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From Line 16 Column 2, the fragment shifts emphasis to Messianic-style visions of the Kingdom reminiscent both of Dan. Fragment 5 is, of course, a typically Righteousness-oriented apocalypse using the by now well-known Qumran nomenclature of walking (either in Light or Darkness) and Ways. I [washed myself] and all (11) [...then] I raised [my eyes and my countenance] to Heaven (12)... Then (17) I lay down and I remained a[t Abel Mayin...] (18) Then I was shown visions...
It emphasizes two previous, primordial Righteous Ones of the utmost importance to this tradition, Enoch and Noah. my toes and my fingers (13) [...1 prayed and] said, My Lord, You (14) know... (19) in the vision of visions, and I saw Hea[ven opened and I saw the mountain] (20) beneath me, as high as to reach to Heav[en, and I was on it. Then (3) [I said, This is a vision, and thus I am amazed that I should have any vision at all.] I [hid] this also in my heart; to no person did I (4) [reveal it. Then you shall raise up for your father a name of rejoicing and for all of your brothers a [firm] Foundation. You shall see and you shall rejoice in the Eternal Light and you will not be one who is hated (of God).
The reference to Abel Mayin in 1.2.17 is interesting, too.(He received) honor and became a great man, both to kings (12)... For all give him honor there, because everyone wants (17) [to learn from his Wisdom.] His [friends] are numerous, and many seek his welfare. The working title, 4QAaron, must be seen as a convention, nothing more, though it does reflect the priestly character of some of the material, particularly the references in Column 2.4 to burnt offerings and being a Foundation of peace and similar allusions, including more Foundation imagery in Columns 4 and 6. (4) [You] shall bless [their] burnt offerings [and You shall establish for] them a Foundation of Your peace... (6) Behold, a wise man [will understand that I am seeing] and comprehending deep Mysteries, thus I am spec[king...] parable[s]. The text has been dated by those who rely on palaeography to 10075 BC, but what one has here, regardless of the reliability of such assessments and the typological sequences on which they are based, is not a formal or book hand, but rather a semi-cursive or private one. This is obviously unreliable, and the inaccuracy is probably connected with the imprecision of such tests generally and the multiple variables that can skew results.(18) [They seat him on the seat of honor, in order] to hear his words of Wisdom. Torah and interpretation, (9) Wi[sd]om that [they] teach... The reference in 6.3 to brothers, however, would rather suggest a more direct attribution to Levi than Aaron, though the implication might simply be the same general priestly and Levitical thrust of the two Testaments attributed to Kohath and Amram - two more descendants of Levi - below. (5) your Spirit, and you will rejoice [in your God. It should be noted that C-14 tests in manuscript studies tend to make documents seem older than they actually are, not vice versa.(19) [Wisdom is a great richness of honor for] those who know it, and it is a treasure (20) [for everyone who possesses it. The relationship of this text to extant Testament of Levi literature in other languages, as well as to Daniel and Enoch materials - particularly as it turns more apocalyptic in Columns 4-5 - is also strong. The crucial passage in this text is the one in Lines 5-6 of Column 1 having to do with foreigners coming into the country - particularly, in Line 7, foreign masters who have taken it over - and being humiliated and trampled on by them. , this allusion may not simply relate to violence, but possibly to foreign taxation.If] migh[t]y [kings come] with a [great] (and) powerful army... (3) they will see its fodder, its treasure that does [not]... [Any man] (5) who seeks Wisdo[m, Wisdom [will find] him... These columns parallel the famous eschatological portions of the Greek Testament of Levi ME Apart from the usual allusions to Wisdom, Mysteries and some visionary thrust in the first two columns, one should note in 4.1 the emphasis on making atonement for all the sons of his generation. It is possible to read the reference to violent men in Line 6 as confiscators or expropriators. It can also be read as violent ones as we have rendered it, which has important overtones with other Qumran texts.