St. Paul's Epistles to the Colossians and Philemon A...

363. Zeitschr. p. 450 sq., Monatschr. pp. 31, 70.

364. As the notices in Josephus (B.J. ii. 8) relating to this point have been frequently misunderstood, it may be well once for all to explain his meaning. The grades of the Essene order are mentioned in two separate notices, apparently, though not really, discordant.

(1) In § 10 he says that they are ‘divided into four sections according to the duration of their discipline’ (διῄρηνται κατὰ χρόνον τῆς ἀσκήσεως εἰς μοίρας τέσσαρας), adding that the older members are considered to be defiled by contact with the younger, i.e. each superior grade by contact with the inferior. So far his meaning is clear.

(2) In § 8 he states that one who is anxious to become a member of the sect undergoes a year’s probation, submitting to discipline but ‘remaining outside.’ Then, ‘after he has given evidence of his perseverance (μετὰ τὴν τῆς καρτερίας ἐπίδειξιν), his character is tested for two years more; and, if found worthy, he is accordingly admitted into the society.’ A comparison with the other passage shows that these two years comprise the period spent in the second and third grades, each extending over a year. After passing through these three stages in three successive years, he enters upon the fourth and highest grade, thus becoming a perfect member.

It is stated by Dr Ginsburg (Essenes p. 12 sq., comp. Kitto’s Cyclopædia s.v. p. 828) that the Essenes passed through eight stages ‘from the beginning of the noviciate to the achievement of the highest spiritual state,’ this last stage qualifying them, like Elias, to be forerunners of the Messiah. But it is a pure hypothesis that the Talmudical notices thus combined have anything to do with the Essenes; and, as I shall have occasion to point out afterwards, there is no ground for ascribing to this sect any Messianic expectations whatever.

365. Zeitschr. p. 452, note.

366. The entrance into lower grade was described as ‘taking בנפים’ or ‘wings.’ The meaning of this expression has been the subject of much discussion; see e.g. Herzfeld II. p. 390 sq., Frankel Monatschr. p. 33 sq.

367. The contempt with which a chaber would look down upon the vulgar herd, the عam haarets, finds expression in the language of the Pharisees, Joh. vii. 49 ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπάρατοί εἰσιν. Again in Acts iv. 13, where the Apostles are described as ἰδιῶται, the expression is equivalent to عam haarets. See the passages quoted in Buxtorf, Lex. p. 1626.

368. All these particulars and others may be gathered from Bekhoroth 30 b, Mishna Demai ii. 2, 3, Jerus. Demai ii. 3, v. 1, Tosifta Demai 2, Aboth R. Nathan c. 41.

369. See Herzfeld II. p. 386.

370. Monatschr. p. 35.

371. Zeitschr. pp. 458, 461, Monatschr. pp. 32, 36.

372. It is added however in Midrash Qoheleth ix. 9 ‘Some say that they (the holy congregation) devoted the whole of the winter to studying the Scriptures and the summer to work.’

373. Monatschr. p. 32.

374. Ib. p. 70.

375. See Derenbourg p. 175.

376. Monatschr. p. 32.

377. Monatschr. pp. 32, 68.

378. Ib. p. 67.

379. See below, p. 166.

380. Zeitschr. p. 455.

381. See below, p. 161.

382. BeiträgeII. p. 199. In this derivation he is followed by Graetz (III. p. 82, 468) and Derenbourg (p. 166).

383. Monatschr. p. 31.

384. ‘The attempt to point out the Essenes in our patristic (i.e. rabbinical) literature,’ says Herzfeld truly (II. p. 397), ‘has led to a splendid hypothesis-hunt (einer stattlichen Hypothesenjagd).’

385. Monatschr. p. 31.

386. Monatschr. p. 64.

387. B.J. ii. 8. 5 καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον: see also the passages quoted above p. 89, note 255.

388. See below, p. 142.

389. Herzfeld (II. p. 403) is unable to reconcile any rejection of the Old Testament Scriptures with the reverence paid to Moses by the Essenes (B.J. ii. 8. 9, 10). The Christian Essenes however did combine both these incongruous tenets by the expedient which is explained in the text. Herzfeld himself suggests that allegorical interpretation may have been employed to justify this abstention from the temple sacrifices.

390. See Galatians, p. 310 sq.

391. Epiphanius (Hær. xviii. I, p. 38) again describes, as the account was handed down to him (ὡς ὁ εἰς ἡμᾶς ἐλθὼν περιέχει λόγος), the tenets of a Jewish sect which he calls the Nasareans, αὐτὴν δὲ οὐ παρεδέχετο τὴν πεντάτευχον, ἀλλὰ ὡμολόγει, μὲν τὸν Μωϋσέα, καὶ ὅτι ἐδέξατο νομοθεσίαν ἐπίστευεν, οὐ ταύτην δέ φησιν, ἀλλ’ ἑτέραν. ὅθεν τὰ μὲν πάντα φυλάττουσι τῶν Ἰουδαίωv Ἰουδαῖοι ὄντες, θυσίαν δὲ οὐκ ἔθυον οὔτε ἐμψύχων μετεῖχον, ἀλλὰ θέμιτον ἦν παρ’ αὐτοῖς τὸ κρεῶν μεταλαμβάνειν ἢ θυσιάζειν αὐτούς. ἔφασκον γὰρ πεπλάσθαι ταῦτα τὰ βιβλία καὶ μηδὲν τούτων ὑπὸ τῶν πατέρων γεγενῆσθαι. Here we have in combination all the features which we are seeking. The cradle of this sect is placed by him in Gilead and Bashan and ‘the regions beyond the Jordan.’ He uses similar language also (xxx. 18, p. 142) in describing the Ebionites, whom he places in much the same localities (naming Moab also), and whose Essene features are unmistakeable: οὔτε γὰρ δέχονται τὴν πεντάτευχον Μωϋσέως ὅλην ἀλλά τινα ῥήματα ἀποβάλλουσιν. ὅταν δὲ αὐτοῖς εἴπῃς περὶ ἐμψύχων βρώσεως κ.τ.λ. These parallels will speak for themselves.

392. Zeitschr. p. 458.

393. See Ginsburg Essenes p. 69 sq.

394. Berakhoth i. 4; see Derenbourg, p. 169 sq.

395. See above, p. 87, note 249.

396. See above, p. 83.

397. Galatians p. 311 sq. See also below, p. 167.

398. See p. 136, note 391.

399. Galatians p. 312, note 1. For another derivation see below, p. 167.