The man-child

Well he doesn't have much time if this man-child is to ever assume power.

Will he assume power in the material realm? If not, then where is he gonna assume power, because the Bible says he will?

Doesnt depend on him

When the time is right. When tshtf, its up to the people to follow him. But thats my personal view on it. He will make a physical statement. He goes viral and people will shun tptb and say fuck it worldwide and follow this characher.

But i have my doubts any of it will happen.

He will not assume power as people understand power these days. He will pass on and then his power will grow, and so did Jesus, for it was after Jesus died that His power greatly increased.
He does not read the Bible. He reads other books when he can.

You have your personal view on it, and he has his personal view on it. Why don't both of us bide our time, wait and see if the time comes right?

Window of November to December 2007. I don't have the answer to 2nd question. My opinion Obama is not.

OMG! Da vindow ob time has come and gone!

You dont need to ask anymore questions just listen

;)

Yes. She also is too old for that now. She was found already years ago, was informed on who she is and is safe. I don't know him or her personally just know what I was told.

"Told who she is"?? Wow, that must've been something..."hello, dear, you are the woman in Rev 12.". LoL.

What I don't understand about the book of revelation in Chapter 12 is how they could be linked in a romantic sense, the nameless one and "her," since she, according to Revelation gives birth to him. Is he her son, or astral partner -- soul mate? How does this make sense?

The man-child is only one of the two anointed that are coming and will be in the throne room before they are given power for 1260 days the man-child is the civil leader and the other anointed will be in charge of the priesthood that is coming!:



Witness 2 (messiah ben David)

Rev 12:

5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.


Witness 1 (messiah bne Joseph)



Zechariah 3:

3 And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him.

2 And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

3 Now Joshua was clothed with filthy garments, and stood before the angel.

4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.

5 And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by.

6 And the angel of the Lord protested unto Joshua, saying,

7 Thus saith the Lord of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.

8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the Branch.






The final postion of theses two in the new heaven and new earth wis to be seated at the left and right of Jesus each on a throne!

Late in the game to be asking these questions...it's so 2010...

They are not equal counter-parts: the Priest-Messiah has precedence over the Davidic Messiah in all legal matters: ‘As they teach him so shall he judge’.






They are not equal counter-parts: the Priest-Messiah has precedence over the Davidic Messiah in all legal matters: ‘As they teach him so shall he judge’.




There it is the priest which is the teacher of righteousness and the prince/king which is the prince of the congregation....and they are collegues


There is one that is raised up in the end days know as "The Teacher of Righteousness", whether it be an office or a title we do not know, but he will raise up in these last days!!:



The Teacher of Righteousness and the End of Days

Sarah Klitenic

Introduction: Purpose and Methods

The Exhortation that begins the Damascus Document of the Dead Sea Scrolls prefaces the theology of the Qumran community. Namely, it explains how God leaves the Temple and sends the Babylonians to punish those who have polluted the Sanctuary and abandoned the Temple. However, God leaves a remnant who will one day return to the land of Israel once the people learn to correctly follow Mosaic Law. But the true mark of God’s benevolence is in the guide he sends: "And God observed their deeds, that they sought Him with a whole heart, and He raised for them a Teacher of Righteousness to guide them in the way of his heart."1 Here, God raises this Teacher from the remnant of Israel and makes him a guide for the people. For the Teacher must not only guide the remnant through the desert, but he must show it the path of Righteousness to bring about the end of days: the end of days comes with proper ordering of society and return of Israel to her rightful descendants. But who is this Teacher of Righteousness? He is a prophet with God-given ability to interpret the Law. In this paper, I will try to provide a basic description of the Teacher by looking at references to him in the Scrolls and by paying close attention to the Pesherim and Hodayot. I will then explore the nature of his apocalypticism. I hope that by progressing in this manner I will shed light on the nature of this elusive character, the Teacher of Righteousness.

References to the Teacher in the Dead Sea Scrolls

As E.P. Sanders begins his quest for the historical Jesus,2 he explains that the best place to begin is with the facts. Likewise, as we try to understand the Teacher of Righteousness (T of R), it is preferable to begin with what we know about the Teacher from the Dead Sea Scrolls themselves. Authors of the scrolls know the Teacher as Teacher, Teacher of the Community, Teacher of Righteousness,3 Interpreter, Interpreter of the Law,4 Priest,5 The Priest.6 He is never explicitly referred to as prophet, but descriptions, context, and tradition lead one to believe that the Teacher is in fact a prophet. The Damascus Document (CD), the Commentary on Micah, the Commentary on Habakkuk, and the Commentary on Psalms use the titles Teacher, Teacher of the Community, and Teacher of Righteousness. From such passages, we learn that the Teacher is the founder of the community7 and that the present generation of the community looks to him as an historical authority. In all of these references, the Teacher, Teacher of the Community, and Teacher of Righteousness is a figure divinely chosen to expound the Law and set Community members on the righteous path for the end of days.8 His words help prepare for the end:

Who have listened to the voice of the Teacher of Righteousness and have not despised the precepts of righteousness when they heard them; they shall rejoice and their hearts shall be strong, and they shall prevail over all the sons of the earth. God will forgive them and they shall see His salvation because they took refuge in His holy name. (CD XIII, 30-5)

Here, the Teacher of Righteousness is one who dispels the ‘precepts of righteousness’ which one must follow in order to reach salvation. God speaks through the Teacher so that those listening to the Teacher follow God’s words and receive His salvation. Moreover, the Teacher speaks God’s words when he interprets divine scripture; the DSS knows the Teacher as ‘Interpreter of the Law’ in documents such as The Community Rule, the Damascus Document, the Commentary on Habakkuk, and Midrash on the Last Days. The fact that the Teacher is the authority on the Law reflects his role in the community because the Law is pivotal to the Community. In the Thanksgiving Hymns, for instance, the Teacher refers to himself as having the waters of the Covenant confirmed in his heart for those who seek it, for God has ‘hidden Thy Law [within (him)].’9 In this passage, the Teacher of Righteousness not only knows the Law, but his knowledge of the Law is given to him by God. As in Numbers 12:6-8 when Moses receives the Law mouth to mouth from God, the Teacher also receives the law from the mouth of God in 1 Qp Hab II 2-3. The community respects the T of R’s legal understanding and uses his interpretations for redemption:

But all those who hold fast to these precepts and coming in accordance with the Law, who heed the voice of the Teacher and confess before God, saying, ‘Truly we have sinned... by walking counter to the precepts of the covenant’...; they shall rejoice and their hearts shall be strong. (CD 28-30)

Here, members of the CD Community that listen to the T of R and follow his teachings will rejoice in the eschaton. Lastly, the teacher is referred to explicitly as a priest in the pesher on Ps 37:23-24. These references to the Teacher in the DSS as a Teacher of Righteousness, an Interpreter of the Law, and a Priest paint the most general, most undeniable portrait of the Teacher.

Pesherim: Interpretations of the Law

The pesherim10 are interpretations of written prophetic texts that can be understood as ‘unraveling of mysteries.’11 J. Carmignac broke the pesherim into two categories: continuous, which interpret a single book section by section, and thematic, which consist of certain citations grouped around a thematic idea.12 Both of these forms of pesherim are characterized by raz, a term taken from the notion of the ancient prophets being introduced in their visions into the heavenly assembly of special knowledge.13 However, the pesherim take the idea of divine prophetic revelation a step further, because they claim to contain the mystery of things hidden even to the prophets themselves who wrote the words now interpreted. Horgan points to 1 QpHab 7:4-5 as an example of this:

and God told Habakkuk to write down that which would happen to the final generation, but He did not make known to him when time would come to an end. And as for that which He said, That he who reads may read it speedily: interpreted this concerns the Teacher of Righteousness, to whom God made known all the mysteries of the words of His servants the Prophets.

In this pesher, the Teacher understands what is to come because God allows him to unravel the mystery of Habakkuk’s prophecy; namely that within the words, God buries his plans for the founding of the community, the rise of the Teacher, and the end of days. Once God gives the Teacher prophetic understanding, the Teacher unravels the mystery in scripture and he uses that new knowledge to create rules which will regulate the Community. In this manner, the entire Community order, every rule, every hierarchical position, is governed by the Teacher’s interpretation of scripture in anticipation for the end of days.

Moreover, because the Teacher is the Interpreter of the Law, the pesherim provide additional insight into the Teacher. That is, these pesherim are the Teacher’s mode of divine revelation via interpretation of scripture. By carefully examining how the Teacher interprets scripture, one can learn even more about the figure. For instance, in the Commentary on Habakkuk:

[Behold the nations and see, marvel and be astonished; for I accomplish a deed in your days, but you will not believe it when] told. They, the men of violence and the breakers of the Covenant, will not believe when they hear all that [is to happen to] the final generation from the Priest [in whose heart] God set [understanding] that he might interpret all the words of His servants the Prophets, through whom He foretold all that would happen to his people and [His land]. (1QpHab II, 5-10)

In the passage, the Teacher is a priest who has the divine power to interpret Scripture, namely the Prophetic Books. Moreover, the Teacher prefers the Prophets because God imparted them with the knowledge of what is to come in the generation of the Teacher. The Teacher is given knowledge by God to understand these prophets so he can likewise teach the people righteousness and prevent their destruction at the end of days. This passage reveals much about the Community’s theology of prophecy. The Teacher was chosen long ago by God to prepare the remnant for the end of days; the prophets were likewise sent generations ago to prepare for this event.14 When the Teacher interprets the Law, he is more similar to the biblical Prophets in his mode of revelation than a scribe or a midrashic rabbi. Unlike the rabbis, the Teacher does not rely on the peshat or derash. His interpretations are more than mere allegories of text, but at the same time, they are not visions as the ancient prophets experienced them. Additionally, the Teacher is different from other exegetes because he does not merely apply scripture to his situation, but rather claims that scripture is written with him in mind. Based on the manner in which he interprets scripture, we can generalize that the Teacher is similar to the prophets, but also unique in his own right.

Claims of authorship

Just as one could learn about the Interpreter of the Law by reading the pesherim, one can learn about the Teacher by reading passages he supposedly wrote. Scholars believe that portions of the Hodayot (Thanksgiving Psalms) are actually written by the Teacher. Being able to identify material written by the Teacher is valuable because it tells us how the Teacher saw himself, his mission, and his relationship to the community and God. In this section of the paper, I will first discuss scholarship concerning the Teacher’s authorship of the Hodayot and then I will analyze various passages from the Thanksgiving Hymns. By examining the Hodayot, it seems that the material most filled with historical specifics and most charged with human emotion is likely to have been written by the Teacher. Additionally, scholars also claim that other scrolls were written by the Teacher. Recently, for example, the Temple Scroll (TS) has garnered attention as having been written by the Teacher. However, there are a number of reasons why TS cannot be the product of the Teacher. By first exploring why select Hodayot must have been written by the Teacher and then discussing why the Temple Scroll cannot possibly be the work of the Teacher, I hope to shed light on the Teacher and his role in the Scrolls.

The Hodayot

Among German scholars, there are three basic theories regarding authorship of the Hodayot: 1. the text is a literary unity and was written by the Teacher of Righteousness, 2. the text is not a unity and was written by anonymous authors. 3. the text is not a unity but within the Hodayot there is a core of hymns that were written by the Teacher of Righteousness.15 The first claim, although popular in the early days of Hodayot scholarship, has become less popular in recent years. It explains that the author of the entire scroll was the Teacher of Righteousness.16 Such an account, however, does not explain stylistic, linguistic, and content differences between hymns. The second theory, that the text is not a unity and is written by anonymous authors, has support from those believing that the works could have been written by the Teacher of Righteousness’ disciples.17 Moreover, the linguistic character of these hymns dictates that they could only have been written by one disciple modeling himself after the Teacher of Righteousness, rather than many disciples. The third theory is more widely recognized. It says that the text is not a unity, and that within the Hodayot there is a core of hymns written by the Teacher of Righteousness.

This third theory of German scholarship seems the most plausible because it best appreciates the stylistic features of the hymns. By examining stylistic features such as use of the first person pronoun, content, and linguistic uniformity, three German scholars derived a criteria that distinguishes hymns written by the Teacher from those written by the community at a later date. Gert Jeremias, Jurgen Becker, and Heinz-Wolfgang Kuhn18 individually note the following: that in many of the hymns, the use of ‘I’ speaks passionately about personal experiences; that these hymns often deal with individual accounts of dire need or use the motif of the mediator of revelation;19 and that these hymns are historical and specific, rather than theological and general, with regard to language. These scholars then designated such hymns as written by the Teacher of Righteousness himself; they are ‘Teacher hymns’ as opposed to Community hymns or didactic hymns. But such an explanation cries out for an example. Take the following passage:

They have banished me from my land
like a bird from its nest;
all my friends and brethren are driven far from me
and hold me for a broken vessel.

And they, teachers of lies and seers of falsehood,
have schemed against me a devilish scheme,
to exchange the Law engraved on my heart by Thee
for the smooth things (which they speak) to Thy people.
And they withhold from the thirsty the drink of Knowledge, and assuage their thirst with vinegar,
that they may gaze on their straying,
on their folly concerning feast-days,
on their fall into their snares.
(1 QH IV, 7-12)

Jeremias, Becker, and Kuhn agree that this wrathful passage must have been written by the Teacher of Righteousness. By reading this passage line by line, we can better understand the Gottingen criteria.

In the above passage, the author prominently uses certain vocabulary, syntax, and content to show how he is set apart from the others both literally, by his unjust banishment, and metaphorically, by his God-given knowledge. Here, the Teacher’s use of the first person pronoun stands opposite the third person pronoun: ‘They have banished me from my land.’ By speaking in the first person, the Teacher’s account of the injustices he suffers become personal and moving. Regardless of whether we are able to accurately name that third party, there is nothing general about this verse: the Teacher clearly blames a group of people for his woes. Moreover, a few lines down, he refers to ‘they’ in more specific language: they are ‘teachers of lies and seers of falsehood.’ From this line, the reader learns more about who ‘they’ are and the reader also learns more about the identity of the Teacher. In contrast to ‘teachers of lies and seers of falsehood’, the Teacher is a teacher of truth and a seer of righteousness. The Teacher’s truth, which is ‘engraved on his heart’ by God, is emphasized by the fact that those who are able to receive knowledge do so by drinking it. The reader also learns about the concerns of the Teacher from his final charge against the teachers of lies: the author of the hymn worries about the timing of the feasts.20 For the following reasons, this passage fulfills the description of the typical Teacher hymn as set out by Jeremias, Becker, and Kuhn: 1. the Teacher uses the first person to relay his personal situation; 2. the Teacher, who is set apart because God engraved truth in his heart, is full of woe; 3. the Teacher uses specifics, such as his calendar concerns, that do not speak to the general problems of mankind. Because this hymn is so personal, so moving, and so specific, it does not seem likely that it could have been written by anyone other than the Teacher.21 Moreover, once we recognize the components of this hymn as characteristic of the Teacher, we get a better sense of his agenda and how he views himself. Based on the facts of the hymn, God grants the Teacher divine understanding of the Law for the imparting of this Law to those ‘thirsty’ for righteousness.

The Temple Scroll

Although scholars are the most confident concerning the authorship of the Hodayot, some wrongly attribute the Temple Scroll to the Teacher. They claim that the TS, like Deuteronomy, gives a description of God’s covenant with Israel. 22 There are two main claims that attempt to show that the Teacher wrote the TS: 1. Other documents in the Scrolls regard the Temple Scroll as Law and the Teacher of Righteousness as the Lawgiver. The Teacher of Righteousness can be compared to Moses as the author of the Law for a sectarian community. Hence, some suggest that the Teacher of Righteousness must be the author of the TS. 2. The Teacher is the most eminent figure in the DSS; only he is important enough to have written the Law. Both these reasons are defeated once one realizes that the Teacher is not the Lawgiver, but rather the Interpreter of the Law. Instead of creating his own law, the Teacher uses his divine power to understand biblical scripture. Furthermore, the Temple Scroll cannot be the law for the end of days because its edicts are not written for a righteous audience. The fact that the Teacher is not the author of the Temple Scroll makes it easier to understand how the Teacher does not write the Law for the end of days, but that another figure is to come.

Some wrongly claim that the Teacher is the author of TS because they misunderstand the relationship between the Teacher and the Law.23 Namely, throughout the Scrolls, the T of R is referred to as ‘the Interpreter of the Law’ and the TS is commonly referred to as the Law. However, the previous section explains that the Teacher interprets the Law, rather than writes a new Law, because of the pre-eminence of the Mosaic Law in the scrolls. Only by properly understanding the Mosaic Law can the Community help bring about the end of days. Moreover, some scholars argue that the TS is a an eschatological law. They primarily use the description of measurements for a Temple in (TS XXX-XVII) and claim that based on its size, the Temple in TS is eschatological. However, the Temple is possibly utopian rather than eschatological. Based on a comparison to the Temple in the Florilegium, it seems that the eschatological temple is one that God will create on ‘the day of creation.’24 Also, it is apparent from the nature of many laws, including laws on adultery and rape, that the TS is not meant for the end of days .25 Based on the textual evidence, the Teacher cannot be the author of the TS, the New Torah; instead, the Teacher creates guidelines for a way of living from the interpretation of the Torah. He explains the Law to help order society and prepare for the end of days. He himself is not the fulfillment of eschatological expectations.

Who is the Teacher of Righteousness?

Difficulties arise when one tries to describe the Teacher of Righteousness; however, the complexity that most affects the description deals with whether to place the figure in the past or in the future. Many point to this ambiguity in a midrash of Num 21:18 that is in the Damascus Document.26 Unlike other passages in the same document, the figure mentioned here is in the future.

The well is the Law, and those who dug it were the converts of Israel who went out of the land of Judah to sojourn in the land of Damascus....The Staff is the Interpreter of the Law of whom Isaiah said, He makes a tool for His work; and the nobles of the peoples are those who come to dig the well with the staffs with which the staff ordained that they should walk in all age of wickedness- and without them they shall find nothing- until he comes who shall teach righteousness at the end of days. (CD, VI)

Here, confusion arises because the titles ‘Interpreter of the Law’ and ‘Teacher of Righteousness’ are interchangeable.27 The Teacher must have a role in both the past and the future: he is a figure of the community’s past as its founder and writer of its law. But, the law he writes is pertinent to the eschaton, for by following this law as divinely interpreted by the Teacher, community members can bring about the endtime. This ‘dual’ nature of the Teacher, however, should not be overexaggerated. The Teacher himself is in no way a messianic figure. He will not return at the endtime, but he does anticipate the arrival of his eschatological counterpart.28 It should also be made clear in the initial stages of this inquiry what the Teacher of Righteousness is not: he is not John the Baptist, he is not Jesus Christ, and we cannot attribute a specific, personal name to him.29 But, the reader can paint a general portrait of the Teacher. Based on the way the Teacher interprets the Law in the Pesherim and the way he describes his experiences in the Hodayot, it seems that he is priest who writes divinely inspired interpretations of the Law. He is a figure in the past who prepares his community for the imminent end.

The Teacher as the Community’s Founder

The passage mentioned earlier offers several assumptions about the historical Teacher:

The well is the Law, and those who dug it were converts of Israel who went out of the land of Judah to sojourn in the land of Damascus...The Staff is the Interpreter of the Law of whom Isaiah said, He makes a tool for His work.... (CD, VI)

This offers possibilities for the identity of the Teacher by putting the Teacher in the context of his own Community. Here, it can be assumed that the founding of the Community has a great deal to do with the Law itself; the founders left Judah and went into Damascus for this "well," the Law. The metaphor of the well as the Law is powerful: the well offers essential water that cannot be found in Judah. Ironically, the water is found in the desert. Of further irony is that even though the converts themselves dig this well in Damascus, they are still not able to find the well, the Law. Only the Staff, the Interpreter of the Law, finds the water. We now have a full picture of the Teacher: the Teacher helps found a community that left Judah because the Law is not able to ‘exist’ there. The Teacher interprets the Law for the community, thus making it ‘drinkable.’ Here, the reader is offered a number of roles for the Teacher. In this section, I will build on this portrait. I will explain how the Teacher and the community see the Teacher as a priest and a prophet who experiences revelation in the mode of divine interpretation of Law.

Teacher as Priest

The evidence clearly shows that the T of R is a priest: this is explicit in textual evidence and suggested contextually based on the T of R’s concerns. For instance, in the pesher on Ps 37:23-24 (4QpPs 1-10 iii 15):

The steps of the man are confirmed by the Lord and He delights in all his ways; though [he stumbles, he shall not fall, for the Lord shall support his hand] (23-4). Interpreted, this concerns the Priest, the Teacher [of Righteousness] whom God chose to stand before Him, for He established him to build for Himself the congregation of...

Here, the Teacher is a priest who establishes the Community based on the will of God: the priest is chosen by Gokrishna queer priest, the Teacher is concerned with purity and the proper ordering of the Temple. Moreover, he behaves as a priest when the reader sees him on a more personal level. This is evident throughout the Thanksgiving Hymns, many of which can be typed as introspective confessions in the style of the priest-prophet Jeremiah. It is also clear that the Teacher is a priest based on the way priests are regarded throughout the Dead Sea Scrolls. Members of the Council of the Community (the elect of Israel) are known as sons of Zadok, the Priests; the Law of Moses has been revealed to these men.30 God raises these priests and they will be called by name at the end of days.31 The priests act as God’s counsel, so that ‘the man who does not listen but acts arrogantly without obeying the priest who is posted there to minister before [God]...that man shall die.’32 Clearly, the priests are the authority in the community. It is then logical to assume that the Teacher, as the eminent authority figure who most probably wrote this passage, would also be a priest. Although this piece of information helps the reader better understand the Teacher, it begs the question: how is the Teacher different from the other priests in the community? The next section addresses just that point.

High Priest?

The question has also been raised as to whether the Teacher was the High Priest of the Temple before escaping into the desert. On this question, scholars point to historical reconstruction and passages discussing the Teacher’s struggle with the Wicked Priest . Indirect evidence here leads many to conclude that the Teacher is a High Priest and that the Scrolls are primarily concerned with restoring a legitimate priest. However, this evidence is not conclusive. Based on the text, it is more reasonable to say that the Teacher struggles with the High Priest over purity rules, rather than for a power position or restoration of a ‘legitimate’ High Priest. More likely, the T of R was at one time a prophet in the Temple who was not popular with Temple authority because of his views on contentious issues of the day; this authority most likely drove him into exile. The Teacher thus laments over the Temple because Temple authorities do not follow the purity laws as dictated by God through Moses.

By reconstructing a seven year gap in history, some attempt to show how the Teacher could have been the designated high priest until his exile. After the High Priest Alkimos dies in 159 B.C, no High Priest has been attested in literature of the period as having taken his place.33 Josephus,34 however, explains that an intersacerdotium lasted seven years until Jonathan usurped power in 152 B.C. Because a High Priest is necessary to lead Yom Kippur Services, someone must have filled the role of High Priest, at least temporarily.35 J. Murphy-O’Connor speculates that his man may have introduced unpopular reforms so that when his position is usurped by Jonathan in 152, he is driven into the desert where he goes only by the title ‘Teacher of Righteousness’ so as not to draw attention to his identity.36 Murphy-O’Connor argues that the pesherim promise a High Priest from the Davidic line because the Teacher criticizes Jonathan with being an ‘illegitimate’ priest. Scholars believing that the Teacher is the High Priest, then, wrongly argue that the major debate between the sect and Jerusalem is over the High Priesthood.

The argument explaining why the Teacher was at one point High Priest of the Temple is based on speculation after speculation; it is historically implausible and it misunderstands the Teacher’s message. A better understanding of the Teacher can be achieved through the Scrolls. For instance, 1 QpHab 11:4-8 describes how the Wicked Priest pursues the Teacher to his place of exile and then attempts to disrupt his Day of Atonement. Of note, this passage shows that the Wicked Priest and the Teacher observe different calendars. It is unlikely that the Teacher was the High Priest if he was observing his own cultic calendar, because he would not have switched calendars in Qumran and Jonathan would not have introduced a new calendar in 152 BC.37 Moreover, there is no evidence in the text even to support that the Wicked Priest is not legitimate. The Teacher, however, repeatedly shows concerns over other issues of impurity. Notably, the Teacher names three types of impurity that profane the land: fornication, riches, and profanation of the Temple. Included among those things that profane the Temple are menstrual blood, incestuous relationships, and a breach of the Mosaic Covenant.38 It seems that the legitimacy of the priesthood is not one of the contentious issues between the sect and Jerusalem. Rather, the issues in the sectarian community are purity as understood by Mosaic Law. More likely, the relationship between the T of R and the Wicked Priest is that of Temple prophet, with a large following, exiled by the High Priest because of his unpopular views. This charismatic figure blames the Wicked Priest for polluting the Temple through the priest’s inappropriate behavior. In 1 QpHab 12:1-10, the Wicked Priest plots the destruction of the poor, commits abominable deeds, and defiles the Temple. Rather than planning an insurrection or attempt to overthrow the High Priest, the T of R condemns the Wicked Priest to an eschatological punishment. In this manner, the T of R fits the model of a prophet acting outside of the court.

Teacher as Prophet

Although the Teacher does not share many of the traits that the ancient prophets hold in common, he is clearly a prophet; his visions can be understookrishna queer correct understanding or ordering of words through divine revelation of scripture. In this sense, the Teacher sees more. On the most basic level, the Teacher is unlike the other prophets because he does not have visions that come in the form of dream-like scenes—he is not a seer with a ‘third eye.’ However, a deeper understanding of the meaning of prophecy shows that the Teacher is similar to the biblical prophets. Otto Betz compares the Teacher’s divine revelation of scripture to Daniel’s interpretation of dreams and concludes that pesher and apocalypse are quite similar.39 Moreover, Betz notes that both the Teacher and Daniel use the term raz to help describe the mystery of their interpretations. A clear parallel can be seen when Daniel interprets the writings on the wall at Belshazzar’s feast.40 Here, only Daniel is able to interpret the writings of a supernatural author. Moreover, he dissects the inscription so as to give an interpretation based on each word, similar to the Teacher’s manner of interpreting the prophets.

The Teacher is similar to the other prophets both in his manner of interpretation and the reasons behind his revelation. In the following passage, the Teacher is similar to the prophets in a number of ways:

And they, teachers of lies and seers of falsehood,
have schemed against me a devilish scheme,
to exchange the Law engraved on my hear to Thee
for the smooth things (which they speak) to Thy people.
And they withhold from the thirsty the drink of Knowledge, and assuage their thirst with vinegar...
(1 QH IV, 8-10)

Like the Staff, the Teacher is needed by those thirsty for knowledge. In this passage, we also see that the Teacher’s righteousness is not fully human; because the Law is engraved on his heart by God, his interpretation of the Law is a divine interpretation.41 God has given the Teacher the power to ‘interpret all the words of his servants the prophets’42 and then God feeds the Teacher His words by which to prophesy.43 Here, the relationship between God and the Teacher is inextricably close; like the prophets Jeremiah and Ezekiel, the Teacher cannot escape his righteousness, despite the distress it causes him.44 Moreover, the Teacher is similar to the other prophets in his impetus for making the interpretations. Like Amos, Ezekiel, and Daniel, the Teacher writes at a time of serious social turmoil. He attempts to solve this turmoil by urging a new world order.

The Teacher’s Role in the End of Days

When the question concerning the identity of the Teacher of Righteousness was initially asked, the following passage was usekrishna queern example:

The nobles of the peoples are those who come to dig the well with staffs with which the staff ordained that they should walk in all age of wickedness- and without them they shall find nothing- until he comes who shall teach righteousness at the end of days. (CD, VI)

The eschaton cannot take place until there is a proper ordering of Society in the World:45 namely, Jerusalem must be the religious capital of the world (Isaiah 7, 9, 11); Temple Worship must be correct; Israel must not be dominated by foreign oppressors; and society must have just ownership of land.46 Evidence throughout this paper seems to show that the Teacher of Righteousness extracts principles to regulate the Community as God aids him in interpreting scripture. Through these regulations, a proper order is established and the eschaton is realized.

But, the Teacher of Righteousness does not take part in the end of days himself. Instead, he prepares the way for the eschatological messiahs. He sets the standard for interpretation of scripture which the Priestly Messiah, who takes the Teacher’s place in interpretation of the Law, relies on at the end of days. The following passage will first help the reader understand the messianic expectation of the community:

The king is the congregation; and the bases of the statutes are the Books of the Prophets whose saying Israel despised. The star is the Interpreter of the Law who shall come to Damascus; as it is written, A star shall come forth out of Jacob and a scepter shall rise out of Israel (Num xxiv, 17). The scepter is the Prince of the whole congregation and when he comes he shall smite all the children of Seth (Num. xxiv, 17). [CD VII, 15-20]

Here, two messiahs emerge at the end of days: the Interpreter of the law, or Priest-Messiah, and the Prince of the whole congregation, the Davidic Messiah.47 These figures are also referred to throughout the DSS as the messiahs of Aaron and Israel. They are not equal counter-parts: the Priest-Messiah has precedence over the Davidic Messiah in all legal matters: ‘As they teach him so shall he judge’.48 This precedence can be seen in passages from the community rule; ‘When the table has been prepared for eating, and the new wine for drinking, the Priest shall be the first to stretch out his hand to bless the first-fruits of the bread and new wine.’49

Here, the Messiah of Aaron takes precedence because he is the eschatological high priest who teaches righteousness at the end of days.50 Although the Prince of the Congregation presides over the battle liturgy (1 QM XV, 4; XVI, 13; XVIII) and the eschatological banquet (1 QSa II, 12-21),51 the Messiah of Aaron is more important for understanding the Teacher of Righteousness because he is the one who continues the Teacher’s message. The arrival of the Messiahs Aaron and Israel marks the eschatological turning point; once they arrive, the Messiah of Aaron interprets the Law.52 His legacy in the community is the basic interpretation of the Law that functions at the end of days.

Is the Teacher an Apocalyptic Figure?

An analysis of all the literature that has ever been regardekrishna queerpocalyptic’ was printed in Semeia 14 to show the extent and limits of the category ‘apocalyptic literature.’53 The following features were identified as common to apocalypses: a narrative framework that describes the revelation; the main means of revelation as visions and otherworldly visions; presence of an angel who interprets the vision; disclosure of a transcendent reality which is temporal (eschatological salvation); transcendent reality which is spatial (involves another, supernatural world).54 Based on these criteria, it would appear that the Teacher does not write apocalypses. That is, the T of R is not a visionary.55 Unlike many figures in apocalypses, he does not resort to using a pseudonym. Such a phenomenon can be explained based on the charismatic nature of the Teacher: the Teacher is able to rest on his own authority. Also, the Teacher bases his interpretations on older scripture which gives htotal idiot spammerer authority. Rather than an apocalypse, it may be more accurate to say that the Qumran community is apocalyptic. According to John Collins in ‘The Apocalyptic Genre,’ Qumran fits the criteria for apocalypticism as the ideology of a movement: it shares the conceptual framework of the genre and endorses a world view in which supernatural revelation, the heavenly world, and eschatological judgement play essential parts.

Summary and Conclusion

Although we cannot say a great deal concerning the Teacher of Righteousness in the Dead Sea Scrolls, we are able to paint a general portrait of this Teacher. Based on references to the Teacher throughout the Scrolls, we learn that he is a priest and the interpreter of the Law. Moreover, by reading the pesherim, or interpretations of the Law, and the Hodayot actually written by the Teacher, it becomes clear that the Teacher is a prophet whose mode of revelation is divine interpretation of scripture. Within this mold, the Teacher has a role in both the Community’s past and future: he is a figure of the Community’s past as its founder, but his interpretation of the Law helps order society in anticipation for the two Messiahs and the eschaton.











every rule, every hierarchical position, is governed by the Teacher’s interpretation of scripture in anticipation for the end of days....his interpretation of scripture is correct regardless of anybody elses opinion!



...what does every rule and every hierarchical postion mean...lol...I guess it means what he says is what goes...lol




the Teacher of Righteousness does not take part in the end of days himself. Instead, he prepares the way for the eschatological messiahs. He sets the standard for interpretation of scripture which the Priestly Messiah, who takes the Teacher’s place in interpretation of the Law, relies on at the end of days.




Here, two messiahs emerge at the end of days: the Interpreter of the law, or Priest-Messiah, and the Prince of the whole congregation, the Davidic Messiah









In the Qumran texts themselves a parallel to the past and future Teacher of Righteousness is provided by the past and future Expounder of the Law (doresh ha-Torah). The "Staff" (meḥokek) in the Song of the Well is "the Expounder of the Law" who ordained the rules by which the men of the covenant live (CD 6:7); he is conceivably identical with the Teacher of Righteousness who organized the community. Later in the Zadokite Admonition the "star" of Amos 5:26 and (more especially) Numbers 24:17 is "the Expounder of the Law [doresh ha-Torah] who is to come to Damascus" (CD 7:18ff.). This coming Expounder of the Law is mentioned also in 4Q Florilegium, in an interpretation of II Samuel 7:11–14. In both of these passages he is to be accompanied by the Davidic Messiah, called "the prince of all the congregation" in CD 7:20 and "the shoot of David" in 4Q Florilegium. Since Torah is to be sought from the priest's lips (Mal. 2:7), this coming Expounder of the Law may be the great priest of the new age who will act as colleague to the great king; he may also be tentatively identified with the Teacher of Righteousness who is to stand up in the latter days (CD 6:11).

Last Edited by waterman on 05/18/2015 05:54 PM

Well he's not going to do anything while asleep, so lets wait til he wakes up to see if he ever does anything.

Correct, the Bible people tag whatever they want, whenever they want to passages in the Bible and say it is so. Two thousand years means nothing to them. They say it is so. Time passes and he does not read the Bible, so the application does not hold true, as has been posted... it is so 2010.

He needs to start doing something here in the material world if he's going to sway the consciousness of the world's people.

He is getting older, time is not on his side. In order to have maximum impact he cannot wait, otherwise his sexual energy, which is critical to persuade people, will be diminished.

Let me guess your him right? I did not read the whole thread...

Sexual energy? To persuade people?

Let's hope he fades away.

The man-child?

Everybody here will think you're talking to them!

Oh dear, I don't know whether to take that as a compliment or an invective.

I am not him. I have my purpose here - wink 😉...

its all about weight, tonnage. it has nothing to do with age or dates. if the tonnage has met it quota, that's all that matters. the day and time comes after the harvest. Gods focus is on numbers and weight, for the Kingdom was drafted for a set number, a set occupancy. God is Great.

Because there are many running around this site and the other one who think they are wink wink okay then...your asking questions that have already been figured out...

8:00 minutes to 11:00 tells the calculations of the two dates






I don't believe this will be Jesus but I do believe if newtons calculations are right it could be one of the two anointed......the one appears before the other and the one that appears first is elijah or as the jews know him messiah ben joseph....one of the two princes






25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.


Daniel chapter 9 people there is no linquistic basis to add those two number the 49 and 62 and doing so does violence to the language of Daniel...those two numbers are separate and speak of the first coming and the second coming...62 weeks was fulfilled with the first coming and the......june 7 1967 began the 49 year count when Israel captured Jerusalem and the temple mount.........add the 49 years according to Newtons riddle to June 7 1967 and you use 360 prophetic days of years times 49 and you come up with 17640 days and from the day Jerusalem was captured til 17640 days later is the "day of atonement 2015"

18:00 minutes to 25:00 minutes




Thread: Newton’s Riddle from 1727










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I don't believe this will be Jesus but I do believe if newtons calculations are right it could be one of the two anointed......the one appears before the other and the one that appears first is elijah or as the jews know him messiah ben joseph....one of the two princes

....



Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven 'sevens,' and sixty-two 'sevens.' It will be rebuilt with streets and a trench, but in times of trouble.

New Living TranslationNow listen and understand! Seven sets of seven plus sixty-two sets of seven will pass from the time the command is given to rebuild Jerusalem until a ruler--the Anointed One--comes. Jerusalem will be rebuilt with streets and strong defenses, despite the perilous times.

English Standard VersionKnow therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time.

New American Standard Bible "So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress.

King James BibleKnow therefore and understand, thatfrom the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Princeshall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

Holman Christian Standard BibleKnow and understand this: From the issuing of the decree to restore and rebuild Jerusalem until Messiah the Prince will be seven weeks and 62 weeks. It will be rebuilt with a plaza and a moat, but in difficult times.

International Standard VersionSo be informed and discern that seven weeks and 62 weeks will elapse from the issuance of the command to restore and rebuild Jerusalem until the Anointed Commander. The plaza and moat will be rebuilt, though in troubled times.

NET BibleSo know and understand: From the issuing of the command to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks and sixty-two weeks. It will again be built, with plaza and moat, but in distressful times.

GOD'S WORD® TranslationLearn, then, and understand that from the time the command is given to restore and rebuild Jerusalem until the anointed prince comes, seven sets of seven time periods and sixty-two sets of seven time periods will pass. Jerusalem will be restored and rebuilt with a city square and a moat during the troubles of those times.

Jubilee Bible 2000Know therefore and understand that from the going forth of the word to cause the people to return and to build Jerusalem unto the Anointed {Heb. Messiah} Prince, there shall be seven weeks, and sixty-two weeks, while the street shall be built again and the wall, even in troublous times.

King James 2000 BibleKnow therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah, the Prince, shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublesome times.

American King James VersionKnow therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem to the Messiah the Prince shall be seven weeks, and three score and two weeks: the street shall be built again, and the wall, even in troublous times.

American Standard VersionKnow therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times.

Douay-Rheims BibleKnow thou therefore, and take notice: that from the going forth of the word, to build up Jerusalem again, unto Christ the prince, there shall be seven weeks, and sixty-two weeks: and the street shall be built again, and the walls in straitness of times

. Darby Bible TranslationKnow therefore and understand: From the going forth of the word to restore and to build Jerusalem unto Messiah, the Prince, are seven weeks, and sixty-two weeks. The street and the moat shall be built again, even in troublous times.

English Revised VersionKnow therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks: and threescore and two weeks, it shall be built again, with street and moat, even in troublous times.

Webster's Bible TranslationKnow therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem to the Messiah the Prince shall be seven weeks, and sixty and two weeks: the street shall be built again, and the wall, even in troublous times.

World English BibleKnow therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem to the Anointed One, the prince, shall be seven weeks, and sixty-two weeks: it shall be built again, with street and moat, even in troubled times.

Young's Literal TranslationAnd thou dost know, and dost consider wisely, from the going forth of the word to restore and to build Jerusalem till Messiah the Leader is seven weeks, and sixty and two weeks: the broad place hath been built again, and the rampart, even in the distress of the times.


Could this be the 2nd stage of Elijahs appearance...the first was in an unholy way to the jewish people(internet)and will reveal himself to a few people...then the 2nd stage he will be revealed to the whole nation...will it happen on the "DAY OF ATONEMENT" September 23 2015?








Last Edited by waterman on 05/18/2015 07:29 PM

The first lion in the story is Elijah(messiah ben Joseph)

The second lion is the man-child(messiah ben David)


The first lion(elijah) will appear Sept 23 2015 Day of atonement!:


The two witnesses are the "TWO PRINCES"

Elijah= pink
man-child=blue


Ezekiel 19:

Ezekiel 19 King James Version (KJV)

19 Moreover take thou up a lamentation for the princes of Israel,

2 And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.

3 And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.

4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.

5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.

6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men.

7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.

8 Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.

9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

is it not prudent that a son becomes a father?

7778742049

if the father is a machine, yes

I always believed that the man child was Jesus.

Me114

huh?

this is about perpetuation, not insipid subjugation.