THE PROCLAMATION OF THE KINGDOM OF GOD
Required Reading: Gospel of Luke, chapters 1-4
ADAM’S
DOMINION
Pope John Paul II explains in his
Apostolic Letter Rosarium Virginis Mariae that each of the “mysteries of
light” is “a revelation of the Kingdom now present in the very person of
Jesus.”[i] Therefore, with the divine robe restored to
Adam in the Baptism of Christ, and the proper covenantal relationship between
man and woman restored at the Wedding at Cana, Christ may now openly proclaim
the Kingdom of God, the restoration of the dominion of
Adam over all of creation.[ii]
Adam received dominion over
creation because of his robe of glory, the gift of grace which likened him to
God his Father, the King of all the universe.
Thus, Adam was a king, not as a replacement of God’s kingship, but
rather as an extension of God’s dominion over creation. “Adam was a subordinate ruler, a king
(prince) under God. He was a king only
because God had created him as such and ordered him to rule. God’s plan was for His image to rule the
world under His law and oversight.”[iii] Adam thus found his royal dignity in his
sonship, which in turn was confirmed in the familial covenant. However, when Adam disobeyed, he rejected the
gift of God, his royal robe. As a
natural consequence, he lost the dominion which he had exercised over creation.
GOD’S
DOMINION
Though Adam
had rejected his duty and, therefore, lost his dominion, God did not leave man
to his demise. From the moment of the
Fall, God began to prepare man to return to his proper relationship as son,
and, thus, to his proper office as king.
Therefore, throughout the Old Testament the Sacred Text reveals God as a
Father who is continually and systematically bringing man toward his redemption.
THE ANNOINTING OF
SAUL
Although
God remained King over the Universe, always directing it toward its end, He did
not explicitly exercise His kingly power over man until He had prepared
a kingdom to rule. Once God has formed
His people as a nation, He reveals Himself as King over His earthly
kingdom (Ex.19:6; Judg. 8:23; 1 Sam. 4:4, 12:12). God exercised His newly revealed kingship
through a succession of mediators: “First Moses, then Joshua, and eventually
through a line of fourteen judges, the last being the prophet and judge Samuel.”[iv] During the reign of Samuel, the people of
God, surrounded by the pagan peoples, began to desire to look “like all the
nations.”[v] Therefore, the elders of Israel gathered
together and came to Samuel at Ramah saying, “appoint for us a king to govern
us like all the nations” (1 Sam. 8:6).
In much distress, Samuel turned to God for direction, Who said “Harken
to the voice of the people in all that they say to you; for they have not
rejected you, but they have rejected me from being king over them” (I
Sam. 8:7). Under the direction of God,
Samuel anointed Saul, son of Kish, king over Israel: “Samuel
took a vial of oil and poured it on his head, and kissed him and said, ‘Has not
the Lord anointed you to be prince over his people?’ . . . And the Spirit of
God came mightily upon him” (I Sam 10:1,10).[vi] Thus, Saul became the first “anointed” king
of Israel. This anointing, performed by the pouring of
oil, was a sign of the descent of the Spirit of God: “and the Spirit came
mightily upon [him].”[vii] The gift of the Spirit changed Saul from
within and likened him to Adam before the fall.
He was “turned into another man” because the Spirit had “come mightily
upon him” (1 Sm. 10:6). However, as God
had forewarned and Samuel had prophesied, the king that the people requested
would turn his back upon the Lord. Like
the kings of “all the nations,” he would become a burden to Israel (1 Sm.
8:10-18), rejecting obedience to the King of all, like Adam at the fall.
Although God had allowed Saul to
reign as king over Israel,
He retained his own Divine kingship over the people he has prepared. As Sebastian Carnazzo explains, “God
continued to collect a 10% ‘income tax,’ the tithe, which was used to support
his Levitical army and government, and the building and maintenance of his
royal palace, the Temple (cf. Lev. 27:30, 32).
God’s royal authority and power were not diminished, and he continued to
govern just as before. Therefore, Israel did not
receive a substitute king, but rather a second king, who also required a 10%
tax to support an army, government, and royal palace (cf. 1 Sam. 8:9-22).”[viii] When Saul began to act in a way contrary to
God’s Kingship, as the Lord had foretold he would do, God sent Samuel to the
tribe of Judah,
to the house of Jesse the Bethlehemite.
There, Samuel took Jesse’s youngest son David and made him king. “Samuel took the horn of oil, and anointed
him . . . and the Spirit of the Lord came mightily upon David from that
day forward” (1 Sam. 16:13). When David
was anointed with oil, as the chosen one of God, he received the Spirit of
God. In the same moment “the Spirit of
the Lord departed from Saul” (1 Sam. 16:14).
THE
PROMISE TO DAVID
Unlike Saul, David found favor in
the sight of the Lord, Who blessed him through the mouth of the prophet Nathan:
I will
make for you a great name, like the name of the great ones of the earth. . . .
And I will appoint a place for my people Israel, and I will plant them, that
they may dwell in their own place. . . . Moreover the Lord declares to you that
the Lord will make you a house. . . . When your days are fulfilled and you lie
down with your fathers, I will raise up your offspring after you, who shall
come forth from your body, and I will establish his kingdom. He shall build a house for my name, and I
will establish the throne of his kingdom for ever. I will be his father, and he shall be my
son. . . . And your house and your kingdom shall be made sure for ever
before me; your throne shall be established for ever. (2 Sam. 7: 9-16)
Despite the covenantal promises of God to King David, within
one generation, with the death of King Solomon, the son of David, and the
election of David’s grandson Rehoboam, the great Davidic kingdom underwent a
revolt.[ix] The ten northern tribes formed the kingdom of
Israel and elected a rival throne, while the two southern tribes of Judah and
Benjamin, united with the priestly tribe of Levi, remained loyal to the throne
of David under the kingship of Rehoboam, and became known as the Kingdom of
Judah (1 Kgs. 12:16-21).[x]
THE “END” OF THE DAVIDIC HOPE
The northern kingdom of Israel survived for approximately two
centuries, but was eventually destroyed by the Assyrian empire (cf. 2 Kgs.
18:9-12).[xi] After undergoing a number of corrupt kings
for over a century, the southern kingdom
of Judah also faced
annihilation, but this time at the hands of the Babylonians. “Nebuchadnezzar, king of Babylon,
came with all his army against Jerusalem,
and laid siege to it; and they built siegeworks against it round about” (2 Kgs.
25:1). After a two year siege, King
Zedekiah, the last Davidic king to rule in Jerusalem, was captured:
Then
they captured the king, and brought him up to the king of Babylon at Rilblah, who passed sentence upon
him. They slew the sons of Zedekiah
before his eyes, and put out the eyes of Zedekiah, and bound him in fetters,
and took him to Babylon.
. . Nebuzaradan, the captain of the bodyguard, a servant of the king of Babylon, came to Jerusalem. And he burned the house of the Lord, and the
king’s house and all the houses of Jerusalem;
every great house he burned down. And
all the army of the Chaldeans, who were with the captain of the guard, broke
down the walls around Jerusalem. And the rest of the people who were left in
the city, . . . the captain of the guard carried into exile.” (2 Kgs. 25:6-11)
The
kingdom of David appeared to have failed. What had come of the promises of Yahweh
concerning the son of David, whose throne would last forever? Had God abandoned
his covenantal promise that the son of David would also be the son of God? The first step in answering these important
questions is to consider why God allowed the annihilation of the kingdom of Judah in the first place. Why were the people of God exiled from the
Land of their fathers? Part of the answer
lies in the Pentateuch of Moses.
THE YEAR OF RELEASE
In
the book of Leviticus, Moses receives instruction from God for the celebration
of a “Jubilee year.” Not only was Israel to keep holy the Sabbath day, but every
seventh year was to be a year of rest: rest for the land, for the servants, for
all of Israel,
a rest unto the Lord. However, this year
of rest was not the ultimate Sabbath: God also declared that “seven times seven
years” should be counted, and “then you shall send abroad the loud trumpet on
the tenth day of the seventh month; on the day of atonement you shall send
abroad the trumpet throughout the all your land. And you shall hallow the fiftieth year, and
proclaim liberty throughout the land to all its inhabitants; it shall be a jubilee
for you, when each of you shall return to his property and each of you shall
return to his family” (Lev. 25: 8-10).
This command to kara deror, to proclaim release, was given to Israel so that they might “dwell in the land
securely,” and so that “the land will yield its fruit,” and Israel could “eat her fill” (Lev.
25:18). This prescription, reminiscent
of some of the images of Eden,
was followed by a promise: “I will have regard for you and make you fruitful
and multiply you, and will confirm my covenant with you. . . . And I
will make my abode among you. . . . And I will walk among you, and
will be your God, and you shall be my people.” These are promises that clearly call Israel back to Paradise
(Lev. 26: 9-11). If Israel did not keep the Jubilee year, and did
not walk in the ways of the Lord, God warned that He would destroy the cities
of Israel
and would “make the sanctuaries desolate.”
God declared, “I will devastate the land. . . And I will scatter you
among the nations” (Lev. 26:32-33).
WHY DID THE KINGDOM FALL?
The
prophecy of Jeremiah gives a closer account of the fall of Zedekiah and the
Davidic throne to the Babylonians. When
“Nebuchadrezzar king of Babylon and all his army
and all the kingdoms of the earth under his dominion and all the peoples were
fighting against Jerusalem,” Jeremiah was sent
by God to declare to Zedekiah, king of Judah,
“Behold, I am giving this city into the hand of the king of Babylon, and he shall burn it with fire. You shall not escape from his hand, but you
shall surely be captured and delivered into his hand” (Jer. 34:2-3). In response to this prophecy there could have
been a number of reactions: Zedekiah could have surrendered, he might have
attempted to escape, or he might have increased his defense and tried to rouse
the soldiers to greater valor. However,
Zedekiah’s next action was exactly what a Jewish king familiar with the Torah
should do: he proclaimed a Jubilee year.
King Zedekiah made a “covenant with all the people of Jerusalem to make
a proclamation of liberty to them,” a kara deror (Jer. 34:8) To gain the proper perspective we must once
again stand like Moses on Sinai, within the story, we must imagine ourselves as
king Zedekiah standing in his ramparts with the whole of the Babylonian army at
the gate of Jerusalem, under ultimate attack and sure defeat, with arrows
whistling overhead and fire-balls falling from the sky.
In such a situation, the proclamation of the Jubilee seems
ridiculous. However, under closer
examination of the Levitical law as explained above and within the historical
situation of the kingdom
of Judah at the time,
this decision was the only correct choice.
Apparently, Zedekiah and the kings before him had failed to carry out
the Jubilee proclamation. This is
evident in Yahweh’s words: “Thus says the Lord, the God of Israel: I made a
covenant with your fathers . . . saying, ‘at the end of six years each of you
must set free the fellow Hebrew who has been sold to you and has served you six
years; you must set him free from your service.’ But your fathers did not listen to me or
incline their ears to me” (Jer. 34:14).
Initially the leaders in Jerusalem
heeded King Zedekiah’s Jubilee proclamation, but this act of release was not
from the heart, and soon the leaders repealed their promise of freedom. As Tim Gray explains, “Initially the leaders
of Jerusalem swore a covenant oath to enact the Jubilee release, ‘[b]ut
afterward they turned around and took back the male and female slaves they had
set free’ (Jer. 34:11).”[xii] Thus, Zedekiah and all the people incurred
the curse of Leviticus 26: “I [God] will unsheathe the sword after you; and
your land shall be desolate, and your cities shall be a waste” (Lev.
26:32). Through the mouth of the Prophet
Jeremiah, God spoke the covenant curse upon Zedekiah and the inhabitance of Jerusalem:
You
have not obeyed me by proclaiming liberty, everyone to his brother and to his
neighbor; behold I proclaim to you liberty of the sword, to pestilence, and to
famine, says the Lord. (Jer. 34:18)
With
the Davidic heirs murdered before Zedekiah’s face and the king’s eyes plucked
from their sockets, with the people taken into exile and the throne of David
and of God pillaged and burned, Yahweh’s promises to David the King seemed
lost. As Zedekiah’s vision faded away,
so the promise of Yahweh, to restore the son of David like Adam before the
fall, as a son of God,[xiii]
seemed to drift into darkness. For 600
years the Davidic dynasty seemed to disappear, and with it the promised
covenant of Yahweh to David’s son: “He shall build a house for my name, and I
will establish the throne of his kingdom for ever. I will be his father, and he shall be my
son” (2 Sam. 7:14).
TURNING BACK TO THE LORD
With the hope of the restoration of Israel as a son of God through the
Davidic king seemingly dashed, the people, upon return from the Babylonian
exile, turned their hearts to God as their only royal Lord. N. T. Wright explains, “One slogan stands out
from the . . . dreams of this period . . . ‘no King (hegemon, despotes)
but God.’” [xiv] Thus in the prophesy of Isaiah we find the
words, “For the LORD is our judge, the LORD is our ruler, the LORD is our
king; he will save us” (Is. 33:22).
Nonetheless, this refocused attention upon the Kingship of Yahweh does
not mean that God could not act through a human king, who would restore the
proper relationship between God and His people, a relationship of Father and
son, as promised to the son of David.
Thus, the prophecy of Isaiah presents a mysterious Servant of Yahweh in
these words, “Behold my servant, whom I uphold, my chosen, in whom my soul
delights; I have put my Spirit upon him, he will bring forth justice”
(Is. 42:1). As N. T. Wright teaches,
“YHWH’s being king does not mean that Israel will have no rulers at all,
but that she will have the right rulers.”[xv]
JOSHUA, ANNOINTED IN THE JORDAN RIVER
For 600 years the Davidic kingdom seemed to be lost, until a
man named Joshua (Gk. Jesus) walked into the waters of the Jordan. In the infancy narrative of Luke’s Gospel,
the angel Gabriel announces that Jesus “will be great, and will be called the Son
of the Most High; and the Lord God will give him the throne of his
father David, and he will reign over the house of Jacob for ever;
and of his kingdom there will be no end” (Lk. 1:32-33). When the time came for Joseph to return to
his father’s native town to be enrolled according to the decree of Caesar
Augustus, he took Mary and went to “Judea, to the city of David,
which is called Bethlehem”
(Lk. 2:4). It was here that Mary gave
birth to the one whom the Angel had declared would be both the son of God and
the son of David. This event fulfills
the words of the prophet Micah: “But you, O Bethlehem Ephrathah, who are little
to be among the clans of Judah, from you shall come forth for me one who is to
be ruler of Israel, whose origin is from of old, from the ancient of days”
(Micah 5:2). These words, in company
with the words of 1 Samuel, where we read the instruction of God to Samuel the
judge, “Fill your horn with oil, and go; I will send you to Jesse the Bethlehemite,
for I have provided for myself a king among his sons” (1 Sam. 16:1) combine to
shine light upon the Lucan infancy narrative: Jesus is the son of David who is
also the Son of God prophesied in the covenantal promise of 2 Samuel 7 (vs.
13-14).
THE PROCLAMATION OF THE GREAT JUBILEE
At Jesus’ Baptism in the Jordan “The Holy Spirit descended
upon him in bodily form, as a dove” (Lk. 3:22).
And after 40 days in the desert, Jesus returned “in the power of the Spirit
into Galilee” (Lk. 4:14).
And he
came to Nazareth
. . . and he went to the synagogue . . . on the Sabbath day. And he stood up to read; and there was given
to him the book of the prophet Isaiah.
He opened the book and found the place where it was written, ‘The
Spirit of the Lord is upon me, because he has anointed me to preach
good news to the poor, He has sent me to
proclaim release to the captives and recovering of sight to the blind,
to set at liberty those who are oppressed, to proclaim the acceptable
year of the Lord.’ And he closed the
book, and gave it back to the attendant, and sat down; and the eyes of all in
the synagogue were fixed on him. And he
began to say to them, ‘Today this scripture has been fulfilled in your hearing’
(Lk. 4:16-21).
To the men in the Synagogue that day in Nazareth, the words of
Jesus would have been as the words of God Himself. For those who had ears to hear, who
understood the plight of the Jewish people, the words of Jesus would have been
the words of a king that they had awaited for many centuries. Jesus made the words of the Servant of
Isaiah’s prophecy His own: “The Spirit of the Lord God is upon me because the
Lord has anointed me” (Is. 61:1). He
declared the descent of the Holy Spirit upon Him in the Jordan to have
been an anointing, the royal anointing.
No one but the king (messiah), the descendant of David, had the
power to say or was expected to say what Jesus said next, “He has sent me to
proclaim release (kara deror). . .
to proclaim the acceptable year of the Lord.”[xvi] Jesus had declared Himself, in the hearing of
all the people, to be the Messiah, the Christ, the anointed King of God,
and openly announced the Jubilee declaration of release to those in bondage.
As
His Holiness John Paul II has explained, when Jesus proclaims “the coming of
the Kingdom of God,” He primarily “calls to conversion
(cf. Mk. 1:15) and forgives the sins of all who draw near to Him in humble
trust (Mk. 2:3-13; Lk. 7:47-48)”; it is, as the Pope points out, “the
inauguration of [the] ministry of mercy.”[xvii] This is exactly what Christ does when He
makes the words of Isaiah His own in the Synagogue at Nazareth, proclaiming release through
forgiveness. N. T. Wright explains that
if Israel were to be
restored to her proper relationship with her Creator, “Israel’s God
had to deal with her sins.”[xviii] As Tim Gray teaches, “The ‘release’ that
Jesus proclaims and enacts is a release not from soldiers, but from Satan. . .
. The release Jesus proclaims and is bringing about cuts far deeper than the
old Jubilee legislation ever could. The
debts to be canceled are the sins of both the Jews and the Gentiles.”[xix]
THE SABBATH DAY OF PARADISE
RESTORED
With
the proclamation of release, the forgiveness of sins, on the lips of the King,
Christ Jesus is placed within the Jubilee framework of the Sabbath. Tim Gray explains:
For Israel, the seventh day of the week, the
Sabbath, was the sign of the covenant God made with her at the time of her
Exodus from Egypt. In addition, every seventh year was a Sabbath
year (from which we get the term ‘sabbatical’), a yearlong sign of the
covenant. After a series of seven
Sabbath years (for a total of 49 years), the next year, the fiftieth, was to be
a year long festival of joy (jubilation) and celebration (Lev. 25:10). The fiftieth year was the year of
Jubilee. The jubilee year was the
Sabbath of Sabbaths of Sabbaths, the covenant sign par excellence.[xx]
In order to understand the Jubilee within its proper context,
we must recall that the instruction for this year of Jubilation was given
during the time of the Exodus, when God released Israel from the bondage of
slavery. The year of Jubilee was
therefore meant to recall to the Jewish people the mercy of God in releasing
them from the bondage of Egypt. According to the “Edenic Paradigm,” which was
the mindset of the Jewish people at the time of Christ, the event of the Exodus
is not to be understood as standing alone or as an event without
background. It must be understood in
light of the events of the story of Adam and Eve, and the fall from Paradise. Thus, N.
T. Wright reminds his readers that: “The exodus had long been associated with
the act of creation itself.”[xxi] Ultimately, the Jubilee covenant proclamation
of Christ should not be understood in light of the Exodus alone, but also in
light of the Sabbath day of Paradise, the
festival day of the universe. The Exodus
itself must be seen fundamentally as an act of re-creation; David Chilton
explains, “God’s saving of His people through the Exodus was a re-enactment
of the history of the Creation: in saving Israel, God was constituting them a
New Creation.”[xxii] God uses the Exodus to re-create His people,
releasing them from the bondage of slavery to sin, and leading them from exile
into the Promised Land, where they are given dominion over Eden.
Tim Gray, commenting on the prophesy of Isaiah, explains that “God
promises that if the jubilee is truly practiced and the poor are taken care of,
then the Lord will bless the land such that it will be like a new Eden.”[xxiii]
THE RELEASE OF ADAM
In proclaiming the Jubilee year, Christ does much more than
proclaim release from material slavery: He also forgives Adam the sin for which
he was cast from the Garden
of Delight. Christ Jesus has restored Adam; He has placed
upon his shoulders His own robe, the royal robe, the robe of grace by which
Adam exercised his dominion over creation.
In the Dead Sea Scroll 11QMelchizadek, we find the expectation of those
men who had prepared themselves for the coming of the Kingdom of God. In his exegesis of this scroll, Tim Gray
explains, “When the Messiah came he would announce the Jubilee year ‘to free
them from the [debt] of all their iniquities.’”[xxiv] This Jubilee year, which the men of the Qumran community awaited, was called the “year of grace.”[xxv] This would be the year in which the faithful
of Israel
would finally be released from the debt of sin handed down from their
fathers. It was this day that Jesus of
Nazareth proclaimed – the ultimate forgiveness of sin, the restoration of the Kingdom of God.
Let
us stand in Eden
on the Sabbath day and hear the footsteps of the Father walking in the
garden. Let us see Adam humble himself
in the Jordan
instead of hide his shame in the fig tree.
Let us see the prodigal son make his way home and the heavenly Father
gird His loins and clothe His son once more in His own Robe, placing the ring
of dominion on the finger of Adam, forgiving his debt, and restoring him as an
heir to the kingdom of God. With Adam
restored to his kingship, let us turn our gaze to Tabor, to witness the royal
enthronement, seeing Adam shine in the person of Jesus the Christ, enthroned at
the feast of Tabernacles.
[i]John
Paul II, Rosarium Virginis Mariae, 21.
[ii]See
Week I.
[iii]Chilton,
Paradise Restored, 67.
[iv]Sebastian
Carnazzo, “Foundations for the Papacy in Sacred Scripture,” NDGS Angelus, Fall (1999), 1.
[v]1
Sm. 8:5.
[vi]
“The title ‘Christ’ is a transliteration of the Greek christos, which
means ‘anointed one,’ and is equivalent in meaning to the Hebrew word messiah” (Sebastian Carnazzo, “Foundations for the
Papacy in Sacred Scripture,” 1).
[vii]Three
offices of Israel
were conferred through anointing; priest (cf. Ex. 19:6; Judg. 8:23; 1 Sm. 4:4,
12:12), prophet (cf. Is. 61:1), and king (cf. 1 Sm. 10:1, 10; 16:13; 1 Kgs.
1:38-39), as well as any object that was to be used in a liturgical function
(cf. Ex. 30:26-29). All of these
anointing with oil were a visible sign of the invisible reality of the Holy
Spirit being poured forth.
[viii]Sebastian
Carnazzo, “Foundations for the Papacy in Sacred Scripture,” 2.
[ix]c.
930 B.C.
[x] The
tribe of Levi who had inherited the temple and its service as their portion
also remained loyal to the Davidic throne.
Because they were not a “land” holding tribe they are often forgotten in
a discussion about the political trials of the time. However, the tribe of Levi is an essential
element in the argument, for, although they do not appear as a political power
to the modern scholar, steeped as he is in post-revolutionary society, the
power and justification of the throne of David was intimately tied to the union
of the throne with the sacrifice of the Temple
in Jerusalem. It is for this reason, that David’s throne
was established by God and was maintained by the same, that the union of the
southern tribes with the tribe of Levi, who held the “true land” of the Temple, is essential to a
proper understanding of the political strife between the North and the South.
[xi]“The
Samaritan people that are living in the land of the Northern tribes during the
time of Christ were the result of the political conquest by the Assyrian
empire. D. A. Carson explains the
historical development, “King Omri named the new capital of the northern kingdom ‘Samaria’ (1 Kgs. 16:24), which name was then
transferred to the district and sometimes to the entire northern kingdom. After the Assyrians captured Samaria in 722-721 BC, they deported all the
Israelites of substance and settled the land with foreigners, who intermarried
with the surviving Israelites and adhered to some form of their ancient
religion” [D. A. Carson, The Gospel
According to John (Grand Rapids, Michigan: William B. Eardmans Publishing
Company, 1991), 216].
[xii]Gray,
Mission
of the Messiah, 34.
[xiii] 2
Sam. 7:14.
[xiv]Wright,
The New Testament and the People of God, 302.
[xv]Wright,
The New Testament and the People of God, 307.
[xvi]In
the Dead Sea Scroll 11QMelchizadek, we find the expectation of those men who
had prepared themselves for the coming of the Kingdom of God. Tim Gray, explaining the scroll, says that
“when the Messiah came he would announce the Jubilee year ‘to free them from
the [debt] of all their iniquities” (Tim
Gray, Mission
of the Messiah, 36).
[xvii]John
Paul II, Rosarium Virginis Mariae, 21
[xviii]N.
T. Wright, The New Testament and the People of God, 300.
[xix]Gray,
Mission
of the Messiah, 38.
[xx]Ibid.,
32.
[xxi]Wright,
The New Testament and the People of God, 283.
[xxii]Chilton,
Paradise Restored, 59.
[xxiii]Gray,
Mission
of the Messiah, 39. Commentary on
Is. 58:10-12.
[xxiv]Gray,
Mission
of the Messiah, 36.
[xxv]Florentino
Garcia Martinez, ed., The Dead Sea Scolls Translated, trans. Wilfred G.
E. Watson, 2nd ed. (New York: E. J. Brill; Grand Rapids, Mich.:
Eerdmans, 1992), 140.
