The Ottawa School of Theology & Spirituality

The Bible: Archaeological and Historical Perspectives

September 16 – November 25, 2013

Lecturer - David Steinberg

http://www.houseofdavid.ca/

steinberg.david0@gmail.com

Tel. 613-731-5964

Lecture 9

revised Nov 14, 2013

Dead Sea Scrolls

http://www.houseofdavid.ca/lecture9.pdf

To Learn More on Dead Sea Scrolls

•Some aspects of DSS and Christianity

http://www.houseofdavid.ca/treas_dss.htm#annex4

•In Ottawa Public Library

–The Story of the Scrolls The Miraculous Discovery and True Significance of the

Dead Sea Scrolls By Vermès, Géza

–The Meaning of the Dead Sea Scrolls Their Significance for Understanding the

Bible, Judaism, Jesus, and Christianity By VanderKam, James C

–The Complete World of the Dead Sea Scrolls By Davies, Philip R.

–The Mystery and Meaning of the Dead Sea Scrolls By Shanks, Hershel

Finding

In the spring of 1947 Bedouin goat-herds,

searching the cliffs along the Dead Sea for a

lost goat (or for treasure, depending on who

is telling the story), came upon a cave

containing jars filled with manuscripts.

Contents of the Scrolls

• About 15,000 fragments from at least 800 texts that represent many diverse viewpoints, ranging from the beliefs of the Essenes to those of other sects.

• About 30% are fragments from the Hebrew Bible, from all the books except the Book of Esther and the Book of Nehemiah (Abegg et al 2002). About 25% are traditional Israelite religious texts that are not in the canonical Hebrew Bible, such as the Book of Enoch, the Book of Jubilees, and the Testament of Levi.

• Another 30% contain Biblical commentaries or other texts such as the Community Rule (1QS/4QSa-j, also known as "Discipline Scroll" or "Manual of Discipline") and the War of the Sons of Light Against the Sons of Darkness (1QM, also known as the "War Scroll") related to the beliefs, regulations, and membership requirements of a small Jewish sect, which many researchers believe lived in the Qumran area.

Josephus on Essenes 1

• For there are three philosophical sects among the Jews. The

followers of the first of which are the Pharisees; of the second,

the Sadducees; and the third sect, which pretends to a

severer discipline, are called Essenes. These last are Jews by

birth, and seem to have a greater affection for one another

than the other sects have. These Essenes reject pleasures as

an evil, but esteem continence, and the conquest over our

passions, to be virtue. They neglect wedlock, but choose out

other persons children, while they are pliable, and fit for

learning, and esteem them to be of their kindred, and form

them according to their own manners. They do not absolutely

deny the fitness of marriage, and the succession of mankind

thereby continued; but they guard against the lascivious

behavior of women, and are persuaded that none of them

preserve their fidelity to one man.

Josephus on Essenes 2

These men are despisers of riches, and so very

communicative as raises our admiration. Nor is there any

one to be found among them who hath more than another;

for it is a law among them, that those who come to them

must let what they have be common to the whole order, -

insomuch that among them all there is no appearance of

poverty, or excess of riches, but every one's possessions

are intermingled with every other's possessions; and so

there is, as it were, one patrimony among all the brethren.

They think that oil is a defilement; and if any one of them

be anointed without his own approbation, it is wiped off his

body; for they think to be sweaty is a good thing, as they do

also to be clothed in white garments. They also have

stewards appointed to take care of their common affairs,

who every one of them have no separate business for any,

but what is for the uses of them all.

Josephus on Essenes 3

They have no one certain city, but many of them dwell in every

city; and if any of their sect come from other places, what they

have lies open for them, just as if it were their own; and they go

in to such as they never knew before, as if they had been ever

so long acquainted with them. For which reason they carry

nothing at all with them when they travel into remote parts,

though still they take their weapons with them, for fear of thieves.

Accordingly, there is, in every city where they live, one appointed

particularly to take care of strangers, and to provide garments

and other necessaries for them. But the habit and management

of their bodies is such as children use who are in fear of their

masters. Nor do they allow of the change of or of shoes till be

first torn to pieces, or worn out by time. Nor do they either buy or

sell any thing to one another; but every one of them gives what

he hath to him that wanteth it, and receives from him again in

lieu of it what may be convenient for himself; and although there

be no requital made, they are fully allowed to take what they

want of whomsoever they please.

Josephus on Essenes 4

And as for their piety towards God, it is very extraordinary; for before sun-rising they

speak not a word about profane matters, but put up certain prayers which they have

received from their forefathers, as if they made a supplication for its rising. After this

every one of them are sent away by their curators, to exercise some of those arts

wherein they are skilled, in which they labor with great diligence till the fifth hour.

After which they assemble themselves together again into one place; and when

they have clothed themselves in white veils, they then bathe their bodies in cold

water. And after this purification is over, they every one meet together in an

apartment of their own, into which it is not permitted to any of another sect to enter;

while they go, after a pure manner, into the dining-room, as into a certain holy

temple, and quietly set themselves down; upon which the baker lays them loaves in

order; the cook also brings a single plate of one sort of food, and sets it before

every one of them; but a priest says grace before meat; and it is unlawful for any

one to taste of the food before grace be said. The same priest, when he hath dined,

says grace again after meat; and when they begin, and when they end, they praise

God, as he that bestows their food upon them; after which they lay aside their

[white] garments, and betake themselves to their labors again till the evening; then

they return home to supper, after the same manner; and if there be any strangers

there, they sit down with them. Nor is there ever any clamor or disturbance to

pollute their house, but they give every one leave to speak in their turn; which

silence thus kept in their house appears to foreigners like some tremendous

mystery; the cause of which is that perpetual sobriety they exercise, and the same

settled measure of meat and drink that is allotted them, and that such as is

abundantly sufficient for them.

Josephus on Essenes 5

And truly, as for other things, they do nothing but according to the

injunctions of their curators; only these two things are done among

them at everyone's own free-will, which are to assist those that want it,

and to show mercy; for they are permitted of their own accord to afford

succor to such as deserve it, when they stand in need of it, and to

bestow food on those that are in distress; but they cannot give any

thing to their kindred without the curators. They dispense their anger

after a just manner, and restrain their passion. They are eminent for

fidelity, and are the ministers of peace; whatsoever they say also is

firmer than an oath; but swearing is avoided by them, and they esteem

it worse than perjury for they say that he who cannot be believed

without [swearing by] God is already condemned. They also take great

pains in studying the writings of the ancients, and choose out of them

what is most for the advantage of their soul and body; and they inquire

after such roots and medicinal stones as may cure their distempers.

Josephus on Essenes 6

• But now if any one hath a mind to come over to their sect, he is not immediately

admitted, but he is prescribed the same method of living which they use for a year,

while he continues excluded'; and they give him also a small hatchet, and the fore-

mentioned girdle, and the white garment. And when he hath given evidence, during

that time, that he can observe their continence, he approaches nearer to their way of

living, and is made a partaker of the waters of purification; yet is he not even now

admitted to live with them; for after this demonstration of his fortitude, his temper is

tried two more years; and if he appear to be worthy, they then admit him into their

society. And before he is allowed to touch their common food, he is obliged to take

tremendous oaths, that, in the first place, he will exercise piety towards God, and

then that he will observe justice towards men, and that he will do no harm to any one,

either of his own accord, or by the command of others; that he will always hate the

wicked, and be assistant to the righteous; that he will ever show fidelity to all men,

and especially to those in authority, because no one obtains the government without

God's assistance; and that if he be in authority, he will at no time whatever abuse his

authority, nor endeavor to outshine his subjects either in his garments, or any other

finery; that he will be perpetually a lover of truth, and propose to himself to reprove

those that tell lies; that he will keep his hands clear from theft, and his soul from

unlawful gains; and that he will neither conceal any thing from those of his own sect,

nor discover any of their doctrines to others, no, not though anyone should compel

him so to do at the hazard of his life. Moreover, he swears to communicate their

doctrines to no one any otherwise than as he received them himself; that he will

abstain from robbery, and will equally preserve the books belonging to their sect, and

the names of the angels (5) [or messengers]. These are the oaths by which they

secure their proselytes to themselves.

Josephus on Essenes 7

Now after the time of their preparatory trial is over, they are parted into

four classes; and so far are the juniors inferior to the seniors, that if the

seniors should be touched by the juniors, they must wash themselves,

as if they had intermixed themselves with the company of a foreigner.

They are long-lived also, insomuch that many of them live above a

hundred years, by means of the simplicity of their diet; nay, as I think,

by means of the regular course of life they observe also. They contemn

the miseries of life, and are above pain, by the generosity of their mind.

And as for death, if it will be for their glory, they esteem it better than

living always; and indeed our war with the Romans gave abundant

evidence what great souls they had in their trials, wherein, although

they were tortured and distorted, burnt and torn to pieces, and went

through all kinds of instruments of torment, that they might be forced

either to blaspheme their legislator, or to eat what was forbidden them,

yet could they not be made to do either of them, no, nor once to flatter

their tormentors, or to shed a tear; but they smiled in their very pains,

and laughed those to scorn who inflicted the torments upon them, and

resigned up their souls with great alacrity, as expecting to receive them

again.

Rule of the Congregation

Compare to Josephus’ Description • Sets rules for behavior in the "congregation of Israel" in the

"last days," as they prepare for a war with foreign nations, led by a messiah. The priests, or "sons of Zadok," are described as the highest leaders in the community, although the text also talks about the "Messiah of Israel."

• Rules for males from youth to adulthood. They are to be taught beginning when they are children, and at the age of twenty become full members of the community. At this time they are also old enough to fight in the holy army. Special duties are given to the men of the tribe of Levi (the Levites) and they are to be under the authority of the sons of Aaron (the priests).

• “Community council" and instructions for the drinking of bread and wine together. The first to enter "the assembly" is the chief priest and other priests, then the "Messiah of Israel" (in other words, the political leader) together with the chiefs of the clans of Israel, the wise and the learned men. When they drink the new wine, the first to take the bread and wine should be the high prest, and then the Messiah of Israel. This is how each meal should be eaten.

War Scroll

• War Scroll cols. 11-15 (Qumran; 1st century BCE - 1st century CE;

parchment; The Shrine of the Book (The Hebrew University,

Jerusalem)

• The War Scroll, also known as The War of the Sons of Light Against

the Sons of Darkness, discusses events that will take place at the

end of times. It describes a series of battles which will occur

between the Godly powers and the army of Belial (this name

refers to Satan in the sect's writings). This book belongs to the class

of works commonly named "apocalyptic," as containing visions and

revelations of the future, frequently in symbolical form.

• There are similarities between this text and the New Testament

Book of Revelation. However, there is a basic difference between

the two. According to the War Scroll, the sole purpose of the war

was to enable the sectarians to return to the rebuilt Temple in

Jerusalem and renew the practice of the holy sacrifices. By contrast,

the Book of Revelation discusses the building of a Heavenly

Jerusalem, and not a new Temple at the end of times.

The Importance of the Scrolls

• See http://www.houseofdavid.ca/treas_dss.htm#annex3

• Also Better Texts of the Hebrew

Bible Among the Scrolls? http://www.houseofdavid.ca/treas_dss.htm#Box%2041

The Congregation As Temple

• See http://www.houseofdavid.ca/treas_dss.htm#annex4

Dead Sea Scrolls and Christianity

• See

http://www.houseofdavid.ca/treas_dss.htm

#annex5

Pesher

A Pesher is a kind of commentary on the Bible that was

common in the community that wrote the Dead Sea Scrolls.

This kind of commentary is not an attempt to explain what

the Bible meant when it was originally written, but rather

what it means in the day and age of the commentator,

particularly for his own community. In the Isaiah Pesher, or

commentary on the book of Isaiah, a verse or verses from

Isaiah are quoted. Then the commentary begins, often

introduced by the word "pesher," or "the interpretation of

the word..." If we were to write a commentary in this way

today we might quote a bible verse and then say, "and the

meaning of the verse is..." and go on to show the

significance of the verse for our own church, synagogue, or

society.

Messiah

The figure of the messiah here does not have the

religious significance that it does in Christian literature.

The word messiah comes from the word "to anoint"

and both kings and priests were anointed in ancient

Israel. The Messiah of Israel is therefore simply the

king, the ruler, and his status is lower than that of the

high priest. This arrangement is similar to that found in

Ezekiel 40-48, where the main leadership in the

restored land and temple is given to the priesthood.

The secular ruler (or prince) has a place, but is under

the authority of the religious leaders, and is not nearly

as powerful as in the days prior to the exile in 586

BCE.

Copper Scroll

See http://en.wikipedia.org/wiki/Copper_scroll

For real?

Cost

Amount

Book of Isaiah

Popular Judaism in the Time of Jesus

Jewish religion was practiced on two levels. Its official form was in the hands of

the priests who in addition to conducting the sacrificial worship acted as judges

and teachers. But parallel to it, and often away from the centers, a popular

version of Judaism existed. It was not presided over by an established

caste of leaders but by persons believed to be directly chosen by heaven.

The "man of God" ... was the medium through which the ordinary Israelite

could come into contact with God. ...The "men of God" were seen as

endowed with ... a mystic divine gift, enabling them to speak and act on

behalf of the deity. Prophets and seers belonged to this category, but the field

of action of the "men of God" extended far beyond verbal communication. They

were revered, especially the prophets Elijah and Elisha, as workers of miracles.

"When he was angry [the man of God] could summon fire from heaven" (2

Kings 1:9-10). He could make iron float on the water (2 Kings 6:6). In times of

famine he brought about the return of food in plenty. The poor wife of a

member of the prophets' guild was saved from her creditors by the flowing oil (2

Kings 4:1-7). A small quantity of grain would suffice to feed, and feed

generously, a hundred men (2 Kings 4:42-44). The "man of God" made

poisonous food fit to eat (2 Kings 4:38-41). So, too, Elisha not only healed the

great Naaman from leprosy, but restored from death a small child ....

Galilean Judaism

Galilean, popular religiosity tended to develop along the

path followed by Honi, Hilkiah, Hanan, Jesus… (These

men were) passionate, caring, and loving, they were all

celebrated as deliverers of the Jews from famine, sickness,

and the dominion of the forces of darkness, and some of

them at least as teachers of religion and morality. Indirectly

they could even be seen as benefactors of the whole of

mankind, since the salutary effects of rain and control over

demons reached beyond the boundaries of Jewry. The

Jesus of the New Testament fits into this picture, which in

turn confers on his image validity and credibility: for there is

no denying that a figure not dissimilar to the Honis and

Haninas of Palestinian Judaism lurks beneath the Gospels.

So in one sense anything additional to what has already

been said would only labor the case....

Jesus as Galilean Pietist (Hasid)

Jesus is perfectly at home in Hasidic company. His modus operandi may have

differed from that of Hanina-Jesus usually cured by touch, Hanina by

miraculously efficient prayer-but their method of healing from a distance

coincided. A further common feature is their link with the prophet Elijah,

patently the model of the miracle-working charismatic. Elijah has been

associated with John the Baptist, Jesus, Honi, Hanina, and concludes Pinhas

ben Yair's list of virtues and their rewards. A further common theme is supplied

by the snake story in the Hanina saga. The Hasid's immunity due to his total

trust in God provides a real context for Jesus' certainty that a man of faith could

safely step on, or pick up, serpents without being harmed (Luke 10:19; Mark

16:17). Furthermore-and surprisingly- Jesus and Hanina exhibit a similar

responsiveness to pleas voiced by submissive demons. Jesus allowed the

Gergesene devils to take possession of the local herd of (unclean) pigs (Mark

5:12-13), while Hanina gave permission to demons to visit towns and villages

two nights a week, no doubt to keep the inhabitants on their toes.

"Beyond helping to perceive Jesus as a man of flesh and blood firmly set in the

Jewish world of his age, comparison between him and the ancient Hasidim

affords an insight into the process of his rise on the theological ladder. I restrict

a list of examples to the three most significant.

Jesus as Hasid? 2

"If the Hasid addresses his prayers to his Father in heaven

... it is normal to expect that reciprocally God refers to him

as his son. Honi alluded to himself as a son of the divine

household, and Simeon ben Shetah unenthusiastically had

to admit that not only was Honi the heavenly Father's

spoiled child, but a biblical saying appropriately shortened,

"Let your Father. . . be glad" (Prov. 23:23) found its realization

in him (Mishnah Taanit 3:8). Elsewhere the Sanhedrin is said to

have proclaimed Honi the man in whom was fulfilled Job

22:28, "Whatever you command will come to pass and light

will shine on your path."...

N.b. use of term Hasid has nothing to do with modern

hasidim

Jesus as a Rabbi? • "The master of Torah, whether disciple or teacher, would demonstrate his mastery not merely

through what he said in the discussion of legal traditions or what he did in court. He would do so by how he sat at the table, by what ritual formulas he recited before eating one or another kind of fruit or vegetable, by how he washed his hands. ... He ardently "spread Torah" among the Jews at large. He believed he had to, because Torah was revealed to all Israel at Sinai and required of all Israel afterward. If he was right that Moses was "our rabbi" and even God kept the commandments as he did, then he had to ask of everyone what he demanded of himself: conformity to the halakhah, the way of Torah. His task was facilitated by the widespread belief that Moses had indeed revealed the Torah and that some sort of interpretation quite naturally was required to apply it to everyday affairs. The written part of Torah generally shaped the life of ordinary pious folk. What the rabbi had to accomplish was to persuade the outsider that the written part of the Torah was .partial and incomplete, requiring further elaboration through the oral traditions he alone possessed and embodied.

• "The central human relationship in the schools was between the disciple and the master. Long ago it was taught that the master took the place of the father. The father brought the son into this world: the master would lead him into the world to some. Whatever honor was due the father was all the more so owing to the master. But the master did not merely replace the father. He also required the veneration and reverence owing to the Torah. The extreme-forms of respect which evolved over the centuries constitute the most striking rituals attached to "being a rabbi." If study was an act of piety, then the master was partly its object. That is not to suggest that the master, though a saint, was regarded as in any sense divine. But the forms of respect reserved for the divinity or for the Torah were not too different… from those owing to the master.

• "The forms of respect for the master constituted part of the ritual of being a rabbi. The service of the disciples of the sages separated the true sage from the merely learned man. It had earlier been taught that if one had studied Scripture and Mishnah (rabbinic Oral Torah) but did not attend upon disciples of the sages, he was regarded as a boor, an 'am ha' aretz"

Jesus/Primitive Church – Similarities to Essenes

• Both Jesus and the Essene teachers used the religious

ideas and imagery of their times and shared the

conviction that the end of the present era was at

hand.

• Both Jesus and the Qumran Teacher of Righteousness

sought to hand over to their followers the last divine

message.

• Both the primitive church and the Dead Sea community

believed that the scriptural prophecies announcing

the events of the last times were being fulfilled

before their eyes and in the persons and events

associated with them.

• Both Jesus and the Qumran sectaries emphasized the

necessity of inward religion combined with the

straightforward observance of the Law.

Jesus – Dissimilarity to Essenes

"The principal difference between them consisted in

their overall outlook and distinctive emphasis on the

Torah. The priestly Essenes, while insisting on inward

conversion, laid particular stress on the rigorous

performance of the minutiae of the biblical commandments,

such as the purity, dietary, and cultic regulations. Though

asserting the permanent validity of the Torah, Jesus, the

Galilean popular preacher, in the footsteps of the prophets

gave definite priority to the innermost aspects of Mosaic

piety. Whereas the religious system of Qumran was

exclusive, keeping out outsiders, Jesus was keen to

convey his spiritual insights to all and sundry who honestly

approached him inspired by faith. The publicans and

sinners, the friends and table-fellows of Jesus, would have

received curt treatment from the leaders of the Dead Sea

communities.

Most Frequently found Books of Hebrew

Bible

Qumran Library New Testament

Books of Hebrew

Bible

% of Qumran

Bib. Manuscripts

Books of Hebrew

Bible

Quotes &

Allusions

Psalms 18 Isaiah 419

Deuteronomy 15 Psalms 414

Genesis 10 Exodus 240

Isaiah 10.5 Genesis 238

Exodus 8.5 Deuteronomy 196

Leviticus 7.5 Ezekiel 141