the-bible-and-the-dead-sea-scrolls

26 JOHN THE BAPTIZER AND THE DEAD SEA SCROLLS
Surely, now—for the first time—we have a cogent explanation for the
Baptizer’s eating habits. During the beginning of his attempt to enter the
community, he would have sworn an oath to obey Torah according to the
interpretation of the priests (1QS 1.16–20; 5.1–6.1; 6.13–23). After being
banished from the community, he ate only locusts and wild honey, which
would indicate that he did not accept food from others, even though
many who came to him from Jerusalem would have brought adequate
food to share with him.
The description of what the Baptizer did eat has a decidedly Qumran
or Essene ring to it. That is, locusts and honey were acceptable foods for
the Qumranites and the Essenes. The most important text for obtaining
this insight is the Damascus Document; although it was intended for the
Essenes who lived outside of Qumran, it most likely also informs us of
the dietary laws at Qumran. According to this text, locusts could be
eaten if they were cooked while alive: A man may eat of “all species of
locusts [Mhynymb Mybgxh lkw] provided that they are “put into fire or
water while still alive” (CD 12.14–15). 78
The reference to honey precedes this passage in CD but is more
opaque. According to CD 12.12 one is not permitted to eat “the larvae of
bees [Myrwbdh ylg(m], and that might mean it is permissible to eat honey
that has been filtered. 79 This exegesis is suggested, though not demanded,
by Philo’s comment that some Essenes [ 0Essai=oi] “superintend the swarm
of bees [smh&nh melittw= n].” 80 Thus, the honey should be filtered.
Some first-century Jews thought the bee was an unclean animal
because it may have been born or worked in a defiled carcass. 81 Hence,
according to the ancient reports, the Baptizer ate only what had been
permitted by Qumran or Essene lore and law. The most probable explanation
of all we have learned about the Baptizer, especially his diet, thus
seems to warrant the speculation that he had almost completed the more
than two-year initiation at Qumran, was expelled (or most likely left),
and continued to observe the vows and oaths he had made before God.
According to his Essene vows, he also could not receive anything from
others. If he had been nearly fully initiated into the community, he would
have sworn to God not to “accept anything whatever from” the hand of
78. Joseph M. Baumgarten and Daniel R. Schwartz, “Damascus Document,” in The
Dead Sea Scrolls: Hebrew, Aramaic and Greek Texts with English Translations, Vol. 2, Damascus
Documnt, War Scroll, and Related Documents (ed. J. H. Charlesworth et al.; PTSDSSP 2;
Tübingen: Mohr Siebeck; Louisville: Westminster John Knox, 1995).
79. I am indebted to Chaim Rabin for this insight. See Chaim Rabin, ed. and trans.,
The Zadokite Documents (2d, rev. ed.; Oxford: Clarendon, 1958), 61.
80. Philo, Hypoth. 11.8.
81. See Philo, Spec. 1.291.