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217  58:1-6 The third parable, like the other two, begins with an introductory poetic oracle about the events of the eschaton. This introduction differs from the other two in that it focuses solely on the future of the righteous and chosen. The kings and the mighty and the sinners, who are central to the introduction to the first parable (38:1-6), and to the first part of the introduction to the second parable (45:1-3d, as well as 5c, 6cd), are not mentioned here but are only alluded to in the double occurrence of “darkness” in 58:5d, 6c. The unity of the chapter is to be found in the recurrence of the following words and phrase: righteous (and chosen) (vv. 1, 2a, 3ab, 4b) light (sun, glorious) (vv. 2b, 3ab, 4a, 5c, 6ad) long life (vv. 3b-d, 6b) This theme, that everlasting light and life are in store for the righteous, is artfully carried in a poem of two strophes of four distichs each, with the distichs of the second strophe containing and elaborating on at least one word that has appeared in the corresponding distich of the first strophe. 1. v. 2ab your lot v. 5ab the lot of faith 2. v. 3ab the light of the sun v. 5cd the sun has risen 3. v. 3cd days, no end, innumerable v. 6ab light not cease, limit of days not come 4. v. 4ab light, with the Lord of Spirits v. 6cd light before the Lord of Spirits The Third Parable Chapter 58 1 And I began to speak the third parable concerning the righteous and concerning the chosen. 2 Blessed are you, righteous and chosen, for gloriousa (will be) your lot. 3 The righteous will be in the light of the sun, and the chosen, in the light of everlasting life. The days of their life will have no end, and the days of the holy will be innumerable. 4 They will seek the light and find righteousness with the Lord of Spirits; (there will be) peace for the righteous in the name ofa the Eternal Lord. 5 And after this it will be said to the holy ones, that they should seek in heavena the secrets of righteousness, the lot of faith; for the sun has risen upon the earth,b and darkness has passed away. 6 There will be light that does not cease, and to a limit of days they will not come; for darkness will first have been destroyed, and light will endure before the Lord of Spirits. {and the light of truth will endure forevera before the Lord of Spirits.} 2a sebuh\ | “abundant” (bezuh…) t1 . 4a basema gqt1 u 2080 | “in the peace of” (basalaμma) T9 (crpt. and perhaps a ditt. of salaμm two words earlier)| “with” (bah…aba) m,t2 β, probably a ditt. from the previous line. 5a q,β | gmtuT9 2080 place “in heaven” at the end of the previous line. Although the minority reading is very possibly a secondary revision, it may well reflect the original shape of the text. See comm. on vv. 5-6. b aμlam α-T9 2080 | “forever and ever” (la>aμlma >aμlam) T9 2080. Either could be correct, but the line may be a glossed doublet; see comm. on vv. 5-6. 58 Introduction NickelsburgB.indd 217 NickelsburgB.indd 217 8/9/2011 7:19:06 PM 8/9/2011 7:19:06 PM 218 1 On the form of the beatitude, see Hans Dieter Betz, “The Beatitudes of the Sermon on the Mount (Matt. 5:3-12): Observations on Their Literary Form and Theological Significance,” in idem, Essays on the Sermon on the Mount (Philadelphia: Fortress Press, 1985) 22–36; and idem, The Sermon on the Mount: A Commentary on the Sermon on the Mount Including the Sermon on the Plain (Matthew 5:3—7:27 and Luke 6:20-49) (Hermeneia: Minneapolis: Fortress Press, 1995) 93–105. 2 Cf. Matt 5:3-12; Luke 6:20-23. 3 See Nickelsburg (Resurrection, 164), where I cite Isa 60:19-20 as a possible source of the language. On light and theophany, see Sverre Aalen, “‫אור‬,” TDOT 1 (1974) 164. In addition to these parallels between the corresponding units in the two strophes, from start to finish almost every distich carries forward a motif from the previous distich.  1 As with the first and second parables, this introduction begins with an explicit reference to its character as...


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