ABOUT THE SCROLLS THEMSELVES
Dead Sea Scrolls: Isaiah (St. Marks)
One of the first intact scrolls found in Cave 1.
The scroll itself is made of leather with strips sewed end to end.
Its size is about 1 ft. x 24 ft. The Hebrew text is in 54 columns.
Scholars date it to about 125 B.C.
Two points of special interest can be made about this scroll.
First – even though this scroll predates the previously oldest complete version of the Hebrew Testament (Masoretic Text) by 1,000 years (the 10th Century Aleppo Codex), there is remarkable similarity between the texts. This suggests that a thousand years of copying have not in any way significantly altered the meaning of the text.
The second point of interest is that, in some places where there is a difference from the 10th Century A.D. Masoretic Text, the Dead Sea version agrees with the Septuagint, the Greek translation of the Hebrew Testament favored by the early Christians. This suggests that the Septuagint may be of equal validity to the Masoretic Text as a foundation for our modern Old Testament.
“Of the 166 words in Isaiah 53, there are only seventeen letters in question. Ten of these letters are simply a matter of spelling, which does not affect the sense. Four more letters are minor stylistic changes, such as conjunctions. The remaining three letters comprise the word ‘light’, which is added in verse 11, and does not affect the meaning greatly. Furthermore, this word is supported by the LXX [Septuagint] and IQ Is. Thus, in one chapter of 166 words, there is only one word (three letters) in question after a thousand years of transmission – and this word does not significantly change the meaning of the passage.” (Evidence That Demands a Verdict, Josh McDowell, p. 58)
The scroll itself is made of leather with strips sewed end to end.
Its size is about 1 ft. x 24 ft. The Hebrew text is in 54 columns.
Scholars date it to about 125 B.C.
Two points of special interest can be made about this scroll.
First – even though this scroll predates the previously oldest complete version of the Hebrew Testament (Masoretic Text) by 1,000 years (the 10th Century Aleppo Codex), there is remarkable similarity between the texts. This suggests that a thousand years of copying have not in any way significantly altered the meaning of the text.
The second point of interest is that, in some places where there is a difference from the 10th Century A.D. Masoretic Text, the Dead Sea version agrees with the Septuagint, the Greek translation of the Hebrew Testament favored by the early Christians. This suggests that the Septuagint may be of equal validity to the Masoretic Text as a foundation for our modern Old Testament.
“Of the 166 words in Isaiah 53, there are only seventeen letters in question. Ten of these letters are simply a matter of spelling, which does not affect the sense. Four more letters are minor stylistic changes, such as conjunctions. The remaining three letters comprise the word ‘light’, which is added in verse 11, and does not affect the meaning greatly. Furthermore, this word is supported by the LXX [Septuagint] and IQ Is. Thus, in one chapter of 166 words, there is only one word (three letters) in question after a thousand years of transmission – and this word does not significantly change the meaning of the passage.” (Evidence That Demands a Verdict, Josh McDowell, p. 58)
Dead Sea Scrolls: Thanksgiving Psalms
The “Thanksgiving Psalms” came in 4 pieces, which, when assembled, comprised 12 columns, each about 13 inches high.
The document is comprised of about twenty heretofore unknown Psalms. Some scholars have suggested that the Psalms were written by the enigmatic teacher of righteousness, mentioned in the Habakkuk Commentary, and the Damascus Document. And indeed, there are places in the text where it appears that the author is someone of special significance: “Thou didst make me a banner for the righteous elect, an interpreter of knowledge in wondrous mysteries.” (Burrows, p. 401)
The Psalms have a seeming apocalyptic flavor to them, especially describing the contrast between the “righteous elect”, the “army of the holy ones”, and the “congregation of the sons of heaven” against the “congregation of Belial” and the “interpreters of lies”.
In several instances, there is language reminiscent of Revelation, such as: “...for in the waves of death she gives birth to a man-child; with pains of Sheol he bursts forth from the crucible of the pregnant one, a wonderful counselor with his power; yes, a man comes forth from the waves...” (Burrows, p. 403)
One might also find a theology that would probably have been looked upon with favor by the Apostle Paul (and Martin Luther and John Calvin) – that man on his own is so perverse, that he is unworthy of salvation (see also section “The Scrolls and Christianity”):
For I am a thing formed of clay, and kneaded with water, the company of nakedness and source of uncleanness, a furnace of iniquity and frame of sin, a spirit of error and one perverted, without understanding, and terrified by righteous judgments.” (Burrows, p. 400)
The document is comprised of about twenty heretofore unknown Psalms. Some scholars have suggested that the Psalms were written by the enigmatic teacher of righteousness, mentioned in the Habakkuk Commentary, and the Damascus Document. And indeed, there are places in the text where it appears that the author is someone of special significance: “Thou didst make me a banner for the righteous elect, an interpreter of knowledge in wondrous mysteries.” (Burrows, p. 401)
The Psalms have a seeming apocalyptic flavor to them, especially describing the contrast between the “righteous elect”, the “army of the holy ones”, and the “congregation of the sons of heaven” against the “congregation of Belial” and the “interpreters of lies”.
In several instances, there is language reminiscent of Revelation, such as: “...for in the waves of death she gives birth to a man-child; with pains of Sheol he bursts forth from the crucible of the pregnant one, a wonderful counselor with his power; yes, a man comes forth from the waves...” (Burrows, p. 403)
One might also find a theology that would probably have been looked upon with favor by the Apostle Paul (and Martin Luther and John Calvin) – that man on his own is so perverse, that he is unworthy of salvation (see also section “The Scrolls and Christianity”):
For I am a thing formed of clay, and kneaded with water, the company of nakedness and source of uncleanness, a furnace of iniquity and frame of sin, a spirit of error and one perverted, without understanding, and terrified by righteous judgments.” (Burrows, p. 400)
Dead Sea Scrolls: Manual of Discipline
The Manual of Discipline (also known as the “Rule of the Community”) was originally found in two pieces in Cave 1.
When combined, it appears to be an almost complete document. It measures about 9.5” x 6’. Underscoring the potential significance of the document is the fact that ten additional (fragmentary) copies were found in Cave 4.
The curious title was given to the book by Millar Burrows, who, as director of the American School of Oriental Research in 1947, was one of the first to examine the scroll.
Burrows thought that its “combination of liturgical directions with rules concerning procedure in the meetings of the group and the personal conduct of the members” reminded him of a similar book used in the Methodist Church, called the Manual of Discipline. (Burrows, p. 24)
The document contains the rules, or the “constitution” of a mysterious religious order (and yes, the term “order” is actually used in this 2,000 year old Jewish text!). It has been compared with the Christian Didache and Apostolic Constitutions of the 2nd – 4th Centuries.
The document appears to be in four parts, named by Burrows as “Entering the Covenant”, “Two Spirits in Man”, Rules of the Order”, and “The Closing Psalm”.
We’ll examine some excerpts from this document in other sections of this study (“The Sectarians”), but it is worth quoting from the “Entering the Covenant” section at the beginning: “...the order of the community; to seek God...; to do what is good and upright before him as he commanded through Moses and through his servants the prophets...to love all the sons of light, each according to his lot in the counsel of God, and to hate all the sons of darkness, each according to his guilt in vengeance of God.” (Burrows, p. 371)
When combined, it appears to be an almost complete document. It measures about 9.5” x 6’. Underscoring the potential significance of the document is the fact that ten additional (fragmentary) copies were found in Cave 4.
The curious title was given to the book by Millar Burrows, who, as director of the American School of Oriental Research in 1947, was one of the first to examine the scroll.
Burrows thought that its “combination of liturgical directions with rules concerning procedure in the meetings of the group and the personal conduct of the members” reminded him of a similar book used in the Methodist Church, called the Manual of Discipline. (Burrows, p. 24)
The document contains the rules, or the “constitution” of a mysterious religious order (and yes, the term “order” is actually used in this 2,000 year old Jewish text!). It has been compared with the Christian Didache and Apostolic Constitutions of the 2nd – 4th Centuries.
The document appears to be in four parts, named by Burrows as “Entering the Covenant”, “Two Spirits in Man”, Rules of the Order”, and “The Closing Psalm”.
We’ll examine some excerpts from this document in other sections of this study (“The Sectarians”), but it is worth quoting from the “Entering the Covenant” section at the beginning: “...the order of the community; to seek God...; to do what is good and upright before him as he commanded through Moses and through his servants the prophets...to love all the sons of light, each according to his lot in the counsel of God, and to hate all the sons of darkness, each according to his guilt in vengeance of God.” (Burrows, p. 371)
Dead Sea Scrolls: Damascus Document
The Damascus Document, so named because there are seven references to Damascus contained within, was first found in Cairo genizah in 1897 by Solomon Schechter of Cambridge. Like the Manual of Discipline, multiple copies of the document were found in the Dead Sea Scrolls (at least ten).
Also like the Manual of Discipline, the document describes a series of statutes regarding a mysterious religious order, which may have called itself the “sons of Zadok”: “The Sons of Zadok are the elect of Israel, those called by name, who will abide at the end of days.” (Burrows, p. 352)
The document is in two parts:
Part One is a “History/Exhortation”
Part Two is the statutes or laws.
Intriguingly, the Damascus Document refers to many of the same characters described in the Habakkuk Commentary – The teacher of righteousness, the man of the lie, the preacher of the lie, etc. are all mentioned. Because of this similarity in characters, many people feel that the two must have been written by the same sect.
Also like the Manual of Discipline, the document describes a series of statutes regarding a mysterious religious order, which may have called itself the “sons of Zadok”: “The Sons of Zadok are the elect of Israel, those called by name, who will abide at the end of days.” (Burrows, p. 352)
The document is in two parts:
Part One is a “History/Exhortation”
Part Two is the statutes or laws.
Intriguingly, the Damascus Document refers to many of the same characters described in the Habakkuk Commentary – The teacher of righteousness, the man of the lie, the preacher of the lie, etc. are all mentioned. Because of this similarity in characters, many people feel that the two must have been written by the same sect.
Dead Sea Scrolls: Commentary on Habakkuk
The Commentary on Habakkuk measures about 5.5” x 5 ft., and starts with Habakkuk 1:5.
Interestingly enough, it is written in the style of many modern Bible Commentaries, quoting a verse, and then expounding on it. The commentary seems to connect the scripture with a series of contemporary figures of whom only titles are given.
The figures include the teacher of righteousness (perhaps the founder of the Sectarians), the preacher of the lie, the man of the lie, and the wicked priest. We are also introduced to the mysterious “Kittim” (also referred to in the War Scroll).
In the commentary on Habakkuk 1:17, the text states:
“This means the Kittim, who cause many to perish by the sword – youths, men, and old men; women and little children – and on the fruit of the womb have no mercy.” (Burrows, p. 367)
Many theories have been propounded as to the identity of the Kittim. The two most popular are:
the Romans or...
the Macedonians (or their successors, the Seleucids of Syria.)
Interestingly enough, it is written in the style of many modern Bible Commentaries, quoting a verse, and then expounding on it. The commentary seems to connect the scripture with a series of contemporary figures of whom only titles are given.
The figures include the teacher of righteousness (perhaps the founder of the Sectarians), the preacher of the lie, the man of the lie, and the wicked priest. We are also introduced to the mysterious “Kittim” (also referred to in the War Scroll).
In the commentary on Habakkuk 1:17, the text states:
“This means the Kittim, who cause many to perish by the sword – youths, men, and old men; women and little children – and on the fruit of the womb have no mercy.” (Burrows, p. 367)
Many theories have been propounded as to the identity of the Kittim. The two most popular are:
the Romans or...
the Macedonians (or their successors, the Seleucids of Syria.)
Dead Sea Scrolls: Copper Scroll
Perhaps the most enigmatic of all of the 800 Dead Sea Scrolls is the Copper Scroll, so named because it was contained on two small rolls of copper sheeting, measuring about 12 inches high. The Scroll was found on a ledge at the back of Cave 3 in 1952. Professor H. Wright-Baker at Manchester College of Technology opened the scroll by cutting it into 23 sections with a saw.
The scroll attracted immediate worldwide interest because it appears to list the locations of a fabulous treasure - 64 locations in all. By some estimates, the gold described within would weigh between 58 – 174 tons, worth up to a billion dollars in today’s terms.
Two of verses are...“By the mouth of the water outlet of the drain pipe, buried three cubits towards the overflow tank: 80 talents of gold in two pitchers.”...and...“In the *drain+ pipe (?) which is in the Eastern path to the *Treasury, which is beside the entrance: tithe jars and scrolls in amongst the jars.” (John Allegro, “The Treasure of the Copper Scroll”, Doubleday, 1964)
It is possible that possession of the Copper Scroll in and of itself is not sufficient to find the treasure. The text from the last location states that it contains an “explanation and the measurements” of each item, which may be necessary to locate the treasure.
If the treasure described is real (and not apocalyptic, for example), it is obviously far too great an amount to have been the treasury of an obscure sect of desert monks. It would almost have to be the treasure of the Temple of Jerusalem.
This would seem to lend credence to the view that the Dead Sea Scrolls themselves are the library of the Temple, although some scholars have argued that, because the scroll was found on a ledge, and was not buried on the cave floor, it may not have any connection with the other scrolls.
The scroll is now on display at the Amman (Jordan) Archaeological Museum.
The scroll attracted immediate worldwide interest because it appears to list the locations of a fabulous treasure - 64 locations in all. By some estimates, the gold described within would weigh between 58 – 174 tons, worth up to a billion dollars in today’s terms.
Two of verses are...“By the mouth of the water outlet of the drain pipe, buried three cubits towards the overflow tank: 80 talents of gold in two pitchers.”...and...“In the *drain+ pipe (?) which is in the Eastern path to the *Treasury, which is beside the entrance: tithe jars and scrolls in amongst the jars.” (John Allegro, “The Treasure of the Copper Scroll”, Doubleday, 1964)
It is possible that possession of the Copper Scroll in and of itself is not sufficient to find the treasure. The text from the last location states that it contains an “explanation and the measurements” of each item, which may be necessary to locate the treasure.
If the treasure described is real (and not apocalyptic, for example), it is obviously far too great an amount to have been the treasury of an obscure sect of desert monks. It would almost have to be the treasure of the Temple of Jerusalem.
This would seem to lend credence to the view that the Dead Sea Scrolls themselves are the library of the Temple, although some scholars have argued that, because the scroll was found on a ledge, and was not buried on the cave floor, it may not have any connection with the other scrolls.
The scroll is now on display at the Amman (Jordan) Archaeological Museum.
Dead Sea Scrolls: MMT – Miqsat Ma’aseh Ha-Torah
Unlike the other scrolls described so far, the MMT has only been recently published. The nomenclature means “Some Precepts of the Torah” or “Some Works of the Law”. It is (by some accounts) the key to solving the riddle of the Dead Sea Scrolls. To others, it is an interesting, but not especially illuminating document.
The MMT (of which fragments of 6 separate copies have been found) is in three parts. The first part, comprised of 21 lines, appears to be a calendar – one item of note is that the group that wrote the MMT used a 364-day calendar. The next section contains 20/21 laws, with ritual purity being the most common theme.
The last section, generally described as an epilogue, may describe why the sect separated from those that disagreed with their laws. One phrase reads “we have separated ourselves from the multitude of the people”, fitting in well with the idea that the Dead Sea Scrolls are the library of a Jewish desert sect.
Elisha Qimron, one of the publishers of this scroll, believes that MMT is a letter from the teacher of righteousness to the wicked priest. John Strugnell, former Chief Scroll Editor, and co-publisher of MMT believes it is not a letter, but simply a work about the law and the Qumran community calendar. The passages that seem to support the idea that MMT is a letter include:
“We have (indeed) sent you some of the precepts of the Torah according to our decision, for your welfare and the welfare of your people...Consider all these things and ask Him that He strengthen your will and remove from you the plans of evil and the device of Belial so that you may rejoice at the end of time, finding that some of our practices are correct...” (For This You Waited 35 Years?, Biblical Archaeology Review, Nov/Dec ’94, from the translation by Elisha Qimron and John Strugnell)
The MMT (of which fragments of 6 separate copies have been found) is in three parts. The first part, comprised of 21 lines, appears to be a calendar – one item of note is that the group that wrote the MMT used a 364-day calendar. The next section contains 20/21 laws, with ritual purity being the most common theme.
The last section, generally described as an epilogue, may describe why the sect separated from those that disagreed with their laws. One phrase reads “we have separated ourselves from the multitude of the people”, fitting in well with the idea that the Dead Sea Scrolls are the library of a Jewish desert sect.
Elisha Qimron, one of the publishers of this scroll, believes that MMT is a letter from the teacher of righteousness to the wicked priest. John Strugnell, former Chief Scroll Editor, and co-publisher of MMT believes it is not a letter, but simply a work about the law and the Qumran community calendar. The passages that seem to support the idea that MMT is a letter include:
“We have (indeed) sent you some of the precepts of the Torah according to our decision, for your welfare and the welfare of your people...Consider all these things and ask Him that He strengthen your will and remove from you the plans of evil and the device of Belial so that you may rejoice at the end of time, finding that some of our practices are correct...” (For This You Waited 35 Years?, Biblical Archaeology Review, Nov/Dec ’94, from the translation by Elisha Qimron and John Strugnell)
Dead Sea Scrolls: MMT – War Scroll – Scroll of The War of The Sons of Light Against The Sons of Darkness
“The War of the Sons of Light with the Sons of Darkness”, often shortened to simply the “War Scroll”, describes a war between the forces of the “sons of light” against the sons of darkness, led by Belial. The scroll itself measures 9’ x 6”, and is written in 19 columns. The scroll begins with:
“At the beginning of the undertaking of the sons of light, they shall start against the lot of the sons of darkness, the army of Belial, against the troops of Edom and Moab and the sons of Ammon, against the people of Philistia, and against the troops of the Kittim of Assyria, and with them as helpers the violators of the covenant. The sons of Levi, the sons of Judah, and the sons of Benjamin, the exiles of the desert, shall fight against them with their forces with all their troops, when the exiles of the sons of light return from the desert to encamp in the desert of Jerusalem. And after the battle they shall go up from there against the king of the Kittim in Egypt...And the dominion of the Kittim shall come to an end, so that wickedness shall be laid low without any remnant; and there shall be no survivor of the sons of darkness.” (Burrows, p. 390)
Once again, note the appearance of the mysterious Kittim, which, in this context, seem more to represent any foreigners that fight against the Israelis, rather than a particular group.
Note the use of the word Belial to indicate evil (“the army of Belial”) – a term used in several other scrolls, and also (once) by Paul, in the New Testament: –2nd Corinthians 6:15...”Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?” (NASB)
It may be inferred that the scroll is describing an apocalyptic, end-times battle, although this is not outlined explicitly in the text. The text is very specific about the order of battle, the requirements for the leaders, the numbers of the troops of the sons of light, etc. At one point, it describes that the sons of light will have 28,000 men of war and 6,000 charioteers whom “shall pursue to destroy the enemy in the war of God, to eternal destruction.”
The sons of light carry many names on their banners, including “The Called of God”, “The Princes of God”, “The Order of God”, “The Chiefs of the Fathers of the Congregation”, “The Truth of God”, “The Righteousness of God”, “The Glory of God”, “The Justice of God”, “The Right Hand of God”, “The Assembly of God”, “The Congregation of God”, “The Tribes of God” and “The Armies of God”.
In favor of the text being an account of an apocalyptic battle are phrases such as “Holy angels are together with their armies”, and the role assigned to the Angel Michael:
“Today is his appointed time to lay low and to make fall the prince of the dominion of wickedness; and he will send eternal help to the lot he has redeemed by the power of the angel he has made glorious for rule, Michael, in eternal light, to give light in joy to all Israel, peace and blessing to the lot of God, to exalt among the gods the rule of Michael and the dominion of Israel over all flesh.” (Burrows, p. 399)
This is, of course, at least somewhat similar in tone to passages in the 12th chapter of Revelation:
Revelations 12:7 – 8...”And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war, and they were not strong enough, and there was no longer a place found for them in heaven..” (NASB)
“At the beginning of the undertaking of the sons of light, they shall start against the lot of the sons of darkness, the army of Belial, against the troops of Edom and Moab and the sons of Ammon, against the people of Philistia, and against the troops of the Kittim of Assyria, and with them as helpers the violators of the covenant. The sons of Levi, the sons of Judah, and the sons of Benjamin, the exiles of the desert, shall fight against them with their forces with all their troops, when the exiles of the sons of light return from the desert to encamp in the desert of Jerusalem. And after the battle they shall go up from there against the king of the Kittim in Egypt...And the dominion of the Kittim shall come to an end, so that wickedness shall be laid low without any remnant; and there shall be no survivor of the sons of darkness.” (Burrows, p. 390)
Once again, note the appearance of the mysterious Kittim, which, in this context, seem more to represent any foreigners that fight against the Israelis, rather than a particular group.
Note the use of the word Belial to indicate evil (“the army of Belial”) – a term used in several other scrolls, and also (once) by Paul, in the New Testament: –2nd Corinthians 6:15...”Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever?” (NASB)
It may be inferred that the scroll is describing an apocalyptic, end-times battle, although this is not outlined explicitly in the text. The text is very specific about the order of battle, the requirements for the leaders, the numbers of the troops of the sons of light, etc. At one point, it describes that the sons of light will have 28,000 men of war and 6,000 charioteers whom “shall pursue to destroy the enemy in the war of God, to eternal destruction.”
The sons of light carry many names on their banners, including “The Called of God”, “The Princes of God”, “The Order of God”, “The Chiefs of the Fathers of the Congregation”, “The Truth of God”, “The Righteousness of God”, “The Glory of God”, “The Justice of God”, “The Right Hand of God”, “The Assembly of God”, “The Congregation of God”, “The Tribes of God” and “The Armies of God”.
In favor of the text being an account of an apocalyptic battle are phrases such as “Holy angels are together with their armies”, and the role assigned to the Angel Michael:
“Today is his appointed time to lay low and to make fall the prince of the dominion of wickedness; and he will send eternal help to the lot he has redeemed by the power of the angel he has made glorious for rule, Michael, in eternal light, to give light in joy to all Israel, peace and blessing to the lot of God, to exalt among the gods the rule of Michael and the dominion of Israel over all flesh.” (Burrows, p. 399)
This is, of course, at least somewhat similar in tone to passages in the 12th chapter of Revelation:
Revelations 12:7 – 8...”And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war, and they were not strong enough, and there was no longer a place found for them in heaven..” (NASB)
Dead Sea Scrolls: MMT – The Teacher of Righteousness
There are several mysterious characters or groups of people that appear in multiple scrolls, including the aforementioned Belial, the Kittim, etc. But perhaps the figures that have received the most attention in the modern history of the scrolls (although less so in recent years) are the mysterious teacher of righteousness and his persecutor, the “wicked priest”.
The teacher of righteousness is mentioned specifically in both the Habakkuk Commentary and the Damascus Document, and (perhaps) by inference in the MMT and Thanksgiving Scroll. Some scholars view that the teacher was the leader or founder of the sect. Certainly, the teacher is accorded special powers:
Commentary on Habakkuk 1:4 “This means that the wicked man is the wicked priest, and the righteous man is the teacher of righteousness.” (Burrows, p. 365)
Commentary on Habakkuk 2:1 “This means the teacher of righteousness, to whom God made known all the mysteries of the words of his servants the prophets.” (Burrows, p. 368)
Damascus Document “And God observed their works, that they sought him with perfect heart; and he raised up for them a teacher of righteousness to lead them in the way of his heart.” (Burrows, p. 195)
We are told that the teacher of righteousness suffered unfairly at the hands of the “wicked priest”:
Commentary on Habakkuk 2:8 “The wicked priest, whom, for the wrong done to the teacher of righteousness and the men of his party, God delivered into the hand of his enemies, afflicting him with a destroying scrourge, in bitterness of soul, because he acted wickedly against his elect.” (Burrows, p. 153)
Commentary on Habakkuk 2:15 “This means the wicked priest, who persecuted the teacher of righteousness in order to confound him at the indignation of his wrath, wishing to banish him; and at the time of their festival of rest, the Day of Atonement, he appeared to them to confound them and make them stumble on the day of their fasting, their Sabbath of rest.” (Burrows, p. 370)
In some places, the teacher seems to have almost messianic properties:
Damascus Document “...the arising of him who will teach righteousness at the end of days.” (Burrows, p. 354) 15
Commentary on Habakkuk 2:4 “This means all the doers of the law in the house of Judah, whom God will rescue from the house of judgment because of their labor and their faith in the teacher of righteousness.” (Burrows, p. 149)
While the “wicked priest” is not specifically identified, we know his character and destiny:
Commentary on Habakkuk 2:5 “The wicked priest, who was named according to the truth when he first took office; but when he had begun to rule in Israel, his heart was lifted up, and he forsook God and betrayed the statutes for the sake of wealth. He plundered and assembled the wealth of men of violence who rebelled against God. He took the wealth of peoples, adding to himself iniquity and guilt; and ways of abominations he wrought, in all impurity of uncleanness.” (Burrows, p. 368)
Commentary on Habakkuk 2:17 “God will execute judgment upon him and destroy him, as he plotted to destroy the poor. And as for what it says, ‘for the blood of a city and violence to a land’, this means the city, that is Jerusalem, in which the wicked priest wrought abominable works and defiled God’s sanctuary.” (Burrows, p. 370)
Almost from the time that the scrolls were initially found, the guessing game started – who was the teacher of righteousness? Who was the Wicked Priest? Among the theories are...
1. The teacher of righteousness was Onias III, the Chief Priest who was deposed by Syrian King Antiochus Epiphanes in 175 B.C.
2. The wicked priest could be Jason, the brother of Onias and successor as high priest, or Menelaus, who succeeded Jason. Menelaus was the patron of Antiochus Epiphanes IV, the Seleucid ruler who desecrated the Temple 168 B.C. (and, possibly, the “abomination that causes desolation” in Daniel).
3. The wicked priest could be Aristobulus II or Hyrcanus II, who ruled at the end of Hasmonean Jewish dynasty.
4. The teacher and the wicked priest are “super-individual” figures, and do not represent actual historical personages.
The teacher of righteousness was Jesus (the scrolls seem to date to a period too early to support this hypothesis). This view is popular with those that feel that the Sectarians are Ebonite's, or early Christians. •The teacher of righteousness is Hilkiah, the Chief Priest during the reign of King Josiah.
The teacher of righteousness is a title, not a specific person.
Jesus as the Wicked Priest, John the Baptist as the teacher of righteousness (again, the scrolls seem to date to a period too early to support this hypothesis).
Geza Vermes has written that the “Wicked Priest” could only be Jonathan Maccabeus:
“The chronological guidelines established in the preceding section locate the period in which this individual flourished between the reign of Antiochus Epiphanes (175 – 164 B.C.) and the probable date of the foundation at Qumran (150 – 140 B.C.). During that time, five men held the office of High Priest. Three of them were pro-Greek: Jason, Menelaus and Alcimus. The remaining two were the Maccabee brothers, Jonathan and Simon. All the Hellenizers can be eliminated as candidates for the role of 'Wicked Priest' since none can be said to have enjoyed anything like good repute at the beginning of their ministry. Jason and Alcimus fail also because neither was killed by an enemy, as implied in 1QpHab VIII-IX. Jason died in exile (2nd Maccabees 5:7 – 9) and Alcimus in office (1st Maccabees 9:54 – 56). The Maccabee brothers, by contrast, meet all the conditions. The careers of both men fall easily into two stages, marked, in the case of Jonathan, by his acceptance of the High Priesthood from Alexander Balas, and in the case of Simon by his willingness to become a hereditary High Priest. Both were also 'instruments of violence' and both died by violence. •Jonathan is nevertheless to be chosen rather than Simon because he alone suffered the vengeance of the 'Chief of the Kings of Greece” and died at the hands of the 'violent of the nations', whereas Simon was murdered by his son-in-law (1st Maccabees 16:14 – 16). A gallant defender of Jewish religion and independence, Jonathan succeeded the heroic Judas in 161 B.C. when the latter fell in battle. But he qualified for the epithet 'Wicked Priest' when he accepted in 153 – 152 B.C. from Alexander Balas, a heathen usurper of the Seleucid throne who had no right to grant them, the pontifical vestments which Jonathan was not entitled to wear. Captured later by a former general of Alexander Balas, Tryphon, he was killed by him at Bascama in Transjordan (1st Maccabees 13:23).” (The Complete Dead Sea Scrolls in English, Geza Vermes, p. 60/61)
Under this latter theory, the Teacher of Righteousness was a Zadokite priest who left the Temple in protest when a non-Zadokite, Jonathan, assumed the High priesthood. Unfortunately, this individual’s name is lost to history.
The teacher of righteousness attracted a lot of attention in the early days of scroll research, because of some seeming parallels with Jesus (a great prophet, put to death by enemies, who is expected “at the end of days”.)
The teacher of righteousness is mentioned specifically in both the Habakkuk Commentary and the Damascus Document, and (perhaps) by inference in the MMT and Thanksgiving Scroll. Some scholars view that the teacher was the leader or founder of the sect. Certainly, the teacher is accorded special powers:
Commentary on Habakkuk 1:4 “This means that the wicked man is the wicked priest, and the righteous man is the teacher of righteousness.” (Burrows, p. 365)
Commentary on Habakkuk 2:1 “This means the teacher of righteousness, to whom God made known all the mysteries of the words of his servants the prophets.” (Burrows, p. 368)
Damascus Document “And God observed their works, that they sought him with perfect heart; and he raised up for them a teacher of righteousness to lead them in the way of his heart.” (Burrows, p. 195)
We are told that the teacher of righteousness suffered unfairly at the hands of the “wicked priest”:
Commentary on Habakkuk 2:8 “The wicked priest, whom, for the wrong done to the teacher of righteousness and the men of his party, God delivered into the hand of his enemies, afflicting him with a destroying scrourge, in bitterness of soul, because he acted wickedly against his elect.” (Burrows, p. 153)
Commentary on Habakkuk 2:15 “This means the wicked priest, who persecuted the teacher of righteousness in order to confound him at the indignation of his wrath, wishing to banish him; and at the time of their festival of rest, the Day of Atonement, he appeared to them to confound them and make them stumble on the day of their fasting, their Sabbath of rest.” (Burrows, p. 370)
In some places, the teacher seems to have almost messianic properties:
Damascus Document “...the arising of him who will teach righteousness at the end of days.” (Burrows, p. 354) 15
Commentary on Habakkuk 2:4 “This means all the doers of the law in the house of Judah, whom God will rescue from the house of judgment because of their labor and their faith in the teacher of righteousness.” (Burrows, p. 149)
While the “wicked priest” is not specifically identified, we know his character and destiny:
Commentary on Habakkuk 2:5 “The wicked priest, who was named according to the truth when he first took office; but when he had begun to rule in Israel, his heart was lifted up, and he forsook God and betrayed the statutes for the sake of wealth. He plundered and assembled the wealth of men of violence who rebelled against God. He took the wealth of peoples, adding to himself iniquity and guilt; and ways of abominations he wrought, in all impurity of uncleanness.” (Burrows, p. 368)
Commentary on Habakkuk 2:17 “God will execute judgment upon him and destroy him, as he plotted to destroy the poor. And as for what it says, ‘for the blood of a city and violence to a land’, this means the city, that is Jerusalem, in which the wicked priest wrought abominable works and defiled God’s sanctuary.” (Burrows, p. 370)
Almost from the time that the scrolls were initially found, the guessing game started – who was the teacher of righteousness? Who was the Wicked Priest? Among the theories are...
1. The teacher of righteousness was Onias III, the Chief Priest who was deposed by Syrian King Antiochus Epiphanes in 175 B.C.
2. The wicked priest could be Jason, the brother of Onias and successor as high priest, or Menelaus, who succeeded Jason. Menelaus was the patron of Antiochus Epiphanes IV, the Seleucid ruler who desecrated the Temple 168 B.C. (and, possibly, the “abomination that causes desolation” in Daniel).
3. The wicked priest could be Aristobulus II or Hyrcanus II, who ruled at the end of Hasmonean Jewish dynasty.
4. The teacher and the wicked priest are “super-individual” figures, and do not represent actual historical personages.
The teacher of righteousness was Jesus (the scrolls seem to date to a period too early to support this hypothesis). This view is popular with those that feel that the Sectarians are Ebonite's, or early Christians. •The teacher of righteousness is Hilkiah, the Chief Priest during the reign of King Josiah.
The teacher of righteousness is a title, not a specific person.
Jesus as the Wicked Priest, John the Baptist as the teacher of righteousness (again, the scrolls seem to date to a period too early to support this hypothesis).
Geza Vermes has written that the “Wicked Priest” could only be Jonathan Maccabeus:
“The chronological guidelines established in the preceding section locate the period in which this individual flourished between the reign of Antiochus Epiphanes (175 – 164 B.C.) and the probable date of the foundation at Qumran (150 – 140 B.C.). During that time, five men held the office of High Priest. Three of them were pro-Greek: Jason, Menelaus and Alcimus. The remaining two were the Maccabee brothers, Jonathan and Simon. All the Hellenizers can be eliminated as candidates for the role of 'Wicked Priest' since none can be said to have enjoyed anything like good repute at the beginning of their ministry. Jason and Alcimus fail also because neither was killed by an enemy, as implied in 1QpHab VIII-IX. Jason died in exile (2nd Maccabees 5:7 – 9) and Alcimus in office (1st Maccabees 9:54 – 56). The Maccabee brothers, by contrast, meet all the conditions. The careers of both men fall easily into two stages, marked, in the case of Jonathan, by his acceptance of the High Priesthood from Alexander Balas, and in the case of Simon by his willingness to become a hereditary High Priest. Both were also 'instruments of violence' and both died by violence. •Jonathan is nevertheless to be chosen rather than Simon because he alone suffered the vengeance of the 'Chief of the Kings of Greece” and died at the hands of the 'violent of the nations', whereas Simon was murdered by his son-in-law (1st Maccabees 16:14 – 16). A gallant defender of Jewish religion and independence, Jonathan succeeded the heroic Judas in 161 B.C. when the latter fell in battle. But he qualified for the epithet 'Wicked Priest' when he accepted in 153 – 152 B.C. from Alexander Balas, a heathen usurper of the Seleucid throne who had no right to grant them, the pontifical vestments which Jonathan was not entitled to wear. Captured later by a former general of Alexander Balas, Tryphon, he was killed by him at Bascama in Transjordan (1st Maccabees 13:23).” (The Complete Dead Sea Scrolls in English, Geza Vermes, p. 60/61)
Under this latter theory, the Teacher of Righteousness was a Zadokite priest who left the Temple in protest when a non-Zadokite, Jonathan, assumed the High priesthood. Unfortunately, this individual’s name is lost to history.
The teacher of righteousness attracted a lot of attention in the early days of scroll research, because of some seeming parallels with Jesus (a great prophet, put to death by enemies, who is expected “at the end of days”.)