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Messianic Anthology
This short document, similar in literary style to the Christian
Testimonia, or collection of Messianic proof-texts, includes five
quotations arranged in four groups, the last being followed by
particular interpretation.
The first group consists of two texts from Deuteronomy referring
to the Prophet similar to Moses; the second is an extract from a
prophecy of Balaam about the royal Messiah; the third is a
blessing of the Levites and, implicitly, of the Priest-Messiah.
The last group opens with a verse from Joshua which is then.
expounded by means of a quotation from the sectarian Psalms of
Joshua. Most experts hold that the commentator, bearing in mind
the biblical passage, is alluding to three characters, a father (`
an. accursed man') and his two sons. However, the verb `arose' in
the second sentence is in the singular, and it would seem correct
to interpret this text as referring to the two brothers only.
The Lord spoke to Moses saying:
You have heard the words which this people have spoken to you; all
they have said is right. 0 that their heart were always like this,
to fear me and to keep my commandments always, that it might be
well with them and their children for ever! (Deut. 5:28-9). 1 will
raise up for them a Prophet like you from among their brethren. I
will put my words into his mouth and he shall tell them all that I
command him. And I will require a reckoning of whoever will no"
listen to the words which the Prophet shall speak in my Name
(Deut. 18:18-19).
He took up his discourse and said:
Oracle of Balaam son of Beor. Oracle of the man whose eye is
penetrating. Oracle of him who has heard the words of God, who
knows the wisdom of the Most High and sees the Vision of the
Almighty, who falls and his eyes are opened. I see him but not
now. I behold him but not near. A star shall come out of Jacob and
a scepter shall rise out of Israel; he shall crush the temples of
Moab and destroy all the children of Seth (Num. 24:15-17).
And of Levi he said:
Give Thy Tummim to Levi, and Thy Urim to Thy pious one whom Thou
didst test at Massah, and with whom Thou didst quarrel at the
waters of Meribah; who said to his father and mother, `1 know you
not', and who did not acknowledge his brother, or know his sons.
For they observed Thy word and kept Thy Covenant. They shall cause
Thy precepts to shine before Jacob and Thy Law before Israel. They
shall send up incense towards Thy nostrils and place a burnt
offering upon Your altar. Bless his power, 0 Lord, and delight in
the work of his hands. Smite the loins of his adversaries and let
his enemies rise no more (Deut. 33:8-11).
When Joshua had finished offering praise and thanksgiving, he
said:
Cursed be the man who rebuilds this city! May he lay its
foundation on his first-born, and set its gate upon his youngest
son (Josh. 6:26). Behold, an accursed man, a man of Satan, has
risen to become a fowler's net to his people, and a cause of
destruction to all his neighbours. And [his brother] arose [and
ruled], both being instruments of Violence. They have rebuilt
[Jerusalem and have set up] a wall and towers to make of it a
stronghold of ungodliness ... in Israel, and a horror in Ephraim,
and in Judah ... They have committed an abomination in the land,
and a great blasphemy among the children [of Israel. They have
shed blood] like water upon the ramparts of the daughter of Zion
and within the precincts of Jerusalem.
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Commentary on Biblical Laws
Although the general context of the document is not clear, two
statutes can be recognized relating to Deuteronomy 23:25-6 and to
Exodus 30:11-16 (38:25-6) respectively.
In the first, the Bible allows a man crossing another person's
field to pluck the ears of corn and to eat them, but forbids him
to cut the grain with his sickle. Applying this law to the case of
a man who is destitute, the Qumran interpreter stipulates that
although he may eat while in the field, nothing must be taken
home. On the other hand, he may both eat and gather provisions for
his family from the threshing floor.
The second statute refers to the tax of half a shekel to be
contributed to the upkeep of the place of worship by every
Israelite aged twenty. Later Jewish tradition interpreted this
passage as instituting a yearly tax to be paid by every male
Israelite (cf. Neh. 10:32; Matt. 17:24-7; see also the treatise
Shekalim or Shekel Dues in the Mishnah). The Qumran ordinance,
however, insists on one single payment, thereby complying with the
scriptural rule and at the same time refusing regular support to
the Temple of Jerusalem.
... Any destitute [Israelite] who goes into a threshing
floor may eat there and gather for himself and for [his]
hou[sehold. But should he walk among corn standing in] the field,
he may eat but may not bring it to his house to store it.
Concerning ... the money of valuation that a man gives as ransom
for his life, it shall be half [a shekel ...] He shall give it
only once in his life. Twenty gerahs make one shekel according to
[the shekel of the Temple (cf. Exod. 30:12-13) ...] For the
600,000, one hundred talents; for the 3,000, half a talent (= 30
minahs); [for the 500, five minahs;] and for the 50, half a minah,
(which is) twenty-five shekels (cf. Exod. 38:25-6) ...
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Appendix
The Copper Scroll [ Pobierz całość w formacie PDF ]