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Sergey E. Rysev
Who Knew The Mystery Of Existence?
Proceeding from the arguments given earlier (
see ), it can be supposed the formation of the Qumran community was caused by activity
of John the Baptist. This point of view is supported by the chronology of events
in the New Testament where consolidation into union takes place after the deaths
of John and Jesus: ‘All the believers were together in close fellowship and
shared their belongings with one another. They would sell their property and
possessions, and distribute the money among all, according to each one needed’ (Acts
2:44-45). Attention should also be paid to the fact that the only dated event in
the Gospels is the beginning of John’s (not Jesus’) preaching: ‘It was the
fifteen year of the rule of the Emperor Tiberius... At that time the word of God
came to John son of Zechariah in the desert’ (Luke 3:1-2). For comparison, the
introduction of the Damascus Document describes the initial stage of the
movement in such words: ‘They realized their iniquity... but they were like
blind persons and like those who grope for a path over twenty years. And God
appraised their deeds... and raised up for them a Teacher of Righteousness’ (CD
1,8-11; DSS, p. 551).
Except for acknowledgement of the merits of the Teacher of Righteousness, the
Damascus Document values the role played by another leader of the community –
the Interpreter of the Law (Hebrew doresh ha-torah). In the commentary to the
verse 21:18 of the Numbers, he is likened to a staff (CD 6,3-7; DSS, p. 559).
And the verse 24:17 of this Old Testament book is revealed in the Document in
the following way: ‘And the star is the Interpreter of the Law who will come to
Damascus, as is written, A star moves out of Jacob, and a sceptre arises our of
Israel’ (CD 7,18-20; DSS, p. 561). Doesn’t this stardom status remind of the
popular rock-opera Jesus Christ Superstar?
The text B of the Damascus Document doesn’t contain the Interpreter of the Law
but twice mentions the Only Teacher (more ha-yahid) called the Only Instructor (yore
ha-yahid) in the second case. Similar synonyms were used in the chapter 23 of
the Gospel of Matthew where Jesus is called both Teacher (Greek didaskalos) and
Instructor (kathegetes) (23:8-10). In the very end of the text B, both leaders
feature together: ‘They (those who entered the covenant) were instructed in the
first ordinances, in conformity with which the men of the Only One were judged,
and they listened to the voice of the Teacher of Righteousness’ (CD 20,31-32;
DSS, p. 581).
As is known, the Qumran sect handed down not only a plenty of biblical and
apocryphal texts but also many compositions of its own. It can be supposed they
include works of the two ideologists of the movement. Let us make a quick
check-up. The Rule (1QS), regulating the life of the community, ends with two
columns that have much in common with the so-called Thanksgiving Hymns (1QH). A
majority of the experts think the author of the Hymns was the Teacher of
Righteousness. Looking through these poetic, loquacious pleas to the Almighty,
the reader sees the same images and reproaches as in the evangelic invective of
John the Baptist (Mat 3:7-12; Luke 3:7-9). The author of the Hymns considers
himself one of those who turned away from offence (DSS, p. 161, etc.), condemns
richness and accumulation of property (p. 187, etc.), predicts a future period
of wrath and worldwide fire (p. 157), juxtaposes fruitful plants and weeds (pp.
181-183). He complains that he is tied with ropes, his feet in fetters, and
around him are a strong rampart and iron gates (pp. 175,183; cf. ‘Herod had
ordered John’s arrest, and he had him chained and put in prison’ – Mat 14:3).
This short analysis of literary heritage of the community founder can be
finished with the words of Jesus, according to whom John the Baptist came by
‘the way of righteousness’ (Mat 21:32).
If the Teacher of Righteousness wielded a skilful pen could the Interpreter of
the Law restrict himself to oral preaching? Among the manuscripts hidden in the
1st cave, the fragmented text that was called the book of Mysteries (1Q27)
stands out. Its copies were found in the 4th cave (4Q299-301). According to some
experts, the Mysteries belong to the best examples of the Qumran’s poetic
compositions with its author claiming a high prophetic and apocalyptic position..
The manuscript received its name through repeated usage of the word ‘mystery’ in
it. This word is often used also in the New Testament (‘the knowledge about the
mysteries of the Kingdom of heaven has been given to you’ – Mat 13:11, ‘my
understanding of the mystery of Christ’ – Eph 3:4, etc.). In the extant fragment,
the expression ‘mystery of existence’ (Hebrew raz nihyah) features twice. This
phrase is present only in two more Qumran compositions – once in the above
mentioned ending of the Community Rule (1QS 11,3-4; DSS, p. 97) and many times
in the text that was called simply the Instruction by researches (1Q26,
4Q415-418, 423).
Here are the most prominent lines of the book of Mysteries that remain actual
today: ‘Do not all nations loathe discrimination? And yet, they all walk about
under it. Does not praise of truth come from the mouth of all nations? And yet,
is there perhaps one lip or one tongue which persists with it?’ (DSS, p. 69).
Who could hold this global, impartial view, so uncommon then (and now)? For
example, the author of the Apocalypse cares mostly about his compatriots: ‘The
number of those who were marked with God’s seal on their foreheads was 144,000.
They were from the twelve tribes of Israel’ (7;4), and the Epistle to Romans
states: ‘Have Jews any advantage over the Gentiles?.. Much, indeed, in every way!’
(3:1-2). Couldn’t this global view belong to the person who expected his gospel
to be preached ‘through all the world for a witness to all mankind’ (Mat 24:14)?
Another idea uttered in the book of the Mysteries (‘righteousness will be
revealed like the sun’ - DSS, p. 67) coincides with Jesus’ words (‘the righteous
ones will shine like the sun’ - Mat 13:43) almost verbatim.
Now let us discuss another book from Qumran. The Damascus Document (DSS, pp.
567, 571, 573) and the Rule of the Congregation (1Q28a; DSS, p. 101) mention
some book of HHGY (sepher ha-hagy) which chiefs of the community had to know and
understand. In one case, it is indicated even before the Torah of Moses (p.
573). Scholars are lost in conjectures pertaining to the content of this
enigmatic work. What could it contain and who could write it?
The verb ‘hagah’ meaning ‘to murmur, ‘to mediate’ and its derivatives appear
three times (!) in one of the columns of the above mentioned Instruction, ‘Day
and night mediate (h-g-h) on the mystery of existence and seek continuously...
And this is the vision of meditation (h-h-g-y) and a book of remembrance. And he
(God) gave it as an inheritance to Enosh together with spiritual people... and
he didn’t give meditation (h-g-w-y) to the spirit of flesh’ (4Q417; p. 859). It
should be noticed as well that the Instruction, unfortunately highly fragmented,
uses often not only the words ‘raz nihyah’ (mystery of existence) but also the
verb ‘darash’ (to research, to interpret) that is present, in a slightly
different form, in the nickname of the second leader of the community – doresh
ha-torah (the Interpreter of the Law).
Identification of the Instruction with the book of Hagy is supported by another
consideration. The Instruction urges the disciple to fulfil every instruction (Hebrew
musar – p. 853). And, in the Rule of the Congregation, the word ‘instruction’
follows reference to the given book: ‘From his youth they shall educate him (a
member of the community) in the book of Hagy, and according to his age, teach
him the precepts of the covenant, and he will receive his instruction (musar) in
their regulations during ten years...’ (DSS, p. 101). It is clear from the cited
passage that the book of Hagy was intended primarily for young members of the
community. They are also addressees of the Instruction in which the reader is
called understanding and wise son (p. 859). Jesus’ sensitive attitude towards
‘little ones’ doesn’t need elucidation (e. g. Mat 18:14).
Here are some aphoristic recommendations from the Instruction which are absent
in the Old Testament: ‘Do not eat your fill of bread when there is no clothing;
do not drink wine when there is no food; do not seek delicacies when you are in
want of bread’ (p. 851), ‘When you lack food, bring your lack and your surplus
together’ (p. 855). Incidentally, in the last piece of advice, the marvellous
gain of food can be seen (Mat 14:13-21, etc.).
A special attention in the Instruction is given to the question of payment to a
creditor that, as is known, occupied Jesus too. The disciple is recommended not
to borrow from unknown people lest he adds to his poverty. If money or property
is placed at his disposal until death he should deposit it so that it doesn’t
harm his spirit. If the disciple did borrow money he should pay it back to the
creditor as soon as possible: ‘Quickly give so that he doesn’t take your purse’
(p. 851; cf. Mat 5:25-26).
The comparison just made will be finished with citations that can serve as one
more evidence to the identity of the author of the Instruction and, consequently,
the book of Hagy. The Gospel says: ‘Will a person gain anything if he wins the
whole world but does harm to his soul? Or what can he give to regain his soul?’
(Mat 16:26), and the Instruction warns: ‘Do not demean your spirit in your
affairs, do not exchange your holy spirit for any riches’ (p. 851). Another
advice, ‘seek, and you will find’, is identical in both sources (Mat 7:7; p.
875).
Literature
DSS. – The Dead Sea Scrolls Study Edition (ed. by
Florentino G. Martinez & Eibert J. C. Tigchelaar), vol. 1,2. Leiden, 1997-98.
Graphic Concordance to the Dead Sea Scrolls (by James H. Charlesworth with R. E.
Whitaker et al.). Tubingen, 1991.
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