and all the hills were lower. 4. And one said to me: \u201cRemain here until you have seen everything which is coming upon these elephants and camels and asses, and upon the stars, and upon all the bulls.\u201d
\n88:1. And I saw one of those four who had come out first, how he took hold of that first star which had fallen from heaven, and bound it by its hands and its feet, and threw it into an abyss; and that abyss was narrow, and deep, and horrible, and dark. 2. And one of them drew his sword and gave [it] to those elephants and camels and asses, and they began to strike one another, and the whole earth shook because of them. 3. And as I looked in the vision, behold, one of those four who had come out cast from heaven and gathered and took all the large stars whose private parts [were] like the private parts of horses, and bound them all by their hands and their feet, and threw them into a chasm of the earth.
\n89:1. And one of those four went to a white bull and taught him a mystery, trembling as he was. He was born a bull, but became a man, and built for himself a large vessel and dwelt on it, and three bulls dwelt with him in that vessel, and they were covered over. 2. And I again raised my eyes to heaven and saw a high roof, with seven water-channels on it, and those channels discharged much water into an enclosure. 3. And I looked again, and behold, springs opened on the floor of that large enclosure, and water began to bubble up and to rise above the floor; and I looked at that enclosure until its whole floor was covered by water. 4. And water, and darkness, and mist increased on it; and I looked at the height of that water, and that water had risen above that enclosure and was pouring out over the enclosure, and it remained on the earth. 5. And all the bulls of that enclosure were gathered together until I saw how they sank and were swallowed up and destroyed in that water. 6. And that vessel floated on the water, but all the bulls and elephants and camels and asses sank to the bottom, together with all the animals, so that I could not see them. And they were unable to get out, but were destroyed and sank into the depths. 7. And again I looked in the vision until those water-channels were removed from that high roof, and the chasms of the earth were made level, and other abysses were opened. 8. And the water began to run down into them until the earth became visible, and that vessel settled on the earth; and the darkness departed, and light appeared. 9. And that white bull who became a man went out from that vessel, and the three bulls with him. And one of the three bulls was white, like that bull, and one of them [was] red as blood, and one [was] black; and that white bull passed away from them. 10. And they began to beget wild animals and birds, so that there arose from them every kind of species: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, badgers, pigs, falcons, vultures, kites, eagles, and ravens. But amongst them was born a white bull. 11. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the wild asses increased. 12. But that bull which was born from it begat a black wild boar and a white sheep; and that wild boar begat many boars, and that sheep begat twelve sheep. 13. And when those twelve sheep had grown, they handed one of their number over to the asses, and those asses in turn handed that sheep over to the wolves; and that sheep grew up amongst the wolves. 14. And the LORD brought the eleven sheep to dwell with it and to pasture with it amongst the wolves, and they increased and became many flocks of sheep. 15. And the wolves began to make them afraid, and they oppressed them until they made away with their young, and they threw their young into a river with much water; but those sheep began to cry out because of their young, and to complain to their LORD. 16. But a sheep which had been saved from the wolves fled and escaped to the wild asses. And I saw the sheep moaning and crying out, and petitioning their LORD with all their power, until that LORD of the sheep came down \u2026 at the call of the sheep from a high room, and came to them, and looked at them. 17. And he called that sheep which had fled from the wolves, and spoke to it about the wolves that it should warn them that they should not touch the sheep. 18. And the sheep went to the wolves in accordance with the word of the LORD, and another sheep met that sheep and went with it; and the two of them together entered the assembly of those wolves, and spoke to them, and warned them that from then on they should not touch the sheep. 19. And after this I saw the wolves, how they acted even more harshly toward the sheep with all their power, and the sheep cried out. 20. And their LORD came to the sheep and began to beat those wolves; and the wolves began to moan, but the sheep became silent, and from then on they did not cry out. 21. And I looked at the sheep until they escaped from the wolves; but the eyes of the wolves were blinded, and those wolves went out in pursuit of the sheep with all their forces. 22. And the LORD of the sheep went with them as he led them, and all his sheep followed him; and his face [was] glorious, and his appearance terrible and magnificent. 23. But the wolves began to pursue those sheep until they met them by a stretch of water. 24. And that stretch of water was divided, and the water stood on one side and on the other before them; and their LORD, as he led them, stood between them and the wolves. 25. And while those wolves had not yet seen the sheep, they went into the middle of that stretch of water; but the wolves pursued the sheep, and those wolves ran after them into that stretch of water. 26. But when they saw the LORD of the sheep, they turned to flee before him; but that stretch of water flowed together again and suddenly resumed its natural form, and the water swelled up and rose until it covered those wolves. 27. And I looked until all the wolves which had pursued those sheep were destroyed and drowned. 28. But the sheep escaped from that water and went to a desert where there was neither water nor grass; and they began to open their eyes and to see; and I saw the LORD of the sheep pasturing them and giving them water and grass, and that sheep going and leading them. 29. And that sheep went up to the summit of a high rock, and the LORD of the sheep sent it to them. 30. And after this I saw the LORD of the sheep standing before them, and his appearance [was] terrible and majestic, and all those sheep saw him and were afraid of him. 31. And all of them were afraid and trembled before him; and they cried out after that sheep with them which was in their midst: \u201cWe cannot stand before our LORD, nor look at him.\u201d 32. And that sheep which led them again went up to the summit of that rock; and the sheep began to be blinded and to go astray from the path which it had shown to them, but that sheep did not know. 33. And the LORD of the sheep was extremely angry with them, and that sheep knew, and went down from the summit of the rock, and came to the sheep, and found the majority of them with their eyes blinded and going astray from his path. 34. And when they saw it, they were afraid and trembled before it, and wished that they could return to their enclosure. 35. And that sheep took some other sheep with it, and went to those sheep which had gone astray, and then began to kill them; and the sheep were afraid of it. And that sheep brought back those sheep which had gone astray, and they returned to their enclosures. 36. And I looked there at the vision until that sheep became a man, and built a house for the LORD of the sheep, and made all the sheep stand in that house. 37. And I looked until that sheep which had met that sheep which led the sheep fell asleep; and I looked until all the large sheep were destroyed and small ones rose up in their place, and they came to a pasture, and drew near to a river of water. 38. And that sheep which led them, which had become a man, separated from them and fell asleep; and all the sheep sought it and cried out very bitterly over it. 39. And I looked until they left off crying for that sheep and crossed that river of water; and there arose all the sheep which led them in place of those which had fallen asleep, and they led them. 40. And I looked until the sheep came to a good place and a pleasant and glorious land, and I looked until those sheep were satisfied; and that house [was] in the middle of them in the pleasant land. 41. And sometimes their eyes were opened, and sometimes blinded, until another sheep rose up and led them, and brought them all back, and their eyes were opened. 42. And the dogs and the foxes and the wild boars began to devour those sheep until the LORD of the sheep raised up a ram from among them which led them. 43. And that ram began to butt those dogs and foxes and wild boars, on one side and on the other, until it had destroyed them all. 44. And the eyes of that sheep were opened, and it saw that ram in the middle of the sheep, how it renounced its glory and began to butt those sheep, and [how] it trampled on them and behaved unbecomingly. 45. And the LORD of the sheep sent the sheep to another sheep and raised it up to be a ram, and to lead the sheep in place of that sheep which had renounced its glory. 46. And it went to it, and spoke with it alone, and raised up that ram, and made it the prince and leader of the sheep; and during all this those dogs oppressed the sheep. 47. And the first ram pursued that second ram, and that second ram rose and fled before it. And I looked until those dogs made the first ram fall. 48. And that second ram rose up and led the small sheep, and that ram begat many sheep and fell asleep; and a small sheep became ram in place of it, and became the prince and leader of those sheep. 49. And those sheep grew and increased; but all the dogs and foxes and wild boars were afraid and fled from it, and that ram butted and killed all the animals, and those animals did not again prevail amongst the sheep and did not seize anything further from them. 50. And that house became large and broad, and for those sheep a high tower was built on that house for the LORD of the sheep; and that house was low, but the tower was raised up and high; and the LORD of the sheep stood on that tower, and they spread a full table before him. 51. And I saw those sheep again, how they went astray, and walked in many ways, and left that house of theirs; and the LORD of the sheep called some of the sheep and sent them to the sheep, but the sheep began to kill them. 52. But one of them was saved and was not killed, and it sprang away and cried out against the sheep, and they wished to kill it; but the LORD of the sheep saved it from the hands of the sheep, and brought it up to me, and made it remain [there]. 53. And he sent many other sheep to those sheep to testify [to them] and to lament over them. 54. And after this I saw how when they left the house of the LORD of the sheep and his tower, they went astray in everything, and their eyes were blinded; and I saw how the LORD of the sheep wrought much slaughter among them in their pastures until those sheep [themselves] invited that slaughter and betrayed his place. 55. And he gave them into the hands of the lions and the tigers and the wolves and the hyenas, and into the hands of the foxes, and to all the animals; and those wild animals began to tear those sheep in pieces. 56. And I saw how he left that house of theirs and their tower and gave them all into the hands of the lions, that they might tear them in pieces and devour them, into the hands of all the animals. 57. And I began to cry out with all my power, and to call the LORD of the sheep, and to represent to him with regard to the sheep that they were being devoured by all the wild animals. 58. But he remained still, although he saw [it], and rejoiced that they were devoured and swallowed up and carried off, and he gave them into the hands of all the animals for food. 59. And he called seventy shepherds and cast off those sheep that they might pasture them; and he said to the shepherds and to their companions: \u201cEach one of you from now on is to pasture the sheep, and do whatever I command you. 60. And I will hand [them] over to you duly numbered and will tell you which of them are to be destroyed, and destroy them.\u201d And he handed those sheep over to them. 61. And he called another and said to him: \u201cObserve and see everything that the shepherds do against these sheep, for they will destroy from among them more than I have commanded them. 62. And write down all the excess and destruction which is wrought by the shepherds, how many they destroy at my command, and how many they destroy of their own volition; write down against each shepherd individually all that he destroys. 63. And read out before me exactly how many they destroy of their own volition, and how many are handed over to them for destruction, that this may be a testimony for me against them, that I may know all the deeds of the shepherds, in order to hand them over [for destruction], and may see what they do, whether they abide by my command which I have commanded them, or not. 64. But they must not know [this], and you must not show [this] to them, nor reprove them, but [only] write down against each individual in his time all that the shepherds destroy and bring it all up to me.\u201d 65. And I looked until those shepherds pastured at their time, and they began to kill and to destroy more than they were commanded, and they gave those sheep into the hands of the lions. 66. And the lions and the tigers devoured and swallowed up the majority of those sheep, and the wild boars devoured with them; and they burnt down that tower and demolished that house. 67. And I was extremely sad about the tower, because that house of the sheep had been demolished; and after that I was unable to see whether those sheep went into that house. 68. And the shepherds and their companions handed those sheep over to all the animals that they might devour them; each one of them at his time received an exact number, and [of] each one of them after the other there was written in a book how many of them he destroyed \u2026 69. And each one killed and destroyed more than was prescribed, and I began to weep and to moan very much because of those sheep. 70. And likewise in the vision I saw that one who wrote, how every day he wrote down each one which was destroyed by those shepherds, and [how] he brought up and presented and showed the whole book to the LORD of the sheep, everything that they had done, and all that each one of them had made away with, and all that they had handed over to destruction. 71. And the book was read out before the LORD of the sheep, and he took the book in his hand, and read it, and sealed it, and put it down. 72. And after this I saw how the shepherds pastured for twelve hours, and behold, three of those sheep returned and arrived and came and began to build up all that had fallen down from that house; but the wild boars hindered them so that they could not. 73. And they began again to build, as before, and they raised up that tower, and it was called the high tower; and they began again to place a table before the tower, but all the bread on it [was] unclean and was not pure. 74. And besides all [this] the eyes of these sheep were blinded so that they could not see, and their shepherds likewise; and they handed yet more of them over to their shepherds for destruction, and they trampled upon the sheep with their feet and devoured them. 75. But the LORD of the sheep remained still until all the sheep were scattered abroad and had mixed with them, and they did not save them from the hand of the animals. 76. And that one who wrote the book brought it up, and showed it, and read [it] out in the dwelling of the LORD of the sheep; and he entreated him on behalf of them, and petitioned him as he showed him all the deeds of their shepherds, and testified before him against all the shepherds. 77. And he took the book, and put it down by him, and went out.
\n90:1. And I looked until the time that thirty-seven shepherds had pastured [the sheep] in the same way, and, each individually, they all completed their time like the first ones; and others received them into their hands to pasture them at their time, each shepherd at his own time. 2. And after this I saw in the vision all the birds of heaven coming: the eagles, and the vultures, and the kites, and the ravens; but the eagles led all the birds; and they began to devour those sheep, and to peck out their eyes, and to devour their flesh. 3. And the sheep cried out because their flesh was devoured by the birds, and I cried out and lamented in my sleep on account of that shepherd who pastured the sheep. 4. And I looked until those sheep were devoured by the dogs and by the eagles and by the kites, and they left on them neither flesh nor skin nor sinew until only their bones remained; and their bones fell upon the ground, and the sheep became few. 5. And I looked until the time that twenty-three shepherds had pastured [the sheep]; and they completed, each in his time, fifty-eight times. 6. And small lambs were born from those white sheep, and they began to open their eyes, and to see, and to cry to the sheep. 7. But the sheep did not cry to them and did not listen to what they said to them, but were extremely deaf, and their eyes were extremely and excessively blinded. 8. And I saw in the vision how the ravens flew upon those lambs, and took one of those lambs, and dashed the sheep in pieces and devoured them. 9. And I looked until horns came up on those lambs, but the ravens cast their horns down; and I looked until a big horn grew on one of those sheep, and their eyes were opened. 10. And it looked at them, and their eyes were opened, and it cried to the sheep, and the rams saw it, and they all ran to it. 11. And besides all this those eagles and vultures and ravens and kites were still continually tearing the sheep in pieces and flying upon them and devouring them; and the sheep were silent, but the rams lamented and cried out. 12. And those ravens battled and fought with it, and wished to make away with its horn, but they did not prevail against it. 13. And I looked at them until the shepherds and the eagles and those vultures and kites came and cried to the ravens that they should dash the horn of that ram in pieces; and they fought and battled with it, and it fought with them and cried out that its help might come to it. 14. And I looked until that man who wrote down the names of the shepherds and brought [them] up before the LORD of the sheep came, and he helped that ram and showed it everything, [namely, that] its help was coming down. 15. And I looked until that LORD of the sheep came to them in anger, and all those who saw him fled, and they all fell into the shadow before him. 16. All the eagles and vultures and ravens and kites gathered together and brought with them all the wild sheep, and they all came together and helped one another in order to dash that horn of the ram in pieces. 17. And I looked at that man who wrote the book at the command of the LORD until he opened that book of the destruction which those twelve last shepherds had wrought, and he showed before the LORD of the sheep that they had destroyed even more than [those] before them. 18. And I looked until the LORD of the sheep came to them and took in his hand the staff of his anger and struck the earth; and the earth was split, and all the animals and the birds of heaven fell from those sheep and sank in the earth, and it closed over them. 19. And I looked until a big sword was given to the sheep, and the sheep went out against all the wild animals to kill them, and all the animals and the birds of heaven fled before them. 20. And I looked until a throne was set up in the pleasant land, and the LORD of the sheep sat on it; and they took all the sealed books and opened those books before the LORD of the sheep. 21. And the LORD called those men, the seven first white ones, and commanded [them] to bring before him the first star which went before those stars whose private parts [were] like the private parts of horses \u2026 and they brought them all before him. 22. And he said to that man who wrote before him, who was one of the seven white ones\u2014he said to him: \u201cTake those seventy shepherds to whom I handed over the sheep, and who, on their own authority, took and killed more than I commanded them.\u201d 23. And behold, I saw them all bound, and they all stood before him. 24. And the judgment was held first on the stars, and they were judged and found guilty; and they went to the place of damnation, and were thrown into a deep [place], full of fire, burning and full of pillars of fire. 25. And those seventy shepherds were judged and found guilty, and they also were thrown into that abyss of fire. 26. And I saw at that time how a similar abyss was opened in the middle of the earth which was full of fire, and they brought those blind sheep, and they were all judged and found guilty and thrown into that abyss of fire, and they burned; and that abyss was on the south of that house. 27. And I saw those sheep burning, and their bones were burning. 28. And I stood up to look until he folded up that old house, and they removed all the pillars, and all the beams and ornaments of that house were folded up with it; and they removed it and put it in a place in the south of the land. 29. And I looked until the LORD of the sheep brought a new house, larger and higher than that first one, and he set it up on the site of the first one which had been folded up; and all its pillars [were] new, and its ornaments [were] new and larger than [those of] the first one, the old one which he had removed. And the LORD of the sheep [was] in the middle of it. 30. And I saw all the sheep which were left, and all the animals on the earth and all the birds of heaven falling down and worshipping those sheep, and entreating them and obeying them in every command. 31. And after this those three who were dressed in white and had taken hold of me by my hand, the ones who had brought me up at first\u2014they, with the hand of that ram also holding me, took me up and put me down in the middle of those sheep before the judgment was held. 32. And those sheep were all white, and their wool thick and pure. 33. And all those which had been destroyed and scattered and all the wild animals and all the birds of heaven gathered together in that house, and the LORD of the sheep rejoiced very much because they were all good and had returned to his house. 34. And I looked until they laid down that sword which had been given to the sheep, and they brought it back into his house, and it was sealed before the LORD; and all the sheep were enclosed in that house, but it did not hold them. 35. And the eyes of all of them were opened, and they saw well, and there was not one among them that did not see. 36. And I saw that that house was large and broad and exceptionally full. 37. And I saw how a white bull was born, and its horns [were] big, and all the wild animals and all the birds of heaven were afraid of it and entreated it continually. 38. And I looked until all their species were transformed, and they all became white bulls; and the first one among them was a wild ox, and that wild ox was a large animal and had big black horns on its head. And the LORD of the sheep rejoiced over them and over all the bulls. 39. And I was asleep in the middle of them; and I woke up and saw everything. 40. And this is the vision which I saw while I was asleep, and I woke up and blessed the LORD of righteousness and ascribed glory to him. 41. But after this I wept bitterly, and my tears did not stop until I could not endure it; when I looked, they ran down on account of that which I saw, for everything will come to pass and be fulfilled; and all the deeds of men in their order were shown to me. 42. That night I remembered my first dream, and because of it I wept and was disturbed, because I had seen that vision.
\n91:1. And now, my son Methuselah, call to me all your brothers and gather to me all the children of your mother, for a voice calls me, and a spirit has been poured out over me, that I may show to you everything that will come upon you forever.\u2019 2. And after this Methuselah went and called all his brothers to him and gathered his relations. 3. And he spoke about righteousness to all his sons and said: \u2018Hear, my children, all the words of your father and listen properly to the voice of my mouth, for I will testify to you and speak to you, my beloved. Love uprightness and walk in it. 4. And do not draw near to uprightness with a double heart, and do not associate with those of a double heart, but walk in righteousness, my children, and it will lead you in good paths, and righteousness will be your companion. 5. For I know that the state of wrongdoing will continue on the earth, and a great punishment will be carried out on the earth, and an end will be made of all iniquity, and it will be cut off at its roots, and its whole edifice will pass away. 6. And iniquity will again be complete on the earth, and all the deeds of iniquity and the deeds of wrong and of wickedness will prevail for a second time. 7. And when iniquity and sin and blasphemy and wrong and all kinds of [evil] deeds increase, and [when] apostasy and wickedness and uncleanness increase, a great punishment will come from heaven upon all these, and the holy LORD will come in anger and in wrath to execute judgment on the earth. 8. In those days wrongdoing will be cut off at its roots, and the roots of iniquity together with deceit will be destroyed from under heaven. 9. And all the idols of the nations will be given up; [their] towers will be burnt in fire, and they will remove them from the whole earth; and they will be thrown down into the judgment of fire and will be destroyed in anger and in the severe judgment which [is] forever. 10. And the righteous will rise from sleep, and wisdom will rise and will be given to them. 11. And after this the roots of iniquity will be cut off, and the sinners will be destroyed by the sword; from the blasphemers they will be cut off in every place, and those who plan wrongdoing and those who commit blasphemy will be destroyed by the sword. 12. And after this there will be another week, the eighth, that of righteousness, and a sword will be given to it that the righteous judgment may be executed on those who do wrong, and the sinners will be handed over into the hands of the righteous. 13. And at its end they will acquire houses because of their righteousness, and a house will be built for the great king in glory forever. 14. And after this in the ninth week the righteous judgment will be revealed to the whole world, and all the deeds of the impious will vanish from the whole earth; and the world will be written down for destruction, and all men will look to the path of uprightness. 15. And after this in the tenth week, in the seventh part, there will be the eternal judgment which will be executed on the watchers, and the great eternal heaven which will spring from the midst of the angels. 16. And the first heaven will vanish and pass away, and a new heaven will appear, and all the powers of heaven will shine forever [with] sevenfold [light]. 17. And after this there will be many weeks without number forever in goodness and in righteousness, and from then on sin will never again be mentioned. 18. And now I tell you, my children, and show you the paths of righteousness and the paths of wrong-doing;and I will show you again that you may know what is to come. 19. And now listen, my children, and walk in the paths of righteousness, and do not walk in the paths of wrongdoing; for all those who walk in the path of iniquity will be destroyed forever.\u2019
\n92:1. Written by Enoch the scribe\u2014this complete wisdom teaching, praised by all men and a judge of the whole earth\u2014for all my sons who dwell upon the earth and for the last generations who will practice uprightness and peace. 2. Let not your spirit be saddened because of the times, for the Holy Great One has appointed days for all things. 3. And the righteous man will rise from sleep, will rise and will walk in the path of righteousness, and all his paths and his journeys [will be] in eternal goodness and mercy. 4. He will show mercy to the righteous man and to him give eternal uprightness and [to him] give power; and he will live in goodness and in righteousness and will walk in eternal light. 5. And sin will be destroyed in darkness forever and from that day will never again be seen.
\n93:1. And after this Enoch began to speak from the books. 2. And Enoch said: \u2018Concerning the sons of righteousness and concerning the chosen of the world and concerning the plant of righteousness and uprightness I will speak these things to you and make [them] known to you, my children, I Enoch, according to that which appeared to me in the heavenly vision, and [which] I know from the words of the holy angels and understand from the tablets of heaven.\u2019 3. And Enoch then began to speak from the books and said: \u2018I was born the seventh in the first week, while justice and righteousness still lasted. 4. And after me in the second week great wickedness will arise, and deceit will have sprung up; and in it there will be the first end, and in it a man will be saved. And after it has ended, iniquity will grow, and he will make a law for the sinners. 5. And after this in the third week, at its end, a man will be chosen as the plant of righteous judgment; and after him will come the plant of righteousness forever. 6. And after this in the fourth week, at its end, visions of the holy and righteous will be seen, and a law for all generations and an enclosure will be made for them. 7. And after this in the fifth week, at its end, a house of glory and of sovereignty will be built forever. 8. And after this in the sixth week all those who live in it [will be] blinded, and the hearts of all, lacking wisdom, will sink into impiety. And in it a man will ascend; and at its end the house of sovereignty will be burnt with fire, and in it the whole race of the chosen root will be scattered. 9. And after this in the seventh week an apostate generation will arise, and many [will be] its deeds, but all its deeds [will be] apostasy. 10. And at its end the chosen righteous from the eternal plant of righteousness will be chosen, to whom will be given sevenfold teaching concerning his whole creation. 11. For is there any man who can hear the voice of the Holy One, and not be disturbed? And who is there who can think his thoughts? And who is there who can look at all the works of heaven? 12. And how should there be anyone who could understand the works of heaven and see a soul or a spirit and could tell [about it], or ascend and see all their ends and comprehend them or make [anything] like them? 13. And is there any man who could know what is the breadth and the length of the earth? And to whom have all its measurements been shown? 14. Or is there any man who could know the length of heaven, and what is its height, and on what it is fixed, and how large is the number of the stars, and where all the lights rest?
\n94:1. And now I say to you, my children, love righteousness and walk in it; for the paths of righteousness are worthy of acceptance, but the paths of iniquity will quickly be destroyed and vanish. 2. And to certain men from a [future] generation the paths of wrongdoing and of death will be revealed, and they will keep away from them and will not follow them. 3. And now I say to you, the righteous: do not walk in the wicked path, nor [in] wrongdoing, nor in the paths of death, and do not draw near to them, lest you be destroyed. 4. But seek and choose for yourselves righteousness and a life that is pleasing, and walk in the paths of peace, that you may live and prosper. 5. And hold my words firmly in the thoughts of your heart, and let [them] not be erased from your heart, for I know that sinners will tempt men to debase wisdom, and no place will be found for it, and temptation will in no way decrease. 6. Woe to those who build iniquity and wrongdoing and found deceit, for they will quickly be thrown down and will not have peace. 7. Woe to those who build their houses with sin, for from their whole foundation they will be thrown down, and by the sword they will fall; and those who acquire gold and silver will quickly be destroyed in the judgment. 8. Woe to you, you rich, for you have trusted in your riches, but from your riches you will depart, for you did not remember the Most High in the days of your riches. 9. You have committed blasphemy and iniquity and are ready for the day of the outpouring of blood and for the day of darkness and for the day of the great judgment. 10. Thus I say and make known to you that He who created you will throw you down, and over your fall there will be no mercy, but your creator will rejoice at your destruction. 11. And your righteous in those days will be a reproach to the sinners and to the impious.
\n95:1. Would that my eyes were a cloud of water that I might weep over you and pour out my tears like a cloud of water, so that I might have rest from the sorrow of my heart! 2. Who permitted you to practice hatred and wickedness? May judgment come upon you, the sinners! 3. Do not be afraid of the sinners, you righteous, for the LORD will again deliver them into your hands that you may execute judgment upon them as you desire. 4. Woe to you who pronounce anathemas that you cannot loose; healing [will be] far from you because of your sin. 5. Woe to you who repay your neighbors with evil, for you will be repaid according to your deeds. 6. Woe to you, lying witnesses, and to those who weigh out iniquity, for you will quickly be destroyed. 7. Woe to you, you sinners, because you persecute the righteous, for you yourselves will be handed over and persecuted, you men of iniquity, and their yoke will be heavy upon you.
\n96:1. Be hopeful, you righteous, for the sinners will quickly be destroyed before you, and you will have power over them as you desire. 2. And in the day of the distress of the sinners your young will mount up and rise like eagles, and your nest will be higher than [that of] vultures; and you will go up and like badgers enter the crevices of the earth and the clefts of the rock forever before the lawless, but they will groan and weep because of you like satyrs. 3. And do not be afraid, you who have suffered, for you will receive healing, and a bright light will shine upon you, and the voice of rest you will hear from heaven. 4. Woe to you, you sinners, for your riches make you appear righteous, but your hearts prove to you that you are sinners; and this word will be a testimony against you as a reminder of [your] evil deeds. 5. Woe to you who devour the finest of the wheat and drink the best of the water and trample upon the humble through your power. 6. Woe to you who drink water all the time, for you will quickly be repaid and will become exhausted and dry, for you have left the spring of life. 7. Woe to you who commit iniquity and deceit and blasphemy; it will be a reminder against you for evil. 8. Woe to you, you powerful, who through power oppress the righteous, for the day of your destruction will come; in those days many good days will come for the righteous\u2014in the day of your judgment.
\n97:1. Believe, you righteous, that the sinners will become an object of shame and will be destroyed on the day of iniquity. 2. Be it known to you [sinners] that the Most High remembers your destruction, and [that] the angels rejoice over your destruction. 3. What will you do, you sinners, and where will you flee on that day of judgment, when you hear the sound of the prayer of the righteous? 4. But you will not be like them, [you] against whom this word will be a testimony: \u201cYou have been associated with the sinners.\u201d 5. And in those days the prayer of the holy will come before the LORD, and for you will come the days of your judgment. 6. And all the words of your iniquity will be read out before the Great and Holy One, and your faces will blush with shame, and every deed which is founded upon iniquity will be rejected. 7. Woe to you, you sinners, who [are] in the middle of the sea and on the dry ground; their memory [will be] harmful to you. 8. Woe to you who acquire silver and gold, but not in righteousness, and say: \u201cWe have become very rich and have possessions and have acquired everything that we desired. 9. And now let us do what we planned, for we have gathered silver and filled our storehouses, and as many as water are the husbandmen of our houses.\u201d 10. And like water your lie will flow away, or your riches will not stay with you, but will quickly go up from you; for you acquired everything in iniquity, and you will be given over to a great curse.
\n98:1. And now I swear to you, the wise and the foolish, that you will see many things on the earth. 2. For you men will put on yourselves more adornments than a woman and more coloured [garments] than a girl \u2026 in sovereignty and in majesty and in power; and silver and gold and purple and honor and food will be poured out like water. 3. Because of this they will have neither knowledge nor wisdom, and through this they will be destroyed together with their possessions and with all their glory and their honor; and in shame and in slaughter and in great destitution their spirits will be thrown into the fiery furnace. 4. I swear to you, you sinners, that [as] a mountain has not, and will not, become a slave, nor a hill a woman\u2019s maid, so sin was not sent on the earth, but man of himself created it, and those who commit it will be subject to a great curse. 5. And barrenness has not been given to a woman, but because of the deeds of her hands she dies without children. 6. I swear to you, you sinners, by the Holy and Great One, that all your evil deeds are revealed in heaven, and [that] your wrongdoing is not covered or hidden. 7. And do not think in your spirit, nor say in your heart that you do not know and do not see [that] every sin is written down every day in heaven before the Most High. 8. From now on you know that all your wrongdoing which you do will be written down every day until the day of your judgment. 9. Woe to you, you fools, for you will be destroyed through your folly; and you do not listen to the wise, and good will not come upon you. 10. And now know that you are ready for the day of destruction. And do not hope that you will live, you sinners; rather you will go and die, for you know no ransom, for you are ready for the day of the great judgment and for the day of distress and great shame for your spirits. 11. Woe to you, you stubborn of heart who do evil and eat blood. Whence do you have good things to eat and to drink and to be satisfied? From all the good things which our LORD, the Most High, has placed in abundance on the earth: [therefore] you will not have peace. 12. Woe to you who love deeds of iniquity. Why do you hope for good for yourselves? Know that you will be given into the hand of the righteous, and they will cut your throats and kill you and will not have mercy on you. 13. Woe to you who rejoice in the distress of the righteous, for graves will not be dug for you. 14. Woe to you who declare the words of the righteous empty, for you will have no hope of life. 15. Woe to you who write lying words and the words of the impious, for they write their lies that [men] may hear and not forget [their] folly; and they will not have peace, but will die a sudden death.
\n99:1. Woe to you who do impious deeds and praise and honor lying words; you will be destroyed and will not have a good life. 2. Woe to you who alter the words of truth, and they distort the eternal law and count themselves as being without sin; they will be trampled underfoot on the ground. 3. In those days make ready, you righteous, to raise your prayers as a reminder, and lay them as a testimony before the angels that they may lay the sin of the sinners before the Most High as a reminder. 4. In those days the nations will be thrown into confusion, and the races of the nations will rise on the day of destruction. 5. And in those days those who are in need will go out and seize their children and cast out their children; and their offspring will slip from them, and they will cast out their children while they are sucklings and will not return to them and will not have mercy on their beloved ones. 6. And again I swear to you, the sinners, that sin is ready for the day of unceasing bloodshed. 7. And they worship stone, and some carve images of gold and of silver and of wood and of clay, and some, with no knowledge, worship unclean spirits and demons and every [kind of] error, but no help will be obtained from them. 8. And they will sink into impiety because of the folly of their hearts, and their eyes will be bounded through the fear of their hearts and through the vision of their dreams. 9. Through these they will become impious and fearful, for they do all their deeds with lies and worship stones, and they will be destroyed at the same moment. 10. And in those days blessed [are] all those who accept the words of wisdom and understand them, and follow the paths of the Most High, and walk in the path of righteousness, and do not act impiously with the impious, for they will be saved. 11. Woe to you who extend evil to your neighbors, for you will be killed in Sheol. 12. Woe to you who lay foundations of sin and deceit, and [to those] who cause bitterness on the earth, for because of this an end will be made of them. 13. Woe to you who build your houses with the toil of others, and all their building materials [are] the bricks and stones of sin; I say to you: \u201cYou will not have peace.\u201d 14. Woe to those who reject the measure and the eternal inheritance of their fathers and cause their souls to follow after error, for they will not have rest. 15. Woe to those who commit iniquity and help wrong and kill their neighbors until the day of the great judgment, 16. for he will throw down your glory and put evil into your hearts and rouse the spirit of his anger that he may destroy you all with the sword; and all the righteous and holy will remember your sin.
\n100:1. And in those days in one place fathers and sons will strike one another, and brothers will together fall in death until there flows of their blood as it were a stream. 2. For a man will not in mercy withhold his hand from his sons, nor from his sons\u2019 sons, in order to kill them, and the sinner will not withhold his hand from his honored brother; from dawn until the sun sets they will kill one another. 3. And the horse will walk up to its chest in the blood of sinners, and the chariot will sink up to its height. 4. And in those days the angels will come down into the hidden places and gather together in one place all those who have helped sin, and the Most High will rise on that day to execute the great judgment on all the sinners. 5. And he will set guards from the holy angels over all the righteous and holy, and they will guard them like the apple of an eye until an end is made of all evil and all sin; and even if the righteous sleep a long sleep, they have nothing to fear. 6. And the wise men will see the truth, and the sons of the earth will understand all the words of this book, and they will know that their riches will not be able to save them in the overthrow of their sin. 7. Woe to you, you sinners, when you afflict the righteous on the day of severe trouble and burn them with fire; you will be repaid according to your deeds. 8. Woe to you, you perverse of heart, who watch to devise evil; fear will come upon you, and there is no one who will help you. 9. Woe to you, you sinners, for on account of the words of your mouth, and on account of the deeds of your hands which you have impiously done, you will burn in blazing flames of fire. 10. And now know that the angels will inquire in heaven into your deeds from the sun and the moon and the stars, [that is] into your sins, for on earth you execute judgment on the righteous. 11. And all the clouds and mist and dew and rain will testify against you, for they will all be withheld from you so that they do not fall on you, and they will think about your sins. 12. And now give gifts to the rain that it may not be withheld from falling on you, and that the dew, if it has accepted gold and silver from you, may fall. 13. When hoar-frost and snow with their cold and all the snow-winds with all their torments fall on you, in those days you will not be able to stand before them.
\n101:1. Contemplate heaven, all you sons of heaven, and all the works of the Most High, and fear him and do not do evil before him. 2. If he closes the windows of heaven, and withholds the rain and the dew so that it does not fall on the earth because of you, what will you do? 3. And if he sends his anger upon you and upon all your deeds, will you not entreat him? For you speak proud and hard [words] against his righteousness, and you will not have peace. 4. And do you not see the kings of the ships, how their ships are tossed by the waves and rocked by the winds, and are in distress? 5. And because of this they are afraid, for all their good possessions go out on the sea with them, and they think nothing good in their hearts, [namely] that the sea will swallow them up, and [that] they will be destroyed in it. 6. Is not all the sea and all its waters and all its movement the work of the Most High, and did he not seal all its doings and bind it all with sand? 7. And at his rebuke it dries up and becomes afraid, and all its fish die and everything that is in it; but you sinners who [are] on earth do not fear him. 8. Did he not make heaven and earth and everything that is in them? And who gave knowledge and wisdom to all the things that move on the ground and in the sea? 9. Do not those kings of the ships fear the sea? Yet sinners do not fear the Most High.
\n102:1. And in those days if he brings a fierce fire upon you, whither will you flee, and where will you be safe? And when he utters his voice against you, will you not be terrified and afraid? 2. And all the lights will shake with great fear, and the whole earth will be terrified and will tremble and quail. 3. And all the angels will carry out their commands and will seek to hide before the one who is great in glory, and the children of the earth will tremble and shake; and you sinners [will be] cursed forever and will not have peace. 4. Do not be afraid, you souls of the righteous, and be hopeful, [you] who have died in righteousness. 5. And do not be sad that your souls have gone down into Sheol in sadness, and [that] your bodies did not obtain during your life [a reward] in accordance with your goodness, but on the day on which you became as sinners and on the day of cursing and punishment.\u2026 6. But when you die, the sinners say about you: \u201cAs we die, the righteous have died, and of what use to them were their deeds? 7. Behold, like us they have died in sadness and in darkness, and what advantage do they have over us? From now on we are equal, 8. and what will they receive, and what will they see forever? For behold, they too have died, and from now on they will never again see light.\u201d 9. I say to you, you sinners: \u201cYou are content to eat and drink, and strip men naked and steal and sin, and acquire possessions and see good days. 10. But you saw the righteous, how their end was peace, for no wrong was found in them until the day of their death.\u201d 11. \u201cBut they were destroyed and became as though they had not been, and their souls went down into Sheol in distress.\u201d
\n103:1. And now I swear to you, the righteous, by his great glory and his honor, and by his magnificent sovereignty and by his majesty I swear to you 2. that I understand this mystery. And I have read the tablets of heaven and seen the writing of the holy ones, and I found written and engraved in it concerning them 3. that all good and joy and honor have been made ready and written down for the spirits of those who have died in righteousness, and [that] much good will be given to you in recompense for your toil, and [that] your lot [will be] more excellent than the lot of the living. 4. And the spirits of you who have died in righteousness will live, and their spirits will rejoice and be glad, and the memory of them [will remain] before the Great One for all the generations of eternity. Therefore do not fear their abuse. 5. Woe to you, you sinners, when you die in your sin, and those who are like you say about you: \u201cBlessed were the sinners; they saw all their days. 6. And now they have died in prosperity and wealth; distress and slaughter they did not see during their life, but they died in glory, and judgment was not executed on them during their life.\u201d 7. Know that their souls will be made to go down into Sheol, and they will be wretched, and their distress [will be] great; 8. and in darkness and in chains and in burning flames your spirits will come to the great judgment, and the great judgment will last for all generations forever. Woe to you, for you will not have peace. 9. Do not say of the righteous and good who were alive: \u201cIn the days of our affliction we toiled laboriously and saw every affliction and met many evils; we were spent and became few, and our spirit small. 10. We were destroyed, and there was no one who helped us with words or deeds; we were powerless and found nothing. We were tortured and destroyed, and did not expect to see life from one day to the next. 11. We hoped to become the head, but became the tail. We toiled and labored, but were not masters of the fruits of our toil; we became food for the sinners, and the lawless made their yoke heavy upon us. 12. Those who hated us and those who goaded us were masters of us, and to those who hated us we bowed our necks, but they did not have mercy on us. 13. We sought to escape from them that we might flee and be at rest, but we found no place where we might flee and be safe from them. 14. We complained about them to the rulers in our distress and cried out against those who devoured us, but they took no notice of our cry and did not wish to listen to our voice. 15. And they helped those who plundered us and devoured us and those who made us few, and they concealed their wrongdoing and did not remove from us the yoke of those who devoured us and scattered us and killed us; and they concealed our slaughter and did not remember that they had raised their hands against us.\u201d
\n104:1. I swear to you, you righteous, that in heaven the angels remember you for good before the glory of the Great One, and [that] your names are written down before the glory of the Great One. 2. Be hopeful! For you were formerly put to shame through evils and afflictions, but now you will shine like the lights of heaven and will be seen, and the gate of heaven will be opened to you. 3. And persevere in your cry for judgment, and it will appear to you, for [justice] will be exacted from the rulers for all your distress, and from all those who helped those who plundered you. 4. Be hopeful, and do not abandon your hope, for you will have great joy like the angels of heaven. 5. What will you have to do? You will not have to hide on the day of the great judgment, nor will you be found to be sinners. The eternal judgment will be upon you for all the generations of eternity. 6. And now do not be afraid, you righteous, when you see the sinners growing strong and prospering in their desires, and do not be associated with them, but keep far away from their wrongdoing, for you shall be associates of the host of heaven. 7. For you sinners say: \u201cNone of our sins will be inquired into and written down!\u201d\u2014[but] they will write down all your sins every day. 8. And now I show to you that light and darkness, day and night, see all your sins. 9. Do not be impious in your hearts, and do not lie, and do not alter the words of truth, nor say that the words of the Holy and Great One are lies, and do not praise your idols, for all your lies and all your impiety lead not to righteousness, but to great sin. 10. And now I know this mystery, that many sinners will alter and distort the words of truth, and speak evil words, and lie, and concoct great fabrications, and write books in their [own] words. 11. But when they write out all my words exactly in their languages, and do not alter or omit [anything] from my words, but write out everything exactly, everything which I testified about them before\u201412. [then] I know another mystery, that books will be given to the righteous and wise [which will be the source of] joy and truth and much wisdom. 13. And books will be given to them, and they will believe in them and rejoice over them; and all the righteous who have learnt from them all the ways of truth will be glad.
\n105:1. And in those days, says the LORD, they shall call and testify to the sons of the earth about the wisdom in them. Show [it] to them, for you [are] their leaders, and the rewards [which are to come] over all the earth. 2. For I and my son will join ourselves with them forever in the paths of uprightness during their lives, and you will have peace. Rejoice, you sons of uprightness! Amen.\u2019
\n106:1. And after [some] days my son Methuselah took for his son Lamech a wife, and she became pregnant by him and bore a son. 2. And his body was white like snow and red like the flower of a rose, and the hair of his head [was] white like wool \u2026 and his eyes [were] beautiful; and when he opened his eyes, he made the whole house bright like the sun so that the whole house was exceptionally bright. 3. And when he was taken from the hand of the midwife, he opened his mouth and spoke to the LORD of Righteousness. 4. And his father Lamech was afraid of him and fled and went to his father Methuselah. 5. And he said to him: \u2018I have begotten a strange son; he is not like a man, but is like the children of the angels of heaven, of a different type, and not like us. And his eyes [are] like the rays of the sun, and his face glorious. 6. And it seems to me that he is not sprung from me, but from the angels, and I am afraid lest something extraordinary should be done on the earth in his days. 7. And now, my father, I am entreating you and petitioning you to go to our father Enoch, and learn from him the truth, for his dwelling is with the angels.\u2019 8. And when Methuselah heard the words of his son, he came to me at the ends of the earth, for he had heard that I was there. And he cried out, and I heard his voice and went to him. And I said to him: \u2018Behold, I am [here], my son, for you have come to me.\u2019 9. And he answered me and said: \u2018Because of a great matter have I come to you, and because of a disturbing vision have I come near. 10. And now hear me, my father, for a child has been born to my son Lamech whose form and type are not like the type of a man; his color is whiter than snow and redder than the flower of a rose, and the hair of his head is whiter than white wool, and his eyes [are] like the rays of the sun; and he opened his eyes and made the whole house bright. 11. And he was taken from the hand of the midwife and opened his mouth and blessed the LORD of heaven. 12. And his father Lamech was afraid and fled to me. And he does not believe that he [is sprung] from him, but thinks him [to be] from the angels of heaven. And behold I have come to you that you may make known to me the truth.\u2019 13. And I, Enoch, answered and said to him: \u2018The LORD will do new things on the earth, and this I have already seen in a vision and made known to you, for in the generation of my father Jared some from the height of heaven transgressed the word of the LORD. 14. And behold, they commit sin and transgress the law, and have been promiscuous with women and commit sin with them, and have married some of them, and have begotten children by them. 15. And there will be great destruction over the whole earth, and there will be a deluge, and there will be great destruction for one year. 16. But this child who has been born to you will be left on the earth, and his three sons will be saved with him; when all the men who [are] on the earth die, he and his sons will be saved. 17. They will beget on the earth giants, not of spirit, but of flesh, and there will be great wrath on the earth, and the earth will be cleansed from all corruption. 18. And now make known to your son Lamech that the one who has been born is truly his son. And call his name Noah, for he will be a remnant for you, and he and his sons will be saved from the destruction which is coming on the earth because of all the sin and all the iniquity which will be committed on the earth in his days. 19. But after this there will be yet greater iniquity than that which was committed on the earth before. For I know the mysteries of the holy ones, for that LORD showed [them] to me and made [them] known to me, and I read [them] in the tablets of heaven.
\n107:1. And I saw written on them that generation upon generation will do wrong until a generation of righteousness shall arise, and wrongdoing shall be destroyed, and sin shall depart from the earth, and everything good shall come upon it. 2. And now, my son, go, make known to your son Lamech that this child who has been born is truly his son, and [this] is no lie.\u2019 3. And when Methuselah had heard the words of his father Enoch\u2014for he showed everything to him which is secret\u2014he returned, having seen him, and called the name of that child Noah; for he will comfort the earth after all the destruction.
\n108:1. Another book which Enoch wrote for his son Methuselah and for those who should come after him and keep the law in the last days. 2. You who have observed [it] and are waiting in these days until an end shall be made of those who do evil, and an end shall be made of the power of the wrongdoers, 3. do indeed wait until sin shall pass away; for their names will be erased from the books of the holy ones, and their offspring will be destroyed forever, and their spirits will be killed, and they will cry out and moan in a chaotic desert place, and will burn in fire, for there is no earth there. 4. And there I saw something like a cloud which could not be discerned, for because of its depth I was not able to look up at it; and the flames of a fire I saw burning brightly, and [things] like bright mountains revolved and shook from side to side. 5. And I asked one of the holy angels who [were] with me and said to him: \u2018What is this bright [place]? For there is no heaven, but only the flames of a burning fire and the sound of crying and weeping and moaning and severe pain.\u2019 6. And he said to me: \u2018This place which you see\u2014here will be thrown the spirits of the sinners and of the blasphemers, and of those who do evil, and of those who alter everything which the LORD has spoken by the mouth of the prophets about the things which shall be done. 7. For there are books and records about them in heaven above, that the angels may read them and know what is to come upon the sinners, and upon the spirits of the humble, and of those who afflicted their bodies and were recompensed by God, and of those who were abused by evil men; 8. who loved God, and did not love gold, or silver, or any worldly good, but gave up their bodies to torment; 9. who, from the moment they existed, did not desire earthly food, but counted themselves as a breath which passes away, and kept [to] this; and the LORD tested them much, and their spirits were found pure that they might bless his name.\u2019 10. And all their blessings I have recounted in the books; and he has assigned them their reward, for they were found to be such as loved heaven more than their life in the world, and even though they were trampled underfoot by evil men, and had to listen to reviling and reproach from them and were abused, yet they blessed me. 11. And now I will call the spirits of the good [who are] of the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed with honor, as was fitting to their faith. 12. And I will bring out into shining light those who love my holy name, and I will set each one on the throne of his honor. 13. And they will shine for times without number, for righteousness [is] the judgment of God, for with the faithful he will keep faith in the dwelling of upright paths. 14. And they will see those who were born in darkness thrown into darkness, while the righteous shine. 15. And the sinners will cry out as they see them shining, but they themselves will go where days and times have been written down for them.<\/p>\n
Apocalypse of Abraham<\/p>\n
Alexander Kulik<\/p>\n
Apocalypse of Abraham consists of two main sections, distinguished by genre, and according to some opinions, originally independent. The two sections, \u201caggadic\u201d and \u201capocalyptic,\u201d nevertheless make up a coherent narrative presenting a prehistory and expansion of the biblical story of Abraham\u2019s covenant with God (Gen. 15). In many instances, the parts share themes and style.
\nThe aggadic section concerns Abraham\u2019s rejection of idolatry. Having experienced the weakness of helplessly damaged idols. Abraham comes to the conclusion that idols are weaker than men, their makers; that they cannot help themselves and, therefore, cannot help those who worship them. The event ends with a monotheistic conclusion, which leads to a revelation and a divine intervention.
\nThe following, apocalyptic part, contains the descriptions of the \u201cCovenant Between the Pieces\u201d and of the ascension to heaven, including the apocalypse itself. The revelation, introduced already at the conclusion of the aggadic prehistory, continues with God\u2019s command on sacrifice. The fulfillment of the sacrifice is followed by the ascension to heaven, where Abraham sees visions, which leads him to ask about the existence of evil in the world. In the last chapters, Abraham is shown the future of his progeny.<\/p>\n
Authorship and History<\/p>\n
The Hebrew or Palestinian Aramaic original of Apocalypse of Abraham is presumed to have been composed in Palestine in the early centuries of the Common Era. There are no reliable data on this, but common opinion attributes it to the decades following the destruction of Jerusalem by the Romans (based on the description of the destruction of the Temple in 27:1\u20135). Nevertheless, Apocalypse might have been composed, with at least equal probability, in the late Second Temple period. The earliest reliable external evidence for its dating is contained in the Pseudo-Clementine Recognitions 32\u201333 (3rd\u20134th century). Both the contents and linguistic features of the document display its undoubtedly Jewish origin, while the specifically Essene milieu suggested by some scholars is not so obvious. The same is true of supposedly dualistic (gnostic) and Christian interpolations and gloss-es. Some of these were recognized as such due to a misinterpretation of the text.
\nApocalypse has come down to us in East Slavic copies dating from the 14th century onward. In accordance with a very common pattern, these copies go back to an original translation in South Slavic, which, as Lunt has shown, may date to the 10th\u201311th centuries. A relatively full text of Apocalypse is found in six manuscripts that date from the 14th to 17th centuries.
\nIn fact, paradoxically, the very obscurity of the text often helps us to get closer to its lost original, since this obscurity is often a result of a series of slavishly literal renderings in the translation. Like nearly all early Slavonic literary texts, Apocalypse was translated from the Greek, which may be confirmed by the long lists of Hellenisms, that is, linguistic elements that reflect an underlying Greek text. However, features that may indicate the existence of a Hebrew or Aramaic original have been preserved even at the Slavonic stage of its transmission. The abundance of obviously Semitic characteristics in the document have led some to raise the possibility of direct translation from Hebrew into Slavonic.
\nThe existence of a Hebrew or Aramaic original is quite possible, since the literal renderings of Hebrew or Aramaic are attested on different linguistic levels, and the reconstruction of Hebrew and Aramaic forms often helps to clarify difficulties of the Slavonic text. While the Semitic origin might be considered proven, the problem of choice between a Hebrew or Aramaic original cannot be solved unequivocally. At the time of its writing, elements of both languages could be mixed in a single text. The only obvious Aramaic forms that we will see are Aramaic names (which coexist with Hebrew ones; see comments on 1:3; 5:5). Some elements of syntax and phrasing may reflect an Aramaic original as well as a Hebrew one. In very rare cases there are Hebrew forms that are impossible or unattested in Aramaic.
\nThe history of the scholarship on Apocalypse involves more than 100 years of largely fragmentary research abounding in translations based on incomplete evidence and short surveys based on these translations. The work was introduced to Western readers in 1897 by Gottlieb Nathanael Bonwetsch. His German translation also contained an apparatus based on four manuscripts. Since then, Apocalypse has been translated into English, French, and some other languages; in recent decades important critical studies have appeared. Our study is possible thanks to the publications of critical editions by Philonenko-Sayar and Philonenko in 1981 and by Rubinkiewicz in 1987 (see \u201cSuggested Reading\u201d).<\/p>\n
Significance<\/p>\n
Along with 2 Enoch and the Ladder of Jacob, Apocalypse of Abraham is one of the most significant early Jewish writings to have been preserved solely in translation into Slavonic. Its lost Hebrew (or, less probably, Palestinian Aramaic) original may be defined as one of the earliest Jewish mystical writings and a representative missing link between early apocalyptic and medieval hekhalot traditions. Although surviving only in a secondary medieval translation, it may, nevertheless, be considered a faithful witness to Second Temple Judaism, preserving many unique motifs and significantly elucidating the history of Hellenistic Jewish thought and the ancient roots of medieval mysticism.<\/p>\n
GUIDE TO READING<\/p>\n
The translation below follows mostly the Codex Sylvester (MS Syl), taking into account all relevant readings from other manuscripts. In the commentary, I have tried to focus on the problems specific to Apocalypse, without raising questions common to the apocalyptic genre as a whole, which are dealt with in the commentaries to older apocalyptic works elsewhere in these volumes. References to the editions, translations, and commentaries to Apocalypse give the verse under discussion without noting the page. I do not provide references when interpretation or commentaries are based on my book of 2004\u20132005.<\/p>\n
SUGGESTED READING<\/p>\n
Box, George H., and Joseph I. Landsman. The Apocalypse of Abraham. London: Society for Promoting Christian Knowledge, 1918.
\nDean-Otting, Mary. \u201cThe Apocalypse of Abraham.\u201d In Heavenly Journeys: A Study of the Motif in Hellenistic Jewish Literature, 248\u201361. Frankfurt am Main: P. Lang, 1984.
\nGinzberg, Louis. \u201cAbraham, Apocalypse of.\u201d The Jewish Encyclopedia, 1:91\u201392. New York, London: Funk and Wagnalls, 1901\u20131906.
\nKulik, Alexander. Retroverting Slavonic Pseudepigrapha: Toward the Original of the Apocalypse of Abraham. Atlanta: Society of Biblical Literature: 2004; Leiden: Brill 2005.
\nLunt, Horace G. \u201cOn the Language of the Slavonic Apocalypse of Abraham.\u201d Slavica Hierosolymitana 7 (1985): 55\u201362.
\nPennington, A. \u201cThe Apocalypse of Abraham.\u201d In The Apocryphal Old Testament, edited by Hedley F. D. Sparks, 363\u201392. Oxford: Clarendon, 1985.
\nPhilonenko-Sayar, Belkis, and Marc Philonenko. L\u2019Apocalypse d\u2019Abraham (= Semitica 31). Paris: Librairie d\u2019Am\u00e9rique et d\u2019Orient Adrien-Maisonneuve, 1981.
\nRubinkiewicz, Ryszard. \u201cThe Apocalypse of Abraham.\u201d Revised and noted by H. G. Lunt. In The Old Testament Pseudepigrapha, edited by James H. Charlesworth, 1:689\u2013705. Garden City ny: Doubleday, 1983\u20131985.
\n\u2014\u2014\u2014. L\u2019Apocalypse d\u2019Abraham en vieux slave [The Apocalypse of Abraham in Slavonic]. Lublin: Soci\u00e9t\u00e9 des Lettres et des Sciences de l\u2019Universit\u00e9 Catholique de Lublin, 1987.
\nTurdeanu, Emil. \u201cL\u2019Apocalypse d\u2019Abraham en slave.\u201d Journal for the Study of Judaism 3 (1972): 153\u201380. Reprint: Apocryphes slaves et roumains de l\u2019Ancien Testament, 173\u2013200. Leiden: Brill, 1981.<\/p>\n
TRANSLATION<\/p>\n
Chapters 1\u20138: Prehistory: Abraham the Iconoclast<\/p>\n
ABRAHAM TESTS THE IDOLS<\/p>\n
Chapter 1: The Fall of Mar-Umath<\/p>\n
1:1On the day when I was carving the gods of my father Terah and the gods of my brother Nahor, when I was testing which one was the truly strong god, 2at the time when my lot came up, when I had finished the services of my father Terah\u2019s sacrifice to his gods of wood, stone, gold, silver, brass, and iron, 3I, Abraham, having entered their temple for the service, found a god named Mar-Umath, carved out of stone, fallen at the feet of an iron god, Nakhon. 4And it came to pass, that when I saw this, my heart was troubled. And I fell to thinking, because I, Abraham, was unable to return him to his place all by myself, since he was heavier than a great stone. 5And I went and told my father. And he entered with me. 6And as we both were moving him [Mar-Umath] to return him to his place, his head fell off him while I was still holding him by his head. 7And it came to pass, when my father saw that the head of Mar-Umath had fallen off him, he said to me, \u201cAbraham!\u201d 8And I said, \u201cHere am I!\u201d And he said to me, \u201cBring me an axe and a chisel from the house.\u201d 9And I brought [them] to him from the house. And he carved another Mar-Umath, out of another stone, without a head, and [placed on him] the head that had been thrown down from Mar-Umath, and smashed the rest of Mar-Umath.<\/p>\n
Chapter 2: The Fall of the Five Idols<\/p>\n
2:1And he made five other gods, and he gave them to me [and] told me to sell them outside in the street of the town. 2And I saddled my father\u2019s ass and put them on it [and] went out to the main road to sell them. 3And behold, merchants from Paddan-aram came with camels to go to Egypt to buy kokonil from the Nile there. 4And I greeted them, and they answered me. And I began to talk with them. One of their camels bellowed. The ass took fright, and he ran and threw down the gods. And three of them were smashed and two remained. 5And it came to pass, when the Syrians saw that I had gods, they said to me, \u201cWhy did you not tell us that you had gods? We would have bought them before the ass heard the camel\u2019s cry, and you would have had no loss. 6Give us at least the remaining gods, and we will give you a proper price.\u201d 7And I thought [it over] in my heart. And they gave [also] the price of the smashed gods for the gods that remained, 8since I had been distressed in my heart [wondering], \u201cHow would I let my father know about the matter?!\u201d 9And the debris of the smashed [gods] I cast into the water of the river Gur, which was at that place. And they sank into the depths and were no more.<\/p>\n
Chapter 3: Abraham Reflects on Idolatry<\/p>\n
3:1And while I was still walking on the road, my heart was disturbed and my mind was distracted. And I said in my heart, 2\u201cWhat is the profit of the labor that my father is doing? 3Is not he rather a god of his gods, since by his sculpting, carving, and skill they come into being? 4It would be more fitting for them to worship my father, since they are his work. What gain is there for my father in his own works? 5Behold, Mar-Umath fell and was unable to get up again in his own temple, nor could I lift him on my own, until my father came and we both lifted him. 6And as we were unable, his head fell off him. And he placed it on another stone of another god, which he had made without a head. 7And [likewise were] the other five gods that were smashed down from the ass, which were able neither to save themselves nor to hurt the ass, for it smashed them, nor did their shards come up from the river.\u201d 8And I said to myself, \u201cIf it is thus, how then can my father\u2019s god, Mar-Umath, having a head of one stone and [the rest] being made of another stone, save a man, or hear a man\u2019s prayer and reward him?\u201d<\/p>\n
ABRAHAM PREACHES MONOTHEISM<\/p>\n
Chapter 4: Attempt to Persuade Terah<\/p>\n
4:1And thinking thus, I came to my father\u2019s house and watered the ass and set out hay for it. I brought out the money and gave it into the hand of my father Terah. 2When he saw it, he was glad, and he said, \u201cBlessed by my gods are you, Abraham, for you gave honor to the gods, so that my labor was not in vain!\u201d 3And I declared and said to him, \u201cHear, Terah, [my] father! It is the gods who are blessed by you, since you are a god to them, since you have made them; since their blessing is perdition, and their power is vain. 4They could not help themselves, how [then] will they help you or bless me? 5[In fact] I was for you a kind god of this gain, since it was through my cleverness that I brought you the money for the smashed [gods].\u201d 6And when he heard my words, his anger was kindled against me, since I had spoken harsh words against his gods.<\/p>\n
Chapter 5: Fall of Bar-Eshath<\/p>\n
5:1When I saw my father\u2019s anger, I went out. And afterward, when I had gone out, he called me, saying, \u201cAbraham!\u201d 2And I said, \u201cHere am I!\u201d 3And he said, \u201cGather and take the splinters from the wood out of which I was making wooden gods before you came [and] cook me a meal!\u201d 4And it came to pass, when I was collecting the wooden splinters, I found among them a small god, lying among the pieces of wood on my left. 5And on his forehead was written: \u201cgod Bar-Eshath.\u201d 6And it came to pass, when I found him, I held back and did not tell my father that I had found the wooden god Bar-Eshath among the chips. And it came to pass, after I had put the splinters on the fire, in order to cook food for my father, that I went out to ask about the food and I put Bar-Eshath near the hearth of fire, saying to him menacingly, 7\u201cBar-Eshath, make sure that the fire does not go out before I come back. If the fire does go out, blow on it to make it flare up.\u201d 8[And] I went out, having kindled my fire. 9When I came back again I found Bar-Eshath fallen backward, his feet enveloped in fire and terribly burned. 10Laughing greatly to myself, I said, \u201cBar-Eshath, you certainly are able to kindle fire and cook food!\u201d 11And it came to pass, while I was speaking laughingly, that he was gradually burned up by the fire and became ashes. 12And I brought the food to my father, [and] he ate. 13And I gave him wine and milk, and he drank and satiated himself and blessed Mar-Umath, his god. 14And I said to him, \u201cFather Terah, do not bless your god Mar-Umath, do not praise him! Praise rather your god Bar-Eshath because, in his love for you he threw himself into the fire in order to cook your food.\u201d 15And he said to me, \u201cAnd where is he now?\u201d 16\u201cHe has been reduced to ashes in the fury of the fire and become dust.\u201d 17And he said, \u201cGreat is the power of Bar-Eshath! I shall make another today, and tomorrow he will make my food!\u201d<\/p>\n
Chapter 6: Hierarchy of Gods<\/p>\n
6:1When I, Abraham, heard such words from my father, I [both] laughed in my mind and [yet] groaned in the bitterness and anger of my soul. 2And I said, \u201cHow can a statue made by my father [ever] be his helper? 3Or would he have subordinated his body to his soul, his soul to his spirit, then his spirit\u2014to folly and ignorance?\u201d 4And I said, \u201cMust one put up with evil? Let me risk my life for purity and I shall put forth my own clear thinking before him!\u201d 5I declared and said, \u201cFather Terah, whichever of these gods you praise, you err in your thinking. 6Behold, my brother Nahor\u2019s gods standing in the holy temple are more honored than yours. 7For behold, Zoukh, my brother Nahor\u2019s god, is more honored than your god Mar-Umath, since he is made of gold sold by men. 8And if he becomes worn out with the years, he will be remade, whereas Mar-Umath, if he is changed or broken, will not be remade, since he is of stone. 9[And] what about Yoavon, a god who is in the power of another god, who stands beside Zoukh? Since [even] he is more honored than the god Bar-Eshath who is made of wood, while [Yoavon is] forged of silver. And being better proportioned, he is sold by men in order to show him. 10But Bar-Eshath, your god, before he was made had been rooted in the ground, 11being great and wondrous, with branches, flowers, and [various] beauties. 12And you cut him with an ax, and by your skill the god was made. 13And behold, he has dried up, and his sap is gone. 14He fell from the heights to the ground, and he went from greatness to insignificance, 15and his appearance has faded. 16[Now] he himself has been burned up by the fire, 17and he turned into ashes and is no more. 18Yet you say: \u2018Today I shall make another one, and tomorrow he will make my food.\u2019 19[But] he retained no strength, utterly perishing!<\/p>\n
Chapter 7: Hierarchy of Natural Elements and Luminaries<\/p>\n
7:1\u201cThis I say: 2Fire is the noblest [element] in the image [of the world], since even the things that are [otherwise] unsubdued are subdued in it, and [since] it mocks with its flames the things that perish easily. 3But I would not call it a god either, since it is subjugated to water. 4Water is indeed nobler, since it overcomes fire and soaks the earth. 5But I would not call it a god, since it is subjugated to the earth, running underneath it. 6I would rather call the earth the noblest, since it overcomes the substance and abundance of water. 7But neither would I call it gods, since it is dried up by the sun [and since it is] made for men to plow. 8[So] I would call the sun nobler than the earth, since with its rays it illumines the inhabited world and the various airs. 9But I would not make it into a god either, since its course is obscured [both] at night [and] by the clouds. 10Nor, again, would I call the moon and the stars gods, since they too in their times at night can darken their light.<\/p>\n
Monotheistic Conclusion<\/p>\n
7:11\u201cListen, Terah, my father, I shall seek in your presence the God who created all the gods which we consider! 12For who is it, or which one is it who colored heaven and made the sun golden, who has given light to the moon and the stars with it, who has dried the earth in the midst of many waters, who set you yourself among the elements, and who now has chosen me in the distraction of my mind?\u2014Will he reveal himself by himself to us?\u2014[He is] the God!\u201d<\/p>\n
Chapter 8: Punishment of Terah<\/p>\n
8:1And as I was thinking about these things, here is what happened to my father Terah in the courtyard of his house: The voice of the Mighty One came down from heaven in a stream of fire, saying and calling, \u201cAbraham, Abraham!\u201d 2And I said, \u201cHere am I!\u201d 3And he said, \u201cIn the wisdom of your heart you are searching for the God of gods and the Creator. I am he! 4Leave Terah your father, and leave the house, so that you too are not slain for the sins of your father\u2019s house!\u201d 5And I went out. And it came to pass as I was going out, that I had not even gotten as far as going beyond the doors of the courtyard, 6when the sound of thunder came forth and burned him and his house and everything in the house, down to the ground [to a distance of] forty cubits.<\/p>\n
Chapters 9\u201332: Revelation<\/p>\n
Sacrifice<\/p>\n
Chapter 9: Command on Sacrifice<\/p>\n
9:1Then came a voice saying to me twice, \u201cAbraham, Abraham!\u201d 2And I said, \u201cHere am I!\u201d 3And he said, \u201cBehold, it is I! Fear not, for I am the primordial and mighty God, who initially created the two luminaries of the world. 4I protect you and I am your helper. 5Go, take for me a heifer in her third year, and a she-goat in her third year, and ram in his third year, and a turtledove, and a pigeon, and set out for me a pure sacrifice. And in this sacrifice I shall set before you the ages 6and make you know secrets, and you will see great things that you have not seen, since you loved to search for me, and I called you \u2018my friend.\u2019 7But for forty days abstain from every food that issues from fire, and from the drinking of wine, and from anointing [yourself] with oil. 8And then you shall set out for me the sacrifice that I have commanded you, in the place that I shall show you on a high mountain. 9And there shall I show you the ages: things built and firmed, made and renewed by my word. 10And I shall make you know what will come to pass in them on those who have done evil and [those who have done] just things among the race of men.\u201d<\/p>\n
Chapters 10\u201311: Angel Yahoel<\/p>\n
10:1And it came to pass, when I heard the voice announcing such words to me, and I looked hither and thither. 2And behold, there was no breath of man, and my spirit was affrighted, and my soul fled from me, and I became like a stone, and fell down upon the earth, for there was no longer strength in me to stand up on the earth. 3And when I was still facedown on the earth, I heard the voice of the Holy One, saying, \u201cGo, Yahoel, the namesake of the mediation of my ineffable name, sanctify this man and strengthen him from his trembling!\u201d 4And the angel whom he sent to me in the likeness of a man came, and he took me by my right hand and stood me on my feet. 5And he said to me, \u201cStand up, Abraham, the friend of God who has loved you, let human trembling not enfold you. 6For behold, I am sent to you to strengthen you and to bless you in the name of God, the creator of heavenly and earthly things, who has loved you. 7Be bold and hasten to him. 8I am Yahoel named by him who shakes those that are with me on the seventh vault, on the firmament. I am a power in the midst of the Ineffable who put together his names in me. 9I am appointed according to his commandment to reconcile the rivalries of the Living Creatures of the Cherubim against one another, and to teach those who bear him [to sing] the Song in the middle of man\u2019s night, at the seventh hour. 10I am made in order to rule over the Leviathans, since the attack and the threat of every reptile are subjugated to me. 11I am ordered to unlock Hades and to destroy those who worship the dead things. 12I am ordered to burn your father\u2019s house with him, for he honored the dead things. 13I am sent to you now to bless you and the land that the Eternal One, called by you, has prepared for you. 14And for your sake I have indicated the way of earth. 15Stand up, Abraham, go boldly, be very joyful and rejoice! And I am with you, since an honorable portion has been prepared for you by the Eternal One. 16Go, fulfill your sacrifice of the command! For behold, I am appointed to be with you and with the progeny that is due to be born from you. 17And Michael is with me in order to bless you forever. Be bold, go!\u201d
\n11:1And I stood and saw him who had taken my right hand and set me on my feet. 2The appearance of the griffin\u2019s body was like sapphire, and the likeness of his face like chrysolite, and the hair of his head like snow, 3and a turban on his head like the appearance of the bow in the clouds, and the closing of his garments [like] purple, and a golden staff [was] in his right hand. 4And he said to me \u201cAbraham!\u201d and I said, \u201cHere is your servant!\u201d And he said, \u201cLet my appearance not frighten you, nor my speech trouble your soul! 5Come with me and I shall go with you, visible until the sacrifice, but after the sacrifice invisible forever. 6Be bold and go!\u201d<\/p>\n
Chapter 12: Journey to Horeb<\/p>\n
12:1And we went, just the two of us together, forty days and nights. 2And I ate no bread and drank no water, because [my] food was to see the angel who was with me, and his speech with me was my drink. 3And we came to the glorious God\u2019s mountain\u2014Horeb. 4And I said to the angel, \u201cSinger of the Eternal One, behold, I have no sacrifice with me, nor do I know a place for an altar on the mountain, so how shall I make the sacrifice?\u201d 5And he said, \u201cLook behind you.\u201d 6And I looked behind me. And behold, all the prescribed sacrifices were following us: the calf, the she-goat, the ram, the turtledove, and the pigeon. 7And the angel said to me, \u201cAbraham!\u201d And I said, \u201cHere am I!\u201d 8And he said to me, \u201cSlaughter and cut all this, putting together the two halves, one against the other. But do not cut the birds. 9And give them [halves] to the two men whom I shall show you standing beside you, since they are the altar on the mountain, to offer sacrifice to the Eternal One. 10The turtledove and the pigeon you will give me, and I shall ascend in order to show to you [the inhabited world] on the wings of two birds, in heaven and on the earth: the sea, and the abysses, and the depths, and the Garden of Eden, and its rivers and the fullness of the inhabited world and round about it you will see everything.\u201d<\/p>\n
Chapters 13\u201314: Azazel<\/p>\n
13:1And I did everything according to the angel\u2019s command. And I gave to the angels who had come to us the divided parts of the animals. And the angel took the two birds. 2And I waited for [the time of] the evening offering. 3And an impure bird flew down on the carcasses, and I drove it away. 4And the impure bird spoke to me and said, \u201cWhat are you doing, Abraham, on the holy heights, where no one eats or drinks, nor is there upon them food of men. But these will all be consumed by fire and they will burn you up. 5Leave the man who is with you and flee! Since if you ascend to the height, they will destroy you.\u201d 6And it came to pass when I saw the bird speaking I said to the angel, \u201cWhat is this, my lord?\u201d And he said, \u201cThis is iniquity, this is Azazel!\u201d 7And he said to him, \u201cReproach is on you, Azazel! Since Abraham\u2019s portion is in heaven, and yours is on earth, 8since you have chosen it and desired it to be the dwelling place of your impurity. Therefore the Eternal LORD, the Mighty One, has made you a dweller on earth. 9And because of you [there is] the wholly evil spirit of the lie, and because of you [there are] wrath and trials on the generations of impious men. 10Since the Eternal Mighty God did not send the righteous, in their bodies, to be in your hand, in order to affirm through them the righteous life and the destruction of impiety. 11Hear, adviser! Be shamed by me, since you have been appointed to tempt not to all the righteous! 12Depart from this man! 13You cannot deceive him, because he is the enemy of you and of those who follow you and who love what you desire.
\n14For behold, the garment that in heaven was formerly yours has been set aside for him, and the corruption that was on him has gone over to you.\u201d 14:1And the angel said to me, \u201cAbraham!\u201d And I said, \u201cHere am I, your servant!\u201d 2And he said, \u201cKnow by this that the Eternal One whom you have loved has chosen you. 3Be bold and have power, as I order you, over him who reviles justice, 4or else I shall not be able to revile him who scattered about the earth the secrets of heaven and who conspired against the Mighty One. 5Say to him, \u2018May you be the fire brand of the furnace of the earth! Go, Azazel, into the untrodden parts of the earth. 6Since your inheritance are those who are with you, with men born with the stars and clouds, and their portion is you, and they come into being through your being. 7And justice is your enmity. Therefore through your own destruction vanish from before me!\u2019 \u201d 8And I said the words as the angel had taught me. 9And he said, \u201cAbraham!\u201d And I said, \u201cHere am I, your servant.\u201d 10And the angel said to me, \u201cAnswer him not!\u201d 11And he spoke to me a second time. 12And the angel said, \u201cNow, whatever he says to you, answer him not, lest his will affect you. 13Since God gave him the gravity and the will against those who answer him, answer him not.\u201d 14And I did what the angel had commanded me. And whatever he said to me about the descent, I did not answer him.<\/p>\n
ON HEAVEN<\/p>\n
Chapters 15\u201316: Ascension<\/p>\n
15:1And it came to pass that when the sun was setting, and behold, a smoke like that of a furnace, and the angels who had the divided parts of the sacrifice ascended from the top of the furnace of smoke. 2And the angel took me with his right hand and set me on the right wing of the pigeon, and he himself sat on the left wing of the turtledove, since they both were neither slaughtered nor divided. 3And he carried me up to the edge of the fiery flame. 4And we ascended like great winds to the heaven that was fixed on the expanses. 5And I saw on the sky, on the height we had ascended, a strong light that cannot be described. 6And behold, in this light a fire was kindled [and there was] a crowd of many people in male likeness. 7They were all changing in appearance and likeness, running and being transformed and bowing and shouting in a language the words of which I did not know.
\n16:1And I said to the angel, \u201cWhere, then, have you brought me now? For now I can no longer see, because I am weakened and my spirit is departing from me.\u201d 2And he said to me, \u201cRemain with me, do not fear! 3He whom you will see going before both of us in a great sound of kedushah is the Eternal One who had loved you, whom himself you will not see. 4Let your spirit not weaken from the shouting, since I am with you, strengthening you.\u201d<\/p>\n
Chapter 17: Song of Abraham<\/p>\n
17:1And while he was still speaking, behold, a fire was coming toward us all around, and a sound was in the fire like a sound of many waters, like a sound of the sea in its uproar. 2And the angel bowed with me and worshiped. 3And I wanted to fall facedown to the earth. And the place of elevation on which we both stood sometimes was on high, sometimes rolled down. 4And he said, \u201cOnly worship, Abraham, and recite the song that I taught you.\u201d 5Since there was no earth to fall to, I only bowed down and recited the song that he had taught me. 6And he said, \u201cRecite without ceasing.\u201d 7And I recited, and he himself recited the song: 8\u201cO, Eternal, Mighty, Holy El, God Autocrat, 9Self-Begotten, Incorruptible, Immaculate, Unbegotten, Spotless, Immortal, 10Self-Created, Self-Illuminated, Without Mother, Without Father, Without Genealogy, 11High, Fiery, 12Wise, Lover of Men, Favorable, Generous, Bountiful, Jealous Over Me, Patient, Most Merciful, 13Eli, that is, my God, Eternal, Mighty, Holy Sabaoth, Most Glorious El, El, El, El, Yahoel. 14You are he whom my soul has loved, the Guardian, 15Eternal, Fiery, Shining, Light-Formed, Thunder-Voiced, Lightning-Looking, Many-Eyed, 16receiving the entreaties of those who honor you and turning away from the entreaties of those who besiege you by the siege of their provocation, 17releasing those who are in the midst of the impious, those who are confused among the unrighteous of the inhabited world in the corruptible life, renewing the life of the righteous. 18You make the light shine before the morning light upon your creation from your face in order to bring the day on the earth. 19And in your heavenly dwellings there is another inexhaustible light of an inexpressible splendor from the lights of your face. 20Accept my prayer, and let it be sweet to you, and also the sacrifice that you yourself made to yourself through me who searched for you. 21Receive me favorably and show to me, and teach me, and make known to your servant as you have promised me.\u201d<\/p>\n
Chapter 18: Throne of Glory<\/p>\n
18:1And while I was still reciting the song, the edge of the fire that was on the expanse rose up on high. 2And I heard a voice like the roaring of the sea, and it did not cease because of the fire. 3And as the fire rose up, soaring higher, I saw under the fire a throne [made] of fire and the many-eyed Wheels, and they are reciting the song. And under the throne [I saw] four singing fiery Living Creatures. 4And their appearance was the same, each one of them had four faces. 5And this was the aspect of their faces: of a lion, of a man, of an ox, of an eagle. Four heads were on their bodies, so that the four Living Creatures had sixteen faces, 6and each one had six wings: from their shoulders, and from their sides, and from their loins. 7With the wings that were from their shoulders they covered their faces, and with the wings from their loins they clothed their feet, and with their middle wings they stretched out flying straight. 8And as they were finishing singing, they looked at one another and threatened one another. 9And it came to pass when the angel who was with me saw that they were threatening each other, he left me and went running to them. 10And he turned the face of each Living Creature from the face that was opposite to it so that they could not see each other\u2019s threatening faces. 11And he taught them the song of peace [saying] that everything belonged to the Eternal One. 12While I was still standing and watching, I saw behind the Living Creatures a chariot with fiery Wheels. Each Wheel was full of eyes all around. 13And above the Wheels there was the throne that I had seen. And it was covered with fire and the fire encircled it round about, and an indescribable light surrounded the fiery people. 14And I heard the sound of their kedushah like the voice of a single man.<\/p>\n
Chapter 19: Celestial Powers<\/p>\n
19:1And a voice came to me from the fire, saying, \u201cAbraham, Abraham!\u201d 2And I said, \u201cHere am I!\u201d 3And he said, \u201cLook at the levels that are under the expanse on which you are brought, and see that on no single level is there any other but the one whom you have searched for or who has loved you.\u201d 4And while he was still speaking, behold, the levels opened, and there were the heavens under me. And I saw on the seventh firmament upon which I stood a fire spread out and light, and dew, and a multitude of angels, and a power of the invisible glory from the Living Creatures that I had seen above. But I saw no one else there. 5And I looked from the altitude of my position to the sixth expanse. 6And I saw there a multitude of incorporeal spiritual angels, carrying out the orders of the fiery angels who were on the eighth firmament, as I was standing on its suspensions. 7Behold, neither on this expanse was there any other power of other form, but only the spiritual angels, and they are the power that I had seen on the seventh firmament. 8And he commanded the sixth expanse to remove itself. 9And I saw there, on the fifth [level], hosts of stars, and the orders they were commanded to carry out, and the elements of earth obeying them.<\/p>\n
Chapter 20: Promise of Seed<\/p>\n
20:1And the Eternal Mighty One said to me, \u201cAbraham, Abraham!\u201d 2And I said, \u201cHere am I!\u201d 3And he said, \u201cLook from on high at the stars that are beneath you and count them for me and tell me their number!\u201d 4And I said, \u201cWould I be able? For I am [but] a man.\u201d 5And he said to me, \u201cAs the number of the stars and their host, so shall I make your seed into a company of nations, set apart for me in my lot with Azazel.\u201d<\/p>\n
Chapter 20: Evil in the World, Question<\/p>\n
20:6And I said, \u201cEternal Mighty One! Let your servant speak before you and let your fury not rage against your chosen one. 7Behold, before you led me up, Azazel abused me. Why then, while he is now not before you, have you set yourself with him?\u201d<\/p>\n
Chapters 21\u201323:13: Evil in the World, Answer<\/p>\n
CREATION; CHOSEN PEOPLE AND PEOPLES OF AZAZEL; RIGHTEOUS AND SINNERS<\/p>\n
21:1And he said to me, \u201cLook now beneath your feet at the expanse and contemplate the creation that was previously covered over. On this level there is the creation and those who inhabit it and the age that has been prepared to follow it.\u201d 2And I looked beneath the expanse at my feet and I saw the likeness of heaven and what was therein. 3And [I saw] there the earth and its fruits, and its moving ones, and its spiritual ones, and its host of men and their spiritual impieties, and their justifications, and the pursuits of their works, and the abyss and its torment, and its lower depths, and the perdition that is in it. 4And I saw there the sea, its islands, its animals and its fishes, and Leviathan and his spouse, his lair, his dens, and the world that lies upon him, and his motions and the destruction of the world because of him. 5I saw there the rivers and their overflows, and their circles. 6And I saw there the tree of Eden and its fruits, and the spring, the river flowing from it, and its trees and their flowering, and I saw those who act righteously. And I saw in it their food and rest. 7And I saw there a great crowd of men, and women, and children, and half of them on the right side of the portrayal, and half of them on the left side of the portrayal.
\n22:1And I said, \u201cEternal Mighty One! What is this picture of creation?\u201d 2And he said to me, \u201cThis is my will for existence in design, and it was pleasing to me. And then, afterward, I gave them a command by my word and they came into being. And whatever I had determined to be had already been previously depicted and set before me in this, as you have seen, before they were created. 3And I said, \u201cO LORD! Mighty and Eternal! Who are the people in the picture on this side and on that?\u201d 4And he said to me, \u201cThese who are on the left side are a multitude of tribes who were before and who are destined to be after you: some for judgment and justice, and others for revenge and perdition at the end of the age. 5Those on the right side of the picture are the people set apart for me of the people [that are] with Azazel. These are the ones I have destined to be born of you and to be called my people.\u201d<\/p>\n
FALL OF MAN<\/p>\n
23:1\u201cLook again at the picture, who is the one who seduced Eve, and what is the fruit of the tree. 2And you will know what will happen, and how, to your seed among people in the last days of the age. 3And as for what you cannot understand, I shall make known to you what was pleasing to me and I shall tell you the things kept in my heart.\u201d 4And I looked at the picture, and my eyes ran to the side of the Garden of Eden. 5And I saw there a man very great in height and terrible in breadth, incomparable in aspect, entwined with a woman who was also equal to the man in aspect and size. 6And they were standing under a tree of Eden, and the fruit of the tree was like the appearance of a bunch of grapes of the vine. 7And behind the tree was standing, as it were, a serpent in form, but having hands and feet like a man, and wings on its shoulders: six on the right side and six on the left. 8And he was holding in his hands the grapes of the tree and feeding the two whom I saw entwined with each other. 9And I said, \u201cWho are these two entwined with each other, and who is this between them, and what is the fruit that they are eating, Mighty Eternal One?\u201d 10And he said, \u201cThis is the reason of men, this is Adam, and this is their desire on earth, this is Eve. 11And he who is between them is the Impiety of their pursuits for destruction, Azazel himself.\u201d 12And I said, \u201cEternal Mighty One! Why then did you assign to this one such power to destroy humankind by his works on earth?\u201d 13And he said to me, \u201cHear, Abraham! Those who desire evil and whom I have hated as they are doing these [works], over them I gave him power, and [he is] to be loved by them.\u201d<\/p>\n
Chapter 23:14: Evil in Man, Question<\/p>\n
23:14And I answered and said, \u201cEternal Mighty One! Why did you will to do so that evil is desired in the heart of man? Since you are angry at what was willed by you, who does a bad thing according to your design.\u201d<\/p>\n
Chapters 24\u201326: Evil in Man, Answer<\/p>\n
SINS OF HEATHENS<\/p>\n
24:1And he said to me, \u201cSuch is the near future of the nations of peoples that are set apart for you after you from your progeny, as you will see in the picture, what is destined to be with them. 2And I shall tell you what and how it will be in the last days. 3Look now at everything in the picture.\u201d 4And I looked and saw there what had been in the world before. 5And I saw, as it were, Adam, and Eve with him, and with them the Evil Adversary and Cain, who acted lawlessly because of the Adversary, and the murdered Abel, the perdition brought and given to him through the Lawless One. 6And I saw there fornication and those who desired it, and its defilement and their jealousy; and the fire of their corruption in the lower depths of the earth. 7And I saw there theft and those who hasten after it, and their judgment of retribution, that is\u2014of the great court. 8I saw there two bareheaded men against me and their shame and the harm against their fellows and their retribution. 9I saw there desire, [and] in its hand the head of every kind of lawlessness and its torment and its dispersal committed to perdition.<\/p>\n
SINS OF ISRAEL<\/p>\n
25:1I saw there the likeness of the idol of jealousy, as a likeness of a craftsman\u2019s [work] such as my father made, and its statue was of shining copper, and a man before it, and he was worshiping it; 2and [there was] an altar opposite it and youths were slaughtered on it before the idol. 3And I said to him, \u201cWhat is this idol, and what is the altar, and who are those being sacrificed, and who is the sacrificer, and what is the beautiful temple that I see, art and beauty of your glory that lies beneath your throne?\u201d 4And he said, \u201cHear, Abraham! This temple and altar and the beautiful things that you have seen are my image of the sanctification of the name of my glory, where every prayer of men will dwell, and the gathering of kings and prophets, and the sacrifice that I shall establish to be made for me among my people coming from your progeny. 5And the statue you saw is my anger, because the people who will come to me out of you will make me angry. 6And the man you saw slaughtering is he who angers me. And the sacrifice is the murder of those who are for me a testimony of the close of the judgment in the end of the creation.\u201d<\/p>\n
FREE WILL AND PREDETERMINATION<\/p>\n
26:1And I said, \u201cEternal, Mighty One! Why did you ordain it to be so? Take back these testimonies!\u201d 2And he said to me, \u201cHear, Abraham, and understand what I tell you, and answer whatever I ask you. 3Why did your father Terah not listen to your voice and abandon the demonic idolatry until he perished, and all his house with him?\u201d 4And I said, \u201cEternal Mighty One! Evidently because he did not want to listen to me, nor did I follow his deeds.\u201d 5And he said to me, \u201cHear, Abraham! As the will of your father is in him, as your will is in you, so also the will desired by me is inevitable in coming days that you will not know in advance, nor the things that are in them. 6You will see with your own eyes what will be with your seed. 7Look at the picture!\u201d<\/p>\n
Chapters 27\u201332: Destiny of Israel<\/p>\n
DESTRUCTION OF THE TEMPLE<\/p>\n
27:1As I looked, the picture swayed, and a heathen people went out from its left side and they captured those who were on the right side: the men, women, and children. 2And some they slaughtered, and others they held with them. 3And behold, I saw four hosts coming to them. And they burned the temple with fire, and they carried away the holy things that were in it. 4And I said, \u201cEternal One! The people you have received from me are brought away by the multitudes of peoples. 5And some they are killing, and others they are holding as sojourners. And they burned the temple with fire, and they are capturing and destroying the beautiful things that are in it. 6Eternal One! If this is so, why have you afflicted my heart and why will it be so?\u201d 7And he said to me, \u201cListen, Abraham, all that you have seen will happen because of your seed who will provoke me, because of the idol and the murder that you saw in the picture in the temple of jealousy. 8And it will be as you have seen.\u201d 9And I said, \u201cEternal Mighty One! Let the evil works of impiety now pass by, but form commandments in them! Since you can do more than the just works of this [?]!\u201d 10And he said to me, \u201cRather the time of justice will come first with the righteousness of kings. 11And I shall adjudge to them with justice those whom I earlier created in order to rule thence over them. 12And from those [kings] will come men who will trouble them, as I made known to you and you saw.\u201d<\/p>\n
EXILE<\/p>\n
28:1And I answered and said, \u201cMighty Eternal One, you who are sanctified in your power, be charitable to my request! As for this reason you made known to me and showed me [divine secrets] when you have brought me up onto your height, 2so for the same reason make it known to me, your beloved, what I ask: whether what I saw will happen to them for long?\u201d 3And he showed me a multitude of his people 4and said to me, \u201cFor this reason, my anger at them will come through the four hosts that you saw, and through them will come retribution from me for their works. 5And in the fourth host there are 100 years and also one hour of the age. And for 100 years it will be in evil [circumstances] among the heathen and an hour in their mercy and agreement as among the heathen.\u201d 29:1And I said, \u201cEternal Mighty One! How long a time is an hour of the age?\u201d 2And he said, \u201cI set 12 periods for this impious age to rule over the heathens and over your seed, and what you have seen will be until the end of time. 3And reckon and you will know. Look into the picture!\u201d<\/p>\n
FALSE AND TRUE MESSIAHS<\/p>\n
29:4And I looked and saw a man going out from the left side of the heathen. Men and women and children, great crowds, went out from the side of the heathen and they worshiped him. 5And while I was still looking, those on the right side went out, and some shamed this man, and some struck him, and some worshiped him. 6And I saw that as they worshiped him, Azazel ran and worshiped, and having kissed his face he turned and stood behind him. 7And I said, \u201cEternal Mighty One! Who is this shamed and struck man, worshiped by the heathen with Azazel?\u201d 8And he answered and said, \u201cHear, Abraham, the man whom you saw shamed and struck and again worshiped is the laxity of the heathen for the people who will come from you in the last days, in this 12th hour of the age of impiety. 9And in the [same] 12th period of the close of my age I shall set up the man from your seed whom you saw. 10Everyone from my people will [finally] admit him, while the sayings of him who was as if called by me will be neglected in their minds. 11And that you saw going out from the left side of the picture and those worshiping him, this [means that] many of the heathen will hope in him. 12And those of your seed you saw on the right side, some shaming and striking him, and some worshiping him, many of them will be misled on his account. 13And he will tempt those of your seed who have worshiped him.<\/p>\n
JUDGMENT AND SALVATION<\/p>\n
29:14In the close of the 12th hour, as the age of impiety comes to a close, before the age of justice will start to grow, my judgment will come upon the heathen who have acted wickedly through the people of your seed who have been set apart for me. 15In those days I shall bring upon all earthly creation 10 plagues through evil and disease and the groaning of the bitterness of their soul, 16as I shall bring upon the generations of men who are on it [= earth], because of the anger and the corruption of their deeds with which they provoke me. 17And then from your seed will the righteous men be left, kept by me by number, hastening in the glory of my name to the place prepared beforehand for them, which you saw deserted in the picture. 18And they will live, being sustained by the sacrifices and the offerings of justice and truth in the age of justice. 19And they will rejoice over me forever, and they will destroy those who have destroyed them, and they will rebuke those who have rebuked them by mockery, and those who spit in their faces will be rebuked by me, 20when they will see me joyfully rejoicing with my people and receiving those who return to me in repentance. 21See, Abraham, what you have seen, and hear what you have heard, and know what you have known. Go to your lot! And behold, I am with you forever.\u201d<\/p>\n
PUNISHMENT OF HEATHENS AND GATHERING OF ISRAEL<\/p>\n
30:1And while he was still speaking, I found myself on the earth, and I said, \u201cEternal, Mighty One, I am no longer in the glory in which I was above, but what my soul desired to understand I do not understand in my heart.\u201d 2And he said to me, \u201cAbraham, I shall tell [you] what your heart desired, for you have sought to know the 10 plagues that I prepared against the heathen, and I prepared them beforehand after the passing of the 12 hours on earth. 3Hear what I tell you, it will be thus. 4The 1st\u2014distress from much violence; the 2nd\u2014the fiery burning of cities; 5the 3rd\u2014destruction of the cattle by pestilence; the 4th\u2014famine in their native land, 6the 5th\u2014destruction in their domains through the ravage of earthquake and sword; the 6th\u2014hail and increase of snow; 7the 7th\u2014wild beasts will be their grave; the 8th\u2014famine and pestilence will take turns in their destruction; 8the 9th\u2014punishment by the sword and flight in distress; the 10th\u2014thunder and voices, and ravaging earthquakes.
\n31:1Then I shall sound the trumpet from the sky, and I shall send my chosen one, having in him one measure of all my power, and he will summon my people blamed among the heathen. 2And I shall burn with fire those who mocked them as they ruled over them in this age, and I shall commit those who have covered me with mockery to the reproach of the coming age. 3For I have destined them to be food for the fire of hell, and ceaseless soaring in the air of the underground depths, the contents of a worm\u2019s belly. 4For those who do justice, who have chosen my will and clearly kept my commandments, will see them. And they will rejoice at the destruction of the abandoned. 5And those who followed after the idols and after their murders will rot in the womb of the Evil One\u2014the belly of Azazel, and they will be burned by the fire of Azazel\u2019s tongue. 6For I waited until they came to me, and they did not want it. 7And they glorified an alien. 8And they joined one to whom they had not been allotted, and they abandoned the prevailing LORD. 9Therefore, hear, Abraham, and see! Behold, your seventh generation will go with you. 10They will go out into an alien land. 11They will be enslaved and distressed for about one hour of the impious age. 12And of the people whom they will serve\u2014I am the judge.\u201d<\/p>\n
Melchizedek<\/p>\n
Joseph L. Angel<\/p>\n
Melchizedek is a fragmentary exegetical work from the Dead Sea Scrolls collection (11QMelch) that may be classified as a thematic pesher. The author quotes or alludes to biblical passages and reveals their true hidden meaning in connection with his main theme: the eschatological victory of good over evil. The best preserved and most important of the three extant columns (column 2) portrays Melchizedek\u2014a figure known from only two passages in the Hebrew Bible\u2014as a celestial high priest, judge, and savior aided by a heavenly retinue. On the Day of Atonement at the time of God\u2019s final judgment, he will rescue God\u2019s people, the Sons of Light, from Belial, the demonic leader of the forces of darkness. Column 1 contains barely any legible material. The sparse remains of column 3 speak of the final extermination of Belial and perhaps allude to the structures of a new Jerusalem. Unfortunately, the original length of the document is unknown, as is the position of the preserved columns in relation to the rest of the work.<\/p>\n
Authorship and History<\/p>\n
Melchizedek is a product of the Qumran community. This conclusion is virtually guaranteed by the text\u2019s particular mode of exegesis, its use of the term pesher, and the appearance of the common sectarian themes of the battle between good and evil, the end-time salvation of the Sons of Light (a frequent designation in sectarian texts for the members of the Qumran community), and the punishment of Belial.
\nPaleographic analysis dates the single manuscript of Melchizedek to the middle of the 1st century BCE or slightly later. A likely reference to the book of Daniel (11QMelch 2:18) sets the composition of the work after 164 BCE. The text is written in Hebrew with the full orthography characteristic of many other Qumran scrolls. With the exception of spelling and a couple of variants, biblical citations follow the Masoretic Text (MT).<\/p>\n
Significance<\/p>\n
The lofty depiction of Melchizedek in this manuscript stands at a considerable distance from the scant information provided by the two allusions to this figure in the Hebrew Bible. According to Gen. 14:18\u201320, Melchizedek is the king of Salem and \u201ca priest of God Most High,\u201d who blesses Abram after his military victory over Chedorlaomer. In Ps. 110, an exalted king of Israel vanquishes and judges his enemies and is promised by God: \u201cYou are a priest forever, according to the order of Melchizedek\u201d (v. 4). While both passages refer to Melchizedek\u2019s priestly credentials, neither alludes to his heavenly or eschatological status. Moreover, neither passage is explicitly referred to in Melchizedek, and their influence on the composition is not entirely clear.
\nThe scroll\u2019s portrait of Melchizedek as cosmic redeemer stands in a line of speculation with broader roots than the Qumran movement that influenced later Jewish, Christian, and gnostic tradition. Already in the pre-Qumran Aramaic text Visions of Amramb (4Q544; early 2nd century BCE or earlier), Melchizedek likely appeared as one of the three names of the righteous angel embroiled in conflict with the wicked angel Melchiresha. Davila suggests that Melchizedek may appear as a chief angelic priest, perhaps prosecuting the eschatological battle, in the zSongs of the Sabbath Sacrifice, which may or may not have originated at Qumran. Further evidence of Jewish speculation on Melchizedek as a heavenly being appears (with Christian interpolations) in 2 Enoch.
\nIn one instance, New Testament tradition appears to have been influenced by related speculation. In the Epistle to the Hebrews, Jesus is pictured as the eternal cosmic high priest \u201caccording to the order of Melchizedek\u201d (Heb. 5:6; 6:20; 7:1, 10\u201311, 17), who redeemed mankind from the power of sin through his service in the celestial sanctuary (see Heb. 9\u201310). A further connection in New Testament tradition with 11QMelch may appear in Luke 4:16\u201321, where Jesus reads Isa. 61:1\u20132 publicly, and declares that \u201ctoday this Scripture has been fulfilled in your hearing.\u201d As will be seen in the commentary below, the association of this passage from Isaiah with Melchizedek is integral to 11QMelch\u2019s portrait of Melchizedek as cosmic redeemer of the end-time.
\nThe Melchizedek legend also influenced gnostic thought, which identifies Melchizedek as eschatological redeemer, carrier of light particles (i.e., souls) to heaven, and identical with Jesus. Interestingly, Epiphanius (Pan. 55) reports on a heretical group called the Melchizedekians. Hippolytus (Haer. 7.36) relates that a group led by one Theodotus the banker (Rome, 2nd century CE) revered Melchizedek as a heavenly power superior to Christ.
\nRabbinic tradition identifies Melchizedek with Noah\u2019s son Shem (Targum Pseudo-Jonathan; Gen. 14:18; B. Ned. 32b) and claims that his priesthood was taken away from him and given to Abraham because he did not bless God before Abraham (Lev. Rab. 25; B. Ned. 32b). The archangel Michael, not Melchizedek, appears as celestial high priest (B. Hag. 12b; B. Zev. 62a; B. Men. 110a). This may reflect a reaction against Christian association of the superior priesthood of Jesus with that of Melchizedek. Nevertheless, a positive portrayal of Melchizedek as an eschatological savior does occur in Song of Sol. Rab. 2.13 \u00a74 (cf. B. Suk. 52b). Moreover, vestiges of his celestial high priestly status are preserved in medieval Jewish literature, which identifies Melchizedek with Michael.<\/p>\n
SUGGESTED READING<\/p>\n
Aschim, Anders. \u201cMelchizedek the Liberator: An Early Interpretation of Genesis 14?\u201d Society of Biblical Literature Seminar Papers 35 (1996): 243\u201358.
\nDavila, James. \u201cMelchizedek, Michael, and War in Heaven.\u201d Society of Biblical Literature Seminar Papers 35 (1996): 259\u201372.
\nFitzmyer, Joseph. \u201cFurther Light on Melchizedek from Qumran Cave 11.\u201d In Essays on the Semitic Background of the New Testament, 245\u201367. London: G. Chapman, 1971. Repr. from Journal of Biblical Literature 86 (1967): 25\u201341.
\nGarc\u00eda Mart\u00ednez, Florentino, Eibert J. C. Tigchelaar, and Adam S. van der Woude. \u201c11QMelchizedek.\u201d In Manuscripts from Qumran Cave 11 (11Q2\u201318, 11Q20\u201330), 221\u201341. Discoveries in the Judaean Desert 23. Oxford: Clarendon, 1998.
\nHorton, Fred L. The Melchizedek Tradition: A Critical Examination of the Source to the Fifth Century A. D. and in the Epistle to the Hebrews. Society for New Testament Studies Monograph Series 30. Cambridge: Cambridge University Press, 1976.
\nKobelski, Paul. Melchizedek and Melchire\u0161a\u2019. Catholic Biblical Quarterly Monograph Series 10. Washington dc: The Catholic Biblical Association of America, 1981.
\nMason, Eric. \u201cYou Are a Priest Forever\u201d: Second Temple Jewish Messianism and the Priestly Christology of the Epistle to the Hebrews. Studies on the Texts of the Desert of Judah 74. Leiden: Brill, 2008.
\nMilik, Josef T. \u201cMilk\u00ee-\u1e63edeq et Milk\u00ee-re\u0161a\u2019 dans les anciens \u00e9crits juifs et chr\u00e9tiens.\u201d Journal of Jewish Studies 23 (1972): 95\u2013144.
\nPearson, Birger. \u201cMelchizedek in Early Judaism, Christianity, and Gnosticism.\u201d In Biblical Figures Outside the Bible, edited by M. E. Stone and T. Bergren, 176\u2013202. Harrisburg: Trinity Press International, 1998.
\nXeravits, G\u00e9za G. King, Priest, Prophet: Positive Eschatological Protagonists in the Qumran Library. Studies on the Texts of the Desert of Judah 47. Leiden: Brill, 2003.<\/p>\n
TRANSLATION<\/p>\n
Column 2 (Fragments 1, 2i, 3i, 4)<\/p>\n
2:1\u201c[ ] [\u201c2[ ] and as for what he said: \u201cIn [this] year of jubilee [each of you shall return to his ancestral land holding,\u201d concerning it he said: \u201cAnd th] is is 3[the manner of the remission:] every creditor shall remit what he has lent [his neighbor or his brother for it has been proclaimed] a remission 4of Go[d.\u201d Its interpretation] for the final days concerns the captives, who [ ] and whose 5teachers have been hidden and kept secret, and from the inheritance of Melchizedek, fo[r] and they are the inheritan[ce of Melchize]dek who 6will make them return. And liberty shall be proclaimed to them, to free them from [the debt of] all their iniquities. And this [wil]l [happen] 7in the first week of the jubilee (that occurs) after [the] ni[ne] jubilees. And the D[ay of Atone] ment i[s] the e[nd of] the tenth [ju]bilee, 8in which atonement shall be made for all the Sons of [Light and for] the men [of] the lot of Mel[chi] zedek [ ] over [th]em [ ] accor[ding to] a[ll] their [doing]s, for 9it is the time for the year of grace of Melchizedek and of [his] arm[ies, the nati] on [of] the holy ones of God, of the administration of justice, as is written 10about him in the songs of David, who said: \u201cElohim shall [st]and in the ass[embly of God]; in the midst of the gods he shall judge.\u201d And about him he sa[id: \u201cAnd] above [it, ] 11to the heights, return: God shall judge the nations.\u201d And as for what he s[aid: \u201cHow long will you] judge unjustly, and be par[tial] to the wick[e]d. [Se]lah,\u201d 12the interpretation of it concerns Belial and the spirits of his lot wh[o], in [the] ir tur[ning] away from God\u2019s commandments to [commit evil]. 13And Melchizedek will carry out the vengeance of Go[d]\u2019s judgments [and on that day he will f]r[ee them from the hand of] Belial and from the hand of all the s[pirits of his lot.] 14And all the gods [of justice] are in his assistance; [and h]e is (the one) wh[o] all the sons of God, and he will [ 15This [ ] is the day of the [peace ab]out which he said [through Isa] iah the prophet who said: [\u201cHow] beautiful 16upon (the) mountains are the feet [of] the messen[ger who an] nounces peace, the mes[senger of good who announces salvati] on, [sa]ying to Zion: your God [is king\u201d]. 17Its interpretation: \u201cthe mountains\u201d [are] the prophet[s]; they [ ] every [ ] 18And \u201cthe messenger\u201d i[s] the anointed of the spir[it], as Dan[iel] said [about him: \u201cUntil an anointed, a prince, it is seven weeks.\u201d And \u201cthe messenger of] 19good who announ[ces salvation]\u201d is the one about whom it is written [20\u201cTo comfo[rt] the [afflicted,\u201d its interpretation]: to [in] struct them in all the ages of the w[orld 21in truth [ ] [ 22[ ] has turned away from Belial and shall retu[rn to] [ 23[ ] in the judgment[s of] God, as is written about him: \u201c[saying to Zi] on: your God is king.\u201d [\u201cZi]on\u201d i[s] 24[the congregation of all the sons of justice, who] establish the covenant, who avoid walking [on the p]ath of the people. And \u201cyour G[o]d\u201d is 25[ Melchizedek who will fr]ee [them from the han]d of Belial. And as for what he said: \u201cAnd you shall blow the ho[rn in] all the [l]and (of)<\/p>\n
Column 3 (Fragments 2ii, 3ii)<\/p>\n
3:1\u201d[ ] [\u201c2and know [ 3God [ 4and the multitude [ 5[ ] 6the law [u]pon them [ 7[they] shall devour Belial with fire [ 8with plots in their hearts [ 9the ramparts of Judah, and [ 10a wall, and to lift up a column and \u2026 16two hundred [ 17the week [ 18[the di]visions<\/p>\n
Aramaic Levi Document<\/p>\n
Michael E. Stone and Esther Eshel<\/p>\n
The Aramaic Levi Document (ALD) is one of the earliest Jewish writings outside the Bible, and it served as a source document for Jubilees and the Damascus Document from Qumran, as well as for the Testament of Levi included in the Testaments of the Twelve Patriarchs. It is one of the oldest Pseudepigrapha. It is significant for its religious ideas, which illuminate the early postbiblical period, for the light it throws on early priestly practice, for its understanding of wisdom, and for its stress on the transmission of ancient learning.
\nTwo copies of this document from the Dead Sea Scrolls contain variant, shorter texts than the Genizah Aramaic manuscript. Moreover, the ALD probably inspired two other works found at Qumran, Testament of Kohath (4Q542) and Visions of Amram (4Q543\u201348). Thus a series of writings developed that were attributed to the fathers of the priestly line, of which the ALD is the oldest and the inspiration.<\/p>\n
Authorship and History<\/p>\n
The ALD was apparently written in the 3rd century BCE or the early 2nd century BCE at the latest. Two fragments of it were first discovered in the early part of the 20th century among the Cairo Genizah fragments. These Aramaic fragments were related to the Testament of Levi and to an insertion in one Greek manuscript of the Testament of Levi found at Mount Athos. Seven fragmentary copies of the work have been identified among the Dead Sea Scrolls. In 1955, Milik published one manuscript (1Q21) in DJD 1 and further fragments from Cave 4, containing the Prayer of Levi, while in 1976 he published further fragments. Greenfield and Stone discerned that the Cave 4 fragments came from six manuscripts and therefore renumbered Milik\u2019s manuscripts. All the manuscripts are in scripts typical of late Hasmonean or early Herodian writing. No explanation has been proposed for the striking coincidence that all the Qumran copies come from the same period of time. A few scholars maintain that a Hebrew original was translated into Aramaic in antiquity, but it is much more likely that the ALD was originally written in Aramaic.
\nNot unexpectedly, the ALD says nothing about its provenance. It employs a solar calendar resembling that of 1 Enoch, Jubilees, and the Qumran sectarian writings, but unlike 1 Enoch and Jubilees, no polemics envelope its use of that calendar. Moreover, the ALD contains distinctive ideas about two spirits, apotropaic prayer (prayer against demons or illness), and demonology, as well as \u201copposition\u201d views about the priesthood, including the unusual idea of an exclusively Levitical messiah. It does not use Qumran sectarian terminology, however, and stems from the wing of 3rd-century Judaism, from which, among others, the Qumran sectarians descended.
\nWe can reconstruct the original order of the various fragments to determine the sequence of events in part of the original document. It is, however, incomplete in several respects.
\nEvidence from other sources indicates that the ALD was substantially longer than the surviving Genizah-Athos material: (1) the Prayer of Levi, inserted in Greek at 3:2, also occurs in a fragmentary Dead Sea Scroll (4QLevib ar), which contains other material from the ALD; (2) some other Qumran fragments overlap with material known from the Genizah, but numerous Qumran Aramaic fragments from the same manuscripts have no parallel in the Genizah-Athos material and must derive from other, lost parts of the ALD; (3) Ammonas (floruit ca. 350 BCE), a successor of St. Anthony, cites a text attributed to Levi, which, if from the ALD, is from some part other than the surviving Greek and Aramaic fragments; and (4) Puech claims that 4Q450\u201351, which show certain parallels with T. Levi 18, also belong to the ALD. This is uncertain, and only those manuscripts with some textual overlap with the Genizah-Athos material should be regarded as being certainly copies of the work.<\/p>\n
Significance<\/p>\n
The ALD is an important document of early, postbiblical Judaism. It reflects attitudes to the priesthood that differ strongly, for example, from those of another slightly later work, the Wisdom of Ben Sira. It gives a detailed enumeration of sacrificial ritual, but it is unclear whether this reflects actual practice or is an ideal construct. This cultic practice differs substantially from Rabbinic and biblical regulations. One such difference relates to the butchering and offering of the parts of a sacrificial animal as found in M. Tamid and M. Yoma 2:3. The offering starts from the head, according to the biblical order (Lev 1:8\u20139, 12\u201313), and then the remaining parts are offered in order of size, from the largest to the smallest. The description in ALD 8:3\u20134 reflects a different order in which the parts of the animal are to be put on the altar in the same order in which they would have been encountered, looking from head to tail. This general order is in agreement with the view of R. Joshua expressed in M. Yoma 2:3. Moreover, the view of the ALD that the animal is offered in the same way in which it is butchered is in complete agreement with the view of R. Akiba as recorded in a baraitha in B. Yoma 25b.
\nFor the ALD, the hortatory and wisdom dimensions of the Levi figure are particularly significant. It links wisdom concepts to the priesthood and to the figure of Joseph, and it also stresses the transmission of the cultic commandments from Noah to Abraham and from him to Levi. The status and authority of the Levitical priesthood are thus anchored in the actions of Noah, who founded postdiluvian humanity, and related already to his first sacrifice offered on exiting the ark. The actual cultic instructions are unparalleled in detail and are one of the very earliest examples of postbiblical Jewish law. They are legitimated by an appeal to ancient tradition, perhaps, one might maintain, because the Mosaic revelation had not taken place at the time assumed by the pseudepigraphic framework of the book. These teachings are anchored in a book of Noah, which may have been an actual document.
\nYet the stress laid upon literacy and teaching, as on the transmission of this teaching (particularly in the later Testament of Kohath), raises the question whether there may be more at stake here than merely providing a legitimacy for priestly teaching anterior to the revelation at Sinai. It may reflect views of the function of the priesthood in the eyes of the author, that were also of contemporary relevance.<\/p>\n
GUIDE TO READING<\/p>\n
The translation here is based on the correlation of all ALD\u2018s sources and is plagued by missing phrases and pages. Neither the work\u2019s beginning nor its end survive.<\/p>\n
The surviving fragments of the ALD deal with the following topics:<\/p>\n
Levi\u2019s prayer and vision (Prayer of Levi)
\nLevi\u2019s investiture and recognition of his priesthood by Jacob, Isaac, and Abraham
\nIsaac\u2019s exhortation and cultic instructions delivered to Levi
\nthe birth of Isaac\u2019s children and chief events of his life
\nIsaac\u2019s deathbed address to his children in the form of a wisdom poem<\/p>\n
This was not the end of the work, as is clear from two fragments of 4QLevia that overlap with the end of the poem and contain an eschatological exhortation. Moreover, several other substantial fragments of 4QLevia and 4QLevib, as well as a considerable number of other Qumran fragments, do not fit into the continuous text but contain hortatory text, the Dinah incident, some eschatological words, and other material. Our reconstruction follows the framework of the continuous text and adds the unattached narrative fragments at thematically appropriate points.<\/p>\n
SUGGESTED READING<\/p>\n
Drawnel, H., An Aramaic Wisdom Text from Qumran: A New Interpretation of the Levi Document. JSJ Sup 86. Leiden: Brill, 2004.
\nGreenfield, J. C., M. E. Stone, and E. Eshel. The ALD. Studia in Veteris Testamenti pseudepigrapha 19. Leiden: Brill, 2004.
\nJonge, M. de. \u201cNotes on Testament of Levi II\u2013VII.\u201d In Travels in the World of the Old Testament, edited by M. S. H. G. Heerma van Voss, P. H. J. Houwink ten Cate, and N. A. van Uchelen, 132\u201345. Assen: Van Gorcum, 1974. Also available in M. de Jonge, ed., Studies on the Testaments of the Twelve Patriarchs. Studia in Veteris Testamenti Pseudepigraphia 3. Leiden: Brill, 1975.
\n\u2014\u2014\u2014. \u201cThe Testament of Levi and \u2018Aramaic Levi.\u2019 \u201d RevQ 13 (1988): 376\u201385. Examines the relationship of the Greek and Aramaic documents.
\nKugler, Robert A. From Patriarch to Priest: The Levi-Priestly Tradition from Aramaic Levi to Testament of Levi. SBL Early Judaism and Its Literature 9. Atlanta: Scholars, 1996. Important study also containing full edition and translation of the texts.
\nStone, M. E. \u201cEnoch, Aramaic Levi, and Sectarian Origins.\u201d JSJ 19 (1988): 159\u201370. Role of Aramaic Levi in early postbiblical Judaism.
\nStone, M. E., and J. C. Greenfield. \u201cThe Aramaic Levi Document.\u201d In The Testaments of the Twelve Patriarchs: A Commentary, edited by H. W. Hollander and M. de Jonge, 457\u201369. Leiden: Brill, 1985 (English translation).<\/p>\n
TRANSLATION<\/p>\n
The Story of Dinah<\/p>\n
1:1 \u2026 you\/she defiled the so[ns of (?) ac-]cording to the manner of all people [ ] to do according to the Law (or: to do so) in all [\u2026 took counsel with] Jacob my father and Reu[ben my brother \u2026] 2and we said to them: [\u2026] \u201c[I]f The Wars of the Sons of Jacob<\/p>\n 2:1[\u2026]. my brother(s?) at all times [\u2026] who were in Shechem, [\u2026] my brother(s?) and he told this [\u2026] in Shechem and that [\u2026 do] ers of violence and Judah told them that I and Simeon my brother had gone [\u2026] to Reuben our brother, which is to the east of Asher, and Judah leaped forward [to] leave the sheep 2] peace [blank][ 3and I [ ] peace and all [\u2026] people [ ] I [\u2026] [4Then I laundered my garments, and having purified them in pure water, 5I also washed my whole self in living water, and I made all my paths upright.<\/p>\n Levi\u2019s Prayer<\/p>\n 3:1Then I lifted up my eyes and my countenance to heaven, Travels and Vision of Levi<\/p>\n 4:1Then I continued on [\u2026] to my father Jacob 2and when [\u2026] from Abel Mayyin. 3Then [\u2026] I lay down and I remained o [n. Levi\u2019s Priesthood, Blessing, and Instruction<\/p>\n 5:1And we went to my father Isaac, and he thus [blessed] me. 2Then, when Jacob [my father] tithed everything that he possessed, in accordance with his vow, 3[then] I was before Priestly Teaching: Purity<\/p>\n 6:1And he said to me, \u201cLevi my son, beware of all uncleanliness and of all sin, your judgment is greater than that of all flesh. 2And now, my son, I will show you the true law and I will not hide anything from you, to teach you the law of the priesthood. 3First of all, beware my son of all fornication and impurity and of all harlotry. 4And marry a woman from my family and do not defile your seed with harlots, since you are holy seed, and sanctify your seed like the holy place since you are called a holy priest for all the seed of Abraham. 5You are near to God and near to all his holy ones. Now, be pure in your flesh from every impurity of man.<\/p>\n Priestly Teaching: Wood Offering<\/p>\n 7:1And when you are about to enter the Sanctuary, wash in water and then put on the priestly garment. 2And when you are robed, lave your hands and feet again before you approach the altar at all. 3And when you are about to sacrifice anything fitting to offer up on the altar, wash your hands and feet once again. 4And offer split wood, and examine it first for worms and then offer it up, for thus I saw my father Abraham acting with care. 5Of any of all 12 kinds of wood that are fitting, he told me to offer up on the altar, whose smoke rises up with a pleasant odor. 6And these are their names\u2014cedar and juniper, and almond and fir and pine and ash, cypress and fig and oleaster, laurel and myrtle and asphalthos (tkkh). 7These are those that he told me are fitting to offer up [be] neath the holocaust upon the altar.<\/p>\n Priestly Teaching: Sacrifices<\/p>\n 8:1And when you have offered up any of these woods upon the altar and the fire begins to burn them, you should then begin to sprinkle the blood on the sides of the altar. 2And once more wash your hands and feet of the blood and begin to offer up the salted portions (or: limbs). 3Burn its head first and cover it with the fat and so that the blood of the slaughtered bull will not be seen on it. 4After it, its neck and after its neck its forequarters and after its forequarters the breast with the side and after the forequarters the haunches with the spine of the loin and after the haunches the hindquarters washed, with the entrails. 5All of them salted with salt as is fitting for them in their proper amount. 6After that, fine meal mixed with oil. After all that pour out the wine and burn the frankincense over them; and thus let your actions follow due order and all your sacrifices be [acceptable] as a pleasing odor before the Most High God. 7And [whatsoever] you do, do it in due order, [by measure] and weight, do not add anything that is not [fitting] and do not diminish from the amount \u2026 of wo[o]d The Measures of Wood, Salt, Fine Flour, Oil, Wine and Frankincense<\/p>\n WOOD<\/p>\n 9:1For a large bull: a talent\u2019s weight of wood (is fitting) for it; and if the fat alone is offered up, six minas; and if it is the second bull that is offered up, 50 minas, and for its fat alone, 5 minas. 2And for a full-grown bullock, 40 minas. 3And if that which is offered is a ram of the sheep or a he-goat out of the goats, for it 30 minas and for its fat three minas. 4And if it is a lamb of the sheep or a kid of the goats, 20 minas, and for its fat two minas. 5And if it is an unblemished lamb one year old or a kid of the goats (of the same qualities) 15 minas, and for its fat one and one half minas.<\/p>\n SALT<\/p>\n 6And \u2026 salt upon the great bull to salt its flesh and offer it up upon the altar. A saton is the proper amount for the bull, and salt down the skin with whatever salt is left over. 7And for the second bull, five sixths of a saton; and for the bullock, two thirds of a saton; 8and for the ram half a saton; and for the he-goat the same; 9and for the lamb and the kid a third of a saton.<\/p>\n FINE FLOUR AND OIL<\/p>\n And the fine flour that is the proper measure for them: 10for the great bull and for the second bull and for the bullock a saton of fine flour; 11and for the ram and for the he-goat two thirds of a saton, and for the lamb and the kid of the goats a third of a saton. And the oil: 12and the fourth of a saton for the bull mixed up in that fine flour; 13and for the ram the sixth of a saton, and for the lamb the eighth of a saton, and of a lamb.<\/p>\n WINE AND FRANKINCENSE<\/p>\n 14And wine: according to the measure of the oil pour out a libation for the bull and for the ram and for the kid. 15Six shekels of frankincense for the bull and half of that for the ram and a third of that for the kid. And all the mixed up fine flour, 16if you offer it up alone and not upon the fat, let a two shekels\u2019 weight of frankincense be poured out upon it.<\/p>\n MEASURES<\/p>\n 17And a third of a saton is a third of an ephah 18and two thirds of a bath, and of the weight of the mina, it is 50 shekels. And the fourth of the shekel is the weight of four thermoi. The shekel is about 16 thermoi and of one weight. Concluding Injunctions and Blessing<\/p>\n 10:1And now, my child, listen to my words and attend to my commandments, and let not these words of mine depart from your heart all your days, for you are a holy priest of the LORD, 2and all your seed will be priests. And command your sons thus, so that they may do according to this regulation as I have shown you. 3For my father Abraham commanded me to do thus and to command my sons. Birth and Naming of Levi\u2019s Children<\/p>\n 11:1And when four weeks in the years of my life were completed for me, in the 28th year I took a wife for myself from the family of Abraham my father, Melka, daughter of Bethuel, son of Laban, my mother\u2019s brother. 2She became pregnant by me and bore a first son, and I called his name Gershom, for I said, \u201cMy seed shall be sojourners in the land in which I was born. We are sojourners as now in the land that is reckoned ours.\u201d 3And concerning the youth, I saw in my dream (or: vision) that he and his seed will be cast out of the high priesthood. 4I was 30 years old in the course of my life when he was born, and he was born in the 10th month toward sunset. 5And she conceived again and she bore by me according to the proper time of women and I called his name Ko[hath], another son, 6and] I [sa]w that to him [would] be an assembly of all [the people and that] he would have the high priesthood; he and his seed will be the beginning of kings, a priesthood for [all Is]rael. 7In the 3[4]th year of my life he was born in the [fi]rst month [on the fir]st of the mo[nth] at the rising of [the] sun. 8And I was w[i]th her once more and she bore me a third son and I called his name Merari for I was bitter on his account particularly, for when he was born he was dying. And I was very bitter on his account since he was about to die, and I implored and beseeched on his account, and there was bitterness in everything. 9In the 40th year of my life she gave birth in the thi[rd] month. 10And I was with her once more and she conceived and bore me a daughter, and I named her Jochebed. I said when she was born to me, \u201cFor glory was she born to me, for glory for Israel.\u201d 11In the 64th year of my life she gave birth (or: she was born) on the first of the seventh month, after we enter[ed] Egypt.<\/p>\n Levi\u2019s Grandchildren and Great-Grandchildren<\/p>\n 12:1In the 1[6th] year, we [en]tered into the land of Egypt and for my sons [I took wives] from the daughters of my brothers at the time of marriageability of their times and there were [born] sons to them. 2The names of the sons of Gershon (were) Libn[i and] Shimei; and the names of the sons of Kohath (were) Amram and Izhar and Hebron and Uzziel; [and] the names of the sons of Merari (were) Mahli and Mushi. 3And Amram married my daughter Jochebed while I was still alive, in the 94[th] year of my life. 4And I called Amram\u2019s name, when he was born, Amram; for I said when he was born, \u201cThis one will raise up the people from the la[nd of Eg]ypt. Accordingly [his name] will be called the exalted pe[ople].\u201d 5On the same day he [was bo]rn, he and Jochebed my daughter. 6I was 18 years old when I entered the land of Canaan; and I was 18 when I killed Shechem and destroyed the workers of violence. 7I was 19 when I became a priest and 28 when I took a wife; 8I was 48 when we entered the land of Egypt, and I lived 89 years in Egy[pt]. 9And all the days of my life were 1[3]7 years and I saw my thi[rd] generation before I died.<\/p>\n Levi\u2019s Teaching: The Wisdom Poem<\/p>\n 13:1And in the [11]8th ye[ar] of my life, that is the ye[ar] in which my brother Joseph died, I called my child[ren and] their children and I began to instruct them concerning all that was on my mind. 2I spoke up and said to my chil[dren,<\/p>\n \u201cList]en to the word of your father Levi Visions of Amram<\/p>\n Andrew D. Gross<\/p>\n This Aramaic composition survives in five, and perhaps as many as seven, copies discovered in Cave 4 at Qumran. The storyline begins with Amram, father of Moses and Aaron, delivering a deathbed valediction about a vision he had received. This vision includes, among other things, strong elements of dualism, a theological element common among the sectarian compositions from Qumran. While this would certainly account for the multiple copies found within the Qumran library, scholars do not believe this to be a sectarian composition (as with all Aramaic texts discovered at Qumran). SUGGESTED READING<\/p>\n Drawnel, Henryk. \u201cThe Initial Narrative of the Visions of Amram and Its Literary Characteristics.\u201d RevQ 24 (2010): 517\u201354. TRANSLATION<\/p>\n Col. 1 (4Q545 frag. 1a)<\/p>\n 1. Cop[y of the book of the words of the visio]n of Amram, son of Qahat, son of Levi, al[l] Col. 2 (4Q544 frag. 1)<\/p>\n 1. Qahat (went) there to stay and dwell and build \u2026 many of the sons of my uncle together \u2026 Col. 3 (4Q544 frag. 1)<\/p>\n 12. \u2026 this [Watcher]: \u2018Who is she?\u2019 He said to me: \u2018This Wa[tcher?\u2026 Col. 6 (4Q545 frag. 4)<\/p>\n 14. \u2026 and I will explain to you your name[s] \u2026 4Q548<\/p>\n 9. I an[nou] nce to you [the] firm [pat] h. I will indeed inform y[ou \u2026 For all the Sons of Light] Song of Miriam<\/p>\n Sidnie White Crawford<\/p>\n This short poem appears in Dead Sea Scrolls manuscript 4Q365, which is part of a group of Hebrew manuscripts named Reworked Pentateuch (4Q158, 4Q364\u201367). These documents were copied no later than the early 1st century BCE. Reworked Pentateuch adds short exegetical comments into the received text of the Torah in order to illuminate an obscure passage or to fill a gap in the biblical narrative, making in essence an internal commentary on the Torah. The Song of Miriam fills one such gap. After Moses sings his Song at the Sea following the defeat of the Egyptians at the Sea of Reeds (Exod. 15:1\u201317), the text of Exodus continues, \u201cThen Miriam the prophetess, Aaron\u2019s sister, took a timbrel in her hand, and all the women went out after her in dance with timbrels. And Miriam chanted for them: \u2018Sing to the LORD, for He has triumphed gloriously; \/Horse and driver He has hurled into the sea.\u2019 \u201d<\/p>\n Significance<\/p>\n Miriam\u2019s short song parallels almost word for word the opening of Moses\u2019s song in Exod. 15:1. It is not surprising that later interpreters wondered if Miriam sang a longer song, containing more than the refrain of Moses\u2019s song. One answer, the Song of Miriam, appears here in 4Q365 and nowhere else in Jewish tradition, although, interestingly, Tg. Ps.-J. at Exod. 15:21 attributes very similar content to Miriam\u2019s song. Miriam\u2019s song is similar to other songs of triumph by biblical women, for example that of Deborah in Judg. 5.<\/p>\n SUGGESTED READING<\/p>\n Brooke, George. \u201cPower to the Powerless: A Long-Lost Song of Miriam.\u201d Biblical Archaeology Review 20 (1994): 62\u201365. TRANSLATION<\/p>\n 1. you despised [ Apocryphon of Joshua<\/p>\n Miriam Zangi and Hanan Eshel<\/p>\n Five different fragmentary manuscripts from Qumran (4Q123, 4Q378, 4Q379, 4Q522, and 5Q9), and one from Masada (MasParaJosh), are based on the Book of Joshua. Some scholars consider them to be copies of a single composition that has been named Apocryphon of Joshua. Together these fragments contain references to most of the chapters of the biblical book of Joshua, interspersed with prayers, blessings, and discourses, most of them placed in the mouth of Joshua.<\/p>\n Authorship and History<\/p>\n The extant Joshua manuscript copies all date from different parts of the 1st century BCE, but the work was probably authored during the 2nd century BCE. Though none of the fragments contains any terms characteristic of the literature authored by the Qumran community, several passages adopt ideas known only from the sectarian literature.<\/p>\n Significance<\/p>\n The Apocryphon of Joshua fragments present a good example of the interpretive technique known as \u201crewritten Bible,\u201d which was used widely in the Second Temple period. Such texts retell biblical narratives, sometimes sticking close to the texts but often \u201cfilling in gaps\u201d or giving background for the Bible\u2019s account. The Qumran Joshua fragments represent a wider tradition of retelling most of what we know today as the book of Joshua, answering such questions as the one addressed in the fragment presented here: why was the Tent of Meeting not brought to Jerusalem as a matter of course, given Deuteronomy\u2019s instructions to worship \u201cin the place your God shall choose\u201d (Deut 16:2, 6, 15\u201317)? Although some of the traditions in the Joshua fragments seem unique, others are echoed in Rabbinic Midrash, as will be noted in the commentary below.<\/p>\n GUIDE TO READING<\/p>\n We have chosen to present here a fragment of the manuscript 4Q522 (fragment 9 column 2, lines 1\u20133), the best preserved of the Joshua texts. It contains a reworking of the story in Joshua 9, telling of the deception of the Gibeonites, in the framework of a discourse by Joshua.<\/p>\n SUGGESTED READING<\/p>\n Berthelot, Katell. \u201cJoshua in Jewish Sources from the Second Temple Period.\u201d Meghillot 8\u20139, 2010, 97\u2013112 (Hebrew). TRANSLATION<\/p>\n 1 [ ] \u2026 [the Children of Israel] 8 [from ab]ove, [from the he]aven[ly ab]ode, [for] the friend of the Lo[rd] will dwell in safety and [the LORD will be his protector all] The Vision of Samuel<\/p>\n Andrew D. Gross<\/p>\n This composition was originally dubbed The Vision of Samuel because it mentions the biblical prophet Samuel\u2019s receiving of a vision from God. This vision, however, plays a rather small part in the extant portion of this text, and some scholars therefore prefer to call it The Samuel Apocryphon, which better accounts for the variety of content in the text. The text is known only from a single copy discovered among the Dead Sea Scrolls in Qumran Cave 4 (4Q160). This copy, which dates to approximately 100 BCE, is preserved in eight small fragments, only five of which provide enough text to reconstruct any sort of intelligible context. These five fragments can be grouped into three main sections: (1) Fragment 1 paraphrases the narrative in 1 Sam. 3:14\u201318, where Samuel receives a visitation from God announcing the end of the priestly house of Eli. (2) Fragments 3\u20135 preserve parts of three columns and include a prayer rendered in the first person that is presumably being delivered by Samuel himself. (3) Fragment 7 also appears to record the words of Samuel, speaking in the first person. This may be a valedictory address in which he reflects upon his life and service to God. SUGGESTED READING<\/p>\n Allegro, John. Qumr\u00e2n Cave 4.I (4Q158\u20134Q186), 77\u201380. DJD 5. Oxford: Clarendon, 1968. TRANSLATION<\/p>\n Fragment 1<\/p>\n 1[ Assur]edly, I have sw[orn to the] House [of Eli that the iniquity of] Fragments 3\u20135 ii<\/p>\n 2:1[\u2026 O my God, please listen to] your servant. I retained no strength until now, because Fragment 7<\/p>\n 1 [ ] may there be [ ] Pseudo-Ezekiel<\/p>\n Devorah Dimant<\/p>\n Pseudo-Ezekiel is the name given to a hitherto unknown writing discovered among the scrolls from Qumran. Six copies of this writing turned up in Cave 4 near the site of Qumran. The manuscripts originally assigned to this work were combined by John Strugnell with fragments from another work, now called the Apocryphon of Jeremiah C. But the fragments assigned Pseudo-Ezekiel are distinct in style and content from the Apocryphon fragments, for they mention Ezekiel by name, rewrite some of his canonical prophecies, and strive to imitate his scriptural style. Authorship and History<\/p>\n Although five or six copies of Pseudo-Ezekiel are extant, they yield a relatively small amount of text. However, in spite of the paucity of material, the surviving fragments of 4Q385 and 4Q386 furnish enough information to reconstruct part of six successive columns of 4Q385, all dealing with two eschatological themes: resurrection and the ingathering of the Israelites from the Diaspora to the Land of Israel. Significance<\/p>\n The exceptional interest of this Qumran document lies in the complex exegesis it weaves around the idea of resurrection. The surviving fragments preserve several reworked visions of Ezekiel. One section (4Q385 2\u20133; 4Q386 1 i 1\u201310; 4Q388 7 2\u20137) recounts in an abbreviated form the vision of the dry bones of Ezek. 37:1\u201314. It is presented as a divine reply to the prophet\u2019s query about the future reward for the righteous. By supplying such a question, the author transforms the vision into a revelation about the eschatological resurrection of the righteous as their reward. Pseudo-Ezekiel thus joins Dan. 12:2 in expressing the idea of the resurrection of the righteous and provides an early attestation to the understanding of Ezek. 37 in this way. In addition, the description of the blessing uttered by the resurrected people in 4Q385 2 8\u20139 and probably in 4Q385 12 seems to be based on Isa. 26:19 (\u201cAwake and sing [rannenu], you who lie in the dust\u201d\u2014all biblical translations from the King James version, sometimes slightly adapted), and thus indicates that already as early as the 2nd century BCE this Isaianic verse was also taken to refer to the same idea. 1. A concise quotation of a given biblical passage followed by a nonbiblical interpretation. The reworking of the vision of the dry bones illustrates this method. These techniques were prevalent in contemporary Jewish literature, in the Qumran scrolls as well as apocryphal and pseudepigraphic compositions. However, Pseudo-Ezekiel presents an unusual case since its author identifies himself with an authoritative, perhaps already canonical, prophet. In fact, Pseudo-Ezekiel is the only Hebrew prophetic pseude-pigraphon found at Qumran, or indeed anywhere else. None of the known Jewish apocalyptic works is attributed to one of the great classical prophets, whose writings are handed down to us in the Scriptures. There exist various aggadic elaborations of certain points in the careers of Isaiah, Jeremiah, and Ezekiel, but none constitute \u201crewritten prophecies\u201d as does Pseudo-Ezekiel. GUIDE TO READING<\/p>\n The manuscript sequence used in this commentary has been established on the basis of both physical data of the manuscripts and thematic links. Column 1 is represented by a few words from 4Q388 7 1\u20132; column 2 is formed by 4Q385 2+3, and partly overlaps 4Q386 1 i and 4Q388 7 2\u20137; column 3 is supplied by 4Q386 1 ii; column 4 is represented by 4Q386 1 iii, a sequence established by the succession of columns in this fragment. Column 5 is partly represented by 4Q385 4, which is connected to resurrection and therefore should follow column 4; part of column 6 is produced by 4Q385 6, which in lines 1\u20134 contains the conclusion of the theme of resurrection and therefore should follow column 5. The themes and exegesis recovered from this sequence show that the string of passages was based on Ezek. 37\u201339, and probably also Ezek. 43. SUGGESTED READING<\/p>\n Bauckham, R. \u201cA Quotation from 4Q Second Ezekiel in the Apocalypse of Peter.\u201d Revue de Qumran 15 (1992): 437\u201345. TRANSLATION<\/p>\n Fragments from Pseudo-Ezekiel<\/p>\n 4Q385 RECONSTRUCTED WITH PARALLELS FROM 4Q386 AND 4Q388, AND FRAGMENTS FROM 4Q391<\/p>\n Col. 1<\/p>\n ] and you will not d[ie]<\/p>\n Col. 2 (4Q385 2 [4Q386 1 i; 4Q388 7])<\/p>\n 1 [for I am the LORD] who redeems my people, giving unto them the covenant. [blank] 4Q385 3 1 Col. 3 (4Q386 1 ii)<\/p>\n 1 [lan]d and they shall know that I am the LORD.\u201d [blank] And he said to me, \u201cLook, Col. 4 (4Q386 1 iii)<\/p>\n 1 And on the poor he will not have mercy but he will bring (them?) to Babylon. And Babylon (will be) like a cup in the hand of the LORD, in [her] time Col. 5 (4Q385 4)<\/p>\n 1 [ ]instead of my grief Col. 6 (4Q385 6)<\/p>\n 1 and my people shall be [ ] 4Q391 9<\/p>\n 1 ] two of [ 4Q391 55<\/p>\n 1 ] the [ 4Q391 65<\/p>\n 1 ] \u2026 [ The Apocryphon of Ezekiel<\/p>\n Benjamin G. Wright III<\/p>\n The Apocryphon of Ezekiel survives in five citations of diverse character preserved in numerous Christian sources. All are attributed to the biblical prophet Ezekiel somewhere in their transmission history. If all five belonged to the same work, it is difficult to tell exactly what the entire document looked like. Scholars are not agreed, however, that all five must have originated in a single document. Josephus (Ant. 10.5.1), Epiphanius of Salamis (4th century CE; Panarion 64.70.5), and the Stichometry of Nicephorus (9th century CE but perhaps older) demonstrate that an apocryphal Ezekiel book did exist, and scholars find confirmation in what looks like a copy of at least part of it in Papyrus Chester Beatty 185 (4th century CE).<\/p>\n Authorship and History<\/p>\n Because of its fragmentary nature and the uncertainty of whether all of the fragments belong to one book, it is hard to say much about authorship. If there was one Greek Apocryphon, it likely (but not necessarily) came from a Jewish author. The Apocryphon\u2019s date, language, and place of origin remain uncertain as well. It could have been written either in Hebrew or in Greek, probably before the middle of the 1st century CE. The surviving fragments contain the themes of repentance, resurrection, and eschatological judgment, which may have characterized the entire work. The Apocryphon of Ezekiel might be related to 4QPseudo-Ezekiel, an apocryphal Ezekiel text in Hebrew from Qumran. A relationship is by no means assured, since other than similar themes and some intriguing similarities in language there is no verbal overlap between them.<\/p>\n Significance<\/p>\n The surviving fragments of the Apocryphon, together with the Qumran Ezekiel pseude-pigraphon, Pseudo-Ezekiel, testify to the tremendous vitality and variety of early Jewish literature, especially to the possible ways that the biblical prophets could be interpreted. That they were preserved as quotations in Christian writers underscores the difficulty of identifying and describing Jewish texts in these sources, but this example demonstrates the potential importance of later Christian writers, who preserved texts like the Apocryphon of Ezekiel. Moreover, in this case, the existence of Pseudo-Ezekiel exemplifies the problems associated with understanding how these traditions were transmitted from Jewish to Christian contexts and from one language to another.<\/p>\n SUGGESTED READING<\/p>\n Mueller, James R. The Five Fragments of the Apocryphon of Ezekiel: A Critical Study. Journal for the Study of the Pseudepigrapha Supplement 5. Sheffield: Sheffield Academic Press 1994. TRANSLATION<\/p>\n Fragment 1 (from Epiphanius of Salamis, Panarion 64.70.5\u201317)<\/p>\n 5\u201cFor the dead will rise and those in their tombs will be raised up,\u201d says the prophet. Lest I pass over in silence those things that were said by Ezekiel the prophet in his own apocryphon about resurrection, I will also quote them here. 6For when he narrates in riddles, he speaks about the just judgment in which body and soul participate together. \u201cA certain king maintained everyone in his kingdom as soldiers except for two civilians, one lame man and one blind man; and each lived separately and dwelt by himself. 7When the king made a wedding for his own son, he invited all those in his kingdom, but he neglected the two civilians, both the lame man and the blind man. They expressed anger to each other and conspired to carry out a plot against the king. 8The king had an orchard, and from afar the blind man spoke to the lame man and said, \u2018How much more would our morsel of bread have been with the multitudes invited to the merrymaking? Come, therefore, as he did to us, let us repay him.\u2019 But the other asked, \u2018In what way?\u2019 And he said, \u2018Let us go into his orchard and steal (or: destroy) the things there.\u2019 9But he said, \u2018How can I since I am lame and cannot walk?\u2019 But the blind man said, \u2018What can I myself do since I cannot see where I am going? But, let us devise a plan.\u2019 10After he (the lame man) had plucked grass that was nearby and plaited a rope, he threw it to the blind man and said, \u2018Grab hold and come along the rope to me.\u2019 When he had done that which he had been urged and had arrived, he said, \u2018Come, be feet to me and carry me, and I will be eyes to you and will guide you from above to the right and left.\u2019 11After they had done this, they went down into the orchard. Then, in the end, whether they acted wrongly or not, in any event their tracks were visible in the orchard. 12When the merrymakers had dispersed from the wedding and had gone down into the orchard, they were astounded to find the tracks in the orchard and reported them to the king saying, \u2018All are soldiers in your kingdom and there is no civilian. Whence, then, are tracks of civilians in the orchard?\u2019 13And he was amazed.\u201d The parable in the apocryphon, of course, speaks in human terms when it speaks in riddles, for God is ignorant of nothing. But the narrative says, \u201cHe (the king) sent for the lame man and the blind man, and he asked the blind man, \u2018Did you go down into the orchard?\u2019 But he said, \u2018O, LORD, you see our disability; you know that I cannot see where I am going.\u2019 14Then he went to the lame man and asked him, \u2018Did you go down into my orchard?\u2019 But he answered and said, \u2018O, LORD, do you wish to embitter my soul regarding my disability?\u2019 And then the trial is at an impasse. 15What then does the just judge do? Since he recognized the way in which both were joined together, he sets the lame man on the blind man and tries them both with scourges, and they cannot deny it. Each convicts the other. 16On the one hand, the lame man says to the blind man, \u2018Didn\u2019t you lift me up and carry me off?\u2019 On the other hand, the blind man says to the lame man, \u2018Didn\u2019t you yourself become my eyes?\u2019 17In this way, the body is joined with the soul and the soul with the body to be convicted of their common deeds, and the final judgment of the works accomplished, whether good or bad, is with regard to both, body as well as soul.\u201d<\/p>\n Fragment 2 (from 1 Clement 8.3)<\/p>\n \u201cRepent, O house of Israel, from your lawlessness,\u201d I said to the children of my people. \u201cIf your sins be from the earth up to the heaven and if they be redder than scarlet and blacker than sackcloth and you turn to me with your whole heart and say, \u2018Father,\u2019 I will listen to you as a holy people.\u201d<\/p>\n Fragment 3 (from Tertullian, On the Flesh of Christ 23)<\/p>\n She has given birth and not given birth.\u2026 We read in Ezekiel of a heifer that has given birth and not given birth.<\/p>\n Fragment 4 (from Justin Martyr, Dialogue with Trypho 47.5)<\/p>\n In those things in which I discover you, by (or: in) them will I judge (you).<\/p>\n Fragment 5 (from Papyrus Chester Beatty 185, Fragment 1 verso, lines 1\u201319)<\/p>\n 1[The one who wandered] you did not turn back [and the one 2who was troubled] you did not heal [and 3you made] my people wander [from 4the] good [pasture] and go [into 5thistles] and thorns instead of [pasture and 6you did not] keep my com[mandment 7but every shep]herd of yours opened [his mouth 8and many] became food [for them. 9But] see, I will judge [ram 10against ram] and bull against bull. [And 11the lame] I will bind up and 12I [will heal the troubled]. And the one that wanders [I will 13turn back], and I will shepherd them [and I will give them 14rest] upon [my] holy mountain. And [I 15will be] a shepherd for them [and I will be near 16to them as the] garment of [their skin. And 17they will call upon] me [and I will say, \u201cBehold, I 18am here.\u201d If they cross over,] they will not [19slip, says the LORD].<\/p>\n The Letter of Jeremiah<\/p>\n Steven D. Fraade<\/p>\n The Letter (or Epistle) of Jeremiah belongs among the books of the Septuagint (LXX) that were not included in the canon of the Hebrew Bible, but are included in the canons of some Christian Bibles. In some ancient versions it either follows or is attached to (as chapter 6 of) 1 Baruch, with which it has no direct literary connection, but shares a similar chronological and geographical setting. In other versions, it follows Lamentations, similarly ascribed to Jeremiah, preceding Ezekiel. Except for its superscription (v. 1), there is no reason to suppose that it is either a letter or that it was written by the prophet Jeremiah. It is so framed by the superscription, most likely under the influence of Jer. 29:1\u201323, which speaks of a letter from Jeremiah to the exiles in Babylonia. Whereas Jer. 29 speaks of a letter to those already in exile (following 597 BCE), the Letter is framed in v. 1 as anticipating that exile. Authorship and History<\/p>\n While the Letter is universally acknowledged by scholars not to have been authored by the prophet Jeremiah, determining its actual author, date, and historical circumstances of composition is impossible based on internal criteria alone. Some scholars date it to the 2nd\/1st century BCE, for two reasons: (1) The Letter may be referred to in 2 Macc. 2:1\u20133, a section commonly dated to the 2nd century BCE. (2) A Greek fragment discovered among the Dead Sea Scrolls, dated to the 1st century BCE, has been claimed to contain a small section of Ep. Jer. 43\u201344. More recently, D. Dimant has suggested that the Letter (like 2 Macc. 2:1\u20133 and 1 Baruch) may be related, whether directly or indirectly, to the Apocryphon of Jeremiah C, discovered in fragmentary form among the Dead Sea Scrolls. This would suggest that our text is part of a larger corpus of texts, framed as letters attributed to Jeremiah, circulating in the 2nd and 1st centuries BCE. Significance<\/p>\n The Letter of Jeremiah is one of several examples of how Jewish communities in the Hellenistic age looked back to the figure of Jeremiah (or his scribal confidant Baruch) for prophecies or homilies, beyond those contained within the book of Jeremiah itself, that would speak to their own condition of continued \u201cexile,\u201d that is, subjugation to foreign powers and cultures. In the absence of a contemporary prophetic figure of Jeremiah\u2019s revelatory authority, they reworked received prophetic teachings that warned of the folly and uselessness of idolatry, so as to address anew the cultural threats posed by the surrounding non-Jewish cultures and to give renewed voice to their hopes for ultimate divine restoration to their native land and worship and of political sovereignty. GUIDE TO READING<\/p>\n The literary quality of the Letter has been frequently disparaged, its poor Greek perhaps being due to its translation from a Hebrew original that has not survived. Even so, its repetitive nature, saying much the same thing over and over again, has been criticized as being unappealing and rhetorically ineffective. These have been cited as explanations for the fact that it does not appear to have been taken seriously by either later Judaism or Christianity.<\/p>\n SUGGESTED READINGS<\/p>\n Ball, Charles James. \u201cThe Epistle of Jeremy.\u201d In The Apocrypha and Pseudepigrapha of the Old Testament, ed. R. H. Charles, 1:596\u2013611. Oxford: Clarendon, 1913. TRANSLATION<\/p>\n 1A copy of a letter that Jeremiah sent to those who were to be taken to Babylon as exiles by the king of the Babylonians, to give them the message that God had commanded him.<\/p>\n The People Face a Long Captivity<\/p>\n 2Because of the sins that you have committed before God, you will be taken to Babylon as exiles by Nebuchadnezzar, king of the Babylonians. 3Therefore when you have come to Babylon you will remain there for many years, for a long time, up to seven generations; after that I will bring you away from there in peace. 4Now in Babylon you will see gods made of silver and gold and wood, which people carry on their shoulders, and which cause the heathen to fear. 5So beware of becoming at all like the foreigners or of letting fear for these gods possess you 6when you see the multitude before and behind them worshiping them. But say in your heart, \u201cIt is you, O LORD, whom we must worship.\u201d 7For my angel is with you, and he is watching over your lives.<\/p>\n The Helplessness of Idols<\/p>\n 8Their tongues are smoothed by the carpenter, and they themselves are overlaid with gold and silver; but they are false and cannot speak. 9People take gold and make crowns for the heads of their gods, as they might for a girl who loves ornaments. 10Sometimes the priests secretly take gold and silver from their gods and spend it on themselves, 11or even give some of it to the prostitutes on the terrace. They deck their gods out with garments like human beings\u2014these gods of silver and gold and wood 12that cannot save themselves from rust and corrosion. When they have been dressed in purple robes, 13their faces are wiped because of the dust from the Temple, which is thick upon them. 14One of them holds a scepter, like a district judge, but is unable to destroy anyone who offends it. 15Another has a dagger in its right hand, and an ax, but cannot defend itself from war and robbers. 16From this it is evident that they are not gods; so do not fear them. and all the hills were lower. 4. And one said to me: \u201cRemain here until you have seen everything which is coming upon these elephants and camels and asses, and upon the stars, and upon all the bulls.\u201d 88:1. And I saw one of those four who had come out first, how he took hold … <\/p>\n
\nand I opened my mouth and spoke.
\n2And I stretched out the fingers of my hands and my hands
\nfor truth over against (or: toward) the holy ones,
\nand I prayed and said,
\n3\u201cMy LORD, you know all hearts,
\nAnd you alone understand all the thoughts of minds.
\n4And now my children are with me,
\nAnd grant me all the paths of truth.
\n5Make far from me, my LORD, the unrighteous spirit,
\nand evil thought and fornication,
\nand turn pride away from me.
\n6Let there be shown to me, O LORD, the holy spirit,
\nand grant me counsel and wisdom and knowledge and strength,
\n7in order to do that which is pleasing to you
\nand find favor before you,
\n8and to praise your words with me, O LORD.
\n[\u2026] that which is pleasant and good before you.
\n9And let not any satan have power over me,
\nto make me stray from your path.
\n10And have mercy upon me, my LORD, and bring me forward,
\nto be your servant and to minister well to you.
\n11so that the wall of your peace is around me,
\nand let the shelter of your power shelter me from every evil.
\n12Wherefore, giving over even lawlessness,
\nwipe it out from under the heaven,
\nand end lawlessness from the face of the earth.
\n13Purify my heart, LORD, from all impurity,
\nand let me, myself, be raised to you.
\n14And turn not your countenance aside from the son of your servant Jacob.
\nYou, O LORD, blessed Abraham my father and Sarah my mother.
\n15And you said (that you would) give them a righteous seed blessed forever.
\n16Hearken also to the prayer of your servant
\nLevi to be close to you,
\n17And make (me) a participant in your words,
\nto do true judgment for all time,
\nme and my children for all the generations of the ages.
\n18And do not remove the son of your servant
\nfrom your countenance all the days of the world.\u201d
\nAnd I became silent still continuing to pray.<\/p>\n
\n4Then I was shown visions [\u2026] in the vision of visions 5and I saw the heaven[s \u2026] beneath me, high until it reached the heaven[s \u2026] to me the gates of heaven, and an angel [\u2026 7] from that they were third [\u2026] to your so] ns the kingdom of priesthood is greater than the kingdom [\u2026] to the [Most H]igh G[o]d [\u2026 8] until you [\u2026] you will rule until [\u2026]. ask [\u2026] 9peace, and all choice firstfruits of the whole earth for food. And for the kingdom of the sword (there is) fighting and battle and chase and toil and conflict and killing and hunger. 10Sometimes it shall eat and sometimes it shall hunger, and sometimes it shall toil and sometimes it shall rest, sometimes it shall sleep and sometimes lie awake. 11Now, see how we made you greater than all (alternative text, preserved in 4QLevia: h]ow I loved you more than all flesh[) and how we gave you the anointing (or: greatness) of eternal peace.
\n12And those seven departed from me. 13And I awoke from my sleep. Then I said, \u201cThis is a vision and like this (vision), I am amazed that I should have any vision at all.\u201d And I hid this too in my heart and I revealed it to nobody.<\/p>\n
\n13And offer a sacrifice to the LORD of every clean beast and clean bird. 14And offer the first of all firstfruits and of wine. And you shall salt every sacrifice with salt.<\/p>\n
\n4And now, child, I rejoice that you were elected for the holy priesthood, and to offer sacrifice to the Most High LORD, to do as is proper, according to that instruction. 5Whenever you receive a sacrifice to carry out before the LORD from any flesh, accept in addition according to the reckoning of the wood thus, as I command you, and the salt and the fine flour and the wine and the frankincense accept in addition from their hands for all animals.
\n6Each time whenever you go to the altar, wash your hands and feet; and whenever you come out of the sanctuary, let no blood touch your garment. Be not connected with it on that same day. 7And wash your hands and feet thoroughly from all flesh, 8and let not any blood or any soul be seen upon you, for blood is soul in the flesh. 9And if in your house \u2026 yourself, to eat any flesh, hide its blood in the earth first, before you eat of the flesh so that you should no longer eat in the presence of blood. 10For thus my father Abraham commanded me for thus he found in the writing of the book of Noah concerning the blood.
\n11And now, beloved child, as I say to you, you are beloved of your father and holy to the Most High LORD. And you will be more beloved than all your brothers. 12And blessing shall be pronounced by your seed upon the earth and your seed shall be entered in the book of the memorial of life for all eternity. 13And your name and the name of your seed shall not be annihilated for eternity. 14And now, child, Levi, your seed shall be blessed upon the earth for all generations of eternity.\u201d<\/p>\n
\nand pay attention to the instructions of God\u2019s friend.
\nI instruct you, my sons,
\nand reveal the truth to you, my beloved.
\n3May truth be the essence of all your acts
\nand it will be with you forever.
\nIf you s[o]w righteousness and truth,
\nyou will bring in a blessed and good harvest.
\nHe who sows good brings in a goodly (harvest),
\nand he who sows evil, his sowing turns against him.
\n4And now, my sons,
\n
\nand may wisdom be eternal glory for you.
\n5For he who learns wisdom
\nwill (attain) glory through it,
\nbut he who despises wisdom
\nwill become an object of disdain and scorn.
\n6Observe, my children, my brother Joseph
\n[who] taught reading and writing and the teaching of wisdom,
\nfor honor and for majesty; and kings
\n7[\u2026]
\nand] do not be lax in the study of wisdom,
\n[and do n]ot lea[ve her paths].
\na man who studies wisdom,
\nAll [h]is days are l[ong]
\nand hi[s reputa]tion grows great.
\n8To every la[nd] and country to which he will go,
\nhe has a brother and a friend therein,
\nHe is [not a]s a stranger in it,
\nand he is not li[ke] a stranger therein,
\nand not like a scoundr[el] in it [\u2026]
\n9Since all of them wi]ll accord him honor because of it,
\n[si]nce all wish to learn from his wisdom.
\n[His] friends are many
\nand his well-wishers are numerous.
\n10And they seat him on the seat
\nin order to hear his wise words.
\nWisdom is a great wealth of honor for those familiar with it
\nand a fine treasure to all who acquire it.
\n11If there will come mighty kings and a great army
\nand cavalry accompanied by many chariots\u2014
\nand they will seize the possessions of land and country
\nand will plunder that which is in them,
\n12(Yet) the treasure houses of wisdom they will not plunder,
\nAnd they will not find its hidden places
\nand they will not enter its gates,
\nand will not [ ] its go[o]d things [
\nand will not] be able to conquer its walls [ ]
\nand will not [
\nand will not] see its treasure.
\n13Its treasure [
\nand it is priceless [
\nHe who seeks wisdom, [
\nwis]dom [ ]
\nto hide it from him [
\n14and not lack[in]g [ ] all who seek [it
\nand truth [ ]
\n15And now, my sons, reading and writing and the teaching of wi[sdo]m which I
\nlea[rned [ ] I saw \u2026 [ ] you will inherit them
\n[ ] great you will give
\n[gl]ory
\n16[blank] \u2026 [ ] even in books
\nI re[ad] heads and judges
\nknows [ ] and servants
\n[ ] even priests and kings
\n[ ] your kingdom
\nwill be [gl]ory and there is no end
\nfo[rever] will pass [not] from you until all
\nin [habitants] in great glory.\u201d<\/o><\/he><\/of><\/teach><\/p>\n
\nThe narrative context preserved at the text\u2019s beginning allows us to classify this composition as a testament, a popular genre in biblical and post-biblical literature, prompting some scholars to refer to it as the Testament of Amram. On the other hand, the extant fragments of this text actually preserve its ancient title, a rarity among the Qumran materials, and most scholars prefer to use that title, namely, the Vision (s) of Amram. Josephus (Ant. 2:210\u2013216) also records a tradition about Amram being the recipient of divine visions.
\nThe Visions of Amram forms part of a trilogy of works, together with the Testament of Levi and the Testament of Kohath (both also preserved at Qumran), concerning the priestly patriarchs leading up to the generation of Aaron and Moses.
\nThe five manuscripts that indisputably belong to the work (officially designated 4Q543\u2013547) preserve parts of at least eight columns. \u00c9mile Puech, who edited the editio princeps of the Visions, tentatively identifies the two manuscripts officially designated as 4Q548 and 4Q549 as two additional copies of it. While the extant portions of these first five manuscripts overlap in numerous places, none of the fragments of these latter two manuscripts appear to overlap with any of the other ones.
\nPuech dates the manuscripts paleographically to the latter half of the 2nd century BCE (4Q543, 544, 547), the first half of the 1st century BCE (4Q545 and 546), and the latter half of the 1st century BCE (4Q548 and 549).<\/p>\n
\nDuke, Robert. \u201cMoses\u2019 Hebrew Name: The Evidence of the Vision of Amram.\u201d DSD 14 (2007): 34\u201348.
\n\u2014\u2014\u2014. The Social Location of the Visions of Amram (4Q543\u2013547). New York: Peter Lang, 2010.
\nGoldman, Liora. \u201cDualism in the Visions of Amram.\u201d RevQ 24 (2010): 421\u201332.
\nHogeterp, Albert L. A. \u201cBelief in Resurrection and Its Religious Settings in Qumran and the New Testament.\u201d In Echoes from the Caves: Qumran and the New Testament, edited by Florentino Garc\u00cda Mart\u00cdnez, 299\u2013320. STDJ 85. Leiden: Brill, 2009.
\nMilik, J\u00f3sef T. \u201c4Q Visions de Amram et une citation d\u2019Orig\u00e8ne.\u201d RB 79 (1971): 77\u201397.
\n\u2014\u2014\u2014. \u201c\u00c9crits pr\u00e9ess\u00e9niens de Qumr\u00e2n: D\u2019H\u00e9noch \u00e0 Amram.\u201d In Qumr\u00e2n: sa pi\u00e9te, sa th\u00e9ologie et son milieu, edited by Mathias Delcor, 91\u2013106. BETL 46. Paris: Ducolot\/Leuven University Press, 1978.
\nPuech, \u00c9mile. Qumran Grotte 4. XXII. Textes aram\u00e9ens, premi\u00e8re partie 4Q529\u2013549, 283\u2013405. DJD 31. Oxford: Clarendon, 2001, 283\u2013405, Pls. 16\u201322.
\nStone, Michael E. \u201cAmram.\u201d Encyclopedia of the Dead Sea Scrolls, 1:23\u201324. New York: Oxford University Press, 2000.
\nVanderKam, James C. \u201cJubilees 46:6\u201347:1 and 4QVisions of Amram.\u201d DSD 17 (2010) 141\u2013158.
\nVermes, Geza. The Complete Dead Sea Scrolls in English, revised edition. New York: Penguin, 2004.<\/p>\n
\n2. that [he has explained to his] sons and \u2026 on the day of [his] death, in the year
\n3. one hundred and thirty-six\u2014this is the year of his death\u2014in the year one hundred
\n4. and fifty-two of the exile of [I]srael in Egypt. Also it came to him \u2026
\n5. and call Uzziel, his younger brother, [and gav]e him Mir[i]am,
\n6. his thirty-year-old daughter for wife. He made her wedding feast last seven [day]s
\n7. and he ate and drank at her wedding feast and rejoiced. Then, when the [d]ays of the wedding
\n8. feast came to an end, he sent out to call Aaron, his about t[wenty]-year-old
\n9. son, [and said] to him, \u2018My son, call to me the messengers, your brothers, from the house of \u2026\u2019<\/p>\n
\n2. a man as our work was very great until the dead would be buried. [blank] In the year of my beginning, when the news of a war became worrying, with my consent our company returned to the land of Egypt and I went to bury them
\n3. and they did not build the tombs of our fathers. And my father Qahat and my wife Jochebed left me to stand and build and provide them with all their needs from the land of Canaan. And we stayed in Hebron
\n4. while we were building. [blank] A war broke out between the Philistines and the Egyptians and the Philistines and Canaanites defeated the Egyptians
\n5. and they closed the fr[ontiers] of Egypt. And it was impossible [for Jochebed, my wife, to go from Egypt to Canaan]
\n6. for forty-one years. And we could not return to Egypt. Therefore [we could] not \u2026 [the war]
\n7. between Egypt and Canaan and the Philistines. And during all this, [Jochebed] my wi[fe, was away from me in the land of Egypt \u2026 my post \u2026 for] she was [not] with me.
\n8. And I did [not] take ano[ther] wife. [blank] Women \u2026
\n9. all, that I would return to Egypt in peace and would see the face of my wife. [I saw Watchers]
\n10. in my vision, a dream vision [blank] And behold two (of them) argued about me and said \u2026
\n11. and they were engaged in a great quarrel concerning me. I asked them: \u2018You, what are you \u2026 thus \u2026 [about me?\u2019] They answered and [said to me: \u2018We
\n12. have been made m]asters and rule over all the sons of men.\u2019 And they said to me: \u2018Which of us do you [choose \u2026? I raised my eyes and saw
\n13. one of them. His looks were frightening [like those of a vi]per, and his [ga]rm[en]ts were multicolored and he was extremely dark \u2026
\n14. And afterward I looked and behold \u2026 by his appearance and his face was like that of an adder, and he was covered with \u2026
\n15. together, and over his eyes \u2026<\/p>\n
\n13. [and his three names are Belial, Prince of Darkness] and Melkiresha. [blank] And I said: \u2018My LORD, what ru[le] \u2026\u2019
\n14. [And he said to me] \u2026 [and all his paths are dark] ness, and all his work is darkness, and he is \u2026 in darkness \u2026
\n15. you see. And he rules over all darkness \u2026
\n16. and I rule over all light and al[l] \u2026<\/p>\n
\n15. [that] he wrote for Moses. And also about A[aron] \u2026
\n16. I will explain to you the mystery of his worshipping. He is a holy priest [to the Most High God. Also]
\n17. all his seed will be holy in all the generations of e[ternity] \u2026
\n18. The seventh of the men of (God\u2019s) good will [he will be] called and he will be said \u2026
\n19. and will be chosen as a priest forever \u2026 [blank]<\/p>\n
\n10. will shine, [and all the Sons] of Darkness will be dark. [For all the Sons of Light] \u2026
\n11. and by all their knowledge they will \u2026 And the Sons of Darkness will be removed \u2026
\n12. For every fool and wick[ed will be dar]k and every [sag]e and upright will shine. [For all the Sons of Light]
\n13. [will g]o to the light, to \u2026 and all the Sons of Dar[kness go toward death]
\n14. and perdition \u2026 The people shall have brightness \u2026 and they will explain to th[em] \u2026<\/p>\n
\nCrawford, Sidnie White. \u201cTraditions about Miriam in the Qumran Scrolls.\u201d In Women and Judaism, edited by L. J. Greenspoon, R. Simkins, and J. Cahan, 33\u201344. Studies in Jewish Civilization 14. Omaha: Creighton University Press, 2003.
\nTov, Emanuel, and Sidnie White. \u201c365. 4QReworked Pentateuchc (Pls. 22\u201332).\u201d In Qumran Cave 4.VIII, Parabiblical Texts, Part 1, edited by H. W. Attridge, et al., in consultation with J. C. VanderKam, 255\u2013318. Discoveries in the Judaean Desert 13. Oxford: Clarendon, 1994.<\/p>\n
\n2. for the majesty of [
\n3. You are great, O deliverer [
\n4. the enemy\u2019s hope has perished, and he is for[gotten (or: has cea[sed)
\n5. they have perished in the mighty waters, the enemy[
\n6. Praise him who raises up, a ransom you gave[
\n7. [who has] done glorious things [<\/p>\n
\nDimant, Devorah. \u201cThe Apocryphon of Joshua\u20144Q522 9 ii: A Reappraisal.\u201d In Emanuel: Studies in Hebrew Bible Septuagint and Dead Sea Scrolls in Honor of Emanuel Tov, edited by S. M. Paul, R. A. Kraft, et. al., 179\u2013204, SuppVT 94. Leiden: Brill, 2003.
\n\u2014\u2014\u2014. \u201cBetween Sectarian and Non-Sectarian: The Case of the Apocryphon of Joshua.\u201d In Reworking the Bible: Apocryphal and Related Texts at Qumran, edited by E. G. Chazon, D. Dimant, and R. A. Clements, 105\u201334. Leiden: Brill, 2005.
\nEshel, Hanan. \u201cThe Historical Background of the Pesher Interpreting Joshua\u2019s Curse on the Evildoers of Jericho.\u201d RevQ 15 (1990): 409\u201320.
\n\u2014\u2014\u2014. \u201cA Note on a Recently Published Text: The \u2018Joshua Apocryphon.\u2019 \u201d In The Centrality of Jerusalem: Historical Perspectives, M. Poorthius and Ch. Safrai, 89\u201393. Kampen: Peeters, 1996.
\nNewsom, Carol. \u201cThe Psalms of Joshua from Qumran Cave 4.\u201d JJS 39 (1988): 56\u201373.
\nPuech, Emile. \u201cLa Pierre de Sion et l\u2019autel des Holocaustes d\u2019apres un manuscript hebreu de la grotte 4.\u201d RB 99 (1992): 676\u201396.
\nQimron, E. \u201cConcerning \u2018Joshua Cycles\u2019 from Qumran (4Q522).\u201d Tarbiz 63 (1994): 503\u20138 (Hebrew).
\nTalmon, Shmaryahu. \u201cFragments of a Joshua Apocryphon-Masada 1039\u2013211.\u201d JJS 47 (1996): 126\u201339.
\nTov, Emanuel. \u201cThe Rewritten Book of Joshua as Found at Qumran and Masada.\u201d In Biblical Perspectives: Early Use and Interpretation of the Bible in Light of the Dead Sea Scrolls, 233\u201356, STDJ 28. Leiden: Brill, 1998.<\/p>\n
\n2 w[ill] not [come t] o [Zi]on to install there the Tent of Mee[ting until]
\n3 the times [will pass], for behold, a son will be born to Jesse son of Perez son of Ju[dah and it will be he who will seize]
\n4 the rock of Zion and will dispossess from there
\n5 to build
\n6 cedar trees and junipers he will bring [from] Lebanon to build it, and his youngest son [will build it, and he]
\n7 will minister there first, grace will come upon him from [the LORD] and He will [wa]nt him and [bless him]<\/the><\/all><\/p>\n
\n9 [the] days. With him He will dwell forever. But now the Amorites are there and the Canaanit[es amidst us are]
\n10 dwelling, for they led me to sin because I did not seek th[e dec]ision of the [Urim and Tumim]
\n11 from you and they deceived me, and beh [o]ld I made them slaves of s[laves to Is]rae [land to the altar of the LORD]
\n12 and now let us in [st]all the T[ent of Mee]ting far from the [Amorites and the Canaanites. And]
\n13 Eleazar [and Joshu]a [carried] the T[ent of Mee]ting from Beth[el to Shiloh]<\/p>\n
\nIn his prayer, Samuel intercedes on Israel\u2019s behalf, a role for which he was uniquely qualified. In both biblical and postbiblical literature, Samuel is depicted as having access to God to an extent equaled only by Moses (see Jer. 15:1 and Ps. 99:6). Furthermore, he was regarded as a leader of unimpeachable integrity who served Israel well, both in religious and military affairs (see 1 Sam. 7). In Rabbinic tradition, Samuel had a reputation as a powerful intercessor with God. According to one tradition, God had wanted to kill Saul for his transgressions during the Amalekite war (1 Sam. 15), but Samuel successfully interceded on his behalf, saying that Moses and Aaron were spared from having their handiwork destroyed during their lifetime and he wished the same would be true for him. Presumably, it was because of Samuel\u2019s role as a powerful intercessor that the author of The Vision of Samuel chose him as his protagonist. Unfortunately, we can only speculate as to what crisis may have prompted the author to compose this text or even who this author may have been.<\/p>\n
\nJassen, Alex P. \u201cIntertextual Readings of the Psalms in the Dead Sea Scrolls: 4Q160 (Samuel Apocryphon) and Psalm 40.\u201d RevQ 22 (2006): 403\u201330.
\n\u2014\u2014\u2014. \u201cLiterary and Historical Studies in the Samuel Apocryphon (4Q160).\u201d JJS 59 (2008): 21\u201338.
\nPolak, Frank. \u201cSamuel.\u201d In Encyclopedia of the Dead Sea Scrolls, 2:822\u201323. New York: Oxford University Press, 2000.
\nStrugnell, John. \u201cNotes en marge du volume V des \u2018Discoveries in the Judaean Desert of Jordan.\u2019 \u201d RevQ 7 (1970): 252\u201355.<\/p>\n
\n2[the House of Eli can never be expiated by sacrifice or offering forever. And] Samue[l] heard the wo[rd of the LORD]
\n3[ And] Samuel was lying before Eli, and he arose and opened the d [oors of the House of the LORD]
\n4[in the morning. And Samuel was afraid] to tell the oracle to Eli. But Eli responded and [said \u201cSamuel, my son.\u201d]
\n5[He said, \u201cHere I am.\u201d Eli said, \u201cTe] ll me the vision of God. Do not [withhold (it) from me. May God do thusly]
\n6[to you and may he add] if you withhold from me (one) w[ord from all the words that]
\n7[he spoke in your ears.\u201d And] Samuel [told him everything, and did not withhold from him (anything).]<\/p>\n
\n2[\u2026 let them be] gathered unto your nation, O my God, and be of assistance to it. Raise it up
\n3[from the pit of desolation \u2026 save them] from the miry bog, [set up their fe]et [and] establish for them a rock beforehand. For it (i.e., your people) is your praise
\n4[above all the nat] ions. Let your nation take shelt[er in your house], and \u2026 and in time of the wrath of the enemies of your nation, (your) splendor shall magnify,
\n5[and] in the lands and the seas [your glory shall increase, and] your fear (shall be) upon every [god, every nation] and kingdom. And all the nations of your lands shall know [that]
\n6you created [them \u2026] the multitude shall [un]derstand that this is your nation [ ]
\n7[ ] your [sanc]tified ones whom you sanctified [ ]<\/p>\n
\n2 [ ] I dwelt with him my appointed time and joined myself to him from [my youth]
\n3 [ ] I [did not] solicit her\/its favor by means of property, wealth, or bribery [ ]
\n4 [ ] my lord, and I chose to lie before [Eli\u2019s\/his] couch [ ]<\/p>\n
\nIt appears that the original work followed the sequence of biblical Ezekiel. Some of the fragments rewrite and interpret two of the visions contained in the canonical Ezekiel: the vision of the chariot (merkabah) (Ezek. 1) and the vision of the dry bones (Ezek. 37:1\u201314). Most of the biblical materials included in the surviving fragments are styled as prophecies of the last days, presented as dialogues between God and the prophet Ezekiel, in which God answers Ezekiel\u2019s queries concerning the visions he has been shown. The scroll 4Q391 version contains exchanges with the elders of Israel and perhaps scenes of the eschatological Temple, based on the descriptions found in Ezek. 40\u201348.<\/p>\n
\nEschatological issues were central in the thinking of the Qumran community, but Pseudo-Ezekiel contains none of the terminology and ideas distinctive of the literature produced by that community. Thus, Pseudo-Ezekiel cannot be assigned with certainty to that body of literature. Yet the fact that several copies of this writing were housed in Qumran Cave 4 indicates that the members of this community read and studied it. The oldest copy of this work, 4Q391, is dated to the last quarter of the 2nd century BCE; given the many affinities of Pseudo-Ezekiel with writings of the 2nd century BCE, the present work should be assigned to this same century at the latest. Accordingly, the historical events alluded to in column 3 cannot refer to developments later than this.<\/p>\n
\nIn later Jewish and Christian exegesis, both Isa. 26:19 and Ezek. 37:1\u201314 were considered biblical prooftexts for the belief in resurrection. Pseudo-Ezekiel shows that such an understanding goes back to Jewish tradition of the 2nd century BCE at the latest. Another fragment, 4Q385 4, quotes God\u2019s consent to grant Ezekiel\u2019s request to hasten the days in order to speed up Israel\u2019s redemption. Together with the reinterpretation of the vision of the dry bones, 4Q385 4 shows the author\u2019s concern with things to come at the final stages of history. Another surviving piece reproduces with slight changes the merkabah vision of Ezek. 1:5\u201322 (4Q385 6 5\u201314). References to this vision appear also in 4Q391 65 4. The vision is related to another Qumran composition describing the heavenly hosts, the so-called Angelic Liturgy, or Songs of the Sabbath Sacrifices (4Q400\u20134Q407), and is related to the history and development of the later genres of hekhalot literature (dealing with the ascension to the heavenly realm and the merkabah). 4Q391 also contains remnants of a description of the Temple, apparently corresponding to the vision of the Temple shown to Ezekiel according to Ezek. 40\u201343. Another vision (in 4Q386 1 ii\u2013iii)\u2014this time a nonbiblical one\u2014forecasts destruction and desolation for Egypt, as well as military battles to take place in Babylon. These details appear to refer to historical events in Ptolemaic Egypt and Syria-Mesopotamia under the Seleucids during the 2nd century BCE. However, their fragmentary state and allusive language makes it difficult to identify their precise import.
\nThe present composition reworks the canonical prophecies of Ezekiel by two methods:<\/p>\n
\n2. A free composition occasionally using biblical formulas. Such is, for instance, the passage concerning the \u201chastening\u201d of the times (4Q385 4).<\/p>\n
\nThis is all the more striking in that unlike the Hebrew Pseudo-Ezekiel, most of the pseude-pigraphic works found among the Qumran scrolls were composed in Aramaic and are attributed to nonprophetic figures, antediluvian heroes (Enoch), the patriarchs (Levi, Qohat, Amram), Daniel, or anonymous seers. It is therefore notable that stylistic and literary affinities link Pseudo-Ezekiel to the later apocalyptic books 4 Ezra and 2 Baruch, both of which were probably written in Hebrew around 100 CE. Such links suggest that 4 Ezra and 2 Baruch drew from an older Hebrew literary tradition, created for apocalyptic writings and at home in the Land of Israel, reflected in the earlier Pseudo-Ezekiel.<\/p>\n
\n4Q391 is a papyrus copy so fragmentary that no sequence of columns may be reconstructed. However, the Ezekiel connection is clear, for the fragment includes a reference to the vision near the river Chebar (4Q391 65 4; cf. Ezek. 1:3; 3:23; 10:15, 20). This manuscript also mentions the prophet being questioned by a group of people (4Q391 55 5), referring perhaps to situations similar to Ezek. 14:1; 20:1. Some description of the Temple was also part of this manuscript (4Q391 65 6\u20138), corresponding to Ezek. 40\u201343. The fragments of 4Q391 contain first person singular verbs (9 3; 20 2; 36 2; 65 4; F 3) or pronouns (55 5; 62 ii 4), indicating that the prophet is still speaking in this autobiographic style.<\/p>\n
\nDimant, D. \u201c4Q386 ii\u2013iii: A Prophecy on Hellenistic Kingdoms?\u201d Revue de Qumran 18 (1998): 511\u201329.
\n\u2014\u2014\u2014. Qumran Cave 4.XXI: Parabiblical Texts, Part 4: Pseudo-Prophetic Texts, 7\u201351. Discoveries in the Judaean Desert [DJD] 30. Oxford: Clarendon, 2001.
\n\u2014\u2014\u2014. \u201cPseudo-Ezekiel and the Apocryphon of Jeremiah C in Perspective.\u201d Revue de Qumran 25 (2011): 17\u201339.
\n\u2014\u2014\u2014. \u201cResurrection, Restoration and Time-Curtailing in Qumran, Early Judaism, and Christianity.\u201d Revue de Qumran 19 (2000): 527\u201348.
\nEshel, H. The Dead Sea Scrolls and the Hasmonean State, 151\u201360. Grand Rapids MI: Eerdmans; Jerusalem: Yad Ben-Zvi, 2008.
\nKister, M. \u201cBarnabas 12:1, 4:3 and 4Q Second Ezekiel.\u201d Revue biblique 97 (1990): 63\u201367.
\nKister, M., and E. Qimron. \u201cObservations on 4QSecond Ezekiel (4Q385 2\u20133).\u201d Revue de Qumran 15 (1992): 595\u2013602.
\nPuech, \u00c9. \u201cL\u2019image de l\u2019arbre en 4QDeut\u00e9ro-\u00c9z\u00e9chiel (4Q385 2, 9\u201310).\u201d Revue de Qumran 16 (1994): 429\u201340.
\nSmith, M. \u201c391. 4QpapPseudo-Ezekiele.\u201d In Qumran Cave 4.XIV: Parabiblical Texts, Part 2, by M. Broshi, et al., in consultation with J. C. VanderKam, 153\u201393. Discoveries in the Judaean Desert [DJD] 19. Oxford: Clarendon, 1995.
\nWright, B. G. \u201cQumran Pseudepigrapha in Early Christianity.\u201d In Pseudepigraphic Perspectives: The Apocrypha and Pseudepigrapha in Light of the Dead Sea Scrolls, edited by E. G. Chazon and M. E. Stone, 183\u201393. Studies on the Texts of the Desert of Judah 31. Leiden: Brill, 1999.<\/p>\n
\n2 [And I said: \u201cO LORD!] I have seen many (men) from Israel who have loved your Name and have walked
\n3 in the ways of [your heart. And th] ese things when will they come to be and how will they be recompensed for their piety?\u201d And the LORD said
\n4 to me: \u201cI will make (it) manifest[ ] to the Children of Israel and they shall know that I am the LORD.\u201d [blank]
\n5 [And He said:] \u201cSon of man, prophesy over the bones and speak and let them be j[oi] ned bone to its bone and joint
\n6 [to its joint.\u201d And it wa] s so. And He said a second time: \u201cProphesy and let arteries come upon them and let skin cover them
\n7 [from above.\u201d And it was so.] And He said: \u201cProphesy once again over the four winds of heaven and let them blow breath
\n8 [into the slain.\u201d And it was so, ] and a large crowd of people came [to li]fe and blessed the LORD Sebaoth wh[o]
\n9 [had given them life. [blank] And] I said: \u201cO LORD! When shall these things come to be?\u201d And the LORD said to m[e: \u201cUntil]
\n10 [after da] ys a tree shall bend and shall stand erect [ ]<\/p>\n
\n[ ]………..[ ]
\n2 [ ] LORD. And all the people rose up and st[oo]d on [their feet to thank]
\n3 [and to prai] se the LORD Sebaoth and I, too, s[pok]e with them[ ]
\n4 [blank] And the LORD said to me: Son[of Man, Tel]l them[ ]
\n5 [in the place of their bur] ial they will lie until[ ]
\n6 [from] your [grav]es and from the earth [ ]
\n7 [ ]which [the yok]e of Eg[ypt]<\/p>\n
\n2 O son of man, at the land of Israel.\u201d And I said, \u201cI have seen, LORD, and behold it lies waste,
\n3 and when will you gather them together?\u201d And the LORD said, \u201cA son of Belial will scheme to oppress my people
\n4 but I will not allow him; and his kin will not survive, nor will there be left from the impure one any seed;
\n5 and from the caperbush there shall be no wine, nor will a hornet make any honey. [blank] And the
\n6 wicked one I will slay at Memphis but my children I will bring forth from Memphis, and their rem[na]nt shall return.
\n7 As they shall say \u201cpeace and tranquility have come,\u201d and they shall say \u201cthe Land sh[a]ll be
\n8 as it was in the days of old.\u201d Then I will raise upo[n] them wra[th]
\n9 from the [fo]ur corners of the heaven[s]
\n10 [like] a burning [fi]re as [ ]<\/p>\n
\n2 He will cast her out[ ]
\n3 in Babylon, and it shall be [ ]
\n4 a dwelling place for demons[ ]
\n5 desolate and {? } will pasture[ ]
\n6 to Babyl[on]<\/p>\n
\n2 make my soul rejoice and let the days hasten quickly that it be said
\n3 by men: \u201cindeed the days are hastening on so that the children of Israel may inherit.\u201d
\n4 And the LORD said to me: \u201cI will not re[fu]se you, O Ezekiel! I will cut
\n5 the days and the year[s]
\n6 a little as you said [ ]
\n7 [for ]the mouth of the LORD has spoken these things [blank]<\/p>\n
\n2 with contented heart and with [willing] s[oul ]
\n3 and conceal yourself for a little wh[ile]
\n4 And from fissures [ [blank] (?) ]
\n5 The vision which Ezek[iel] saw [ ]
\n6 a radiance of a chariot, and four living creatures; a living creature[and while walking they would not turn]
\n7 backward; upon two (legs) each living creature was walking, and [its] two legs [ ]
\n8 [up]on[ ] in [on]e there was spirit and their faces were one beside the oth[er. And the appearance of]
\n9 the fac[es, one a lion, on]e an eagle, and one a calf, and one of a man, and there wa[s a hand of]
\n10 a man joined from the backs of the living creatures and attached to[ their wings] and the whe[e]l[s, ]
\n11 wheel joined to wheel as they went, and from the two sides of the whe[els were streams of fire]
\n12 and there were in the midst of the coals living creatures like coals of fire[ ]
\n13 and the wheels and the living creatures and the wheels; and there wa[s ov]er [their heads a firmament like]
\n14 the terri [ble] ice. [And there w]as sound[from above the firmament]<\/p>\n
\n2 ] they are unclean of person [
\n3 ] way and I saw elders[
\n4 ] when you are standing [<\/p>\n
\n2 ] YHWH [
\n3 ]that (day?), when falls[ ] the eyes of[
\n4 ] lives of your sons and [ ] perish [
\n5 ] and they asked me matters.\u2026 will speak [
\n6 ] \u2026] them[<\/p>\n
\n2 ] \u2026 [
\n3 ] because on the day \u2026 [
\n4 rive]r Chebar and I saw [
\n5 ] and I knew that YHWH[
\n6 th]irteen [
\n7 cubits and the height five [
\n8 ] \u2026 and the gate is the fifth[
\n9 ]on the day of one[
\n10 ] the one [<\/p>\n
\nMueller, James R., and S. E. Robinson. \u201cApocryphon of Ezekiel.\u201d In The Old Testament Pseudepigrapha, edited by J. H. Charlesworth, 1.487\u201395. Garden City NY: Doubleday, 1983.
\nStone, Michael E., Benjamin G. Wright, and David Satran. The Apocryphal Ezekiel. Society of Biblical Literature Early Judaism and Its Literature 18. Atlanta: SBL, 2000.<\/p>\n
\nIts contents may be characterized as a homily admonishing its audience against the worship or veneration of idols in Babylonia. In particular, the Letter repeatedly mocks the idols and those who would worship them, since the idols are mundane objects that are constructed by humans and lack any power to provide benefits to their worshipers, or even to protect themselves against rot, theft, and toppling. The repeated message of the Letter is negative: the idols are not gods, and to worship them is foolish.
\nThe work is composed of 10 stanzas of unequal length ranging from 4 to 10 verses each, with each stanza, except for the last, ending with a refrain, of which the following is typical: \u201cFrom this you will know that they are not gods; so do not fear them\u201d (v. 23). The 10 stanzas, while displaying somewhat different emphases, are mainly repetitive. Rather than progressing linearly, they recycle familiar ideas and images that are mainly drawn from other earlier Scriptures. Thus, to the extent that the Letter coheres as a whole, it does so through repetition, the recurrence of key words and phrases, and rhetorical devices, especially the satirical use of similes, which link the otherwise autonomous individual stanzas to one another.<\/p>\n
\nHow much earlier the Letter may have been composed is more difficult to judge. Some scholars, relying on v. 3, which warns of a long exile of \u201cup to seven generations,\u201d take it to indicate a time of composition prior to 317 or 307\/306 BCE, or shortly after Alexander the Great\u2019s conquest. However, given the unlikeliness that the \u201cseven generations\u201d of v. 3 is to be taken literally, and judging from other internal Hellenistic locutions, a date in the 3rd century BCE is more likely as a terminus a quo. Narrowing the date of composition further between 300 and 100 BCE is not possible.
\nThere appears to be a consensus that the original language of the Letter was Hebrew (or possibly Aramaic), even though nothing of the Hebrew original has survived. This is based on what appear to be frequent mistakes or difficult expressions in the Greek that can be attributed to some combination of the following: (1) mistranslations of a Hebrew original; (2) Hebraisms (e.g., the infinitive absolute) that did not translate smoothly into Greek; and (3) instances in which the underlying biblical text is more likely to have been a Hebrew recension than the LXX.
\nWhile the Letter seems clearly to address a Jewish audience, it is uncertain for which Jewish audience it was composed, that is, whether in Babylonia, as the narrative frame and the seeming familiarity with Babylonian forms of worship and cultic practice would suggest; or in Palestine, which a Hebrew original would seem to support; or in Egypt, where it is likely to have been translated into Greek. Scholars today favor Palestine for the original Hebrew composition, on the view that its familiarity with Babylonian idolatry could derive from scriptural antecedents or from vernacular familiarity with such worship through the ancient Near East, and that the message of the text, to refuse the allurements of pagan worship, would not have been lost on Palestinian Jews in an age of hellenization. The Babylonian setting is as much part of the literary fiction as is the attribution to Jeremiah at the time of the Babylonian exile. The favoring of a Palestinian provenance for the work is more recently strengthened by the discovery of the possibly related Hebrew Apocryphon of Jeremiah among the Dead Sea Scrolls.
\nAs already stated, scholars are unanimous in considering the Letter to be a pseudepi-graph, fictitiously attributed to Jeremiah. Unlike 1 Baruch, to which it is sometimes attached, it appears to be the product of a single author, except perhaps for the superscription and the prologue (vv. 1\u20137), which could have been combined with a homily that was not originally framed as a letter. It is generally assumed that the author of the Hebrew original was a Palestinian Jew, living in the 3rd century BCE, but not someone of particular literary skill or creativity, as the text is highly repetitive and draws heavily on antecedent sources.<\/p>\n
\nThe Letter appears to have had very little impact on the subsequent history of Judaism, except perhaps as might be glimpsed in the Dead Sea Scrolls as part of a larger cycle of pseudepigraphs attributed to Jeremiah. Despite being translated from the LXX into several languages (Latin, Syriac, Arabic), for inclusion in Christian Bibles, it appears to have played no significant role within Christianity either, being rarely cited by church fathers.<\/p>\n
\nDimant, Devorah. \u201cApocryphon of Jeremiah.\u201d In Qumran Cave 4, XXI. Parabiblical Texts, Part 4: Pseudo-Prophetic Texts. Discoveries in the Judean Desert 30. Oxford: Clarendon, 2001.
\nMendels, Doron. \u201cJeremiah, Epistle of.\u201d Anchor Bible Dictionary 3:721\u201322. New York: Doubleday, 1992.
\nMoore, Carey A. Daniel, Esther, and Jeremiah: The Additions. Anchor Bible 44. Garden City NY: Doubleday, 1977.
\n\u2014\u2014\u2014. \u201cJeremiah, Additions to. The Epistle of Jeremiah.\u201d Anchor Bible Dictionary 3:703\u20136. New York: Doubleday, 1992.
\nNickelsburg, George W. E. Jewish Literature between the Bible and the Mishnah: A Historical and Literary Introduction. 2nd edition, with CD-ROM. Minneapolis: Fortress, 2005.<\/p>\n
\n17For just as someone\u2019s dish is useless when it is broken, 18so are their gods when they have been set up in the temples. Their eyes are full of the dust raised by the feet of those who enter. And just as the gates are shut on every side against anyone who has offended a king, as though under sentence of death, so the priests make their temples secure with doors and locks and bars, in order that they may not be plundered by robbers. 19They light more lamps for them than they light for themselves, though their gods can see none of them. 20They are just like a beam of the temple, but their hearts, it is said, are eaten away when crawling creatures from the earth devour them and their robes. They do not notice 21when their faces have been blackened by the smoke of the temple. 22Bats, swallows, and birds alight on their bodies and heads; and so do cats. 23From this you will know that they are not gods; so do not fear them.
\n24As for the gold that they wear for beauty\u2014it will not shine unless someone wipes off the tarnish; for even when they were being cast, they did not feel it. 25They are bought without regard to cost, but there is no breath in them. 26Having no feet, they are carried on the shoulders of others, revealing to humankind their worthlessness. And those who serve them are put to shame 27because, if any of these gods falls to the ground, they themselves must pick it up. If anyone sets it upright, it cannot move itself; and if it is tipped over, it cannot straighten itself. Gifts are placed before them just as before the dead. 28The priests sell the sacrifices that are offered to these gods and use the money themselves. Likewise their wives preserve some of the meat with salt, but give none to the poor or helpless. 29Sacrifices to them may even be touched by women in their periods or at childbirth. Since you know by these things that they are not gods, do not fear them.
\n30For how can they be called gods? Women serve meals for gods of silver and gold and wood; 31and in their temples the priests sit with their clothes torn, their heads and beards shaved, and their heads<\/p>\n","protected":false},"excerpt":{"rendered":"