Teacher of Righteousness
If you know anything about the Dead Sea Scrolls, you will have heard about the ˜Teacher of Righteousness. He is one of the Two Witnesses ¦. And hence
from your previous research, you should be able to discern the following website, and excerpts I have taken from it.
Yet before doing so, realize that these confirming End Time Scriptures, were found in 1947, not 1948. The beginning of the End, last generation, 70 Years of
Moses and David started in 1947, with the birth of our King David. It had nothing to do with the forced unilateral decision of the usurping worldly Israelis to
declare themselves a nation in 1948. 1947 was the birth year of our NEW NATION, and appropriately, the Lord allowed the discovery of scriptures and truths to
But do read with discernment(Excerpts)
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 Communitys 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
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 communitys 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 over
exaggerated. 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.
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 Rs
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
Here, the Teacher is a priest who establishes the Community based on the will of God: the priest is chosen by God. As a 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
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 understood as a
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
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 Teachers righteousness is not fully human; because the
Law is engraved on s 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 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.
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 Teachers 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 wine49 (End of excerpts)
These two messiahs are the two annointed witnesses or prophets of the Lord in the End Time. One our King and the other, our High Priestess. And who do they
fight according to the Dead Sea scrolls..... the Wicked One and the Wicked Priest.
Whos' the Wicked One, you should know by now ... the Anti-Christ. Who's his cohort in crime and in charge of the 3rd Temple in Jerusalem, His world
headquarters..... the False Prophet. For this False High Priest gets the world to worship and praise the AC devil and makes them take His MARK.
The Dead Sea Scrolls are definitely a confirming study and discovered on time to start the End Time, and the birth of our NEW NATION in 1947.