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Though it is perhaps possible to identify themes such as these in literature of the Second Temple period generally, their emphasis in documents like this one is particularly telling.It is also interesting to see the descendants of Levi or the priests denoted in 1.2.2 as a Righteous seed.
The Righteousness and fornication themes at Qumran are, as we have seen, particularly strong.From Line 8 onwards, however, after the reference to Torah and traditional interpretation, the focus quickly moves on to Wisdom, and is hardly distinguishable from texts like the Admonitions to the Sons of Dawn, the Sons of Righteousness, and the Demons of Death below. Wi]sdom and Knowledge and strength (18) [give to me... (8) [Your] a[yes...] (9) Lord, [You] bl[essed...] (10) a Righ[teous] seed. Hear, please,] (11) the prayer of [Your] ser[vant Levi... Do not remove] (13) the son of Your servant from [Your] pre[sence...] (14) Then I continued on...The reference in Line 4 to Levi as a friend of God, if allowed, also parallels similar denotations about Abraham, Isaac and Jacob, already noted in Chapter 3. (15) to my father Jacob and whe[n...] (16) from Abel Mayin.Wisdom literature in the Bible includes Proverbs, Job and Ecclesiastes. Thus testaments are speeches delivered in anticipation of death and intended to impart the lessons of a lifetime from a father to his sons.In the Second Temple period this literature abounded, and new kinds of Wisdom literature developed. Testaments had their origin in the farewell discourses common in the Bible, such as Gen. The most famous apocryphal example of this type of literature is the Testament of the Twelve Patriarchs.This has clear Zadokite implications according to some of the definitions we have set forth above, particularly when Zadok is taken in its esoteric sense as denoting Righteousness.The reference to Abel Mayin in 1.2.17 is interesting, too.-19 of a ladder by which the Angels ascended to Heaven (and descended).The visionary material in 18-21 projects Levi as another of these heavenly voyagers who are so much a part of the literature of Heavenly Ascents.Manuscript B Fragment 1, is a mundane, rather typical, recital of the paraphernalia of Temple sacrifice. Then were opened] (21) to me the gates of Heaven, and an Angel [spoke to me, Levi, enter...] (1)... And we went to my (grand)father Isaac, and he also blessed me thus. the Ways of Righteousness you will aba[n]don, [and] all the ways (6)... Thus, you shall not destroy the weak by wasting away or by [crucif]ixion... This text belongs to the genre of pseudepigrapha like the Testament of Levi and A Firm Foundation (Aaron A) above.Then, wh]en Jacob my father was tithing (5) [everything that he owned according to a vow made to God, for the first time I was at the head of the priest]s, and to me of (all) his sons he gave... you will renounce, and you will walk in Darkn[ess] (7)... All of these texts, including the one attributed to Amram below, are associated with one or other of the principal characters in the priestly succession; in fact, we may be witnessing a tradition here not dissimilar to that of the Rabbinical one (e.g.