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Bible, Qumran
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100 views4 pagesTeacher of Righteousness
Bible, Qumran
Uploaded by
Jorge Arturo Cantu TorresCopyright
© © All Rights Reserved
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/ 4
918 TEACHER OF RIGHTEOUSNESS
‘and the amount of time that the persons involved were
regarded as unclean (see Baumgarten, 1995) can be used
to demonstrate the complexity of the agreements and dis-
agreements between Targum Pseudo-Jonathan and rab-
binic texts and the Dead Sea Scrolls (see Hayward, 1992).
Haggadic elements. In some cases, haggadic elements
contained in targumim have parallels in the Dead Sea
Scrolls. Aramaic texts (the Genesis Apocryphon, for ex-
ample) as well as Hebrew texts (such as Jubilees) include
such details in their rewritten biblical narratives. Many
parallels between the Dead Sea Scrolls and the targumim
may be explained by the suggestion of a common oral
tradition. Authors of several of the Qumran texts seem to
bbe familiar with such a tradition of transmission. Perhaps
‘some scribes and functionaries of the communities were
‘even engaged in the active transmission of such targumim,
‘The existing witnesses demonstrate that atleast the scribes
who copied them had access to written targumim.
BIBLIOGRAPHY
‘The Aramaic Bibles The Targums (project director: M. MeNamars:
fede: K Cathar, M, Maher, and M. MeNamars). Edinburgh
1987-
‘Baumgarten, A. 1 "Rabbinic Literature asa Source forthe History
“of Tewish Sectaranisn in the Second Temple Period” Dead Sos
Discoveries 2 (1995), 14-57,
‘Beye K Di aramischen Teste vowe Toten Meer sat den Inschfen
“Tus Paléstin,dert Testament Lavis aus der Kater Gensa, der Fas.
fenwole und den alten flmudischen Zitaten, Aramaistische Binle-
tung, Gotingen, 1994
‘Brooke, 6.4. "The Textual Tradition of the Temple Seroll and the
‘Recently Published Manuscripts of the Pentateuch,”In The Dead
‘Soa Sera Forty Years of Research, edited by D, Dimant and U.
‘Rappaport, pp. 261-282. STDY, 10. Leiden, 1992
ahr, Hand U, GleSmer,fordandurcheug und Beschnsdang als Ze
rechelung in enene Targum zi Josua, 5 (Edition des MS TS,
‘B13, 12), Orieatlia Biblia et Christina, 3. lickstad, 1991
Fitzmyee, J. A "The Phases ofthe Aramaic Language.” In Warder-
ing Aramean: Collected Aramaic Essay, pp. 51-88, SBLMS, 25,
Missoula, Mont, 1979
GleBiner, U. Eineitang in die Targume wom Pentatuch. Texte und
Studien zum Antiken Fudentum, 48, Tabingen, 1995.
Hanson P. D. "Rebellion in Heaven, Aznzel and Euhemeristie Heroes
in 1 Enoch 6-112 Journal of Bibieal Literature 96 (1977), 195-233,
Hayward, RRed Hiefer and Golden Calf: Dating Targum Pseudo-
Monathan” Tn Tagunn Studies. Vol: Textual and Contest Std
jes, edited by P. V. M. Flesher, pp, 9-22. South Florida Studies in
the History of Judas, 55. Atlante, 1992
Levey, 8H. The Messiah: Ar Aramaic Interpretation: The Messianic
‘Exegesis ofthe Targum. Monographs ofthe Hebrew Union College,
2. Cineinnat, 1974,
Levine, E. The Arariaic Version of the Bible: Contents and Context
‘Beihelt aur Zetschift fr die altestamentiche Wissenschaft, 174.
Getingen, 1988.
Matmorstin, A, Stadlen zum PseudosJonathan-Targum. Vol 1: Das
Tan und die apokeyphe Literatur. Posen, 1903/1906
ager, HP. "10 Genesis Apoctuyphon XIX 19f im Lichte der Tar
‘gumim.” Zeitschrift fir die neutastamentiche Wissenschaft 55
(4969), 129-131.
‘molar, L, and M. Aberbach. Studies &n Targum Jonathan 10 the
Prophets: New York, 1983,
‘Talmon, S. "DSia as a Witness to Ancient Exegesis of the Book of
Tsai" In Te World of Quran from Within edited by 5, Taino,
pp. 131-141, Jerusalem, 1989.
TTalmon, §, “Pisgah besa’ pasuq and LIQPs'" Textus 5 (1966),
1 7
eles, 6, Eine Tora ir nig Talat. Untersuchungen zum Obese.
‘autgsverstndns i der fadicchallistschen und rabbinischen Lie
teratur Texte und Studlen zum Antiken Judentum, 41, Tabingen,
1994,
Uwn GLeswer
TEACHER OF RIGHTEOUSNESS. The sobriquet
‘Teacher of Righteousness is given in the Dead Sea Scrolls
to the individual who is commonly believed to have
played the decisive role in the formation and early history
of the group, assumed here to be Essene, that lies behind
the scrolls. His role was no doubt of some importance,
but the information provided about him in the scrolls
is in fact quite limited, References to the Teacher of
Righteousness are confined to the Damascus Document,
Pesher Habakkuk (1QpHab), Pesher Psalms (4Q171),
Pesher Psalms* (40173), and Pesher Micah (1014). These
references are frequently cast in figurative language and
‘are opaque in their meaning. In consequence, the Teacher
of Righteousness remains a somewhat shadowy figure,
“The Teacher of Righteousness” has become the ac-
cepted translation of the Hebrew expression moreh hae
tsedeq (eg., 1OpHlab v.10), which forms the sobriquet; the
variants moreh tsedeg (CD i115 xx32) and moreh ha-
tsedagah (1OpHab ii.2) also occur. The Hebrew expres
ssion can also be translated as "the right teacher,” that is,
the “true” or “legitimate” teacher, but in either case, the
‘use of this name is a reflection of the authority that this
individual was thought to possess. The sobriquet itself
probably derives from Joel 2.23 (“for he has given you the
carly rain for your vindication [ha-moreh li-tsedagaht"),
‘which—in line with the view that the words of the prop
ets were mysteries, the true meaning of which referred to
the end time—was applied by the Qumran group to their
‘own age and interpreted to mean “for he has given you
the teacher for righteousness.” Other names given to this
individual are “the unique teacher" (CD xx.1, 14; where
in both cases the Hebrew perhaps should be emended to
read the "teacher of the community"), “the interpreter of
the law” (CD vi7), and "the interpreter of knowledge"
(40171 1.27).
‘Appearance of the Teacher. One of the most impor
tant passages concerning the Teacher of Righteousness
‘occurs in column i of Cairo manuscript A of the Damas-
‘cus Document, According to this passage (CD i.3-ti1),
390 years after he had given Israel into the hand of Nebu
chadrezzar, king of Babylon—that is, after the beginning of the Babylonian exile in $87 nc8—God caused “a plant
to spring from Israel and Aaron. The passage con-
nd they (the “plant root?) considered ther iniquity and
tovew that ehey were guilty men; but they were ike blind
tron and lke men who grope for the way for twenty years.
[and God considered their deeds, for they sought him with a
‘Nhoe heart; and he raised up for them a Teacher of Righ-
qeousness to lead them in the way of his heart, (CD i-11)
‘The passage goes on to describe the opposition that the
appearance of the Teacher aroused from a group led by
a figure called “the scoffer.”
‘The emergence of the Teacher of Righteousness is pre-
sented in this passage as the second stage following the
‘eriergence of a reform group or movement that initially
‘was overwhelmed by feelings of guilt and uncertainty
concerning “the way" of God's heart, that is, uncertainty
as to how the law should properly be observed. For the
author of the Damascus Document this period of uncer-
tainty was brought to an end by the intervention of the
Teacher of Righteousness, but it is apparent from the
continuation of the passage (CD i.13-ii.1) that his inter~
vention was a source of controversy, which focused on
the question of the proper observance of the law, and that
not all those who belonged to the plant root accepted the
instruction of the Teacher and became his followers. So
much seems clear, but beyond this the passage raises a
number of problems of interpretation.
Firstly, itis not clear what reliance should be placed on
the designations 390 years and 20 years. The 390 years is
in the first instance a symbolic figure, which has been
taken from Ezekiel 4.5 where it represents the years of
punishment of the house of Israel, But the use of the fig-
ure in the Damascus Document cannot have been totally
divorced from reality. Three hundred and ninety years
from the start of the exile would bring us to 197 sce, but
there are reasons to think that the author may have un-