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Jesus and the Essenes

Jesus and the Essenes

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Denzer, Pam. "Odes of Solomon: Early Hymns of the Jewish Christian Mystical Tradition". {{ cite journal}}: Cite journal requires |journal= ( help) H. Stegemann, The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus. Grand Rapids MI, 1998 John the Baptist has also been argued to have been an Essene, as there are numerous parallels between John's mission and the Essenes, which suggests he perhaps was trained by the Essene community. [69]

The Haran Gawaita uses the name Nasoraeans for the Mandaeans arriving from Jerusalem meaning guardians or possessors of secret rites and knowledge. [76] Scholars such as Kurt Rudolph, Rudolf Macúch, Mark Lidzbarski and Ethel S. Drower connect the Mandaeans with the Nasaraeans described by Epiphanius, a group within the Essenes according to Joseph Lightfoot. [77] [78] :xiv [79] [80] [81] [82] [28] Epiphanius says (29:6) that they existed before Jesus. That is questioned by some, but others accept the pre-Christian origin of the Nasaraeans. [78] :xiv [83] Jesus and the Nazarenes, who were located in Galilee and east and northward, were not known to have ever participated in sacrifice, nor is Jesus noted to have practiced sacrifice himself. Scripture would surely have mentioned such an event. Jesus clearly understands that mercy (love) must be preeminent over sacrifice (Mt. 9.13) and is the closer (more correct) resolution God requires for atonement.Enoch 48.2-5, “In that hour the Son of man invoked before the Lord of spirits, and his name in the presence of the Ancient of Days. Before the sun and the signs were created, before the stars of heaven were formed, his name was invoked,” compared with John 1.1-2, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” Both scriptures would lead one to believe that the disciple John and John of Patmos must have had familiarity with Enochic beliefs, even though both were many generations removed from Enoch. Other parallels strike me as less compelling. A discussion on the laws for the Sabbath in chapter 4 (“The Eschatological Teacher”) is a good illustration of the problems involved in interpreting the evidence: in Matthew 12:11 and Luke 14:5, Jesus argues that since people would labor on the Sabbath to rescue their household animals, they should also accept that healing humans is permissible. Joseph contrasts this with a statement in the Essene text known as the Damascus Document which explicitly prohibits delivering an animal who fell into a ditch (CD 11.13-14). Joseph sees this as a sign that Jesus was familiar with the Essene law and “explicitly contradicted” it (114). However, there are at least two further possibilities, both more plausible to my mind. First, the decree in the Damascus Document could be proof of an alternate practice that the Essenes decried. Jesus could simply refer to the more widespread practice with no awareness that some group opposed it. More importantly, the text does not necessarily mean that Jesus considers this the correct practice. The rhetoric in these verses might be compared to Jesus’s statement in John 8:7. Jesus does not condone adultery there, nor does he reject the decree that adulteresses should be stoned. He merely protests the hypocrisy of those who seek to punish others rather than attending to their own sins (in keeping with Matthew 7:1-5 and Luke 6:41-42). Read this way, the text, at least in Luke 14:5, may not even claim that it is legitimate to rescue an animal on the Sabbath, but rather to underscore the hypocrisy of his critics. The theory that God interacts with humans through an angel aligning with Essene beliefs, as well as Philo's concept of the Logos; Other similarities include high devotion to the faith even to the point of martyrdom, communal prayer, self denial and a belief in a captivity in a sinful world. [71]

Sabbath law and practice had evolved in the previous two centuries, but not for the better. The disagreement with Jesus’ interpretation of the sabbath law became a concern. Sabbath observation, observing sanctity within this new legalism, soon becomes the conflict. Jesus presents a much more compassionate and revelatory view of life and the Sabbath,* yet at the same time practical. Isaiah 9.6 (c. 725 BC) is another good example of the continuation of messianic theology: “For unto us a child is born, a Son is given; and the government shall be upon his shoulder. And his name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.” This gives attribution to the longer-standing messianic vision, which is very much in line with Enochian and Essenic thinking generally. All Essene would view themselves as Sons of Light, keepers of the ‘light of truth’. Later, the continuation of this theme in the New Testament, as in “…but was sent to bear witness to that light, That was the true light which gives light to every man,” Jn. 1.8-9 –all lead to the basic Essenic vision of Messiah who is the light of God, shining forth in purity, which in their view should not be denied by or to any Jew. “… true light which gives light to every man,” denotes that not only would Messiah reveal God in a manner not yet known to the Jews— “the true light”—but in doing so would become evident to others outside Judaism—” every man”. Those who could not recognize Messiah, those who thought otherwise, would become usurpers of one kind or another. The spirit of man is the candle of the Lord, Searching all the inward parts of the belly (Pv. 20.27) We do not know much about the canon of the Essenes, and what their attitude was towards the apocryphal writings, however the Essenes perhaps did not esteem the book of Esther highly as manuscripts of Esther are completely absent in Qumran, likely because of their opposition to mixed marriages and the use of different calendars. [58] [59] For example, James C. VanderKam, "Identity and History of the Community". In The Dead Sea Scrolls after Fifty Years: A Comprehensive Assessment, ed. Peter W. Flint and James C. VanderKam, 2:487–533. Leiden: Brill, 1999. The earliest known proposer of this etymology was P. Melanchthon, in Johann Carion, Chronica, 1532, folio 68 verso. Among the other proposers before 1947, e.g., 1839 Isaak Jost, "Die Essaer," Israelitische Annalen 19, 145–7.

What Happened To The Essenes

Drower, Ethel Stefana (1953). The Haran Gawaita and the Baptism of Hibil-Ziwa. Biblioteca Apostolica Vatican. The Panarion of Epiphanius of Salamis, Book I (Sects 1–46) Frank Williams, translator, 1987 (E.J. Brill, Leiden) ISBN 90-04-07926-2 It was proposed before the Dead Sea Scrolls were discovered that the name came into several Greek spellings from a Hebrew self-designation later found in some Dead Sea Scrolls, ʻosey haTorah, "'doers' or 'makers' of Torah". [26] Although dozens of etymology suggestions have been published, this is the only etymology published before 1947 that was confirmed by Qumran text self-designation references, and it is gaining acceptance among scholars. [27] It is recognized as the etymology of the form Ossaioi (and note that Philo also offered an O spelling) and Essaioi and Esseni spelling variations have been discussed by VanderKam, Goranson, and others. In medieval Hebrew (e.g. Sefer Yosippon) Hassidim "the Pious" replaces "Essenes". While this Hebrew name is not the etymology of Essaioi/ Esseni, the Aramaic equivalent Hesi'im known from Eastern Aramaic texts has been suggested. [28] Others suggest that Essene is a transliteration of the Hebrew word ḥiṣonim ( ḥiṣon "outside"), which the Mishnah (e.g. Megillah 4:8 [29]) uses to describe various sectarian groups. Another theory is that the name was borrowed from a cult of devotees to Artemis in Anatolia, whose demeanor and dress somewhat resembled those of the group in Judea. [30] Goodman, M. (1994), "Sadducees and Essenes after 70 CE", Judaism in the Roman World, Brill, pp.153–162, doi: 10.1163/ej.9789004153097.i-275.38, ISBN 978-90-474-1061-4 , retrieved 2 August 2023 The Essenes were a Jewish mystical sect somewhat resembling the Pharisees. They lived lives of ritual purity and separation. They originated about 100 B.C., and disappeared from history after the destruction of Jerusalem in A.D. 70. The Essenes are not directly mentioned in Scripture, although some believe they may be referred to in Matthew 19:11, 12 and in Colossians 2:8, 18, and 23. Interest in the Essenes was renewed with the discovery of the Dead Sea Scrolls, which were likely recorded and stored by the Essenes.

The far northern location of the Nazarenes is important. “Here toward the end of the first century AD, we have members of the family of Jesus residing at places significantly called Nazara (Sproutville) and Cochaba (Starville)… not far from the Greek cities of the Decapolis. If we accept the statement of Epiphanius… that Cochaba was in Batanea, then we should look for Nazara in the same district.”* *Jeffrey Butz. The Secret Legacy of Jesus (quoting Schoenfield), chap. seven. Rochester, Vermont: Inner Traditions. The two following chapters aim to establish this relationship. In chapter 3 (“The Anointed Prophet”), Joseph makes some astute observations concerning claims of literary dependence. Similarities do not necessitate a literary dependence. Such claims “face formidable burdens of proof” (93). Joseph rightly notes that the question “is not whether these texts can be understood as ‘parallel’ developments but whether they should be” (93n129). When a verbatim quote appears across different texts (as often occurs in the Synoptic Gospels), the case for literary dependence is stronger, and the debate over the direction of the dependence can begin. When the similarities are thematic rather than formulaic, the argument is shakier. Thus, one of the more compelling examples Joseph advances is the use of Isaiah 61 in Matthew 11:4-5, Luke 7:22, and 4Q521. Relying on George Brooke, Joseph notes that nowhere else in Jewish texts of the Second Temple period is Isaiah 61 associated with resurrection (90). Consider for example that both the Essenes and early believers were said to be followers of "the way". In the parable about the shrewed manager, Jesus states afterwards that the children of the world are more cunning than the children of light. Well, the Essenes called themselves the children of light and all others children of darkness.

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One theory initially advocated by Jerome Murphy-O'Connor [6] and subsequently by Stegemann is that the Teacher of Righteousness served as High Priest but was subsequently ousted by Jonathan Apphus. In 1 Maccabees, no High Priest is named for the period from the death of Alcimus in 159 BCE to the claiming of the position of High Priest by Jonathan on the authority of Alexander Balas in 152 BCE (1 Macc 10:18–20). From this it could be concluded that there was no High Priest for these years, and indeed Josephus, drawing heavily on 1 Maccabees at this point in his history, comes to that conclusion (Ant. 20.237). It is improbable, however, that the office remained completely vacant for these years. Stegemann suggests that the reason that nothing is said in 1 Maccabees about a High Priest between Alcimus and Jonathan was apologetic: to conceal the fact that the Hasmoneans obtained the High Priesthood by usurping it from its rightful holder, the Teacher of Righteousness. [7] Alvar Ellegård follows this line and argues that the Teacher of Righteousness was not only the leader of the Essenes at Qumran, but was also considered something of a precursor to Jesus Christ about 150 years before the time of the Gospels. [8] Do not be so sure that Jesus continued within celibacy. “Wife’ and ‘Companion’ are synonymous, many scholars accept this word study as the correct interpretation. Also, even though a celibate Essene priest might begin ministry, he would never be accompanied by women, and certainly not a ‘strange’ or ‘loose’ woman, as those terms were used in that day. Also, the Qumran priests were generally older, and certainly had been married and had children. It was a very different matter for a priest of any kind to be giving counsel concerning wife, children, or household matters, had he never been married. This would not be acceptable, and Jesus would have been confronted on this matter, especially by those resisting his advice or teaching. Traveling with a ‘strange’ woman was allowed by no one. Service, Robert (2007). Comrades: A History of World Communism. Cambridge: Harvard University Press. pp.14–15. ISBN 978-0674046993. The Qumran Essenes shared one common view with all Essene—that Essene priests were the proper Temple authority and would eventually assume authority within the Temple. As a faction of the original Zadokite priesthood, they did have a rightful claim. In agreement with Jesus, they neither would continue animal sacrifice in the Temple (Jn. 2.16-17).* Nazarenes (Jesus) were not known to practice animal sacrifice at all. *A sacrifice to Rome had to be given each day, which was particularly odious to all Jews.



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