3:7
When Babylon falls:
And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; Revelation 18:22
BELOVED, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1Jn.4:1
Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brothers righteous.1Jn.3:12
Poneros (g4190) pon-ay-ros'; from a der. of 4192; hurtful, i.e. evil (prop. in effect or influence, and thus differing from 2556, which refers rather to essential character, as well as from 4550, which indicates degeneracy from original virtue); fig. calamitous; also (pass.) ill, i.e. diseased; but espec. (mor.) culpable, i.e. derelict, vicious, facinorous; neut. (sing.) mischief, malice or (plur.) guilt; masc. (sing.) the devil, or (plur.) sinners: - bad, evil, grievous, harm, lewd, malicious, wicked (-ness). See also 4191.
9 The spirits of the giants shall be like clouds, (25) which shall oppress, corrupt, fall, content, and bruise upon earth.
..........(25) The Greek word for "clouds" here, nephelas, may disguise a more ancient reading, Napheleim (Nephilim).
A cloud is something which keeps the "light" from shining. However, these clouds as satanic spirits have no water:
These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; Jude 12
Nephele (g3507) nef-el'-ay; from 3509; prop. cloudiness, i.e. (concr.) a cloud: - cloud.
These "clouds" were also "roving stars" or planets. In many documents these were identified with the agents of Satan who deceived the Sethites (Non-Cainites) with instrumental music and mixed sex choirs.
The "ten thousand" God will bring will be to execute judgment upon the "watchers" who still seduce people with instrumental music, wine, mixed-sex choirs and practice abortion.
Nephele
(Nephalך). Wife of Athamas and mother of Phrixus and Hellי. Hence Hellי is called by Ovid, Nepheleןs. See Athamas.
10 They shall cause lamentation. No food shall they eat; and they shall be thirsty; they shall be concealed, and shall not (26) rise up against the sons of men, and against women; for they come forth during the days of slaughter and destruction.
(26) Shall not. Nearly all manuscripts contain this negative, but Charles, Knibb, and others believe the "not" should be deleted so the phrase reads "shall rise up."
Furthermore, of this wicked generation Jesus said and we repeat:
But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, Mt.11:16
And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. Mt 11:17
After warning Israel of their idol worship with music in chapters 5 and 6, in chapter 8 he shows the results:
And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon my people of Israel; I will not again pass by them any more. Amos 8:2
And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. Amos 8:3
Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, Amos 8:4
Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? Amos 8:5
And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in the clear day: Amos 8:9
And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day. Amos 8:10
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: Amos 8:11
And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. Amos 8:12
Perhaps the world has never experienced such a host of people selling Christianity through music and "praise" while their "customers" are honestly looking for spiritual food but just become drunk on new wine.
Chapter 16
1 And as to the death of the giants, wheresoever their spirits depart from their bodies, let their flesh, that which is perishable, be without judgment. (27) Thus shall they perish, until the day of the great consummation of the great world. A destruction shall take place of the Watchers and the impious.
..........(27) Let their flesh, be without judgment. Or, "their flesh shall be destroyed before the judgment" (Knibb, p. 102).
Chapter 14
1 This is the book of the words of righteousness, and of the reproof of the Watchers, who belong to the world, (18) according to that which He, who is holy and great, commanded in the vision. I perceived in my dream,
that I was now speaking with a tongue of flesh, and with my breath,
which the Mighty One has put into the mouth of men, that they might converse with it.
..........(18) Who belong to the world. Or, "who (are) from eternity" (Knibb, p. 95).
2 And understand with the heart.
As he has created and given to men the power of comprehending the word of understanding,
so has he created and given to me the power of reproving the Watchers, the offspring of heaven.
I have written your petition; and in my vision it has been shown me, that what you request will not be granted you as long as the world endures.
3 Judgment has been passed upon you: your request will not be granted you.
4 From this time forward, never shall you ascend into heaven; He has said, that on the earth
He will bind you, as long as the world endures.
5 But before these things you shall behold the destruction of your beloved sons; you shall not possess them, but they shall fall before you by the sword.
6 Neither shall you entreat for them, not for yourselves;
7 But you shall weep and supplicate in silence. The words of the book which I wrote. (19)
(19) But you shall weep, I wrote. Or, "Likewise despite your tears and prayers you will receive nothing whatever contained in the writing which I have written" (Charles, p. 80).
And the disciples came, and said unto him, Why speakest thou unto them in parables? Matthew 13:10
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. Matthew 13:11
For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Matthew 13:12
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. Matthew 13:13
And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: Matthew 13:14
For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. Matthew 13:15
All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: Matthew 13:34
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35
8 A vision thus appeared to me.
9 Behold, in that vision clouds and a mist invited me; agitated stars and flashes of lightning impelled and pressed me forwards, while winds in the vision assisted my flight, accelerating my progress.
10 They elevated me aloft to heaven. I proceeded, until I arrived at a wall built with stones of crystal. A vibrating flame (20) surrounded it, which began to strike me with terror.
..........(20) Vibrating flame. Literally, "a tongue of fire"
11 Into this vibrating flame I entered;
12 And drew nigh to a spacious habitation built also with stones of crystal. Its walls too, as well as pavement, were formed with stones of crystal, and crystal likewise was the ground. Its roof had the appearance of agitated stars and flashes of lightning; and among them were cherubim of fire in a stormy sky. (21) A flame burned around its walls; and its portal blazed with fire. When I entered into this dwelling, it was hot as fire and cold as ice. No trace of delight or of life was there. Terror overwhelmed me, and a fearful shaking seized me.
(21) In a stormy sky. Literally, "and their heaven was water" (Charles, p. 81).
13 Violently agitated and trembling, I fell upon my face. In the vision I looked.
14 And behold there was another habitation more spacious than the former, every entrance to which was open before me, erected in the midst of a vibrating flame.
15 So greatly did it excel in all points, in glory, in magnificence, and in magnitude, that it is impossible to describe to you either the splendour or the extent of it.
16 Its floor was on fire; above were lightnings and agitated stars, while its roof exhibited a blazing fire.
17 Attentively I surveyed it, and saw that it contained an exalted throne;
18 The appearance of which was like that of frost; while its circumference resembled the orb of the brilliant sun; and there was the voice of the cherubim.
19 From underneath this mighty throne rivers of flaming fire issued.
20 To look upon it was impossible.
21 One great in glory sat upon it:
22 Whose robe was brighter than the sun, and whiter than snow.
23 No angel was capable of penetrating to view the face of Him, the Glorious and the Effulgent; nor could any mortal behold Him. A fire was flaming around Him.
24 A fire also of great extent continued to rise up before Him; so that not one of those who surrounded Him was capable of approaching Him, among the myriads of myriads (22) who were before Him. To Him holy consultation was needless. Yet did not the sanctified, who were near Him, depart far from Him either by night or by day; nor were they removed from Him. I also was so far advanced, with a veil on my face, and trembling. Then the Lord with his own mouth called me, saying, Approach hither, Enoch, at my holy word.
(22) Myriads of myriads. Ten thousand times ten thousands (Knibb, p. 99).
25 And He raised me up, making me draw near even to the entrance. My eye was directed to the ground.
Chapter 15
1 Then addressing me, He spoke and said, Hear, neither be afraid, O righteous Enoch, you scribe of righteousness: approach hither, and hear my voice. Go, say to the Watchers of heaven, who have sent you to pray for them, You ought to pray for men, and not men for you.
2 Wherefore have you forsaken the lofty and holy heaven, which endures for ever, and have lain with women; have defile yourselves with the daughters of men; have taken to yourselves wives; have acted like the sons of the earth, and have begotten an impious offspring? (23)
(23) An impious offspring. Literally, "giants" (Charles, p. 82; Knibb, p. 101).
3 You being spiritual, holy, and possessing a life which is eternal, have polluted yourselves with women; have begotten in carnal blood; have lusted in the blood of men; and have done as those who are flesh and blood do.
4 These however die and perish.
5 Therefore have I given to them wives, that they might cohabit with them;
..........that sons might be born of them; and that this might be transacted upon earth.
6 But you from the beginning were made spiritual, possessing a life which is eternal, and not subject to death for ever.
7 Therefore I made not wives for you, because, being spiritual, your dwelling is in heaven.
8 Now the giants, who have been born of spirit and of flesh, shall be called upon earth evil spirits, and on earth shall be their habitation.
Evil spirits shall proceed from their flesh, because they were created from above; from the holy Watchers was their beginning and primary foundation.
Evil spirits shall they be upon earth, and the spirits of the wicked shall they be called. The habitation of the spirits of heaven shall be in heaven; but upon earth shall be the habitation of terrestrial spirits, who are born on earth. (24)
(24) Note the many implications of vss. 3-8 regarding the progeny of evil spirits.
The New Testament clearly teaches that there are two classes of beings on the earth. The first kind are purely humans who are meek, weak and without the charismatic power to control others. The second kind is a kind of creature who can transform themselves into "angels of light." That is they are preachers or messengers of the gospel. Where else would Satan use all of his wiles to place his agents. Didn't Judas become one of the twelve apostles? Not without God's will but the message is that Satan has his agents undoubtedly in the majority of the world's pulpits.
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Ep.6:12
NOW the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 1Ti.4:1
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils (demons who distribute fortunes), and the habitation of every foul spirit, and a cage of every unclean and hateful bird (who rise above the mountains). Re.18:2
Katoiketerion (g2732) kat-oy-kay-tay'-ree-on; from a der. of 2730; a dwelling-place: - habitation.
The "habitations" under the control of Satan will look much like those of the Holy Spirit:
Eph 2:1 AND you hath he quickened, who were dead in trespasses and sins;
Eph 2: 18 For through him we both have access by one Spirit unto the Father.Eph 2: 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
Cenos (g3581) xen'-os; appar. a prim. word; foreign (lit. alien, or fig. novel); by impl. a guest or (vice-versa) entertainer: - host, strange (-r).
Numbers 2:47-54. But the Levites . . .were not numbered among them--They were obliged to keep a register of their own. They were consecrated to the priestly office,
which in all countries has been exempted customarily, and in Israel by the express authority of God, from military service.
The custody of the things devoted to the divine service was assigned to them so exclusively, that
"no stranger"--that is, no person, not even an Israelite of any other tribe, was allowed, under penalty of death, to approach these [Nu 16:40].
Hence they encamped round the tabernacle in order that there should be no manifestation of the divine displeasure among the people.
Thus the numbering of the people was subservient to the separation of the Levites from those Israelites who were fit for military service,
> and to the practical introduction of the law respecting the first-born,
> for whom the tribe of Levi became a substitute [Ex 13:2 Nu 3:12].
Numbers 3:5-10. Bring the tribe of Levi near--The Hebrew word "bring near" is a sacrificial term, denoting the presentation of an offering to God; and the use of the word, therefore,
in connection with the Levites, signifies that they were devoted as an offering to the sanctuary, no longer to be employed in any common offices.
They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place;
Eph 2: 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; [That which the Apostles laid]
Eph 2: 21 In whom all the building fitly framed together groweth unto an holy temple (naos) in the Lord:
Naos (g3485) nah-os'; from a prim. naio, (to dwell); a fane, shrine, temple: - shrine, temple. Comp. 2411
And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; Mt.27:51
Hieron (g2411) hee-er-on'; neut of 2413; a sacred place, i.e. the entire precincts (whereas 3485 denotes the central sanctuary itself) of the Temple (at Jerus. or elsewhere): - temple.
In whom ye also are builded together for an habitation of God through the Spirit. Ep 2:22
Katoikeo (g2730) kat-oy-keh'-o; from 2596 and 3611; to house permanently, i.e. reside (lit. or fig.): - dwell (-er), inhabitant (- ter).
You can sweep your habitation clean of these evil spirits but unless you have a total teaching program you are left empty. As a result,
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. Mt.12:45
Of that wicked generation, Jesus identified the total clergy as vipers or poisonous snakes
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Mt.3:7
When Babylon falls:
And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; Revelation 18:22
BELOVED, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1Jn.4:1
Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brothers righteous.1Jn.3:12
Poneros (g4190) pon-ay-ros'; from a der. of 4192; hurtful, i.e. evil (prop. in effect or influence, and thus differing from 2556, which refers rather to essential character, as well as from 4550, which indicates degeneracy from original virtue); fig. calamitous; also (pass.) ill, i.e. diseased; but espec. (mor.) culpable, i.e. derelict, vicious, facinorous; neut. (sing.) mischief, malice or (plur.) guilt; masc. (sing.) the devil, or (plur.) sinners: - bad, evil, grievous, harm, lewd, malicious, wicked (-ness). See also 4191.
9 The spirits of the giants shall be like clouds, (25) which shall oppress, corrupt, fall, content, and bruise upon earth.
..........(25) The Greek word for "clouds" here, nephelas, may disguise a more ancient reading, Napheleim (Nephilim).
A cloud is something which keeps the "light" from shining. However, these clouds as satanic spirits have no water:
These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; Jude 12
Nephele (g3507) nef-el'-ay; from 3509; prop. cloudiness, i.e. (concr.) a cloud: - cloud.
These "clouds" were also "roving stars" or planets. In many documents these were identified with the agents of Satan who deceived the Sethites (Non-Cainites) with instrumental music and mixed sex choirs.
The "ten thousand" God will bring will be to execute judgment upon the "watchers" who still seduce people with instrumental music, wine, mixed-sex choirs and practice abortion.
Nephele
(Nephalך). Wife of Athamas and mother of Phrixus and Hellי. Hence Hellי is called by Ovid, Nepheleןs. See Athamas.
10 They shall cause lamentation. No food shall they eat; and they shall be thirsty; they shall be concealed, and shall not (26) rise up against the sons of men, and against women; for they come forth during the days of slaughter and destruction.
(26) Shall not. Nearly all manuscripts contain this negative, but Charles, Knibb, and others believe the "not" should be deleted so the phrase reads "shall rise up."
Furthermore, of this wicked generation Jesus said and we repeat:
But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, Mt.11:16
And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. Mt 11:17
After warning Israel of their idol worship with music in chapters 5 and 6, in chapter 8 he shows the results:
And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon my people of Israel; I will not again pass by them any more. Amos 8:2
And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. Amos 8:3
Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, Amos 8:4
Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? Amos 8:5
And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in the clear day: Amos 8:9
And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day. Amos 8:10
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: Amos 8:11
And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. Amos 8:12
Perhaps the world has never experienced such a host of people selling Christianity through music and "praise" while their "customers" are honestly looking for spiritual food but just become drunk on new wine.
Chapter 16
1 And as to the death of the giants, wheresoever their spirits depart from their bodies, let their flesh, that which is perishable, be without judgment. (27) Thus shall they perish, until the day of the great consummation of the great world. A destruction shall take place of the Watchers and the impious.
..........(27) Let their flesh, be without judgment. Or, "their flesh shall be destroyed before the judgment" (Knibb, p. 102).
2 And now to the Watchers, who have sent you to pray for them, who in the beginning were in heaven,
3 Say, In heaven have you been; secret things, however, have not been manifested to you; yet have you known a reprobated mystery.
4 And this you have related to women in the hardness of your heart, and by that mystery have women and mankind multiplied evils upon the earth.
5 Say to them, Never therefore shall you obtain peace.
Chapter 17
1 They raised me up into a certain place, where there was (28) the appearance of a burning fire; and when they pleased they assumed the likeness of men.
..........(28) Where there was. Or, "where they [the angels] were like" (Knibb, p. 103).
2 They carried me to a lofty spot, to a mountain, the top of which reach to heaven.
3 And I beheld the receptacles of light and of thunder at the extremities of the place, where it was deepest. There was a bow of fire, and arrows in their quiver, a sword of fire, and every species of lightning.
4 Then they elevated me to a babbling stream, (29) and to a fire in the west, which received all the setting of the sun.
I came to a river of fire, which flowed like water, and emptied itself into the great sea westwards.
..........(29) To a babbling stream. Literally, "to water of life, which spoke" (Laurence, p. 23).
5 I saw every large river, until I arrived at the great darkness. I went to where all of flesh migrate; and I beheld the mountains of the gloom which constitutes winter, and the place from which issues the water in every abyss.
6 I saw also the mouths of all the rivers in the world, and the mouths of the deep.
Chapter 18
1 I then surveyed the receptacles of all the winds, perceiving that they contributed to adorn the whole creation, and to preserve the foundation of the earth.
2 I surveyed the stone which supports the corners of the earth.
3 I also beheld the four winds, which bear up the earth, and the firmament of heaven.
4 And I beheld the winds occupying the exalted sky.
5 Arising in the midst of heaven and of earth, and constituting the pillars of heaven.
6 I saw the winds which turn the sky, which cause the orb of the sun and of all the stars to set; and over the earth I saw the winds which support the clouds.
7 I saw the path of the angels.
8 I perceived at the extremity of the earth the firmament of heaven above it. Then I passed on towards the south;
9 Where burnt, both by day and night, six mountains formed of glorious stones; three towards the east, and three towards the south.
10 Those which were towards the east were of a variegated stone; one of which was of margarite, and another of antimony. Those towards the south were of a red stone. The middle one reached to heaven like the throne of God; a throne composed of alabaster, the top of which was of sapphire. I saw, too, a blazing fire hanging over all the mountains.
11 And there I saw a place on the other side of an extended territory, where waters were collected.
12 I likewise beheld terrestrial fountains, deep in the fiery columns of heaven.
13 And in the columns of heaven I beheld fires, which descended without number, but neither on high, nor into the deep. Over these fountains also I perceived a place which had neither the firmament of heaven above it, nor the solid ground underneath it; neither was there water above it; nor anything on wing; but the spot was desolate.
14 And there I beheld seven stars, like great blazing mountains, and like spirits entreating me.
15 Then the angel said, This place, until the consummation of heaven and earth,
..........will be the prison of the stars, and the host of heaven.
16 The stars which roll over fire are those which transgressed the commandment of God before their time arrived; for they came not in their proper season. Therefore was He offended with them, and bound them, until the period of the consummation of their crimes in the secret year.
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Eze.28:13
Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Ezek 28:14
Chapter 19
1 Then Uriel said, Here the angels, who cohabited with women, appointed their leaders;
2 And being numerous in appearance (30) made men profane, and caused them to err;
so that they sacrificed to devils as to gods. For in the great day there shall be a judgment, with which they shall be judged, until they are consumed; and their wives also shall be judged, who led astray the angels of heaven that they might salute them.
(30) Being numerous in appearance. Or, "assuming many forms" (Knibb, p. 106).
See what happened at Mount Sinai.
MOREOVER, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 1 Cor 10: 1
And were all baptized unto Moses in the cloud and in the sea; 1 Cor 10: 2
And did all eat the same spiritual meat; 1 Cor 10: 3
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Cor 10: 4
But with many of them God was not well pleased: for they were overthrown in the wilderness. 1 Cor 10: 5
Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 1 Cor 10: 6
Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 1 Cor 10: 7
Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 1 Cor 10: 8
Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Cor 10:9
But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 1 Cor 10:20
Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lords table, and of the table of devils. 1 Cor 10:21
In discussing the translation of Enoch, The Recognitions of Clement expresses the common understanding. After the Flood:
Moreover, perverse and erratic religions were introduced, to which the greater part of men gave themselves up, by occasion of holidays and solemnities, instituting drinkings and banquets,
following pipes, and flutes, and harps, and diverse kinds of musical instruments, and indulging themselves in all kinds of drunkenness and luxury.
Hence every kind of error took rise; hence they invented groves and altars, fillets and victims, and after drunkenness they were agitated as if with mad emotions.
By this means power was given to the demons to enter into minds of this sort, so that they seemed to lead insane dances and to rave like Bacchanalians
3 And I, Enoch, I alone saw the likeness of the end of all things. Nor did any human being see it, as I saw it.
In another version:
Chapter19
1 And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and
shall lead them astray into sacrificing to demons as gods, (here shall they stand) till the day of the great judgement in
2 which they shall be judged till they are made an end of. And the women also of the angels who
3 went astray shall become sirens.' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen.
After Judah went astray with a Canaanite woman:
23. Now I have much grief, my children, because of your lewdness, and witchcrafts, and idolatries,
..........which ye will work against the kingdom,
..........following them that have familiar spirits (The Witch of Endor used an empty wineskin as a echo instrument)
The familiar spirit is not a 'little channeler' but is a musical instrument:
Owb (h178) obe; from the same as 1 (appar. through the idea of prattling a father's name); prop. a mumble, i. e. a water-skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar): - bottle, familiar spirit.
Similarly, a Psaltery is:
Nebel (h5035) neh'-bel; or neַbel nay'-bel; from 5034; a skin- bag for liquids (from collapsing when empty); hence a vase (as similar in shape when full); also a lyre (as having a body of like form): - bottle, pitcher, psaltery, vessel, viol
Nabel (h5034) naw-bale'; a prim. root; to wilt; gen. to fall away, fail, faint; fig. to be foolish or (mor.) wicked; causat. to despise, disgrace: - disgrace, dishonour, lightly esteem, fade (away, - ing), fall (down, -ling, off), do foolishly, come to nought, * surely, make vile, wither..
The sounding brass among the Greeks (1 Corinthians 13:1) was a more sophisticated "familiar spirit."
Echeo (g2278) ay-kheh'-o; from 2279; to make a loud noise, i.e. reverberate: - roar, sound.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Lu.21:25
Echos (g2279) ay'-khos; of uncert. affin.; a loud or confused noise ("echo"), i.e. roar: fig. a rumor: - fame, sound.
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, Heb. 12:18
And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: Heb.12:19
ye will make your daughters singing girls and harlots for divinations and demons of error,
and ye will be mingled in the pollutions of the Gentiles: for which things' sake the Lord shall bring upon you famine and pestilence, death and the sword, avenging siege, and dogs for the rending in pieces of enemies, and revilings of friends, destruction and blighting of eyes, children slaughtered, wives carried off, possessions plundered, temple of God in flames, your land desolated, your own selves enslaved among the Gentiles,
and they shall make some of you eunuchs for their wives; and whenever ye will return to the Lord with humility of heart, repenting and walking in all the commandments of God, then will the Lord visit you in mercy and in love, bringing you from out of the bondage of your enemies.
24. And after these things shall a Star arise to you from Jacob in peace, and a Man shall rise from my seed, like the Sun of righteousness, walking with the sons of men in meekness and righteousness, and no sin shall be found in Him.
And the heavens shall be opened above Him, to shed forth the blessing of the Spirit from the Holy Father
Chapter 20
1 These are the names of the angels who watch.
2 Uriel, one of the holy angels, who presides over clamor and terror.
3 Raphael, one of the holy angels, who presides over the spirits of men.
4 Raguel, one of the holy angels, who inflicts punishment on the world and the luminaries.
5 Michael, one of the holy angels, who, presiding over human virtue, commands the nations.
6 Sarakiel, one of the holy angels, who presides over the spirits of the children of men that transgress.
7 Gabriel, one of the holy angels, who presides over Ikisat, (31) over paradise, and over the cherubim.
..........(31) Ikisat. The serpents (Charles, p. 92; Knibb, p. 107).
Chapter 21
1 Then I made a circuit to a place in which nothing was completed.
2 And there I beheld neither the tremendous workmanship of an exalted heaven, nor of an established earth, but a desolate spot, prepared, and terrific.
3 There, too, I beheld seven stars of heaven bound in it together, like great mountains, and like a blazing fire. I exclaimed, For what species of crime have they been bound, and why have they been removed to this place? Then Uriel, one of the holy angels who was with me, and who conducted me, answered: Enoch, wherefore do you ask; wherefore do you reason with yourself, and anxiously inquire?
These are those of the stars which have transgressed the commandment of the most high God; and are here bound, until the infinite number of the days of their crimes be completed.
4 From there I afterwards passed on to another terrific place;
5 Where I beheld the operation of a great fire blazing and glittering, in the midst of which there was a division. Columns of fire struggled together to the end of the abyss, and deep was their descent. But neither its measurement nor magnitude was I able to discover; neither could I perceive its origin. Then I exclaimed, How terrible is this place, and how difficult to explore!
AND I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. Rev 20:1
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, Rev 20: 2
And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Rev 20: 3
6 Uriel, one of the holy angels who was with me, answered and said: Enoch, why are you alarmed and amazed at this terrific place, at the sight of this place of suffering? This, he said, is the prison of the angels; and here they are kept for ever.
Chapter 22
1 From there I proceeded to another spot, where I saw on the west a great and lofty mountain, a strong rock, and four delightful places.
2 Internally it was deep, capacious, and very smooth; as smooth as if it had been rolled over: it was both deep and dark to behold.
3 Then Raphael, one of the holy angels who were with me, answered and said, These are the delightful places where the spirits, the souls of the dead, will be collected; for them were they formed; and here will be collected all the souls of the sons of men.
4 These places, in which they dwell, shall they occupy until the day of judgment, and until their appointed period.
5 Their appointed period will be long, even until the great judgment.
..........And I saw the spirits of the sons of men who were dead;
..........and their voices reached to heaven, while they were accusing.
6 Then I inquired of Raphael, an angel who was with me, and said, Whose spirit is that, the voice of which reaches to heaven, and accuses?
7 He answered, saying, This is the spirit of Abel who was slain by Cain his brother;
..........and who will accuse that brother,
..........until his seed be destroyed from the face of the earth;
8 Until his seed perish from the seed of the human race.
Raphael speaking to Enoch in the region of the dead:
9 At that time therefore I inquired respecting him, and respecting the general judgment, saying, Why is one separated from another?
He answered, Three separations have been made between the spirits of the dead,
and thus have the spirits of the righteous been separated.
10 Namely, by a chasm, by water, and by light above it.
11 And in the same way likewise are sinners separated when they die, and are buried in the earth; judgment not overtaking them in their lifetime.
12 Here their souls are separated. Moreover, abundant is their suffering until the time of the great judgment, the castigation, and the torment of those who eternally execrate, whose souls are punished and bound there for ever.
Abraham speaking to Dives in hell:
And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Luke 16:26
13 And thus has it been from the beginning of the world. Thus has there existed a separation between the souls of those who utter complaints, and of those who watch for their destruction, to slaughter them in the day of sinners.
14 A receptacle of this sort has been formed for the souls of unrighteous men, and of sinners; of those who have completed crime, and associated with the impious, whom they resemble. Their souls shall not be annihilated in the day of judgment, neither shall they arise from this place. Then I blessed God,
15 And said, Blessed by my Lord, the Lord of glory and of righteousness, who reigns over all for ever and for ever.
Chapter 23
1 From there I went to another place, towards the west, unto the extremities of the earth.
2 Where I beheld a fire blazing and running along without cessation, which intermitted its course neither by day nor by night; but continued always the same.
3 I inquired, saying, What is this, which never ceases?
4 Then Raguel, one of the holy angels who were with me, answered,
5 And said, This blazing fire, which you behold running towards the west, is that of all the luminaries of heaven.
Chapter 24
1 I went from there to another place, and saw a mountain of fire flashing both by day and night. I proceeded towards it; and perceived seven splendid mountains, which were all different from each other.
2 Their stones were brilliant and beautiful; all were brilliant and splendid to behold; and beautiful was their surface. Three mountains were towards the east, and strengthened by being placed one upon another; and three were towards the south, strengthened in a similar manner.
There were likewise deep valleys, which did not approach each other. And the seventh mountain was in the midst of them. In length they all resembled the seat of a throne, and odoriferous trees surrounded them.
3 Among these there was a tree of an unceasing smell; nor of those which were in Eden was there one of all the fragrant trees which smelt like this. Its leaf, its flower, and its bark never withered, and its fruit was beautiful.
4 Its fruit resembled the cluster of the palm. I exclaimed, Behold! This tree is goodly in aspect, pleasing in its leaf, and the sight of its fruit is delightful to the eye. Then Michael, one of the holy and glorious angels who were with me, and one who presided over them, answered,
5 And said: Enoch, why do you inquire respecting the odour of this tree?
6 Why are you inquisitive to know it?
7 Then I, Enoch, replied to him, and said, Concerning everything I am desirous of instruction, but particularly concerning this tree.
8 He answered me, saying, That mountain which you behold, the extent of whose head resembles the seat of the Lord, will be the seat on which shall sit the holy and great Lord of glory, the everlasting King, when he shall come and descend to visit the earth with goodness.
9 And that tree of an agreeable smell, not one of carnal odor, there shall be no power to touch, until the period of the great judgment. When all shall be punished and consumed for ever, this shall be bestowed on the righteous and humble.
The fruit of the tree shall be given to the elect. For towards the north life shall be planted in the holy place, towards the habitation of the everlasting King.
10 Then shall they greatly rejoice and exult in the Holy One. The sweet odor shall enter into their bones; and they shall live a long life on the earth as your forefathers have lived; neither in their days shall sorrow, distress, trouble, and punishment afflict them.
In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. Rev 22:2
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. Rev 2:7
Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Rev 22:14
For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. Rev 22:15
11 And I blessed the Lord of glory, the everlasting King, because He has prepared this tree for the saints, formed it, and declared that He would give it to them.
Chapter 25
1 From there I proceeded to the middle of the earth, and beheld a happy and fertile spot, which contained branches continually sprouting from the trees which were planted in it.
There I saw a holy mountain, and underneath it water on the eastern side, which flowed towards the south. I saw also on the east another mountain as high as that; and between them there were deep, but not wide valleys.
2 Water ran towards the mountain to the west of this; and underneath there was likewise another mountain.
3 There was a valley, but not a wide one, below it; and in the midst of them were other deep and dry valleys towards the extremity of the three. All these valleys, which were deep, but not side, consisted of a strong rock, with a tree which was planted in them. And I wondered at the rock and at the valleys, being extremely surprised.
Chapter 26
1 Then I said, What means this blessed land, all these lofty trees, and the accursed valley between them?
2 Then Uriel, one of the holy angels who were with me, replied,
This valley is the accursed of the accursed for ever. Here shall be collected all who utter with their mouths unbecoming language against God, and speak harsh things of His glory. Here shall they be collected. Here shall be their territory.
3 In the latter days an example of judgment shall be made of them in righteousness before the saints; while those who have received mercy shall for ever, all their days, bless God, the everlasting King.
4 And at the period of judgment shall they bless Him for his mercy, as He has distributed it to them. Then I blessed God, addressing myself to Him, and making mention, as was meet, of His greatness.
Chapter 27
1 From there I proceeded towards the east to the middle of the mountain in the desert, the level surface only of which I perceived.
2 It was full of trees of the seed alluded to; and water leaped down upon it.
3 There appeared a cataract composed as of many cataracts both towards the west and towards the east. Upon one side were trees; upon the other water and dew.
Chapter 28
1 Then I went to another place from the desert; towards the east of that mountain which I had approached.
2 There I beheld choice trees, (32) particularly, those which produce the sweet-smelling opiate, frankincense and myrrh; and trees unlike to each other.
..........(32) Choice trees. Literally, "trees of judgment" (Laurence, p. 35; Knibb, p. 117).
3 And over it, above them, was the elevation of the eastern mountain at no great distance.
Chapter 29
1 I likewise saw another place with valleys of water which never wasted,
2 Where I perceived a goodly tree, which in smell resembled Zasakinon. (33)
..........(33) Zasakinon. The mastic tree (Knibb, p. 118).
3 And towards the sides of these valleys I perceived cinnamon of a sweet odour. Over them I advanced towards the east.
Chapter 30
1 Then I beheld another mountain containing trees, from which water flowed like Neketro, (34) Its name was Sarira, and Kalboneba. (35) And upon this mountain I beheld another mountain, upon which were trees of Alva. (36)
(34) Neketro. A nectar (Knibb, p. 119).
(35) Sarira, and Kalboneba. Styrax and galbanum (Knibb, p. 119).
(36) Alva. Aloe (Knibb, p. 119).
2 These trees were full, like almond trees, and strong; and when they produced fruit, it was superior to all redolence.
Chapter 31
1 After these things, surveying the entrances of the north, above the mountains, I perceived seven mountains replete with pure nard, odoriferous trees, cinnamon and papyrus.
2 From there I passed on above the summits of those mountains to some distance eastwards, and went over the Erythraean sea. (37) And when I was advanced far beyond it, I passed along above the angel Zateel, and arrived at the garden of righteousness. In this garden I beheld, among other trees, some which were numerous and large, and which flourished there.
(37) Erythraean sea. The Red Sea.
3 Their fragrance was agreeable and powerful, and their appearance both varied and elegant. The tree of knowledge also was there, of which if any one eats, he becomes endowed with great wisdom.
4 It was like a species of the tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!
5 Then holy Raphael, an angel who was with me, answered and said, This is the tree of knowledge, of which your ancient father and your aged mother ate, who were before you; and who, obtaining knowledge, their eyes being opened, and knowing themselves to be naked, were expelled from the garden.
Chapter 32
1 From there I went on towards the extremities of the earth; where I saw large beasts different from each other,
and birds various in their countenances and forms,
as well as with notes of different sounds.
2 To the east of these beasts I perceived the extremities of the earth, where heaven ceased. The gates of heaven stood open, and I beheld the celestial stars come forth. I numbered them as they proceeded out of the gate, and wrote them all down, as they came out one by one according to their number. I wrote down their names altogether, their times and their seasons, as the angel Uriel, who was with me, pointed them out to me.
3 He showed them all to me, and wrote down an account of them.
4 He also wrote down for me their names, their regulations, and their operations.
Chapter 33
1 From there I advanced on towards the north, to the extremities of the earth.
2 And there I saw a great and glorious wonder at the extremities of the whole earth.
3 I saw there heavenly gates opening into heaven; three of them distinctly separated. The northern winds proceeded from them, blowing cold, hail, frost, snow, dew, and rain.
4 From one of the gates they blew mildly; but when they blew from the two other gates, it was with violence and force. They blew over the earth strongly.
Chapter 34
1 From there I went to the extremities of the world westwards;
2 Where I perceived three gates open, as I had seen in the north; the gates and passages through them being of equal magnitude.
Hosea Commentary Pesher Hoshe`a
This text is a commentary, or "pesher," on the prophetic biblical verses from the book of Hosea (2:8-14). The verse presented here refers to the relation of God, the husband, to Israel, the unfaithful wife. In the commentary, the unfaithful ones have been led astray by "the man of the lie." The document states that the affliction befalling those led astray is famine. Although this famine could be a metaphor, it may well be a reference to an actual drought cited in historical sources of that time.
The manuscript shown here is the larger of two unrelated fragments of the Hosea Commentary found in Cave 4. The script, which is identical to that of a commentary on Psalms, belongs to the rustic, semiformal type of the Herodian era.
The Hosea Commentary Scroll was first published by J. Allegro as the fifth volume of the official publication series, "Discoveries in the Judaean Desert."
In 1979, M. Horgan completed a work on all the "pesharim," or commentaries, which included an extensive treatment of the Hosea Commentary fragments. The "pesharim" interpreted the biblical text in light of events of the late Second Temple Period--seeing within the text prophesies and messages relevant to the community's beliefs and practices.
References
John Marco Allegro Qumran Cave 4. DJD V (Oxford, 1968) Printed book. General Collections, Library of Congress
Maurya Horgan Pesharim: Qumran Interpretations of Biblical Books (Washington, D.C., 1979) Printed book. General Collections, Library of Congress
English Translation of Hosea Commentary (Pesher Hoshe`a) 4Q166 (4QpHosa) Courtesy of the Israel Antiquities Authority (6)
Hos. 2:10-14
(10)[SHE DID NOT KNOW THAT] I MYSELF HAD GIVEN HER THE GRAIN [AND THE WINE] [AND THE OIL, AND] (THAT) I HAD SUPPLIED [SILVER] AND GOLD ... (WHICH) THEY MADE [INTO BAAL.
The interpretation of it is] that [they] ate [and] were satisfied, and they forgot God who [had fed them, and all] his commandments they cast behind them, which he had sent to them [by] his servants the prophets. But to those who led them astray they listened, and they honored them [ ] and as if they were gods, they fear them in their blindness. vacat
(11)THEREFORE, I SHALL TAKE BACK MY GRAIN AGAIN IN ITS TIME AND MY WINE [IN ITS SEASON,] AND I SHALL WITHDRAW MY WOOL AND MY FLAX FROM COVERING [HER NAKEDNESS.]
(12)I SHALL NOW UNCOVER HER PRIVATE PARTS IN THE SIGHT OF [HER] LO[VERS AND] NO [ONE] WILL WITHDRAW HER FROM MY HAND.
The interpretation of it is that he smote them with famine and with nakedness so that they became a disgra[ce] and a reproach in the sight of the nations on whom they had leaned for support, but they will not save them from their afflictions.
(13)AND I SHALL PUT AN END TO ALL HER JOY, [HER] PIL[GRIMAGE,] HER [NEW] MOON, AND HER SABBATH, AND ALL HER FEASTS.
The interpretation of it is that they make [the fe]asts go according to the appointed times of the nation. And [all] [joy] has been turned for them into mourning.
(14)AND I SHALL MAKE DESOLATE [HER VINE] [AND HER FIG TREE,] OF WHICH SHE SAID, "THEY ARE THE HIRE [THAT MY LOVERS HAVE GIVEN] ME." AND I SHALL MAKE THEM A FOREST, AND THE W[ILD BEAST OF THE FIELD] WILL DEVOUR THEM.
Transcription and translation by M. Horgan
4Q166 (4QpHosa) Dead Sea Scrolls, (Plus, pg. 276-7 Vermes)
"I will put an end to her rejoicing, her feasts, her new moons, her Sabbaths, and all her festivals (Hosea ii,11).
"Interpreted, this means that they have rejected the ruling of the law,
....... and have followed the festivals of the nations.
....... But their rejoicing shall come to an end
....... and shall be changed into mourning.
I will ravage her vines and her fig trees, of which she said, 'They are my wage which my lovers have given me'. I will make them a thicked and the will beasts shall eat them...ii, 12
But they, like Adam, have broken the Covenant (vi, 7)
Its interpretation... they have forsaken God and walked according to the decrees of the Gentiles....
The Coming of Melchizedek
11Q13
3 Say, In heaven have you been; secret things, however, have not been manifested to you; yet have you known a reprobated mystery.
4 And this you have related to women in the hardness of your heart, and by that mystery have women and mankind multiplied evils upon the earth.
5 Say to them, Never therefore shall you obtain peace.
Chapter 17
1 They raised me up into a certain place, where there was (28) the appearance of a burning fire; and when they pleased they assumed the likeness of men.
..........(28) Where there was. Or, "where they [the angels] were like" (Knibb, p. 103).
2 They carried me to a lofty spot, to a mountain, the top of which reach to heaven.
3 And I beheld the receptacles of light and of thunder at the extremities of the place, where it was deepest. There was a bow of fire, and arrows in their quiver, a sword of fire, and every species of lightning.
4 Then they elevated me to a babbling stream, (29) and to a fire in the west, which received all the setting of the sun.
I came to a river of fire, which flowed like water, and emptied itself into the great sea westwards.
..........(29) To a babbling stream. Literally, "to water of life, which spoke" (Laurence, p. 23).
5 I saw every large river, until I arrived at the great darkness. I went to where all of flesh migrate; and I beheld the mountains of the gloom which constitutes winter, and the place from which issues the water in every abyss.
6 I saw also the mouths of all the rivers in the world, and the mouths of the deep.
Chapter 18
1 I then surveyed the receptacles of all the winds, perceiving that they contributed to adorn the whole creation, and to preserve the foundation of the earth.
2 I surveyed the stone which supports the corners of the earth.
3 I also beheld the four winds, which bear up the earth, and the firmament of heaven.
4 And I beheld the winds occupying the exalted sky.
5 Arising in the midst of heaven and of earth, and constituting the pillars of heaven.
6 I saw the winds which turn the sky, which cause the orb of the sun and of all the stars to set; and over the earth I saw the winds which support the clouds.
7 I saw the path of the angels.
8 I perceived at the extremity of the earth the firmament of heaven above it. Then I passed on towards the south;
9 Where burnt, both by day and night, six mountains formed of glorious stones; three towards the east, and three towards the south.
10 Those which were towards the east were of a variegated stone; one of which was of margarite, and another of antimony. Those towards the south were of a red stone. The middle one reached to heaven like the throne of God; a throne composed of alabaster, the top of which was of sapphire. I saw, too, a blazing fire hanging over all the mountains.
11 And there I saw a place on the other side of an extended territory, where waters were collected.
12 I likewise beheld terrestrial fountains, deep in the fiery columns of heaven.
13 And in the columns of heaven I beheld fires, which descended without number, but neither on high, nor into the deep. Over these fountains also I perceived a place which had neither the firmament of heaven above it, nor the solid ground underneath it; neither was there water above it; nor anything on wing; but the spot was desolate.
14 And there I beheld seven stars, like great blazing mountains, and like spirits entreating me.
15 Then the angel said, This place, until the consummation of heaven and earth,
..........will be the prison of the stars, and the host of heaven.
16 The stars which roll over fire are those which transgressed the commandment of God before their time arrived; for they came not in their proper season. Therefore was He offended with them, and bound them, until the period of the consummation of their crimes in the secret year.
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Eze.28:13
Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Ezek 28:14
Chapter 19
1 Then Uriel said, Here the angels, who cohabited with women, appointed their leaders;
2 And being numerous in appearance (30) made men profane, and caused them to err;
so that they sacrificed to devils as to gods. For in the great day there shall be a judgment, with which they shall be judged, until they are consumed; and their wives also shall be judged, who led astray the angels of heaven that they might salute them.
(30) Being numerous in appearance. Or, "assuming many forms" (Knibb, p. 106).
See what happened at Mount Sinai.
MOREOVER, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; 1 Cor 10: 1
And were all baptized unto Moses in the cloud and in the sea; 1 Cor 10: 2
And did all eat the same spiritual meat; 1 Cor 10: 3
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Cor 10: 4
But with many of them God was not well pleased: for they were overthrown in the wilderness. 1 Cor 10: 5
Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 1 Cor 10: 6
Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 1 Cor 10: 7
Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 1 Cor 10: 8
Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Cor 10:9
But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 1 Cor 10:20
Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lords table, and of the table of devils. 1 Cor 10:21
In discussing the translation of Enoch, The Recognitions of Clement expresses the common understanding. After the Flood:
Moreover, perverse and erratic religions were introduced, to which the greater part of men gave themselves up, by occasion of holidays and solemnities, instituting drinkings and banquets,
following pipes, and flutes, and harps, and diverse kinds of musical instruments, and indulging themselves in all kinds of drunkenness and luxury.
Hence every kind of error took rise; hence they invented groves and altars, fillets and victims, and after drunkenness they were agitated as if with mad emotions.
By this means power was given to the demons to enter into minds of this sort, so that they seemed to lead insane dances and to rave like Bacchanalians
3 And I, Enoch, I alone saw the likeness of the end of all things. Nor did any human being see it, as I saw it.
In another version:
Chapter19
1 And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and
shall lead them astray into sacrificing to demons as gods, (here shall they stand) till the day of the great judgement in
2 which they shall be judged till they are made an end of. And the women also of the angels who
3 went astray shall become sirens.' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen.
After Judah went astray with a Canaanite woman:
23. Now I have much grief, my children, because of your lewdness, and witchcrafts, and idolatries,
..........which ye will work against the kingdom,
..........following them that have familiar spirits (The Witch of Endor used an empty wineskin as a echo instrument)
The familiar spirit is not a 'little channeler' but is a musical instrument:
Owb (h178) obe; from the same as 1 (appar. through the idea of prattling a father's name); prop. a mumble, i. e. a water-skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar): - bottle, familiar spirit.
Similarly, a Psaltery is:
Nebel (h5035) neh'-bel; or neַbel nay'-bel; from 5034; a skin- bag for liquids (from collapsing when empty); hence a vase (as similar in shape when full); also a lyre (as having a body of like form): - bottle, pitcher, psaltery, vessel, viol
Nabel (h5034) naw-bale'; a prim. root; to wilt; gen. to fall away, fail, faint; fig. to be foolish or (mor.) wicked; causat. to despise, disgrace: - disgrace, dishonour, lightly esteem, fade (away, - ing), fall (down, -ling, off), do foolishly, come to nought, * surely, make vile, wither..
The sounding brass among the Greeks (1 Corinthians 13:1) was a more sophisticated "familiar spirit."
Echeo (g2278) ay-kheh'-o; from 2279; to make a loud noise, i.e. reverberate: - roar, sound.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Lu.21:25
Echos (g2279) ay'-khos; of uncert. affin.; a loud or confused noise ("echo"), i.e. roar: fig. a rumor: - fame, sound.
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, Heb. 12:18
And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: Heb.12:19
ye will make your daughters singing girls and harlots for divinations and demons of error,
and ye will be mingled in the pollutions of the Gentiles: for which things' sake the Lord shall bring upon you famine and pestilence, death and the sword, avenging siege, and dogs for the rending in pieces of enemies, and revilings of friends, destruction and blighting of eyes, children slaughtered, wives carried off, possessions plundered, temple of God in flames, your land desolated, your own selves enslaved among the Gentiles,
and they shall make some of you eunuchs for their wives; and whenever ye will return to the Lord with humility of heart, repenting and walking in all the commandments of God, then will the Lord visit you in mercy and in love, bringing you from out of the bondage of your enemies.
24. And after these things shall a Star arise to you from Jacob in peace, and a Man shall rise from my seed, like the Sun of righteousness, walking with the sons of men in meekness and righteousness, and no sin shall be found in Him.
And the heavens shall be opened above Him, to shed forth the blessing of the Spirit from the Holy Father
Chapter 20
1 These are the names of the angels who watch.
2 Uriel, one of the holy angels, who presides over clamor and terror.
3 Raphael, one of the holy angels, who presides over the spirits of men.
4 Raguel, one of the holy angels, who inflicts punishment on the world and the luminaries.
5 Michael, one of the holy angels, who, presiding over human virtue, commands the nations.
6 Sarakiel, one of the holy angels, who presides over the spirits of the children of men that transgress.
7 Gabriel, one of the holy angels, who presides over Ikisat, (31) over paradise, and over the cherubim.
..........(31) Ikisat. The serpents (Charles, p. 92; Knibb, p. 107).
Chapter 21
1 Then I made a circuit to a place in which nothing was completed.
2 And there I beheld neither the tremendous workmanship of an exalted heaven, nor of an established earth, but a desolate spot, prepared, and terrific.
3 There, too, I beheld seven stars of heaven bound in it together, like great mountains, and like a blazing fire. I exclaimed, For what species of crime have they been bound, and why have they been removed to this place? Then Uriel, one of the holy angels who was with me, and who conducted me, answered: Enoch, wherefore do you ask; wherefore do you reason with yourself, and anxiously inquire?
These are those of the stars which have transgressed the commandment of the most high God; and are here bound, until the infinite number of the days of their crimes be completed.
4 From there I afterwards passed on to another terrific place;
5 Where I beheld the operation of a great fire blazing and glittering, in the midst of which there was a division. Columns of fire struggled together to the end of the abyss, and deep was their descent. But neither its measurement nor magnitude was I able to discover; neither could I perceive its origin. Then I exclaimed, How terrible is this place, and how difficult to explore!
AND I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. Rev 20:1
And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, Rev 20: 2
And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Rev 20: 3
6 Uriel, one of the holy angels who was with me, answered and said: Enoch, why are you alarmed and amazed at this terrific place, at the sight of this place of suffering? This, he said, is the prison of the angels; and here they are kept for ever.
Chapter 22
1 From there I proceeded to another spot, where I saw on the west a great and lofty mountain, a strong rock, and four delightful places.
2 Internally it was deep, capacious, and very smooth; as smooth as if it had been rolled over: it was both deep and dark to behold.
3 Then Raphael, one of the holy angels who were with me, answered and said, These are the delightful places where the spirits, the souls of the dead, will be collected; for them were they formed; and here will be collected all the souls of the sons of men.
4 These places, in which they dwell, shall they occupy until the day of judgment, and until their appointed period.
5 Their appointed period will be long, even until the great judgment.
..........And I saw the spirits of the sons of men who were dead;
..........and their voices reached to heaven, while they were accusing.
6 Then I inquired of Raphael, an angel who was with me, and said, Whose spirit is that, the voice of which reaches to heaven, and accuses?
7 He answered, saying, This is the spirit of Abel who was slain by Cain his brother;
..........and who will accuse that brother,
..........until his seed be destroyed from the face of the earth;
8 Until his seed perish from the seed of the human race.
Raphael speaking to Enoch in the region of the dead:
9 At that time therefore I inquired respecting him, and respecting the general judgment, saying, Why is one separated from another?
He answered, Three separations have been made between the spirits of the dead,
and thus have the spirits of the righteous been separated.
10 Namely, by a chasm, by water, and by light above it.
11 And in the same way likewise are sinners separated when they die, and are buried in the earth; judgment not overtaking them in their lifetime.
12 Here their souls are separated. Moreover, abundant is their suffering until the time of the great judgment, the castigation, and the torment of those who eternally execrate, whose souls are punished and bound there for ever.
Abraham speaking to Dives in hell:
And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Luke 16:26
13 And thus has it been from the beginning of the world. Thus has there existed a separation between the souls of those who utter complaints, and of those who watch for their destruction, to slaughter them in the day of sinners.
14 A receptacle of this sort has been formed for the souls of unrighteous men, and of sinners; of those who have completed crime, and associated with the impious, whom they resemble. Their souls shall not be annihilated in the day of judgment, neither shall they arise from this place. Then I blessed God,
15 And said, Blessed by my Lord, the Lord of glory and of righteousness, who reigns over all for ever and for ever.
Chapter 23
1 From there I went to another place, towards the west, unto the extremities of the earth.
2 Where I beheld a fire blazing and running along without cessation, which intermitted its course neither by day nor by night; but continued always the same.
3 I inquired, saying, What is this, which never ceases?
4 Then Raguel, one of the holy angels who were with me, answered,
5 And said, This blazing fire, which you behold running towards the west, is that of all the luminaries of heaven.
Chapter 24
1 I went from there to another place, and saw a mountain of fire flashing both by day and night. I proceeded towards it; and perceived seven splendid mountains, which were all different from each other.
2 Their stones were brilliant and beautiful; all were brilliant and splendid to behold; and beautiful was their surface. Three mountains were towards the east, and strengthened by being placed one upon another; and three were towards the south, strengthened in a similar manner.
There were likewise deep valleys, which did not approach each other. And the seventh mountain was in the midst of them. In length they all resembled the seat of a throne, and odoriferous trees surrounded them.
3 Among these there was a tree of an unceasing smell; nor of those which were in Eden was there one of all the fragrant trees which smelt like this. Its leaf, its flower, and its bark never withered, and its fruit was beautiful.
4 Its fruit resembled the cluster of the palm. I exclaimed, Behold! This tree is goodly in aspect, pleasing in its leaf, and the sight of its fruit is delightful to the eye. Then Michael, one of the holy and glorious angels who were with me, and one who presided over them, answered,
5 And said: Enoch, why do you inquire respecting the odour of this tree?
6 Why are you inquisitive to know it?
7 Then I, Enoch, replied to him, and said, Concerning everything I am desirous of instruction, but particularly concerning this tree.
8 He answered me, saying, That mountain which you behold, the extent of whose head resembles the seat of the Lord, will be the seat on which shall sit the holy and great Lord of glory, the everlasting King, when he shall come and descend to visit the earth with goodness.
9 And that tree of an agreeable smell, not one of carnal odor, there shall be no power to touch, until the period of the great judgment. When all shall be punished and consumed for ever, this shall be bestowed on the righteous and humble.
The fruit of the tree shall be given to the elect. For towards the north life shall be planted in the holy place, towards the habitation of the everlasting King.
10 Then shall they greatly rejoice and exult in the Holy One. The sweet odor shall enter into their bones; and they shall live a long life on the earth as your forefathers have lived; neither in their days shall sorrow, distress, trouble, and punishment afflict them.
In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. Rev 22:2
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. Rev 2:7
Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Rev 22:14
For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. Rev 22:15
11 And I blessed the Lord of glory, the everlasting King, because He has prepared this tree for the saints, formed it, and declared that He would give it to them.
Chapter 25
1 From there I proceeded to the middle of the earth, and beheld a happy and fertile spot, which contained branches continually sprouting from the trees which were planted in it.
There I saw a holy mountain, and underneath it water on the eastern side, which flowed towards the south. I saw also on the east another mountain as high as that; and between them there were deep, but not wide valleys.
2 Water ran towards the mountain to the west of this; and underneath there was likewise another mountain.
3 There was a valley, but not a wide one, below it; and in the midst of them were other deep and dry valleys towards the extremity of the three. All these valleys, which were deep, but not side, consisted of a strong rock, with a tree which was planted in them. And I wondered at the rock and at the valleys, being extremely surprised.
Chapter 26
1 Then I said, What means this blessed land, all these lofty trees, and the accursed valley between them?
2 Then Uriel, one of the holy angels who were with me, replied,
This valley is the accursed of the accursed for ever. Here shall be collected all who utter with their mouths unbecoming language against God, and speak harsh things of His glory. Here shall they be collected. Here shall be their territory.
3 In the latter days an example of judgment shall be made of them in righteousness before the saints; while those who have received mercy shall for ever, all their days, bless God, the everlasting King.
4 And at the period of judgment shall they bless Him for his mercy, as He has distributed it to them. Then I blessed God, addressing myself to Him, and making mention, as was meet, of His greatness.
Chapter 27
1 From there I proceeded towards the east to the middle of the mountain in the desert, the level surface only of which I perceived.
2 It was full of trees of the seed alluded to; and water leaped down upon it.
3 There appeared a cataract composed as of many cataracts both towards the west and towards the east. Upon one side were trees; upon the other water and dew.
Chapter 28
1 Then I went to another place from the desert; towards the east of that mountain which I had approached.
2 There I beheld choice trees, (32) particularly, those which produce the sweet-smelling opiate, frankincense and myrrh; and trees unlike to each other.
..........(32) Choice trees. Literally, "trees of judgment" (Laurence, p. 35; Knibb, p. 117).
3 And over it, above them, was the elevation of the eastern mountain at no great distance.
Chapter 29
1 I likewise saw another place with valleys of water which never wasted,
2 Where I perceived a goodly tree, which in smell resembled Zasakinon. (33)
..........(33) Zasakinon. The mastic tree (Knibb, p. 118).
3 And towards the sides of these valleys I perceived cinnamon of a sweet odour. Over them I advanced towards the east.
Chapter 30
1 Then I beheld another mountain containing trees, from which water flowed like Neketro, (34) Its name was Sarira, and Kalboneba. (35) And upon this mountain I beheld another mountain, upon which were trees of Alva. (36)
(34) Neketro. A nectar (Knibb, p. 119).
(35) Sarira, and Kalboneba. Styrax and galbanum (Knibb, p. 119).
(36) Alva. Aloe (Knibb, p. 119).
2 These trees were full, like almond trees, and strong; and when they produced fruit, it was superior to all redolence.
Chapter 31
1 After these things, surveying the entrances of the north, above the mountains, I perceived seven mountains replete with pure nard, odoriferous trees, cinnamon and papyrus.
2 From there I passed on above the summits of those mountains to some distance eastwards, and went over the Erythraean sea. (37) And when I was advanced far beyond it, I passed along above the angel Zateel, and arrived at the garden of righteousness. In this garden I beheld, among other trees, some which were numerous and large, and which flourished there.
(37) Erythraean sea. The Red Sea.
3 Their fragrance was agreeable and powerful, and their appearance both varied and elegant. The tree of knowledge also was there, of which if any one eats, he becomes endowed with great wisdom.
4 It was like a species of the tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!
5 Then holy Raphael, an angel who was with me, answered and said, This is the tree of knowledge, of which your ancient father and your aged mother ate, who were before you; and who, obtaining knowledge, their eyes being opened, and knowing themselves to be naked, were expelled from the garden.
Chapter 32
1 From there I went on towards the extremities of the earth; where I saw large beasts different from each other,
and birds various in their countenances and forms,
as well as with notes of different sounds.
2 To the east of these beasts I perceived the extremities of the earth, where heaven ceased. The gates of heaven stood open, and I beheld the celestial stars come forth. I numbered them as they proceeded out of the gate, and wrote them all down, as they came out one by one according to their number. I wrote down their names altogether, their times and their seasons, as the angel Uriel, who was with me, pointed them out to me.
3 He showed them all to me, and wrote down an account of them.
4 He also wrote down for me their names, their regulations, and their operations.
Chapter 33
1 From there I advanced on towards the north, to the extremities of the earth.
2 And there I saw a great and glorious wonder at the extremities of the whole earth.
3 I saw there heavenly gates opening into heaven; three of them distinctly separated. The northern winds proceeded from them, blowing cold, hail, frost, snow, dew, and rain.
4 From one of the gates they blew mildly; but when they blew from the two other gates, it was with violence and force. They blew over the earth strongly.
Chapter 34
1 From there I went to the extremities of the world westwards;
2 Where I perceived three gates open, as I had seen in the north; the gates and passages through them being of equal magnitude.
Hosea Commentary Pesher Hoshe`a
This text is a commentary, or "pesher," on the prophetic biblical verses from the book of Hosea (2:8-14). The verse presented here refers to the relation of God, the husband, to Israel, the unfaithful wife. In the commentary, the unfaithful ones have been led astray by "the man of the lie." The document states that the affliction befalling those led astray is famine. Although this famine could be a metaphor, it may well be a reference to an actual drought cited in historical sources of that time.
The manuscript shown here is the larger of two unrelated fragments of the Hosea Commentary found in Cave 4. The script, which is identical to that of a commentary on Psalms, belongs to the rustic, semiformal type of the Herodian era.
The Hosea Commentary Scroll was first published by J. Allegro as the fifth volume of the official publication series, "Discoveries in the Judaean Desert."
In 1979, M. Horgan completed a work on all the "pesharim," or commentaries, which included an extensive treatment of the Hosea Commentary fragments. The "pesharim" interpreted the biblical text in light of events of the late Second Temple Period--seeing within the text prophesies and messages relevant to the community's beliefs and practices.
References
John Marco Allegro Qumran Cave 4. DJD V (Oxford, 1968) Printed book. General Collections, Library of Congress
Maurya Horgan Pesharim: Qumran Interpretations of Biblical Books (Washington, D.C., 1979) Printed book. General Collections, Library of Congress
English Translation of Hosea Commentary (Pesher Hoshe`a) 4Q166 (4QpHosa) Courtesy of the Israel Antiquities Authority (6)
Hos. 2:10-14
(10)[SHE DID NOT KNOW THAT] I MYSELF HAD GIVEN HER THE GRAIN [AND THE WINE] [AND THE OIL, AND] (THAT) I HAD SUPPLIED [SILVER] AND GOLD ... (WHICH) THEY MADE [INTO BAAL.
The interpretation of it is] that [they] ate [and] were satisfied, and they forgot God who [had fed them, and all] his commandments they cast behind them, which he had sent to them [by] his servants the prophets. But to those who led them astray they listened, and they honored them [ ] and as if they were gods, they fear them in their blindness. vacat
(11)THEREFORE, I SHALL TAKE BACK MY GRAIN AGAIN IN ITS TIME AND MY WINE [IN ITS SEASON,] AND I SHALL WITHDRAW MY WOOL AND MY FLAX FROM COVERING [HER NAKEDNESS.]
(12)I SHALL NOW UNCOVER HER PRIVATE PARTS IN THE SIGHT OF [HER] LO[VERS AND] NO [ONE] WILL WITHDRAW HER FROM MY HAND.
The interpretation of it is that he smote them with famine and with nakedness so that they became a disgra[ce] and a reproach in the sight of the nations on whom they had leaned for support, but they will not save them from their afflictions.
(13)AND I SHALL PUT AN END TO ALL HER JOY, [HER] PIL[GRIMAGE,] HER [NEW] MOON, AND HER SABBATH, AND ALL HER FEASTS.
The interpretation of it is that they make [the fe]asts go according to the appointed times of the nation. And [all] [joy] has been turned for them into mourning.
(14)AND I SHALL MAKE DESOLATE [HER VINE] [AND HER FIG TREE,] OF WHICH SHE SAID, "THEY ARE THE HIRE [THAT MY LOVERS HAVE GIVEN] ME." AND I SHALL MAKE THEM A FOREST, AND THE W[ILD BEAST OF THE FIELD] WILL DEVOUR THEM.
Transcription and translation by M. Horgan
4Q166 (4QpHosa) Dead Sea Scrolls, (Plus, pg. 276-7 Vermes)
"I will put an end to her rejoicing, her feasts, her new moons, her Sabbaths, and all her festivals (Hosea ii,11).
"Interpreted, this means that they have rejected the ruling of the law,
....... and have followed the festivals of the nations.
....... But their rejoicing shall come to an end
....... and shall be changed into mourning.
I will ravage her vines and her fig trees, of which she said, 'They are my wage which my lovers have given me'. I will make them a thicked and the will beasts shall eat them...ii, 12
But they, like Adam, have broken the Covenant (vi, 7)
Its interpretation... they have forsaken God and walked according to the decrees of the Gentiles....
The Coming of Melchizedek
11Q13
Col.2
(...) And concerning what Scripture says, "In this year of Jubilee you shall return,
everyone f you, to your property" (Lev. 25;13) And what is also written;
"And this is the manner of the remission; every creditor shall remit the claim
that is held against a neighbor, not exacting it of a neighbor who is a member
of the community, because God`s remission has been proclaimed" (Deut.15;2)
the interpretation is that it applies to the Last Days and concerns the captives, just
as Isaiah said: "To proclaim the Jubilee to the captives" (Isa. 61;1) (...)
just as (...) and from the inheritance of Melchizedek, for (... Melchizedek),
who will return them to what is rightfully theirs. He will proclaim to them
the Jubilee, thereby releasing them from the debt of all their sins.
He shall proclaim this decree in the first week of the jubilee period
that follows nine jubilee periods. Then the "Day of Atonement" shall
follow after the tenth jubilee period, when he shall atone for all the Sons
of Light, and the people who are predestined to Melchizedek.
(...) upon them (...) For this is the time decreed for the
"Year of Melchizedek`s favour", and by his might he will judge God`s
holy ones and so establish a righteous kingdom, as it is written about
him in the Songs of David ; "A godlike being has taken his place in
the council of God; in the midst of divine beings he holds judgement"
(ps. 82;1). Scripture also says about him ; "Over it take your seat
in the highest heaven; A divine being will judge the peoples" (Ps. 7;7-8)
Concerning what scripture says ; " How long will you judge unjustly
, and show partiality with the wicked? Selah" (Ps. 82;2)
,the interpretation applies to Belial and the spirits predestined to him,
because all of them have rebelled, turning from God`s precepts and
so becoming utterly wicked. Therefore Melchizedek will thoroughly
prosecute the vengenance required by God`s statutes. Also, he will deliver
all the captives from the power of Belial, and from the power of all
the spirits destined to him. Allied with him will be all the
"righteous divine beings"(Isa. 61;3). (The ...) is that whi(ch ...all)
the divine beings.
everyone f you, to your property" (Lev. 25;13) And what is also written;
"And this is the manner of the remission; every creditor shall remit the claim
that is held against a neighbor, not exacting it of a neighbor who is a member
of the community, because God`s remission has been proclaimed" (Deut.15;2)
the interpretation is that it applies to the Last Days and concerns the captives, just
as Isaiah said: "To proclaim the Jubilee to the captives" (Isa. 61;1) (...)
just as (...) and from the inheritance of Melchizedek, for (... Melchizedek),
who will return them to what is rightfully theirs. He will proclaim to them
the Jubilee, thereby releasing them from the debt of all their sins.
He shall proclaim this decree in the first week of the jubilee period
that follows nine jubilee periods. Then the "Day of Atonement" shall
follow after the tenth jubilee period, when he shall atone for all the Sons
of Light, and the people who are predestined to Melchizedek.
(...) upon them (...) For this is the time decreed for the
"Year of Melchizedek`s favour", and by his might he will judge God`s
holy ones and so establish a righteous kingdom, as it is written about
him in the Songs of David ; "A godlike being has taken his place in
the council of God; in the midst of divine beings he holds judgement"
(ps. 82;1). Scripture also says about him ; "Over it take your seat
in the highest heaven; A divine being will judge the peoples" (Ps. 7;7-8)
Concerning what scripture says ; " How long will you judge unjustly
, and show partiality with the wicked? Selah" (Ps. 82;2)
,the interpretation applies to Belial and the spirits predestined to him,
because all of them have rebelled, turning from God`s precepts and
so becoming utterly wicked. Therefore Melchizedek will thoroughly
prosecute the vengenance required by God`s statutes. Also, he will deliver
all the captives from the power of Belial, and from the power of all
the spirits destined to him. Allied with him will be all the
"righteous divine beings"(Isa. 61;3). (The ...) is that whi(ch ...all)
the divine beings.
The visitation is the Day of Salvation that He has decreed through Isaiah
the prophet concerning all the captives, inasmuch as Scripture says,
"How beautiful upon the mountains are the feet of the messenger
who announces peace, who brings good news, who announces salvation,
who says to Zion "Your divine being reigns"." (Isa. 52;7)
This scriptures interpretation : "the mountains" are the prophets,
they who were sent to proclaim God`s truth and to prophesy to all Israel.
"The messengers" is the Anointed of the spirit, of whom Daniel spoke;
"After the sixty-two weeks, an Anointed shall be cut off" (Dan. 9;26)
The "messenger who brings good news, who announces Salvation"
is the one of whom it is written; "to proclaim the year of the LORD`s favour
, the day of the vengeance of our God; to comfort all who mourn" (Isa. 61;2)
This scripture`s interpretation: he is to instruct them about all the periods
of history for eternity (... and in the statutes) of the truth. (...)
(.... dominion) that passes from Belial and returns to the Sons of Light (....)
(...) by the judgment of God, just as t is written concerning him;
"who says to Zion "Your divine being reigns" (Isa. 52;7)
"Zion" is the congregation of all the sons of righteousness, who uphold
the covenant and turn from walking in the way of the people.
"Your divine being" is Melchizedek, who will deliver them from the
power of Belial. Concerning what scripture says, "Then you shall
have the trumpet sounded loud; in the seventh month . . . " (Lev. 25;9)
Redemption and Resurrection
< DSS 4q521
F.2 + F.4 col.2
(.... For the heavens) and the earth shall listen to His Messiah and all which
is in them shall not turn away from the commandments of the holy ones.
Strenghten yourselves, O you who seek the Lord, in his service.
Will you not find the Lord in this, all those who hope in their heart?
For the Lord seeks the pious and calls the righteous by name.
Over the humble His spirit hovers, and He renews the faithful in
His strength. For He will honor the pious upon the Throne of His
eternal kingdom, setting prisoners free, opening the eyes of the blind,
raising up those who are bowed down.
And forever I shall hold fast to the hopeful and pious (...) (...)
shall not be delayed (...) and the Lord shall do glorious things
which have not been done, just as He said. For He shall heal the
critically wounded, He shall revive the dead, He shall send good news
to the afflicted. He shall (... the ....), He shall lead the (...), and the hungry
he shall enrich (?) (...) and (...)
the prophet concerning all the captives, inasmuch as Scripture says,
"How beautiful upon the mountains are the feet of the messenger
who announces peace, who brings good news, who announces salvation,
who says to Zion "Your divine being reigns"." (Isa. 52;7)
This scriptures interpretation : "the mountains" are the prophets,
they who were sent to proclaim God`s truth and to prophesy to all Israel.
"The messengers" is the Anointed of the spirit, of whom Daniel spoke;
"After the sixty-two weeks, an Anointed shall be cut off" (Dan. 9;26)
The "messenger who brings good news, who announces Salvation"
is the one of whom it is written; "to proclaim the year of the LORD`s favour
, the day of the vengeance of our God; to comfort all who mourn" (Isa. 61;2)
This scripture`s interpretation: he is to instruct them about all the periods
of history for eternity (... and in the statutes) of the truth. (...)
(.... dominion) that passes from Belial and returns to the Sons of Light (....)
(...) by the judgment of God, just as t is written concerning him;
"who says to Zion "Your divine being reigns" (Isa. 52;7)
"Zion" is the congregation of all the sons of righteousness, who uphold
the covenant and turn from walking in the way of the people.
"Your divine being" is Melchizedek, who will deliver them from the
power of Belial. Concerning what scripture says, "Then you shall
have the trumpet sounded loud; in the seventh month . . . " (Lev. 25;9)
Redemption and Resurrection
< DSS 4q521
F.2 + F.4 col.2
(.... For the heavens) and the earth shall listen to His Messiah and all which
is in them shall not turn away from the commandments of the holy ones.
Strenghten yourselves, O you who seek the Lord, in his service.
Will you not find the Lord in this, all those who hope in their heart?
For the Lord seeks the pious and calls the righteous by name.
Over the humble His spirit hovers, and He renews the faithful in
His strength. For He will honor the pious upon the Throne of His
eternal kingdom, setting prisoners free, opening the eyes of the blind,
raising up those who are bowed down.
And forever I shall hold fast to the hopeful and pious (...) (...)
shall not be delayed (...) and the Lord shall do glorious things
which have not been done, just as He said. For He shall heal the
critically wounded, He shall revive the dead, He shall send good news
to the afflicted. He shall (... the ....), He shall lead the (...), and the hungry
he shall enrich (?) (...) and (...)
F.7 + F.5 col.2
(...) see all that the Lord has made, the earth and all that is on it,
the seas and all that is in them and every reservoir of water and the streams.
(...) those who do good before the Lord (shall bless ... and not) as these who curse.
They shall be destined to die, when the One who revives raises the dead of His people.
Then we shall give thanks and relate to you the righteous acts of the Lord that (...) those
destined to die. And He shall open graves (..) and (...) and (...) so commit your works (...)
and a bridge of (...) the accursed shall be little esteemed(?) (...)
and the heavens shall meet (...) and all the angels (...)
the seas and all that is in them and every reservoir of water and the streams.
(...) those who do good before the Lord (shall bless ... and not) as these who curse.
They shall be destined to die, when the One who revives raises the dead of His people.
Then we shall give thanks and relate to you the righteous acts of the Lord that (...) those
destined to die. And He shall open graves (..) and (...) and (...) so commit your works (...)
and a bridge of (...) the accursed shall be little esteemed(?) (...)
and the heavens shall meet (...) and all the angels (...)
Phylactery
Tefillin
The command "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes" (Deut. 6:8) was practiced by Jews from early times. In the Second Temple period the sages established that tefillin (phylacteries; amulets in Greek) would include four scriptural passages inscribed on parchment placed in box-like containers made of black leather. One of the phylacteries was worn one on the left arm and the other on the forehead. These served "as a sign upon your hand and as a symbol on your forehead that with a mighty hand the Lord freed us from Egypt" (Exodus 13:9, 16).
The Dead Sea region has now yielded the earliest phylactery remains, both of the leather containers and the inscribed strips of parchment. As a rule, phylacteries include the same four selections, two from the book of Exodus (Exod. 13:1-10; 13:11-16) and two from Deuteronomy (Deut. 6:4-9; 11:13-21). The scriptural verses were penned in clear minuscule characters on the elongated writing material, which was folded over to fit the minute compartments stamped into the containers.
References:
Milik, J. T. "Textes Hebraux et Arameens." In Les Grottes de Murabba`at, Discoveries in the Judaean Desert, II, pp. 80- 85. Oxford, 1961.
Yadin, Y. "Tefillin (Phylacteries) from Qumran [XQ Phyl 1-4])" (in Hebrew), Eretz-Israel 9 (1969):60-83 and plates.
English Translation of the Phylactery (Tefillin) Scroll
Mur 4 Phyl
Courtesy of the Israel Antiquities Authority (3)
Exod. 13:1-3
(1)And spoke
the Lord to
Moses
saying, (2)"Consecrate
to Me every first-born
the first issue of every womb of the
Israelites, man
and beast is Mine."
(3)And Moses said to the people,
"Remember this day
on which you went (free)
from Egypt, the house of bondage,
how with a mighty hand
the Lord freed you from it; no
leavened bread shall be eater. (4)This day
English Translation of Leviticus (Va-Yikrah)
11Q1(PaleoLev)
Courtesy of the Israel Antiquities Authority (4)
Lev. 23:22-29
(22)[...edges of your field, or] gather [the gleanings of your harvest; you shall leave them for the poor and the stranger; I the LO]RD [am]
your God.
(23)The LORD spoke to Moses saying: (24)Speak to the Israelite people thus: In the seventh month
on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with load blasts.
(25)You shall not work at your occupations; and you shall bring an offering by fire to the LORD.
(26)The LORD spoke to Moses saying: (27)Mark, the tenth day of this seventh month is the Day
of Atonement. It shall be a sacred occasion for you: you shall practice self-denial, and you shall bring an offering
by fire to the LORD; (28)you shall do no work throughout that day. For
[it is a Day of Atonement on which] expiation is made on your behalf [before the LO]RD your God. (29)Indeed, any person who
Songs of the Sabbath Sacrifice
Shirot `Olat ha-Shabbat
The Songs of the Sabbath Sacrifice, also known as the "Angelic Liturgy," is a liturgical work composed of thirteen separate sections, one for each of the first thirteen Sabbaths of the year. The songs evoke angelic praise and elaborate on angelic priesthood, the heavenly temple, and the Sabbath worship in that temple.
The headings of the various songs may reflect the solar calendar. Although the songs bear no explicit indication of their source, the phraseology and terminology of the texts are very similar to those of other Qumran works.
Eight manuscripts of this work were found in Qumran Cave 4 (4Q400 through 407) and one in Cave 11, dating from the late Hasmonean and Herodian periods. One manuscript of the Songs of the Sabbath Sacrifice was found at Masada, a Zealot fortress.
References
Newsom, Carol. Songs of the Sabbath Sacrifice: A Critical Edition. Atlanta, 1985. This is the definitive translation and analysis of these distinctive hymns.
Strugnell, J. "The Angelic Liturgy at Qumran--4QSerek Sirot `Olat Hassabbat." In Congress Volume, Oxford 1959. Supplements to Vetus Testamentum, vol. 7, pp. 318-45. Leiden, 1960.
Tefillin
The command "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes" (Deut. 6:8) was practiced by Jews from early times. In the Second Temple period the sages established that tefillin (phylacteries; amulets in Greek) would include four scriptural passages inscribed on parchment placed in box-like containers made of black leather. One of the phylacteries was worn one on the left arm and the other on the forehead. These served "as a sign upon your hand and as a symbol on your forehead that with a mighty hand the Lord freed us from Egypt" (Exodus 13:9, 16).
The Dead Sea region has now yielded the earliest phylactery remains, both of the leather containers and the inscribed strips of parchment. As a rule, phylacteries include the same four selections, two from the book of Exodus (Exod. 13:1-10; 13:11-16) and two from Deuteronomy (Deut. 6:4-9; 11:13-21). The scriptural verses were penned in clear minuscule characters on the elongated writing material, which was folded over to fit the minute compartments stamped into the containers.
References:
Milik, J. T. "Textes Hebraux et Arameens." In Les Grottes de Murabba`at, Discoveries in the Judaean Desert, II, pp. 80- 85. Oxford, 1961.
Yadin, Y. "Tefillin (Phylacteries) from Qumran [XQ Phyl 1-4])" (in Hebrew), Eretz-Israel 9 (1969):60-83 and plates.
English Translation of the Phylactery (Tefillin) Scroll
Mur 4 Phyl
Courtesy of the Israel Antiquities Authority (3)
Exod. 13:1-3
(1)And spoke
the Lord to
Moses
saying, (2)"Consecrate
to Me every first-born
the first issue of every womb of the
Israelites, man
and beast is Mine."
(3)And Moses said to the people,
"Remember this day
on which you went (free)
from Egypt, the house of bondage,
how with a mighty hand
the Lord freed you from it; no
leavened bread shall be eater. (4)This day
English Translation of Leviticus (Va-Yikrah)
11Q1(PaleoLev)
Courtesy of the Israel Antiquities Authority (4)
Lev. 23:22-29
(22)[...edges of your field, or] gather [the gleanings of your harvest; you shall leave them for the poor and the stranger; I the LO]RD [am]
your God.
(23)The LORD spoke to Moses saying: (24)Speak to the Israelite people thus: In the seventh month
on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with load blasts.
(25)You shall not work at your occupations; and you shall bring an offering by fire to the LORD.
(26)The LORD spoke to Moses saying: (27)Mark, the tenth day of this seventh month is the Day
of Atonement. It shall be a sacred occasion for you: you shall practice self-denial, and you shall bring an offering
by fire to the LORD; (28)you shall do no work throughout that day. For
[it is a Day of Atonement on which] expiation is made on your behalf [before the LO]RD your God. (29)Indeed, any person who
Songs of the Sabbath Sacrifice
Shirot `Olat ha-Shabbat
The Songs of the Sabbath Sacrifice, also known as the "Angelic Liturgy," is a liturgical work composed of thirteen separate sections, one for each of the first thirteen Sabbaths of the year. The songs evoke angelic praise and elaborate on angelic priesthood, the heavenly temple, and the Sabbath worship in that temple.
The headings of the various songs may reflect the solar calendar. Although the songs bear no explicit indication of their source, the phraseology and terminology of the texts are very similar to those of other Qumran works.
Eight manuscripts of this work were found in Qumran Cave 4 (4Q400 through 407) and one in Cave 11, dating from the late Hasmonean and Herodian periods. One manuscript of the Songs of the Sabbath Sacrifice was found at Masada, a Zealot fortress.
References
Newsom, Carol. Songs of the Sabbath Sacrifice: A Critical Edition. Atlanta, 1985. This is the definitive translation and analysis of these distinctive hymns.
Strugnell, J. "The Angelic Liturgy at Qumran--4QSerek Sirot `Olat Hassabbat." In Congress Volume, Oxford 1959. Supplements to Vetus Testamentum, vol. 7, pp. 318-45. Leiden, 1960.
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.
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 9of snow and haik0
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.
The Shofar, Battle Signals
The Shofar and the silver trumpets were intended to signal movements especially in battle. They produced panic in the enemy or gloated over them when they were defeated.
E-mail: Iam interested in finding out when the 4 different sounds on the shofar are used and what they mean.
See that MUSIC is the laded burden which God in Christ died to eleminate.
See how becoming a baptized disciple frees us from anxiety-creating rituals and gives us REST.
See that in the Greek world the word REST relates almost totally to rest from rhetoricians or speakers, singers and musicians.
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.
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 9of snow and haik0
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.
The Shofar, Battle Signals
The Shofar and the silver trumpets were intended to signal movements especially in battle. They produced panic in the enemy or gloated over them when they were defeated.
E-mail: Iam interested in finding out when the 4 different sounds on the shofar are used and what they mean.
See that MUSIC is the laded burden which God in Christ died to eleminate.
See how becoming a baptized disciple frees us from anxiety-creating rituals and gives us REST.
See that in the Greek world the word REST relates almost totally to rest from rhetoricians or speakers, singers and musicians.
Donald,
The answer is too big for an e-mail so, being lazy, I will post it for general reading and add to it as I find more information. This is a quick response but it is interesting to see how the Christian writers compared perhaps the most common worship as an imitation of their old paganism and Paul compares it to the use of music in warfare. For instance:
Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 1 Corinthians 14:6
And even things without life (lifeless instruments) giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 1 Corinthians 14:7
For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 1 Corinthians 14:8
So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 1 Corinthians 14:9
In additional to "lifeless instruments" Paul also spoke of "carnal weapons" where both weapon and musical instrument are the same Greek word. As he warned the Romans (ch 9) and Corinthians (ch 10) of the Mount Sinai event and identified speaking and singing their own messages to warfare, Paul clearly understood God Who in Numbers 10:7 outlawed music as an attempt to worship when the collective congregation came together.
However, the silver trumpets were not musical instruments; they were to send signals during march or battle and to panic the enemy into cowardice. As a result of Israel's return to Egyptian bull worship just as God was giving them a covenant by which they would live by His grace in a land which they had not bought with trees and vines they had not planted, God prevented their entry into Canaan. As a result, they lived their old nomadic life for a total of 40 years.
To enable this huge tribal confederacy to communicate:
AND the Lord spake unto Moses, saying, Numbers 10:1
Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. Numbers 10: 2
And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. Numbers 10: 3
And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. Numbers 10: 4
When ye blow an alarm, then the camps that lie on the east parts shall go forward. Numbers 10: 5
When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. Numbers 10: 6
However, it was loud musical rejoices which was both a cause and a symptom of Israel's rejection of God's effort to educate them in a collective assembly. As a result, God demanded that the trumpets could be used to call the people into congregational assembly but they could not be used for musical rejoicing:
But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. Numbers 10: 7
To blow the trumpet was the Hebrew:
Taqa (h8628) taw-kah'; a prim. root; to clatter, i. e. slap (the hands together), clang (an instrument); by anal. to drive (a nail or tent-pin, a dart, etc.); by impl. to become bondsman (by hand-clasping): - blow ([a trumpet]), cast, clap, fasten, pitch [tent], smite, sound, strike, * suretiship, thrust
The alarm was:
Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout for alarm or joy: - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
Ask any professional musician in the form of an ugly, effeminate boy-man and he will tell you that he uses his music to triumph over the rational nature of others so that they will direct their worship to him and put their money in his "collection plate." Ask the female professional musicians, in the tavern or in the church, and she will tell you that she falls into rapture (rape) when all eyes are upon her as she steals some of God's right to worship. This was the meaning of the halal form of praise which is related to Lucifer whose total "religious" life was to get people to look at her instead of God.
In fairness to David, it was a common belief that God couldn't or wouldn't punish a mad man. Therefore, his "halal" praise often with instruments led to musical prophesying which we would identify with speaking in tongues. I never worked on rational people.
In the Gnostic story of creation, Sophia (wisdom in Proverbs) and her daughter Zoe, triumphed over men and forced them to organize musical worship teams to signal female or effeminate-male domination. Jesus hinted that the clergy came out to see John the Baptist hoping that he wore "soft" clothing like the kings. This would identify him as a catamite, dog or male prostitutes.
Jesus also identified the Jewish clergy as "children in a marketplace" environment blowing their alarm which was supposed to panic you into the female or effeminate dance of Dionysus. And the Judas Bag was, in the classical writers and vases, always attached to the flute case and was designed to "carry the mouthpieces of wind instruments." It derived its name from "speaking in tongues" and "of the world." Paul also identified speaking in tongues and musical praise (1 Cor 13, 14).
However, it was prophesied that Judas along with his flute and trumpet-playing clergy co-conspiritators would not "triumph over" or panic Jesus
By this I know that thou favourest me, because mine enemy doth not triumph over me. Psalm 41:11
Before David changed the Mosaic system to fit the new secular or "like the nations" civil state which Israel demanded when they "fired" God, only the priests could blow these instruments. The Levites were "ministers" and could not lead but serve. Ezekiel 40 in describing the "idealized temple" removes the Levites from the clergy role and Josephus insisted that it was the Levites who assumed the role of musical performers who lead Israel into destruction and that they were doing it again in his time. In many nations only males could be priests but they were often very effeminate men. The Levites wanted to wear the linen ephod which was adopted by the priests from a woman's garment. They seduced the leadership into the obscene practices by telling them that it would bring honor (and seekers) to them and the temple. It did not.
Moses continues to define the silver trumpets:
And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. Numbers 10: 8
And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies. Numbers 10: 9
Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God. Numbers 10:10
(The Jews understood that the music which was added to the worship of the priests {the congregation did not participate except as occasional spectators} was only in Jerusalem or the area and during animal sacrifices. When they lost Jerusalem and the temple the use of musical instruments to "alarm" people ceased until about 1815 in a liberal German synagogue. Then, only Gentiles could play on the Sabbath).
"Only in Ps 150:3 is it (shophar) mentioned with most of the other really musical instruments. Hence, we must conclude that the function of the shophar was to make noise--be it of earthly or of eschatological character--but not to make music. After the destruction of the temple and the general banishment of all instrumental music, the shophar alone survived, just because it was not a musical instrument."(International Dictionary of the Bible, p. 473, Abingdon).
And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. Numbers 10: 11
And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. Numbers 10: 12
And they first took their journeyaccording to the commandment of the Lord by the hand of Moses. Numbers 10: 13
The Jews would never be so stupid as to play a trumpet quartet with performing, stand over (non-sedantary) women performing the sexual attraction when the enemy was present:
"the trumpets were assigned a number of complicated signals, which implied their ability of blowing legato, staccato, and trills, and tonguing, all in unison, not 'simultaneously,' but 'as with one mouth.' Moreover, these apocalyptical trumpets bear different names: trumpets of assembly, of battle, of the slain, of ambush, etc. In generally, they were used to terrorize the enemy into panic (Judges 7:19-20). This function was, for all practical purposes, identical with that of the trumpets of Revelation. In the temple the signals of the trumpet introduced every ceremony and every sacrifice." (Interpreters Dictionary of the Bible, p. 472-3, Abingdon).
Consistent with this, if we accept Paul's use of the word "melody" as literal and external then we should know that melody in the modern sense is the unison singing of single notes one after the other.
WE then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Rom 15:1
Let every one of us please his neighbour for his good to edification. Rom 15: 2
For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. Rom 15: 3
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Rom 15: 4
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: Rom 15: 5
That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Rom 15: 6
Wherefore receive ye one another, as Christ also received us, to the glory of God. Rom 15: 7
Therefore, there is not a hint of sanity attached to singing our own songs or "signals" using complex harmony when the enemy is being disabled with the teaching of the Words of Christ or the revealed Word. In fact, a non-unison form of singing what people thought of as a personal revelation in Corinth was identified as madness -- insanity.
"In addition to the sacred trumpets of the Temple, whose use was restricted, even in war and in battle, to the priests, there were others used by the Hebrew generals. Ehud sounded the trumpet to assemble Israel against the Moabites, whose king, Eglon, he had slain (Judg. 3:17-30). Gideon took a trumpet in his hand, and gave each of his followers one, when he assaulted the Midianites (7:2, 16). Joab sounded the trumpet as a signal of retreat to his soldiers, in the battle against Abner (II Sa. 2:28), in that against Absalom 18:16), and in the pursuit of Sheba, son of Bichri (20:22)." (Book, Hist. Digest., p. 321).
This Biblical use of the trumpet will be used when Messiah comes again where the "trumpet" is the voice of the Lord. What will we do if we are singing our own songs, dancing, girl-watching or blowing loud trumpets when that happens.
"the shophar can be viewed under one category: that of a signalling instrument. It sounded all signals in war and peace; it announced the new moon, the beginning of the sabbath, the death of a notable; it warned of approaching danger; it heraled excommunication; it was instrumental in exorcisms and magic healing." (International Dictionary of the Bible, p. 473, Abingdon).
The Dead Sea Scrolls gives us a view of how these signals were used in battle. From The War Scroll 1QM, 4Q49l-496
The ministry of the priests and Levites.
When the battle line are arrayed against the enemy battle line against battle line there shall go forth from the middle opening into the gap between the battle lines seven priests of the sons of Aaron, dressed in fine white linen garments: a linen tunic and linen breeches, and girded with a linen sash of twined fine linen, violet, '"purple, and crimson, and a varicolored Sign, the work of a skillful workman, and decorated caps on their heads; the garments for battle, and they shall not take them into the sanctuary. The one priest shall walk before all the men of the battle line to encourage them for battle. In the hands of the remaining six shall be the trumpets of assembly' the trumpets of memorial, the trumpets of the alarm, the trumpets of pursuit, and the trumpets of reassembly.When the priests go out into the gap between the battle lines, seven Levites shall go out with them. In their hands shall be seven trumpets of rams' horns. Three officers from among the Levites shall walk before the priests and the Levites. The priests shall blow the two trumpets of assem[bly . . . of ba]ttle upon fifty shields, and fifty infantrymen shall go out from the one gate and [ . . . ] Levites, officers. With each battle line they shall go out according to all [this] o[rder.... men of the] infantry from the gates [and they shall take positi]on between the two battle lines, and [ . . . ] the battle ] [,, . ] the trumpets shall blow continually to direct the slingmen until they have completed hurling seven times. Afterwards the priests shall blow on the trumpets of return, and they shall go along the side of the first battle line to take their position. The priests shall blow on the trumpets of assembly, and the three divisions of infantry shall go out from the gates and stand between the battle lines, and beside them the cavalrymen, Sat the right and at the left. The priests shall blow on their trumpets a level note, signals for the order of battle. And the columns shall be deployed into their formations, each to his position.When they have positioned themselves in three formations, the priests shall blow for them a second signal, a low legato note, signals for advance, until they draw near to the battle line of the enemy and take hold of their weapons. Then the priests shall blow on the six trumpets of the slain a sharp staccato note to direct the battle, and the Levites and all the people with rams' horns shall blow '¡a great battle alarm together in order to melt the heart of the enemy.With the sound of the alarm, the battle darts shall fly out to bring down the slain. Then the sound of the rams' horns shall quiet, but on the tru[m]pets the priests shall continue to blow a sharp staccato note to direct the signals of battle until they have hurled into the battle line of the enemy seven times. Afterwards, the priests shall blow for them the trumpets of retreat, a low note, level and legato. According to this rule the [pr]iests shall blow for the three divisions.When the first division throws, the ~riests and the Levites and all the people with rams'] horns shall blow a great alarm to direct the bat[tle until they have hurled seven times. Afterwards,] the priests [shall blow] for them on the trumpe[ts of retreat . . . and they shall take their stan]d in their positions in the battle line, [ . ] and shall take up position [ . . . the slain, [and all the people with rams' horns shall blow a very loud battle alarm, and as the sound goes out Col. 9 their hands shall begin to bring down the slain, and all the people shall quiet the sound of alarm, but the priests shall continue sounding on the trumpets off the slain to direct the fighting, until the enemy is defeated and turns in retreat. The priests shall blow the alarm to direct the battle, and when they have been defeated before them, the priests shall blow the trumpets of assembly, and all the infantry shall go out to them from the midst of the front battle lines and stand, six divisions in addition to the division which is engaged in battle: altogether, seven battle lines, twenty-eight thousand soldiers, and six thousand horsemen. All these shall pursue in order to destroy the enemy in God's battle; a total annihilation. The priests shall blow for them the trumpets of pursuit, and they shall divide themselves for a pursuit of annihilation against all the enemy. The cavalry shall push the enemy back at the flanks of the battle until they are destroyed.When the slain have fallen, the priests shall continue blowing from afar and shall not enter into the midst of the slain so as to be defiled by their unclean blood, for they are holy. They shall not allow the oil of their priestly anointment to be profaned with the blood 90f the vainglorious nations.
The description of the maneuvers of the battle divisions.
Rule for changing the order of the battle divisions, in order to arrange their position against [ . . . ] a pincer movement and towers, lien arc and towers, and as it draws slowly forward, then the columns and the flanks go out from the [t]wow sides of the battle line [that] ' 2 the enemy might become discouraged. The shields of the soldiers of the towers shall be three cubits long, and their lances eight cubits l[on]g. The towers '3 shall go out from the battle line with one hundred shields on a side. F[or] they shall surround the tower on the three frontal sides, 4 three hundred shields in all. There shall be three gates to a tower, one on [the right and] one on the left. Upon all the shields of the tower soldiers 5 they shall write: on the first, "My[chat]l," [on the second,"Gabriel," on the third,] "Cyril," and on the fourth "Raphael." 6 "Michael" and"Gabriel" on [the right, and "Raphael" and"Raphael" on the left. And [ . . . ] for to the four [ . . . They] shall establish an ambush for the [battle line] Of [ . . . ] and [ . . . they shall fal]1 on the s[lain . . . ]
Dead Sea Scrolls: The War Rule 1QM, 4Q49l-496
See how the Jews saw Jesus as Beliar. Therefore, they fulfilled the prophecy of Psalm 41 that Judas and the musicians would not triumph over Jesus. See also the Jews trying to defeat Jesus with music.
Hear the Shofar
The description of the war.
Col. 1 For the M(aster, the Rule of] the War. The first attack of the Sons of Light shall be undertaken against the forces of the Sons of Darkness, the army of Belial: the troops of Edom, Moab, the sons of Ammon, the [Amalekites], Philistia, and the troops of the Kittim of Asshur. Supporting them are those who have violated the covenant. The sons of Levi, the sons of Judah, and the sons of Benjamin, those exiled to the wilderness, shall fight against them with [ . . . ] against all their troops, when the exiles of the Sons of Light return from the Wilderness of the Peoples to camp in the Wilderness of Jerusalem.
Then after the battle they shall go up from that place and tile king of; the Kittim [shall enter] into Egypt. In his time he shall go forth with great wrath to do battle against the kings of the north, and in his anger he shall set out to destroy and eliminate the strength of Israel.
Then the]re shall be a time of salvation for the People of God, and a time of dominion for all the men of His forces, and eternal annihilation for all the forces of Belial. There shall be g[reat] panic [among] the sons of Japheth, Assyria shall fall with no one to come to his aid, and the supremacy of the Kittim shall cease that wickedness be overcome without a remnant. There shall be no survivors of [all the Sons of] Darkness.
Then [the Sons of Rig]hteousness shall shine to all ends ofthe world continuing to shine forth until end of the appointed seasons of darkness. Then at the time appointed by God, His great excellence shall shine for all the times of e[ternity;] for peace and blessing, glory and joy, and long life for all Sons of Light. On the day when the Kittim fall there shall be a battle and horrible carnage before the God of Israel, for it is a day appointed by Him from ancient times as a battle of annihilation for the Sons of Darkness.
On that day the congregation of the gods and the congregation of men shall engage one another, resulting in great carnage. The Sons of Light and the forces of Darkness shall fight together to show the strength of God with the roar of a great multitude and the shout of gods and men; a day of disaster. It is a time of distress fo[r al]l the people who are redeemed by God. In all their afflictions none exists that is like it, hastening to its completion as an eternal redemption. On the day of their battle against the Kittim, they shall g[o forth for] carnage in battle.
In three lots the Sons of Light shall stand firm so as to strike a blow at wickedness, and in three the army of Belial shall strengthen themselves so as to force the retreat of the forces of Light.
And when the] banners of the infantry cause their hearts to melt, then the strength of God will strengthen the he[arts of the Sons of Light.] In the seventh lot: the great hand of God shall overcome [Belial and al]l the angels of his dominion, and all the men of [his forces shall be destroyed forever].
The annihilation of the Sons of Darkrness and service to God during the war years.
|6 [, . . ] the holy ones shall shine forth in support of [ . . . ] the truth for the annihilation of the Sons of Darkness. Then [ . . . ] 17[ . . . ] a great [r]oar [ . . . ] they took hold of the implement[s of war . ] 18[,, . ] 19[ . . . chiefs of the tribes . . . and the priests, 1 20 the Levites, the chiefs of the tribes, the fathers of the congregation . . . the priests and thus for the Levites and the courses of the heads of]
Col. 2 the congregation's clans, fifty-two. They shall rank the chiefs of the priests after the Chief Priest and his deputy; twelve chief priests to serve in the regular offering before God. The chiefs of the courses, twenty-six, shall serve in their courses. After them the chiefs of the Levites serve continually, twelve in all, one to a tribe. The chiefs of their courses shall serve each man in his office. The chiefs of the tribes and fathers of the congregation shall support them, taking their stand continually at the gates of the sanctuary.
The chiefs of their courses, from the age of fifty upwards, shall take their stand with their commissioners on their festivals, new moons and Sabbaths, and on every day of the year. These shall take their stand at the burnt offerings and sacrifices, to arrange the sweet smelling incense according to the will of God, to atone for all His congregation, and to satisfy themselves before Him continually 6 at the table of glory.
All of these they shall arrange at the time of the year of remission.
During the remaining thirty-three years of the war the men of renown, those called of the Congregation, and all the heads of the congregation's clans shall choose for themselves men of war for all the lands of the nations.
From ail tribes of IsraeI they shall prepare capable men for themselves to go out for battle according to the summons of the war, year by year. But during the years of remission they shall not ready men to go out for battle, for it is a Sabbath 9 0f rest for Israel. During the thirty-five years of service the war shall be waged. For six years the whole congregation shall wage it together, : °and a war of divisions shall be waged during the twenty-nine remaining years. In the first year they shall fight against Mesopotamia, in the second against the sons of Lud, in the third they shall fight against the rest of the sons of Aram: Uz, Hul, Togar, and Mesha, who are beyond the Euphrates. In the fourth and fifth they shall fight against the sons of Arpachshad, in the sixth and seventh they shall fight against all the sons of Assyria and Persia and the easterners up to the Great Desert. In the eighth year they shall fight against the sons of Elam, in the ninth year they shall fight against the sons of Ishmael and Keturah, and during the following ten years the war shall be divided against all the sons of Ham i4according to [their] c[lans and] their lterri]tories. During the remaining ten years the war shall be divided against all [sons of Japhe]th according to their territories.
The description of the trumpets.
[The Rule of the Trumpets: the trumpets] of alarm for all their service for the [ . . . ] for their commissioned men, 17[by tens of thousands and thousands and hundreds and fifties] and tens. Upon the t[rumpets . . . ]
[ . . . ] )8[ . . . ] 19[ . . . which ] 20 [,, . they shall write . . . the trumpets of Col. 3 the battle formations, and the trumpets for assembling them when the gates of the war are opened so that the infantry might advance, the trumpets for the signal of the slain, the trumpets of 2 the ambush, the trumpets of pursuit when the enemy is defeated, and the trumpets of reassembly when the battle returns.
On the trumpets for the assembly of the congregation they shall write, "The called of God." 3 0n the trumpets for the assembly of the chiefs they shall write, "The princes of God." On the trumpets of the formations they shall write, "The rule of God." On the trumpets of the men of renown [they shall write], "The heads of the congregation's clans."
Then when they are assembled at the house of meeting, they shall write, "The testimonies of God for a holy congregation." On the trumpets of the camps 5 they shall write, "The peace of God in the camps of His saints."
On the trumpets for their campaigns they shall write,
"The mighty deeds of God to scatter the enemy and to put all those who hate justice to flight and a withdrawal of mercy from all who hate God."
On the trumpets of the battle formations they shall write, "Formations of the divisions of God to avenge His anger on all Sons of Darkness."
7 0n the trumpets for assembling the infantry when the gates of war open that they might go out against the battle line of the enemy, they shall write, "A remembrance of requital at the appointed time 8 0f God."
On the trumpets of the slain they shall write, "The hand of the might of God in battle so as to bring down all the slain because of unfaithfulness."
On the trumpets of ambush they shall write, 9 "Mysteries of God to wipe out wickedness."
On the trumpets of pursuit they shall write,"God has struck all Sons of Darkness, He shall not abate His anger until they are annihilated." °When they return from battle to enter the formation, they shall write on the trumpets of retreat, "God has gathered."
On the trumpets for the way of return from battle with the enemy to enter the congregation in Jerusalem, they shall write,"Rejoicings of God in a peaceful return."
See Numbers 10:7
The description of the banners.
13 Rule of the banners of the whole congregation according to their formations. On the grand banner which is at the head of all the people they shall write, "People of God," the names "Israel" and of 4 "Aaron," and the names of the twelve tribes of Israel according to their order of birth. On the banners of the heads of the "camps" of three tribes 5 they shall write, "the Spirit [of God," and the names of three tribes. O]n the banner of each tribe they shall write, "Standard of God," and the name of the leader of the t[ribe ] ~60f its clans. [ . . . and] the name of the leader of the ten thousand and the names of the chief[s of . . . ] i7[ . . . ] his hundreds. On the banner [ ] 18 20 [,, . ] Col. 4 ~On the banner of Merari they shall write, "The Offering of God," and the name of the leader of Merari and the names of the chiefs of his thousands.
On the banner of the tho[us]and they shall write, "The Anger of God is loosed against 2 Belial and all the men of his forces without remnant," and the name of the chief of the thousand and the names of the chiefs of his hundreds. And on the banner of the hundred they shall write, "Hundred 3 0f God, the power of war against a sinful fiesh," and the name of the chief of the hundred and the names of the chiefs of his tens. And on the banner of the fifty they shall write, "Ended 4 is the stand of the wicked [by] the might of God," and the name of the chief of the fifty and the names of the chiefs of his tens. On the banner of the tho[us]and they shall write, "The Anger of God is loosed against 2 Belial and all the men of his forces without remnant,"
6 When they go to battle they shall write on their banners,"The truth of God,""The righteousness of God,""The glory of God,""The justice of God," and after these the list of their names in full. 7 When they draw near for battle they shall write on their banners,"The right hand of God,""The appointed time of God,""The tumult of God,""The slain of God"; after these their names in full. 3 When they return from battle they shall write on their banners,"The exaltation of God,""The greatness of God,""The praise of God," "The glory of God," with their names in full.
9The Rule of the banners of the congregation: When they set out to battle they shall write on the first banner,"The congregation of God," on the second banner,"The camps of God," on the third, °"The tribes of God," on the fourth, "The clans of God," on the fifth,"The divisions of God," on the sixth, "The congregation of God," on the seventh,"Those called by God," and on the eighth, "The army of God." They shall write their names in full with all their order.When they draw near for battle they shall write on their banners, 2 "The battle of God,""The recompense of God,""The cause of God," "The reprisal of God,""The pov`.Ter of God,""The retribution of God,""The ...ight of God," "The annihilation by God of all the vainglorious nations." And '3 their names in full they shall write upon them. When they return from battle they shall write on their banners,"The deliverance of God,""The victory of God," "The help of God," "The support of God," ~4 "The joy of God," "The thanksgivings of God,""The praise of God," and "The peace of God."
15 [The Length of the Banners. The banner of the whole congregation shall be fourteen cubits long; the banner of th[ree tribes' thir]teen cubits [long;] 16[the banner of a tribe,] twelve cubits; the banner of ten thousand, eleve[n cubits; the banner of a thousand, ten cubits; the banner of a hu]ndred, [n]ine cubits; i7 [the banner of a fifty, ei]ght cubits; the banner of a ten, sev[en cubits . . . ].
The description of the shields.
18-20[ . . . ] Col. 5 and on the sh[ie]ld of the Leader of the whole nation they shall write his name, the names "Israel,""Levi," and "Aaron," and the names of the twelve tribes of Israel according to their order of birth, 2and the names of the twelve chiefs of their tribes.
The description of the arming and deployment of the divisions.
3 The rule for arranging the clivisions for war when their army is complete to make a forward battle line: the battle line shall be formed of one thousand men. There shall be seven forward rows 4to each battle line, arranged in order; the stahon of each man behind his fellow. All of them shall bear shields of bronze, polished like 5 a face mirror. The shield shall be bound with a border of plaited work and a design of loops, the work of a skillful workman; gold, silver, and bronze bound together 6 and jewels; a multicolored brocade. It is the work of a skillful workman, artistically done. The length of the shield shall be two and a half cubits, and its breadth a cubit and a half. In their hands they can hold a lance 7 and a sword.
The length of the lance shall be seven cubits, of which the socket and the blade constitute half a cubit. On the socket there she be three bands engraved as a border of plaited 8 work; of gold, silver, and copper bound together like an artistically designed work. And in the loops of the de sign, on both sides of the band 9 all around, shall be precious stones, a multicolored brocade, the work of a skillful workman, artistically done, and an ear of grain.
The socket shall be grooved between the bands like 10 a column, artistically done. The blade shall be of shining white iron, the work of a skillful workman, artistically done, and an ear of grain of pure gold inlaid in the blade; tapered towards the point. The swords shall be of refined iron, purlfied in the furnace and polished like a face mirror, the work of a skillful workman, artistically done, with figures of ears of grain 7 Of pure gold embossed on both sides. The borders shall go straight to the point, two on each side. The length ofthe sword shall be a cubit i3 and a half and its width four fingers. The scabbard shall be four thumbs wide' end four handbreadths up to the scabbard. The scabba~d shall be tied on either ~4side with thongs of five handbreadths. The handle of the sword shall be of choice horn, the work of a skillful workman, a varicolored design with gold and silver and precious stones.
16And when the [ . . . take their] stand, they shall arrange seven battle lines, one behind the otherj ~7and there shall be a space [between . . . t]hirty cubits, where the infan[try] shall stand i8[,, . ] forward [ . . . ] i9-20 [ . . . they shall sling]
Col. 6 seven times, and return to their position. After them, three divisions of infantry shall advance and stand between the battle lines. The first division shall heave into 2 the enemy battle line seven battle darts. On the blade of the first dart they shall write, "Flash of a spear for the strength of God." On the second weapon they shall write, 3"Missiles of blood to fell the slain by the wrath of God." On the third dart they shall write,"The blade of a sword devours the slain of wickedness by the judgment of God." 4 Each of these they shall throw seven times and then return to their position. After these, two divisions of infantry shall march forth and stand between the two battle lines, 5the first division equipped with a spear and a shield and the second division with a shield and a sword; to bring down the slain by the judgment of God, to subdue the battle line 6 Of the enemy by the power of God, and to render recompense for their evil for all the vainglorious nations. So the Kingship shall belong to the God of Israel, and by the holy ones of His people He shall act powerfully.
The description of the deployment of the cavalry.
8 Seven rows of horsemen shall also take position at the right and at the 1eft of the battle line. Their ranks shall be positioned on both sides, seven hundred horsemen on one side and seven hundred on the other. Two hundred horsemen shall go out with one thousand men of the battle line of the infantry, and thu °they shall take position on all sides of the camp. The total being four thousand six hundred men, and one thousand four hundred cavalry for the entire army arranged for the battle line; iififty for each battle line.
The horsemen' with the cavalry of the men of the entire army, will be six thousand; five hundred to a tribe. All the cavalry that go out 2 to battle with the infantry shall ride stallions; swift, responsive, unrelenting, mature, trained for battle, 3 and accustomed to hearing noises and seeing all kinds of scenes.
Those who ride them shall be men capable in battle, trained in horsemanship, the range 4 Of their age from thirty to forty-five years. The horsemen of the army shall be from forty to fifty years old, and they 5 [ . . . ], helmets and greaves, carrying in their hands round shields and a lance eig[ht cubits long, . . . ] 16 [ .,, ] and a bow and arrows and battle darts, all of them prepared in [ . . . ] i7[ . . . ] and to shed the blood of their guilty slain. These are the [ . . . ]
The recruitment and age of the soldiers.
18-2 0 [ . . . ] Col. 7 and the men of the army shall be from forty to fifty years old. The commissioners of the camps shall be from fifty to sixty years old. The officers 2 shall-also be from forty to fifty years old. All those who strip the slain, plunder the spoil, cleanse the land, guard the arms, 3 and he who prepares the provisions, all these shall be from twenty-five to thirty years old.
No youth nor woman shall enter their encampments from the time they leave 4 Jerusalem to go to battle until their return. No one crippled, blind, or lame, nor a man who has a permanent blemish on his skin, or a man affected with ritual uncleanness of his flesh; none of these shall go with them to battle. All of them shall be volunteers for battle, pure of spirit and flesh, and prepared for the day of vengeance. Any 6man who is not ritually clean in respect to his genitals on the day of battle shall not go down with them into battle, for holy angels are present with their army. There shall be a distance 7 between all their camps and the latrine of about two thousand cubits, and no shameful nakedness shall be seen in the environs of all their camps.
The ministry of the priests and Levites.
When the battle line are arrayed against the enemy battle line against battle line there shall go forth from the middle opening into the gap between the battle lines seven priests of the sons of Aaron, dressed in fine white linen garments: a linen tunic and linen breeches, and girded with a linen sash of twined fine linen, violet, '"purple, and crimson, and a varicolored Sign, the work of a skillful workman, and decorated caps on their heads; the garments for battle, and they shall not take them into the sanctuary.
The one priest shall walk before all the men of the battle line to encourage them for battle.
In the hands of the remaining six shall be the trumpets of assembly' the trumpets of memorial, the trumpets of the alarm, the trumpets of pursuit, and the trumpets of reassembly.
When the priests go out into the gap between the battle lines,
seven Levites shall go out with them. In their hands shall be seven trumpets of rams' horns.
Three officers from among the Levites shall walk before the priests and the Levites.
The priests shall blow the two trumpets of assembly . . . of ba]ttle upon fifty shields, and fifty infantrymen shall go out from the one gate and [ . . . ] Levites, officers. With each battle line they shall go out according to all [this] o[rder.... men of the] infantry from the gates [and they shall take positi]on between the two battle lines, and [ . . . ] the battle ] [,, . ] the trumpets shall blow continually to direct the slingmen until they have completed hurling seven times.
Afterwards the priests shall blow on the trumpets of return, and they shall go along the side of the first battle line to take their position. The priests shall blow on the trumpets of assembly, and the three divisions of infantry shall go out from the gates and stand between the battle lines, and beside them the cavalrymen, Sat the right and at the left. The priests shall blow on their trumpets a level note, signals for the order of battle. And the columns shall be deployed into their formations, each to his position. When they have positioned themselves in three formations, the priests shall blow for them a second signal, a low legato note, signals for advance, until they draw near to the battle line of the enemy and take hold of their weapons.
Then the priests shall blow on the six trumpets of the slain a sharp staccato note to direct the battle,
and the Levites and all the people with rams' horns shall blow a great battle alarm together in order to melt the heart of the enemy.
With the sound of the alarm, the battle darts shall fly out to bring down the slain. Then the sound of the rams' horns shall quiet, but on the tru[m]pets the priests shall continue to blow a sharp staccato note to direct the signals of battle until they have hurled into the battle line of the enemy seven times. Afterwards, the priests shall blow for them the trumpets of retreat, a low note, level and legato.
According to this rule the [pr]iests shall blow for the three divisions.When the first division throws, the ~riests and the Levites and all the people with rams'] horns shall blow a great alarm to direct the bat[tle until they have hurled seven times. Afterwards,] the priests [shall blow] for them on the trumpe[ts of retreat . . . and they shall take their stan]d in their positions in the battle line, [ . ] and shall take up position [ . . . the slain, [and all the people with rams' horns shall blow a very loud battle alarm, and as the sound goes out Col. 9 their hands shall begin to bring down the slain, and all the people shall quiet the sound of alarm, but the priests shall continue sounding on the trumpets off the slain to direct the fighting, until the enemy is defeated and turns in retreat.
The priests shall blow the alarm to direct the battle, and when they have been defeated before them, the priests shall blow the trumpets of assembly, and all the infantry shall go out to them from the midst of the front battle lines and stand, six divisions in addition to the division which is engaged in battle: altogether, seven battle lines, twenty-eight thousand soldiers, and six thousand horsemen. All these shall pursue in order to destroy the enemy in God's battle; a total annihilation.
The priests shall blow for them the trumpets of pursuit, and they shall divide themselves for a pursuit of annihilation against all the enemy. The cavalry shall push the enemy back at the flanks of the battle until they are destroyed. When the slain have fallen, the priests shall continue blowing from afar and shall not enter into the midst of the slain so as to be defiled by their unclean blood, for they are holy. They shall not allow the oil of their priestly anointment to be profaned with the blood 9 0f the vainglorious nations.
The description of the maneuvers of the battle divisions.
Rule for changing the order of the battle divisions, in order to arrange their position against [ . . . ] a pincer movement and towers, lien arc and towers, and as it draws slowly forward, then the columns and the flanks go out from the [t]wow sides of the battle line [that] ' 2 the enemy might become discouraged. The shields of the soldiers of the towers shall be three cubits long, and their lances eight cubits l[on]g. The towers '3 shall go out from the battle line with one hundred shields on a side. F[or] they shall surround the tower on the three frontal sides, 4 three hundred shields in all. There shall be three gates to a tower, one on [the right and] one on the left. Upon all the shields of the tower soldiers 5 they shall write: on the first, "My[chat]l," [on the second,"Gabriel," on the third,] "Cyril," and on the fourth "Raphael." 6 "Michael" and"Gabriel" on [the right, and "Raphael" and" Raphael" on the left. And [ . . . ] for to the four [ . . . They] shall establish an ambush for the [battle line] Of [ . . . ] and [ . . . they shall fal]1 on the s[lain . . .]
The address of the chiefpriest.
19-20 [ . , ] Col. 10 of our camps, and to keep ourselves from any shameful nakedness, and he (Moses) told us that You are in our midst, a great and awesome God, plundering all of our enemies befo[re u]s. He taught us from of old through out generations, saying, when you approach the battle, the priest shall stand and speak unto the people, 3 saying,'Hear O Israel, you are approaching the battle against your enemies today. Do not be afraid nor fainthearted. 4 Do not trem[ble, no]r be terrified because of them, for your God goes with you, to fight for you against your enemies, and to save syou"' (Deut. 20:2-4) Our [oflficers shall speak to all those prepared for battle, those Willing of heart, to strengthen them by the might of God, to turn back all who have who have lost heart, and to strengthen all the valiant warriors together. They shall recount that which You slpoke] by the hand of Moses, say ing: "And when there is a war 7 in your land against the adversary who attacks you, then yo[u] shall sound an alarm with the trumpets that you might be remembered before your God 8 and be saved from your enemies (Num. 10:9)
The prayer of the chief priest.
Who is like You, O God of Israel, in he[av]en and on earth, that he can perform in accordance with Your great works 9 and Your great strength.Who is like Your people Israel, whom You have chosen for Yourself from all the peoples of the lands; ׂthe people of the saints of the covenant, learned in the statutes, enlightened in understan[ding . . . ] those who hear the glorious voice and see iithe holy angels, whose ears are open; hearing deep things. [O God, You have created] the expanse of the skies, the host of luminaries, 2 the task of spirits and the dominion of holy ones, the treasures of [Your] gl[ory . . . ] clouds. He who created the earth and the limits of her divisions into wilderness and plain, and a~, her o~~spring, `.vith fhe fru[its = . ] 7 the circle of the seas, the sources of the rivets, and the rift of the deeps, '4wild beasts and winged creatures, the form of man and the gener[ations of I his [see]d, the confusion of language and the separation of peoples, the abode of clans 'Sand the inheritance of the lands, [ . . . and] holy festivals, courses of years and times of ~6eternity. [ . . . ] these we know from Your understanding which [ ., . ] 17[ . . . ] Your [ears] to our cry, for [ . . ] 18[ . ] his house [ . . . ] 9 2[ . . . ] Col. 11 Truly the battle is Yours, and by the strength of Your hand their corpses have been broken to pieces, without anyone to bury them. Indeed, Goliath the Gittitej a mighty man of valor, 2 You delivered into the hand of David, Your servant, because he trusted in Your great name and not in sword and spear. For the battle is Yours. 3 He subdued the Philistines many times by Your holy name. Also by the hand of our kings You rescued us many times 4 because of Your mercy; not according to our works, for we have acted wickedly, nor for the acts of our rebelliousness. The battle is Yours, the strength is from You, sit is not our own. Neither our power nor the strength of our hand have done valiantly, but rather by Your power and the strength of Your great valor.
Just as You told 6 us in time past, saying: "There shall come forth a star out of Jacob, a scepter shall rite out of Israel, and shall crush the forehead of Moab and tear down a~ sons of Sheth, 7and he shan desceIld 'o~ Jacob and shall destroy the remnant from the city, and the enemy shall be a possession, and Israel shall do valiantly (Num. 24:17-19). By the hand of Your anointed ones, 8 seers of things appointed, You have told us about the ti[mes] of the wars of Your hands in order that You may glorify Yourself {fight} among our enemies, to bring down the hordes of Belial, the seven 9 vainglorious nations, at the hand of the oppressed whom You have redeemed [vith powe]r and retribution; a wondrous strength.
A heart that melts shall be as a door of hope. You will do to them as You did to Pharaoh '°and the officers of his chariots in the Red Sea. You will ignite the humble of spirit like a fiery torch of fire in a sheaf, consuming the wicked.
You shall not turn back until "the annihilation of the guilty. In time past You foretold [the appointed time for Your handis powerful work against the Kittim, saying: And Assyria shall fall by a sword not of man, and a sword, '2not of men, shall consume him (Isa. 31: 8) .
13For into the hand of the oppressed You will deliver the [ene]mies of all the lands; into the hands of those who are prostrate in the dust, in order to bring down all mighty men of ~h\e peoples, to return the recompense '4Of thewicked on the head of [ . . . ], to pronounce the just judgment of Your truth on all sons of man, and to make for Yourself an everlasting name among the people. 's[ . . . ] tee wars, and to show Yourself great and holy before the remnant of the nations, so that [they] may know [that] '6~ou are God . . . when You] carry out judgments on (fog and on all his company that are as[semb]led [abou]t l,us . . . ] 17[ . . . ], for You will do battle against them from the heave[ns . ] 18[,, . ] upon them for confusion [ ] i9 20[ . ] Col. 12 For You have a multitude of holy ones in the heavens and hosts of angels in Your exalted dwelling to pr[aise] Your [name]. The chosen ones of the holy people 2You have established for Yourself in a [community. The nu]mber (or The b]ook) of the names of all their host is with You in Your holy dwelling, and the n[umber of the holy one]s is in the abode of Your glory. 3 Mercies of blessing [ . . . ] and Your covenant of peace You engraved for them with a stylus of life in order to reign o[ver them]: for all time, 4commissioning the hos[ts of I Your [e]lect by their thousands and tens of thousands together with Your holy ones [and] Your angels, and directing them Sin battle [so as to condemn] the earthly adversaries by trial with Your judgments. With the elect of heaven [they] shall prev[ail].
7 And You, O God, are awe[some] in the glory of Your dominion, and the company of Your holy ones is in our midst for etern[al] support.We [shall direc3t our contempt at kings, derision 9 and disdain at mighty men. For the Lord is holy, and the King of Glory is with us together with the holy ones. Migh[ty men and] a host of angels are with our commissioned forces. 9 The Hero of Wa[r] is with our company, and the host of His spirits is with our steps Our horse r^lien are [as] ~he clouds and as the mist covering the earth, '°and as a steady downpour shedding judgment on all her offspring.
Rise up, O Hero, take Your captives, O Glorious One, take iYour plunder, O You who do valiantly. Lay Your hand upon the neck of Your enemies, and Your foot upon the backs of the slain. Crush the nations, Your adversaries, and may Your sword devour guilty flesh. Fill Your land with glory, and Your heritance with blessing.
An abundance of cattle in Your fields; silver and gold and precious stones in Your palaces. O Zion, rejoice greatly, and shine with joyful songs, O Jerusalem. Rejoice, all you cities of Judah, open your gate[s] forever that the wealth of the nations might be brought to you, and their kings shall serve you.
David was king and his praise was to shine:
Halal (g1984) haw-lal'; a prim. root; to be clear (orig. of sound, but usually of color); to shine; hence to make a show, to boast; and thus to be (clamorously) foolish; to rave; causat. to celebrate; also to stultify: - (make) boast (self), celebrate, commend, (deal, make), fool (- ish, -ly), glory, give [light], be (make, feign self) mad (against), give in marriage, [sing, be worthy of] praise, rage, renowned, shine.
All they that oppressed you shall bow down to you, and the dust 15 of your feet they shall lick. O daughter]s of my people shout out with a voice of joy, adorn yourselves with ornaments of glory Rule over the ki[ngdom of the ],16[,, . and I]srael to reign eternally.
17[ . . . ] them the mighty men of war, O Jerusalem [ . . . ] 18~3e exalt]ed above the heavens, O Lord, [and let Your glory be above all the earth . . . ]
19[ . . . ]
The blessings of the war recited by all the leaders after the victory.
20 [,, . And then the Chief Priest shall stand] Col. 13 land his brothers the [pr]iests, the Levites, and all the elders of the Army with him.
They shall bless from their position, the God of Israel and all His works of truth, and they shall curse 2 Bepi]al there and all the spirits of his forces.
And they shall say response: "Blessed is the God of Israel for all His holy purpose and His works _ of truth. And blessed are 3an those who serve Him richteously. who know Him by faith. 4And cursed is Belial for his contentious purpose, and accursed for his reprehensible rule. And cursed are all the spirits of his lot for their wicked purpose. sAccursed are they for all their filthy dirty service. For they are the lot of darkness, but the lot of God is light 6 [eterna]1. 7 Y[o]u are the God of our fathers. We bless Your name forever, for we are an [eter]na[l] people. You made a covenant with our fathers, and will establish it for their seed 8throughout the ages of eternity. In all the testimonies of Your glory there has been remembrance of Your [kindness] in our midst as an assistance to the remnant and the survivors for the sake of Your covenant 9 and to re[count] Your works of truth and the judgments of Your wondrous strength. And You, [O God], created us for Yourself as an eternal people, and into the lot of light You cast us l°in accordance with Your truth. You appointed the Prince of Light from of old to assist us, for in [His] l[ot are all sons of righteous]ness and all spirits of truth are in his dominion. You yourself llmade Belial for the pit, an angel of malevolence, his [dominio]n is in darkne[ss] and his counsel is to condemn and convict.
All the spirits 12 0f his lot -- the angels of destruction-- walk in accord with the rule of darkness, for it is their only [des]ire. But we, in the lot of Your truth, rejoice in 13Your mighty hand.We rejoice in Your salvation, and revel in [Your] hel[p and] Your [p]eace. Who is like You in strength, O God of Israel, and yet 14Your mighty hand is with the oppressed. What angel or prince is like You for [Your] effe[ctual] support, [fo]r of old You appointed for Yourself a day of gre[at battle [ . . . ] 13[ . . . ] to [sup]port truth and to destroy iniquity, to bring darkness low and to lend might to light, and to [ . . . ] 16[ . . ] for an eterna1 stand, and to annihilate all the Sons of Darkness and bring joy to [al]l [the Sons of Light....] 17[ . . . ]
18[ . . f]or You Yourself designated us for an app[ointed time . . . ]
19-20[,,, ] Col. 14 like the fire of His fury against the idols of Egypt."
The blessings of the war recited by all the leaders in the morning before the battle.
7 After they have withdrawn from the slain to enter the camp, all of them shall sing the hymn of return. In the morning they shall wash their clothes, cleanse themselves 30 of the blood of the sinful bodies, and return to the place where they had stood, where they had formed the battle line before the slain of the enemy fell.
There they shall all bless 4 the God of Israel and joyously exalt His name together. They shall say in response: "Blessed is the God of Israel, who guards loving-kindness for His covenant and the appointed times 5 0f salvation for the people He redeems.
He has called those who stumble unto wondrous [accomplishment]s, and
He has gathered a congregation of nations for annihilation without remnant in order to raise up in judgment
6 he whose heart has melted, to open a mouth for the dumb to sing [God's] mighty deeds, and to teach feeble [hands] warfare. He gives those whose knees shake strength to stand,
7 and strengthens those who have been smitten from the hips to the shoulder. Among the poor in spirit [ . . . ] a hard heart, and by those whose way is perfect shall all wicked nations come to an end; 9there will be no place for all their mighty men. But we are the remn[ant of Your people. Blessed is] Your name, O God of loving-kindness, the One who kept the covenant for our forefathers. Throughout 9 all our generations You have made Your mercies wondrous for the rem[nant of the people] during the dominion of Belial.With all the mysteries of his hatred they have not led us astray l°from Your covenant. His spirits of destruction You have driven [away from us. And when the me]n of his dominion [condemned themselves], You have preserved the lives of Your redeemed. You raised up lithe fallen by Your strength, but those who are great in height You will cut dow[n to humble them. And] there is no rescuer for all their mighty men, and no place of refuge for their swift ones. To their honored men 12You will return shame, and all [their] vain existence [shall be as not]hing.
But we, Your holy people, shall praise Your name for Your works of truth. 13 Because of Your mighty deeds we shall exalt your] splendor in epochs and appointed times of eternity, at the beginning of day, at night i4and at dawn and dusk. For Your [glorio]us p[urpose] is great and Your wondrous mysteries are in [Your] high heavens, to [raise u]p those for Yourself from the dust 15and to humble those of the gods.
16 Rise up, rise up, O God of gods, and raise Yourself in power, [O King of Kings . . ] 7 1et all the Sons of Darkness [scatter from before You.] Let the light of Your majesty shi[ne forever upon gods and men, as a fire burning in the dark places of the damned] ~8
Let it burn [the damned of Sheol, as an [eternal] burning [among the transgressors . . . in all the appointed times of eternity."]
19 [They shall repeat all the thanksgiving hymns of battle there and then return to their camps ] 20 [,, . ] Col. 15 For it is a time of distress for Isra[el, a fixed gtme of battle against all the nations. The purpose of God is eternal redemption, 2 but annihilation for all nations of wickedness. All those pr[epared] for battle shall set out and camp opposite the king of the Kittim and all the forces 3 Of Belial that are assembled with him for a day [of vengeance] by the sword of God.
The final battle the first engagement.
4 Then the Chief Priest shall stand, and with him his brothers the p[riests], the Levites, and all the men of the army. He shall read aloud 5 the prayer for the appointed time of battle, as is written in the boo]k SereLh Itto (The Rule of His Time), including all the words of their thanksgivings. Then he shall form there all the battle lines, as writ[ten in the Book of the War.
Then the priest appointed for the time of vengeance by 7 all his brothers shall walk about and encourage [them for the battl]e, and he shall say in response: "Be strong and courageous as warriors. 9 Fear not, nor be discoura[ged and let not y]our [heart be faint.] Do not panic, neither be alarmed because of them. Do not 9turn back nor [flee from the]m. For they are a wicked congregation, all their deeds are in darkness; i°it is [their] desire. [They have established al]l their refuge [in a lie], their strength is as smoke that vanishes, and all their vast assembly [is as chaff which blows away . . . de]solation, and shall not be found.
Every creature of greed shall wither quickly away 2[1ike a flow]er at ha[rvest time.... Come,] strengthen yourselves for the battle of God, for this day is an appointed time of battle 13 [for~G]od against all the n[ations, . . . judgm]ent upon all flesh. The God of Israel is raising His hand in His wondrous [streng]th 14 [against all the spirits of wick[edness.... m]ighty ones of the gods are girding themselves for battl[e, and] the formation[s of the3 h[o]ly ones is[are rea]dying themselves for a day of [vengeance . . . ] 16the God of I[srae]l [ . . . ] i7to remove Bel[ial . . . ] 15in his hell [ ] 19-20[ . . ] Col. 16 [until every source [of . . . is come to an end. For] the God of Israel has called out a sword against all the nations, and by the holy ones of His people He will do mightily."
3 They shall carry out all this Rule [on] that [day] at the place where they stand opposite the camps of the Kittim.
Then the priests shall blow for them the trumpets 4 Of remembrance. The gates of w[ar] shall open, [and] the infantry shall go out and stand in columns between the battle lines. (stand in the gap)
The priests shall blow for them 5a signal for the formation and the columns [shall deplo]y at the sound of the trumpets until each man has taken his station.
Then the priests shall blow for them 6a second signal: [signs for confron]tation. When they stand near the battle line of the Kittim, within throwing range, each man shall raise his hand with his weapon of 7war.
Then the six [priests shall blow on the tr]umpets of the slain a sharp staccato note to direct the fighting.
The Levites and the all the people with 8 rams' horns shall blow [a battle signa]l, a loud noise.
As the sound goes forth, the infantry shall begin to bring down the slain of the Kittim, and all 9 the people shall cease the signal,
[but the priest]s shall continue blowing on the trumpets of the slain and the battle shall prevail against the Kittim.
The final battle the second engagement.
ׂWhen [Belial] prepares himself to assist the Sons of Darkness, and the slain among the infantry begin to fall by God's mysteries and to test by these mysteries all those appointed for battle, 12 the priests shall blow the trumpets of assembly so that another battle line might go forth as a battle reserve, and they shall take up position between the battle lines. ~3
For those employed in battle they shall blow a signal to return. Then the Chief Priest shall approach and stand before the battle line, and shall encourage ~4 their heart by [the wondrous might of God and] fortify their hands for His battle.
I5 And he shall say in response: ["Blessed is God, for] He tests the he[ar]t of His people in the crucible. And not [ . . . ] have your slain [ . . . ]. For you have obeyed from of old i 16 the mysteries of God.
[Now as for you, take courage and stand in the gap, do not fear when God strengthens . . . ] 17-20 [ . . ] Col. 17 land He shall appoint their retribution with burning [ . . . ] those tested by the crucible. He shall sharpen the implements of war, and they shall not become blunt until [all the nations ofl wickedness [come to an end]. 2
But, as for you,
remember the judgment [of Nadab and Abi]hu, the sons of Aaron, by whose judgment God showed Himself holy before [all the people.
But Eleazar] 3 and Ithamar He preserved for Himself for an eternal covenant [of priesthood].
4 But, as for you, take courage and do not fear them [ . . . for] their end is emptine and their desire is for the void. Their support is without st[rength] and they do not [know that from the God] of Israel is all that is and that will be. He [ . . . ] in all which exists for eternity. Today is His appointed time to subdue and to humiliate the prince of the realm sof wickedness. He will send eternal support to the company of His redeemed by the power of the majestic angel of the authority of Michael. By eternal light 7 He shall joyfully light up the covenant of Israel peace and blessing for the lot of God--to exalt the authority of Michael among the gods and the dominion 8Of Israel among all flesh. Righteousness shall rejoice on high, and al1 sons of His truth shall rejOice in eternal knowledge. But as for you, O sons of His covenant, 9take courage in God's crucible, until He shall wave His hand and complete His fiery trials; His mysteries concerning your existence."
The final battle the third engagement.
°And after these words the priests shall blow for them a signal to form the divisions of the battle line. The columns shall be deployed at the sound of the trumpets, until each man has taken his station. Then the priests shall blow another signal on the trumpets, signs for confrontation. When the infa[ntry] has approached [the battle] line of the Kitt[im], within throwing range, each man shall raise his hand with his weapon.
Then the priests shall blow on the trumpets of the slain [and the Levites and the al] the people with rams' horns shall sound a signal for battle. The infantry shall attack the army of the Kittim, [and as the soun]d [of the si]gnal [goes forth],
they shall begin to bring down their slain. Then all the people shall still the sound of the signal,
while the priests continuously blow on [the trumpets of the slain], and the bat[tl]e p[revail]s against the K[ittim, and the troops of Belia]l are defeated before them. Thus in the th[ird] lot [ . . . ] to fall slain [ . . . ]
The final battle the fourth, fifth, and sixth engagements. Nothing of these engagements is preserved.
The final battle the seventh engagement.
Col. 18 [and in the seven]th [log, when the great hand of God shall be lifted up against Belial and against all the fo[rc]es of his dominion for an eternal slaughter 2[,, . ] and the shout of the holy ones when they pursue Assyria. Then the sons of Japheth shall fall, never to rise again, and the Kitum shall be crushed without 3[remnant and survivor. So] the God of Israel shall raise His hand agcunst the whole multitude of Belial. At that time the priests shall sound a signal 4 [on the six trumpegs of remembrance, and all the battle formations shall be gathered to them and divide against all the ca[mps of the Ki]ttim to completely destroy them. [And] when the sun hastens to set on that day, the Chief Priest and the priests and the [Levites] who are 6with him, and the chiefs [of the battle lines and the men] of the army shall bless the God of Israel there. They shall say in response: Blessed is Your name, O God [of god]s, for 7 You have done wondrous things for Your people, and have kept Your covenant for us from of old. Many times You have opened the gates of salvation for us 8for the sak[e of ~ Your [co]venant. [And You provided flor our affliction in accord with Your goodness toward us. You, O God of righteousness, have acted for the sake of Your name.
Thanksgiving for final victory.
[ . . . ] You have idone w]onders upon wonders with us, but f om of old there has been nothing like it, for You have known our appointed time. Today [Your] power has shined forth i~for us, [and] You [have shown] us the hand of Your mercies with us in eternal redemption, in order to remove the dominion of the enemy, that it might be no more; the hand of Your strength. '7In bat[tle You shall show Yourself strong aga]inst our enemies for an absolute slaughter. Now the day is pressing upon us [to] pursue their multitude, for You ~3[ . . . ] and the heart of warriors You have broken so that no one is able to stand. Yours is the might, and the battle is in Your hand, and there is no i4[God like You . . . ] Your [ . . . ] and the appointed times of Your will, and reprisal [ . -. . ] Your [enemie]s, and You will cut offfrom [ . . . ] is i9[,,, ] 20[,, .
And we shall direct our contempt at kings,] Col. 19 [derision and disdain at mi]ghty men. For our Majestic One is holy. The King of Glory is with us and the h[ost of His spirits is with our steps. Our horsemen are] 7 [as the clouds and as the rnis]t covering the earth; as a steady downpour shedding judgment on ap1 her offspring.]
[Rise up, O Hero,] 3 [Take Your captives, O Glorious One, and ta]ke Your plunder, O YouWho do valiantly. Lay Your hand upon the neck of Your enemies, and Your fo[o]t [upon the backs of 1 4 [the slain. Crush the nations, Yo]ur [adversaries,] and let Your sword devour flesh. Fill Your land with glory, and Your inheritance with blessing. An ab[undance of cattle is] s[in Your fields, silver and gold] in Your palaces. O Zion, rejoice greatly, and rejoice, all you cities of Ju[dah. Open] 6[your gates forever, so thag the wealth of the nations [might be brought to you, and their kings shall serve you. All they that oppressed] you shall bow down to you, 7 [and they shall lick the dust of your feet. O dau]ghters of my [peo]ple, burst out with a voice of joy. Adorn yourselves with ornaments of glory, and r[ule] over the ki[ngdom of the . . . ] 8 [,, . ] Your [ . . . ]. and Israel for an [egernal dominion.
Ceremony after the final battle.
9[Then they shall gather] in the camp that n[ig]ht for rest until the morning. In the morning they shall come to the p[La]ce of the battle line, i° [where the mi]ghty men ofthe Kittim [fell], as well as the multitude of Assyria, and the forces of all the nations that were assembled unto them, to see whether [the mu]ltitude of slain [are dead] ~~[with none to bury them; those who] fell there by the sword of God.
And the Hi[gh] Priest shall approach there [with] his [depu]ty, his brothers [the priests,] ~2
[and the Levites with the Leader] of the battle,
and all the chiefs of the battle lines and [their officers . . . ] i3[ . . . together.
When they stand before the s]lain of the Kitt[im, they shall pr]aise there the God [of Israel. And they shall say in response: . . . ] 14[ . . . to God most high and . . .]
The Alarm or Triumph Over was to signal and lead into battle. However, this was not to be performed when the people were assembled for instruction or synagoguing (Numbers 10:7)
This would be prophetic of the clergy trying to triumph over Messiah:
By this I know that thou favourest me, because mine enemy doth not triumph over me. Ps.41:11
Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout (for alarm or joy): - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
This was not an act of worship but the universal warrior's cry.
4Q491 (4Q Milhamah)
In the publication by the original editors, the fragments of 4Q491 were considered to be the remains of a single work. This work was thought to be a form of the War Scroll, one with extensive portions that found no exact match in the Cave 1 copy. A recent thorough study of the evidence, however, suggests that 4Q491 is instead three distinct manuscripts. The original editors had been deceived by the similar appearance of these manuscripts and had mistakenly grouped three texts together.
Thus reorganized, the manuscripts can now be characterized as follows. Manuscript A represents a text that is similar to the Cave 1 copy, but with a fuller representation of the seven engagements of the troops in the final battle. Manuscript B appears to be a shorter, "Reader's Digest" form of the Cave 1 composition. Manuscript C comprises a hymn that is not even related to the War Scroll. Rather, it is related to the Thanksgiving Psalms (text 3).
The original publication of Manuscript C's poem suggested that it was spoken by the Archangel Michael (cf. Dan. 10:13; Rev. 12:7), who features prominently in the War Scroll (lQM 17:6-7). The recently available manuscripts from Cave 4, however, now show that this notion is mistaken. Instead, the identity of the speaker here must be directly connected to that of the speaker in the Thanksgiving Psalms. Col. 26 of those psalms contains the same key elements we find here in Manuscript C. The first-person account, so characteristic of the Thanksgiving Psalms, is the form of address in both places. Moreover, in both poems the author makes the fantastic claim that none can be compared to him, because he is on equal footing with the heavenly beings (probably to be understood as angels)! If it is concluded that the Teacher of Righteousness wrote the Thanksgiving Psalms, he penned Manuscript C's text as well.
A variant of the blessings of the war recited by all the leaders in the morning before the battle. Compare 1QM. 14:4419 above.
4Q491 Manuscript A Frag. 10 Col. 2 7[ ] 8 in the Kitti[m . . . ] 9the infantrymen shall begin [to bring down the casualties of the Kittim . . . And the] I battle [shall prevail] against the Kittim [ . . . ] the corpses of the place of refining [shall begin] to fall by [the mysteries] of God.
And the p[riests shall sound the trumpets of assembly . . . ] 1 2battle among the Kittim. And to the first battle formation . . . ] 13 And the priest designated for the battle shall draw near and stand [be]fore [the battle formation .
. . ]14 and he shall strengthen their hands by recounting His wondrous deeds.
Then he shall sa[y] in response [ . . . fire of I vengeance, to consume among gods and men. For [He shall] not [ . . . ] 16 flesh, except dust (?). For now [ . . . ] 37and [tne fire] shall consume as far as Sheol. And the council of wickedness [ . . . ]
Frags. 11-15 represent a variant of 1QM cols. 1~17 above.
Frag. 11 Col. 2 14[ . . . He is] faithful, and the relief which His redemption [ . . . ] i5[ . . . son]s of truth and to remove the faint of heart and to strengthen the he[art ] 16[,, . the batt]le today, the God of Isr[ael] shall subdue him (Belial?) [ . . . ] 17[ . . . ] with no place to stand.
And [the kingdo]m shall be for God and the salvatio[n] for His people [ ] 18[,,, ] like as to Belial. But God's covenant is peace [for] Israel in all the times [of eternity . . . ] 19
And after these words the priests shall blow to order the second battle with the Kit[tim. And when each man has taken] 20 his station, then the priests shall blow a second signal for advance. When they have approached the ba[ttle line of the Kittim, within throwing range,] 2l each man [shall ra]ise his hand with his battle weapon.
Then the priests shall b[lo]w on the tr[umpets of the [slain a staccato note] 22 [to direct the battle and the Levites]
and the all the people with rams' horns shall so[u]nd [a loud] n[ote . . . And when] 23 [the sound of the blast is heard, they shall begin to bring do]wn the casualties of the guilty. The sound of the [ ] 24[,,, ]
Frag. 13 1[ . . . width the gods [ . . . ] 2[ . . . ] the smallest of you shall pursue a tho[usand . . . ] 3 [ . . . And after] these [w]ords, [the priests] shall blow [to order the third battle with the Kittim and the columns] 4 [shall deploy at the sound of the trum]pets.
When each m[an] has taken [his position] by division, [the priest shall blow a second blast on the trumpets for] 5. [advance. When] they [have approached] the battle line of the Kittim, within throwing range, [each man] shall raise his hand [with his battle weapon.
The priests shall blow, to direct 6[the battle, on the (rumpets of the slain, a staccato note.
Then the Levites and all [the people with rams' horns shall sound a battle blast, and the formations] 7 [shall be figh]ting one behind the other with no space between them. For [ ] 8 [ . . . and] all the people shall answer, raising [on]e voice, and say [ . . . ]
Frag. 15 1 [ . . . ] and there is no [ ] 2[,, . ] and a processio[n behold we are taking position to advance [ . . . ] 4[ . . . ] 5[ . . . And] he shall say to them in response,
"Be strong and courageous [,,, ] 6[,, . For the] outstretched [hand] of God is upon all the Gentiles, [He shall] not [ . . . ] 7[ . . . ] kingship is [for God] Almighty and salvation is for His people. And y[ou ] 8[,, . ] his [im]purity, the gods shall advance upon you with [ . . . ] 9[ . . . ] and to cast all [their] corpse[s . . . ] i°[ . . . ] and all the spirits of [his] lot [ . . . ] 11[ . . . ] eternal, together wi[th ] 13[ . . . ] war [ . . . ]
Manuscript B presents a much shorter version of the War Scroll than the one discovered in Cave 1.
4Q491 Manuscript B Frags. 1-3 1 Korah and hus congregation [ . . . ] judgment [ . . . ] 2 before the whole congregation of [ . . . jud]gment as sign[s . . . ] 3and the chief of his angels with their [forces,] to direct their hand [in] battle. [ . . . ]
for the chariotry and the hor[semen . . . ] 4The hand of God shall strike [ . . . ] for eternal annihilation [ . . . ] they shall atone for you [ . . . ] all the princes [ . . . ] 5 His holiness in eternal lio]y [ . . . ] And after [ . . . ] the congregation and apl] the prince[s . . . ] shall not go to the enemy battle lines [ . . . ]
6 This is the rule when they camp and [ . . . and in] their divisions [ . . . ] around, outside [ . . .] and women, young boys, and any man who is afflicted with impurity in his flesh shall not come near] 7 [the battle] line. The craftsmen [and blacksm]iths and those enlisted as [ . . . ] for their watches [ . . the battle line until they return.
4Q491 frs. 1-3 = M2 Vermes p. 125
And there shall be two thousand cubits between the [camps and the latrine, so] 8 no nakedness might be seen in their surroundings. And when they set out to prepare for battle [so as to sub]due [the enemy], some of them [shall be] dismissed by lot from each tribe according to those enlisted for [each] day's duty. 9
That day, men from each tribe [shall] go out from the camps to the house of me[eting . . .
and] the [priest]s, the Levites, and all the chiefs of the camps [shall] go out to them. Then they shall pass before [them] there [ . . . ] 10 °by thousands, hundreds, fifties, and tens. Each man who is not [clean in regard to his genitals] that [nig]ht [shall] no[t g]o out with them to battle. For the holy angels are with their battle lines [ . . . ] '[When] the formation standing ready to pass to all [ . . . ] of battle for that day [g]oes up [ . . . ], three formations shall stand one behind the other, and they shall establish a space between [each] battle formation. 12 [Then they shall go out] to the battle in turn. These are the [infan]trymen and alongside them are [cavalry]men, [and they shall take their position between the battle] formations.
But if they establish an ambush for a battle formation, the three ambushing formations shall [stay at a dist]ance and not ris[e up . . . ] '3 [ . . . ] the battle.
When they [h]ear the trumpets of alarm, the [infantry]men [shall begin to bring do]wn the guilty casualties. Then the ambush shall rise up from its place and also order its [battle form]ations [ . . . 3
14 The reassembly: from the right and left, from be[hind and before, the f]our direction[s . . . ] in the battles of annihilation. All the battle formation[s] which engaged the en[emy] for battle [shall be gathered]: 5 together. The [fi]rst battle formation shall [set out-to battle] and the second shall remain standting] at their post.When their period is completed, the first shall return and s[tand . ] : 6 The sec[ond foray . . . ] when the battle is arrayed. When the second battle formation shall have completed their period, they shall return and t[ake their position.] 17And the t[hird foray . . .
Then the Chief Priest shall take his stand with his brothers the priests,] the Levites, and men [of the arm]y. And all the while the priests shall be sounding on the trumpets[ . . . ]
[ ] 18A lin[en] sash [of twined fine linen, violet, purple, and crimson, and a varicolored design, the work of a skillful workman, and decorated c]aps [on 'their heads. And they shall not take them into the sanctuary,3 f [or] they are garments for bat[tle.]
According to all [this] rule i . . . ] chiefs of the camp [ . . . ] 2 °for [ . . . ] all [ . . . ] they will completely annihilate [ . . . ]
This manuscript, mistakenly labeled as a copy of the War Scroll, is instead a copy of a hymn similar to the Thanksgiving Psalms.
4Q491 Manuscript C Frag. 11 Col. 1 8 [,, . ] who does wondrous things [ . . . ] 9 [ . . . in the pow] er of his strength the rig[hteou]s cry out, and the holy ones rejoice [ . . . ] justly lOt . . I]srael. He established His truth from of old, and the mysteries of His cunning in eve[ry . . . ] strength ~~[ . . . ] and the society of the oppressed as an eternal congregation [ . . . ] perfect of 2 [ . . . ] eternal, a mighty throne in the congregation of the gods.
None of the ancient kings shall sit on it, and their nobles shall] not [ . . . There are no]ne comparable 3 [to me in] my glory, no one shall be exalted besides me; none shall associate with me. For I dwelt in the [ . . . ] in the heavens, and there is no one i4[ . . . ].
I am reckoned with the gods and my abode is in the holy congregation. [My] desi[re] is not according to the flesh, and everything precious to me is in the glory 5 [of the holy [habit]ation. [Wh]om have I considered contemptible? Who is comparable to me in my glory? Who of those who sail the seas shall return telling i6 [of] my [equa]l?
Who shall [experience] troubles like me? And who is like me [in bearing] evil?
I have not been taught, but no teaching compares i7[ with my teaching]. Who then shall attack me when [I] ope[n my mouth]? Who can endure the utterance of my lips? Who shall arraign me and compare with my judgment i3[ . . . Fo]r I am reck[oned] with the gods, [and] my glory with that of the sons of the King. Neither [refined go]ld, nor the gold of Ophir 19[ . . . ]
20[,, . ] righteous ones among the gods of [ . . . ] in the holy habitation. Praise Him in song [ ] 2~[ . . . P]roclaim the meditation of joy [ . . . ] joyously forever. There is not [ ] 22[,, . ] to raise up a horn Of [ ] 23[,,, ] to make known His hand in strength [ . . . ]
4Q493 (4Q Milhamahc) Vermes p. 127
For the war: The priests, the sons of Aaron, shall take their stand before [the] battle formations 2 and sound a blast on the trumpets of remembrance.
Afterwards they shall open the gates for the 3 infantrymen.
Then the priests shall sound a blast on the trumpets of battle [to adva]nce on the battle line 4 of the Gentiles. The priests shaIl go out from among the slain and stand on [either] side of the [ . . . ], 5 beside the catapult (?) and the ballista (?).
Thus they shall not profane the anointing of their priestly office [with the blood of the s]lai[n]. 6 [And] they shall not approach any battle formation of the infantry.
They shall sound an alarm--with a sharp note in order that the me[n of] battle 7 might set out to advance between the battle lines--on the trumpets [of the slain].
Then [they] shall [beg]in ato draw near to the battle. When their periods of engagement are completed, they shall sound a blast for them on the tru[mp]ets of withdrawal 9 to enter the gates. Then the second formation shall set out. According to this entire rule the Le[vites] shall be signaling them at the proper time. When they set out, they shall blow a signal for them on the t[rumpets of assembly], ii and when [they] have comple[ted their foray], on the trumpets of alarm, [and when] they return, they shall sound a sig[nal for them on the trumpets] i2 0f as[sembly.] According to [this] ordin[ance] they sound the signal for ev[ery ba]ttle formation.
13[ . . . ] upon the trumpets of the Sabbaths [it is written . . . ] 14[ . . . for] the regular [grain offering] and the burnt offerings it is written, [ . . . ]
Tongues of Fire
1Q29,4Q376
1Q29 F.1
(...) (...) the stone, just as the LORD commanded ....) and your Urim.
And it (the cloud?) shall come forth with him, with the tongues of fire.
The left-hand stone which is on its left side shall be uncovered before
the whole congregation until the priest finishes speaking and after the
cloud has been lifted ... And you shall keep (...) the prophet has spoken
to you (...) (...) who counsels rebellion (...) (...) the LORD your God (...)
The answer is too big for an e-mail so, being lazy, I will post it for general reading and add to it as I find more information. This is a quick response but it is interesting to see how the Christian writers compared perhaps the most common worship as an imitation of their old paganism and Paul compares it to the use of music in warfare. For instance:
Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine? 1 Corinthians 14:6
And even things without life (lifeless instruments) giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? 1 Corinthians 14:7
For if the trumpet give an uncertain sound, who shall prepare himself to the battle? 1 Corinthians 14:8
So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air. 1 Corinthians 14:9
In additional to "lifeless instruments" Paul also spoke of "carnal weapons" where both weapon and musical instrument are the same Greek word. As he warned the Romans (ch 9) and Corinthians (ch 10) of the Mount Sinai event and identified speaking and singing their own messages to warfare, Paul clearly understood God Who in Numbers 10:7 outlawed music as an attempt to worship when the collective congregation came together.
However, the silver trumpets were not musical instruments; they were to send signals during march or battle and to panic the enemy into cowardice. As a result of Israel's return to Egyptian bull worship just as God was giving them a covenant by which they would live by His grace in a land which they had not bought with trees and vines they had not planted, God prevented their entry into Canaan. As a result, they lived their old nomadic life for a total of 40 years.
To enable this huge tribal confederacy to communicate:
AND the Lord spake unto Moses, saying, Numbers 10:1
Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. Numbers 10: 2
And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. Numbers 10: 3
And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. Numbers 10: 4
When ye blow an alarm, then the camps that lie on the east parts shall go forward. Numbers 10: 5
When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. Numbers 10: 6
However, it was loud musical rejoices which was both a cause and a symptom of Israel's rejection of God's effort to educate them in a collective assembly. As a result, God demanded that the trumpets could be used to call the people into congregational assembly but they could not be used for musical rejoicing:
But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. Numbers 10: 7
To blow the trumpet was the Hebrew:
Taqa (h8628) taw-kah'; a prim. root; to clatter, i. e. slap (the hands together), clang (an instrument); by anal. to drive (a nail or tent-pin, a dart, etc.); by impl. to become bondsman (by hand-clasping): - blow ([a trumpet]), cast, clap, fasten, pitch [tent], smite, sound, strike, * suretiship, thrust
The alarm was:
Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout for alarm or joy: - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
Ask any professional musician in the form of an ugly, effeminate boy-man and he will tell you that he uses his music to triumph over the rational nature of others so that they will direct their worship to him and put their money in his "collection plate." Ask the female professional musicians, in the tavern or in the church, and she will tell you that she falls into rapture (rape) when all eyes are upon her as she steals some of God's right to worship. This was the meaning of the halal form of praise which is related to Lucifer whose total "religious" life was to get people to look at her instead of God.
In fairness to David, it was a common belief that God couldn't or wouldn't punish a mad man. Therefore, his "halal" praise often with instruments led to musical prophesying which we would identify with speaking in tongues. I never worked on rational people.
In the Gnostic story of creation, Sophia (wisdom in Proverbs) and her daughter Zoe, triumphed over men and forced them to organize musical worship teams to signal female or effeminate-male domination. Jesus hinted that the clergy came out to see John the Baptist hoping that he wore "soft" clothing like the kings. This would identify him as a catamite, dog or male prostitutes.
Jesus also identified the Jewish clergy as "children in a marketplace" environment blowing their alarm which was supposed to panic you into the female or effeminate dance of Dionysus. And the Judas Bag was, in the classical writers and vases, always attached to the flute case and was designed to "carry the mouthpieces of wind instruments." It derived its name from "speaking in tongues" and "of the world." Paul also identified speaking in tongues and musical praise (1 Cor 13, 14).
However, it was prophesied that Judas along with his flute and trumpet-playing clergy co-conspiritators would not "triumph over" or panic Jesus
By this I know that thou favourest me, because mine enemy doth not triumph over me. Psalm 41:11
Before David changed the Mosaic system to fit the new secular or "like the nations" civil state which Israel demanded when they "fired" God, only the priests could blow these instruments. The Levites were "ministers" and could not lead but serve. Ezekiel 40 in describing the "idealized temple" removes the Levites from the clergy role and Josephus insisted that it was the Levites who assumed the role of musical performers who lead Israel into destruction and that they were doing it again in his time. In many nations only males could be priests but they were often very effeminate men. The Levites wanted to wear the linen ephod which was adopted by the priests from a woman's garment. They seduced the leadership into the obscene practices by telling them that it would bring honor (and seekers) to them and the temple. It did not.
Moses continues to define the silver trumpets:
And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. Numbers 10: 8
And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies. Numbers 10: 9
Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the Lord your God. Numbers 10:10
(The Jews understood that the music which was added to the worship of the priests {the congregation did not participate except as occasional spectators} was only in Jerusalem or the area and during animal sacrifices. When they lost Jerusalem and the temple the use of musical instruments to "alarm" people ceased until about 1815 in a liberal German synagogue. Then, only Gentiles could play on the Sabbath).
"Only in Ps 150:3 is it (shophar) mentioned with most of the other really musical instruments. Hence, we must conclude that the function of the shophar was to make noise--be it of earthly or of eschatological character--but not to make music. After the destruction of the temple and the general banishment of all instrumental music, the shophar alone survived, just because it was not a musical instrument."(International Dictionary of the Bible, p. 473, Abingdon).
And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. Numbers 10: 11
And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. Numbers 10: 12
And they first took their journeyaccording to the commandment of the Lord by the hand of Moses. Numbers 10: 13
The Jews would never be so stupid as to play a trumpet quartet with performing, stand over (non-sedantary) women performing the sexual attraction when the enemy was present:
"the trumpets were assigned a number of complicated signals, which implied their ability of blowing legato, staccato, and trills, and tonguing, all in unison, not 'simultaneously,' but 'as with one mouth.' Moreover, these apocalyptical trumpets bear different names: trumpets of assembly, of battle, of the slain, of ambush, etc. In generally, they were used to terrorize the enemy into panic (Judges 7:19-20). This function was, for all practical purposes, identical with that of the trumpets of Revelation. In the temple the signals of the trumpet introduced every ceremony and every sacrifice." (Interpreters Dictionary of the Bible, p. 472-3, Abingdon).
Consistent with this, if we accept Paul's use of the word "melody" as literal and external then we should know that melody in the modern sense is the unison singing of single notes one after the other.
WE then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Rom 15:1
Let every one of us please his neighbour for his good to edification. Rom 15: 2
For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. Rom 15: 3
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Rom 15: 4
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: Rom 15: 5
That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Rom 15: 6
Wherefore receive ye one another, as Christ also received us, to the glory of God. Rom 15: 7
Therefore, there is not a hint of sanity attached to singing our own songs or "signals" using complex harmony when the enemy is being disabled with the teaching of the Words of Christ or the revealed Word. In fact, a non-unison form of singing what people thought of as a personal revelation in Corinth was identified as madness -- insanity.
"In addition to the sacred trumpets of the Temple, whose use was restricted, even in war and in battle, to the priests, there were others used by the Hebrew generals. Ehud sounded the trumpet to assemble Israel against the Moabites, whose king, Eglon, he had slain (Judg. 3:17-30). Gideon took a trumpet in his hand, and gave each of his followers one, when he assaulted the Midianites (7:2, 16). Joab sounded the trumpet as a signal of retreat to his soldiers, in the battle against Abner (II Sa. 2:28), in that against Absalom 18:16), and in the pursuit of Sheba, son of Bichri (20:22)." (Book, Hist. Digest., p. 321).
This Biblical use of the trumpet will be used when Messiah comes again where the "trumpet" is the voice of the Lord. What will we do if we are singing our own songs, dancing, girl-watching or blowing loud trumpets when that happens.
"the shophar can be viewed under one category: that of a signalling instrument. It sounded all signals in war and peace; it announced the new moon, the beginning of the sabbath, the death of a notable; it warned of approaching danger; it heraled excommunication; it was instrumental in exorcisms and magic healing." (International Dictionary of the Bible, p. 473, Abingdon).
The Dead Sea Scrolls gives us a view of how these signals were used in battle. From The War Scroll 1QM, 4Q49l-496
The ministry of the priests and Levites.
When the battle line are arrayed against the enemy battle line against battle line there shall go forth from the middle opening into the gap between the battle lines seven priests of the sons of Aaron, dressed in fine white linen garments: a linen tunic and linen breeches, and girded with a linen sash of twined fine linen, violet, '"purple, and crimson, and a varicolored Sign, the work of a skillful workman, and decorated caps on their heads; the garments for battle, and they shall not take them into the sanctuary. The one priest shall walk before all the men of the battle line to encourage them for battle. In the hands of the remaining six shall be the trumpets of assembly' the trumpets of memorial, the trumpets of the alarm, the trumpets of pursuit, and the trumpets of reassembly.When the priests go out into the gap between the battle lines, seven Levites shall go out with them. In their hands shall be seven trumpets of rams' horns. Three officers from among the Levites shall walk before the priests and the Levites. The priests shall blow the two trumpets of assem[bly . . . of ba]ttle upon fifty shields, and fifty infantrymen shall go out from the one gate and [ . . . ] Levites, officers. With each battle line they shall go out according to all [this] o[rder.... men of the] infantry from the gates [and they shall take positi]on between the two battle lines, and [ . . . ] the battle ] [,, . ] the trumpets shall blow continually to direct the slingmen until they have completed hurling seven times. Afterwards the priests shall blow on the trumpets of return, and they shall go along the side of the first battle line to take their position. The priests shall blow on the trumpets of assembly, and the three divisions of infantry shall go out from the gates and stand between the battle lines, and beside them the cavalrymen, Sat the right and at the left. The priests shall blow on their trumpets a level note, signals for the order of battle. And the columns shall be deployed into their formations, each to his position.When they have positioned themselves in three formations, the priests shall blow for them a second signal, a low legato note, signals for advance, until they draw near to the battle line of the enemy and take hold of their weapons. Then the priests shall blow on the six trumpets of the slain a sharp staccato note to direct the battle, and the Levites and all the people with rams' horns shall blow '¡a great battle alarm together in order to melt the heart of the enemy.With the sound of the alarm, the battle darts shall fly out to bring down the slain. Then the sound of the rams' horns shall quiet, but on the tru[m]pets the priests shall continue to blow a sharp staccato note to direct the signals of battle until they have hurled into the battle line of the enemy seven times. Afterwards, the priests shall blow for them the trumpets of retreat, a low note, level and legato. According to this rule the [pr]iests shall blow for the three divisions.When the first division throws, the ~riests and the Levites and all the people with rams'] horns shall blow a great alarm to direct the bat[tle until they have hurled seven times. Afterwards,] the priests [shall blow] for them on the trumpe[ts of retreat . . . and they shall take their stan]d in their positions in the battle line, [ . ] and shall take up position [ . . . the slain, [and all the people with rams' horns shall blow a very loud battle alarm, and as the sound goes out Col. 9 their hands shall begin to bring down the slain, and all the people shall quiet the sound of alarm, but the priests shall continue sounding on the trumpets off the slain to direct the fighting, until the enemy is defeated and turns in retreat. The priests shall blow the alarm to direct the battle, and when they have been defeated before them, the priests shall blow the trumpets of assembly, and all the infantry shall go out to them from the midst of the front battle lines and stand, six divisions in addition to the division which is engaged in battle: altogether, seven battle lines, twenty-eight thousand soldiers, and six thousand horsemen. All these shall pursue in order to destroy the enemy in God's battle; a total annihilation. The priests shall blow for them the trumpets of pursuit, and they shall divide themselves for a pursuit of annihilation against all the enemy. The cavalry shall push the enemy back at the flanks of the battle until they are destroyed.When the slain have fallen, the priests shall continue blowing from afar and shall not enter into the midst of the slain so as to be defiled by their unclean blood, for they are holy. They shall not allow the oil of their priestly anointment to be profaned with the blood 90f the vainglorious nations.
The description of the maneuvers of the battle divisions.
Rule for changing the order of the battle divisions, in order to arrange their position against [ . . . ] a pincer movement and towers, lien arc and towers, and as it draws slowly forward, then the columns and the flanks go out from the [t]wow sides of the battle line [that] ' 2 the enemy might become discouraged. The shields of the soldiers of the towers shall be three cubits long, and their lances eight cubits l[on]g. The towers '3 shall go out from the battle line with one hundred shields on a side. F[or] they shall surround the tower on the three frontal sides, 4 three hundred shields in all. There shall be three gates to a tower, one on [the right and] one on the left. Upon all the shields of the tower soldiers 5 they shall write: on the first, "My[chat]l," [on the second,"Gabriel," on the third,] "Cyril," and on the fourth "Raphael." 6 "Michael" and"Gabriel" on [the right, and "Raphael" and"Raphael" on the left. And [ . . . ] for to the four [ . . . They] shall establish an ambush for the [battle line] Of [ . . . ] and [ . . . they shall fal]1 on the s[lain . . . ]
Dead Sea Scrolls: The War Rule 1QM, 4Q49l-496
See how the Jews saw Jesus as Beliar. Therefore, they fulfilled the prophecy of Psalm 41 that Judas and the musicians would not triumph over Jesus. See also the Jews trying to defeat Jesus with music.
Hear the Shofar
The description of the war.
Col. 1 For the M(aster, the Rule of] the War. The first attack of the Sons of Light shall be undertaken against the forces of the Sons of Darkness, the army of Belial: the troops of Edom, Moab, the sons of Ammon, the [Amalekites], Philistia, and the troops of the Kittim of Asshur. Supporting them are those who have violated the covenant. The sons of Levi, the sons of Judah, and the sons of Benjamin, those exiled to the wilderness, shall fight against them with [ . . . ] against all their troops, when the exiles of the Sons of Light return from the Wilderness of the Peoples to camp in the Wilderness of Jerusalem.
Then after the battle they shall go up from that place and tile king of; the Kittim [shall enter] into Egypt. In his time he shall go forth with great wrath to do battle against the kings of the north, and in his anger he shall set out to destroy and eliminate the strength of Israel.
Then the]re shall be a time of salvation for the People of God, and a time of dominion for all the men of His forces, and eternal annihilation for all the forces of Belial. There shall be g[reat] panic [among] the sons of Japheth, Assyria shall fall with no one to come to his aid, and the supremacy of the Kittim shall cease that wickedness be overcome without a remnant. There shall be no survivors of [all the Sons of] Darkness.
Then [the Sons of Rig]hteousness shall shine to all ends ofthe world continuing to shine forth until end of the appointed seasons of darkness. Then at the time appointed by God, His great excellence shall shine for all the times of e[ternity;] for peace and blessing, glory and joy, and long life for all Sons of Light. On the day when the Kittim fall there shall be a battle and horrible carnage before the God of Israel, for it is a day appointed by Him from ancient times as a battle of annihilation for the Sons of Darkness.
On that day the congregation of the gods and the congregation of men shall engage one another, resulting in great carnage. The Sons of Light and the forces of Darkness shall fight together to show the strength of God with the roar of a great multitude and the shout of gods and men; a day of disaster. It is a time of distress fo[r al]l the people who are redeemed by God. In all their afflictions none exists that is like it, hastening to its completion as an eternal redemption. On the day of their battle against the Kittim, they shall g[o forth for] carnage in battle.
In three lots the Sons of Light shall stand firm so as to strike a blow at wickedness, and in three the army of Belial shall strengthen themselves so as to force the retreat of the forces of Light.
And when the] banners of the infantry cause their hearts to melt, then the strength of God will strengthen the he[arts of the Sons of Light.] In the seventh lot: the great hand of God shall overcome [Belial and al]l the angels of his dominion, and all the men of [his forces shall be destroyed forever].
The annihilation of the Sons of Darkrness and service to God during the war years.
|6 [, . . ] the holy ones shall shine forth in support of [ . . . ] the truth for the annihilation of the Sons of Darkness. Then [ . . . ] 17[ . . . ] a great [r]oar [ . . . ] they took hold of the implement[s of war . ] 18[,, . ] 19[ . . . chiefs of the tribes . . . and the priests, 1 20 the Levites, the chiefs of the tribes, the fathers of the congregation . . . the priests and thus for the Levites and the courses of the heads of]
Col. 2 the congregation's clans, fifty-two. They shall rank the chiefs of the priests after the Chief Priest and his deputy; twelve chief priests to serve in the regular offering before God. The chiefs of the courses, twenty-six, shall serve in their courses. After them the chiefs of the Levites serve continually, twelve in all, one to a tribe. The chiefs of their courses shall serve each man in his office. The chiefs of the tribes and fathers of the congregation shall support them, taking their stand continually at the gates of the sanctuary.
The chiefs of their courses, from the age of fifty upwards, shall take their stand with their commissioners on their festivals, new moons and Sabbaths, and on every day of the year. These shall take their stand at the burnt offerings and sacrifices, to arrange the sweet smelling incense according to the will of God, to atone for all His congregation, and to satisfy themselves before Him continually 6 at the table of glory.
All of these they shall arrange at the time of the year of remission.
During the remaining thirty-three years of the war the men of renown, those called of the Congregation, and all the heads of the congregation's clans shall choose for themselves men of war for all the lands of the nations.
From ail tribes of IsraeI they shall prepare capable men for themselves to go out for battle according to the summons of the war, year by year. But during the years of remission they shall not ready men to go out for battle, for it is a Sabbath 9 0f rest for Israel. During the thirty-five years of service the war shall be waged. For six years the whole congregation shall wage it together, : °and a war of divisions shall be waged during the twenty-nine remaining years. In the first year they shall fight against Mesopotamia, in the second against the sons of Lud, in the third they shall fight against the rest of the sons of Aram: Uz, Hul, Togar, and Mesha, who are beyond the Euphrates. In the fourth and fifth they shall fight against the sons of Arpachshad, in the sixth and seventh they shall fight against all the sons of Assyria and Persia and the easterners up to the Great Desert. In the eighth year they shall fight against the sons of Elam, in the ninth year they shall fight against the sons of Ishmael and Keturah, and during the following ten years the war shall be divided against all the sons of Ham i4according to [their] c[lans and] their lterri]tories. During the remaining ten years the war shall be divided against all [sons of Japhe]th according to their territories.
The description of the trumpets.
[The Rule of the Trumpets: the trumpets] of alarm for all their service for the [ . . . ] for their commissioned men, 17[by tens of thousands and thousands and hundreds and fifties] and tens. Upon the t[rumpets . . . ]
[ . . . ] )8[ . . . ] 19[ . . . which ] 20 [,, . they shall write . . . the trumpets of Col. 3 the battle formations, and the trumpets for assembling them when the gates of the war are opened so that the infantry might advance, the trumpets for the signal of the slain, the trumpets of 2 the ambush, the trumpets of pursuit when the enemy is defeated, and the trumpets of reassembly when the battle returns.
On the trumpets for the assembly of the congregation they shall write, "The called of God." 3 0n the trumpets for the assembly of the chiefs they shall write, "The princes of God." On the trumpets of the formations they shall write, "The rule of God." On the trumpets of the men of renown [they shall write], "The heads of the congregation's clans."
Then when they are assembled at the house of meeting, they shall write, "The testimonies of God for a holy congregation." On the trumpets of the camps 5 they shall write, "The peace of God in the camps of His saints."
On the trumpets for their campaigns they shall write,
"The mighty deeds of God to scatter the enemy and to put all those who hate justice to flight and a withdrawal of mercy from all who hate God."
On the trumpets of the battle formations they shall write, "Formations of the divisions of God to avenge His anger on all Sons of Darkness."
7 0n the trumpets for assembling the infantry when the gates of war open that they might go out against the battle line of the enemy, they shall write, "A remembrance of requital at the appointed time 8 0f God."
On the trumpets of the slain they shall write, "The hand of the might of God in battle so as to bring down all the slain because of unfaithfulness."
On the trumpets of ambush they shall write, 9 "Mysteries of God to wipe out wickedness."
On the trumpets of pursuit they shall write,"God has struck all Sons of Darkness, He shall not abate His anger until they are annihilated." °When they return from battle to enter the formation, they shall write on the trumpets of retreat, "God has gathered."
On the trumpets for the way of return from battle with the enemy to enter the congregation in Jerusalem, they shall write,"Rejoicings of God in a peaceful return."
See Numbers 10:7
The description of the banners.
13 Rule of the banners of the whole congregation according to their formations. On the grand banner which is at the head of all the people they shall write, "People of God," the names "Israel" and of 4 "Aaron," and the names of the twelve tribes of Israel according to their order of birth. On the banners of the heads of the "camps" of three tribes 5 they shall write, "the Spirit [of God," and the names of three tribes. O]n the banner of each tribe they shall write, "Standard of God," and the name of the leader of the t[ribe ] ~60f its clans. [ . . . and] the name of the leader of the ten thousand and the names of the chief[s of . . . ] i7[ . . . ] his hundreds. On the banner [ ] 18 20 [,, . ] Col. 4 ~On the banner of Merari they shall write, "The Offering of God," and the name of the leader of Merari and the names of the chiefs of his thousands.
On the banner of the tho[us]and they shall write, "The Anger of God is loosed against 2 Belial and all the men of his forces without remnant," and the name of the chief of the thousand and the names of the chiefs of his hundreds. And on the banner of the hundred they shall write, "Hundred 3 0f God, the power of war against a sinful fiesh," and the name of the chief of the hundred and the names of the chiefs of his tens. And on the banner of the fifty they shall write, "Ended 4 is the stand of the wicked [by] the might of God," and the name of the chief of the fifty and the names of the chiefs of his tens. On the banner of the tho[us]and they shall write, "The Anger of God is loosed against 2 Belial and all the men of his forces without remnant,"
6 When they go to battle they shall write on their banners,"The truth of God,""The righteousness of God,""The glory of God,""The justice of God," and after these the list of their names in full. 7 When they draw near for battle they shall write on their banners,"The right hand of God,""The appointed time of God,""The tumult of God,""The slain of God"; after these their names in full. 3 When they return from battle they shall write on their banners,"The exaltation of God,""The greatness of God,""The praise of God," "The glory of God," with their names in full.
9The Rule of the banners of the congregation: When they set out to battle they shall write on the first banner,"The congregation of God," on the second banner,"The camps of God," on the third, °"The tribes of God," on the fourth, "The clans of God," on the fifth,"The divisions of God," on the sixth, "The congregation of God," on the seventh,"Those called by God," and on the eighth, "The army of God." They shall write their names in full with all their order.When they draw near for battle they shall write on their banners, 2 "The battle of God,""The recompense of God,""The cause of God," "The reprisal of God,""The pov`.Ter of God,""The retribution of God,""The ...ight of God," "The annihilation by God of all the vainglorious nations." And '3 their names in full they shall write upon them. When they return from battle they shall write on their banners,"The deliverance of God,""The victory of God," "The help of God," "The support of God," ~4 "The joy of God," "The thanksgivings of God,""The praise of God," and "The peace of God."
15 [The Length of the Banners. The banner of the whole congregation shall be fourteen cubits long; the banner of th[ree tribes' thir]teen cubits [long;] 16[the banner of a tribe,] twelve cubits; the banner of ten thousand, eleve[n cubits; the banner of a thousand, ten cubits; the banner of a hu]ndred, [n]ine cubits; i7 [the banner of a fifty, ei]ght cubits; the banner of a ten, sev[en cubits . . . ].
The description of the shields.
18-20[ . . . ] Col. 5 and on the sh[ie]ld of the Leader of the whole nation they shall write his name, the names "Israel,""Levi," and "Aaron," and the names of the twelve tribes of Israel according to their order of birth, 2and the names of the twelve chiefs of their tribes.
The description of the arming and deployment of the divisions.
3 The rule for arranging the clivisions for war when their army is complete to make a forward battle line: the battle line shall be formed of one thousand men. There shall be seven forward rows 4to each battle line, arranged in order; the stahon of each man behind his fellow. All of them shall bear shields of bronze, polished like 5 a face mirror. The shield shall be bound with a border of plaited work and a design of loops, the work of a skillful workman; gold, silver, and bronze bound together 6 and jewels; a multicolored brocade. It is the work of a skillful workman, artistically done. The length of the shield shall be two and a half cubits, and its breadth a cubit and a half. In their hands they can hold a lance 7 and a sword.
The length of the lance shall be seven cubits, of which the socket and the blade constitute half a cubit. On the socket there she be three bands engraved as a border of plaited 8 work; of gold, silver, and copper bound together like an artistically designed work. And in the loops of the de sign, on both sides of the band 9 all around, shall be precious stones, a multicolored brocade, the work of a skillful workman, artistically done, and an ear of grain.
The socket shall be grooved between the bands like 10 a column, artistically done. The blade shall be of shining white iron, the work of a skillful workman, artistically done, and an ear of grain of pure gold inlaid in the blade; tapered towards the point. The swords shall be of refined iron, purlfied in the furnace and polished like a face mirror, the work of a skillful workman, artistically done, with figures of ears of grain 7 Of pure gold embossed on both sides. The borders shall go straight to the point, two on each side. The length ofthe sword shall be a cubit i3 and a half and its width four fingers. The scabbard shall be four thumbs wide' end four handbreadths up to the scabbard. The scabba~d shall be tied on either ~4side with thongs of five handbreadths. The handle of the sword shall be of choice horn, the work of a skillful workman, a varicolored design with gold and silver and precious stones.
16And when the [ . . . take their] stand, they shall arrange seven battle lines, one behind the otherj ~7and there shall be a space [between . . . t]hirty cubits, where the infan[try] shall stand i8[,, . ] forward [ . . . ] i9-20 [ . . . they shall sling]
Col. 6 seven times, and return to their position. After them, three divisions of infantry shall advance and stand between the battle lines. The first division shall heave into 2 the enemy battle line seven battle darts. On the blade of the first dart they shall write, "Flash of a spear for the strength of God." On the second weapon they shall write, 3"Missiles of blood to fell the slain by the wrath of God." On the third dart they shall write,"The blade of a sword devours the slain of wickedness by the judgment of God." 4 Each of these they shall throw seven times and then return to their position. After these, two divisions of infantry shall march forth and stand between the two battle lines, 5the first division equipped with a spear and a shield and the second division with a shield and a sword; to bring down the slain by the judgment of God, to subdue the battle line 6 Of the enemy by the power of God, and to render recompense for their evil for all the vainglorious nations. So the Kingship shall belong to the God of Israel, and by the holy ones of His people He shall act powerfully.
The description of the deployment of the cavalry.
8 Seven rows of horsemen shall also take position at the right and at the 1eft of the battle line. Their ranks shall be positioned on both sides, seven hundred horsemen on one side and seven hundred on the other. Two hundred horsemen shall go out with one thousand men of the battle line of the infantry, and thu °they shall take position on all sides of the camp. The total being four thousand six hundred men, and one thousand four hundred cavalry for the entire army arranged for the battle line; iififty for each battle line.
The horsemen' with the cavalry of the men of the entire army, will be six thousand; five hundred to a tribe. All the cavalry that go out 2 to battle with the infantry shall ride stallions; swift, responsive, unrelenting, mature, trained for battle, 3 and accustomed to hearing noises and seeing all kinds of scenes.
Those who ride them shall be men capable in battle, trained in horsemanship, the range 4 Of their age from thirty to forty-five years. The horsemen of the army shall be from forty to fifty years old, and they 5 [ . . . ], helmets and greaves, carrying in their hands round shields and a lance eig[ht cubits long, . . . ] 16 [ .,, ] and a bow and arrows and battle darts, all of them prepared in [ . . . ] i7[ . . . ] and to shed the blood of their guilty slain. These are the [ . . . ]
The recruitment and age of the soldiers.
18-2 0 [ . . . ] Col. 7 and the men of the army shall be from forty to fifty years old. The commissioners of the camps shall be from fifty to sixty years old. The officers 2 shall-also be from forty to fifty years old. All those who strip the slain, plunder the spoil, cleanse the land, guard the arms, 3 and he who prepares the provisions, all these shall be from twenty-five to thirty years old.
No youth nor woman shall enter their encampments from the time they leave 4 Jerusalem to go to battle until their return. No one crippled, blind, or lame, nor a man who has a permanent blemish on his skin, or a man affected with ritual uncleanness of his flesh; none of these shall go with them to battle. All of them shall be volunteers for battle, pure of spirit and flesh, and prepared for the day of vengeance. Any 6man who is not ritually clean in respect to his genitals on the day of battle shall not go down with them into battle, for holy angels are present with their army. There shall be a distance 7 between all their camps and the latrine of about two thousand cubits, and no shameful nakedness shall be seen in the environs of all their camps.
The ministry of the priests and Levites.
When the battle line are arrayed against the enemy battle line against battle line there shall go forth from the middle opening into the gap between the battle lines seven priests of the sons of Aaron, dressed in fine white linen garments: a linen tunic and linen breeches, and girded with a linen sash of twined fine linen, violet, '"purple, and crimson, and a varicolored Sign, the work of a skillful workman, and decorated caps on their heads; the garments for battle, and they shall not take them into the sanctuary.
The one priest shall walk before all the men of the battle line to encourage them for battle.
In the hands of the remaining six shall be the trumpets of assembly' the trumpets of memorial, the trumpets of the alarm, the trumpets of pursuit, and the trumpets of reassembly.
When the priests go out into the gap between the battle lines,
seven Levites shall go out with them. In their hands shall be seven trumpets of rams' horns.
Three officers from among the Levites shall walk before the priests and the Levites.
The priests shall blow the two trumpets of assembly . . . of ba]ttle upon fifty shields, and fifty infantrymen shall go out from the one gate and [ . . . ] Levites, officers. With each battle line they shall go out according to all [this] o[rder.... men of the] infantry from the gates [and they shall take positi]on between the two battle lines, and [ . . . ] the battle ] [,, . ] the trumpets shall blow continually to direct the slingmen until they have completed hurling seven times.
Afterwards the priests shall blow on the trumpets of return, and they shall go along the side of the first battle line to take their position. The priests shall blow on the trumpets of assembly, and the three divisions of infantry shall go out from the gates and stand between the battle lines, and beside them the cavalrymen, Sat the right and at the left. The priests shall blow on their trumpets a level note, signals for the order of battle. And the columns shall be deployed into their formations, each to his position. When they have positioned themselves in three formations, the priests shall blow for them a second signal, a low legato note, signals for advance, until they draw near to the battle line of the enemy and take hold of their weapons.
Then the priests shall blow on the six trumpets of the slain a sharp staccato note to direct the battle,
and the Levites and all the people with rams' horns shall blow a great battle alarm together in order to melt the heart of the enemy.
With the sound of the alarm, the battle darts shall fly out to bring down the slain. Then the sound of the rams' horns shall quiet, but on the tru[m]pets the priests shall continue to blow a sharp staccato note to direct the signals of battle until they have hurled into the battle line of the enemy seven times. Afterwards, the priests shall blow for them the trumpets of retreat, a low note, level and legato.
According to this rule the [pr]iests shall blow for the three divisions.When the first division throws, the ~riests and the Levites and all the people with rams'] horns shall blow a great alarm to direct the bat[tle until they have hurled seven times. Afterwards,] the priests [shall blow] for them on the trumpe[ts of retreat . . . and they shall take their stan]d in their positions in the battle line, [ . ] and shall take up position [ . . . the slain, [and all the people with rams' horns shall blow a very loud battle alarm, and as the sound goes out Col. 9 their hands shall begin to bring down the slain, and all the people shall quiet the sound of alarm, but the priests shall continue sounding on the trumpets off the slain to direct the fighting, until the enemy is defeated and turns in retreat.
The priests shall blow the alarm to direct the battle, and when they have been defeated before them, the priests shall blow the trumpets of assembly, and all the infantry shall go out to them from the midst of the front battle lines and stand, six divisions in addition to the division which is engaged in battle: altogether, seven battle lines, twenty-eight thousand soldiers, and six thousand horsemen. All these shall pursue in order to destroy the enemy in God's battle; a total annihilation.
The priests shall blow for them the trumpets of pursuit, and they shall divide themselves for a pursuit of annihilation against all the enemy. The cavalry shall push the enemy back at the flanks of the battle until they are destroyed. When the slain have fallen, the priests shall continue blowing from afar and shall not enter into the midst of the slain so as to be defiled by their unclean blood, for they are holy. They shall not allow the oil of their priestly anointment to be profaned with the blood 9 0f the vainglorious nations.
The description of the maneuvers of the battle divisions.
Rule for changing the order of the battle divisions, in order to arrange their position against [ . . . ] a pincer movement and towers, lien arc and towers, and as it draws slowly forward, then the columns and the flanks go out from the [t]wow sides of the battle line [that] ' 2 the enemy might become discouraged. The shields of the soldiers of the towers shall be three cubits long, and their lances eight cubits l[on]g. The towers '3 shall go out from the battle line with one hundred shields on a side. F[or] they shall surround the tower on the three frontal sides, 4 three hundred shields in all. There shall be three gates to a tower, one on [the right and] one on the left. Upon all the shields of the tower soldiers 5 they shall write: on the first, "My[chat]l," [on the second,"Gabriel," on the third,] "Cyril," and on the fourth "Raphael." 6 "Michael" and"Gabriel" on [the right, and "Raphael" and" Raphael" on the left. And [ . . . ] for to the four [ . . . They] shall establish an ambush for the [battle line] Of [ . . . ] and [ . . . they shall fal]1 on the s[lain . . .]
The address of the chiefpriest.
19-20 [ . , ] Col. 10 of our camps, and to keep ourselves from any shameful nakedness, and he (Moses) told us that You are in our midst, a great and awesome God, plundering all of our enemies befo[re u]s. He taught us from of old through out generations, saying, when you approach the battle, the priest shall stand and speak unto the people, 3 saying,'Hear O Israel, you are approaching the battle against your enemies today. Do not be afraid nor fainthearted. 4 Do not trem[ble, no]r be terrified because of them, for your God goes with you, to fight for you against your enemies, and to save syou"' (Deut. 20:2-4) Our [oflficers shall speak to all those prepared for battle, those Willing of heart, to strengthen them by the might of God, to turn back all who have who have lost heart, and to strengthen all the valiant warriors together. They shall recount that which You slpoke] by the hand of Moses, say ing: "And when there is a war 7 in your land against the adversary who attacks you, then yo[u] shall sound an alarm with the trumpets that you might be remembered before your God 8 and be saved from your enemies (Num. 10:9)
The prayer of the chief priest.
Who is like You, O God of Israel, in he[av]en and on earth, that he can perform in accordance with Your great works 9 and Your great strength.Who is like Your people Israel, whom You have chosen for Yourself from all the peoples of the lands; ׂthe people of the saints of the covenant, learned in the statutes, enlightened in understan[ding . . . ] those who hear the glorious voice and see iithe holy angels, whose ears are open; hearing deep things. [O God, You have created] the expanse of the skies, the host of luminaries, 2 the task of spirits and the dominion of holy ones, the treasures of [Your] gl[ory . . . ] clouds. He who created the earth and the limits of her divisions into wilderness and plain, and a~, her o~~spring, `.vith fhe fru[its = . ] 7 the circle of the seas, the sources of the rivets, and the rift of the deeps, '4wild beasts and winged creatures, the form of man and the gener[ations of I his [see]d, the confusion of language and the separation of peoples, the abode of clans 'Sand the inheritance of the lands, [ . . . and] holy festivals, courses of years and times of ~6eternity. [ . . . ] these we know from Your understanding which [ ., . ] 17[ . . . ] Your [ears] to our cry, for [ . . ] 18[ . ] his house [ . . . ] 9 2[ . . . ] Col. 11 Truly the battle is Yours, and by the strength of Your hand their corpses have been broken to pieces, without anyone to bury them. Indeed, Goliath the Gittitej a mighty man of valor, 2 You delivered into the hand of David, Your servant, because he trusted in Your great name and not in sword and spear. For the battle is Yours. 3 He subdued the Philistines many times by Your holy name. Also by the hand of our kings You rescued us many times 4 because of Your mercy; not according to our works, for we have acted wickedly, nor for the acts of our rebelliousness. The battle is Yours, the strength is from You, sit is not our own. Neither our power nor the strength of our hand have done valiantly, but rather by Your power and the strength of Your great valor.
Just as You told 6 us in time past, saying: "There shall come forth a star out of Jacob, a scepter shall rite out of Israel, and shall crush the forehead of Moab and tear down a~ sons of Sheth, 7and he shan desceIld 'o~ Jacob and shall destroy the remnant from the city, and the enemy shall be a possession, and Israel shall do valiantly (Num. 24:17-19). By the hand of Your anointed ones, 8 seers of things appointed, You have told us about the ti[mes] of the wars of Your hands in order that You may glorify Yourself {fight} among our enemies, to bring down the hordes of Belial, the seven 9 vainglorious nations, at the hand of the oppressed whom You have redeemed [vith powe]r and retribution; a wondrous strength.
A heart that melts shall be as a door of hope. You will do to them as You did to Pharaoh '°and the officers of his chariots in the Red Sea. You will ignite the humble of spirit like a fiery torch of fire in a sheaf, consuming the wicked.
You shall not turn back until "the annihilation of the guilty. In time past You foretold [the appointed time for Your handis powerful work against the Kittim, saying: And Assyria shall fall by a sword not of man, and a sword, '2not of men, shall consume him (Isa. 31: 8) .
13For into the hand of the oppressed You will deliver the [ene]mies of all the lands; into the hands of those who are prostrate in the dust, in order to bring down all mighty men of ~h\e peoples, to return the recompense '4Of thewicked on the head of [ . . . ], to pronounce the just judgment of Your truth on all sons of man, and to make for Yourself an everlasting name among the people. 's[ . . . ] tee wars, and to show Yourself great and holy before the remnant of the nations, so that [they] may know [that] '6~ou are God . . . when You] carry out judgments on (fog and on all his company that are as[semb]led [abou]t l,us . . . ] 17[ . . . ], for You will do battle against them from the heave[ns . ] 18[,, . ] upon them for confusion [ ] i9 20[ . ] Col. 12 For You have a multitude of holy ones in the heavens and hosts of angels in Your exalted dwelling to pr[aise] Your [name]. The chosen ones of the holy people 2You have established for Yourself in a [community. The nu]mber (or The b]ook) of the names of all their host is with You in Your holy dwelling, and the n[umber of the holy one]s is in the abode of Your glory. 3 Mercies of blessing [ . . . ] and Your covenant of peace You engraved for them with a stylus of life in order to reign o[ver them]: for all time, 4commissioning the hos[ts of I Your [e]lect by their thousands and tens of thousands together with Your holy ones [and] Your angels, and directing them Sin battle [so as to condemn] the earthly adversaries by trial with Your judgments. With the elect of heaven [they] shall prev[ail].
7 And You, O God, are awe[some] in the glory of Your dominion, and the company of Your holy ones is in our midst for etern[al] support.We [shall direc3t our contempt at kings, derision 9 and disdain at mighty men. For the Lord is holy, and the King of Glory is with us together with the holy ones. Migh[ty men and] a host of angels are with our commissioned forces. 9 The Hero of Wa[r] is with our company, and the host of His spirits is with our steps Our horse r^lien are [as] ~he clouds and as the mist covering the earth, '°and as a steady downpour shedding judgment on all her offspring.
Rise up, O Hero, take Your captives, O Glorious One, take iYour plunder, O You who do valiantly. Lay Your hand upon the neck of Your enemies, and Your foot upon the backs of the slain. Crush the nations, Your adversaries, and may Your sword devour guilty flesh. Fill Your land with glory, and Your heritance with blessing.
An abundance of cattle in Your fields; silver and gold and precious stones in Your palaces. O Zion, rejoice greatly, and shine with joyful songs, O Jerusalem. Rejoice, all you cities of Judah, open your gate[s] forever that the wealth of the nations might be brought to you, and their kings shall serve you.
David was king and his praise was to shine:
Halal (g1984) haw-lal'; a prim. root; to be clear (orig. of sound, but usually of color); to shine; hence to make a show, to boast; and thus to be (clamorously) foolish; to rave; causat. to celebrate; also to stultify: - (make) boast (self), celebrate, commend, (deal, make), fool (- ish, -ly), glory, give [light], be (make, feign self) mad (against), give in marriage, [sing, be worthy of] praise, rage, renowned, shine.
All they that oppressed you shall bow down to you, and the dust 15 of your feet they shall lick. O daughter]s of my people shout out with a voice of joy, adorn yourselves with ornaments of glory Rule over the ki[ngdom of the ],16[,, . and I]srael to reign eternally.
17[ . . . ] them the mighty men of war, O Jerusalem [ . . . ] 18~3e exalt]ed above the heavens, O Lord, [and let Your glory be above all the earth . . . ]
19[ . . . ]
The blessings of the war recited by all the leaders after the victory.
20 [,, . And then the Chief Priest shall stand] Col. 13 land his brothers the [pr]iests, the Levites, and all the elders of the Army with him.
They shall bless from their position, the God of Israel and all His works of truth, and they shall curse 2 Bepi]al there and all the spirits of his forces.
And they shall say response: "Blessed is the God of Israel for all His holy purpose and His works _ of truth. And blessed are 3an those who serve Him richteously. who know Him by faith. 4And cursed is Belial for his contentious purpose, and accursed for his reprehensible rule. And cursed are all the spirits of his lot for their wicked purpose. sAccursed are they for all their filthy dirty service. For they are the lot of darkness, but the lot of God is light 6 [eterna]1. 7 Y[o]u are the God of our fathers. We bless Your name forever, for we are an [eter]na[l] people. You made a covenant with our fathers, and will establish it for their seed 8throughout the ages of eternity. In all the testimonies of Your glory there has been remembrance of Your [kindness] in our midst as an assistance to the remnant and the survivors for the sake of Your covenant 9 and to re[count] Your works of truth and the judgments of Your wondrous strength. And You, [O God], created us for Yourself as an eternal people, and into the lot of light You cast us l°in accordance with Your truth. You appointed the Prince of Light from of old to assist us, for in [His] l[ot are all sons of righteous]ness and all spirits of truth are in his dominion. You yourself llmade Belial for the pit, an angel of malevolence, his [dominio]n is in darkne[ss] and his counsel is to condemn and convict.
All the spirits 12 0f his lot -- the angels of destruction-- walk in accord with the rule of darkness, for it is their only [des]ire. But we, in the lot of Your truth, rejoice in 13Your mighty hand.We rejoice in Your salvation, and revel in [Your] hel[p and] Your [p]eace. Who is like You in strength, O God of Israel, and yet 14Your mighty hand is with the oppressed. What angel or prince is like You for [Your] effe[ctual] support, [fo]r of old You appointed for Yourself a day of gre[at battle [ . . . ] 13[ . . . ] to [sup]port truth and to destroy iniquity, to bring darkness low and to lend might to light, and to [ . . . ] 16[ . . ] for an eterna1 stand, and to annihilate all the Sons of Darkness and bring joy to [al]l [the Sons of Light....] 17[ . . . ]
18[ . . f]or You Yourself designated us for an app[ointed time . . . ]
19-20[,,, ] Col. 14 like the fire of His fury against the idols of Egypt."
The blessings of the war recited by all the leaders in the morning before the battle.
7 After they have withdrawn from the slain to enter the camp, all of them shall sing the hymn of return. In the morning they shall wash their clothes, cleanse themselves 30 of the blood of the sinful bodies, and return to the place where they had stood, where they had formed the battle line before the slain of the enemy fell.
There they shall all bless 4 the God of Israel and joyously exalt His name together. They shall say in response: "Blessed is the God of Israel, who guards loving-kindness for His covenant and the appointed times 5 0f salvation for the people He redeems.
He has called those who stumble unto wondrous [accomplishment]s, and
He has gathered a congregation of nations for annihilation without remnant in order to raise up in judgment
6 he whose heart has melted, to open a mouth for the dumb to sing [God's] mighty deeds, and to teach feeble [hands] warfare. He gives those whose knees shake strength to stand,
7 and strengthens those who have been smitten from the hips to the shoulder. Among the poor in spirit [ . . . ] a hard heart, and by those whose way is perfect shall all wicked nations come to an end; 9there will be no place for all their mighty men. But we are the remn[ant of Your people. Blessed is] Your name, O God of loving-kindness, the One who kept the covenant for our forefathers. Throughout 9 all our generations You have made Your mercies wondrous for the rem[nant of the people] during the dominion of Belial.With all the mysteries of his hatred they have not led us astray l°from Your covenant. His spirits of destruction You have driven [away from us. And when the me]n of his dominion [condemned themselves], You have preserved the lives of Your redeemed. You raised up lithe fallen by Your strength, but those who are great in height You will cut dow[n to humble them. And] there is no rescuer for all their mighty men, and no place of refuge for their swift ones. To their honored men 12You will return shame, and all [their] vain existence [shall be as not]hing.
But we, Your holy people, shall praise Your name for Your works of truth. 13 Because of Your mighty deeds we shall exalt your] splendor in epochs and appointed times of eternity, at the beginning of day, at night i4and at dawn and dusk. For Your [glorio]us p[urpose] is great and Your wondrous mysteries are in [Your] high heavens, to [raise u]p those for Yourself from the dust 15and to humble those of the gods.
16 Rise up, rise up, O God of gods, and raise Yourself in power, [O King of Kings . . ] 7 1et all the Sons of Darkness [scatter from before You.] Let the light of Your majesty shi[ne forever upon gods and men, as a fire burning in the dark places of the damned] ~8
Let it burn [the damned of Sheol, as an [eternal] burning [among the transgressors . . . in all the appointed times of eternity."]
19 [They shall repeat all the thanksgiving hymns of battle there and then return to their camps ] 20 [,, . ] Col. 15 For it is a time of distress for Isra[el, a fixed gtme of battle against all the nations. The purpose of God is eternal redemption, 2 but annihilation for all nations of wickedness. All those pr[epared] for battle shall set out and camp opposite the king of the Kittim and all the forces 3 Of Belial that are assembled with him for a day [of vengeance] by the sword of God.
The final battle the first engagement.
4 Then the Chief Priest shall stand, and with him his brothers the p[riests], the Levites, and all the men of the army. He shall read aloud 5 the prayer for the appointed time of battle, as is written in the boo]k SereLh Itto (The Rule of His Time), including all the words of their thanksgivings. Then he shall form there all the battle lines, as writ[ten in the Book of the War.
Then the priest appointed for the time of vengeance by 7 all his brothers shall walk about and encourage [them for the battl]e, and he shall say in response: "Be strong and courageous as warriors. 9 Fear not, nor be discoura[ged and let not y]our [heart be faint.] Do not panic, neither be alarmed because of them. Do not 9turn back nor [flee from the]m. For they are a wicked congregation, all their deeds are in darkness; i°it is [their] desire. [They have established al]l their refuge [in a lie], their strength is as smoke that vanishes, and all their vast assembly [is as chaff which blows away . . . de]solation, and shall not be found.
Every creature of greed shall wither quickly away 2[1ike a flow]er at ha[rvest time.... Come,] strengthen yourselves for the battle of God, for this day is an appointed time of battle 13 [for~G]od against all the n[ations, . . . judgm]ent upon all flesh. The God of Israel is raising His hand in His wondrous [streng]th 14 [against all the spirits of wick[edness.... m]ighty ones of the gods are girding themselves for battl[e, and] the formation[s of the3 h[o]ly ones is[are rea]dying themselves for a day of [vengeance . . . ] 16the God of I[srae]l [ . . . ] i7to remove Bel[ial . . . ] 15in his hell [ ] 19-20[ . . ] Col. 16 [until every source [of . . . is come to an end. For] the God of Israel has called out a sword against all the nations, and by the holy ones of His people He will do mightily."
3 They shall carry out all this Rule [on] that [day] at the place where they stand opposite the camps of the Kittim.
Then the priests shall blow for them the trumpets 4 Of remembrance. The gates of w[ar] shall open, [and] the infantry shall go out and stand in columns between the battle lines. (stand in the gap)
The priests shall blow for them 5a signal for the formation and the columns [shall deplo]y at the sound of the trumpets until each man has taken his station.
Then the priests shall blow for them 6a second signal: [signs for confron]tation. When they stand near the battle line of the Kittim, within throwing range, each man shall raise his hand with his weapon of 7war.
Then the six [priests shall blow on the tr]umpets of the slain a sharp staccato note to direct the fighting.
The Levites and the all the people with 8 rams' horns shall blow [a battle signa]l, a loud noise.
As the sound goes forth, the infantry shall begin to bring down the slain of the Kittim, and all 9 the people shall cease the signal,
[but the priest]s shall continue blowing on the trumpets of the slain and the battle shall prevail against the Kittim.
The final battle the second engagement.
ׂWhen [Belial] prepares himself to assist the Sons of Darkness, and the slain among the infantry begin to fall by God's mysteries and to test by these mysteries all those appointed for battle, 12 the priests shall blow the trumpets of assembly so that another battle line might go forth as a battle reserve, and they shall take up position between the battle lines. ~3
For those employed in battle they shall blow a signal to return. Then the Chief Priest shall approach and stand before the battle line, and shall encourage ~4 their heart by [the wondrous might of God and] fortify their hands for His battle.
I5 And he shall say in response: ["Blessed is God, for] He tests the he[ar]t of His people in the crucible. And not [ . . . ] have your slain [ . . . ]. For you have obeyed from of old i 16 the mysteries of God.
[Now as for you, take courage and stand in the gap, do not fear when God strengthens . . . ] 17-20 [ . . ] Col. 17 land He shall appoint their retribution with burning [ . . . ] those tested by the crucible. He shall sharpen the implements of war, and they shall not become blunt until [all the nations ofl wickedness [come to an end]. 2
But, as for you,
remember the judgment [of Nadab and Abi]hu, the sons of Aaron, by whose judgment God showed Himself holy before [all the people.
But Eleazar] 3 and Ithamar He preserved for Himself for an eternal covenant [of priesthood].
4 But, as for you, take courage and do not fear them [ . . . for] their end is emptine and their desire is for the void. Their support is without st[rength] and they do not [know that from the God] of Israel is all that is and that will be. He [ . . . ] in all which exists for eternity. Today is His appointed time to subdue and to humiliate the prince of the realm sof wickedness. He will send eternal support to the company of His redeemed by the power of the majestic angel of the authority of Michael. By eternal light 7 He shall joyfully light up the covenant of Israel peace and blessing for the lot of God--to exalt the authority of Michael among the gods and the dominion 8Of Israel among all flesh. Righteousness shall rejoice on high, and al1 sons of His truth shall rejOice in eternal knowledge. But as for you, O sons of His covenant, 9take courage in God's crucible, until He shall wave His hand and complete His fiery trials; His mysteries concerning your existence."
The final battle the third engagement.
°And after these words the priests shall blow for them a signal to form the divisions of the battle line. The columns shall be deployed at the sound of the trumpets, until each man has taken his station. Then the priests shall blow another signal on the trumpets, signs for confrontation. When the infa[ntry] has approached [the battle] line of the Kitt[im], within throwing range, each man shall raise his hand with his weapon.
Then the priests shall blow on the trumpets of the slain [and the Levites and the al] the people with rams' horns shall sound a signal for battle. The infantry shall attack the army of the Kittim, [and as the soun]d [of the si]gnal [goes forth],
they shall begin to bring down their slain. Then all the people shall still the sound of the signal,
while the priests continuously blow on [the trumpets of the slain], and the bat[tl]e p[revail]s against the K[ittim, and the troops of Belia]l are defeated before them. Thus in the th[ird] lot [ . . . ] to fall slain [ . . . ]
The final battle the fourth, fifth, and sixth engagements. Nothing of these engagements is preserved.
The final battle the seventh engagement.
Col. 18 [and in the seven]th [log, when the great hand of God shall be lifted up against Belial and against all the fo[rc]es of his dominion for an eternal slaughter 2[,, . ] and the shout of the holy ones when they pursue Assyria. Then the sons of Japheth shall fall, never to rise again, and the Kitum shall be crushed without 3[remnant and survivor. So] the God of Israel shall raise His hand agcunst the whole multitude of Belial. At that time the priests shall sound a signal 4 [on the six trumpegs of remembrance, and all the battle formations shall be gathered to them and divide against all the ca[mps of the Ki]ttim to completely destroy them. [And] when the sun hastens to set on that day, the Chief Priest and the priests and the [Levites] who are 6with him, and the chiefs [of the battle lines and the men] of the army shall bless the God of Israel there. They shall say in response: Blessed is Your name, O God [of god]s, for 7 You have done wondrous things for Your people, and have kept Your covenant for us from of old. Many times You have opened the gates of salvation for us 8for the sak[e of ~ Your [co]venant. [And You provided flor our affliction in accord with Your goodness toward us. You, O God of righteousness, have acted for the sake of Your name.
Thanksgiving for final victory.
[ . . . ] You have idone w]onders upon wonders with us, but f om of old there has been nothing like it, for You have known our appointed time. Today [Your] power has shined forth i~for us, [and] You [have shown] us the hand of Your mercies with us in eternal redemption, in order to remove the dominion of the enemy, that it might be no more; the hand of Your strength. '7In bat[tle You shall show Yourself strong aga]inst our enemies for an absolute slaughter. Now the day is pressing upon us [to] pursue their multitude, for You ~3[ . . . ] and the heart of warriors You have broken so that no one is able to stand. Yours is the might, and the battle is in Your hand, and there is no i4[God like You . . . ] Your [ . . . ] and the appointed times of Your will, and reprisal [ . -. . ] Your [enemie]s, and You will cut offfrom [ . . . ] is i9[,,, ] 20[,, .
And we shall direct our contempt at kings,] Col. 19 [derision and disdain at mi]ghty men. For our Majestic One is holy. The King of Glory is with us and the h[ost of His spirits is with our steps. Our horsemen are] 7 [as the clouds and as the rnis]t covering the earth; as a steady downpour shedding judgment on ap1 her offspring.]
[Rise up, O Hero,] 3 [Take Your captives, O Glorious One, and ta]ke Your plunder, O YouWho do valiantly. Lay Your hand upon the neck of Your enemies, and Your fo[o]t [upon the backs of 1 4 [the slain. Crush the nations, Yo]ur [adversaries,] and let Your sword devour flesh. Fill Your land with glory, and Your inheritance with blessing. An ab[undance of cattle is] s[in Your fields, silver and gold] in Your palaces. O Zion, rejoice greatly, and rejoice, all you cities of Ju[dah. Open] 6[your gates forever, so thag the wealth of the nations [might be brought to you, and their kings shall serve you. All they that oppressed] you shall bow down to you, 7 [and they shall lick the dust of your feet. O dau]ghters of my [peo]ple, burst out with a voice of joy. Adorn yourselves with ornaments of glory, and r[ule] over the ki[ngdom of the . . . ] 8 [,, . ] Your [ . . . ]. and Israel for an [egernal dominion.
Ceremony after the final battle.
9[Then they shall gather] in the camp that n[ig]ht for rest until the morning. In the morning they shall come to the p[La]ce of the battle line, i° [where the mi]ghty men ofthe Kittim [fell], as well as the multitude of Assyria, and the forces of all the nations that were assembled unto them, to see whether [the mu]ltitude of slain [are dead] ~~[with none to bury them; those who] fell there by the sword of God.
And the Hi[gh] Priest shall approach there [with] his [depu]ty, his brothers [the priests,] ~2
[and the Levites with the Leader] of the battle,
and all the chiefs of the battle lines and [their officers . . . ] i3[ . . . together.
When they stand before the s]lain of the Kitt[im, they shall pr]aise there the God [of Israel. And they shall say in response: . . . ] 14[ . . . to God most high and . . .]
The Alarm or Triumph Over was to signal and lead into battle. However, this was not to be performed when the people were assembled for instruction or synagoguing (Numbers 10:7)
This would be prophetic of the clergy trying to triumph over Messiah:
By this I know that thou favourest me, because mine enemy doth not triumph over me. Ps.41:11
Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout (for alarm or joy): - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
This was not an act of worship but the universal warrior's cry.
4Q491 (4Q Milhamah)
In the publication by the original editors, the fragments of 4Q491 were considered to be the remains of a single work. This work was thought to be a form of the War Scroll, one with extensive portions that found no exact match in the Cave 1 copy. A recent thorough study of the evidence, however, suggests that 4Q491 is instead three distinct manuscripts. The original editors had been deceived by the similar appearance of these manuscripts and had mistakenly grouped three texts together.
Thus reorganized, the manuscripts can now be characterized as follows. Manuscript A represents a text that is similar to the Cave 1 copy, but with a fuller representation of the seven engagements of the troops in the final battle. Manuscript B appears to be a shorter, "Reader's Digest" form of the Cave 1 composition. Manuscript C comprises a hymn that is not even related to the War Scroll. Rather, it is related to the Thanksgiving Psalms (text 3).
The original publication of Manuscript C's poem suggested that it was spoken by the Archangel Michael (cf. Dan. 10:13; Rev. 12:7), who features prominently in the War Scroll (lQM 17:6-7). The recently available manuscripts from Cave 4, however, now show that this notion is mistaken. Instead, the identity of the speaker here must be directly connected to that of the speaker in the Thanksgiving Psalms. Col. 26 of those psalms contains the same key elements we find here in Manuscript C. The first-person account, so characteristic of the Thanksgiving Psalms, is the form of address in both places. Moreover, in both poems the author makes the fantastic claim that none can be compared to him, because he is on equal footing with the heavenly beings (probably to be understood as angels)! If it is concluded that the Teacher of Righteousness wrote the Thanksgiving Psalms, he penned Manuscript C's text as well.
A variant of the blessings of the war recited by all the leaders in the morning before the battle. Compare 1QM. 14:4419 above.
4Q491 Manuscript A Frag. 10 Col. 2 7[ ] 8 in the Kitti[m . . . ] 9the infantrymen shall begin [to bring down the casualties of the Kittim . . . And the] I battle [shall prevail] against the Kittim [ . . . ] the corpses of the place of refining [shall begin] to fall by [the mysteries] of God.
And the p[riests shall sound the trumpets of assembly . . . ] 1 2battle among the Kittim. And to the first battle formation . . . ] 13 And the priest designated for the battle shall draw near and stand [be]fore [the battle formation .
. . ]14 and he shall strengthen their hands by recounting His wondrous deeds.
Then he shall sa[y] in response [ . . . fire of I vengeance, to consume among gods and men. For [He shall] not [ . . . ] 16 flesh, except dust (?). For now [ . . . ] 37and [tne fire] shall consume as far as Sheol. And the council of wickedness [ . . . ]
Frags. 11-15 represent a variant of 1QM cols. 1~17 above.
Frag. 11 Col. 2 14[ . . . He is] faithful, and the relief which His redemption [ . . . ] i5[ . . . son]s of truth and to remove the faint of heart and to strengthen the he[art ] 16[,, . the batt]le today, the God of Isr[ael] shall subdue him (Belial?) [ . . . ] 17[ . . . ] with no place to stand.
And [the kingdo]m shall be for God and the salvatio[n] for His people [ ] 18[,,, ] like as to Belial. But God's covenant is peace [for] Israel in all the times [of eternity . . . ] 19
And after these words the priests shall blow to order the second battle with the Kit[tim. And when each man has taken] 20 his station, then the priests shall blow a second signal for advance. When they have approached the ba[ttle line of the Kittim, within throwing range,] 2l each man [shall ra]ise his hand with his battle weapon.
Then the priests shall b[lo]w on the tr[umpets of the [slain a staccato note] 22 [to direct the battle and the Levites]
and the all the people with rams' horns shall so[u]nd [a loud] n[ote . . . And when] 23 [the sound of the blast is heard, they shall begin to bring do]wn the casualties of the guilty. The sound of the [ ] 24[,,, ]
Frag. 13 1[ . . . width the gods [ . . . ] 2[ . . . ] the smallest of you shall pursue a tho[usand . . . ] 3 [ . . . And after] these [w]ords, [the priests] shall blow [to order the third battle with the Kittim and the columns] 4 [shall deploy at the sound of the trum]pets.
When each m[an] has taken [his position] by division, [the priest shall blow a second blast on the trumpets for] 5. [advance. When] they [have approached] the battle line of the Kittim, within throwing range, [each man] shall raise his hand [with his battle weapon.
The priests shall blow, to direct 6[the battle, on the (rumpets of the slain, a staccato note.
Then the Levites and all [the people with rams' horns shall sound a battle blast, and the formations] 7 [shall be figh]ting one behind the other with no space between them. For [ ] 8 [ . . . and] all the people shall answer, raising [on]e voice, and say [ . . . ]
Frag. 15 1 [ . . . ] and there is no [ ] 2[,, . ] and a processio[n behold we are taking position to advance [ . . . ] 4[ . . . ] 5[ . . . And] he shall say to them in response,
"Be strong and courageous [,,, ] 6[,, . For the] outstretched [hand] of God is upon all the Gentiles, [He shall] not [ . . . ] 7[ . . . ] kingship is [for God] Almighty and salvation is for His people. And y[ou ] 8[,, . ] his [im]purity, the gods shall advance upon you with [ . . . ] 9[ . . . ] and to cast all [their] corpse[s . . . ] i°[ . . . ] and all the spirits of [his] lot [ . . . ] 11[ . . . ] eternal, together wi[th ] 13[ . . . ] war [ . . . ]
Manuscript B presents a much shorter version of the War Scroll than the one discovered in Cave 1.
4Q491 Manuscript B Frags. 1-3 1 Korah and hus congregation [ . . . ] judgment [ . . . ] 2 before the whole congregation of [ . . . jud]gment as sign[s . . . ] 3and the chief of his angels with their [forces,] to direct their hand [in] battle. [ . . . ]
for the chariotry and the hor[semen . . . ] 4The hand of God shall strike [ . . . ] for eternal annihilation [ . . . ] they shall atone for you [ . . . ] all the princes [ . . . ] 5 His holiness in eternal lio]y [ . . . ] And after [ . . . ] the congregation and apl] the prince[s . . . ] shall not go to the enemy battle lines [ . . . ]
6 This is the rule when they camp and [ . . . and in] their divisions [ . . . ] around, outside [ . . .] and women, young boys, and any man who is afflicted with impurity in his flesh shall not come near] 7 [the battle] line. The craftsmen [and blacksm]iths and those enlisted as [ . . . ] for their watches [ . . the battle line until they return.
4Q491 frs. 1-3 = M2 Vermes p. 125
And there shall be two thousand cubits between the [camps and the latrine, so] 8 no nakedness might be seen in their surroundings. And when they set out to prepare for battle [so as to sub]due [the enemy], some of them [shall be] dismissed by lot from each tribe according to those enlisted for [each] day's duty. 9
That day, men from each tribe [shall] go out from the camps to the house of me[eting . . .
and] the [priest]s, the Levites, and all the chiefs of the camps [shall] go out to them. Then they shall pass before [them] there [ . . . ] 10 °by thousands, hundreds, fifties, and tens. Each man who is not [clean in regard to his genitals] that [nig]ht [shall] no[t g]o out with them to battle. For the holy angels are with their battle lines [ . . . ] '[When] the formation standing ready to pass to all [ . . . ] of battle for that day [g]oes up [ . . . ], three formations shall stand one behind the other, and they shall establish a space between [each] battle formation. 12 [Then they shall go out] to the battle in turn. These are the [infan]trymen and alongside them are [cavalry]men, [and they shall take their position between the battle] formations.
But if they establish an ambush for a battle formation, the three ambushing formations shall [stay at a dist]ance and not ris[e up . . . ] '3 [ . . . ] the battle.
When they [h]ear the trumpets of alarm, the [infantry]men [shall begin to bring do]wn the guilty casualties. Then the ambush shall rise up from its place and also order its [battle form]ations [ . . . 3
14 The reassembly: from the right and left, from be[hind and before, the f]our direction[s . . . ] in the battles of annihilation. All the battle formation[s] which engaged the en[emy] for battle [shall be gathered]: 5 together. The [fi]rst battle formation shall [set out-to battle] and the second shall remain standting] at their post.When their period is completed, the first shall return and s[tand . ] : 6 The sec[ond foray . . . ] when the battle is arrayed. When the second battle formation shall have completed their period, they shall return and t[ake their position.] 17And the t[hird foray . . .
Then the Chief Priest shall take his stand with his brothers the priests,] the Levites, and men [of the arm]y. And all the while the priests shall be sounding on the trumpets[ . . . ]
[ ] 18A lin[en] sash [of twined fine linen, violet, purple, and crimson, and a varicolored design, the work of a skillful workman, and decorated c]aps [on 'their heads. And they shall not take them into the sanctuary,3 f [or] they are garments for bat[tle.]
According to all [this] rule i . . . ] chiefs of the camp [ . . . ] 2 °for [ . . . ] all [ . . . ] they will completely annihilate [ . . . ]
This manuscript, mistakenly labeled as a copy of the War Scroll, is instead a copy of a hymn similar to the Thanksgiving Psalms.
4Q491 Manuscript C Frag. 11 Col. 1 8 [,, . ] who does wondrous things [ . . . ] 9 [ . . . in the pow] er of his strength the rig[hteou]s cry out, and the holy ones rejoice [ . . . ] justly lOt . . I]srael. He established His truth from of old, and the mysteries of His cunning in eve[ry . . . ] strength ~~[ . . . ] and the society of the oppressed as an eternal congregation [ . . . ] perfect of 2 [ . . . ] eternal, a mighty throne in the congregation of the gods.
None of the ancient kings shall sit on it, and their nobles shall] not [ . . . There are no]ne comparable 3 [to me in] my glory, no one shall be exalted besides me; none shall associate with me. For I dwelt in the [ . . . ] in the heavens, and there is no one i4[ . . . ].
I am reckoned with the gods and my abode is in the holy congregation. [My] desi[re] is not according to the flesh, and everything precious to me is in the glory 5 [of the holy [habit]ation. [Wh]om have I considered contemptible? Who is comparable to me in my glory? Who of those who sail the seas shall return telling i6 [of] my [equa]l?
Who shall [experience] troubles like me? And who is like me [in bearing] evil?
I have not been taught, but no teaching compares i7[ with my teaching]. Who then shall attack me when [I] ope[n my mouth]? Who can endure the utterance of my lips? Who shall arraign me and compare with my judgment i3[ . . . Fo]r I am reck[oned] with the gods, [and] my glory with that of the sons of the King. Neither [refined go]ld, nor the gold of Ophir 19[ . . . ]
20[,, . ] righteous ones among the gods of [ . . . ] in the holy habitation. Praise Him in song [ ] 2~[ . . . P]roclaim the meditation of joy [ . . . ] joyously forever. There is not [ ] 22[,, . ] to raise up a horn Of [ ] 23[,,, ] to make known His hand in strength [ . . . ]
4Q493 (4Q Milhamahc) Vermes p. 127
For the war: The priests, the sons of Aaron, shall take their stand before [the] battle formations 2 and sound a blast on the trumpets of remembrance.
Afterwards they shall open the gates for the 3 infantrymen.
Then the priests shall sound a blast on the trumpets of battle [to adva]nce on the battle line 4 of the Gentiles. The priests shaIl go out from among the slain and stand on [either] side of the [ . . . ], 5 beside the catapult (?) and the ballista (?).
Thus they shall not profane the anointing of their priestly office [with the blood of the s]lai[n]. 6 [And] they shall not approach any battle formation of the infantry.
They shall sound an alarm--with a sharp note in order that the me[n of] battle 7 might set out to advance between the battle lines--on the trumpets [of the slain].
Then [they] shall [beg]in ato draw near to the battle. When their periods of engagement are completed, they shall sound a blast for them on the tru[mp]ets of withdrawal 9 to enter the gates. Then the second formation shall set out. According to this entire rule the Le[vites] shall be signaling them at the proper time. When they set out, they shall blow a signal for them on the t[rumpets of assembly], ii and when [they] have comple[ted their foray], on the trumpets of alarm, [and when] they return, they shall sound a sig[nal for them on the trumpets] i2 0f as[sembly.] According to [this] ordin[ance] they sound the signal for ev[ery ba]ttle formation.
13[ . . . ] upon the trumpets of the Sabbaths [it is written . . . ] 14[ . . . for] the regular [grain offering] and the burnt offerings it is written, [ . . . ]
Tongues of Fire
1Q29,4Q376
1Q29 F.1
(...) (...) the stone, just as the LORD commanded ....) and your Urim.
And it (the cloud?) shall come forth with him, with the tongues of fire.
The left-hand stone which is on its left side shall be uncovered before
the whole congregation until the priest finishes speaking and after the
cloud has been lifted ... And you shall keep (...) the prophet has spoken
to you (...) (...) who counsels rebellion (...) (...) the LORD your God (...)
F.2
(...) (... the) right-hand stone when the priest comes out (...)
three tongues of fire from the right-hand stone (...)
(from ...) (...) and after he goes up he shall draw near to the people(...)
three tongues of fire from the right-hand stone (...)
(from ...) (...) and after he goes up he shall draw near to the people(...)
F.3-4
(...) (...the LORD) your God (...) (...Blessed is the God of Israel)
(...) (...) among them all. Your name (...) (...and an) abundance of
strenght, honored (and awesome...) (...)
(...) (...) among them all. Your name (...) (...and an) abundance of
strenght, honored (and awesome...) (...)
F.5-7
(...) these words, according to all (...) (... and then) the priests
shall interpret His will , all (...) (...) the congregation (...)
(... O Children of Israel, keep all of these words) (...)
(... to do) all (...) the number of commandments (...) (...) their (...)
shall interpret His will , all (...) (...) the congregation (...)
(... O Children of Israel, keep all of these words) (...)
(... to do) all (...) the number of commandments (...) (...) their (...)
4Q376
F.1 Col.1
F.1 Col.1
(...) the anointed priest upon whose head has been poured
the anointing oil ... and he shall offer a bull of the herd and a ram
(...) for the Urim.
the anointing oil ... and he shall offer a bull of the herd and a ram
(...) for the Urim.
Col.2
and your Urim. And it (the cloud?) shall come forth with him,
with tongues of fire. The left-hand stone which is upon its left side
shall be uncovered before the whole congregation until the priests finishes speaking.
And after the cloud has been lifted (...) And you shall keep (...) and the prophet
has spoken to you.
with tongues of fire. The left-hand stone which is upon its left side
shall be uncovered before the whole congregation until the priests finishes speaking.
And after the cloud has been lifted (...) And you shall keep (...) and the prophet
has spoken to you.
Col.3
according to this entire commandment. And if the Leader of the
whole nation is in the camp or (if ...) his enemy and Israel with him,
or if they march on a city to throw up a siege against it,
or in respect to any matter which (...) to the Leader (...) the field is far (...)
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 9of snow and haik0
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.
whole nation is in the camp or (if ...) his enemy and Israel with him,
or if they march on a city to throw up a siege against it,
or in respect to any matter which (...) to the Leader (...) the field is far (...)
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 9of snow and haik0
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.
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