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

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CHAPTER SIXTEEN<br />

THE MOSES AT QUMRAN:<br />

THE qdch hrwm AS THE NURSING-FATHER OF THE dxy<br />

Jacob Cherian<br />

1. INTRODUCTION<br />

This note will focus on a revealing <strong>and</strong> parallel use of parental imagery<br />

in <strong>the</strong> Hodayot a <strong>and</strong> in <strong>the</strong> book of Numbers, thus providing ano<strong>the</strong>r reason<br />

for seeing <strong>the</strong> Righteous Teacher (qdch hrwm) 1 as “<strong>the</strong> Moses at<br />

Qumran.” 2 <strong>The</strong> Qumran hymns are full of colorful metaphors <strong>and</strong><br />

imagery, where <strong>the</strong> hymnist pictures himself in relation to God, self, his<br />

enemies, <strong>and</strong> his community (dxy). <strong>The</strong> parental imagery employed by<br />

<strong>the</strong> Righteous Teacher in 1QH 15.19–22a 3 is very pertinent <strong>and</strong> personal,<br />

especially in <strong>the</strong> context of <strong>the</strong> close-knit, yet hierarchical, Qumran<br />

community. This imagery of <strong>the</strong> “nursing-fa<strong>the</strong>r” 4 captures <strong>the</strong> Teacher’s<br />

authoritative role in <strong>the</strong> community. It holds heuristic potential for<br />

insight into <strong>the</strong> nature of <strong>the</strong> Teacher’s leadership <strong>and</strong> <strong>the</strong> ethos of <strong>the</strong><br />

community. Along with an examination of <strong>the</strong> parental imagery invoked<br />

1. For a succinct introduction, see Jerome Murphy-O’Connor, “Teacher of<br />

Righteousness,” ABD 6:340–41. I use <strong>the</strong> terminus technicus “Righteous Teacher” to<br />

highlight <strong>the</strong> fact that, from <strong>the</strong> st<strong>and</strong>point of <strong>the</strong> Community, this personage was <strong>the</strong><br />

“Right” <strong>and</strong> “Righteous” Teacher <strong>and</strong> Priest, <strong>the</strong> one who rightly interpreted <strong>the</strong> mysteries<br />

of God, as opposed to o<strong>the</strong>r teachers <strong>and</strong> priests (esp. “<strong>the</strong> Wicked Priest”;<br />

1QpHab 1.13; 9.9–10; 11.4–17).<br />

2. For one such argument, where <strong>the</strong> Righteous Teacher is seen as a “typological” or<br />

“new” Moses, see Michael O. Wise, “<strong>The</strong> Temple Scroll <strong>and</strong> <strong>the</strong> Teacher of Righteousness,”<br />

in Mogilany 1989: Papers on <strong>the</strong> <strong>Dead</strong> <strong>Sea</strong> <strong>Scrolls</strong>, Offered in Memory of Jean Carmignac,<br />

Part II: <strong>The</strong> Teacher of Righteousness. Literary Studies (ed. Z. J. Kapera; Proceedings of <strong>the</strong><br />

Second International Colloquium on <strong>the</strong> <strong>Dead</strong> <strong>Sea</strong> <strong>Scrolls</strong> [Mogilany, Pol<strong>and</strong>, 1989];<br />

Qumranica Mogilanensia 3; Kraków: Enigma, 1991), 121–47.<br />

3. Column 7, according to Sukenik numbers.<br />

4. I was introduced to this term through Aaron Wildavsky’s book, <strong>The</strong> Nursing<br />

Fa<strong>the</strong>r: Moses as a Political Leader (Tuscaloosa, AL: University of Alabama Press, 1984).<br />

<strong>The</strong> term excellently expresses <strong>the</strong> reality of <strong>the</strong> paternal as well as maternal characteristics<br />

that are depicted in <strong>the</strong> texts studied here.<br />

351

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