If “the revolution of the Axial Age is connected with the emergence, conceptualization and institutionalization of notions of the fundamental conflict between the transcendent order and the orders of this world” (Sh. N. Eisenstadt), in the charismatic leader of the Qumran community, who appears in the sources as the Teacher of Righteousness, we encounter the last — although heterodox — Jewish prophet of the “Axial Age”, who, unlike his orthodox predecessors, not only realized the fundamental conflict between the transcendental and secular orders and declared it, but also tried to “virtually” overcome it together with his adherents (see, e.g.: Tantlevskij, I. R. (2004) Melchizedek Redivivus in Qumran? Some Peculiarities of Messianic Ideas and Elements of Mysticism in the Dead Sea Scrolls. [The Qumran Chronicle, vol. 12, no. 1. Special issue]. Kraków; Mogilany: The Enigma Press). So, this or that prophecy in Qumran works and individual pseudepigrapha found in Qumran (but not necessarily compiled there) introduced a completely new specificity to the content of the Qumran concept of prophetism and its evolution, reflecting all the nuances of the contemporary ideological and socio-political struggle of that epoch. The lecture focuses particularly on the Qumran Commentaries (or “Interpretations” — Pesharim) on Biblical texts, directly reflecting the ideological, theological-religious and socio-political conflicts between the Qumranites (presumably a community of the Essene type; cf., e.g.: Tantlevskij, I. R., Gromova, E. V., Gromov, D. (2021) Network analysis of the interaction between different religious and philosophical movements in early Judaism, Philosophies 6, 2. https://doi.org/10.3390/philosophies6010002), Pharisees and Sadducees. The Qumranites believed that the prophetic texts of the Holy Scripture foretold, in allegorical form, historical events during the life of their community and, above all, facts directly related to the fate of their congregation, and that, therefore, an “adequate” interpretation of the relevant Biblical texts could foresee the future. The congregants believed that they were living on the threshold of the Eschaton, so their works, and especially the Commentaries-Pesharim, are full of messianic-eschatological, soteriological and apocalyptic subjects, allusions, and reminiscences. Among Qumran manuscripts one can find Commentaries on some Prophetic books and Psalms as well as collections of commented quotations of messianic-eschatological content from different Biblical works — so-called florilegia (anthologies), testimonies and catena, which are analysed comparatively in the lecture.