CHAPTER EIGHTEEN

ESCHATOLOGY AND MESSIANISM IN THE

I

Notwithstanding the importance of issues relating to purity, the calendar, and the proper observance of the Torah as determinative factors in the emergence and self-definition of the group responsible for the scrolls, there can be no question but that eschatological and messianic beliefs were of considerable significance in the theological outlook of this group at all stages of its existence.1 Thus, quite apart from biblical writings in which eschatological ideas are expressed (particularly the book of Daniel), eschatological beliefs are refl ected in a wide range of sectarian and non-sectarian texts from . The former include a group of particularly the 2.(אחרית הימים) ”texts that refer to “the end of days

1 For older studies of eschatological and messianic beliefs in the Dead Sea Scrolls, see (for example) Adam S. van der Woude, Die messianischen Vorstellungen der Gemeinde von Qumrân (Studia Semitica Neerlandica 3; Assen: Van Gorcum, 1957); Helmer Ring- gren, The Faith of Qumran: Theology of the Dead Sea Scrolls (Philadelphia: Fortress, 1963), 152–98 (expanded edition as The Faith of Qumran (ed. James H. Charlesworth; New York: Crossroad, 1995), 152–98); Heinz-Wolfgang Kuhn, Enderwartung und gegenwärtiges Heil: Untersuchungen zu den Gemeindeliedern von Qumran (SUNT 4; Göttingen: Vandenhoeck & Ruprecht, 1966). For more recent studies, see (for example) Émile Puech, La croyance des Esséniens en la vie future: Immortalité, résurrection, vie éternelle? (2 vols., Études bibliques, n.s. 21–22; Paris: Gabalda, 1993); Puech, “Messianism, Resurrection, and Eschatology at Qumran and in the New Testament,” in The Community of the Renewed Covenant: The Notre Dame Symposium on the Dead Sea Scrolls (ed. and James VanderKam; CJA 10; Notre Dame: University of Notre Dame Press, 1994), 235–56; James VanderKam, “Messianism in the Scrolls,” in Ulrich and VanderKam (ed.), Community of the Renewed Covenant, 211–34; John J. Collins, The Scepter and the Star: The Messiahs of the Dead Sea Scrolls and Other Ancient Literature (ABRL 10; New York: Doubleday, 1995); Florentino García Martínez, “Messianic Hopes in the Qumran Writings,” in Florentino García Martínez and Julio Trebolle Barrera, The People of the Dead Sea Scrolls (Leiden: Brill, 1995), 159–89, 256–63; Michael A. Knibb, “Messianism in the Pseudepigrapha in the Light of the Scrolls,” DSD 2 (1995): 165–84. in אחרית הימים“ ,For the significance of this term, see recently Annette Steudel 2 the Texts from Qumran,” RevQ 16/62 (1993): 225–46. 328 chapter eighteen

Rule of the Congregation (1QSa), the Pesharim,3 4QEschatological Midrash (4Q174 and 4Q177)4 and 11QMelchizedek (11Q13);5 as well as texts that do not contain this phrase such as the War Rule and related texts,6 the Rule of the Blessings (1QSb) and 4QTestimonia (). The latter include a group of texts in Aramaic,7 particularly three of the sections that form part of the book of Enoch (the Book of Watchers, the Book of Dreams, the Epistle of Enoch), as well as the Apocryphon of Levi (4Q541 and 4Q540),8 the Visions of Amram (4Q543–48),9 the Pseudo-Daniel material,10 the Aramaic Apocalypse ()11 and the New Jerusalem text,12 and in Hebrew the Messianic Apocalypse ().13 But in addition to these texts, which fairly obviously have a concern with the future, eschatological ideas are also to be found in the two main rule books, the (e.g. CD VI, 10b–11a; VII, 9b–VIII, 2a; XIX, 5b–14) and the

3 For a thorough study of the Pesharim, see Maurya P. Horgan, Pesharim: Qumran Interpretations of Biblical Books (CBQMS 8; Washington, DC: Catholic Biblical Associa- tion of America, 1979). 4 Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschat a.b) (STDJ 13; Leiden: Brill, 1994). 5 Cf. Adam S. van der Woude, “Melchisedek als himmlische Erlösergestalt in den neugefundenen eschatologischen Midraschim aus Qumran Höhle XI,” OTS 14 (1965): 354–73; Émile Puech, “Notes sur le manuscrit de XIQMelkîsédeq,” RevQ 12/48 (1987): 485–513. 6 Particularly 4Q285; cf. Geza Vermes, “The Oxford Forum for Qumran Research: Seminar on the Rule of War from Cave 4 (4Q285),” JJS 43 (1992): 85–94. 7 On the texts in Aramaic, see Florentino García Martínez, Qumran and Apocalyptic: Studies on the Aramaic Texts from Qumran (STDJ 9; Leiden: Brill, 1992); Devorah Dimant, “Apocalyptic Texts at Qumran,” in Ulrich and VanderKam (ed.), Community of the Renewed Covenant, 175–91, esp. 180–87. 8 Cf. Émile Puech, “Fragments d’un apocryphe de Lévi et le personnage eschatologi- que. 4QTestLévic–d(?) et 4QAJa,” in The Madrid Qumran Congress. Proceedings of the Interna- tional Congress on the Dead Sea Scroll, Madrid 18–21 March 1991 (ed. Julio Trebolle Barrera and Luis Vegas Montaner; 2 vols., STDJ 11; Leiden: Brill, 1992), 2.449–501. 9 Cf. Józef T. Milik, “4Q Visions de ‘Amram et une citation d’Origène,” RB 79 (1972): 77–97. 10 For the texts, see John Collins and Peter Flint, “243–245. 4QPseudo-Daniela–c ar,” in George Brooke and others, Qumran Cave 4.XVII: Parabiblical Texts, Part 3 (DJD 22; Oxford: Clarendon Press, 1996), 95–164 + pls. vii–x. 11 For the text, see Émile Puech, “246. 4QApocryphe de Daniel ar,” in Brooke and others, Qumran Cave 4.XVII (DJD 22), 165–84 + pl. xi. 12 For the texts (1Q32, 2Q24, 4Q554–555, 5Q15, 11Q18), see Klaus Beyer, Die aramäischen Texte vom Toten Meer (Göttingen: Vandenhoeck & Ruprecht, 1984), 214–22; Beyer, Ergänzungsband (1994), 95–104; cf. García Martínez, Qumran and Apocalyptic, 180–213. 13 For the text, see Émile Puech, “Une apocalypse messianique (4Q521),” RevQ (1992): 475–522; Puech, “521. 4QApocalypse messianique,” in ÉmilePuech, Qumrân Grotte 4.XVIII: Texte Hébreux (4Q521–4Q528, 4Q576–4Q579) (DJD 25; Oxford: Clarendon Press, 1998), 1–38 + pls. i–iii.