The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

HAROLD W. ATTRIDGE 225
16.16–17; 23.11–14: Heb 9:7, 12, 25); and a focus on the Day of
Atonement (11QTemple a 25.9–16). Such parallels are hardly surprising
in two texts that highlight the actions of the high priest. Had the author
of Hebrews known of the Temple Scroll’s detailed halakah, he would no
doubt have been as dismissive of it as he is of the “regulations of the
flesh” (9:10) or the “strange and varied teachings” (13:9). 87
THE COMING JUDGMENT
The author of Hebrews exhorts renewed fidelity to Christ in the light of
his imminent coming in judgment (10:25, 37; 12:25–29). To support that
exhortation, Hebrews 10:37–38 cites from Hab 2:3–4, a text that receives
extended treatment at 1QpHab 7.3–8.3:
7.3 [. . . .]And as for what he says: Hab 2:2, “So that the one who reads it
may run.” 4 Its interpretation concerns the Teacher of Righteousness, to
whom God has disclosed 5 all the mysteries of the words of his servants,
the prophets. Hab 2:3 “For the vision has an appointed time, it will have an
end and not fail.” [. . . .] 7 Its interpretation: the final age will be extended
and go beyond all that 8 the prophets say, because the mysteries of God
are wonderful. 9 Hab 2:3b “Though it might delay, wait for it; it definitely
has to come and will not 10 delay.” Its interpretation concerns the men of
truth, 11 those who observe the Law, whose hands will not desert the service
12 of truth when the final age is extended beyond them, because 13 all
the ages of God will come at the right time, as he established 14 for them
in the mysteries of his prudence. Hab 2:4 “See 15 [his soul within him] is
conceited and does not give way.” Its interpretation: they will double 16
[persecution] upon them [and find no mercy] at being judged. [. . . .] 8.1 Its
interpretation concerns all observing the Law in the House of Judah,
whom 2 God will free from punishment on account of their deeds and of
their loyalty [Mtnm)] 3 to the Teacher of Righteousness. 88
high priest and people, cf. Lev 9:7; 16:6–17. By the Second Temple period the distinction
was applied to daily sacrifices (Exod 29:38–42; Num 28:3–8; Ezek
46:13–15). Cf. Heb 7:27; Philo, Her. 174.
87. Both passages deal with issues of kashruth. Not surprisingly, the Temple Scroll has
similar interests, restricting what comes into the city to pure foods and liquids
(11QTemple a 47.3–7). Hegermann (Brief an die Hebräer, 175) compares the disparaging
comments on kashruth regulations in Hebrews to the purity requirement for membership
in the covenant community at 1QS 3.3–9; 6.13–23; 7.15–20.
88. For treatment of the text see Maurya P. Horgan, Pesharim: Qumran Interpretations
of Biblical Books (CBQMS 8; Washington, DC: Catholic Biblical Association, 1979).