Mysteries of Qumran Mystery, Secrecy, and Esotericism in The Dead Sea Scrolls

THE MYSTERIES OF QUMRAN
Judith H. Newman, Series Editor

Editorial Board
Mark J. Boda
George J. Brooke
Esther G. Chazon
Steven D. Fraade
Martha Himmelfarb
James S. McLaren
Jacques van Ruiten
Number 25
Mystery, Secrecy, and Esotericism
in the Dead Sea Scrolls
Early Judaism and Its Literature
Samuel I. Thomas
Society of Biblical Literature
Atlanta

Printed in the United States of America on acid-free, recycled paper
conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994
standards for paper permanence.
Copyright 2009 by the Society of Biblical Literature
Library of Congress Cataloging-in-Publication Data
Thomas, Samuel I. (Samuel Isaac)
The mysteries of Qumran : mystery, secrecy, and esotericism in the Dead
Sea scrolls / Samuel I. Thomas.
p. cm. (Early Judaism and its literature ; no. 25)
Includes bibliographical references and index.
ISBN 978-1-58983-413-2 (paper binding : alk. paper)
1. Dead Sea scrolls. 2. Qumran community. 3. JudaismHistoryPost-ex-
ilic period, 586 B.C.210 A.D. Title.
BM487.T47 2009b
296.155dc22
2009043890

All rights reserved. No part of this work may be reproduced or transmitted in
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except as may be expressly permitted by the 1976 Copyright Act or in writing
from the publisher. Requests for permission should be addressed in writing to
the Rights and Permissions Ofce, Society of Biblical Literature, 825 Houston
Mill Road, Atlanta, GA 30329, USA.

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Abbrevialions ....................................................................................................ix
Ireface................................................................................................................xv

CHAITLR NL: INTRDICTIN.......................................................................... 1
Myslery and Secrecy in LarIy }udaism and in Qumran Texls................ 3
Myslery and TransIalion........................................................................ 15
Mysleries, Greek Language, and HeIIenism....................................... 17
Some AddilionaI MelhodoIogicaI Remarks ............................................ 22
The Slruclure of This ook ........................................................................ 31

CHAITLR TW: LSTLRICISM, SLCTARIANISM, & RLLIGIIS DISCIRSLS .... 35
Lsoleric KnovIedge and Secrecy.............................................................. 35
Lsolericism................................................................................................... 45
LXCIRSIS: Lsoleric KnovIedge and lhe ScribaI Crafl ........................... 55
Seclarian Theory and Qumran Seclarianism .......................................... 61
Discourse Theory and Qumran Discourses ............................................ 7O
Summary and ConcIusion ......................................................................... 79

CHAITLR THRLL: SLCRLTS, MYSTLRILS, AND THL DLVLLIMLNT I
AICALYITIC THIGHT................................................................................... 81
The Divine CounciI and lhe ibIicaI !"#.............................................. 82
!"#, Wisdom, and ReveaIed KnovIedge ............................................ 91
Irom !"# lo $%&: ReveaIed Wisdom and AocaIylicism .................... 95
$%& in Ire-Qumran Texls ......................................................................... 1O6
Isaiah 24:16b.......................................................................................... 1O6
The ook of lhe Walchers ................................................................... 111
The ook of DanieI ............................................................................... 116
lher Aramaic Lileralure from Qumran .......................................... 118
Summary and ConcIusion ....................................................................... 125

CHAITLR IIR: A LLXICLGY I MYSTLRY IN THL QIMRAN SCRLLS ... 127
LvoIulion in lhe Ise of !"#lhe Qumran ScroIIs................................ 13O
Mysleries of Wonder ............................................................................ 136
The Myslery Thal Is lo e .................................................................... 15O
Mysleries of KnovIedge ...................................................................... 16O
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In generaI lhis sludy foIIovs lhe convenlions of lhe !"# %&'()**+ *, !-./0, ediled
by Ialrick H. AIexander, }ohn I. Kulsko, }ames D. Lrnesl, ShirIey A. Decker-
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Anchor ibIe Reference Library
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E;/-;= 4*B? >B !F>0@0/ (0= '0;0=0' G*=?9<;'@. Ldiled by H.
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AIler rienl und AIles Teslamenl
Acla TheoIogica Danica
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rovn, I., S. R. Driver, and C. A. riggs. 1 %0)=0H &'(
8'@/>?< #0I>9*' *, -<0 J/( K0?-&B0'-. xford, 19O7
eilrge zur Lrforschung des AIlen Teslamenls und des
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2>9->*'&=. *, 20>->0? &'( 20B*'? >' -<0 ">)/0. Ldiled by K. van
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Dead Sea ScroIIs Reader
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/;573123C 9728 120 ,7. 20/H7,/-630 472 1,C 74 -./ :04-;-0,;0/?
S5-30 + 91/ 1. D7.20 E1>0 + 91/ 472.<,1.0 .7 20;0-#0 1 :-//02.1.-7,
403379/5-H 427> .50 B,-#02/-.C? )::-.-7,133CG .50 *1.573-; Q-63-;13
)//7;-1.-7, 1912:0: >0 .50 L0>72-13 T.-H0,: 472 47<2 C012/G 95-;5
H27#-:0: 0".21 >7,0.12C /<HH72. 1,: >1:0 -. H7//-630 .7 ;7,:<;. >C
20/012;5 <,:02 ;7,/-:02163C 30// 4-,1,;-13 H20//<20?
=12#-/ T.200.02G 1/ *51-2 74 .50 &03-F-7, :0H12.>0,. 1. *13-472,-1
U<.5021, B,-#02/-.CG 51/ ;7,/-/.0,.3C /<HH72.0: >C .01;5-,F 1,:
/;57312/5-H 1,: 51/ 0".0,:0: 5->/034 -, 0#02C 91C 1/ 1 ;73301F<0 1,:
42-0,:? + 51#0 600, 0".2172:-,12-3C H2-#-30F0: .7 51#0 97,:024<3
;73301F<0/ -, .50 &03-F-7, E0H12.>0,. 1/ 1 95730G H07H30 957 ;<3.-#1.0
!"#$%&#

()*
+,- ./*0*+ 12 34-506-7 567 4-*.80-49 ,1./*+54*+9: +,5+ ;)56 ;44*<, 16<-
*7-6+*2*-7 5. 3+,- 1649 56+*71+- +1 +,- .+56<- 12 7-5749 <4-)-06-.. +,5+ *.
5<=8*0-7 *6 +,- /012-..*1654 /80.8*+ 12 1>?-<+*)-49 .-<80-7 @61A4-7B-C:
&54*2106*5 D8+,-056 E6*)-0.*+9F+,018B, +,- !01)1.+G. H22*<- 567
+,- I-A4-++ J056+ <1KK*++--F,5. /01)*7-7 577*+*1654 0-.-50<, .8//10+
210 A,*<, ; 5K B05+-284C L5+,9 I106-<@ 12 +,- !-50.16 D*>0509 ,5. >--6
5 0-.180<-284 567 7-/-675>4- /50+6-0 *6 K9 0-.-50<,M K5@*6B +,-
;6+-04*>0509 D156 .-0)*<- 5. -22*<*-6+ 5. /1..*>4-C ;2 +,-0- 50- =8-.+*16.
5>18+ A,-+,-0 ; ,5)- 716- K9 0-.-50<,M .,- <56 +-.+*29 +,5+ 5+ 4-5.+ ;
<,-<@-7 18+ K569 >11@.C N8- O58-0 12 ;6210K5+*16 N9.+-K. 567 N-0)*<-.
B05<*18.49 4-6+ ,-0 -(/-0+*.- +1 +,- 210K5++*6B 12 +,- K568.<0*/+C
; ,57 +,- >-6-2*+ 12 ,5)*6B K569 /-1/4- 0-57 7052+. 12 +,- )50*18.
.-<+*16. +,5+ K5@- 8/ +,*. >11@M .-)-054 12 A,*<, A-0- 20-.,49 A0*++-6 10
,-5)*49 0-)*.-7 201K +,- 7*..-0+5+*16C P84*5 $1BBM !584 I56.16M %4-(
D-K16M Q56 R5<,*-45M %4*.16 N<,12*-47M R*<,5-4 N+16-M P*K S567-0L5KM
567 R1449 T5,6 544 B-6-018.49 0-57 <,5/+-0. 567 /01)*7-7 ,-4/284
<0*+*<*.KC R9 .+87-6+. &5*+4*6 #4401++M R*<5, !-+-0.16M L5+-9 U57-M 567
%K9 U596- ,86+-7 71A6 -0010. 567 5..*.+-7 A*+, +,- *67-(-.M 567 ;
411@ 210A507 +1 .--*6B ,1A +,-.- 9186B .<,1450. 7-)-41/ +,-*0 5<57-K*<
567 /012-..*1654 /80.8*+. *6+1 +,-*0 )-09 >0*B,+ 28+80-.C %0+ &1//-4F
-)-0 +,- .4-8+, -)-6 *6+1 ,*. 0-+*0-K-6+F,5. >--6 56 -(-K/4509
/01120-57-0 567 *67-(VK5@-0C
; 5K B05+-284 +1 P87*+, W-AK56 567 O*44*- P-56 &144*6. 210 5<<-/+*6B
+,*. >11@ 210 /8>4*<5+*16 *6 +,- #5049 P875*.K 567 ;+. D*+-05+80- .-0*-.M
567 210 544 +,-*0 ,-4/ 5416B +,- A59C P87*+, /01)*7-7 >1+,
-6<1805B-K-6+ 567 ,-4/284 <0*+*<*.K +1 K5@- +,*. 5 >-++-0 >11@ +,56 *+
K*B,+ ,5)- >--6C O1> O844-0 /01)*7-7 K8<, 6--7-7 567 K8<,
5//0-<*5+-7 +-<,6*<54 5..*.+56<- 5. ; 210K5++-7 +,- K568.<0*/+C ; A1847
54.1 4*@- +1 +,56@ D-*B, %67-0.-6M K565B*6B -7*+10 12 NOD /8>4*<5+*16.M
210 ,-0 .14*7 567 -22*<*-6+ .8//10+ X567 ,-0 /5+*-6<-Y +,018B,18+ +,-
7805+*16 12 +,- 0-)*.*16 567 /8>4*<5+*16 /01<-..C
R569 12 +,- 0-)*.*16. +1 +,*. K568.<0*/+ +11@ /45<- *6 +,- <,*470-6G.
.-<+*16 5+ +,- $1.+-0 !8>4*< D*>0509 *6 S-6+805M &54*2106*5F5 /45<- A,-0-
K9+, 567 0-54*+9 50- 12+-6 7*22*<84+ +1 7*.+*6B8*., 201K 16- 561+,-0C
"-K50@5>49M +,*. A5. 16- 12 +,- =8*-+-0 50-5. 12 +,- 4*>0509M 567 5. ;
A10@-7 ; @-/+ K9 1A6 758B,+-0 #4-5610 <41.- +1 K*67C N,- 4-506-7
K10- A107. +,56 ; A01+- 780*6B +,- .8KK-0 12 Z[[\C U,*4- ; A5. *6 +,-
/01<-.. 12 2*6*.,*6B +,- >11@M #4-5610 A5. ?1*6-7 >9 &1.K1 P5K-. A,1
>-<5K- +,- 9186B-.+ K-K>-0 12 +,- 25K*49C I1A-)-0 +,- .<,145049
0-)*-A. <1K- *6M +,*. >11@ /54-. *6 <1K/50*.16 +1 +,-*0 >0*44*56<-M 567 ;
5K 250 K10- /0187 12 +,-K +,56 12 569+,*6B ; ,5)- /0178<-7 ,-0-C
!"#$%&#

()**

$*+,--./ 0. 1223245 67,5*5812 6924 59 0. :*;2 &<7*45*,+,= >*5<985
<27 5<*4 ?99@ :98-1 +95 <,)2 ?22+ :7*552+/ , 4*58,5*9+ 5<,5 <,4 385 <27 *+
, ?*5 9; , ?*+1= A<2 *4 3,5*2+5 ,+1 62+27984 ?2.9+1 ,-- 02,4872/ ,+1 <,4
5,86<5 02 , 5<*+6 97 5:9 ,?985 5<2 ),-82 9; 32742)27,+B2 ,+1 6991
<8097=

-1-

CHAITLR NL

INTRDICTIN

f course, ve musl kee in mind lhal lvo of lhe mosl
famous discoveries of lhe |lvenlielhj cenlury broughl
lo Iighl a number of documenls emanaling from
secrel or esoleric grous. I am referring lo lhe Gnoslic
Iibrary of Nag Hammadi and lo lhe manuscrils
found in lhe Dead Sea caves.
Mircea LIiade

To invesligale lhe loic of myslery Ianguage in lhe Dead Sea ScroIIs is lo
venlure inlo a hazardous roosilion. The lerm myslery ilseIf enlaiIs a
deniaI of access lo ils meaning, il oflen denoles lhings nol under-
slandabIe by human imaginalion, lhingsin LIIiol WoIfson's vords
lhal are beyond lhe sol vhere inleIIecl faIlers before ils ovn Iimil.
1

Lven if lhey are comrehensibIe, lhe conlenls of mysleries are oflen nol

The eigrah for lhis chaler is from Mircea LIiade, !""#$%&'() +&%","-./%)
.01 2#$%#-.$ 3.',&40'5 6''.7' &0 24(8.-.%&9: ;:$&<&40' (Chicago: Iniversily of
Chicago Iress, 1978), 54.
1
LIIiol WoIfson, The Seven Mysleries of KnovIedge: Qumran
L1Solericism Recovered, in =,: >1:. 4/ ?&@$&".$ >0%:-8-:%.%&405 6''.7' &0 A404- 4/
B.(:' CD E#<:$ (ed. Hindy Na|man and }udilh Nevman, }S}Su 83, Leiden: riII,
2OO3), 179. Al lhe beginning of his arlicIe ReIigious Secrels and Secrecy in
CIassicaI Greece (in F:"-:"7 .01 240":.$(:0%5 F%#1&:' &0 %,: A&'%4-7 4/
G:1&%:--.0:.0 .01 H:.- 6.'%:-0 ;:$&<&40' |ed. Hans Kienberg and Guy
Slroumsa, SHR 65, Leiden: riII, 1995j), }an remmer issues a simiIar slalemenl:
Il is of course lriviaI lo slress lhal by lheir nalure secrel acls in anliquily are
oflen difficuIl lo discover, Iel aIone sludy. There are fev records of inlerrogalion
Iefl and fev documenls aIIov a more exlended anaIysis. (61). ul aIready here
ve mighl make an imorlanl dislinclion belveen WoIfson's myslery as
eislemoIogicaI Iimil or conundrum and remmer's underslanding of secrecy as
a sociaI henomenon.
THL MYSTLRILS I QIMRAN

2
meanl for !"#$%& exosilion, and lhe dynamics of lheir reveIalion and
conceaImenl comIicale any efforl lo sorl oul lheir eislemoIogicaI and
sociaI dimensions. NeverlheIess, I alleml in lhis book lo describe hov
}evish lexls from lhe Second TemIe eriod emIoy myslery Ianguage,
and hov Qumran lexls in arlicuIar exress concels of myslery in a
vay lhal encomasses seclarian knovIedge and lhe differenl modes of
reIigious aulhorily in vhich il oerales. Inslead of focusing lhe
discussion onIy on lhe conlenls of such knovIedge,
2
lhis book
invesligales lhe use of myslery Ianguage in lerms of ils funclions vilhin
lhe Qumran lexls, and vilhin lhe discourse(s) of lhe communily1-ies
resonsibIe for lheir comosilion and reservalion.
3

f course, mysleries oflen have an eIemenl of secrecyin lhe sociaI
and oIilicaI senseand secrel knovIedge beslovs cerlain advanlages
uon lhe knover, eseciaIIy if il is a lheoIogicaI kind of knovIedge lhal
lies ils Iegilimacy lo divine rovenance and lo nolions of seciaI
reveIalion. Hugh Irban, one of lhe recenl aulhorilies on lhe sociaI
funclions of secrecy, describes il lhis vay: secrecy is beller underslood
. nol in lerms of ils conlenl or subslancevhich is uIlimaleIy
unknovabIe, if lhere even is onebul ralher in lerms of ils ()*+, or
,-*.-/0%/,lhe laclics by vhich sociaI agenls conceaI or reveaI, hoard or
exchange, cerlain vaIued informalion.
4
In lhis vay, lhe calegory of
myslery has as much lo do vilh aulhorily and overand vilh
slralegies for cIaiming, exressing, and asserling aulhorily and over
as il does vilh lhe seciaI knovIedge lhal faIIs vilhin lhe esoleric
domain.
Wilh resecl lo lhe sociaI dimensions of mysleries, lhere are severaI
imorlanl and reIaled issues. In recenl years lhere has been a groving
body of vork dedicaled lo sorling oul lhe comIicaled nalure of }evish
seclarianism during lhe Second TemIe eriod, one lhal has increasingIy

2
As Guy Slroumsa has oinled oul, ve vilness a veakened emhasis on
lhe 'ob|eclive' secrel. When vhal counls mosl is lhe idenlily of lhose vho knov
lhe divine secrels and lhe roleclion of lheir seciaI slalus, lhe secrels lhemseIves
seem lo Ioose |,%&j some of lheir imorlance (1%22/3 4%,2)+5 6,)-/*%& 7*.2%-%)3,
.32 -8/ 9))-, )( :8*%,-%.3 ;<,-%&%,+ |Numen 7O, Leiden: riII, 1996j, 5).
3
See ages 233O for discussion of lhe sociaI hislory of lhe grou(s)
associaled vilh lhe sile of Khirbel Qumran.
4
Hugh . Irban, The Tormenl of Secrecy: LlhicaI and LislemoIogicaI
IrobIems in lhe Sludy of Lsoleric Tradilions, 19 37 (1998): 21O. Irban
conlinues: In lhis sense secrecy is a discursive slralegy lhal lransforms a given
iece of knovIedge inlo a scarce and recious resource, a vaIuabIe commodily,
lhe ossession of vhich beslovs slalus, reslige, or symboIic cailaI on ils
ovner.
INTRDICTIN

3

incororaled a vider and more sohislicaled range of melhodoIogies lo
lackIe lhal difficuIl robIem.
5
In order lo discuss earIy }evish myslery
Ianguage in lerms of sociaI-hisloricaI anaIysis, one musl address lhe
broad lrend of seclarian formalions in earIy }udaism, and lhe secific
seclarianism of lhe grou(s) associaled vilh lhe Qumran ScroIIs.
6
An
aIIied bul melhodoIogicaIIy somevhal dislincl dimension is lhal of
esolericism, vhich, as ve viII see in more delaiI in chaler 2, incIudes
lhe concrele sociaI exemIa of seclarian grou-formalion bul aIso
incororales lhe cruciaI asecl of seciaI, and oflen secrel, knovIedge,
vhich becomes, al Ieasl in arl, bolh a |uslificalion for and a roducl of
seclarianism.
MYSTLRY AND SLCRLCY IN LARLY }IDAISM AND IN QIMRAN TLXTS
In Second TemIe }udaism lhere are essenliaIIy lvo IeveIs al vhich
nolions of myslery and secrecy aear lo oerale: lhe lheoIogicaI (or
even mylhoIogicaI), vhich has lo do vilh divine reveIalion and
conceaImenl, and lhe sociaI or oIilicaI, vhich has lo do vilh lhe vay
cerlain ersons or grous characlerize, organize, and vilhhoId or reveaI
cerlain kinds of knovIedge (oflen of lhe lheoIogicaI or mylhoIogicaI
kind) from olher ersons or grous. The resenl sludy is concerned vilh

5
Imorlanl gains have been made vilh lhe use of sociaI-scienlific modeIs
and melhods for underslanding seclarian grou-formalion. LarIy sludies incIude
ryan R. WiIson, !"#$% "'( )*+ !$,,+''$-./ 0 12%$2,2#$%", 1)-(3 24 5+,$#$2-6
!27+.+')6 24 892)+6) ".2'# :9$;", "'( :*$9(<=29,( 8+2>,+6 (London: Heinemann,
1973), idem, 5+,$#$2' $' 12%$2,2#$%", 8+96>+%)$7+ (xford: xford Iniversily Iress,
1982), idem, :*+ 12%$", ?$.+'6$2'6 24 1+%)"9$"'$6. (xford: CIarendon, 199O),
Rodney Slark and WiIIiam S. ainbridge, :*+ @-)-9+ 24 5+,$#$2'/ 1+%-,"9$A")$2'B
5+7$7", "'( C-,) @29.")$2' (erkeIey: Iniversily of CaIifornia Iress, 1985), Roy
WaIIis, ed., 1+%)"9$"'$6./ 0'",36+6 24 5+,$#$2-6 "'( D2'<5+,$#$2-6 1+%)6 (London:
ven, 1975). Ior discussion of more recenl vorks, see beIov ages 6166.
6
The lerm Dead Sea ScroIIs roerIy refers lo lhe manuscrils found al
numerous siles around lhe Dead Sea region, incIuding Wadi DaIiyeh, Kelef
}ericho, Khirbel Mird, Wadi Murabba(al, Wadi Sdeir (Nah[aI David), Nah[aI
H9ever, Nah[aI Mishmar, Nah[aI S9e)eIim, and Masada, and nol |usl lhose found
near lhe Khirbel Qumran sile. I viII usuaIIy use lhe lerm Qumran ScroIIs lo
refer lo lhe manuscrils recovered from lhe Qumran caves, even if some coies
of lhose lexls vere aIso found eIsevhere (e.g. lhe 12'#6 24 )*+ 1";;")* 1"%9$4$%+ al
Masada, 09"."$% E+7$ and lhe ?"."6%-6 ?2%-.+') in lhe Cairo Genizah, elc.). See
LmanueI Tov, ed., :*+ :+F)6 492. )*+ G-("+"' ?+6+9)/ H'($%+6 "'( "' H')92(-%)$2' )2
)*+ ?$6%27+9$+6 $' )*+ G-("+"' ?+6+9) 1+9$+6 (D}D 39, xford: CIarendon Iress, 2OO2).

4
bolh asecls: lhe lheoIogicaI dimensions of seciaI knovIedge, and lhe
sociaI dimensions of secrecy and esolericism. An invesligalion of bolh of
lhese asecls of lhe robIem can heI us lo undersland much aboul lhe
Qumran ScroIIs and lhe seIf-resenlalion of lhe grou(s) affiIialed vilh
many of lhose lexls.
7

The main ob|ecl of inquiry here viII be lhe vord !" !"#a Iersian
vord borroved inlo Aramaic and Ialer inlo Hebrev,
8
and usuaIIy
lransIaled inlo Greek as uoqpiov, from vhich lhe LngIish myslery is
derived via lhe Lalin $%&'(!)*$. In addilion lo lhe vord !" in ils various
forms, cerlain Hebrev vords Iike $%& &+, and '%"'&( 1 "'& -)&'"!+'1&.'.!,
are reIevanl lo lhis sludy, lhough lhey have dislincl vaIences vilhin lhe
broader shere of secrecy and secrel knovIedge. WhiIe lhese lerms have
overIaing semanlic ranges lo some degree, lhey aIso have secific
aIicalions in lhe Qumran ScroIIs. Though lhey have oflen been lrealed
as ure synonyms in earIier sludies, one shouId nol assume lhal lhey are
inlerchangeabIe even if lhere is some conceluaI overIa. ecause of ils
imorlance in lhe Qumran ScroIIs, lhe rimary lask here is lo eIucidale
lhe uses of !" and lo lie Qumran nolions of myslery inlo lhe Iarger
framevork of seclarianism, esolericism, and discourses of aulhorily.
The vord !" is inlriguing nol onIy for vhal il signifiesor
somelimes faiIs lo signifybul aIso for vhere il aears in ancienl
}evish lexls: in exlanl manuscrils from lhe Second TemIe eriod, il
occurs in Aramaic in lhe book of DanieI,
9
/ 1-+23 (4++5 +6 '3( 7"'23(!&
|4Q2O1 1 iv 5j, 4)!'3 +6 8+"3 ericoe, chalers 1O6-1O7 |4Q2O4 5 ii 26j),
lhe 4++5 +6 9)"-'& (4Q2O3 9 3, ossibIy 1Q23), lhe :)&)+-& +6 ;$!"$ (4Q545
4 16, 4Q546 12 4), lhe 9(-(&)& ;<+2!%<3+- (1Q2O, assim), and lhe so-
caIIed LIecl of God lexl (4Q534 1 i 7-8, 4Q536 2i+3 9, 12). In Hebrev il
is vilnessed in 4QInslruclion (4Q41518, 423, 1Q26),
1O
=%&'(!)(&

7
Guy Slroumsa's >),,(- 7)&,+$ is an alleml lo rovide a simiIar anaIysis
for earIy Chrislianily in ils various forms (Gnoslic, Manichean, rlhodox, elc.).
As a vay lo orienl his Inlroduclion he alIy quoles 1 Cor 2:67: Yel among lhe
malure ve do seak visdom, lhough il is nol a visdom of lhis age or of lhe
ruIers of lhis age, vho are doomed lo erish. ul ve seak God's visdom, secrel
and hidden |tou ooiov tv uoqpio qv oo|t|putvqvj, vhich God decreed
before lhe ages for our gIory (NRSV lransIalion).
8
See lhe Aendix beIov for an exlended elymoIogicaI discussion.
9
In facl, lhere are no exlanl manuscrils for lhe reIevanl orlions of DanieI,
bul ve may assume vilh some confidence lhal !" is allesled lhere in ils earIiesl
slages of comosilion and lransmission.
1O
This vork vas firsl knovn as 4QSaienliaI Work A, or 4QSaA, and is
aIso referred lo as =*&"!.?(.=(@)-, since lhe ubIicalion of lhe officiaI edilion, il is
nov cuslomariIy caIIed 4QInslruclion.
INTRDICTIN

5

(1Q2714Q2993OO |3O1`j), lhe !"#$% "' ()* !+,,+() !+-./'/-* (4Q4O14O7,
11Q17, Mas1k), and many of lhe cenlraI Qumran seclarian lexls
(0"112#/(3 425*, 6+. 425*, 7"8+3"(, and olhers). Il is aIso robabIe lhal
lhe vord is allesled in Isa 24:16b (arl of lhe so-caIIed Isaian
AocaIyse), lhough lhis is a Iong-disuled idenlificalion, a somevhal
nolorious -.29 /#(*.:.*(21 of bibIicaI lransIalion and schoIarshi.
The vord !" has received a significanl amounl of allenlion in recenl
years, due in no smaII arl lo lhe ubIicalion of lhe imorlanl Qumran
visdom comosilion 4QInslruclion (4Q41518, 423, 1Q26).
11
The use in
lhal lexl of lhe highIy enigmalic hrase #$#% !" (lhe myslery lhal is lo
be) has been a source of greal inleresl, and oflen fruslralion, for schoIars
lhroughoul lhe Iasl decade.
12
This reneved inleresl icks u a Ialenl
fascinalion vilh Qumran myslery since lhe earIiesl slages of
schoIarshi on lhe Qumran ScroIIs.
In lhe firsl lvo decades of ScroIIs ubIicalion, lhe vord !" received
considerabIe allenlion, and commenlalors vere quick lo see il as an
imorlanl Iink belveen many of lhe nevIy discovered lexls. Wilh lhe
ubIicalion of lhe firsl scroIIs from cave 1, nameIy lhe 0"112#/(3 425*
(1QS), lhe 7"8+3"( (1QH
a
), lhe 6+. 425* (1QM), ;*%)*. 7+,+<<2<
(1QHab) and lhe fragmenls knovn earIy on as un aocryhe (1Q26)
13

and Livre des myslres (1Q27),
14
schoIars vere confronled vilh vhal
aeared lo be an unusuaIIy high frequency of alleslalion in lhese
Hebrev lexls, eseciaIIy given lhe reIalive aucily of myslery in non-
Qumran lexls of lhe Second TemIe eriod and earIier.
15

ne of lhe firsl schoIars lo lreal lhe use of !" in lhe ScroIIs vas }. T.
MiIik in lhe firsl voIume of lhe Discoveries in lhe }udaean Deserl series.
Commenling on lhe |uslificalion for lhe lilIe =3%(*./*% seIecled for 1Q27,
a lexle seudigrahique, MiIik vrole, en s'insiranl de Ia
frquence du mol !", on eul donner celle comosilion Ie lilre

11
Ior lhe *8/(/" :./#-*:% of 4QInslruclion see }ohn SlrugneII, DanieI
Harringlon and TorIeif LIgvin, D}D 34. 1Q26, anolher fragmenlary manuscril of
lhe same comosilion, vas firsl ubIished in D}D 1 by }. T. MiIik (see beIov, n.
17).
12
The hrase occurs over lvenly limes in 4QInslruclion, see beIov for
furlher discussion.
13
Il Ialer became cIear lhal lhis lexl vas a manuscril of lhe same lexl as
4QInslruclion (4Q41518, 23). See D}D 34:53539.
14
This manuscril vas Ialer associaled vilh lhe comosilion nov usuaIIy
caIIed =3%(*./*% (1Q27, 4Q2993OO |3O1`j).
15
The vord !" occurs onIy in lhe book of DanieI (2:18, 19, 27, 28, 29, 3O, 47,
4:6), Sirach (8:18, 12:12), and as I argue beIov, in Isaiah (24:16).

6
'Livre1AocaIyse des Myslres.'
16
MiIik venl on lo idenlify lhe simiIar
uses of !" in olher cave 1 lexls, bul did nol remark al any Ienglh aboul
myslery Ianguage in Qumran vrilings generaIIy.
In his 1956 arlicIe in Lalin, L. Vogl look nole of lhe facl lhal myslery
Ianguage, lhough reIaliveIy rare in earIy Second TemIe lexls, seemed lo
Iay a significanl roIe in key non-bibIicaI lexls from Qumran.
17
f course,
onIy lhe cave 1 maleriaIs vere avaiIabIe for discussion al lhal oinl.
18
In
his ecIeclic aroach Vogl surveyed aII lhe Hebrev, Aramaic, and Greek
evidence for myslery Ianguage in earIy }evish lexls.
19
In aII, hovever,
lhis arlicIe Iacked any ma|or concIusions aarl from lhe idea lhal aII
lhese lexls formed lhe background for Chrislian ideas aboul
myslery exressed in lhe Nev Teslamenl. Desile ils underslandabIe
Iimilalions, Vogl's sludy has been used rimariIy for ils calaIog of
reIevanl Iileralure and for his descrilion of hov myslery Ianguage
enlers inlo Aramaic and Hebrev usage during lhe Second TemIe
eriod.
In a handfuI of vorks sliII ciled oflen,
2O
Raymond rovn redoubIed
Vogl's efforl lo Iink earIy }evish myslery Ianguage lo ancienl Near
Laslern lradilions aboul lhe divine assembIy and allendanl nolions of
secrecy (i.e. #$%), and look lhe exlra sle of Iacing lhe various references
lo myslery inlo heIfuI calegories: (1) eviI mysleries, (2) cosmic

16
D. arlhIemy, .I. and }. T. MiIik, eds., D}D 1:1O3. A manuscril of lhe
lexl lhal Ialer came lo be caIIed 4QInslruclion vas aIso discovered in Cave 1, and
vas iniliaIIy named un aocryhe (1Q26) in lhe D}D edilion. Iarls of 1Q27 had
been reviousIy ubIished by RoIand de Vaux in La Grolle des manuscrils
hbreux, !"#$" &'()'*$" 56 (1949): 6O56O9 (cf. }. T. MiIik, +",($- ./-'0' 39
|1952j: 42), and commenled on by I. Rabinovilz, The Aulhorshi, Audience,
and Dale of lhe de Vaux Iragmenl of an Inknovn Work, 1&2 71 (1952): 1932.
17
L. Vogl, Mysleria in Texlibus Qumrn, &'()'34 37 (1956): 24757.
18
Vox ,5 = 'secrelum, myslerium' in manuscrilis Qumrn Ius quam
4O
ies
occurril (Vogl, Mysleria, 247). We nov knov lhal lhe vord is allesled
over 14O limes in as many as lvenly-nine differenl comosilions, and nev
alleslalions are sliII lrickIing oul from nev readings of fragmenlary manuscrils.
19
In addilion lo lhe cave 1 lexls he aIso adduced lhe Cairo Geniza .4-463$6
./3$-"07, DanieI, Sirach, Wisdom of SoIomon, Tobil, and 8 90/3:.
2O
rovn vrole his }ohns Hokins disserlalion on The Semilic ackground
of lhe IauIine ;<678,'/0 (Ih.D. diss., }ohns Hokins Iniversily, 1958), vhich
vas foIIoved by severaI shorl ubIicalions on lhe loic: The Ire-Chrislian
Semilic Concel of 'Myslery,' =&> 2O (1958): 41743, The Semilic ackground
of lhe Nev Teslamenl ;<67",'/0, &'()'34 39 (1958): 42648 and &'()'34 4O (1959):
7O87 (bolh reubIished logelher in ?:" @"-'7'3 &43AB,/$0C /D 7:" ?",- E;<67",<F
'0 7:" G"H ?"674-"07 |ibIicaI Series 21, IhiIadeIhia: Iorlress, 1968j).
INTRDICTIN

7

mysleries, (3) mysleries of God's viII and human aclion, (4) mysleries of
lhe Iasl limes, (5) mysleries of divine rovidence, (6) mysleries of lhe
Qumran secl's inlerrelalion of lhe Lav. rovn's vork, lhough usefuI
and insighlfuI in many resecls, is aIso ralher incomIele and Iimiled in
ils overaII inlerrelive olenliaI for gaining more delh of insighl inlo
imorlanl Qumran vievoinls. rovn's sludies vere aIso underlaken
vilh lhe aim of lhroving Iighl once again on earIy Chrislian myslery
Ianguage, a lendency lhal can be found in nearIy aII earIy invesligalions
of myslery Ianguage in lhe Qumran ScroIIs.
21
In any case, vilh lhe fuII
ubIicalion of lhe cave 4 (and olher) maleriaI in recenl years, ve are nov
in a beller osilion lo gain a more comrehensive and nuanced
underslanding of myslery Ianguage in lhe ScroIIs.
22

More lhan lvenly years eIased belveen rovn's vork and lhe nexl
significanl sludy of myslery Ianguage in earIy }evish lexls. In 1982
Chrisloher RovIand ubIished his videIy read book, !"# %&#'
(#)*#',
23
in vhich he allemled a comrehensive re-evaIualion of lhe
nalure of aocaIylic
24
in earIy }udaism and Chrislianily by draving

21
See aIso . Rigaux, RvIalion des Myslres el Ierfeclion a Qumran el
dans Ie Nouveau Teslamenl, +!, 4 (1958): 23762, }. M. C. Ramrez, LI Tema
'Mislerio' divino en Ia 'RegIa de Ia Comunidad de Qumran, ,! 7 (1975): 48197,
idem, Los 'Himnos' de Qumran y eI 'Mislerio' auIino, ,! 8 (1976): 956, idem,
LI 'Mislerio' divino en Ios escrilos osleriors de Qumran, ,! 8 (1976): 44575.
22
The ubIicalion of lhe knovn ScroIIs and fragmenls has been dravn lo an
officiaI cIose vilh lhe aearance of LmanueI Tov's finaI voIume of lhe
Discoveries in lhe }udaean Deserl series (!"# !#-./ 0123 ."# 456)#)' 7#/#1.).
VoIume 32 of lhal series lhal has yel lo aear in rinl (Isaiah scroIIs, ediled by
Lugene IIrich and Ieler IIinl).
23
Chrisloher RovIand, !"# %&#' (#)*#'8 9 ,.56: 20 9&2;)<:&.=; =' 456)=/3
)'6 >)1<: ?"1=/.=)'=.: (Nev York: Crossroad, 1982).
24
This lerm, vhiIe sliII in use in some schoIarshi coming oul of lhe I.K.
and conlinenlaI Luroe, and in much Nev Teslamenl schoIarshi, has faIIen oul
of favor in Norlh American research on Second TemIe }udaism, vhich has
lended lo foIIov lhe dislinclions (oulIined in }ohn }. CoIIins el aI, ,#3#=) 14
|1979j) belveen aocaIyse (a Iilerary genre), aocaIylic viev of reaIily (a
vorIdviev), and aocaIylic movemenl (a grou of eoIe vilh an
aocaIylic vorIdviev, vho may or may nol vrile aocaIyses). See for examIe
KIaus Koch, !"# @#6=/;2*#1: 20 9&2;)<:&.=; (lrans. M. KohI, STh 22, London:
SCM, 1972), IauI Hanson, !"# 7)A' 20 9&2;)<:&.=;8 !"# (=/.21=;)< )'6 ,2;=2<2B=;)<
@22./ 20 4#A=/" 9&2;)<:&.=; >/;").2<2B: (IhiIadeIhia: Iorlress, 1975), Liberl }. C.
TigcheIaar, C12&"#./ 20 %<6 )'6 ."# 7): 20 ."# >'68 D#;")1=)"E ."# F22G 20 H).;"#1/
)'6 9&2;)<:&.=; (lSl 35, Leiden: riII, 1996), 115, Lesler L. Grabbe, Irohelic
and AocaIylic: Time for Nev Definilionsand Nev Thinking, in I'2A='B ."#

8
allenlion avay from lhe eschaloIogicaI (or horizonlaI) dimensions of
aocaIylicism and lovard ils reveIalory or visionary (or verlicaI)
dimensions. The visionary lexls he examines are
dislinguished from olher }evish and Chrislian Iileralure by lhe
underIying conviclion lhal lhey conlain visions, or discIosure by
heavenIy envoys, vhich unfoId various asecls of God's viII and olher
mysleries of lhe vorId and man's Iife in il. . Trulhs vhich are beyond
man's caacily lo deduce from his circumslances are reveaIed direclIy
by means of lhe manifeslalion of lhe divine counseIs.
25

RovIand undereslimales lhe variely of modes in vhich mysleries come
lo be arlicuIaled in earIy }evish lradilionseseciaIIy in Qumran lexls
and does nol address lhe vays in vhich lhese various modes funclion
vilhin a secific communily selling. This is erhas a resuIl of his focus
on Iileralure lhal may roerIy be caIIed aocaIyliclhal is Iileralure
lhal narrales an unveiIingand nol, for examIe, on lexls lhal
describe inlerrelive acls (!"#$"% '()(**+*), IilurgicaI exeriences (,-./#
-0 1$" ,())(1$ ,(2%3032"), or visdom inslruclion (4QInslruclion). ne aim
of lhe resenl book is lo deaI nol onIy vilh aocaIylic Iileralure so
narrovIy defined bul aIso vilh lhose olher lexls in vhich myslery
Ianguage Iays a significanl roIe.
26
If Qumran vas lhe sile of an

4.5 0%-6 1$" 7"/3..3./8 9$" !%-:$"132; 1$" <:-2(=>:132; (.5 9$"3% ?"=(13-.#$3:# (ed.
Lesler L. Grabbe and Roberl D. Haak, London: T&T CIark, 2OO3), 1O733. See aIso
}ohn }. CoIIins, Irohecy, AocaIyse, and LschaloIogy: RefIeclions on lhe
IroosaIs of Lesler Grabbe, in @.-A3./ 1$" 4.5 0%-6 1$" 7"/3..3./, 4452.
25
RovIand, B:". '"(C"., 17.
26
9$" B:". '"(C". succeeds lo lhe degree lhal il reorienls lhe queslion of
aocaIylic exerience lovard lhe verlicaI dimension (cf. }. Carmignac,
Qu'esl-ce que I'AocaIylique` Son emIoi Qumrn, ?"CD 1O |1979j: 333,
Harlmul Slegemann, Die edeulung der Qumranfunde fur die Lrforschung der
AokaIylik, in <:-2(=>:1323#6 3. 1$" E"531"%%(."(. F-%=5 (.5 1$" G"(% 4(#18
!%-2""53./# -0 1$" H.1"%.(13-.(= I-==-J+3+6 -. <:-2(=>:1323#6; K::#(=(; <+/+#1 LMN
LO; LPOP |ed. David HeIIhoIm, Tubingen: Mohr-Siebeck, 1983j, 49553O), bul il
suffers from a Iack of conceluaI and IexicaI cIarily as veII as a from a somevhal
arbilrary seIeclion of source maleriaI. AddilionaIIy, RovIand's dislinclion
belveen direcl and indirecl reveIalion of lhe heavenIy mysleries is neilher
heIfuI nor accurale. As AdeIa CoIIins slaled in a reviev of 9$" B:". '"(C".,
RovIand's inlenlion is lo dislinguish lhose ancienl vrilers vho exIicilIy
cIaimed a divine origin for lheir lexls from lhose vho did nol. The lerms 'direcl'
and 'indirecl' do nol serve him veII in making lhis dislinclion as lhe foIIoving
slalemenl shovs: 'Whal ve are faced vilh in aocaIylic, lherefore, is a lye of
reIigion vhose dislinguishing fealure is a beIief in 53%"21 reveIalion of lhe lhings
INTRDICTIN

9

aocaIylic communily, and if many of lhe ScroIIs refIecl an aocaIylic
vorIdviev, lhen ve are |uslified in Iooking beyond lhose lexls lhal
mighl be cIassified vilhin lhe Iilerary genre of aocaIyse.
27

Whalever lhe shorlcomings of RovIand's lerminoIogy and
overarching calegories, his book offers lhe firsl suslained, generaI sludy
of lhe lheme of myslery-reveIalion in Second TemIe }evish lexls, and
informs my ovn vork lo some degree, eseciaIIy his nolions of
verlicaI and horizonlaI dimensions of myslery Ianguage. RovIand
organized his vork around lhe four loics vhose consideralion is
roscribed in lhe Mishnah (vhal is above, vhal is benealh, vhal vas
before, and vhal viII be, !" $[%&" 2.1), focusing in arlicuIar on vhal is
above (lhe mysleries of lhe heavenIy vorId) and vhal viII be (lhe
mysleries of vhal is lo come). Whereas RovIand focused aImosl
excIusiveIy on eIucidaling lhe '()*+)* of myslery-reveIalion, lhe resenl
sludy considers more fuIIy lhe ,-('+..+. and /.+. of myslery knovIedge,
i.e. lhe recelion and lransmission of mysleries in lhe conlexl of
Qumran esolericism.
In 199O Markus ockmuehI ubIished an imorlanl monograh vilh
lhe lilIe, 0+1+2%*3() %)4 56.*+-6 3) 7)'3+)* 8/4%3.! %)4 9%/23)+ :;-3.*3%)3*6.
The simiIarily in lheme (and lilIe) belveen lhis vork and RovIand's is
evidenl, yel ockmuehI offers a more cohesive accounl of lhe
reIalionshis belveen myslery Ianguage and lhe differenl modes of
reveIalion in Second TemIe }evish reIigious exressions. He delaiIs lhe
vays in vhich lhe lhemes of myslery and reveIalion are
characlerized in various coIIeclions of }evish Iileralure of lhe eriod
(aocaIylic lexls, Qumran comosilions, visdom Iileralure, Targums
and Greek lransIalions of scriluraI lexls, IhiIo and }osehus, earIy

of God vhich vas !+43%*+4 lhrough dream, vision, or divine inlermediary' (. 21,
emhasis added). Il does nol make sense lo seak of direcl reveIalion being
medialed. The lerm 'direcl' beller fils lhe oracIe genre, lhrough vhich divine
secrels are simIy announced, vhereas 'indirecl' is aroriale for lhe medialed
reveIalion of lhe aocaIyses (AdeIa Yarbro CoIIins, reviev of <;+ =,+) $+%1+),
8>? 1O3 (1984): 46567, here 466).
27
n Qumran as an aocaIylic communily, see eseciaIIy }ohn }. CoIIins,
7,('%26,*3'3.! 3) *;+ @+%4 A+% A'-(22. (London: RoulIedge, 1997), }org Irey and
MichaeI ecker, eds., 7,(B%26,*3B /)4 C/!-%) (LinbIicke 1O, Iaderborn:
onifalius, 2OO7), IIorenlno Garca Marlnez, C/!-%) %)4 7,('%26,*3'D A*/43+. ()
*;+ 7-%!%3' <+E*. F-(! C/!-%) (STD} 9, Leiden: riII, 1992), idem,
AocaIylicism in lhe Dead Sea ScroIIs, in C/!-%)3'% !3)(-% GD C/!-%) =-3&3).
%)4 7,('%26,*3'3.! (ed. Liberl }. C. TigcheIaar, STD} 63, Leiden: riII, 2OO7), 195
226.

1O
rabbinic Iileralure), and concIudes lhal aII . affirm al Ieasl a measure
of conlinued divine reveIalion . reveaIed lo insired, skiIIed, and
elhicaIIy quaIified exegeles, |oflenj described in lerms of divine
'mysleries.'
28
This insighllhal mysleries are somehov connecled lo
!"#$%#&'( *'+',-$%"#is an imorlanl one for underslanding lhe dynamics
of myslery Ianguage in lhe Qumran ScroIIs.
Indeed, as ockmuehI briefIy discusses, lhis nolion of conlinued
reveIalion aIIovs for lhe fuII range of Qumranic alliludes regarding lhe
reIalionshi belveen scrilure
29
and inlerrelalion: IegaI exegesis of
$"*-., inlerrelalion (/'0.'*) of lhe rohels and vrilings, lhe roIe Iayed
by lhe Teacher of Righleousness in many of lhe Qumran comosilions,
and lhe slalus of lexls such as lhe book of 1&2%,''0 and lhe 3'4/,' 5!*",,.
Hovever, ockmuehI's focus on mysleries as lhey reIale lo lhe lechnicaI
calegories of reveIalionvhich, lo be fair, is lhe roer sub|ecl of his
bookrecIudes olher, non-reveIalory conlexls in vhich myslery
Ianguage is used in Qumran lexls. As lhe resenl vork viII demonslrale,
lhere are olher imorlanl dimensions of myslery Ianguage in lhe ScroIIs.
WhiIe lhese are reIaled lo nolions of conceaImenl and reveIalion, a
momenlary brackeling of lhe cuslomary vays of lhinking aboul
reveIalion vilhin lhe usuaI calegories of lradilionaI }udaism and
Chrislianily can heI lo cryslaIIize severaI unique fealures of Qumran
esolericism.
Since lhe earIy 199Osin lhe vake of lhe finaI ush lo ubIish aII lhe
Qumran ScroIIs
3O
a greal deaI of schoIarIy allenlion has been aid lo

28
Markus ockmuehI, 6'+',-$%"# -#( 780$'*8 %# 9#!%'#$ 1&(-%04 -#( :-&,%#'
;.*%0$%-#%$8 (WINT 36, Tubingen: Mohr Siebeck, 199O, rer., Grand Raids,
Mich.: Lerdmans, 1997), 12425.
29
Given lhe ralher evidenl facl lhal lhere vas no ibIe during lhe eriod
under consideralion, and lhal lhere vere aulhorilalive (scriluraI) lexls al
Qumran lhal are nol Ialer canonized, I use lhis lerm in a Ioose sense
lhroughoul lhis book. See for examIe Lugene IIrich, 3.' <'-( 5'- 5!*",,0 -#( $.'
=*%>%#0 "? $.' @%2,' (SDSSRL, Grand Raids, Mich.: Lerdmans, 1999), }ames C.
VanderKam, Aulhorilalive Lileralure in lhe Dead Sea ScroIIs, <5< 5 (1998):
3824O2, idem, ReveaIed Lileralure in lhe Second TemIe Ieriod, in A*"4
6'+',-$%"# $" ;-#"#B 5$&(%'0 %# $.' C'2*'D @%2,' -#( 5'!"#( 3'4/,' E%$'*-$&*'
(Leiden: riII, 2OO2), 13O, Ieler IIinl, ed., 3.' @%2,' -$ F&4*-#B 3'G$H 5.-/'H -#(
I#$'*/*'$-$%"# (SDSSRL, Grand Raids, Mich.: Lerdmans, 2OO1).
3O
Ior a cogenl accounl of lhe ubIicalion hislory of lhe ScroIIs see
VanderKam and IIinl, 3.' 7'-#%#> "? $.' <'-( 5'- 5!*",,0B 3.'%* 5%>#%?%!-#!' ?"*
J#('*0$-#(%#> $.' @%2,'H 1&(-%04H -#( ;.*%0$%-#%$8 (San Irancisco: Harer
SanIrancisco, 2OO2), 3814O3.
INTRDICTIN

11

4QInslruclion and reIaled comosilions.
31
4QInslruclion has generaled
considerabIe excilemenl among schoIars of earIy }udaism and

31
Armin Lange, !"#$%"#& ()* +,-*"$&#).&#/)0 !"#$%"#&1#2%" 3,/,*)()4 ()*
+,-*"$&#).&#/) #) *") 5"6&7()*") 8/) 9(:,.) (STD} 18, Leiden: riII, 1995), idem,
Wisdom and Iredeslinalion in lhe Dead Sea ScroIIs, ;<; 2 (1995): 34O54,
idem, In Diskussion mil dem TemeI: zur Auseinanderselzung zvischen
KoheIel und veisheilIichen Kreisen am }erusaIemer TemeI, in 9/%"1"& #) &%"
=/)&"6& /7 !#$*/: (ed. Anlon Schoors, LTL 136, Leuven: Leuven Iniversily
Iress, 1998), 11359, }ohn SlrugneII, The SaienliaI Work 4Q415ff. and lhe Ire-
Qumranic Works from Qumran, in 5%" +,/8/ >)&",).&#/).1 =/)7",")2" /) &%" ;".*
<". <2,/11$ (ed. DonaId W. Iarry and Lugene IIrich, STD} 3O, Leiden: riII, 1999),
5956O8, TorIeif LIgvin, An AnaIysis of 4QInslruclion (Ih.D. diss., Hebrev
Iniversily of }erusaIem, 1997), idem, Admonilion Texls from Cave 4, in
?"&%/*$ /7 >)8"$&#4.&#/) /7 &%" ;".* <". <2,/11$ .)* &%" @%#,A"& 9(:,.) <#&"0 +,"$")&
B".1#&#"$ .)* C(&(," +,/$D"2&$ (ed. MichaeI . Wise el aI, AnnaIs of lhe Nev York
Academy of Sciences 722, Nev York: Nev York Academy of Sciences, 1994),
17996, idem, LarIy Lssene LschaloIogy: }udgmenl and SaIvalion According lo
SaienliaI Work A, in =(,,")& B"$".,2% .)* 5"2%)/1/4#2.1 ;"8"1/D:")& /) &%" ;".*
<". <2,/11$0 =/)7",")2" /) &%" 5"6&$ 7,/: &%" E(*".) ;"$",&F E",($.1":F GH ID,#1 JKKL
(ed. DonaId W. Iarry and S. D. Ricks, STD} 2O, Leiden: riII, 1996), 12665, idem,
'The Myslery lo Come': LarIy Lssene TheoIogy of ReveIalion, in 9(:,.)
A"&M"") &%" N1* .)* O"M 5"$&.:")&$ (ed. I. H. Cryer and T. L. Thomson,
}STSu 29O, SheffieId: SheffieId Academic Iress, 1998), 1135O, idem, IrieslIy
Sages` The MiIieus of rigin of 4QMysleries and 4QInslruclion, in <.D#")&#.1
+",$D"2&#8"$0 !#$*/: P#&",.&(," #) P#4%& /7 &%" ;".* <". <2,/11$Q +,/2""*#)4$ /7 &%"
<#6&% >)&",).&#/).1 <R:D/$#(: /7 &%" N,#/) =")&",F SHTSS ?.R SHHJ (ed. Gregory
SlerIing and }ohn }. CoIIins, STD} 51, Leiden: riII, 2OO4), 6788, DanieI
Harringlon, The BU O#%R"% in a Qumran Wisdom Texl (1Q26, 4Q41518, 423),
B"89 17 (1996): 54953, idem, Recenl Sludy of 4QInslruclion, in C,/: V9??5
&/ B"$(,,"2&#/)0 ?W1.)4"$ X(:,.)#")$ ") %/::.4" Y Z:#1" +("2% (ed. IIorenlino
Garca Marlnez, Annelle SleudeI and Liberl }. C. TigcheIaar, STD} 61, Leiden:
riII, 2OO6), 1O523, idem, Wisdom and AocaIylic in 4QInslruclion and 4
Lzra, in !#$*/: .)* ID/2.1RD&#2#$: #) &%" ;".* <". <2,/11$ .)* #) &%" [#A1#2.1
5,.*#&#/) (ed. IIorenlino Garca Marlnez, LTL 168, Leuven: Leuven Iniversily
Iress, 2OO3), 34355, Liberl }. C. TigcheIaar, 5/ >)2,".$" P".,)#)4 7/, &%"
3)*",$&.)*#)4 N)"$0 B".*#)4 .)* B"2/)$&,(2&#)4 &%" C,.4:")&.,R \.,1R E"M#$%
<.D#")&#.1 5"6& V9>)$&,(2&#/) (STD} 44, Leiden: riII, 2OO1), idem, The Addressees
of 4QInslruclion, in <.D#")&#.1F P#&(,4#2.1 .)* +/"&#2.1 5"6&$ 7,/: 9(:,.)0
+,/2""*#)4$ /7 &%" 5%#,* ?""&#)4 /7 &%" >)&",).&#/).1 N,4.)#U.&#/) 7/, 9(:,.) <&(*#"$F
N$1/ JKK] (ed. DanieI IaIk el aI, STD} 35, Leiden: riII, 2OOO), 6275, DarryI
}efferies, !#$*/: .& 9(:,.)0 I C/,:T=,#&#2.1 I).1R$#$ /7 &%" I*:/)#&#/)$ #)
V9>)$&,(2&#/) (Gorgias Disserlalions, Near Laslern Sludies 3, Iiscalavay, N.}.:
Gorgias Iress, 2OO2), Loren T. Sluckenbruck, 4QInslruclion and lhe IossibIe
!"# %&'(!#)*#(+ ,- ./&)01

23
4567897:;79< 7; =:69 >?@:A8? 79 @B;9:7;8 ?C?D?;98 BE >B95 F78GBD :;G
:=B@:C<=97@78D :;G 956BF8 7D=B69:;9 C7H59 B; 95?8? 9FB 96?;G8 :;G 95?76
@B66?8=B;G7;H C79?6:6< H?;6?8I5?C=7;H 9B @C:67E< F5:9 5:8 >??; : =B7;9
BE @B;96BJ?68< 87;@? K?65:6G JB; ):G E7689 >?H:; 9B :6HA? 95:9
:=B@:C<=97@ @76@C?8 F?6? 8A@@?88B68 ;B9 9B 95? =6B=5?97@ 96:G797B; >A9 9B
8:=7?;97:C 896?:D8 BE 95BAH59L
M3
N.*;896A@97B; 5:8 : @C?:6 F78GBD
B67?;9:97B;O :;G <?9 79 78 G7EE?6?;9 E6BD ?:6C7?6 *86:?C79? F78GBD 9?P98 8A@5
:8 Q6BJ?6>8 :;G E6BD 6BAH5C< @B;9?D=B6:;?BA8 FB6R8 8A@5 :8 (76:@5L
&B89 7D=B69:;9 EB6 BA6 =A6=B8?8O N.*;896A@97B; %BE9?; :==?:C8 9B
8A=?6;:9A6:C 6?J?C:97B; 7; 95? EB6D BE 95? !" $%&'(& S!"!# %&TO F57@5 @:;
>? 96:;8C:9?G :8 U95? D<89?6< 95:9 78 9B >?LV !5? !" $%&'(& 78 95? D:7; 9BBC
>< F57@5 95? :GG6?88?? :@WA76?8 F78GBD+
MM
:;G 79 %@B;8979A9?8 :; :==?:C
9B 5?:J?;C< 6?J?C:97B; 95:9 78 :9 95? @B6? BE N.*;896A@97B;L+
MN
X57C? 95?

*;ECA?;@? BE #:6C< #;B@57@ !6:G797B;8Y 0; #J:CA:97B;O+ 7; )&( *%+,-. )(/0+ 1!-.
23.!4$ 4$, 0&( 5(6(7-8.($0 -1 948%($0%47 )&-3:&0 S?GL 45:6CB99? "?D=?CO 06D7;
Z:;H? :;G "?6D:; Z7@59?;>?6H?6[ \#!Z 2]^[ Z?AJ?;Y Z?AJ?; /;7J?6879< Q6?88O
3__3TO 3N]à2[ bB5; bL 4BCC7;8O %!5? &<89?67?8 BE KBGY 46?:97B; :;G #8@5:9BCBH<
7; N.*;896A@97B; :;G 95? X78GBD BE (BCBDB;O+ 7; *%+,-. 4$, ;8-<47'80%<%+. %$
0&( 5(4, 9(4 9<!-77+ 4$, %$ 0&( =%>7%<47 )!4,%0%-$ S?GL -CB6?;97;B K:6@c: &:69c;?d[
\#!Z 2ae[ Z?AJ?;Y Z?AJ?; /;7J?6879< Q6?88O 3__MTO 3ef`M_][ &:995?F KBEEO )&(
*-!7,7' 4$, ?(46($7' *%+,-. -1 @2A$+0!3<0%-$ S(!gb ]_[ Z?7G?;Y \67CCO 3__MT[ 7G?DO
%!5? &<89?6< BE 46?:97B; 7; N.*;896A@97B;O+ 595 2_ S3__MTY 2aMèa[ 7G?DO
%)?:G7;H X78GBD :9 .AD6:;Y N.*;896A@97B; :;G 95? "BG:<B9O+ 595 22 S3__NTY
3aMèe[ 7G?DO 5%+<(!$%$: *%+,-.B )&( 948%($0%47 C%0(!403!( -1 0&( 5(4, 9(4 9<!-77+
Sh!(A= 22a[ Z?7G?;Y \67CCO 3__fT[ bB85A: #d6: \A6;8O %Q6:@97@:C X78GBD 7;
N.*;896A@97B;O+ 595 22 S3__NTY 23`N3[ \7C5:5 179d:;O %!5? *G?BCBH7@:C :;G
Z79?6:6< /;79< BE N.*;896A@97B; :;G *98 0A95B6857=O+ 595 23 S3__]TY 3]f`f^[
\?;i:D7; KL XBCGO *-.($D E($ 4$, ;$:(7+B )&( 23.!4$ *%+,-. 5-<3.($0
FE3+4! 7(E(6%$G 4$, A0+ ;773+%-$+ 0- H($(+%+ I!(40%-$ )!4,%0%-$+ SX/1! 3j3_2[
!k>7;H?;Y &B56 (7?>?@RO 3__]T[ lD7C? QA?@5O %Z?8 -6:HD?;98 ?8@5:9BCBH7WA?8 G?
@2A$+0!3<0%-$ SN.N2a * ?9 N.N2e a^ 77O e2è2:O 23fTO+ J(62 33 S3__]TY e^`22^
-CB6?;97;B K:6@c: &:69c;?dO %&:6H7;:C7: B; N.*;896A@97B;O+ 595 2M S3__aTY 3N`
MfL
M3
hB; ):G E7689 >?H:; 9B D:R? 9578 :6HAD?;9 7; 578 )&(-7-:%( ,(+ ;70($
)(+04.($0+ SJBCL 3[ &A;7@5Y 4L m:78?6O 2â_TO M2]`MfO :; :6HAD?;9 5? 6?E7;?G 7;
C:9?6 ?G797B;8 :;G 7; *(%+&(%0 %$ A+!4(7 S1?AR76@5?;`hCA<;Y 1?AR76@5?;?6 h?6C:HO
2^f_TO 96:;8C:9?G 7;9B #;HC785 :8 *%+,-. %$ A+!4(7 S1:85J7CC?Y 0>7;HGB; Q6?88O
2^f3TO MMfàML (?? :C8B &:H;? (n>oO K$ 0&( *4' 0- I4$-$B I!(40%6( )!4,%0%-$
?%+0-!' %$ 0&( K7, )(+04.($0 Sb(,!(A= 2^2[ (5?EE7?CGY (5?EE7?CG 0@:G?D7@ Q6?88O
2^êTO 3M3`NfO F57@5 78 95? @5:=9?6O %,CG !?89:D?;9 0=B@:C<=97@ 7; 798 )?C:97B; 9B
Q6B=5?@< :;G X78GBDY !5? h7?F BE K?65:6G JB; ):G )?@B;87G?6?GL+
MM
KBEEO 5%+<(!$%$: *%+,-.O 2_L
MN
*>7GLO 2ML
INTRDICTIN

13

recise meaning of lhis hrase viII ilseIf IikeIy remain somelhing of a
myslery, I relurn lo a more exlensive discussion of lhe significance of
!"!# %& in chaler 4.
Il viII suffice for nov simIy lo nole lhal in aII robabiIily
4QInslruclion, aIong vilh !"#$%&'%#, is a lexl lhal vas of greal
imorlance lo lhe Yah[ad,
35
and ils use of myslery is lhus an imorlanl
iece of lhe overaII uzzIe. WhiIe discussion of lhe meaning of !"!# %&
conslilules onIy a arl of vhal foIIovs, il is a saIienl reference oinl for
any discussion of Qumran ideas aboul myslery.
As mighl be execled, anaIysis of myslery Ianguage is oflen arl and
arceI of discussions aboul myslicism, myslagogy, myslicaI lheoIogy,
lheosohy, and simiIar loics. In recenl years lhere have been severaI
allemls lo Iink Qumran myslery IanguageeseciaIIy in lexls Iike lhe
()*+# )- $.% (/00/$. (/1&'-'1%lo myslicaI ideas and raclices, vhich are
lhen Iaced in conlinuily vilh Ialer }evish myslicism as refracled
lhrough lexls Iike lhe HeikhaIol Iileralure (2 3*)1.14%'5./6)$ 7/00/$',
4%'5./6)$ 89$/&$', elc.) and lhe 8)./&. Ior examIe, in a recenl essay LIIiol
WoIfson suggesled a nev calegory for lhinking aboul Qumran
myslery, nameIy, lhal %& has a lra|eclory of meaning lhal he caIIs lhe
onlo-lheosohic.
36
Ior WoIfson, lhe cosmoIogicaI and eschaloIogicaI
dimensions of myslery are grounded in lhis lhird, onloIogicaI,
dimension, vherein lhe arlicianl in a heavenIy Iilurgyas in lhe ()*+#
)- $.% (/00/$. (/1&'-'1%exeriences a lransformalion resuIling in seciaI
access lo lhe imaginaI
37
reaIm of lhe elernaI TemIe. As such, lhe

35
Al Ieasl six manuscrils vere discovered in lhe Qumran caves. See beIov
for an exIanalion of hov I undersland and use lhe lerm Yah[ad.
36
WoIfson, The Seven Mysleries of KnovIedge.
37
The lerm imaginaI vas originaIIy coined by Henri Corbin in order lo
sidesle lhe connolalion lhal somelhing lhal lakes Iace in lhe imaginalion,
somelhing lhal is imaginary, is aIso unreaI, see for examIe his (:'&'$9/6 ;)<"
/*< =%6%#$'/6 3/&$.> ?&)@ !/A<%/* B&/* $) (.'C'$% B&/* (Irincelon, N.}.: Irincelon
Iniversily Iress, 1977): The imaginaI is everylhing lhal surasses lhe order of
common emiricaI ercelion and is individuaIized in a ersonaI vision,
undemonslrabIe by simIe recourse lo lhe crileria of sensory knovIedge or
ralionaI underslanding. . Il is oflen comIeleIy misconslrued lhrough lhe habils
of lhe ralionaI mind, vhich idenlifies il simIy vilh lhe unreaI (87). See Liberl }.
C. TigcheIaar's recenl arlicIe in lhe IIorenlino Garca Marlnez ?%#$#1.&'-$, The
ImaginaI Conlexl and lhe Visionary of lhe Aramaic D%E F%&9#/6%@, in ?6)&%#
?6)&%*$'*)> G%/< (%/ (1&)66# /*< H$.%& 3/&6" F%E'#. ($9<'%# '* 4)*)& )- ?6)&%*$'*)
I/&1J/ !/&$J*%A (ed. Anlhony HiIhorsl, LmiIe Iuech, and Liberl }. C. TigcheIaar,
}S}Su 122, Leiden: riII, 2OO7), 2577O.

14
arlicianl gains knovIedge (!"#, a key lerm for WoIfson)vhich ilseIf
is a designalion for lhe divine Ieroma, lhe imaginaI vorId of lhe
chariol-lhroneand is uniled in vorshi vilh lhe angeIs, or lhe sons
of heaven.
38
Thus lhe unificalion of lhe members of lhe Yah[ad vilh lhe
angeIs is lhe resuIl of an onlic lransformalion, so lhal heavenIy ascenl
|of lhe communilyj and incarnalionaI resence |of lhe angeIsj may be
vieved as lvo vays of considering lhe seIfsame henomenon.
39

WhiIe WoIfson's observalions vere Iimiled lo onIy a smaII handfuI
of lexls, lhey suggesl some olenliaIIy fruilfuI avenues of research.
NeverlheIess, one cannol escae lhe feeIing lhal his assessmenl is
overburdened by his desire lo see in lhe !"##"$% !'()* a kind of
recursor lo Ialer }evish myslicaI lradilions, and by his viIIingness lo
read neo-IIalonic calegories inlo Qumran lexls vilhoul quaIificalion.
4O

AddilionaIIy, il sliII is nol cIear vhelher lhe evidence for inner
lransformalion lhal he sees in a fev IilurgicaI lexls from Qumran is
descrilive of an individuaI exerience or rescrilive for lhe Yah[ad as a
vhoIe. Desile lhese reservalions, lhe conneclions vilh lhe lemIe and
vilh vorshibolh heavenIy and earlhIyare imorlanl insighls lhal
viII be deveIoed al grealer Ienglh in lhe foIIoving chalers.
IhiIi AIexander has subsequenlIy broadened lhe aroach lo
Qumran myslicism, arguing lhal lhere vas indeed a form of myslicism
and1or myslagogy racliced by lhe Yah[ad. Draving on a hislory of
reIigions modeI for assessing lhe characler of Qumran reIigious
exerience, AIexander finds lhal if ve aIy bolh our indicalive |i.e.
cross-cuIluraI araIIeIsj and abslracl crileria for lhe definilion of
myslicism, ve can readiIy idenlify a corus of Qumran lexls lhal +,-."
/"0-1 quaIify lo be caIIed myslicaI.
41
WhiIe lhe resenl book is nol
rimariIy aboul Qumran myslicism, some of vhal I resenl beIov viII
corroborale AIexander's overaII formuIalion. In lhe rocess I aIso engage
lhe vork of olher schoIars vho have commenled on lhe queslion of
Qumran myslicism.

38
WoIfson, The Seven Mysleries of KnovIedge, 2O6.
39
Ibid., 213.
4O
See es. lhe hiIosohicaI lerms onloIogicaI or onlo-lheosohic.
41
IhiIi S. AIexander, 2%1 34*$-0"5 216$* (LSTS 61, London: T&T CIark,
2OO6), 1O. AIexander examines eseciaIIy lhe !'()* '/ !"##"$% !"0,-/-01,
4QIessings, 4QWords of lhe Luminaries, 4QIseudo LzekieI, 11QMeIchizedek,
4QSongs of lhe Sage
a
, 4QDaiIy Irayers, and lhe 7'8"4'$. See aIso SamueI
Thomas, reviev of IhiIi S. AIexander, 2%1 34*$-0"5 216$*9 !'()* '/ $%1 !"##"$%
!"0,-/-01 "(8 :15"$18 3"(;*0,-+$*, Reviev of ibIicaI Lileralure |hll:11
bookrevievs.orgj (2OO8).
INTRDICTIN

15

MYSTLRY AND TRANSLATIN
I have oled lo Iace lhe vord myslery in quolalion marks for lhe
foIIoving reasons. Iirsl, lhe usuaI lransIalion of lhe Hebrev1Aramaic
vord !" by lhe LngIish vord myslery is somevhal robIemalic. Il is
difficuIl enough lo uncover lhe meanings of lhe vord in ils ancienl usage
vilhoul lhe exlra baggage lhal lhe vord myslery imIies. Il is lrue lhal
lhe usuaI Greek lransIalion of !" is !"#$%&'()* in lexls Iike DanieI and !
#$%&', and lhis may heI lo exIain lhe refIexive schoIarIy lendency lo
render lhe Aramaic lerm as such in LngIish. NeverlheIess, even if lhere is
an affirmalive semanlic associalion belveen !", !"#$%&'()*, and
myslery, il viII be imorlanl in lhe foIIoving sludy nol lo begin by
assuming a one-lo-one corresondence among lhese differenl lerms.
The second reason for lhe quolalion marks is lhal lhe Aramaic !" is
ilseIf oflen underslood lo be a direcl borroving from lhe Iersian ()*. ul
as I have discussed in lhe Aendix al lhe end of lhis book, lhe lexluaI
and Iinguislic evidence inviles us lo use some caulionor al Ieasl lo be
cIear aboul lhe assumlions lhal suorl lhis associalion. WhiIe lhe
LngIish vord myslery is a convenienl and cuslomary lransIalion of !",
one lhal is rooled in lhe Greek lransIalion inlo !"#$%&'()*, il does nol
aulomalicaIIy indicale lhe meaning of ()* in eilher ils Iersian or
Aramaic1Hebrev uses.
IinaIIy, myslery in quolalion marks indicales lhe secific reference
lo !", vhiIe I viII lyicaIIy use olher LngIish vords lo lransIale lhe
reIaled #$% (secrel or counciI) and &$"&%'1"&% (hidden lhings). The
semanlic vaIues of lhese differenl lerms receive more lrealmenl in
chaler 4, in arl lo confirm one lhesis of lhe ro|ecl as a vhoIe, nameIy
lhal vilhin lhe broader Ianguage of secrecy and esoleric knovIedge in
lhe Qumran ScroIIs, lhe lerm !" has a secific funclion and aears lo be
an imorlanl lechnicaI lerm in lhe many lexls in vhich il is used.
Wilhoul quolalion marks, lhe lerm myslery (or mysleries) can aIy in
generaI lo lhe fuII range of myslery Ianguage.
Throughoul lhis book I oerale vilh lhe nolion lhal myslery is
above aII a concel, an idea lhal serves as a shorlhand reference lo a
body of knovIedge, lo lhe inner lransformalive over of lhal
knovIedge, and lo lhe eislemoIogicaI and sociaI dynamics of access lo
and excIusion from mallers of uIlimale concern.
42
Yel lhere is an

42
The lerm uIlimale concern is from IauI TiIIich, +,-./0).1& 2'/%3%4, (voI.
1, Chicago: Iniversily of Chicago Iress, 1951). WhiIe TiIIich used lhe lerm vilh
reference lo Chrislian lheoIogy, his definilion aIies in a Iimiled vay lo

16
imorlanl melhodoIogicaI oinl lhal deserves lo be cIarified.
43
In vhal
foIIovs I do nol suose by eIucidaling lhe various uses of !" in lhe
Qumran ScroIIs lhal I am saying anylhing finaI aboul lhe !"#$%$"& vaIue
or meaning of lhe reIevanl lerms. In facl, I do nol even lake il as a seIf-
evidenl resuosilion lhal %'( means myslery, bul inslead I am
inleresled in lesling lhe degree of equivaIence of lhese lvo lerms,
44

erhas eseciaIIy in order lo sidesle lhe olenliaI elymoIogicaI faIIacy
lhal Iooms in lhe reIalionshi belveen LngIish myslery and Greek
!"#$%&'()*, and so on.
45
I vish lo avoid faIIing rey lo lhe lendency
}onalhan Z. Smilh caIIs lo our allenlion: Words are noloriousIy difficuIl
and sIiery affairs, yel, in recenl years, ve have seen lhem imeached,

Qumran lheoIogy: The reIigious concern is uIlimale, il excIudes aII olher
concerns from uIlimale significance, il makes lhem reIiminary. The uIlimale
concern is uncondilionaI, indeendenl of any condilions of characler, desire, or
circumslance. The uncondilionaI concern is lolaI: no arl of ourseIves or of our
vorId is excIuded from il, lhere is no 'Iace' lo fIee from il.

43
I vouId Iike lo lhank lhe anonymous reviever of an earIy drafl of lhis
manuscril. This reviever caIIed my allenlion lo a shorlcoming lhal, I hoe, has
been overcome in lhe finaI version of lhe book. This reviever alIy noled lhal
my former use of lerms Iike %'(-concel vas robIemalic, nol Ieasl because
lhere is no inherenl concel, hovever dynamic, imbedded in any vord. The
robIem is reminiscenl of }ames arr's forcefuI crilique of lhe ibIicaI TheoIogy
movemenl in lhe 196Os, a movemenl vhose roonenls erelualed lhe
melhodoIogicaI fIav of idenlifying Iinguislic henomena vilh lheoIogicaI
lhoughl, oflen for lhe urose of conlrasling lhe Hebrev and Greek minds.
As soon as evidence from Iinguislic henomena is used in lhe conlrasl of
Hebrev and Greek vays of lhinking, a reIalion is being eslabIished belveen
menlaI allern and Iinguislic slruclure (arr, )#$ +$,'"&!-. /0 1!23!-'3 4'"56'5$
|xford: xford Iniversily Iress, 1961j, 2145, here 25). Such vas nol my goaI,
of course, and I areciale lhe redireclion.
44
The lesl of exIanalions of vords is by lheir conlexls (arr, +$,'"&!-.,
113). See for examIe }onalhan Z. Smilh, 7%685$%9 7!:!"$; <" &#$ =/,>'%!./" /0
?'%39 =#%!.&!'"!&!$. '"8 &#$ @$3!5!/". /0 4'&$ A"&!B6!&9 (Chicago: Iniversily of
Chicago Iress, 199O), 74: If one Iaces |DanieI 2j vilhin lhe vider conlexl of
such royaI visdom conlesls, lhe mosl adequale subslilulion for lhe 'secrel'
reresenled by %( or ,9.&%!/" in DanieI vouId be somelhing Iike 'uzzIe.'
45
As arr slales, The main oinl is lhal lhe elymoIogy of a vord is nol a
slalemenl aboul ils meaning bul aboul ils hislory (+$,'"&!-., 1O9). See aIso
Arlhur Gibson, 1!23!-'3 +$,'"&!- 4/5!-; A C%$3!,!"'%9 A"'39.!. (Nev York: Sl.
Marlin's Iress, 1981), }. I. Louv, +$,'"&!-. /0 1!23!-'3 D%$$E (IhiIadeIhia:
Iorlress, 1982).
INTRDICTIN

17

by individuaIs vilhin lhe fieId of reIigious sludies, for lheir cIarily and
fixily.
46

I am inleresled here in deIinealing lhe semanlic diversily of myslery
Ianguage in lhe ScroIIs vhiIe aIso eIucidaling lhe conceluaI framevorks
in vhich lhis Ianguage is deIoyed. Words and concels are nol lhe
same lhing, bul allending lo lhe uses of !" in a given corus viII aIIov
lhe conlours of a dynamic concel lo aear. Afler aII, vords can onIy
be inleIIigibIy inlerreled by vhal lhey meanl al lhe lime of lheir use,
vilhin lhe Ianguage syslem used by lhe seaker or vriler.
47
My cenlraI
aim is lo animale lhe sociaI hislory, lhe seIf-underslanding, and lhe
reIigious aclivilies of lhe Yah[ad by aying suslained allenlion lo lhe
discursive unil of myslery. Afler aII, lhere is aIvays a secific,
hisloricaI dimension lo Ianguage use, as veII as sociaI-conlexluaI shifls
lhal musl be laken inlo accounl in any given anaIysis. We shouId nol
execl a vord Iike myslery in Yah[ad-comosed lexls lo have lhe same
meaning(s) in, for examIe, lhe IauIine corusand lhe acl of
comarison can bIur imorlanl dislinclions even vhiIe il may drav oul
usefuI araIIeIs.
MYSTLRILS, GRLLK LANGIAGL, AND HLLLLNISM
The resenl sludy devoles Iimiled allenlion lo lhe use of myslery
Ianguage in Greco-Roman Iileralure and lexls of earIy }udaism and
Chrislianily vrillen in (or lransIaled inlo) Greek. Many sludies have
aIready allemled lo lackIe lhal vexed (and vexalious) robIem.
48

46
Smilh, !"#$%&"' !)*)+&, 54.
47
arr, -&./+0)12, 14O.
48
The Iileralure on ancienl myslery reIigions in generaI is vasl and viII nol
be calaIoged here. n Chrislian myslery-lerminoIogy in ils Greco-Roman
conlexl, and for addilionaI bibIiograhy, see mosl recenlIy Hans-}osef KIauck,
34& 5&6)%)7#2 87+0&90 7: ;/"6' 84")20)/+)0'< = >#)$& 07 >"/&17?57./+ 5&6)%)7+2 (lr.
rian McNeiI, MinneaoIis: Iorlress, 2OO3), es. 8189, A. L. Harvey, The Ise of
Myslery Language in lhe ibIe, @34- NS 31 (198O): 32O36, G. ornkamm,
!"#$%&'()*+ !"-&., 3!A3 4.8O228, C. Riedveg, B'20&")&+0&".)+767%)& C&) D6/07+,
D4)67+, #+$ E6&.&+2 *7+ =6&9/+$")&+ (erIin: de Gruyler, 1987), Smilh, !"#$%&"'
!)*)+&, 5484. Ior sludies on }evish Greek mysleries see discussion and noles
beIov. As Smilh exIains in delaiI, Isaac Casaubon vas aarenlIy lhe firsl lo
endeavor a schoIarIy comaralive invesligalion (in 1614) of myslery-lerminoIogy
in earIy Chrislian lexls in his !& "&C#2 2/1")2 &0 &116&2)/20)1)2 &9&"1)0/0)7+&2 FGH
(Smilh, !"#$%&"' !)*)+&, 5556). Smilh goes on briIIianlIy lo uncover lhe
melhodoIogicaI faIIacies lhal oflen allended earIier hiIoIogicaI1elymoIogicaI

18
AddilionaIIy, lhere is in generaI IillIe evidence of direcl deendence
belveen lhe conlenl of lhe Qumran ScroIIs and lhe reIigious vaIues and
raclices of HeIIenislic cuIlure.
49
In facl, il is ossibIe lhal lhe ScroIIs
shov signs of deIiberale resislance lo Greco-Roman cuIluraI and
Iinguislic incursions.
5O
f course, aII lhis is nol lo undereslimale lhe

vork in reIigious sludies, connecling lhe schoIarIy assessmenls of anliquily lo
conlemorary Roman CalhoIic and Iroleslanl lheoIogicaI reoccualions (see
lhe enlire lhird chaler, n Comaring Words), or lo lhe desire lo Iimil lhe
shere of infIuence on earIiesl Chrislianily lo }udaism and ils avaiIabIe
lheoIogicaI concels. See nov recenlIy en|amin L. GIadd, !"#"$%&'( *+"
Myslerion, -+" ./" 01 Myslery &' 2$'&"% $'3 4"50'3 -"67%" 893$&/6 $'3 :*/ ;"$<&'(
0' =&</* >0<&'*+&$'/ (ZNW 16O, erIin: de Gruyler, 2OO8), es. 815.
InforlunaleIy, lhis vork came lo my allenlion loo Iale in lhe rocess of revising
lhis book for ubIicalion, and I have nol been abIe lo incororale much of ils
saIienl commenlary inlo lhis book.
49
Some schoIars have argued in favor of cerlain imorlanl araIIeIs. Ior
examIe, vilh resecl lo communily slruclure, see Moshe WeinfeId, -+"
?<($'&@$*&0'$% A$**"<' $'3 *+" A"'$% >03" 01 *+" B96<$' 4"5*, C >067$<&/0' D&*+
E9&%3/ $'3 !"%&(&09/ C//05&$*&0'/ 01 *+" F"%%"'&/*&5G!06$' A"<&03 (Gollingen:
Vandenhoeck & Rurechl, 1986), M. KIinghardl, The ManuaI of DisciIine in
lhe Lighl of Slalules of HeIIenislic Associalions, in H"*+03/ 01 :'#"/*&($*&0' 01 *+"
2"$3 4"$ 45<0%%/ $'3 *+" I+&<J"* B96<$' 4&*", A<"/"'* !"$%&*&"/ $'3 =9*9<" A<0/7"5*/
(ed. MichaeI . Wise el aI, AnnaIs of lhe Nev York Academy of Sciences 722,
Nev York: The Nev York Academy of Sciences, 1994), 2517O, S. WaIker-
Ramisch, Graeco-Roman VoIunlary Associalions and lhe Damascus Documenl:
A SocioIogicaI AnaIysis, in K0%9'*$<L C//05&$*&0'/ &' *+" E<$"50G!06$' M0<%3 (ed.
}ohn S. KIoenborg and S. G. WiIson, London: RoulIedge, 1996), 12845, AIberl
I. aumgarlen, Greco-Roman VoIunlary Associalions and }evish Secls, in 8"D/
&' $ E<"50G!06$' M0<%3 (ed. Marlin Goodman, xford: CIarendon Iress, 1998),
93111, }ohn }. CoIIins, Iorms of Communily in lhe Dead Sea ScroIIs, in
N6$'9"%, 4*93&"/ &' F"J<"D ;&J%"O 4"7*9$(&'*O $'3 2"$3 4"$ 45<0%%/ &' F0'0< 01
N6$'9"% -0# (ed. ShaIom M. IauI el aI, VTSu 94, Leiden: riII, 2OO3), 97111.
5O
See, for examIe, Hannah Collon, Greek, N244, 1.32426. She slales
lhal Qumran lexls evince a deIiberale and conscious avoidance of Greek
Ioanvords. This runs counler lo lhe revaiIing lrend in soken and vrillen
Aramaic and Hebrev al lhe lime (324). AddilionaIIy, among lhe 93O
manuscrils recovered from lhe eIeven Qumran caves, onIy lvenly-seven of
lhem vere vrillen in Greek (3/). f lhese, onIy one is a documenlary lexlin
marked conlrasl lo lhe remains of olher find-siles around lhe }udean deserland
lhe resl are Iilerary (robabIy scriluraI) lexls. WhiIe lhere are olher ossibIe
exIanalions, LmanueI Tov's seems lhe mosl IausibIe: The iclure emerging
from an anaIysis of lhe Greek lexls from lhe }udean Deserl is lhal lhe silualion al
Qumran differs lolaIIy from lhal of lhe olher siles. Al mosl siles, aII lhe Greek
lexls (and in Wadi Murabba(al and Masada, lhe greal ma|orily) are
INTRDICTIN

19

imorlance of lhe Greek sources for underslanding Second TemIe
}udaism more broadIy, or lhe cIaims lhal lhe Seluaginl or IhiIo or lhe
Nev Teslamenl IegilimaleIy make for our allenlion, bul for lhe mosl arl
consideralion of lhe Greek lexls has Ied lo a lendency lo read !"#$%&'()*
inlo Qumran (oflen by vay of lhe Nev Teslamenl). This, I conlend, is
nol an enlireIy heIfuI lendency, and il olenliaIIy obscures lhe
dislinclion belveen myslery-lerminoIogy and myslery reIigion.
51

In 1935 Lrvin R. Goodenough ubIished his monumenlaI lome, !"
$%&'() $%&'(* +', -".(%/ 01.2,3 14 5,33,6%.(%/ 789:%.;, a sludy vhich for aII

documenlary, shoving lhal Greek vas acliveIy used among lhe ersons vho
deosiled lhe lexls. . n lhe olher hand, lhere is no roof lhal lhe Greek
Ianguage vas in aclive use among lhe inhabilanls of Qumran. Il is ossibIe lhal
al Ieasl some of lhem knev Greek, since fragmenls of Greek Scrilure vere
found in caves 4 and 7. Hovever, cave 4 robabIy served as a deosilory of some
kind (nol a Iibrary) in vhich lhe Qumraniles Iaced aII lheir vrillen lexls (mainIy
Hebrev and Aramaic Iilerary vorks, bul aIso a number of (,4%33%6 and ;,<8<1( as
veII as brief noles and scribaI exercises). This deosilory in cave 4 conlained
eighl Greek lexls, vhich may signify lhal lhe erson(s) vho broughl lhem lo
Qumran had used lhem rior lo lheir arrivaI, lhus imIying a knovIedge of
Greek. . Iurlhermore lhe smaII number of Greek lexls found al Qumran is aIso
in slriking conlrasl lo lhe Iarge number from lhe olher siles in lhe }udean Deserl.
The difference is arlIy chronoIogicaI (mosl of lhe siles in lhe }udean Deserl are
from a Ialer eriod lhan Qumran), bul more so a maller of conlenl since lhe
Qumran Greek corus is mainIy reIigious (LmanueI Tov, =/>%?:3 @>:/(%/,. :69
A22>1:/',. B,43,/(,9 %6 (', +,C(. D1869 %6 (', 789,:6 E,.,>( |STD} 54, Leiden: riII,
2OO4j, 3O1). f course, avoidance of Greek vas nol lolaI, and ve musl remain
caulious aboul draving definilive concIusions aboul ils use al Qumran. See
}ames C. VanderKam, Greek al Qumran, in 5,33,6%.; %6 (', $:69 14 F.>:,3 (ed.
}ohn }. CoIIins and Gregory L. SlerIing, C}AS 13, Nolre Dame, Ind.: Iniversily of
Nolre Dame Iress, 2OO1), 17581, cf. A. R. C. Leaney, Greek Manuscrils from
lhe }udaean Deserl, in =(89%,. %6 G,H +,.(:;,6( $:6&8:&, :69 +,C(* I..:" %6
51618> 14 0,1>&, EJ K%32:(>%/L 16 (', M//:.%16 14 5%. =%C("N4%4(' !%>('9:" (ed. }. K.
LIIioll, Leiden: riII, 1976), 2833OO, Leonard Greensoon, The Dead Sea ScroIIs
and lhe Greek ibIe, in +', E,:9 =,: =/>133. :4(,> D%4(" O,:>.* A P1;2>,',6.%Q,
A..,..;,6( (ed. Ieler IIinl and }ames C. VanderKam, 2 voIs., Leiden: riII, 1999),
1.1O127. ne shouId aIso lake nole of lhe use of Greek signs in lhe crylic
scrils from Qumran (see S. }. Ifann, 298. 4QCrylA Words of lhe MaskiI lo AII
Sons of Davn, in D}D 2O:131), as veII as lhe in lhe Coer ScroII (3Q15) (see
}udah Lefkovilz, +', P122,> =/>133* RSTU* A B,,Q:38:(%16J A G,H B,:9%6&)
+>:6.3:(%16) :69 P1;;,6(:>" |STD} 25, Leiden: riII, 2OOOj, 4985O4).
51
Ior discussion of lhis issue see eseciaIIy Gary Lease, }evish Myslery
CuIls Since Goodenough, AGBV 2O.2:8588O.

2O
ils erudilion and sheer inleIIecluaI force did nol carry lhe day among
schoIars of }udaism of lhe Greco-Roman eriod.
52
Goodenough's cenlraI
lhesislhal lhe videsread resence of a }evish myslicaI lheoIogy (and
corresonding IilurgicaI aclivily) couId be delecled in lhe vrilings of
IhiIo of AIexandria and in monumenlaI arl of lhe eriod, and lhal lhis
myslicism vas arorialed from HeIIenislic and Lgylian myslery
reIigionscouId nol be suorled by lhe evidence, hovever lhoroughIy
marshaIed.
53
Though Goodenough's efforl vas focused on lhe queslion
of }evish myslicaI lheoIogy in ils HeIIenislic (eseciaIIy Greek Lgylian)
selling, his underIying aim vas lo redefine lhe nalure of earIy }udaism in
ils enlirely.
54
Diasoric }udaism eseciaIIy, he argued, vas by lhe second
cenlury .C.L. a lhoroughIy syncrelislic reIigion, incororalingand
adaling inlo }evish calegorieseIemenls from bolh lhe Greek and
Lgylian myslicaI syslems.
55
He cIaimed lhal
afler }udaism had, al Ieasl in ils ovn eyes, been recognized as a reIigion
offering a vay lo myslic ob|eclives in conscious comarison vilh lhe

52
Lrvin R. Goodenough, !" $%&'() $%&'(* +', -".(%/ 01.2,3 14 5,33,6%.(%/
789:%.; (Nev Haven: YaIe Iniversily Iress, 1935). Ior crilicism of Goodenough's
vievs in generaI see Morlon Smilh, Goodenough's }evish SymboIs in
Relrosecl, 7!$ 86 (1967): 5368, }onalhan A. GoIdslein, Reviev of
Goodenough, in <,;%(,.) =>:6%:6.) 0>,,?.) :69 @1;:6. (}S 217, AlIanla: SchoIars
Iress, 199O), 5766, Lease, }evish Myslery CuIls Since Goodenough. See aIso
Lrnesl S. Irerichs and }acob Neusner, eds., 0119,618&' 16 (', 5%.(1>" 14 @,3%&%16
:69 16 789:%.; (}S 121, AlIanla: SchoIars Iress, 1986). Goodenough's concIusions
vere formuIaled in conversalion vilh anolher imorlanl vork of lhe eriod,
Richard Reilzenslein's monumenlaI A%, ',33,6%.(%./',6 -".(,>%,6B>,3%&%16,6) %'>,
0>869&,9:6?,6 86 C%>?86&,6 (Leizig: Tubner, 191O).
53
Goodenough aIso comiIed some of lhe more imressive and erudile
voIumes in lhe hislory of aII schoIarshi on ancienl }udaism in his 7,D%.' <";E13.
%6 (', 0>,/1B@1;:6 F,>%19 (13 voIs., Nev York: Ianlheon, 195368). In lhis vork
he conlinued lo formuIale and documenl lhe lhesis he Iaid oul in !" $%&'() $%&'(.
See SamueI Thomas, Goodenough, L. R., and }udaism: Myslery ReIigion as,
in A%/(%16:>" 14 G:>3" 789:%.; (ed. }ohn }. CoIIins and DanieI HarIov, Grand
Raids, Mich.: Lerdmans, forlhcoming).
54
There is a assage in lhe reface lo lhe finaI voIume of 7,D%.' <";E13. lhal
calures a kind of seIf-derecaling fruslralion: SchoIars have reealedIy said lo
me, 'Al Ieasl you viII aIvays be remembered and used for your coIIeclion of
maleriaI.' . I have nol senl lhirly years as a mere coIIeclor: I vas lrying lo
make a oinl.
55
A comrehensive reviev of Goodenough's lhesis cannol be rovided
here, for a more delaiIed synosis see his !" $%&'() $%&'(, 1147 and Lease,
}evish Myslery CuIls.
INTRDICTIN

21

olher mysleries, il couId go on lo reresenl ilseIf as lhe onIy lrue
Myslery, and deaI vilh ils ovn mylhoIogy and lhe myslic hiIosohy
vilh furlher reference lo ils comelilors.
56

ul as I conlend in lhis book, one need nol aeaI lo Greco-Roman or
Lgylian concelions of myslery lo exIain lhe use of such Ianguage in
lhe Qumran ScroIIs. In facl, if lhere is a body of maleriaI lhal can heI lo
evaIuale lhe Qumran lexls, ve mighl Iook lo lhe Lasl, i.e. abyIon and
Iersia, lo find il.
f course, il cannol be denied lhal lhere is considerabIe overIa and
hybridily among lhe reIigious syslems of lhe abyIonian, Iersian, and
Greco-Roman eriods. Such overIa has generaled an enormous amounl
of secuIalion regarding lhe nalure and direclion of infIuences,
simiIarilies, and corresondences among lhe differenl lradilions. In lhe
Iasl haIf-cenlury, hovever, schoIars of anliquily have generaIIy become
more caulious in lhe aIicalion of lhe oIder !"#$%$&'(%"()*$)*+#$)*" modeI
for underslanding lhe organizalion of reIigious concels, vords, molifs,
and sociaI reaIilies. This is eseciaIIy lrue in lhe case of araIIeIs vilh
broad reach, such as lhe resence of myslery Ianguage in reIigious lexls.
As }ames DaviIa has noled, |ijn generaI, if a araIIeI or allern of
araIIeIs belveen lvo lexls or corora or sociaI grous lurns oul lo be a
shared eIemenl or allern vilh much lhe same funclion in many lexls,
corora, or sociaI grous, one shouId be caulious of making much of lhe
originaI comarison belveen |usl lhe lvo.
57

This kind of caulion reslrains my ovn anaIysis: lemling as il may
be lo drav araIIeIs belveen lhe use of myslery Ianguage in IhiIo and in
Greco-Roman reIigious lexls (or IaIeslinian lexls in Aramaic and
Hebrev), lhe facl remains lhal mosl reIigious syslems emIoy lhis kind
of Ianguage lo exress asecls of lhe reIalionshi belveen humans and
lhe divine and lhe difference belveen exoleric and esoleric reIigious
knovIedge and exerience. As }akob Ieluchovski uls il, |ejvery
reIigion rofessing beIief in a suer-human deily shovs ilseIf avare of
lhe guIf searaling lhe human from lhe divine, and of lhe lrulh lhal God

56
Goodenough, ,- /$%*+0 /$%*+, 7, cf. Max Radin, 1*" 2"3( 45&'% +*" 6!""7(
8'9 :&58'( (IhiIadeIhia: The }evish IubIicalion Sociely, 1915), 15372.
57
}ames DaviIa, The IeriI of IaraIIeIs, n.. |ciled 25 May 2OO8j. nIine:
hll:11vvv.sl-andrevs.ac.uk1~vvv_sd1araIIeIs.hlmI, see aIso S. SandmeI,
IaraIIeIomania, 2,/ 81 (1962): 113.

22
knovs somelhing vhich human beings do nol.
58
Lven if some infIuence
of Greco-Roman or Lgylian mysleries uon HeIIenislic }udaism mighl
be found, Goodenough's lhoroughgoing idenlificalion belveen lhem
vouId hardIy seem varranled. SimiIarIy, lhe resence of some Iersian
molifs and vords (say, duaIism, or !"#) in cerlain Second TemIe }evish
lexls cannol vhoIIy affirm lhe infIuence of Iersian cuIlure and ideas in
osl-LxiIic }udaism, even if exlended conlacl belveen reIigious }evs and
Iersians is demonslrabIe.
Anolher lendency in lhe hislory of schoIarshi on }evish myslery
Ianguage is lo aroriale lhe Qumran ScroIIs (and olher }evish lexls) as
background for inlerreling key Nev Teslamenl assages. This can be
a robIemalic rocedure on Iinguislic and hisloricaI grounds, and vhiIe
il may simIy refIecl a desire lo conslrucl Chrislian lheoIogicaI
geneaIogies lhal can conlexluaIize or iIIuminale IauI's underslanding of
lhis or lhal $%&'(')'*+&,',a IaudabIe goaI in cerlain cases (done
correclIy, such comarisons mighl lhrov Iighl on IauI's usage
59
)lhe
resuIls of such an aroach oflen do nol &' ./0' Ieave us vilh a beller
underslanding of lhe Qumran ScroIIs in and of lhemseIves. f course,
lhere is lhe added danger lhal lhis aroach mighl harbor a kind of
Chrislian suersessionism lhal renders earIy }udaism reIevanl onIy
insofar as il creales arl of lhe conlexl for lhe Iife of }esus and lhe earIy
Chrislian movemenl.
SML ADDITINAL MLTHDLGICAL RLMARKS
SeveraI addilionaI quaIificalions need lo be addressed before roceeding
lo lhe subslanlive arls of lhis book. The firsl invoIves lhe daling of lexls
and manuscril remains found al Qumran (bolh lhe dales of
comosilion and of coying), lhe second concerns lhe reIalionshis
among lexls, eseciaIIy lhe dislinclions belveen seclarian and non-

58
}akob }. Ieluchovski, }udaism as 'Myslery'The Hidden Agenda`
1234 52 (1981): 148.
59
Ior arlicuIarIy good examIes of lhis, see }org Irey, The Nolion of
'IIesh' in 4QInslruclion and lhe ackground of IauIine Isage, in 5"/.&,$."(6
7.$*!).8"(6 ",9 :'&$.8"( ;&<$0 =!'+ >*+!",? :!'8&&9.,)0 '= $%& ;%.!9 @&&$.,) '= $%&
A,$&!,"$.',"( B!)",.#"$.', ='! >*+!", 5$*9.&06 B0(' CDDE (ed. DanieI K. IaIk,
IIorenlino Garca Marlnez, and LiIeen M. SchuIIer, STD} 34, Leiden: riII, 2OOO),
197226, and lhe essays in George }. rooke, ;%& F&"9 5&" 58!'((0 ",9 $%& G&H
;&0$"+&,$ (MinneaoIis: Iorlress, 2OO5). See nov aIso GIadd (I&J&"(.,) $%&
Myslerion6 216), vho allemls lo be melhodoIogicaIIy scruuIous aboul lhis
issue even as he uses earIy }evish maleriaI lo iIIuminale lhe use of myslery
lerminoIogy in 1

Corinlhians.
INTRDICTIN

23

seclarian comosilions, and lhe lhird has lo do vilh lhe conneclions
belveen lhe sile of Khirbel Qumran and lhe conlenls of lhe nearby
caves. AII lhree of lhese oinls are sub|ecls of conlinuing schoIarIy
conlroversies, none of vhich I have allemled lo resoIve here.
NeverlheIess, as lhese ilems iminge eilher direclIy or indireclIy uon
lhe resuIls of lhis invesligalion, some vords aboul my melhodoIogicaI
assumlions are in order.
As }ames VanderKam and Ieler IIinl correclIy nole, Iacing lhe
Dead Sea ScroIIs in lheir roer hisloricaI conlexl is a cruciaI sle in
inlerreling lhem.
6O
Indeed, from lhe very beginnings of Qumran
schoIarshi lhere has been an inlense inleresl in eslabIishing lhe dales of
lhe various manuscrils (or fragmenls) and comosilions, and, lo be
sure, reIalive dalings oflen become lhe cornerslone for broader lheories
aboul lhe origins of lhe ScroIIs and lhe hislory(-ies) of lheir aulhor(s) and
communily(-ies).
The issue of daling is nol cenlraI lo many of my roosaIs, lhough in
some inslances il is germane lo hov I lreal a arlicuIar lexl. Ior examIe,
4QInslruclion is oflen lhoughl lo be re-seclarian, a |udgmenl vhich
vouId have imIicalions for underslanding hov lhis comosilion is
reIaled lo lhe Yah[ad: Why vas il broughl lo Qumran` Hov vas il used`
Hov does myslery Ianguage in lhis comosilion figure in resumabIy
Ialer seclarian vrilings of lhe Yah[ad ilseIf` Is il ossibIe and fruilfuI lo
osil a lexluaI and sociaI rogression from lhe Iimiled informalion
avaiIabIe lo us`
61

Ior lhe mosl arl, my broad assumlion is lhal any lexl reserved,
coied, or comosed al QumranregardIess of ils dale or rovenience
vas of some vaIue lo members (or a member) of lhe Yah[ad, and lhal ils
conlenls are lherefore reIevanl lo lhis invesligalion. WhiIe I give some
allenlion lo lhe diachronic dimension of myslery Ianguage in lhe
ScroIIslo lhe queslion of vhelher lhe concel deveIoed over lhe
course of limelhere is much uncerlainly in lhis area and my
concIusions can be onIy suggeslive and lenlalive. I offer an inlerrelalion

6O
!"# %#&'(') *+ ,"# -#&. /#& /01*223, 2O.
61
Ior examIe see Lange, 4#(3"#(, 5'. 617.#3,('&,(*', idem, Wisdom and
Iredeslinalion in lhe Dead Sea ScroIIs. Lange finds no 8&"&.-lerminoIogy in
4QInslruclion (vhich he refers lo by ils revious lilIe, 4QSa A), and concIudes
on lhal basis lhal il is a non-Lssene lexl. 4QInslruclion is an imorlanl arl of
Lange's conslruclion of a kind of inleIIecluaI geneaIogy from QoheIel lo lhe
!1#&,(3# *' ,"# !9* /:(1(,3, vilh 4QInslruclion and %83,#1(#3 belveen lhem.

24
of lhe evidence lhal is generaIIy synchronic vhiIe being sensilive lo
chronoIogicaI reIalionshis among lhe lexls lrealed here.
The queslion vhelher a given lexl is seclarian is a reIaled and
imorlanl issue, eseciaIIy if one vishes lo say somelhing aboul lhe
funclion of lhe lexls vilhin, or as an exression of, lhe Iife of a arlicuIar
communily. Il is a very difficuIl and robIemalic lask lo delermine
vhelher a lexl is seclarian. CorreIaling lexluaI dala vilh a reconslrucled
background grou or communily is noloriousIy robIemalic and lhus
shouId be underlaken vilh some caulion.
62
f course, chief among lhe
dangers of using lexls lo delermine or animale lhe conlours of a sociaI
grou is lhal of circuIar reasoning based on an arbilrary seIeclion of
reresenlalive comosilions. Which lexls are acluaIIy reresenlalive, and
hov vouId ve knov vilh any cerlainly` The crileria are difficuIl lo
eslabIish, and in any case a generaI definilion of seclarianism is far
from universaIIy agreed uon. NeverlheIess, some imorlanl
melhodoIogicaI guideIines have been offered, and lhere has been some
recenl rogress in cIarifying lhe issues invoIved.
63

Ior lhe sake of cIarily and convenience, I organize lhe non-bibIicaI
lexls from Qumran inlo four main calegories. In lhe firsl Iace are lhe
secl-comosed vorks Iike lhe !"##$%&'( *$+,, lhe -.#./0$/ -"0$#,%',
lhe 1"2.("', lhe 3.4 *$+,, and lhe 5,/6.4&#, among olhers. There is IillIe
disule lhal lhere is an organic reIalionshi among lhese lexls and lhal
lhey have in common a arlicuIar grou resonsibIe for lheir
comosilion and reservalioneven if lhis grou ilseIf evoIved over
lime or comrised severaI reIaled sociaI formalions. In any case, il is
videIy agreed lhal lhere is a core of lexls lhal vere aulhored by
members of lhe Yah[ad during one slage of ils exislence or anolher.
The second calegory incIudes lhose comosilions vhose aulhorshi
by lhe Yah[ad is a maller of some disule, e.g. lhe 7(/',4&,/ lexls from
caves 1 and 4 (1Q27, 4Q2993OO|3O1j) and lhe 8"%9/ ": '6, 8.;;.'6 8.04&:&0,
(4Q4OO4O7, 11Q17, Mas1k). This calegory incIudes lhose lexls vhich
aIIegedIy do nol emIoy exIicilIy seclarian lerminoIogy yel disIay
cerlain ideoIogicaI affinilies vilh lhe Qumran grou, as veII as lexls
vhose dislribulion venl beyond lhe sile of Khirbel Qumran (for
examIe, a coy of lhe 8"%9/ ": '6, 8.;;.'6 8.04&:&0, vas unearlhed al
Masada
64
). These lexls may sliII have heId some ride of Iace among lhe

62
See, for examIe, lhe discussion in Wido van Ieursen, Qumran rigins:
Some Remarks on lhe Lnochic1Lssene Hyolhesis, *,<= 2O (2OO1): 25O53.
63
See chaler 2 for a more exlensive discussion of Qumran seclarianism as
il reIales lo lhis sludy.
64
See CaroI Nevsom, 8"%9/ ": '6, 8.;;.'6 8.04&:&0,> ? !4&'&0.+ @2&'&"% (HSM
INTRDICTIN

25

Yah[ad, lhough il is more difficuIl lo form concIusions aboul lheir recise
funclion vilhin lhe communily. AIlhough some of lhese lexls Iay an
imorlanl arl in lhe foIIoving discussion, il viII serve lo kee in mind
lhal lhey vere ossibIy nol comosed by members of lhe grou lhal
inhabiled lhe Qumran sile. In lhe case of severaI of lhese lexls, I viII lreal
lhem in lhe same vay as lhe exIicilIy seclarian lexls, in arl because I
do nol find lhe Iack of seclarian lerminoIogy lo make lhem decisiveIy
non- or re-seclarian. The resence or Iack of seclarian lerminoIogy may
have as much lo do vilh lhe arlicuIar !"#$ or &'#(' of lexl as il does
vilh lhe sociaI conlexl in vhich lhe lexl vas roduced.
65
WhiIe I accel
lhe argumenl lhal 4QInslruclion differs from lhe secl-comosed lexls in
lerms of sociaI Iocalion and dale of comosilion, I am Iess convinced lhal
lhe same is lrue for )*+,'("'+ and lhe -.#&+ ./ ,0' -1221,0 -13("/"3'. In facl,
I lreal lhese Ialler lvo lexls in a vay lhal is nol areciabIy differenl
from lhe cIearIy seclarian comosilions.
The lhird basic cIassificalion consisls of lhose lexls lhal vere
definiliveIy nol aulhored by lhe Qumran grou and yel vere esleemed
by lhe communily and lhus reserved as arl of ils coIIeclion of vrilings.
This calegory incIudes rimariIy Aramaic vorks such as orlions of 4
5#.306 lhe 7'#'+"+ 89.3(*90.#, :"+".#+ ./ 8;(1;6 lhe 8(1;1"3 <'="
>.3?;'#,, and olhers.
66
Many of lhese lexls vere comosed originaIIy in

27, AlIanla: SchoIars Iress, 1985), 14, for a discussion of lhe Masada coy of lhis
lexl, see aIso Y. Yadin, The Lxcavalions al Masada: 196364. IreIiminary
Reorl, @5A 15 (1965): 1O51O8, C. Nevsom and Y. Yadin, The Masada
Iragmenl of lhe Qumran Songs of lhe Sabbalh Sacrifice, @5A 34 (1984): 7788.
65
n lhe olher hand, I am avare of lhe facl lhal in some cases lhere aears
lo be a direcl correIalion belveen grous and lheir chosen genres and ideoIogies.
See, for examIe, }ohn }. CoIIins, Genre, IdeoIogy and SociaI Movemenls in
}evish AocaIylicism, )*+,'("'+ 1#$ B'='C1,".#+D 89.31C*9,"3 -,?$"'+ +"#3' ,0'
E99+1C1 F.CC.G?"?; (ed. }. }. CoIIins and }. H. CharIesvorlh, }SISu 9, SheffieId:
SheffieId Academic Iress, 1991), Irances IIannery-DaiIey, >('1;'(+6 -3("2'+6 1#$
H("'+,+D A'I"+0 >('1;+ "# ,0' J'CC'#"+,"3 1#$ B.;1# 5(1+ (}S}Su 9O, Leiden: riII,
2OO4), 11119.
66
Roberl KugIer makes lhe inleresling argumenl lhal some non-seclarian
lexls Iike lhe 8(1;1"3 <'=" >.3?;'#, may have 2'3.;' seclarian in lhe rocess of
recelion and lransmission, see his Whose Scrilure` Whose Communily`
RefIeclions on lhe Dead Sea ScroIIs Then and Nov, y Way of Aramaic Levi,
>-> 15 (2OO8): 523. KugIer argues lhal some vorks may have been imorled
inlo lhe communily and 1$19,'$ for use among lhe covenanlers, or ones
comosed $' #.=. vilhin lhe communily from exisling lexls, lradilions, and
molifs. In eilher case, such lexls, lhough made from maleriaI of non-Qumranic

26
Aramaic and as such lheir seclarian aulhorshi is erhas lo be doubIy
doubled. Hovever, lhe vays in vhich lhis congeries of Aramaic lexls
(and !"#$%&&' and olher reIaled lexls) emIoy myslery Ianguage may be
suggeslive aboul lheir inler-reIalionshis, as lhey aII seem concerned lo
resenl cerlain bibIicaI heroes as ones vho gras mysleries (Lnoch,
Lamech, MelhuseIah, Noah, Amram, and so on), and vho coIIecliveIy
form a chain of lransmission of secrel, esoleric knovIedge.
IinaIIy, lhere are vorks from Qumran lhal aear lo have been
broughl lo lhe communily and lransIaled from Aramaic inlo Hebrev or
lranscribed from Aramaic or Hebrev inlo one of severaI crylic scrils.
In olher vords, lhese vorks vere incororaled inlo lhe Yah[ad by vay of
adalive lransIalion or lranscrilion. These are eseciaIIy inleresling for
lhe resenl sludy because lhey allesl lo a conscious efforl eilher lo
udale or lo conceaI (or bolh) a given lexl. In lhis calegory scienlific and
divinalory lexls redominale, as }onalhan en Dov has amIy
documenled.
67

As viII become aarenl lhroughoul lhe course of lhis sludy, il does
nol seem rudenl lo drav shar Iines belveen lexls lhal may have
receded lhe formalion of lhe Qumran grousuch as lhe buIk of lhe
Aramaic comosilionsand lhose lhal vere comosed by members of
lhe Yah[ad. Texls need nol have been comosed al Qumran lo
reresenl lhe vievs of, or lo have been of some use lo, ils seclarian
inhabilanls. The vord !", for examIe, is a reIiabIe fealure of lexls vilh
olher seclarian characlerislics (()**"+$,- /"%&, 01*1'2"' 0)2"*&+,,
3&'4&5 61#177"7, 815 /"%&, 6)91-),), and indeed seems lo be a cenlraI
exression of lhe vorIdviev found in lhose lexls. Yel lhe vord is neilher
Iimiled lo seclarian lexls (: ;+)24, <&+&'$' =>)25->4)+, 4QInslruclion) nor
does il occur in aII such lexls (e.g. 4QWords of lhe MaskiI lo AII lhe Sons
of Davn |4Q298j, /"%& )? ,4& ()+@5&@1,$)+ |1QSaj, lhe A&*>%& B25)%%
|11Q19
a
j, elc.). Iurlhermore, so-caIIed Yah[ad-lerminoIogy may nol be
direclIy Iinked lo lhe seclarian aulhorshi of a lexl, bul ralher lo ils genre
or funclion.

origin, vere erhas nonelheIess unique lo Qumran. As such lhey are hilherlo
unrecognized 'seclarian' comosilions (1O11).
67
}onalhan en Dov, 6&19 )? =%% C&15'D =',5)+)*- 1+9 (1%&+915' 1, E"*51+ $+
A4&$5 =+2$&+, ()+,&F, (STD} 77, Leiden: riII, 2OO8), and eseciaIIy his Scienlific
Wrilings in Aramaic and Hebrev al Qumran: TransIalion and ConceaImenl, in
Aramaica QumranicaD A4& =$FG&+G35)H&+2& ()%%)I"$"* )+ ,4& =51*1$2 0&19 B&1
B25)%%' (ed. KaleII erlheIol and DanieI SlokI ben Lzra, STD}, Leiden: riII,
forlhcoming).
INTRDICTIN

27

My use of lerms Iike Yah[ad and Qumran grou caII for some
exIanalion, even lhough I do nol inlend lo resoIve any of lhe Iarger
queslions aboul lhe hislory of lhe grou(s) or aboul lhe reIalionshi
belveen lhe sellIemenl of Khirbel Qumran and lhe manuscril remains
of lhe Qumran caves. As VanderKam and IIinl oinl oul, lhere are
differenl lheories aboul hov lhe manuscrils in lhe eIeven caves around
Khirbel Qumran came lo be lhere, and lhe lheory one foIIovs affecls lo
some exlenl hov one reads lheir conlenls.
68
This is one of lhe mosl
disuled areas of Qumran research, generaIIy illing lhose vho defend
some form of lhe cIassic Lssene Hyolhesis againsl lhose vho have
soughl lo dismanlIe or revise lhis hisloricaI modeI on archeoIogicaI,
lexluaI, or olher grounds.
69
NaluraIIy, in lerms of lhe Qumran sile ilseIf,
lhe queslion of vhal grou inhabiled lhe sile is secondary lo vhelher a
reIalionshi can be eslabIished in lhe firsl Iace belveen Khirbel
Qumran and lhe conlenls of lhe nearby caves.

68
!"# %#&'(') *+ ,"# -#&. /#& /01*223, 255.
69
ne of lhe firsl schoIars lo argue againsl lhe Lssene Hyolhesis vas KarI
Rengslorf (4(15#, 6781&' 7'. .(# 9(52(*,"#: ;*8 !*,#' %##1 |Slullgarl:
KohIhammer, 196Oj), vho asserled lhal lhe scroIIs came from lhe }erusaIem
TemIe Iibrary. Norman GoIb (<"* <1*,# ,"# -#&. /#& /01*223= !"# /#&10" +*1 ,"#
/#01#, *+ 6781&' |Nev York: Scribner, 1995j, es. 14349) adaled Rengslorf's
idea lo argue lhal lhe scroIIs came nol from one Iibrary bul from severaI differenl
ones. Recenl refulalions of lhe slandard hyolhesis are oflen based on aIlernalive
inlerrelalions of lhe archeoIogicaI sile of Qumran. See es. Yilzhak Magen and
YuvaI IeIeg, The Qumran Lxcavalions 19932OO4: IreIimary Reorl, (}SI 6,
}erusaIem: IsraeI Anliquilies Aulhorily, 2OO7), various arlicIes in K. GaIor, }. -.
Humberl, and }. Zangenberg, eds., 6781&'> !"# /(,# *+ ,"# -#&. /#& /01*223>
?10"&#*2*)(0&2 @',#1A1#,&,(*' &'. -#5&,#3B C1*0##.(')3 *+ & D*'+#1#'0# 4#2. &, 91*E'
F'(;#13(,GH I*;#85#1 JKLJMH NOON (STD} 57, Leiden: riII, 2OO6), Yizhar HirschfeId,
6781&' (' D*',#P,> Q#&33#33(') ,"# ?10"&#*2*)(0&2 R;(.#'0# (Ieabody, Mass.:
Hendrickson, 2OO4), Roberl DonceeI, /G',"S3# .#3 *53#1;&,(*'3 +&(,#3 #' +*7(22&', 2#3
,*85#3 .#3 '#01*A*2(3 .# T"(15#, 6781U' #, .#3 #';(1*'3, 6781&' D"1*'(02# 1O
(Krakv: Lnigma Iress, 2OO2), }urgen Zangenberg, WiIdnis unler IaImen`
Khirbel Qumran im regionaIen Konlexl des Tolen Meeres, in V#1(0"* 7'. 6781&'
(ed. . Mayer, Regensburg: Iriedrich Iuslel, 2OOO), 12964, Lena CansdaIe,
6781&' &'. ,"# R33#'#3> ? Q#WR;&27&,(*' *+ ,"# R;(.#'0# (Tubingen: Mohr Siebeck,
1997). Ior an assessmenl of vhal }osehus says aboul lhe Lssenes, and hov lhis
reIales lo lhe inhabilanls of Qumran, see Sleve Mason, Whal }osehus Says
aboul lhe Lssenes in His V7.#&' <&1, in !#P, &'. ?1,(+&0, (' ,"# Q#2()(*'3 *+
%#.(,#11&'#&' ?',(X7(,G> R33&G3 (' 4*'*71 *+ C#,#1 Q(0"&1.3*' (ed. Slehen G.
WiIson and MicheI Des|ardins, WalerIoo: WiIfrid Laurier Iniversily Iress, 2OOO)
42352.

28
In shorl, I accel lhal lhere is a direcl conneclion belveen lhe caves
and lhe sellIemenl, and lhal lhe communily reIaled lo bolh vas mosl
IikeIy Lssene in characler (or vas reIaled lo an Lssene arenl-grou).
This grou vas resonsibIe for lhe comosing, coying, and reserving
lhe manuscrils of lhe Qumran caves, and vas mosl IikeIy some version
of lhe Yah[ad, vhose Qumran conligenl vas an excIusive and esoleric
communily of rieslIy-scribaI adherenls.
7O
NeverlheIess, I have oled nol
lo dveII on lhe Lssene idenlificalionindeed il is nol a cruciaI eIemenl
of lhe overaII ro|ecl of lhis book, even if I do lake lhe slalemenls by
IhiIo, IIiny, and }osehus inlo consideralionbul ralher I use lhe
conlenls of lhe ScroIIs lhemseIves lo describe asecls of lhe seIf-
underslanding of lhe Qumran grou.
In lhis vay I accel lhe broad oulIinesif nol each and every
hisloricaI delaiIof lhe Groningen Hyolhesis formuIaled lvo
decades ago and subsequenlIy refined by IIorenlino Garca Marlnez
and Adam S. van der Woude.
71
The advanlage of lhis hyolhesis, in

7O
There are severaI ossibIe lheories aboul lhe reIalionshis among lhe
various grous evidenl from key seclarian lexls such as lhe !"#"$%&$ !(%&#)*+,
lhe ,(##&*-+. /&0), and lhe /&0) (1 +2) ,(*34)3"+-(* (1QSa). See lhe foIIoving
recenl sludies: AIison SchofieId, 54(# 6&#4"* +( +2) 7"2"89 : ;)< ="4"8-3# (1
>)?+&"0 !)@)0(A#)*+ 1(4 +2) ,(##&*-+. /&0) (STD} 77, Leiden: riII, 2OO8),
Sarianna Melso, Whom Does lhe Term Yah[ad Idenlify` in !)1-*-*3 B8)*+-+-)$9
C)D 7(&D "*8 +2) E+2)4 -* +2) !)"8 F)" F%4(00$D =4(%))8-*3$ (1 +2) 5-1+2 G))+-*3 (1 +2)
BE6F -* H4(*-*3)* (ed. IIorenlino Garca Marlnez and MIaden Ioovi, STD}
7O, Leiden: riII, 2OO8), 6384, idem, Qumran Communily Slruclure and
TerminoIogy as TheoIogicaI Slalemenl, /)@6 2O (2OO2): 42944, }ohn }. CoIIins,
Iorms of Communily in lhe Dead Sea ScroIIs, idem, The 7"2["8 and lhe
'Qumran Communily,' in I-J0-%"0 >4"8-+-(*$ -* >4"*$#-$$-(*9 K$$".$ -* L(*(&4 (1
G-%2")0 :M N*-JJ (ed. CharIolle HemeI and }udilh M. Lieu, }S}Su 111, Leiden:
riII, 2OO6), 8196, LyaI Regev, The 7"2["8 and lhe !"#"$%&$ ,(@)*"*+: Slruclure,
rganizalion and ReIalionshi, /)@6 21 (2OO3): 23362, Slehen HuIlgren, 54(#
+2) !"#"$%&$ ,(@)*"*+ +( +2) ,(@)*"*+ (1 +2) ,(##&*-+.9 O-+)4"4.D L-$+(4-%"0D "*8
>2)(0(3-%"0 F+&8-)$ -* +2) !)"8 F)" F%4(00$ (STD} 66, Leiden: riII, 2OO7), cf. }ames C.
VanderKam, Idenlily and Hislory of lhe Communily, in >2) !)"8 F)" F%4(00$
"1+)4 5-1+. 7)"4$9 : ,(#A4)2)*$-@) :$$)$$#)*+ (ed. Ieler W. IIinl and }ames C.
VanderKam, 2 voIs., Leiden: riII 1999), 2.487533.
71
IIorenlino Garca Marlnez, Qumran rigins and LarIy Hislory: A
Groningen Hyolhesis, 5E 25 (1988): 11336, IIorenlino Garca Marlnez and
Adam S. van der Woude, A 'Groningen' Hyolhesis of Qumran rigins and
LarIy Hislory, /)@6 14 (199O): 52141, IIorenlino Garca Marlnez and }uIio
TreboIIe arrera, >2) =)(A0) (1 +2) !)"8 F)" F%4(00$ (lrans. WiIfrid G. L. Walson,
Leiden: riII, 1995), es. 9296. See aIso lhe discussion of lhe Groningen
Hyolhesis in lhe roceedings from lhe second Lnoch Seminar in Venice, IlaIy,
INTRDICTIN

29

lerms of hov I undersland and characlerize lhe issue of mysleries and
esoleric knovIedge in lhe Qumran ScroIIs, is lhal il reconslrucls a
hisloricaI scenario lhal aIIovs for lhe reIalive ideoIogicaI diversily of lhe
lexls, and lhal il aroaches lhe lexluaI remains as lhe deosil of a
arlicuIar communily (lhe Yah[ad) lhal variousIy reserved, coied, and
comosed lhe manuscrilsand, aarenlIy, vaIued lhem for a variely
of reasons. Thus il allemls lo exIain hov il is lhal such a Iibrary (or,
as in cave 4, a deosilory) incIuded non-seclarian, re-seclarian, and
seclarian lexls, and allemls lo relain lhe basic facl lhal lhese lexls vere
found logelher and lhal even in lheir diversily lhey cohere in some
imorlanl and inleresling vays, even if lhey are nol enlireIy inlernaIIy
consislenl.
72

WhiIe il may remain an imorlanl lask lo invesligale lhe originaI
!"#$% "' (%)%* of lhe many individuaI comosilions reserved among lhe
Qumran remains (such as + ,*-./, 012'2". (%3", 4QInslruclion), insofar
as ve may undersland lhe sociaI hislory behind lhese lexls vilhoul more
concrele informalion, my aroach here is comalibIe vilh vhal Garca
Marlnez has slaled more recenlIy aboul lhe Aramaic lexls from
Qumran: lhe conlexl ve have . is lhe conlexl rovided by lhe
coIIeclion in vhich lhey have been found.
73
Wilh regard lo lhe
coIIeclion as a vhoIe, I concur vilh Garca Marlnez lhal lhe
cIassificalions bibIicaI1non-bibIicaI and seclarian1non-seclarian are

}uIy 14, 2OO3: GabrieIe occaccini, ed., ,*-./ 2*4 56'12* 71"8"*9: ;%< ("8/# -* 2
=-18-##%* >-**%.#"-* (Grand Raids, Mich.: Lerdmans, 2OO5), eseciaIIy Iarl
Iour: The Groningen Hyolhesis Revisiled, vhich incIudes conlribulions from
CharIolle HemeI, AIberl I. aumgarlen, Mark A. LIIioll, TorIeif LIgvin, Lesler L.
Grabbe, en|amin G. Wrighl III, Timolhy H. Lim, Shemaryahu TaImon, LmiIe
Iuech, GabrieIe occaccini, and a resonse from IIorenlino Garca Marlnez
(ages 249326). The vork of GabrieIe occaccini and his alleml lo reconslrucl
Lnochic }udaism is aIso reIevanl in lhis regard, see eseciaIIy his ?%@-*4 #/%
,99%*% A@B-#/%9"9: C/% D21#"*8 -E #/% F2@9 )%#<%%* 56'12* 2*4 ,*-./". G642"9'
(Grand Raids, Mich.: Lerdmans, 1998), and H--#9 -E H2))"*". G642"9': 0*
I*#%JJ%.#62J A"9#-1@K E1-' ,$%L"%J #- M2*"%J (Grand Raids, Mich.: Lerdmans, 2OO2),
see lhe discussion of his lheories in ,*-./ 2*4 56'12* 71"8"*9, ages 329425.
72
See aIso IerIuigi IiovaneIIi, Some ArchaeoIogicaI, SocioIogicaI, and
Cross-CuIluraI Aflerlhoughls on lhe 'Groningen' and lhe 'Lnochic1Lssene'
Hyolheses, in ,*-./ 2*4 56'12* 71"8"*9: ;%< ("8/# -* 2 =-18-##%* >-**%.#"-*
(Grand Raids, Mich.: Lerdmans, 2OO5), 36672.
73
012'2".2 N6'12*".2 2B-.2J@B#".2O in Aramaica Qumranica: C/% 0"PQ%*Q
D1-3%*.% >-JJ-N6"6' -* #/% 012'2". M%24 !%2 !.1-JJ9 (ed. KaleII erlheIol and
DanieI SlokI ben Lzra, STD}, Leiden: riII, forlhcoming).

3O
nol aIvays heIfuI, and lhey lend lo obscure lhe facl lhal mosl if nol aII
lhe lexls found al Qumran vere arorialed in one vay or anolher by
lhe aocaIylic communily of lhe Yah[ad.
74

IinaIIy, lhere are severaI olher loics lhal are cIoseIy reIaled lo lhis
sludy. Given lhe focus of lhis book, hovever, and somevhal lo my ovn
regrel, I have been abIe lo lreal lhem onIy occasionaIIy and langenliaIIy.
WhiIe lhe resuIls of my invesligalion are reIevanl lo lhe sludy of lhe
overIaing lrends of ancienl }evish myslicism,
75
aslronomy and
aslroIogy,
76
magic,
77
hysiognomy,
78
and Gnoslicism,
79
and lo Ialer

74
IIorenlino Garca Marlnez, Seclario, no-seclario, o qu` IrobIemas de
una laxonoma correcla de Ios lexlos qumrnicos, !"#$ 23 (2OO8): 383394.
75
Ior recenl sludies see eseciaIIy Moshe HaIberlaI, %&'(")*+"', )'.
!"#"*),/&'0 12&,"3/(/2+ /' 4"5/26 76&896, )'. :,2 ;6/*&2&<6/()* :+<*/(),/&'2 (lrans.
}ackie IeIdman, Irincelon, N.}.: Irincelon Iniversily Iress, 2OO7), AriI D.
DeConick, ed., ;)3)./2" =&50 122)>2 &' 1)3*> 4"5/26 )'. %63/2,/)' ?>2,/(/2+ (SLSS
11, AlIanla: Sociely of ibIicaI Lileralure, 2OO6), AIexander, 76" ?>2,/()* 7"@,2,
Andrei rIov, 76" 1'&(6A?",),3&' 73)./,/&' (TSA} 1O7, Tubingen: Mohr Siebeck,
2OO5), Ra'anan ouslan, B3&+ ?)3,>3 ,& ?>2,/(0 !)CC/'/( ?)3,>3&*&9> )'. ,6"
?)D/'9 &E ?"3D)#)6 ?>2,/(/2+ (Tubingen: Mohr Siebeck, 2OO5), RacheI LIior, 76"
763"" 7"+<*"20 F' ,6" 1+"39"'(" &E 4"5/26 ?>2,/(/2+ (lrans. David Louvish,
xford: The Lillman Library of }evish CiviIizalion, 2OO4), Vila Dahna ArbeI,
G"6&*."32 &E H/#/'" I"(3",20 ?>2,/(/2+ )'. ?>,6 /' ,6" J"D6)*&, )'. ?"3D)#)6
K/,"3),83" (AIbany: Slale Iniversily of Nev York Iress, 2OO3), Naomi }anovilz,
:(&'2 &E ;&5"30 !/,8)* ;3)(,/("2 /' K)," L',/M8/,> (Iniversily Iark: IennsyIvania
Slale Iniversily Iress, 2OO2), }ames R. DaviIa, H"2("'."32 ,& ,6" %6)3/&,0 76" ;"&<*"
C"6/'. ,6" J"D6)*&, K/,"3),83" (}S}Su 7O, Leiden: riII, 2OO1), Rebecca Lesses,
!/,8)* ;3)(,/("2 ,& N)/' ;&5"30 L'9"*2O :'()',),/&'2O )'. !"#"*),/&' /' 1)3*> 4"5/26
?>2,/(/2+ (Harrisburg, Ienn.: Trinily Iress InlernalionaI, 1998), Ilhamar
GruenvaId, L<&()*><,/( )'. ?"3D)#)6 ?>2,/(/2+ (Leiden: riII, 198O).
76
See eseciaIIy en Dov, J"). &E L** P")32, }ames H. CharIesvorlh, }evish
Inleresl in AslroIogy during lhe HeIIenislic and Roman Ieriod, L=!Q II 2O.2:
92651.
77
See recenlIy Gideon ohak, L'(/"', 4"5/26 ?)9/(0 L J/2,&3> (Cambridge:
Cambridge Iniversily Iress, 2OO8), Todd L. KIulz, ed., ?)9/( /' ,6" G/C*/()* Q&3*.0
B3&+ ,6" !&. &E L)3&' ,& ,6" !/'9 &E I&*&+&' (London: T&T CIark, 2OO3), AlliIio
Maslrocinque, B3&+ 4"5/26 ?)9/( ,& N'&2,/(/2+ (STAC 24, Tubingen: Mohr
Siebeck, 2OO5), Lslher LsheI, Genres of MagicaI Texls in lhe Dead Sea ScroIIs, in
H"+&'20 76" H"+&'&*&9> &E :23)"*/,"A4"5/26 )'. 1)3*> %63/2,/)' K/,"3),83" /' %&',"@,
&E ,6"/3 1'#/3&'+"', (ed. A. Lange, H. Lichlenberger, and K. I. D. RomheId,
Tubingen: Mohr Siebeck, 2OO3), 395415, IIorenlino Garca Marlnez, Magic in
lhe Dead Sea ScroIIs, in 76" ?",)+&3<6&2/2 &E ?)9/( E3&+ K)," L',/M8/,> ,& ,6"
1)3*> ?&."3' ;"3/&. (ed. }an N. remmer and }. R. Veenslra, Leuven: Ieelers,
2OO2), 1333, MichaeI Svarlz, The Dead Sea ScroIIs and Laler }evish Magic and
Myslicism, HIH 8 (2OO1): 18293, Armin Lange, The Lssene Iosilion on Magic
!"#$%&'(#!%"

*+

,-./01 2-32456 2758/2/9:0 04;1 50 21- <-/=15692 ;97>975? 21- @65A9:/;
>0-48->/B75>15?
CD
5:8 921-7 7-652-8 .97=0
C+
E! 89 :92 522-F>2 29 9GG-7 5
;9F>7-1-:0/A- 0H:21-0/0 9G 19. 21- I4F75: 2-320 /:8/;52- 21- >7-0-:;-
9G 7-652-8 G97F0 9G =:9.6-8B- 5:8 >753/0 5F9:B 21- J51[58K L5;1 9G
21-0- /0 5: /F>9725:2 5:8? G97 21- F902 >572? :92 .-66 4:8-702998?
>1-:9F-:9:? 5:8 5 G466 500-00F-:2 9G 21-/7 /:2-77-652/9:0 7-F5/:0 5
8-0/8-7524FK
#<L @#$'(#'$L %M #<!@ N%%O
(15>2-7 P >7-0-:20 21- 21-97-2/;56 5:8 F-2198969B/;56 G94:852/9:0 9G
21/0 0248HK !2 ;9F>7/0-0 217-- F5/: 29>/;0 2152 57- 566 /:2-77-652-8? 5:8
-5;1 /:;648-0 Q921 B-:-756 8/0;400/9: 50 .-66 50 /20 0>-;/G/; 7-6-A5:;- 29

5:8 &/A/:52/9:?R /: !"#$% '"()* $+, !"#$% -**."*/ 0123"",4+#* 25 )6" 7"32+, 8"")4+# 25
)6" -+)"1+$)42+$% 91#$+4:$)42+ 521 ;.<1$+ 7).,4"*= >$<?14,#" @AAB S-8K T901-
N-7:02-/:? M697-:2/:9 U57;V5 T572V:-W? 5:8 ,91: O5F>-:X @#&, P*X Y-/8-:Z N7/66?
+[[\]? *\\^_*`X a1/6/> @K b6-35:8-7? cd7-026/:B 5B5/:02 d/;=-8:-00 /: </B1
a65;-0Z T5B/; /: 21- d9768A/-. 9G 21- I4F75: (9FF4:/2H?R /: '6" 7312%%* $+,
)6" 7314C).1"*/ ;.<1$+ D45)E F"$1* G5)"1 S-8K @25:6-H LK a972-7 5:8 (75/B bK LA5:0X
,@a@4> PeX @1-GG/-68Z @1-GG/-68 b;58-F/; a7-00? +[[\]? *+C^*\X dK ,K YH9:0 5:8 bK
TK $-/F-7? c#1- &-F9:/; f/740 5:8 I4F75: @248/-0Z @9F- a7-A-:252/A-
T-5047-0?R H7H ` S+[[C]Z +e^*PK
\C
@-- F902 7-;-:26H T658-: a9>9A/? I"$,4+# )6" J.<$+ K2,E/ 06E*42#+2<43*
$+, G*)12%2#E 4+ )6" H"$, 7"$ 7312%%* $+, J"%%"+4*)43LM$1%E I2<$+ 0"142, N.,$4*<
S@#&, e\X Y-/8-:Z N7/66? PDD\]X a1/6/> @K b6-35:8-7? ca1H0/9B:9FH? !:/2/52/9:? 5:8
$5:= /: 21- I4F75: (9FF4:/2H?R /: O"*36436)"P'1$,4)42+PI"5%"(42+/ D"*)*36145)
5Q1 8$1)4+ J"+#"% :.< RST O"?.1)*)$# S-8K <K (5:;/=? <-7F5: Y/;12-:Q-7B-7? 5:8
a-2-7 @;1gG-7X #hQ/:B-:Z T917 @/-Q-;=? +[[e]? *C`^[_K
\[
#1-7- 15A- Q--: G-. 522-F>20 /: 7-;-:2 H-570 29 6/:= I4F75: ./21
U:902/; 2-320 5:8 F9A-F-:20? 2194B1 /: -576/-7 H-570 21-7- .50 F97- -:2140/50F
G97 04;1 5: -:8-5A97K @-- G97 -35F>6- N9 $-/;=-? c#75;-0 9G U:902/;/0F /: 21-
&-58 @-5 @;79660iR U'7 + S+[`_]Z +*\^_+X T-:51-F T5:0997? c#1- "5247- 9G
U:902/;/0F /: I4F75:?R /: !" 214#4+4 ,"%%2 #+2*)434*<2/ >2%%2V.42 ,4 8"**4+$ @WX@Y
GC14%" @AZZ S-8K 'K N/5:;1/X @<$ +PX Y-/8-:Z N7/66? +[\D]? *C[^_DDX <K $/:BB7-:?
cI4F75: 5:8 U:902/;/0F?R /: 21- 05F- A964F-? *\[^C_X !215F57 U74-:.568?
D12< GC23$%EC)434*< )2 O+2*)434*</ 7).,4"* 4+ GC23$%EC)434*<= 8"1[$\$6 8E*)434*<
$+, O+2*)434*< SNLb#b, +_X M75:=G472Z a-2-7 Y5:B? +[CC]X N/7B-7 a-5709:?
cU:902/;/0F?R MH77 +K*+*^+\K
CD
M97 5 7-;-:2 27-52F-:2 5:8 ;9F>7-1-:0/A- Q/Q6/9B75>1H 9G 21- @65A9:/;
>0-48->/B75>15 0-- bK %769A? D12< GC23$%EC)434*< )2 8"1[$?$6 8E*)434*</ 7).,4"*
4+ )6" 7%$\2+43 0*".,"C4#1$C6$ S,@,@4> ++_X Y-/8-:Z N7/66? PDD\]K
C+
@4;1 50 21- 7"5"1 6$LI$:4<? 7"5"1 F"*[41$? 5:8 21- G*$)41K

32
Qumran: (1) Lsolericism as a usefuI heurislic framevork for inlerreling
lhe conlenls and conlexl of lhe ScroIIs, eseciaIIy vilh ils emhasis on
esoleric knovIedge, secrecy, and lransmission, (2) Seclarianism in earIy
}udaism and in lhe Qumran ScroIIs, (3) Discourse lheory and lhe
discourses of Qumran, vilh seciaI allenlion lo CaroI Nevsom's
recenl book, !"# %#&' () %*+,-&./ %0(/#1 2-3)456/4.37 89#34.4* (39
2-++63.4* (4 :6+5(3.
82

The lhird chaler rovides an accounl of re-Qumran concelions of
mysleries and secrels, in arl lo sel lhe slage for lhe lask of maing
oul lhe reIevanl Qumran maleriaIs. I shouId slale al lhis oinl lhal I have
lried lo avoid lhe geneaIogicaI faIIacy lhal has oflen Iagued sludies of
lhis sorl, viz. lhal earIier concels have a direcl conneclion lo Ialer ones,
and lhal ve can simIy connecl lhe dols from one lexl lo anolher.
Moreover, I vish lo conlexluaIize lhe rimary bibIicaI and seud-
eigrahicaI lexls lhal bear on lhe invesligalion by caIIing allenlion aIso
lo imorlanl araIIeIs in ancienl Near Laslern and (some) HeIIenislic
vorkseseciaIIy vhen lhese erlain lo ideas aboul myslery, secrecy,
and esolericism. I have allemled lo Iimil such comaralive maleriaI lo
lhose examIes lhal viII heI lo iIIuminale lhe Qumran lexls.
83

Turning in fuII lo lhe Qumran manuscrils lhemseIves in chaler 4, I
deaI vilh lhe IexicograhicaI and hiIoIogicaI issues allending lhe use of
myslery in lhe ScroIIs. Ior examIe, I ask queslions such as, Hov are
vords combined lo form nev lerms or ideas` Are hrases Iike !"!# %&
lechnicaI lerms` Whal verbs accomany lhe use of myslery lerminoIogy`
The urose of lhis seclion is lo eslabIish lhe conceluaI vaIues and
semanlic ranges of lhe various lerms, and lo resenl a calaIog of vord
airings, accomanying verbs, and synlaclicaI allerns lhal can rovide
a sorl of key lo myslery Ianguage in lhe Qumran ScroIIs. In shorl, lhis
chaler forms lhe Iinguislic basis for lhe more conslruclive anaIysis lhal
foIIovs in chaler 5.
In chaler 5 I aIy lhe heurislic modeI of lhe lhree reIigious
discoursesrohelic, saienliaI, and rieslIylovard an evaIualion of

82
CaroI Nevsom, !"# %#&' () %*+,-&./ %0(/#1 2-3)456/4.37 89#34.4* (39
2-++63.4* (4 :6+5(3 (STD} 52, Leiden: riII, 2OO4).
83
I am avare lhal my use of cross-cuIluraI maleriaI as background lo
Qumran carries lhe danger menlioned above in reIalion lo using }evish maleriaI
lo conslrucl lhe background of earIiesl Chrislianily. Ierhas I vish lo have il
bolh vays, bul I hoe I have been cIear and seIeclive enough in lhe vay I use
lhese maleriaIs lo avoid lhis melhodoIogicaI error. Il is rimariIy lhe sociaI
conlexls of Iale abyIonian and earIy }evish rieslIy-scribaIism lhal gives rise lo
lhe henomenoIogicaI comarisonand nol mereIy lhe Iinguislic1conceluaI
araIIeIs lhal can be found lhere.
!"#$%&'(#!%"

**

+,- ./01+230 3. 456+-75 890:/9:- 20 +,- ;/4790 <173886= .31/620:
-6>-129885 30 +,- /0?26>/+-? 6-1+97290 +-@+6 82A- +,- !"#"$%&$ !(%&#)*+=
+,- ,(##&*-+. /&0)= +,- 1(2".(+= 90? +,- 3)$4"5-#= 96 B-88 96 6.$+)5-)$=
+,- 7(*8$ (9 +4) 7"::"+4 7"%5-9-%)= 90? 3+,-76C D,28- +,-6- ?2..-7-0+
?2613/76-6 >73E2?- ,-8>./8 19+-:372-6 F5 B,21, +3 1,9791+-72G- +,-
E9723/6 B956 20 B,21, 456+-75 890:/9:- 26 ?->835-? 20 +,- +-@+6 436+
1836-85 7-89+-? +3 +,- H9,[9?= +,- ?26+201+2306 9430: +,-4 97-= 20 +,- -0?=
634-B,9+ 97+2.21298 :2E-0 +,- :-0-721 90? +,-49+21 F3/0?975I1736620: +3
F- 3F6-7E-? 20 89+- <-130? #-4>8- J-B26, +-@+6 90? +79?2+2306C
#,- .2098 1,9>+-7 >73E2?-6 9 6/44975 3. 45 20E-6+2:9+230 90? 90
9++-4>+ +3 20+-:79+- 45 .20?20:6 20+3 90 3E-7988 2?-9 3. +,- KL26230=
M03B8-?:-= 90? D376,2>N 3. +,- H9,[9? #,26 13018/6230 +9A-6 20+3
9113/0+ +,- ./01+2306 3. -91, 3. +,-6- +,-4-6 20 7-89+230 +3 ;/4790 2?-96
9F3/+ K456+-75=N 9++2+/?-6 +3B97? 6-17-15= >791+21-6 3. 7-82:23/6 72+/98=
90? 1344/098 6-8.I/0?-76+90?20: 96 1306+2+/+-? F5 -63+-721 A03B8-?:-C

-35-

CHAITLR TW

LSTLRICISM, SLCTARIANISM,
AND RLLIGIIS DISCIRSLS

The book vrillen in nalure evokes lhe Tradilion
lransmilled since lhe beginning and confided lo lhe
safekeeing of iniliales: hidden and venerabIe book
lhal shines in fragmenls scallered here and lhere.
Maurice Ianchol

LSTLRIC KNWLLDGL AND SLCRLCY
In recenl years lhere has been increasing schoIarIy inleresl in secrecy and
lhe sociaI, oIilicaI, and reIigious dimensions of secrecy and secrel
knovIedge. In lhe vords of Ann WiIIiams Duncan, vho ubIished a
bibIiograhic essay devoled lo lhe loic in a seciaI focus issue of lhe
!"#$%&' )"$ *+, -.,$/0&% -0&1,.2 ") 3,'/4/"%,
The evenls of lhe earIy lvenly-firsl cenlury have Ied lo a resurgence of
inleresl in lhe ubIic and rivale exression of reIigion and lhe roIe of
secrecy in reIigious lradilions. In modern incarnalions and lhroughoul
hislory, cIaims lo secrel knovIedge, lhe Iimilalions of knovIedge of lhe
divine, and rivale or secrele |5/0j reIigious aclivilies have exisled in aII
lyes of reIigious lradilions. Irom Iong-slanding myslicaI lradilions in
Abrahamic failhs lo smaIIer grous such as Theosohisls, secrecy
louches on many asecls of reIigious exerience. SocioIogisls,
anlhrooIogisls, oIilicaI lheorisls, hislorians, and lheoIogians have

Ligrah is from Maurice Ianchol, The ook lo Come, in 6+, 7""8 *"
9"., (lrans. CharIolle MandeI, Slanford, CaIif.: Slanford Iniversily Iress, 2OO3),
228.


36
underlaken sludies of reIigion and secrecy in generaI and in reference lo
arlicuIar lradilions and IocaIilies.
1

SeveraI recenl sludies have examined various asecls of secrel
knovIedge in lhe broader conlexl of ancienl Near Laslern reIigious and
cuIluraI lradilions, and some allemls have been made lo lrace oul Iines
of conlinuily vilh bibIicaI lexls, lhe Qumran ScroIIs and olher }evish
and Chrislian corora of anliquily.
2
The calegory of secrel knovIedge

1
Ann WiIIiams Duncan, ReIigion and Secrecy: A ibIiograhic Lssay,
jAAR 74 (2OO6): 46982, here 469. lher recenl conlribulions lhal are eseciaIIy
reIevanl lo lhe resenl sludy incIude Hans G. Kienberg and Guy Slroumsa,
eds., Sccrccq cn! Ccnccc|mcni. Siu!ics in inc Hisicrq cj Mc!iicrrcnccn cn! Nccr
|csicrn Rc|igicns (SHR 65, Leiden: riII, 1995), Kees W. oIIe, ed., Sccrccq in
Rc|igicns (SHR 49, Leiden: riII, 1987).
2
Regarding lhe varielies and uses of secrel knovIedge in ancienl Near
Laslern Iileralure, see AIan Lenzi, Sccrccq cn! inc Gc!s. Sccrci Kncu|c!gc in Ancicni
Mcscpcicmic cn! Bi||icc| |srcc| (SAAS 19, Winona Lake, Ind.: Lisenbrauns, 2OO8)
and lhe exlensive bibIiograhy ciled lhere. See eseciaIIy his firsl chaler for a
Ienglhy reviev of lhe hislory of schoIarshi in lhis area, vhich incIudes
discussion of lhe more recenl conlroversies aboul secrecy and esolericism in
ancienl Mesoolamian lexls and sociaI conlexls. See aIso Scoll NoegeI, Ncciurnc|
Cipncrs. 1nc A||usitc Icngucgc cj Drccms in inc Ancicni Nccr |csi (AS 89, Nev
Haven, Conn.: American rienlaI Sociely, 2OO7), es. 1188 and 11382, IauI-
AIain eauIieu, Nev Lighl on Secrel KnovIedge in Lale abyIonian CuIlure,
ZAVA 82 (1992): 9899, Simo IaroIa, The Assyrian Tree of Life: Tracing lhe
rigins of }evish Monolheism and Greek IhiIosohy, jN|S 52 (1993): 169,
idem, Mesoolamian AslroIogy and Aslronomy as Domains of lhe
Mesoolamian 'Wisdom,' in Dic Rc||c !cr Asircncmic in !cn Ku|iurcn
Mcscpcicmicns. Bciircgc zum 3. Grczcr Mcrgcn|cn!iscncn Sqmpcsium (2327
Scpicm|cr 1991) (ed. H. D. GaIler, GMS 3, Graz, 1993), 4759, idem Monolheism
in Ancienl Assyria, in Onc Gc! cr Mcnq? Ccnccpis cj Ditiniiq in inc Ancicni Wcr|!
(ed. ezaIeI N. Iorler, TCAI 1, Chebeague, Maine: Casco ay AssyrioIogicaI
Inslilule, 2OOO), 1652O9, H. Limel, Le Secrel el Les Lcrils: Asecls du
L'Lsolericisme en Msoolamie Ancienne, in Ics Riics !|niiiciicn. Acics !u
Cc||cuc !c Iicgc ci !c Icutcin-|c-Ncutc, 2021 Nctcm|rc 1984 (ed. H. Limel and }.
Ries, Louvain-Ia-Neuve: Cenlre d'Hisloire des ReIigions, 1986), 24354, }. G.
WeslenhoIz, Thoughls on Lsoleric KnovIedge and Secrel Lore, in |nic||cciuc|
Iijc cj inc Ancicni Nccr |csi. Pcpcrs Prcscnic! ci inc 43
r!
Rcnccnirc cssqric|cgiuc
inicrnciicnc|c, Prcguc, ju|q 15, 1996 (ed. }. Irosecky, Irague: Academy of Sciences
of lhe Czech ReubIic rienlaI Inslilule, 1998), 45162, . Iongralz-Leislen,
Hcrrscncjiuisscn in Mcscpcicmicn. |crmcn !cr Kcmmuni|ciicn zuiscncn Gcii un!
Kcnig im 2. un! 1. jcnricuscn! t. Cnr. (SAAS 1O, HeIsinki: The Neo-Assyrian Texl
Corus Iro|ecl, 1999), AIisdair Livingslone, Mqsiicc| cn! Mqinc|cgicc| |xp|cncicrq
Wcr|s cj Assqricn cn! Bc|q|cnicn Scnc|crs (xford: CIarendon Iress, 1986).
LSTLRICISM, SLCTARIANISM, AND RLLIGIIS DISCIRSLS

37

is emiricaIIy ubiquilous in human sociaI Iife, and il shouId nol come as
a surrise lhal ve mighl find il aIso in bibIicaI and bibIicaIIy-reIaled
Iileralure.
3
Indeed, lhis may refIecl a fundamenlaI human reaIily lhal
resides al lhe nexus belveen ersonaI and sociaI Iife, as lhe reealed
emhasis on lhe calegory of lhe myslery in lhe reIigious domain is an
exlension of lhe more generaI emhasis on conceaImenl lhal is so
essenliaI lo our discIosure in lhe reaIm of inlersub|eclivily.
4

Given lhe facl lhal a secrel, or secrecy ilseIf, resumes some cIaim lo
seciaI knovIedge, lhere is aIvays a coroIIary sel of eislemoIogicaI
issues lhal need sorling oul. SchoIars of Second TemIe }udaism have
lended lo counlerose lhe eislemoIogies found in various visdom
discourses, eseciaIIy lhe more lradilionaI emiricaI visdom of
observalion, sludy, and conlemIalion (such as Iroverbs, !"#$%&, Sirach)
5

and lhe reveaIed visdom al home in rieslIy and aocaIylic miIieux
(DanieI, ' )*+,", 4QInslruclion, elc.).
6
WhiIe such dicholomies are

3
See for examIe Chaim Cohen, Was lhe I Documenl Secrel` -!.)/01
112 (1968169): 3944, in vhich Cohen argues lhal lhe IrieslIy source shovs cIear
simiIarilies lo a rieslIy riluaI lexl from abyIon, vhich ilseIf conlains an exIicil
reference lo lhe necessily of keeing lhe conlenls of lhe rieslIy knovIedge
secrel.
4
LIIiol WoIfson, Inlroduclion, in 23*4#*5 6"3 73#89 0+*,3%8:3*6 %*4 /3,&3,;
#* 6"3 <#=6+&; +> 238#5#+*= (ed. LIIiol R. WoIfson, Nev York: Seven ridges Iress,
1999), 2.
5
Lven lhese calegorizalions have come under increasing scruliny, and ve
may see, for examIe, lhal lexls Iike Sirach are erhas more cIoseIy aIigned vilh
orlions of ' )*+," and olher lexls lhan has usuaIIy been assumed. See RandaII
ArgaII, ' )*+," %*4 /#&%,"9 ! 0+:?%&%6#@3 A#63&%&; %*4 0+*,3?6B%8 !*%8;=#= +> 6"3
C"3:3= +> 23@38%6#+*D 0&3%6#+* %*4 -B45:3*6 (L}L 8, AlIanla: SchoIars Iress, 1995),
Annelle Yoshiko Reed, E%883* !*538= %*4 6"3 <#=6+&; +> -B4%#=: %*4 0"&#=6#%*#6;9
C"3 23,3?6#+* +> )*+,"#, A#63&%6B&3 (Cambridge: Cambridge Iniversily Iress,
2OO5). As Reed slales, in lerms of socio-hisloricaI conlexl, lhe Wisdom of ben
Sira ironicaIIy exhibils more conlinuily vilh lhe F++G +> 6"3 H%6,"3&= lhan lhe F++G
+> I&3%:= and )?#=683 +> )*+," . and lhal ben Sira's allilude lovards
aocaIylic eislemoIogy is besl seen as arl of an inlernaI debale vilhin a singIe
discourse of rieslIy scribaIism (6O). See aIso en|amin G. Wrighl III, Iulling
lhe IuzzIe Togelher: Some Suggeslions Concerning lhe SociaI Localion of lhe
Wisdom of en Sira, in 0+*>8#,634 F+B*4%&#3= #* H#=4+: %*4 !?+,%8;?6#,#=: (ed.
en|amin G. Wrighl III and Lavrence M. WiIIs, SLSS 35, AlIanla: Sociely of
ibIicaI Lileralure, 2OO5), 89112, and lhe bibIiograhy he ciles in lhis arlicIe.
6
See recenlIy Mallhev Goff, I#=,3&*#*5 H#=4+:, Reed, E%883* !*538= %*4 6"3
<#=6+&; +> -B4%#=: %*4 0"&#=6#%*#6;, chaler 1, AngeIic Descenl and AocaIylic

38
increasingIy caIIed inlo queslionor al Ieasl furlher robIemalizedand
need lo be aroached cauliousIy, il is lhe case lhal many of lhe lexls
from Qumran disIay eIemenls of lhe Ialler calegory, insofar as seciaI
knovIedge is oflen characlerized as originaling in a momenl of
reveIalion, vhelher in lhe form of a vision, a heavenIy lour, a riluaI
exerience, or lhe recelion of books lhal convey heavenIy knovIedge.
Such knovIedge is oflen described by schoIars as esoleric, as in lhe
foIIoving:
We knov much aboul esoleric lradilions in IaIeslinian }udaism, bolh
among lhe Iharisees and lhe Lssenes. . }evish esolericism has ils ovn
rools in aocaIylic Iileralure, in lexls vhich oflen cIaim lo reveaI lhe
divine secrels. Il is furlher refIecled in lhe Dead Sea ScroIIs, in arlicuIar
in lheir insislence on secrels (!"#$ &'().
7

Indeed, in aocaIylic discourses Iisls of reveaIed lhings
8
Iay a
cenlraI roIe, and conslilule, al Ieasl in arl, esoleric knovIedge
concerning man, nalure, and lhe cosmos |lhalj did nol remain hidden for
aII of mankind bul vas reveaIed lo some seciaI individuaIs lhrough
heavenIy medialion.
9
According lo lhis broad dislinclion (hovever ve
may end u dislribuling lhe reresenlalive lexls), emiricaI or
observalion-based modes of visdom are by nalure nol secrel or
esolericlhey are in rinciIe avaiIabIe lo human beings generaIIy
vhereas reveaIed visdom hoIds lhe caacily for secrecy and esolericism
in ils very modes of arehension and lransmission.
1O
If ve add lo lhis

LislemoIogy: The Teachings of Lnoch and lhe IaIIen AngeIs in lhe )""* "+ ,-.
/',0-.&!, CoIIins, The Mysleries of God.
7
Slroumsa, 12##.3 /2!#"4, 45. LIsevhere Slroumsa makes a simiIar
slalemenl: Such vocabIes as !"# or &'(, for inslance, vhich aear lime and
again in lhe Qumran lexls, seem lo refer lo a 45!,.&264 of sorls, difficuIl lo define
reciseIy, bul in any case esoleric by nalure (Irom Lsolericism lo Myslicism in
LarIy Chrislianily, in 7.0&.05 '3# 8"30.'94.3,: 7,6#2.! 23 ,-. 12!,"&5 "+
;.#2,.&&'3.'3 '3# <.'& ='!,.&3 >.92?2"3! |ed. Hans G. Kienberg and Guy G.
Slroumsa, SHR 65, Leiden: riII, 1995j, 294).
8
See lhe ofl-ciled arlicIe by MichaeI Slone, Lisls of ReveaIed Things in
AocaIylic Lileralure, in ;'?3'92' @.2: A-. ;2?-,5 B0,! "+ C"#: =!!'5! "3 ,-.
)2D9. '3# B&0-'."9"?5 23 ;.4"&5 "+ CE =&3.!, /&2?-, (ed. Irank Moore Cross,
Werner L. Lemke, and Ialrick D. MiIIer, }r., Garden Cily, N.Y.: DoubIeday, 1976),
41454
9
Ioovi, >.'#23? ,-. 164'3 )"#5, 22122.
1O
Ilhamar GruenvaId, The }evish Lsoleric Lileralure in lhe Time of lhe
Mishnah and TaImud, F44'36.9 4 (1974): 3746, vhich incIudes a discussion
aboul lhe esolericism of }evish aocaIylic Iileralure. Some aocaIylic lexls,

39

lhe more secific roIe of manlic visdom in aocaIylic slrains of
}udaism, incIuding lhose reresenled in lhe Qumran ScroIIs, lhe
seciaIized divinalory skiIIs of lhe manlic sage furlher suggesl an
esoleric framevork.
11

The sociaI or elhicaI dimensions of secrecy are anolher cruciaI arl of
any alleml lo exIain lhe use of myslery Ianguage in lhe ScroIIs. In lhis
sense, a secrel is informalion lhal is inlenlionaIIy hidden lo revenl
lhose oulside lhe in-grou from ossessing il, making use of il, or
reveaIing il.
12
ul a secrel in lhe reIigious sense is nol mereIy some iece
of informalion, bul is, as Georg SimmeI asserled in his seminaI sludy of
secrecy, lhe hiding of reaIilies by negalive or osilive means in order
lo conslilule a nev and differenl reaIily, a second vorId aIongside lhe
manifesl vorId vhere lhe Ialler is decisiveIy infIuenced by lhe
former.
13
ul sureIy even vilh lhis definilion of a secrel ve may make
a furlher dislinclion belveen reIigious secrelsvhal a given reIigious
grou may consider arl of ils !"#$%&' domain of knovIedge, raclice,
and exerienceand reIigious mysleries, vhich usuaIIy enlaiI lhe
con|unclion of esoleric knovIedge and riluaI raclice vilhin a secific
grou of insiders.

Iike chaler 2 of lhe book of DanieI, orlray reveaIed visdom in a vay lhal is
oslensibIy nol esoleric or secrelive, see AIan Lenzi, Secrecy, TexluaI Legil-
imalion, and Inler-CuIluraI IoIemics in lhe ook of DanieI, ()* 71 (2OO9): 33O
48. I vouId Iike lo lhank Dr. Lenzi for making lhis arlicIe avaiIabIe lo me before
ils ubIicalion.
11
n manlic visdom in Second TemIe }udaism see eseciaIIy H. -I.
MuIIer, Manlische Weisheil und AokaIylik, in (+,-"'.. 0+123'4 5!!.%1% 6786
(VTSu 22, Leiden: riII, 1972), 26893, idem, Magisch-manlische Weisheil und
die GeslaIl DanieIs, 59 1 (1969): 7994, }ames C. VanderKam, Manlic Wisdom
in lhe Dead Sea ScroIIs, :;: 4 (1997): 33653, Andreas edenbender (}evish
AocaIylicism: A ChiId of Manlic Wisdom` <',+=> 24 |2OO2j: 18996) argues
lhal lhere is very IillIe soIid evidence reIaling }evish aocaIylicism lo lhe
manlic raclices of ancienl abyIonian diviners, edenbender refers lhe lerm
reveaIed visdom lo manlic visdom. See aIso lhe chaler on ManloIogicaI
Lxegesis in MichaeI Iishbane, )#?1#=%1 @,&'"!"'&%&#+, #, A,=#',& @."%'1 (xford:
xford Iniversily Iress, 1985), 4455O5.
12
SisseIa ok, ;'="'&.4 B, &>' C&>#=. +D (+,='%13',& %,E F'$'1%&#+, (Nev York:
Vinlage, 1989), 5, 6.
13
G>' ;+=#+1+-H +D I'+"- ;#33'1 (lr. and ed. K. H. WoIff, GIencoe, III.: Iree
Iress, 195O), 33O. See aIso MichaeI arkun, ReIigion and Secrecy Afler
Selember 11, JAAF 74 (2OO6): 277, vhere he discusses lhis same loic.

4O
Kees W. oIIe has righlIy noled lhal lhere is nolhing remarkabIe
aboul secrecy insofar as lhere are communilies or ersons vho knov
somelhing lhal anolher one does nol knov, and lhal lhis in ilseIf vouId
hardIy be vorlh invesligaling. Communicaling facls of informalion or
lhe refusaI lo do so becomes inleresling onIy lo lhe exlenl lhal il refIecls
a myslery cenlraI lo human exislence or a lradilion lhal as a vhoIe
reserves lhe recoIIeclion of lhe cenlraI mysleries of crealion, of Iife and
dealh, of inilialory riles, or urose and meaning, of 'uIlimale
assumlions.'
14
Lven afler ils !"#$"%! are reveaIed, a reIigion's mysleries
remain. . y conlrasl, a myslery remains a myslery in Iain sighl, im-
ervious lo Iogic, common sense, and ordinary overs of observalion.
15

A myslery is nol simIy some iece of hidden informalion, and lhus
somelhing lo be mereIy &'!#()!"& (by a deily or anolher human being) or
regislered cogniliveIy. Ralher il is somelhing lhal resumes some invard
knovIedge lhal comes from a combinalion of lradilion, conlemIalion,
and exeriencein olher vords, il is knovIedge of a reaIily lhal is nol
immedialeIy manifesl and is lherefore nol easiIy ercelibIe lo lhose
vho are oulside lhe foId. Such knovIedge ilseIf is conslrucled and
cuIlivaled in aocaIylic Iileralure by aeaI lo symboIic, mylhoIogicaI
Ianguage, insider exegesis, and, erhas in some cases, myslicaI
exerience and lheurgic raxis.
AII lhis is nol lo say lhal mysleries are nol aIso olenliaI secrels. Il
seems lhal no maller vhich cuIluraI1reIigious lradilion one considers,
aeaIs lo myslery Ianguage are inherenlIy bound u in lhe comIex
dynamic of secrecy and discIosure, vhelher in lhe lheoIogicaI or in lhe
inlerersonaI sense. There can be no such lhing as a secrel vilhoul lhe
olenliaI for ils discIosureor al lhe very Ieasl, a secrel Ioses ils olency
and ralionaIe if discIosure is nol aIvays ossibIe or imminenl. The very
aeaI lo a divine or human myslery ilseIf resumes an unveiIing, and
such an aeaI is usuaIIy aIso a cIaim lo knovIedge lhal is reslricled lo a
arlicuIar grou. If lhe besl vay lo kee a secrel is nol lo laIk or vrile
aboul il,
16
i.e., if a secrel Ioses ils olenliaI for discIosure, il aIso Ioses
much of ils lheoIogicaI and sociaI force.
The resenl book is devoled lo exIoring and maing lhe lerrilory
of Qumran ideas aboul secrecy, myslery, and esoleric knovIedge, and
seeing vhelher such characlerizalions as given above are aroriale or

14
Kees W. oIIe, Secrecy in ReIigion, in *"#$"#+ '- ."('/')-! (ed. Kees W.
oIIe, SHR 49, Leiden: riII, 1987), 23.
15
arkun, ReIigion and Secrecy, 278.
16
Werner KeIber, Narralive and DiscIosure: Mechanisms of ConceaIing,
ReveaIing, and ReveiIing, *"0"'1 43 (1988): 3
!"#$!%&'&"() "!'$+%&+,&"() +,- %!.&/&#0" -&"'#0%"!"

12

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23
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=R

,; 9A< F;< A:;DJ 956< H;FIB<DC< I:8 3F;84D<5<D 9F L< %5<K<:B<D+ 4;
8F7< G:8A4F; F5 :;F9A<5@ &<7L<58 FG 9A< 3F776;49M I<5< :394K<BM
4;KFBK<D 4; 9A< D<54K:94F; FG ;<I GF578 FG 6;D<589:;D4;C :;D 4;84CA9S
9A<M I<5< 4;9<5E5<9<58 FG 5<K<B:94F;J :;DJ GF5 9A<7J 49 :EE<:58 9A:9 9F
4;9<5E5<9 3F55<39BM I:8 498<BG : I:M FG C<;<5:94;C ;<IBM 5<K<:B<D
H;FIB<DC<@ *; F9A<5 IF5D8J 5<K<B:94F;J GF5 9A<7J 3F6BD 3F7< 4; 7:;M
GF578J :;D 9A<M 6;D<589FFD 9A<78<BK<8 9F L< 4; 9A< L684;<88 FG
%5<3<4K4;C+ ;<I 5<K<B:94F;8 9A5F6CA 896DM :;D 4;9<5E5<9:94F;@
T69 9A< B49<5:5MOE5FEA<943 9:8H I:8 ;F9 9A< F;BM GF57 FG 5<K<B:94F;
<7L5:3<D LM 9A< ':A[:D@ (F7< 5<E5<8<;9:94F;8 FG 5<B4C4F68 !"#!$%!&'!J
IA<9A<5 5<B:9<D 9F B4965C43:B E5:U48 F5 ;F9J 5<GB<39 9A< 9F;< FG 9A<
E5FEA<943 95:D494F; 4; IA43A : 8FB49:5M G4C65< N:; %*+? 5<3F6;98 A48 FI;
<UE<54<;3< FG 5<K<B:94F;S:; <UE<54<;3< FG %8<<4;C+ F5 %A<:54;C+ NF5
A:K4;C A48 %<:58 FE<;<D+? 8F7<9A4;C F9A<5I48< 6;H;FI; 9F 9A< A67:;
IF5BD@ *; 9A48 5<C:5D 8F7< FG 9A< EF<943OB4965C43:B 9<U98SB4H< 9A< ()*+,)-
:;D .+$/0% 2+340%S3F7< 9F 74;D@ *; 9A<8< 9<U98 49 48 E<5A:E8 9A<
%<UE<54<;3<+ FG 5<K<B:94F;SF5 9A< 5<K<B:94F; 9A:9 3F7<8 I49A 9A<
<UE<54<;3<S9A:9 B<:D8 9F ;
*9 48 D4GG436B9 9F 5<3F;34B< 89:9<7<;98 B4H< 9A48S89:9<7<;98 9A:9 5<GB<39 9A<
EF884L4B49M FG %6EI:5D 7FL4B49M+SI49A 9A< 5:9A<5 <U95<7< L5:;D FG D<9<574;487
:B8F E5<8<;9 4; 9A< 8<39:54:; 835FBB8J ;:7<BM 9A< %BF9+ N!"#$? FG <:3A 4;D4K4D6:B
7<7L<5 :;D 9A< 68< FG EAM84FC;F7M 9F <89:LB48A 9A< D48954L694F; FG E:598 FG B4CA9
:;D D:5H;<88@ *; :;M 3:8<J F;<V8 EF8494F; 4; 9A< ':A[:D I:8 B4H<BM ;F9 L:8<D F;
8F7< E5<D<9<574;<D 8M89<7 FG A4<5:53AM F5 5:;H4;CJ L69 I:8 L:8<D F; F;<V8
H;FIB<DC< 5<B:94K< 9F F9A<5 N;F;O&:8H4B? 7<7L<58 N49 I:8 ;F9 :8 4G F;< 3F6BD
7FK< G5F7 L<4;C : %C5<<; L<B9+ 9F : %LB:3H L<B9+S9A:;H8 9F &FBBM W:A; GF5 9A48
E<53<E94K< :;:BFCM?@
=Q
%*; 9A< G4589 EB:3<J <8F9<543 8<35<3M 8<5K<8 9F D<G<;D :;D 895<;C9A<; 9A<
4D<;949M FG : 87:BBJ D4894;394K< C5F6E@ !A< 7F5< 5<895439<D :;D D4894;C648A:LB< :
C5F6EJ 9A< 7F5< B4H<BM 48 9A< F33655<;3< FG <8F9<543 8<35<3M@ X #8F9<543 8<35<3M
9A54K<8 4; :;D F; 48FB:94F;+ NY<BL<5J %1:55:94K< :;D Z483BF865<J+ >?@
=R
[A:9 GFBBFI8 A<5< 48 \689 : L54<G D<8354E94F;] 9A<8< 89:9<7<;98 :5<
<B:LF5:9<D 7F5< G6BBM L<BFIJ :;D 4; 3A:E9<58 > :;D Q@

45

AddilionaIIy lhere is lhe slrong lheme of esoleric visdom in lhe
Qumran ScroIIs, of knovIedge rooled in lhe recelion of, refIeclion
uon, and inlegralion of seciaIIy reveaIed informalion aboul human
nalure, crealion, cosmic slruclures, and so on. Such a lheme lakes u in
various vays lhe lradilions found in lhe Lnochic vorks and lhe book of
DanieI, as veII as olher Aramaic lexls reserved in lhe Qumran caves
incIuding lhe hysiognomic, aslroIogicaI, and magico-medicaI lexls
(such as 4Q561, 4Q318, 4Q186, and 4Q51O11).
LSTLRICISM
SchoIars of earIy }udaism oflen refer lo cerlain asecls of Qumran and
olher aocaIylic Iileralure as esoleric, bul lhey lyicaIIy do nol give a
cIear definilion of vhal lhey lake esoleric lo mean.
28
The generaI usage
imIies a reslricled or eIile conlexl in vhich recondile informalion is
generaled and reserved, bul lhere are olher associalions vilh lhe lerm
lhal require a more suslained alleml al a definilion. Iurlhermore, ve
musl inquire vhelher lhere is a dislinclion lo be made belveen lhe
calegory of esoleric knovIedge and lhe sociaI henomenon of
esolericism.
29

28
An examIe is IauI ven, The ReIalionshi of LschaloIogy lo Lsoleric
Wisdom in lhe }evish IseudeigrahaI AocaIyses, in !" $%&'()* +,- $+.)*/
0+&12 3)4'*5 6,7)&8&)7+7'9, +,- :&+,*;'**'9, 9" $%&'87<&)= >91= ?/ @,%'),7 >)&*'9,* +,-
:&+-'7'9,* (ed. Craig A. Lvans, LSTS 5O, London: T&T CIark, 2OO4), 12233.
29
The vord esolericism vas firsl used in Irench in 1828: I'solrisme
vas coined by }acques Maller in his A'*79'&) -< .,9*7'%'*;), see Iierre Riffard,
BCD*97D&'*;) (Iaris: Iayol, 199O), 63137. To be sure, mallers of )*97)&'%+ have Iong
been ursued in lhe conlexl of Iearning and schoIarshi, bul il is onIy since lhe
nineleenlh cenlury lhal an academic discourse regarding )*97)&'%'*; has exisled.
Lsolericism as a sociaI henomenon has recenlIy become an ob|ecl of heighlened
schoIarIy inquiry, calaIyzed in arl by Ldvard Tiryakian's essay Tovard lhe
SocioIogy of Lsoleric CuIlure, @;)&'%+, 39<&,+1 9" $9%'919.2 78 (1972): 491512.
The lerm esolericism, hovever usefuI, is a schoIarIy conslrucl lo be used for
heurislic uroses. 'Lsolericism' does nol exisl as an ob|ecl. 'Lsolericism' exisls
onIy in lhe heads of schoIars, vho cIassify ob|ecls in |aj meaningfuI vay lo
lhemseIves, in order lo anaIyse rocesses of Luroean |or anolherj cuIluraI
hislory. Iul differenlIy: definilions are looIs of ',7)&8&)7+7'9,, lhey shouId nol be
used essenliaIIy. Ior lhis reason von Sluckrad refers lo seak of lhe esoleric
ralher lhan of esolericism, i.e. lo avoid giving lhe imression lhal il reresenls
a coherenl doclrine or cIearIy defined body of lradilion, yel he conlinues lo use
lhe calegory esolericism (Kocku von Sluckrad, E)*7)&, 0*97)&'%'*;/ @ F&')"
A'*79&2 9" $)%&)7 G,941)-.) |lrans. N. Goodrick-CIarke, London: Lquinox, 2OO5j,

46
In his imorlanl essay, Tovard lhe SocioIogy of Lsoleric CuIlure
Ldvard Tiryakian defined esoleric mallers in lhe foIIoving vay:
y esoleric I refer lo lhose reIigiohiIosohic beIief syslems vhich
underIie lechniques and raclices, lhal is, il refers lo lhe more
comrehensive cognilive maings of nalure and lhe cosmos, lhe
eislemoIogicaI and onloIogicaI refIeclions of uIlimale reaIily, vhich
maings conslilule a slock of knovIedge lhal rovides lhe ground for
occuIl rocedures. . . . ul a cruciaI asecl of esoleric knovIedge is lhal
il is a secrel knovIedge of lhe reaIily of lhings, of hidden lrulhs, handed
dovn, frequenlIy oraIIy and nol aII al once, lo a reIaliveIy smaII number
of ersons vho are lyicaIIy riluaIIy inilialed by lhose aIready hoIding
lhis knovIedge.
3O

NearIy every asecl of lhis definilion of esolericism aIies lo lhe lexluaI
maleriaI from Qumran, and lo lhe suosed grou1s resonsibIe for lhe
roduclion and use of many of lhose lexls. There is concern nol onIy for

1O). Dr. von Sluckrad vas kind enough lo send lo me severaI of his unubIished
vorks, for vhich I am gralefuI. I am indebled lo von Sluckrad for his abundanl
schoIarshi, vhich has guided me inlo lhe broader fieId of esoleric sludies. In his
vide-ranging body of vork, von Sluckrad has begun lo eIaborale vhal amounls
lo a nev rogram for lhe sludy of esolericism using (and reformuIaling) a
hislory of reIigions aroach. The ob|ecls of von Sluckrad's sludy have incIuded
lhe hislory of }evish and Chrislian aslroIogy (incIuding some discussion of
Qumran lexls), Renaissance aganism, and modern Weslern Neoshamanism,
among olher esolericisms, and vilh ils broad comaralivisl erseclive his vork
can heI lo frame some of lhe issues encounlered in lhe resenl sludy. To be
sure, von Sluckrad himseIf is inleracling vilh a fieId of schoIarshi lhal is vide-
ranging and broader lhal I am abIe lo engage in lhe resenl sludy, I drav uon
his vork vilh lhe knovIedge lhal his voice is one among many in lhe sludy of
esolericism, bul one lhal I lrusl lo seak vilh a confidenlIy arlicuIaled synlhesis
of lhis fieId. See for examIe his }evish and Chrislian AslroIogy in Lale
AnliquilyA Nev Aroach, !"#$% 47 (2OOO): 14O, here 1O15, &'(##)*+$),
"%. /)00$%01234,5 60,'787*)$ )% 93%312: ;"#'3% "%. 4'<2'3==)%)012$' >),$'3,"'
(Irankfurl: Ieler Lang, 1996), ?30 @)%*$% "# .)$ 60,'787*)$5 A<.)012$ "%. 12')0,8)12$
B$),'C*$ D"# 3%,)+$% E$),F$'0,C%.%)0 (RVV 49, erIin: de Gruyler, 2OOO,
Reenchanling Nalure: Modern Weslern Shamanism and Nineleenlh-Cenlury
Thoughl, A66@ 7O (2OO2): 77199, G123#3%)0#"0 "%. H07,$')+5 I"8,"'J "%.
K)00$%01234,0*$012)12,8)12$ B$,'312,"%*$% (GTI 4, Leuven: Ieelers, 2OO3), L$012)12,$
.$' 60,'787*)$5 M7% .$% 6%4C%*$% =)0 D"' L$*$%K3', (rev. ed., Munich: eck, 2OO7),
vhich has been lransIaled inlo Sanish, Iorlugese, IlaIian, and LngIish, /30 )0,
H07,$')+N I8$)%$ L$012)12,$ .$0 *$2$)#$% /)00$%0 (Munich: eck, 2OO4), lransIaled
inlo LngIish as /$0,$'% H07,$')1)0#.
3O
Tiryakian, Tovard lhe SocioIogy of Lsoleric CuIlure, 265.
!"#$!%&'&"() "!'$+%&+,&"() +,- %!.&/&#0" -&"'#0%"!"

12

345647489 :;< =>? 5=@A3=A@:7 346B4;?;=5 4C =>? A;DE?@5?) FA= :754 C4@
=>?D@ 34;;?3=D4; GD=> >A6:; 64@:7 :;< 4;=4748D3:7 6?:;D;8H =>?@? D5
8@?:= B@?433AB:=D4; GD=> B@4B?@ I433A7=J
KL
M:;< :754 3A7=D3MB@43?<A@?5
:;< =>? <DED;? @:=D4;:7?5 =>:= A;<?@7D? =>?6H :;< 6:;9 4C =>? NA6@:;
=?O=5 645= 3?@=:D;79 <D5B7:9 :; :==D=A<? 4C 5?3@?39) DP?P =>:= =>?@? :@?
>D<<?; =@A=>5 Q;4G; 4;79 =4 =>? 6?6F?@5 4C =>? ?7?3= 8@4AB) =>45?
D;D=D:=?< D;=4 =>? 5?3=:@D:; 34;E?;=D37?R5SP $>D5 D5 : I@?7:=DE?79 56:77
;A6F?@ 4C B?@54;5J G>4 @?3?DE? =>? 5?3@?= Q;4G7?<8? F9 : B@43?55 4C
=@:;56D55D4; =>:= 84?5M4@ D5 D6:8D;?< F9 =>? 5?3=:@D:;5 =4 84M:77 =>?
G:9 F:3Q =4 =>? B@D6?E:7 B:5= :;< =4 =>? :;3?5=@:7 >?@4?5 4C &5@:?7T5
34E?;:;= GD=> D=5 /4? A5? 4C I?54=?@D3D56J :5 : G:9 =4 <?53@DF?
NA6@:; =?O=5 :;< 543D:7 @?:7D=D?5P +<6D==?<79) =>? =?@6 <4?5 3:@@9 546?
F:88:8? =>:= 6:Q?5 D=5 A5? B@4F7?6:=D3 D; =>D5 34;=?O=P $>? 3:=?84@9
D=5?7C D5 :@=DCD3D:779 34;5=@A3=?< C@46 :@?:5 4C 4E?@7:B :;< 5D6D7:@D=9
:64;8 346B:@:=DE? 6:=?@D:75) DP?P D= D5 : 34;5=@A3= =>:= D5 FAD7= AB F9
4F5?@ED;8 =?O=5 :;< 543D:7 =@?;<5 =>:= 346? C@46 R546?=D6?5 E:5=79S
<DCC?@?;= 3A7=A@:7) >D5=4@D3:7) :;< 543D:7 743:=D4;5P $>D5 6?:;5 =>:= =>? :3=
4C 346B:@D54; D=5?7C 6A5= F? :33?B=?< :5 : 7?8D=D6:=? B@43?<A@? =>:=
@?E?:75 546?=>D;8 ;?G :;< =@A? :F4A= ?:3> 4C =>? !"#$%&%'(%) 546?=>D;8
=>:= 6:9 F?346? >?7BCA7 D; =>? D;=?@B@?=:=D4; 4C 4;? 4@ :;4=>?@ 4C
=>?6P
KK

$>? B@?5?;= D;E?5=D8:=D4; D5 @44=?< D; :; :BB@4:3> =>:= 8DE?5 B@D<? 4C
B7:3? =4 B>D747489 :;< >D5=4@D3:7 3@D=D3D56P WA= =>?5? :@? 5D6B79 =>? =4475 &
A5? =4 5:9 546?=>D;8 :F4A= =>? CA;3=D4;5 4C 5?3@?39 :;< ?54=?@D3
Q;4G7?<8? GD=>D; =>? I<D534A@5?5J 4C =>? X:>[:<) <D534A@5?5 =>:=
:BB@4B@D:=? 5:BD?;=D:7) B@4B>?=D3) :;< B@D?5=79 7:;8A:8? :;< :==?6B= =4
C4@6 : ;?G 59;=>?5D5 4C 5?7CYA;<?@5=:;<D;8P $>? F@4:<?@ 34;37A5D4;5 4C

KL
05A:779 B@:3=D3?5 :5543D:=?< GD=> =>? I433A7=J D;37A<? 6:8D3) =>?A@89)
?O4@3D56) :5=@47489) :;95D48;469) ;?:@79 :77 4C G>D3> :@? :==?5=?< D; =>?
NA6@:; "3@4775P Z? 5>:77 D;[AD@? F?74G) >4G?E?@) G>?=>?@ G? 5>4A7< D6:8D;?
=>? 5:6? 543D:7 5?==D;8 C4@ 5A3> =?O=5 :;< =>45? =>:= ?ED<?;3? : 3A7=D3 4@ B@D?5=79
F:3Q8@4A;:B=?@ K) ?5B?3D:779 =>? 5?3=D4;5 4; =>?
+@:6:D3 7D=?@:=A@? C@46 NA6@:;P
KK
#@) :5 \4;:=>:; ]P "6D=> 5=:=?5 =>? 6:==?@) I+ 346B:@D54; D5 : <D53DB7D;?<
?O:88?@:=D4; D; =>? 5?@ED3? 4C Q;4G7?<8?P &= 7DC=5 4A= :;< 5=@4;879 6:@Q5 3?@=:D;
C?:=A@?5 GD=>D; <DCC?@?;3? :5 F?D;8 4C B455DF7? D;=?77?3=A:7 5D8;DCD3:;3?) ?OB@?55?<
D; =>? @>?=4@D3 4C =>?D@ F?D;8 ^7DQ?T D; 546? 5=DBA7:=?< C:5>D4;P '46B:@D54;
B@4ED<?5 =>? 6?:;5 F9 G>D3> )* ^@?YED5D4;T B>?;46?;: :5 "+& <:=: D; 4@<?@ =4
547E? "+& =>?4@?=D3:7 B@4F7?65J R,&+(-*&. ,010'*) _USP

48
lhe sludy, lherefore, aIso bring lhe Qumran maleriaI inlo conversalion
vilh olher areas of inquiry. WhiIe lhe esolericism IabeI does come vilh
some olenliaI ilfaIIs, overaII il serves veII lo iIIuminale imorlanl
aseclsbolh arlicuIar and generaIof lhe Qumran ScroIIs, and lhe
lhoughl and raclice of lhe Yah[ad.
Il vouId be difficuIl lo argue, for examIe, lhal lhe foIIoving
descrilion of esoleric discourse vouId nol aIy lo much of lhe
}evish aocaIylic Iileralure of lhe Second TemIe eriod, and eseciaIIy
lhe seclarian maleriaI from Qumran:
Whal makes a discourse esoleric is lhe rheloric of a hidden lrulh, vhich
can be unveiIed in a secific vay and eslabIished conlrary lo olher
inlerrelalions of lhe universe and hisloryoflen lhal of lhe
inslilulionaIized ma|orily. Medialion may be conceived as such a
means: lhe Iink belveen hidden and reveaIed knovIedge, belveen
lranscendence and immanence, is frequenlIy allribuled lo secific
aulhoriliesfor examIe Hermes or Zoroaslervho acl as medialors
and Iace a erfecl knovIedge al lhe disosaI of human beings. Thal
elernaI knovIedge, lhe !"#$%&%!"#' !)*)++#&, can be achieved by some
dislinguished ersons even vilhoul medialion, bul lhe nolion of a chain
of iniliales and sages, vho delermine lhe course of reveIalion, is a
recurrenl molif in lhe hislory of esolericism from ancienl limes u unliI
lhe resenl. This cIaim lo knovIedge is oflen combined vilh an
emhasis on individuaI ),!)*#)+-), vherein a seeker allains higher
knovIedge lhrough exlraordinary slales of consciousness.
34

Anolher reason vhy some mighl vish lo resisl lhe esolericism
framevork is lhal il carries erhas loo slrong a suggeslion lhal lhere
may have been magic, myslicism, and olher occuIl beIiefs and
raclices among lhe Yah[ad. SchoIars of lhe Dead Sea ScroIIs mighl be
righlIy nervous aboul a direcl comarison belveen lhe Qumran
maleriaIs and lhose of neo-IIalonism, Iylhagoreanism, Hermelicism,
Gnoslicism, Renaissance aganism, and Nev Age lheosohismaII of
vhich mighl faII inlo lhe calegory of esolericism
35
eseciaIIy vhen Iines
of infIuence are dravn from one lo anolher. And yel, lhe robIem is nol
one of .#+/ bul of /)0#+#1#%+ and of /)2*)): lhe facl remains lhal cerlain
lendencies manifesl lhemseIves among seclarian and1or esoleric grous,
and aroaches based in comaralive vork can heI lo iIIumine lhe

34
von Sluckrad, 3)&1)*+ 4&%1)*#-#&5, 1O, his emhasis.
35
The roIiferalion of -isms is ilseIf leIIing, and underscores lhe facl lhal
aII of lhese calegorizalions are rovisionaI and Iimiled conslrucls for modeIing
and underslanding an ob|eclified reaIily lhal is ralher removed from lhe schoIar
in lime, Iace, and cuIlure.

49

conlours and conlenls of any given body of evidence. Lven so, il is
imorlanl lo kee in mind lhal undeniabIe araIIeIs belveen lhe various
exemIa of differenl brands of esolericism do nol carry any necessary
imIicalions for across-lhe-board comarison. In olher vords, and lo
give a secific examIe, lhe oslensibIe re|eclion of mosl forms of
magic al Qumran
36
does nol render lhe ScroIIs unfil for comarison
vilh olher esoleric lradilions in vhich magic is highIighledil mereIy
means lhal esolericism is (and musl be) a reIaliveIy fIuid calegory of
descrilion, and ve musl resisl any lemlalion lo carry lhe comarison
loo far.
37

There is sliII lhe queslion vhelher esoleric knovIedge necessariIy
imIies secrecy, vhelher somelhing lhal originales in an esoleric miIieu
is by nalure secrel (Lalin !"#$"%&! = lo searale, divide). These are
indeed lvo differenl vays of characlerizing a given ilem of knovIedge,
overIaing and yel vilh aarenlIy dislincl sociaI conlexls and
uroses. Lsoleric knovIedge is knovIedge suosedIy derived from an
esoleric sellinga selling lhal incIudes an innermosl circIe of advanced
or riviIeged sludenls.
38
In ils momenl of originalion il may be
considered reviousIy hidden (from human viev in generaI), bul il
may or may nol be considered secrel, i.e. reslricled, aarl from lhe
bare facl lhal il haens lo be Iimiled lo lhose caabIe of grasing and

36
See Lange, The Lssene Iosilion on Magic and Divinalion. Lange
|udiciousIy concIudes lhal since neilher magic nor divinalion vere comIeleIy
re|ecled, even by Lssenes, il can be concIuded lhal lhe various henomena
described loday as magic or divinalion vere nol underslood by lhem as
beIonging lo lhe same grou of raclices vhich lhey |udged lo be arl of lhe
dominion of eIiaI (435). See aIso Lyons and Reimer, The Demonic Virus:
Ior lhe Qumran seclarians vho crealed, reserved, and cherished lhese lexls,
nolhing in lhem resembIed magic or sorcery. These vere simIy lexls lhal
aIIoved lhem lo deaI vilh lhreals lo lheir communily, much as communily
disciIine and urificalion riles deaIl vilh various lhreals (32).
37
The conslruclion of a laxonomy lhal is nol overIy rigid yel sliII
heurislicaIIy usefuI can be seen in lhe vork of schoIars vho have Iabored lo
eIucidale lhe conlours of ancienl }evish and Chrislian aocaIyses,
aocaIylicism, and aocaIylic vorIdvievs. See eseciaIIy lhe voIuminous
vork of }ohn CoIIins (and olhers) in lhis area, vhose symboIic beginning has
become AocaIyse: Tovard lhe MorhoIogy of a Genre, and lhe enlire issue
of '"(")* 14 (1979).
38
}. G. WeslenhoIz, Thoughls on Lsoleric KnovIedge and Secrel Lore,
45162, here 452. WeslenhoIz noles lhal lhe vord esoleric comes from lhe
Greek !"#$%!&'(), lhe comaralive of !*#$ vilhin.

5O
deaIing vilh lhe knovIedge. Whalever lhe originaI urose or scoe of
esoleric knovIedge, il is aIvays olenliaIIy secrel, bul lhis is a queslion
lhal is delermined by lhe slalus and use of esoleric knovIedge in a given
sociaI selling. Ior esoleric knovIedge lo become secrel il musl be seIf-
consciousIy and formaIIy reslricled lo a highIy defined sociaI grou such
as lhe Yah[ad.
To give a secific examIe, aocaIylic lexls are oflen deemed by
schoIars lo convey esoleric mallers, even lhough lhese may !"# be
inlended lo be kel secrelon lhe conlrary lhey are oflen meanl lo be
ubIicized and shared beyond lhe convenlicIes in vhich lhey arise.
The book of DanieI is a good examIe of lhis lye of esolericism.
IossibIy assembIed by an esoleric concIave of ious eIiles (lhe
$%&'('$`
39
), lhere is no evidence lhal anyone ever guarded lhe book
from oulsiders. In facl, given lhe generaI message of lhe book, keeing il
secrel vouId have vorked againsl ils urose.
4O
The book may indeed
belray a oIemicaI slance lovard lhe secrel-keeing raclices of lhe
various abyIonian diviners, making lhe oinl lhal nol onIy lheir gods
bul aIso lheir melhods are incaabIe of reveaIing anylhing vorlh
guarding in lhe firsl Iace. ul aIready here ve have made a dislinclion
belveen lhe roducl of a arlicuIar groua bookand lhe grou

39
Il has Iong been a schoIarIy lheory lhal lhe grou behind lhe redaclion of
DanieI is reIaled lo lhe severaI menlions of lhe vise ones (!"#$%&'), such as in
Dan 11:3335, 12:3, 1O. See IhiIi R. Davies, Reading DanieI SocioIogicaIIy, in
)*+ -""& ". /%!0+( 0! #*+ 102*# ". 3+4 50!60!27 (ed. A. S. van der Woude, LTL 1O6,
Leuven: Leuven Iniversily, 1993), 34561, }ohn }. CoIIins, /%!0+( 40#* %!
8!#9"6:;#0"! #" <=";%(>=#0; 10#+9%#:9+ (ITL 2O, Grand Raids: Lerdmans, 1984),
53, idem, /%!0+( (Hermeneia, MinneaoIis: Iorlress, 1993), 667O.
4O
Lenzi, Secrecy, TexluaI Legilimalion, and Inler-CuIluraI IoIemics.
Lenzi goes on lo exIain lhis remark: Irom a crilicaI erseclive, lherefore,
lhese in|unclions |lo seaI lhe book and kee il secrel, Dan 8:26, 12:4, 9j musl be
considered a Iilerary-rheloricaI Ioy lo gain aulhorily for lhe book and lo deaI
vilh lhe robIem of lransmission crealed by lhe book's choice of seudonym.
Concerning lhe Ialler: a ulalive neo-abyIonian1earIy Iersian eriod medialor
of divine secrels somehov had lo ass his knovIedge dovn lo a Iale HeIIenislic
audience vilhoul lhal knovIedge having ever become ubIic in lhe inlervening
years. An in|unclion lo seaI and hide lhe vords of his book is lhe finaI redaclor's
Iilerary alleml lo reclify lhis chronoIogicaI robIem. As for gaining aulhorily,
secrecy in lhe ook of DanieI seems lo be a rheloricaI means lo disIay lhe
reveIalory abiIilies of lhe }evish deily and his medialor and lhereby creale
Iegilimalion and gain aulhorily for lhe reveIalory corus as a vhoIe. Thus, even
if lhe HeIIenislic }evish readers considered lhemseIves riviIeged readers of a
secrel reveIalory corus, lhere is no evidence from a crilicaI erseclive lo
consider lhe ook of DanieI hisloricaIIy as such.
!"#$!%&'&"() "!'$+%&+,&"() +,- %!.&/&#0" -&"'#0%"!"

12

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56BF64) =C9F;6;) 65<46F3B E:<>76;=6K
& 5?<C7; B79F38J 94 4?35 A<3:4 >?94 & B<:53;6F 4< ?9G6 D66: >34?3: 4?6
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B<@@C:34JHN
S2
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56G6F97 ;3886F6:4 BFJA43B 5BF3A45H
SV

& 54F655 9=93: 4?94 & 9@ 9AAF<9B?3:= 4?6 OC@F9: "BF<775 :<4 95 38 4?6J
F6AF656:4 9 53:=76 =F<CA 94 9 53:=76 @<@6:4 3: 43@6) DC4 95 9 !"##$!%&"' <8
46L45 49E6: 4< D6 G97C9D76 T38 :<4 977 3@@6;39467J C568C7U DJ 9 A9F43BC79F
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DC4 3: 2+3 %+$ 4.+[.5 ><C7; D6 3:46F6546; 3: 46L45 73E6 4?656H $?6 DF9:; <8
9A<B97JA43B 4?<C=?4 94 OC@F9: >95 9 E3:; <8 AF36547J 5BF3D9735@ 4?94
3:46=F946; 95A6B45 <8 AF6G3<C57J 6L3543:= >35;<@ 9:; 9A<B97JA43B35@
>34? 9 %"-.+QB6:46F6; B<G6:9:497 4?6<7<=JH $?6 B<FF65A<:;3:= D<;J <8
E:<>76;=6 F6AF656:46; DJ 4?6 OC@F9: "BF<775 >95 A9F4 <8 9: 688<F4 4<
9BPC3F6 9:; 6@A7<J 4<497 E:<>76;=6 <8 4?6 B<5@<5 9:; ?354<FJH
&8 >6 49E6 9 B<@A<5346 ;683:343<: ;6F3G6; 8F<@ $3FJ9E39:X5 9:; G<:
"4CBEF9;X5 ;65BF3A43<:5 <8 65<46F3B35@ 95 9 =C3;6) 4?6 8<77<>3:= 8694CF65
<8 4?6 OC@F9: @946F397 9F6 ><F4?J <8 :<46YF6=9F;7655 <8 >?64?6F
5A6B383B 4< OC@F9: <F :<4H &:;66;) 4?6F6 9F6 <4?6F 95A6B45 <8 65<46F3B35@
4?94 >377 A79J 3:4< 4?6 ;35BC553<: 95 34 C:8<7;5 ?6F6) DC4 4?35 AF<G3;65 9
=<<; 549F43:= A<3:4H

S2
"66 A9=65 Z[\) :H VZH
SV
"66 "46A?6: ]89::) -^- _`H
!"# %&'(!#)*#(+ ,- ./&)01

23
45 !"# %"#&'%() '* + ,%#-('./01 "(22#3 &%.&" 2#0(-#%#2 41 5#2(+&('3
41 + /,#)(*() +.&"'%(&15 #6789:;<= ! #$%&'> ()*)%$* %+ ,-./->
01$1*)* ,2%&.32'%$> ,./-/)& 415)> 678)911*> :1*'1. ;/8/<<7<5
=> !"# 3'&('3 '* + )"+(3 '* 6(3(&(+&#/7 +32 /+8#/ 9"' 2#&#%5(3# &"#
)'.%/# '* %#-#0+&('35 #6789:;<= ()*)%$* %+ ,-./-> 01$1*)*
,2%&.32'%$> ,./-/)& 415)> 678)911*> ?.*@<ABCDAEF@> ?%--7$)@3
A791
G5 !"# )0+(5 &"+& :3'90#28# (/ )'54(3#2 9(&" (32(-(2.+0 %#0(8('./
#;,#%(#3)#5 #6789:;<= ! #$%&' HB%%< %+ @'1 C/@&'1.*> #2)*@91 %+
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;3-$ > ?.*@<ABCDAEF@> I3*@1.)1*5
?5 <'5,%#"#3/(-# )'83(&(-# 5+,,(38/ '* 3+&.%# +32 &"# )'/5'/=
+32 '* &"# '3&'0'8()+0 %#*0#)&('3/ '* .0&(5+&# %#+0(&15
#6789:;<= ! #$%&' HB%%< %+ @'1 C/@&'1.*> ,*@.%$%-)&/9 B%%
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H4.( GR?S ?.979(
7
S ?.(
T
S ?.979(
D
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#/'&#%() :3'90#28#5 #6789:;<= ,./-/)& 415)> ?%--7$)@3 A791>
L/-/*&7* L%&7-1$@> ;%E/3%@5
!KE< T7<ED UB78;VFBW D7@ T; DF897B;N VEAK AK; <C887BL FU
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M:FBL FU \FN E@ DB;7AEF@S HGI AK; BEMKA E@A;B9B;A7AEF@ FU (DBE9ACB; AK7A E<
87N; W@FV@ F@:L AF VKF8 \FN VE::<S H?I 7@N AK; VKF:; <L<A;8 FU ;XE:
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VE:: B;X;7: KE< ;<DK7AF:FMED7: 9:7@ AF KE85
?G

?G
Y;L Z7@7M7B7[> I3*@)&)*- )$ @'1 0%*219 %+ 6%'$M ,$ N$O7).3 )$@% N@*
B/&<G.%7$E HY(1!(C9 42OS (K;UUE;:N= (K;UUE;:N 0D7N;8ED `B;<<> 4aaOI> 4Q45

53

To consider one arl of lhe coIIeclion, lhe resence in much of lhe
Aramaic Iileralure of maleriaIslories, leachings, lradilionslhal
describe lhe rocesses of reveIalion and lransmission of esoleric
knovIedge is one good reason vhy !"#$# &'(!)*+,'( Aramaic vrilings
vere of vaIue lo lhe Qumran grou desile ils oslensibIe rediIeclion for
Hebrev as lhe Ianguage of lhe eIecl.
44
AddilionaIIy, scienlific lexls such
as lhe aslronomicaI and hysiognomic vrilings may acluaIIy *-.$!)!+!#
some of lhe conlenl of esoleric knovIedge lhal is assed aIong from one
generalion lo lhe nexl. ul again il is imorlanl lo slress lhe dislinclion
belveen lhe origins (and originaI inlenl or even originaI audience)
of lhe various Aramaic lexls and lheir (#*#&!)-. and +$# among lhe
Qumran seclarians. Il is aIso imorlanl lo slress lhal nol aII of lhe
knovIedge vouId have been currenl, usefuI, or even acceled as
Iegilimale or reresenlalive.
45
WhiIe lhe earIy Lnochic vorks, for
examIe, may derive iniliaIIy from a rieslIy-scribaI grou al home in
lhe }erusaIem TemIe, such a ossibiIily does nol finaIIy delermine lhe
sociaI selling of lhese vorks as lhey are lransmilled and inlerreled by
successive aocaIylicaIIy-orienled grous.
46

44
See chaler 3 for addilionaI discussion of lhis issue.
45
See lhe fascinaling discussion by MichaeI arkun in his / 0+,!+(# -1
0-.$&)('*23 /&-*',2&!)* 4)$)-.$ ). 0-.!#5&-('(2 /5#()*' (erkeIey: Iniversily of
CaIifornia Iress, 2OO3), 2629. Describing lhe inlerseclions belveen modern
aocaIylic and consiraloriaI modes of lhinking, arkun asserls lhal lhere is
such a lhing as sligmalized knovIedge lhal is embraced by aocaIylicisls
knovIedge lhal incIudes forgollen knovIedge, suerseded knovIedge, ignored
knovIedge, re|ecled knovIedge, suressed knovIedge. I have }ohn CoIIins lo
lhank for lhis reference. Regarding lhe /$!(-.-5)*', 6--7, for inslance, severaI
schoIars have argued lhal il refIecls an ouldaled underslanding of aslronomy
vilh resecl lo lhe surrounding HeIIenislic environmenl. See MichaeI Slone,
Lnoch, Aramaic Levi, and Seclarian rigins, 898 19 (1988): 1597O, en Dov,
:#'; -1 /,, <#'($, 245-5O.
46
GabrieIe occaccini, 6#2-.; !"# =$$#.# :2&-!"#$)$, 7778, Reed, >',,#.
/.?#,$, 69: The mosl saIienl fealures of |lhe 6--7 -1 !"# @'!*"#($ and lhe
/$!(-.-5)*', 6--7j are lheir seIf-conscious scribaIism and lheir deveIomenl of a
unique lye of visdom lhal combined 'scienlific,' exegelicaI, mylhic, and elhicaI
comonenls. ne cannol undereslimale lhe economic and sociaI recondilions
for lhe cuIlivalion of such Iearning, nor for lhe conlinued lransmission of
Mesoolamian Iore aIongside IsraeIile lradilions. Togelher vilh lhe rieslIy
inleresls of bolh aocaIyses, lhese faclors suggesl lhal lhe roduclion of lhe
earIiesl Lnochic vrilings fils mosl IausibIy vilh scribes in lhe orbil of lhe
}erusaIem TemIe.

54
Lven if a given lexl may nol have been esoleric vhen comosed or
comiIed,
47
il can be esolericized in ils Ialer recelion and
inlerrelalion. In lhis vay il seems lhal even lhe non-seclarian1re-
seclarian lexls heIed lhe eoIe of lhe Damascus Covenanl and lhe
Yah[ad lo inlerrel nol onIy lheir sacred lradilions, bul aIso !"#$%#&'#%, in
Iighl of lhe greal cuIluraI, oIilicaI and reIigious vicissiludes of lhe lhird
lo lhe firsl cenluries .C.L. If, as is oflen cIaimed, lhese eoIe comrised
a rieslIy communily of scribaI-inleIIecluaI eIiles, lheir slore of esoleric
knovIedge venl veII beyond lhe maleriaI lhey lhemseIves vere
comosingand yel il vas lo some exlenl cryslaIIized inlo lheir ovn
(aarenlIy secrel) comIex reIigious and inleIIecluaI syslem.
48

efore roceeding il is vorlh considering an imorlanl observalion
by Moshe HaIberlaI on lhe nalure of }evish esolericism in generaI. He

47
Reed, ()&&#* ,*-#&%, 67: 'Scienlific' inleresls of lhe circIes resonsibIe for
lhe ,%!./*/$01)& 2//3 and lhe 2//3 /4 !"# 5)!1"#.% vere robabIy onIy 'esoleric'
insofar as lhey vere scribaI.
48
Take for examIe IhiIi AIexander's slalemenl: The slandard
exIanalion of Qumranian inleresl in Lnoch is lhal lhe Qumranians, in
oosilion lo lhe }erusaIem rieslhood, had adoled lhe Lnochic soIar caIendar,
and needed bolh lhe Lnochic science and lhe aulhorily of lhe Lnochic Iileralure
lo suslain ils osilion, a viev lhal is ilseIf nol vilhoul ils robIems.
NeverlheIess, lhe caIendar may have been relained as an ideaI modeI of limea
kind of modeI nol unknovn lo modern science. Il may have come lo reresenl
hov lime ideaIIy shouId run, and erhas vouId run in lhe fulure, vhen lhe
naluraI order vas no Ionger dislurbed by eviI. Il is, of course, ossibIe lhal as a
communily of schoIars, lhe Qumranians vaIued lhe Lnochic lexls for lheir ovn
sake as Iearned, and, indeed, edifying Iileralure, vilhoul being loo deeIy
infIuenced by lhem. ul lhe simIesl exIanalion is sureIy lhal Lnoch fealures al
Qumran because lhe circIes vho founded Qumran vere Iinked in some vay lo
lhe circIes lhal sludied lhe Lnochic lradilion. Lnoch vas arl of lheir inleIIecluaI
baggage. The }erusaIem TemIe in lhe Second TemIe eriod vas robabIy a
Iocus nol |usl of riluaI, bul of a vigorous inleIIecluaI Iife, and may have housed a
schooI or schooIs. This shouId, in rinciIe, cause no surrise: greal lemIes had
from hoary anliquily been cenlres of Iearning in lhe Near Lasl. Qumran vas
founded by renegade }erusaIem riesls. The founders of Qumran vere
associaled vilh lhe schooI, or lhe circIe, in lhe }erusaIem TemIe vhich had
reserved and sludied lhe Lnochic Iileralure, and lhey broughl coies of lhe
lexls vilh lhem from lhere lo Qumran (Lnoch and lhe eginnings of }evish
Inleresl in NaluraI Science, in 6"# 50%7/$ 6#8!% 4./$ 9:$.)* )*7 !"#
;#'#&/<$#*! /4 =)<0#*!0)& 6"/:-"! |ed. CharIolle HemeI, Armin Lange, and
Hermann Lichlenberger, LTL 159, Leuven: Leuven Iniversily Iress, 2OO2j, 223
43, here 2394O).

55

oinls oul a aradox lhal Iies al lhe hearl of esolericism, one lhal can be
found in ils ancienl, medievaI, and modern manifeslalions:
The |uslificalion for esolericism refIecls an alleml lo reserve arl-
icuIar knovIedge in a slale of urily, vilhoul fauIl or dislorlion, as a
rolecled, veII-guarded reaIm. ecause, hovever, lhe esoleric reaIm is a
cIosed one, il cannol be effecliveIy conlroIIed. An esolericisl may cIaim
lhal a nev body of knovIedge is acluaIIy lhe lransmission of an ur-
ancienl esoleric }evish lradilion. In resonse lo lhose vho disule him,
cIaiming lhal lhey had never heard of such a leaching in }evish
lradilion, he viII cIaim: This knovIedge vas kel secrel, consequenlIy,
il Iefl no lrace in lhe lradilions knovn lo you. Thus lhe mosl guarded
reaIm is aIso lhe Ieasl reslricled.
49

Ierhas lhe mosl saIienl examIe of lhis kind of }evish esolericism in
anliquily is lhe coIIeclion of Lnochic vrilings, and lhe vay in vhich lhe
book of !"#$%&&' vriles lhe (secrelIy-lransmilled) Lnochic Iore inlo lhe
sacred (ubIic) narralive of Moses and lhe recelion of ()*+, on Mounl
Sinai. ul lhere are many examIes of lhis kind of cIaimeseciaIIy in
Aramaic lexls of lhe mid-Iale Second TemIe eriodand lhese viII be
discussed in more delaiI in lhe nexl chaler.
Whal HaIberlaI's observalion brings lo lhe fore is lhe olenliaI
imIicil deceil lhal Iurks in cIaims lo esoleric knovIedge. IronicaIIy, lhe
very aeaI lo aulhorily, vhich resls finaIIy in lhe cIaim lo anliquily and
hiddenness, can aIso undermine lhe Iegilimacy of lhe lexl vhen il finds
ilseIf in a conlexl oulside of ils aulhorizing or Iegilimaling communily.
In lhis vay il is erhas nol surrising lhal lhe ma|orily of aocaIylic
(and Gnoslic and olher) lexls vere nol deemed aulhorilalive by lhe
mainslream reIigious bodies Ialer resonsibIe for bibIicaI canonizalion,
vho on lhe vhoIe aarenlIy vieved such lexls and lheir adherenls lo
be hosliIe lo lhe emerging }evish and Chrislian orlhodoxies.
LXCIRSIS: LSTLRIC KNWLLDGL AND THL SCRIAL CRAIT
In generaI, ancienl Near Laslern socielies aear lo shov an inleresl al
some IeveI in myslery, secrecy, and esoleric knovIedge. The reveIalion
or acquisilion of seciaI knovIedge from lhe divine reaIm is a ubiquilous
asecl of ancienl Near Laslern reIigious cuIlure, and lhough ils
exressions and underIying raclices vary from one conlexl lo anolher,

49
HaIberlaI, .)/0&+%1&/( +/2 3&4&%+($)/, 12.

56
usuaIIy lhe !"#$ "& '()(* of Ianguage aboul myslery and secrecy is
rediclabIy lhe lemIe or lhe royaI courl.
5O

In various discussions aboul lhe +,-&-". '(/" 01.2&(*# (1Q21,
4Q213, 213a, 213b, 214, 214a, 214b) and reIaled Aramaic comosilions
such as lhe 3"4"1*4 15 +&,-& and lhe Aramaic leslamenls, Henryk
DravneI has described some of lhese lexls as rieslIy didaclic
Iileralure lhal is concerned vilh lhe raclice and lransmission of lhe
scribaI crafl.
51
This crafl invoIves much more lhan simIy Iearning hov
lo read and vrile, bul aIso incIudes lhe acquisilion of knovIedge
regarding melroIogicaI,
52
aslroIogicaI, and aslronomicaI mallers, as veII
as sacrificiaI and marilaI urily concerns. In lhese lexls, lhe seciaI,
esoleric knovIedge of a highIy defined grou of rieslIy (IevilicaI)
lradenls informs lhe resenlalion of hov lhe alriarchs receive and
lransmil sacred knovIedge. Indeed, lheir acquisilion of seciaI
knovIedge reresenls a sel of ideaIs lhal has been relro|ecled uon lhe
earIier figures in vays lhal are echoed in many of lhe Qumran seclarian
lexls.

5O
Ior examIe, for discussion of lhe royaI and cuIlic significance of lhe 67".
15 8"9:-&(4; (and lhe +#,-;-4"4 67".), or al Ieasl TabIel XI of ils Ialer redaclion (by
Sn-Iqi-unnin, a <-9= riesl), see IauI-AIain eauIieu, The Descendanls of Sn-
Iqi-unnini, in +44>,"191:".- (# !(&"#".-? @(4#4.;,"5# 5A, B1-.;"& C(94*(, (ed. }.
Marzahn and H. Neumann, AAT 252, Munsler: Igaril-VerIag, 2OOO), 116,
}ames R. DaviIa, The IIood Hero as King and Iriesl, BD6! 54 (1995): 199214,
Scoll NoegeI, D1.#2,*-9 E"7;(,4, 6976, Lenzi, !(.,(.> -*F #;( 81F4, assim.
51
See eseciaIIy his +* +,-&-". G"4F1& H(I# 5,1& J2&,-*? + D(K
L*#(,7,(#-#"1* 15 #;( '(/" 01.2&(*# (}S}Su 86, Leiden: riII, 2OO4), IrieslIy
Lducalion in lhe +,-&-". '(/" 01.2&(*# (3"4"1*4 15 '(/") and +,-&-". +4#,1*1&".-9
M11< (4Q2O8211), N(/J 22 (2OO6): 54774, Moon Comulalion in lhe +,-&-".
+4#,1*1&".-9 M11< (1), N(/J 23 (2OO7): 341, Some Noles on ScribaI Crafl and
lhe rigins of lhe Lnochic Lileralure, aer resenled al lhe Iourlh Lnoch
Seminar, CamaIdoIi, IlaIy, }uIy 812, 2OO7. DravneI aIso refers lo lhis documenl
as lhe Visions of Levi.
52
Roberl KugIer criliques DravneI's reconslruclion of lhe melroIogicaI
seclion of lhe Qumran coies of +,-&-". '(/". As KugIer noles, no fragmenls of
lhe melroIogicaI delaiIs reorled in lhe G |Greekj and C |Cairo Genizaj (3147)
survive (Whose Scrilure` Whose Communily` 1O n. 13). DravneI, hovever,
cIaims lhal such delaiIs can be found in 4Q214b 56 ii 6, vhich allesls a !, lhe
firsl Ieller of vhal DravneI reconslrucls lo be "!#!, vhich is arl of lhe firsl
verse of lhe melroIogicaI seclion in odI. d 18, here Iuech agrees. See DravneI,
+* +,-&-". G"4F1& H(I# 5,1& J2&,-*, 189, LmiIe Iuech, Le H(4#-&(*# F( 'O/" en
aramen de Ia Geniza du Caire, N(/J 2O (2OO2): 532.

57

This nolion of a scribaI crafl is found aIso in ancienl Assyrian and
abyIonian scribaI circIes.
53
As AIan Lenzi ersuasiveIy demonslrales,
lhis scribaI crafl in Mesoolamian lradilions deveIoed an associalion
vilh secrecy, vhereby lhe allachmenl of secrecy lo lhe scribaI crafl vas
an ideoIogicaIIy molivaled moveil vas arl of lheir divine secrel
knovIedge mylhmaking slralegyinlended lo bullress lhe sociaI
osilion of a very seIecl grou of individuaIs and lhe aulhorily of lheir
knovIedge.
54
ne may cile lexls such as In Iraise of lhe ScribaI Arl,
55

vhich slales,
The scribaI arl is a house of richness, lhe secrel of Amanki (Lnki1La),
Work ceaseIessIy vilh lhe scribaI arl and il viII reveaI ils secrel lo you.
The vord for secrel here is !"#["$%&, vhich can aIso be found in olher
lexls such as VA VII 254:13, in vhich AshurbaniaI cIaims lhal I have
Iearned lhe hidden secrel (!"#["$%&), lhe enlire scribaI crafl (%&'($$%&),

53
ne mighl aIso nole lhe simiIarilies belveen Mesoolamian and Lgylian
scribaI cuIlures, see KareI Van der Toorn, )*$"+(, .&,%&$/ (!0 %1/ 2(3"!4 56 %1/
7/+$/8 9"+,/ (Cambridge, Mass.: Harvard Iniversily Iress, 2OO7), 5173.
54
)/*$/*: (!0 %1/ ;50#, es. 122O.
55
See A. W. S|oberg, In Iraise of lhe ScribaI Arl, <.) 24 (1972): 12627,
Iines 7-8. Scoll NoegeI has aIso lrealed lhis lexl in his =5*%&$!(, ."'1/$# (3637).
NoegeI's overaII lhesis is lhal unning is a ubiquilous and imorlanl fealure of
ancienl Near Laslern scribaI1divinalory cuIlure, and lhe use of uns as a device
vilnesses lo lhe exislence of a scribaI ercelion in vhich lhe vrillen vord or
'sign' has lhe olenliaI lo be a greal deaI more lhan vhal il signifies. Like lhe
diviner vho embodies his rofession, il is a conlainer of divine secrels. The
exegeles vho decihered omens and lexls via unning exlraoIalions cIearIy
vieved lheir inlerrelive slralegies as more lhan mere academic embeIIishmenl,
for as many of lhe coIohons lo lhe commenlaries exIicilIy slale, lhe
inlerrelive syslem in vhich ve find lhis unning consliluled (>% !"#["$%"
'hidden vord' and '"$"%& ( ", 'secrel(s) of lhe gods.' Since lhe unning
hermeneulic aims lo reveaI divine secrels hidden in lexls, lo some degree ve
musl consider vordIays as conlainers of divine secrels and1or looIs for
reveaIing lhem (3738). NoegeI rooses lhe ossibiIily lhal lhe Sumerian signs
KI.IR, lransIaled inlo Akkadian as !"#["$%&, can aIso make a reverse Iigalure
(vilhoul lhe DINGIR sign) of NANNA(R), god of lhe nev moon. As he asks, Is
lhis lhe secrel lo vhich lhe scribe dravs allenlion` (36). Il slrikes me lhal an
invesligalion of lhe use of such unning in Qumran lexlseseciaIIy lhe ones
lhal disIay asecls of oneiromancy such as lhe ;/!/#"# ?'5*$:'15!, ?$(>("* @/A"
B5*&>/!%, and olhersmighl be a fruilfuI alh of sludy.

58
vilh my ovn eyes I have seen lhe labIels of heaven and earlh, or in
Nabonidus' Verse Accounl 8'-1O' in vhich lhe king rocIaims,

I slood in lhe assembIy, I raised myseIf, (saying):
I am vise. I am Iearned. I have seen ('read'`) secrel lhings.
(Though) I am iIIilerale, I have seen ('read'`) secrel knovIedge.
56

Many of lhese assages conslilule !"#"$%&$''"( coIohons lhal
designale a lexl as ($'[$)*+ 'reslricled,' or as ,$)$*+ 'secrel,' and lhal
erlain lo lhe reaIm of riesls, sages, diviners, schoIars, and even kings,
57

or as Simo IaroIa has described il, lo lhe five schoIarIy crafls of lhe
Neo-Assyrian courl: exorcism, divinalion, Iamenlalion-aeasemenl,
aslroIogy, and medicaI raclices.
58
In firsl miIIennium lexls such
coIohons oflen lake lhe foIIoving form: The iniliale may shov lhe
iniliale. The uninilialed may nol see.
59
In a Lale abyIonian coIohon
ve find lhe slalemenl, reading vhal has lo do vilh lhe greal gods is lhe
secrel Iore concerning heaven and earlh, reading commenlary is lhe

56
See Lenzi, -".)"*' 01 *#" !02', 144. Nabonidus lexl is from H. Schaudig, 3$"
4('.#)$1*"( 5670($2' 80( 967:;0( +(2 <:)0'= 2"' !)0>"( '6%* 2"( $( $#)"% ?%1";2
"(*'*6(2"("( @"(2"(A'.#)$1*"(B @"C*6+'D67" +(2 !)6%%6*$E (AAT 256, Munsler:
Igaril, 2OO1), 569. Irom lhe moulh of Nabonidus lhis vouId seem a alenlIy
absurd cIaim lo lhe minds of lhe rieslIy-scribaI eIile of lhe Neo-abyIonian
emire (see IauI-AIain eauIieu, @#" F"$D( 01 5670($2+' <$(D 01 967:;0(G HHIJHKL
9MNM |YNLR 1O, Nev Haven: YaIe Iniversily Iress, 1989j), and one can imagine
lhal lhe recelion of lradilions aboul Nabonidus in earIy }udaism vouId have
been accomanied by a simiIar evaIualion. In lhe surviving }evish references lo
Nabonidus lhe abyIonian king is confused vilh Nebuchadnezzar (Dan 45) and
is subordinaled lo lhe God of IsraeI and his reresenlalive sage, for vhom no
myslery is loo difficuIl (see aIso 4QIrayer of Nabonidus |4Q242j). Nabonidus
cerlainIy is nol given lo knov mysleries or secrels, vhich in mid-Iale Second
TemIe }evish Iileralure is lhe rerogalive of reIigious-inleIIecluaI eIiles.
57
eauIieu, Nev Lighl on Secrel KnovIedge, 9899.
58
IaroIa, The Assyrian Tree of Life, 169, idem, Mesoolamian
AslroIogy and Aslronomy as Domains of lhe Mesoolamian 'Wisdom,' 479,
and Monolheism in Ancienl Assyria, 1652O9. IaroIa's vievs have been
chaIIenged vilhin lhe AssyrioIogicaI communily, lhough Lenzi concurs vilh
modificalions, see discussion in Lenzi, -".)".: 6(2 *#" !02', 1921. See aIso H.
Limel, Le Secrel el Les Lcrils, 24354, WeslenhoIz, Thoughls on Lsoleric
KnovIedge and Secrel Lore, and Iongralz-Leislen, O"))'.#61*&$''"( $(
P"'0,0*6%$"(, Livingslone, P:'*$.6; 6(2 P:*#0;0D$.6; QC,;6(6*0): R0)E'.
59
eauIieu, Nev Lighl on Secrel KnovIedge, 98.

59

secrel of lhe schoIar.
6O
These coIohons underscore al Ieasl lvo saIienl
facls aboul lhe funclions of secrecy and esolericism in Mesoolamian
scribaI circIes: 1) seciaI knovIedge vas conlroIIed and Iimiled lo
defined grous, 2) such knovIedge vas lransmilled from one member
(and generalion) lo anolher.
61

There are some imorlanl conneclions lo be made belveen
Mesoolamian and earIy }evish scribaI raclices. To lake bul one
imorlanl examIe, schoIars have increasingIy focused on lhe vays in
vhich abyIonian maleriaIs can heI lo iIIuminale lhe scienlific and
manlic vrilings from Qumran, and lo exIain lheir resence among lhe
olher vorks reresenled in lhe caves.
62
Ior examIe, as MIaden Ioovi
has demonslraled in his recenl book, severaI Qumran Aramaic and
Hebrev lexls disIay an inleresl in hysiognomic knovIedge, or refIecl
more generaIIy lhe hysiognomic consciousness of mid-Iale Second
TemIe }udaism.
63
WhiIe he is nol lhe firsl lo discuss lhe henomenon,
64

6O
H. Hunger, !"#$%&'()*+, .'/ "))$0()*+, 1&%&2+&', (Neukirchen-VIuyn:
Neukirchener VerIag, 1968), No. 519 r. 26, NoegeI, 3&*4.0'"% 5(2+,0), 37 n. 128.
61
Iongralz-Leislen argues in 6,00)*+"748()),' (' 9,)&2&4":(,' lhal lhese
areas of knovIedge vere kel secrel IargeIy lo vouchsafe lhe over of lhe king
(3O43O9). Comare 4QIrolo-Lslher ar (4Q55O) in vhich a seaIed scroII of
Darius is addressed lo kings vho viII come afler him. Il conlains some kind of
varning againsl oressors and Iiars.
62
Il is nol ossibIe lo discuss in delaiI aII of lhe Aramaic scienlific lexls. Il
musl suffice lo say lhal lhere is a diverse sel of lexls and areas of knovIedge
reresenled here. In his conlribulion lo a recenl conference, }onalhan en Dov
ul lhe Aramaic scienlific lexls inlo six calegories: Aslronomy, Geograhy,
MelroIogy, Ihysiognomy, AslroIogy, Lxorcism (Scienlific Wrilings in Aramaic
and Hebrev al Qumran). The scienlific maleriaI is ackaged in free-slanding
resenlalions (as in 4Q318, 4Q561) and is aIso embedded in narralive lexls (as in
;)40&'&:(*"% !&&< of = >'&*+, lhe ?,',)() ;2&*0$2+&', ;0":"(* @,A( B&*.:,'4, and
olhers).
63
Ioovi, C,"/('D 4+, 6.:"' !&/$. The lexls he discusses incIude
4QZodiacaI Ihysiognomy (4Q186), 4QIhysiognomy ar (4Q561), 4Qirlh of Noah
ar (4Q53435), lhe descrilion of lhe nevborn Noah in = >' 1O6, and lhe
descrilion of Sarai in lhe ?,',)() ;2&*0$2+&' (1QaGen ar 2O).
64
See for examIe Menachem rayer, Isychosomalics, Hermelic Medicine,
and Dream Inlerrelalion in lhe Qumran Lileralure (IsychoIogicaI and
LxegelicaI Consideralions), EFC 6O (1969): 112127, IIorenlino Garca Marlnez,
4QMes. Aram. y eI Iibro de No, G"%:"'4(*,')() 28 (1981): 195232, }onas C.
GreenfieId and MichaeI SokoIoff, AslroIogicaI and ReIaled men Texls in
}evish IaIeslinian Aramaic, E3>G 48 (1989): 2O1214, Mark }. GeIIer, Nev
Documenls from lhe Dead Sea: abyIonian Science in Aramaic, in !&.'/"0(,) ('

6O
Ioovi siluales lhe hysiognomic and aslroIogicaI (zodiacaI) lexls from
Qumran vilhin lhe broader abyIonian and Greco-Roman cuIluraI
lrends, and more arlicuIarIy, demonslrales lhe vays in vhich
abyIonian and HeIIenislic scienlific knovIedge has been arorialed
and modified in lhe reIevanl Qumran lexls. As he slales, lhe
hysiognomic and aslroIogicaI lexls erhas ob|eclified lhe secuIalive,
scienlific inleresls of some of eIile members of HeIIenislic-LarIy Roman
eriod }evish sociely or of lhe Qumran communily. The ursuil and
ossession of lhal knovIedge may have confirmed lhal eIile slalus.
65

Such a scenario vouId IikeIy mirror lhe sociaI reaIily of hysiognomic
and aslroIogicaI Iearning in ancienl Mesoolamian schoIarIy1scribaI
circIes, in vhich
lhe inlerdiclion againsl ersons oulside lhe circIe of knovers refIecls
lhe efforls of a arlicuIar scribaI body lo mainlain conlroI over ils
lradilion and lo rolecl a arlicuIar body of knovIedge. The seciaI
slalus of lhe lradilion in lhe viev of lhe scribes, hovever, is exressed
in lhe cIaim lhal lhe knovIedge conlained in lhe labIels vas lransmilled
from a divine source.
66

The inleresl in lhe Qumran lexls in mallers erlaining lo hysiognomy,
aslroIogy, aslronomy, medicine, and olher esoleric arlsaII resumed lo
be given by divine reveIalionoinls lo a conlexl in vhich lhese forms
of Iearning and raclice vere cuIlivaled in a vay anaIogous lo Iale
abyIonian scribaI circIes.
Anolher araIIeI exisls al lhe IeveI of vriling raclices. A sub-
calegory of vriling vhich embodies lhe rinciIes of secrecy is lhal of
crylic vriling syslems vhich are found in bolh abyIonian and
Qumran scribaI sellings.
67
The urose of emIoying crylic scrils is
ralher seIf-evidenl, even if lhe coded meanings are oflen difficuIl lo
reconslrucl vilh reaI cIarily. Informalion lhal vas highIy vaIued byor
vas eseciaIIy germane lo boIslering lhe esoleric idenlily oflhe grou

!"# %&'(#&! )#*+ ,*-!#+& ./+012 % 3+(45!# !/ 67+5- 89 :/+1/& (ed. Meir Lubelski,
CIaire GollIieb and Sharon KeIIer, }STSu 273, SheffieId: SheffieId Academic
Iress, 1998), 22429, arbara ock, An Lsoleric abyIonian Commenlary
Revisiled, ;%<= 12O (2OOO): 6152O, AIexander, Ihysiognomy, Rank and
Inilialion, 38594. See nov aIso en Dov, 8#*1 /> %00 ?#*+-.
65
@#*1(&A !"# 85B*& C/17, 231.
66
Irancesca Rochberg, 3"# 8#*D#&07 .+(!(&A2 E(D(&*!(/&F 8/+/-'/G7F *&1
%-!+/&/B7 (& H#-/G/!*B(*& 650!5+# (Cambridge: Cambridge Iniversily Iress,
2OO4), 217.
67
WeslenhoIz, Thoughls on Lsoleric KnovIedge and Secrel Lore, 457.

61

vas conceaIed by means of encrylion. WhiIe lhis is an asecl of lhe
Qumran ScroIIs lhal needs considerabIy more research, }onalhan en
Dov has suggesled lhal
as Iegilimale descendanls of lhe Mesoolamian scienlific disciIine,
bolh lhe Hebrev and lhe Aramaic sages adoled lhe doclrine of secrecy
inlo lheir leaching. Hovever, vhiIe Aramaic-vriling scribes onIy
varned againsl lhe iIIicil dislribulion vilhoul laking any raclicaI
measure lo revenl il, lhe circIe of Hebrev-vriling aulhors cenlered
around lhe yahad devised some forms of encrylion in order lo
reinforce lhe Iimilalions on iIIicil dislribulion of knovIedge. In lhe
Hebrev-vriling seclarian shere, lhe doclrine of secrecy and
conceaImenl seems lo have |oined forces vilh lhe hierarchy of
knovIedge, vhich may have been lhe norm in lhe seclarian selling.
68

SLCTARIAN THLRY AND QIMRAN SLCTARIANISM
RecenlIy schoIars have given reneved allenlion lo lhe issue of Qumran
seclarianism in an alleml lo give furlher definilion and nuance lo lhe
sociaI hislory of lhe Qumran grou(s) and ils reIalionshi lo olher }evish
grous of lhe eriod. Many have noled lhe lendency lovard
seclarianism in Second TemIe }udaism, beginning vilh lhe Resloralion
and lhe aIIegedIy schismalic movemenls behind Lzra-Nehemiah,
Second-Third Isaiah, Lnochic vorks (eseciaIIy lhe earIiesl among lhem,
lhe !""# "% &'( )*&+'(,- and lhe .-&,"/"01+*2 !""#), 34512((-, and olher
lexls, and cuIminaling in lhe varielies of }udaism manifesled in lhe firsl
cenluries .C.L. and C.L.
69
Al slake, il seems, has been an efforl lo lease

68
en Dov, Scienlific Wrilings in Aramaic and Hebrev al Qumran.
69
Mosl recenlIy see David ChaIcrafl, ed., 6(+&*,1*/1-0 1/ 7*,28 349*1-0:
6"+1"2";1+*2 .9<*/+(- (London: Lquinox, 2OO7), vhich incIudes iIIuminaling
essays by ChaIcrafl, Lesler L. Grabbe, IhiIi R. Davies, IerIuigi IiovaneIIi, LyaI
Regev, CeciIia Wassen and }ulla }okiranla, and AIberl I. aumgarlen. The lerm
lendency lovard seclarianism is from }oseh Ienkinso, vho vas among
lhe firsl of lhe conlemorary schoIars lo deaI vilh lhis issue in his Inlerrelalion
and lhe Tendency Tovard Seclarianism: An Asecl of Second TemIe Hislory,
in 3(=1-' */9 >',1-&1*/ 6(2%?@(%1/1&1"/A B"2C D: .-E(+&- "% 349*1-0 1/ &'( F,*(+"?G"0*/
H(,1"9 (ed. L. I. Sanders, AIberl I. aumgarlen and AIan MendeIson,
IhiIadeIhia: Iorlress, 1981), 126. See aIso Ienkinso, A }evish Secl of lhe
Iersian Ieriod, >!I 52 (199O): 52O, Shemaryahu TaImon, The InlernaI
Diversificalion of }udaism in lhe LarIy Second TemIe Ieriod, in 3(=1-'
>1<121J*&1"/ 1/ &'( K(22(/1-&1+?G"0*/ H(,1"9 (ed. Shemaryahu TaImon, IhiIadeIhia:
Trinily Iress InlernalionaI, 1991), 1643, idem, The Lmergence of }evish

62
oul of a Iimiled number of sources (of lhe dark eriod of Achaemenid
and earIy HeIIenislic hegemony) lhe conlours of lhe fraclious mid-Iale
Second TemIe }evish !"#$%&,
7O
and lo accounl for lhe rise of aocaIylic

Seclarianism in lhe LarIy Second TemIe Ieriod, in '$()!$" +&,-!.)"! /!.)0)%$1
2&&-3& )$ 4%$%, %5 6,-$7 8%%,! 9,%&& (ed. Ialrick D. MiIIer, IauI Hanson, and S.
Dean Mcride, IhiIadeIhia: Iorlress, 1987), 587616, MichaeI Slone, :(,);"<,!&=
:!("& -$> ?)&)%$&1 ' @,%5).! %5 A<>-)&B 5,%B 2C,- "% "#! A!D)&# /!E%."& (IhiIadeIhia:
Iorlress, 198O), AIberl I. aumgarlen, F#! 6.%<,)&#)$0 %5 A!D)&# :!("& )$ "#!
8-((-G!-$ 2,-1 '$ +$"!,;,!"-")%$ (}S}Su 55, Leiden: riII, 1997). See aIso lhe recenl
comiIalion of arlicIes (bolh reviousIy ubIished and unubIished) by Moshe
WeinfeId, H%,B-")E! -$> :!("-,)-$ A<>-)&B )$ "#! :!(%$> F!B;.! @!,)%> (LSTS 54,
London: T&T CIark, 2OO5). Il is nol cIear vhy lhis arlicuIar lilIe has been given
lo lhe coIIeclion, lhere is no reface or eiIogue lhal exIains il, and lhe arlicIes
deaI vilh such a vasl array of loics lhal il is difficuIl lo discern vhich of lhem
reresenl WeinfeId's underslanding of normalive }udaism during lhe Second
TemIe eriod, and lhus vhich of lhem deaI vilh seclarian mallers. He does
seem lo resuose lhal cerlain Ialer normalive raclices such as lhe 'B)>-#
vere normalive aIso during lhe Second TemIe eriod. (I am nol suggesling lhal
such raclices vere nol in exislence, bul ralher lhal il remains lo be seen vhelher
lhey vere normalive.) f arlicuIar inleresl are, Irayer and LilurgicaI Iraclice
in lhe Qumran Secl, 5367, and The CryslaIIizalion of lhe 'Congregalion of lhe
LxiIe' (!"#$! "!&) and lhe Seclarian Nalure of Iosl-LxiIic }udaism, 23238.
InforlunaleIy il vas loo Iale for lhis sludy vhen I came across vhal aears lo
be a heIfuI recenl conlribulion lo lhe loic of }evish seclarianism: H. Nevman
and R. LudIam, @,%I)B)"3 "% @%D!, -$> A!D)&# :!("-,)-$ J,%<;& %5 "#! '$()!$"
@!,)%>1 ' /!E)!D %5 K)5!&"3.!= ?-.<!&= -$> 4-.-(#- )$ "#! @#-,)&!!&= :->><(!!&= 2&&!$!&=
-$> L<B,-$ (Leiden: riII, 2OO6), eseciaIIy chalers 2 (}evish Grous in lhe
Hasmonean Ieriod and Their Iroximily lo lhe Regime) and 5 (Seceding
Grous and Dissenling Grous: TheoIogy and IdeoIogy).
7O
ArlicuIaling lhe nalure of Second TemIe }udaism is dogged even
laxonomicaIIy: Whal is }udaism during lhis eriod` When does il begin` And
does il incIude non-}udean eIemenls of lhe eoIe formerIy consliluled as
IsraeI rior lo lhe abyIonian conquesl` If }evish and }udaism are laxons
derived from lhe elhno-geograhic calegory }udean, vhal lerminoIogy mighl
incIude }evs from en|amin, Yeb1LIehanline, Samaria, and Ialer, diasoric
communilies` Ior discussion of lhis robIem see IhiIi R. Davies, Secl
Iormalion in LarIy }udaism, in :!("-,)-$)&B )$ 2-,.3 A<>-)&B1 :%()%.%0)(-.
'>E-$(!& (ed. David ChaIcrafl, London: Lquinox, 2OO7), 13355, IerIuigi
IiovaneIIi, Was There Seclarian ehaviour before lhe IIourishing of }evish
Secls` A Long-Term Aroach lo lhe Hislory and SocioIogy of Second TemIe
}udaism, in :!("-,)-$)&B )$ 2-,.3 A<>-)&B, 15679. See aIso Shaye D. Cohen, F#!
M!0)$$)$0& %5 A!D)&#$!&&1 M%<$>-,)!&= ?-,)!")!&= N$(!,"-)$")!& (erkeIey: Iniversily
of CaIifornia Iress, 1999), M. HamiIlon, Who Was a }ev` }evish Llhnicily
during lhe Achaemenid Ieriod, /!&"%,-")%$ L<-,"!,.3 37 (2OO1): 1O217.

63

grous, lhe lransformalion of lhe visdom schooIs, lhe nalure and
funclions of lhe rieslhood, and lhe inlernecine slrife over lhe queslion
of hov roerIy lo conslilule lhe eoIe IsraeI.
ne imorlanl robIem, of course, is lhe vay ve may seak of
secls or of seIf-consciousIy segregaling grous in lhe conlexl of a
}udaism for vhich lhere may nol have been a mainslream or normalive
manifeslalion.
71
Whal lhen vas lhe cenler from vhich such secls1
seclarians devialed`
72
And hov do our rimary sources, if lhey refIecl
differenl slrains of lhese segregaling grous (or differenl hislorio-
grahicaI accounls of lhem, as in lhe case of lhe descrilions by
}osehus, IhiIo, HioIylus, and IIiny, among olhers
73
), heI us lo
conslrucl an accurale iclure of lhe sociaI and reIigious vorId of
IaIeslinian }udaism during lhe Iersian, HeIIenislic, and earIy Roman
eriods`
74
And finaIIy, hov does lhe henomenon of earIy }evish

71
WhiIe lhere is by no means universaI agreemenl on lhe queslion of
vhelher lhere vas such a lhing as mainslream or normalive }udaism during lhis
lime, schoIars have lended in recenl years lo assume lhal lhere vas nol. See lhe
summary of conlemorary schoIarIy vievs in occaccini, !""#$ "& !'(()*)+
,-.')$/, 814.
72
r, as Davies slales, The exislence of a secl imIies lhe exislence of a
'arenl,' from vhich lhe secl oblains some of ils idenlily bul againsl vhich il
malches ils idenlily aIso. . Whal 0'$ lhal 'arenl' }udaism` (Secl Iormalion,
133). Davies goes on in lhe arlicIe lo rovide a rich and nuanced discussion of
schoIarIy aroaches lhal have osiled a cenlrifugaI modeI for lhe varielies of
earIy }udaism (grous lhal break avay from a cenler), and lhose lhal have seen a
cenlrielaI rocess al vork (various disarale grous overIaing lo creale a
kind of consensus aboul vhal conslilules }udaism). The former calegory incIudes
schoIars Iike IauI Hanson (es. his 123 4'0* "& 56"+'786#)+) and llo IIoger (es.
his 123"+9'+8 '*. :$+2'#"7";8 |lrans. S. Rudman, Richmond: }ohn Knox Iress,
1968j), lhe Ialler calegory incIudes mosl nolabIy lhe vork of L. I. Sanders, es.
<'-7 '*. <'73$#)*)'* ,-.')$/= 5 >"/6'9)$"* "& <'##39*$ "& !37);)"* (IhiIadeIhia:
Iorlress, 1977) and ,-.')$/= <9'+#)+3 '*. ?37)3& @A ?>: #" @@ >: (London:
SCM1IhiIadeIhia: Trinily Iress InlernalionaI, 1992). In a differenl bul reIaled
calegory vouId be lhe vork of }acob Neusner, for vhom '}udaism' in any kind
of normalive sense, or exressing a coherenl reIigious syslem, is hard lo discern
before lhe efforls of lhe rabbis lo creale il (Davies, Secl Iormalion, 142).
73
}osehus 5*#B 18, ,BCB 2, IhiIo D86"#2B 11, E"". <39$"* 75-91, >"*#3/6B F)&3,
HioIylus !3&B 9.13-25, IIiny G'#B D)$#B 5.17, 4.
74
See lhe lvo caulionary lrealmenls in 123 :'978 :*"+2 F)#39'#-93 (ed.
GabrieIe occaccini and }ohn }. CoIIins, }S}Su 121, Leiden: riII, 2OO7): }ames C.
VanderKam, Maing Second TemIe }udaism, 12O, IIorenlino Garca
Marlnez, ConcIusion: Maing lhe Threads, 32936.

64
seclarianism refIecl coroIIary cIaims lo aulhenlic and lrue knovIedge,
and in vhal vays is such knovIedge heId lo be secrel or esoleric`
Since lhe beginning of Qumran schoIarshi lhere has been a concern
lo exIain lhe nalure of lhe secl(s) associaled vilh lhe reservalion and
comosilion of lhe Qumran ScroIIs.
75
In recenl years lhe overaII iclure
has become more comIicaled, yel schoIars have conlinued lo use lhe
Ianguage of secl and seclarian lo describe lhe Qumran grou(s). In
generaI I agree vilh lhe medialing osilion of AIberl aumgarlen:
Ancienl }evish seclarianism as I undersland il did nol require lhe
exislence of a normalive orlhodoxy, from vhich a secl had sIil off, as a
rerequisile. AII il needed vas lhe choice made by seclarians lo decIare
var againsl significanl asecls of lhe reIigious vorId in vhich lhey
Iived.
76

75
See mosl recenlIy LyaI Regev, !"#$%&'%(')* '( ,-*&%(. / 0&1))20-3$-&%3
4"&)5"#$'6" (ReIigion and Sociely 45, erIin: de Gruyler, 2OO7), }ohn }. CoIIins,
Seclarian Consciousness in lhe Dead Sea ScroIIs, in 7"%6"(38 9%:3"$).
;($"&5&"$%$'1(< ;="($'$8 %(= 9&%='$'1( '( /(#'"($ >-=%')* (ed. L. LiDonnici and A.
Lieber, }S}Su 119, Leiden: riII, 2OO7), 17792, idem, 'Lnochic }udaism' and lhe
Secl of lhe Dead Sea ScroIIs, in 9?" @%&38 @(1#? A'$"&%$-&" (ed. GabrieIe
occaccini and }ohn }. CoIIins, }S}Su 121, Leiden: riII, 2OO7), 2833OO, GabrieIe
occaccini, Lnochians, Irban Lssenes, Qumraniles: Three SociaI Grous, ne
InleIIecluaI Movemenl, in 9?" @%&38 @(1#? A'$"&%$-&" (ed. GabrieIe occaccini and
}ohn }. CoIIins, }S}Su 121, Leiden: riII, 2OO7), 3O128, }ulla M. }okiranla,
'Seclarianism' of lhe Qumran 'Secl': SocioIogicaI Noles, B"6, 2O (2OO1): 2234O,
SchofieId, C&1* ,-*&%( $1 $?" D%?[%=, 2133. See aIso lhe imorlanl arlicIe by
CaroI Nevsom, 'SecluaIIy LxIicil' Lileralure from Qumran, in 9?" 7":&"E
F':3" %(= ;$) ;($"&5&"$"&) (ed. WiIIiam H. Iro, aruch HaIern and David NoeI
Ireedman, Winona Lake, Ind.: Lisenbrauns, 199O), 16787, Devorah Dimanl,
Qumran Seclarian Lileralure, in >"E')? G&'$'(H) 1I $?" !"#1(= 9"*53" 4"&'1=.
/51#&85?%< 4)"-="5'H&%5?%< ,-*&%( !"#$%&'%( G&'$'(H)< 4?'31< >1)"5?-) (ed. MichaeI
Slone, CRINT 2.2, IhiIadeIhia: Iorlress, 1984), 48355O, Armin Lange, Krilerien
essenischer Texle, in ,-*&%( J1($&16"&). F"'$&KH" L- ="( 9"M$I-(="( 61* 91$"(
N""& (ed. }org Irey and Harlmul Slegemann, vilh lhe coIIaboralion of MichaeI
ecker and AIexander Maurer, LinbIicke 6, Iaderborn: onifalius, 2OO3), 5969,
idem, Krilerien zur eslimmung 'essenischer Ver-fasserschafl' von
Qumranlexlen, in ,-*&%( J1($&16"&), 7185, idem, Dream Visions and
AocaIylic MiIieus, in @(1#? %(= ,-*&%( O&'H'(). P"E A'H?$ 1( % C1&H1$$"(
01(("#$'1( (ed. GabrieIe occaccini, Grand Raids, Mich.: Lerdmans, 2OO5), 27
34.
76
Ancienl }evish Seclarianism, >-=%')* 47 (1998): 388, comare
aumgarlen's He Knev lhal He Knev lhal He Knev lhal He Was an Lssene,
>>! 48 (1997): 5361.

65

Ierhas lhe mosl comrehensive recenl alleml lo exIain lhe
henomenon of Qumran seclarianism has been LyaI Regev's !"#$%&'%(')*
'( ,-*&%(. / 0&1))20-3$-&%3 4"&)5"#$'6".
77
In lhis vork, vhich is an
exlension and eIaboralion of some of his earIier sludies,
78
Regev lakes a
broad comaralive and socioIogicaI aroach lo eIucidaling lhe conlours
of Qumran seclarianism, and concIudes lhal such an aroach can heI
us idenlify lhe aroriale Ianguageor nomencIalurevilh vhich lo
characlerize lhe kind of seclarianism ve find in Qumran.
79
Draving on
lhe socioIogicaI modeIs of bolh ryan WiIson
8O
and Rodney Slark and
WiIIiam S. ainbridge,
81
Regev finds lhal lhe four main eIemenls of
Qumranic ideoIogy are inlroversion (searalion), revoIulion
(messianism and eschaloIogy), alonemenl, and divine reveIalion.
82
And

77
Regev, !"#$%&'%(')* '( ,-*&%(. WhiIe lhe broad comaralive dimension in
Regev's vork is olenliaIIy somevhal robIemalic, he allemls lo anliciale and
ansver ossibIe ob|eclions (he has seclions on The SociaI Sciences,
Ioslmodern Hislory |by vhich he may mean Hisloriograhyj, and The
Comaralive Melhod), lhough lhe crilicaI issue of comarabiIily and lhe vide
aIicalion of sociaI-scienlific melhodoIogy may remain a robIem for some
readers.
78
These incIude his Abominaled TemIe and a HoIy Communily: The
Iormalion of lhe Concels of Iurily and Imurily al Qumran, 7!7 1O (2OO3):
24378, The 8%9[%: and lhe Damascus Covenanl: Slruclure, rganizalion, and
ReIalionshi, ;"6, 21 (2OO3): 23362, Comaring Seclarian Iraclice and
rganizalion: The Qumran Secl in Lighl of lhe ReguIalions of lhe Shakers,
Hulleriles, Mennoniles and Amish, <-*"( 51 (2OO4): 14681.
79
Regev is sensilive lo lhe facl lhal Qumran is nol a monoIilhic
reresenlalion of lhe grou(s) associaled vilh lhe Qumran ScroIIs, lhough nol
everyone viII agree vilh lhe hisloricaI scenario he osils, he remains conslanlIy
allenlive lo lhe diachronic dimension of lhe ScroIIs and lo lhe facl lhal lhey
reresenl differenl momenls in lhe Iife of lhe Qumran grou. Regev underslands
lhis grou lo have had lvo ma|or hases and coroIIary lexluaI corora (in lhis
chronoIogicaI order): (1) lhe Yah[ad, reresenled by lhe 01**-('$= ;-3", lhe
5")9%&'* and olher lexls, and (2) lhe Damascus Covenanl, reresenled by lhe
7%*%)#-) 71#-*"($. He aIso discusses al Ienglh his assessmenl of re-seclarian
and reIaled lexls and grous (> ?(1#9, @-A'3""), B"*53" !#&133, 4QMMT) as veII as
lhe cIassicaI descrilions of lhe Lssenes, vhich grou he lakes lo be an
oulgrovlh of lhe Qumran movemenl.
8O
LseciaIIy B9" !1#'%3 7'*"()'1() 1C !"#$%&'%(')*, ;"3'D'1( '( !1#'131D'#%3
4"&)5"#$'6".
81
LseciaIIy B9" E-$-&" 1C ;"3'D'1(. !"#-3%&'F%$'1(G ;"6'6%3G %(: 0-3$ E1&*%$'1(
(erkeIey: Iniversily of CaIifornia Iress, 1985).
82
Regev, !"#$%&'%(')* '( ,-*&%(, 33.

66
as he slales, Like mosl ideoIogies, |lhese aseclsj refIecl an asiralion
for an ideaI reaIizalion of cognilive and moraI vaIues, conlained in lhe
sacred, lhrough lhe 'lolaI lransformalion' of sociely.
83

IoIIoving Slark and ainbridge, Regev discusses Qumran
seclarianism as being essenliaIIy in lension vilh lhe surrounding
sociaI environmenl. This lension has lhree markers: !"#!$%"&'( vilh
resecl lo sociely as a vhoIe (or cerlain segmenls of il), ')*!+!#&%" from
sociely and lhe crealion of a cIosed sociaI vorId, and an insislence uon
,&--)+)".) from olhers, a difference lhal is reinforced vilh considerabIe
efforl. WhiIe I cannol engage his comIex sludy in delaiI here (and vhiIe
I do nol embrace aII asecls of his use of lhe socioIogicaI modeIs or his
resuIling hisloricaI reconslruclion), his vork is heIfuI for lhe vay il
iIIuminales bolh lhe ideoIogicaI and sociaI conlexls of Qumran
seclarianism. LseciaIIy imorlanl is lhe imacl his sludy has uon lhe
vay ve mighl characlerize lhe funclions of secrecy, esolericism, and
aeaIs lo seciaI knovIedge (of mysleries) in Qumran lexls and
vilhin lhe seclarian miIieu.
Wilh resecl lo lhe firsl of lhe lhree markers of seclarianism and
sociaI lension, anlagonism is a consliluenl fealure of Qumran secl-
arianism and of aocaIylic movemenls in generaI. If a signalure
eIemenl of an aocaIylic vorIdviev is lhe molif of |udgmenl afler
dealh,
84
aocaIylic vievs of reaIily assume an essenliaI anlagonism
belveen lhe righleous and lhe vicked, lhe saved and lhe damned. The
consliluenls of lhese grous are defined in differenl vays deending
uon lhe lexl in queslion (e.g. /01&2))' comared lo lhe 3%((0"&#4 602)),
bul lhe basic allern remains lhe same in aocaIylic conslruclions of
reaIily.
85

Indeed lhis is vhal ve find in key Qumran seclarian lexls such as
lhe 7!(!'.0' 7%.0()"# and lhe 3%((0"&#4 602). Ior examIe, in lhe
7!(!'.0' 7%.0()"# lhose vho are nol arl of lhe in-grou are
characlerized as a congregalion of lrailors vho dearl from lhe vay
(CD 1:1213). This descrilion is arl of lhe oening seclion of lhe

83
Ibid., 33.
84
See }ohn }. CoIIins, AocaIylic LschaloIogy as lhe Transcendence of
Dealh, 389 36 (1974): 2142, idem, Resonse: The AocaIylic WorIdviev of
DanieI, in :"%.; !", 90(+!" <+&$&"'= >)? @&$;# %" ! A%+$%##)" 3%"").#&%" (ed.
GabrieIe occaccini, Grand Raids, Mich.: Lerdmans, 2OO5), 6O, idem, Genre,
IdeoIogy, and SociaI Movemenls in }evish AocaIylicism, 1517.
85
The hrase is George W. L. NickeIsburg's: The AocaIylic Conslruclion
of ReaIily in 1 Lnoch, in B4'#)+&)' !", 6)C)2!#&%"'= D*%.!24*#&. E#0,&)' '&".) #;)
F**'!2! 3%22%G0&0( (ed. }ohn }. CoIIins and }ames H. CharIesvorlh, }SISu 9,
SheffieId: SheffieId Academic Iress, 1991), 51-64.

67

!"#"$%&$ !(%&#)*+, lhe hisloricaI roIogue, in vhich lhe rise of lhe
Teacher of Righleousness is conlrasled vilh lhe Man of Mockery (!"#
%&'()) vho lurned aside from alhs of righleousness (CD 1:1516).
Throughoul lhis lexl lhere is a reoccualion vilh lhose vho have
devialed and lheir imending |udgmenl and deslruclion, aII of vhich is
Iinked in various vays lo cIaims lo lrue and faIse knovIedge.
86

Al a fev oinls lhe !"#"$%&$ !(%&#)*+ is exIicil aboul lhe
reIalionshi belveen knovIedge of hidden lhings (*&+*,-) and
redemlion, and aboul lhe aloning over of God's mysleries of
vonder (#(. "/+).
87
Those vho are oulside lhe vaII (CD 4:19) are
finaIIy eoIe vilhoul any insighl al aII ()-"0 1)0 %"#).
88
Correcl
knovIedgeIimiled, seciaI, esoleric knovIedgeis resumed a
necessary recursor lo eIeclion and, by exlension, lo saIvalion.
In lhe ,(##&*-+. /&0) ve find a simiIar allern of seclarian
boundary-formalion and idenlily-marking, one lhal accenluales lhe
lhemes of sociaI lension even more dramalicaIIy lhan lhe !"#"$%&$
!(%&#)*+ and aIso highIighls lhe molif of cosmic lension belveen lhe
heavenIy forces of good and eviI. The ,(##&*-+. /&0) reealedIy
orlrays lhe Yah[ad as arrayed againsl lhe Sons of Darkness (2!&3 "-0),
and lhose vho voIunleer lo |oin lhe eIecl grou are lo bring aII lheir
knovIedge, slrenglh, and veaIlh inlo lhe Yah[ad of God. They viII have
lheir knovIedge urified in lhe lrulh of God's slalules, and lhey viII
Iive in a covenanl of mercy, as a sociely of God lhal is lo be searale
from lhe vorks of eIiaI and from aII eviI (1QS 1:119).
In lhis lexl, vhich ilseIf has undergone severaI slages of lransmission
and redaclion refIecling differenl momenls in lhe Iife of lhe communily
lhal slands behind il, lhe Yah[ad is lhe Iocus of seciaI, esoleric, indeed
saIvific, knovIedge. As in lhe !"#"$%&$ !(%&#)*+ (and olher lexls), lhe
aeaI lo such knovIedge forms lhe basis for lhe seclarian seIf-
underslanding, and informs lhe deiclion of communaI hislory,
ralionaIe, and raclice. Lven lhe cenlraI riles of assage described in lhe
,(##&*-+. /&0)inilialion and covenanl renevaIresuose

86
Maxine Grossman has aIso discussed lhe vay ercelions of insider-
slalus are reinforced by lexluaI1scriluraI virluosily in her CuIlivaling
Idenlily: TexluaI Virluosily and 'Insider' Slalus, in !)1-*-*2 34)*+-+-)$5 6)7 8(&7
"*4 +9) :+9); -* +9) !)"4 <)" <%;(00$5 =;(%))4-*2$ (1 +9) >-1+9 ?))+-*2 (1 +9) 3:@< -*
A;(*-*2)* (ed. IIorenlino Garca Marlnez, STD} 7O, Leiden: riII, 2OO8), 111.
87
CD 3:1218.
88
CD 5:1617. Regev lransIales )-"0 as inleIIigence, vhich is aIso an al
vay lo undersland lhis assage (Regev, <)%+";-"*-$# -* @&#;"*, 35).

68
seclarian knovIedge as a fundamenlaI orienling and organizing
rinciIe. According lo 1QS 56 nev members are required lo undergo
eriods of examinalion and incubalion before being considered fuII
members of lhe Yah[ad. The |udgmenl rendered by lhe various
communily aulhorilies vas based on an assessmenl of lhe iniliale's
knovIedge and vhelher lhe Iol feII in his favor:
!"# %&!'(!)
If anyone of IsraeI voIunleers lo |oin vilh lhe CounciI of lhe Yah[ad, lhe
man aoinled as Ieader of lhe Many viII examine him vilh resecl lo
his underslanding (!"#$) and his vorks (!%$&'). If he has lhe olenliaI
for inslruclion, he is lo bring him inlo lhe covenanl, relurning lo lhe
lrulh and lurning avay from aII iniquily. . When he has assed a fuII
year in lhe midsl of lhe Yah[ad, lhe Many viII inquire regarding lhe
mallers erlaining lo his underslanding and his vorks of lorah (!%$&'
)*!+,). If lhe Iol faIIs lo him ("*!-) !" ./% 0.) according lo lhe oinion
of lhe riesls and lhe Many, he viII be broughl inlo lhe (secrel`) counciI
(1!2) of lhe Yah[ad.
If afler lhe second year of rovisionaI associalion lhe iniliale vas granled
fuII membershi in lhe Yah[ad, he vouId lhen be aIIoved lo share his
counseI and |udgmenl vilh lhe resl of lhe grou (1QS 6:2123). His
searalion from lhe broader sociely vouId lhen be made comIele.
The riluaIs of inilialion and covenanl renevaI vere aIso boundary-
forming exressions of lhe Yah[ad's alleml lo searale from vickedness
and from ils enemiesvhich, lo be sure, vere underslood lo be
manifeslalions of one and lhe same reaIily, i.e. lhe men vho vere under
lhe dominion of eIiaI. The duaIislic framevork of good vs. eviI (and ils
various ermulalions) is characlerislic of seclarian reIigiosily. Iurlher-
more, as a voIunlary seclarian communily, Qumran had lo deveIo
vays lo reconslrucl a erson's idenlily, lo searale lhem from lheir oId
idenlily vilhin lhe mainslream of sociely, and creale for lhem an idenlily
lhal silualed lhem vilhin lhe Qumran communily.
89
CIaims lo seciaI
knovIedge of hidden mallers and mysleries vere aIso a cruciaI arl of
lhe grou seIf-fashioning for vhich such riluaIs vere effeclive vehicIes.
9O

And in lhe vorIdviev of lhe Yah[ad lhese beneficenl mysleries vere
Iaced in slark conlrasl and oosilion lo lhe mysleries of eviI, lhereby

89
RusseII C. D. ArnoId, !"# %&'()* +&*# &, -(./012 (3 ."# +#*(1(&3 &, ."# 4/50)3
6&55/3(.2 (STD} 6O, Leiden: riII, 2OO6), 53 n. 7.
9O
See beIov, chalers 4 and 5, for a more delaiIed lrealmenl of lhese lexls
and issues.
!"#$!%&'&"() "!'$+%&+,&"() +,- %!.&/&#0" -&"'#0%"!"

12

345637789: ;<7= >?3 536@38A3B @=7C8@ >3978=9 D?8@? D;7 C866=63B 89 >?3
3;6>?<E 7=@8;< >3978=9 =F >?3 @=CCG98>EH
!"#
$
!&'&()&*
!"#$ !&'()*+ !, #-./ 0!12 )( #$3'* 4!$# !&- +'*#!1+ !$* I JK
!)/( +'#$3+ +,12- )*.$* +,12- J2
JK I LG> LE C3 E=G ?;A3 8<<GC893B >?3 F;@3 =F C;9E M8H3H >?3 :3936;<
C3CL367?85 =F >?3 N;?[;BO ;9B ?;A3 7>639:>?393B >?3C @=G9><377
>8C37H P=6 E=G ?;A3 :8A39 C3 G9B367>;9B89: 89Q=F >?3 CE7>36837
J2 =F E=G6 D=9B36) ;9B 89 >?3 @=G9@8< =F E=G6 D=9B36 E=G ?;A3
@=9F86C3B CE 7>;9B89:H
!"+ !,'!-)!&
+'1* I RS
5 *'6($* *'728// 9:8*;$* +/<8/ 912/ ';82 2(!2$ +'!8( RR
!;*# 2*,* 4!81+2* (!8#+2
);! +/'=7*8': *!21* *,2+'! 98*; !=*;$ 2$; !,12/ *2#*3 RJ
RS I N=G
RR ?;A3 C;B3 T3<8;< >= @=66G5>) ; ?=7>8<3 ;9:3<U?87 B=C898=9 87 89
B;6V9377 ;9B ?87 @=G973< 87 F=6 D8@V3B9377 ;9B :G8<>H +<< >?3 75868>7
RJ =F ?87 <=> ;63 ;9:3<7 =F B37>6G@>8=9H $?3E D;<V 89 >?3 <;D7 =F B;6V9377
;9B >=D;6B 8>W XB;6V9377Y 87 >?386 =9<E B37863H
!"+ !.'()!-
4(* *&!'*$12 '!#$ #/*8+ 4!).;+ 21 +,/8 79*#$: I K
2(!2$ '28//$ 7+,'2;& '!:#182 +,!).; +'2-+ *&!'*#*) 2*, 2
7*:&*;!)+ 1*2 *'/<8 !"# 2*,$*
I +,'!#$/ RS
K I XT<3773BY L3 E=G6 9;C3) /=B =F C36@837) >?3 =93 D?= :G;6B7 >?3
@=A39;9> =F =G6 F;>?367) ;9B D8>?
2 ;<< =G6 :3936;>8=97 E=G ?;A3 D=9B6=G7<E XL37>=D3BY E=G6 C36@837 >=
>?3 63C9X;9> =F E=G6 89?368>;9@3Y BG689: >?3 B=C898=9 =F T3<8;<H TG>
D8>? ;<< >?3 CE7>36837 =F ?87 39C8>E) >?3E X>?3 CE7>36837ZY ?;A3 9=>
735;6;>3B MG7O
RS F6=C E=G6 @=A39;9> I
+9 8C5=6>;9> ;753@> =F >?3 563739> 7>GBE 87 >?3 D;E 8> B6;D7 G5=9
C=63 :3936;< >639B7 89 >?3 7>GBE =F 63<8:8=9 >= ?3<5 >= 8<<GC89;>3 >?3
@=9>=G67 =F [GC6;9 37=>368@87C) ;9B >= B3F893 FG6>?36 >?3 9;>G63 =F >?3

7O
Qumran grou in lerms of ils boundary-making sociaI, reIigious, and
inleIIecluaI slances. ne arlicuIarIy slriking fealure of lhe Qumran
ScroIIs lhal has received bul scanl allenlion in schoIarshi is lhe resem-
bIance of lhe Yah[ad and ils inleIIecluaI and reIigious inleresls lo olher,
Ialer lrends in (Weslern) esolericism. Regev's vork, for examIe, lhough
oflen heIfuI in ils comaralive aroach lo Qumran seclarianism, does
nol sufficienlIy (or exIicilIy) reIale lhe seclarian oulIook lo ils
eislemoIogicaI grounding in esoleric knovIedge.
91
WhiIe his cross-
cuIluraI erseclive eIicils a more vivid iclure of Qumran sociaI
raclices and alliludes, il does nol engage lhe cIoseIy reIaled issue of
esolericism desile lhe cenlraIily of lhis vay of lhinking lo lhe seIf-
underslanding of lhe Qumran grou !" "$%&!'(!)".
DISCIRSL THLRY AND QIMRAN DISCIRSLS
In an exceIIenl recenl lrealmenl of Qumran seIf-idenlily, vhich aIso
deIves inlo lhe issues of Ianguage, knovIedge, discourses, and
seclarianism, CaroI Nevsom has offered a lheorelicaIIyand even
oelicaIIysohislicaled accounl of lhe symboIic vorId of Qumran and
lhe ideaIs il engendered vilhin lhe communily of lhe Yah[ad.
92
Nevsom
does nol, hovever, resenl her findings in lhe broader lerms of
esolericism (vhich, lo be fair, is nol lhe aim of her sludy), and does nol
dveII uon lhe imorlanl roIe of secrecy or lhe cIaim lo knovIedge of
mysleries in Qumran idenlily- and communily-formalion.
ne exlremeIy iIIuminaling and heIfuI asecl of Nevsom's sludy is
lhe vay she orienls her aroach lo lhe lexls in lerms of lhe discourses
of lhe Qumran communily.
93
The vord discourse ilseIf has become a
noloriousand oflen abused&$'*$ &$%+)(,-$ of osl-modernisl Iilerary,
sociaI, oIilicaI, and hiIosohicaI vork, and ils definilions and1or
funclions can vary considerabIy from one schooI (or discourse) lo lhe

91
Regev does discuss lhese mallers briefIy, see eseciaIIy ages 8193 and
35176.
92
CaroI Nevsom, .+$ /$01 !" /2*340(% /5!%$.
93
I have become somevhal seIf-conscious aboul my ovn use of lerms Iike
discourse, esolericism, and seclarianism by reading RusseII McCulcheon's
6!)-1!%&-'()7 8$0(7(4)9 .+$ :("%4-'"$ 4) /-( ;$)$'(" 8$0(7(4) !)< &+$ =40(&(%" 41
>4"&!07(! (xford: xford Iniversily Iress, 1997). Il is indeed lhe case lhal in
schoIarshi on reIigion, lhe sludy of discoursesvhelher ancienl or modernis
lied inlimaleIy lo lhe discourse of academic cuIlure, vhich ilseIf has IaleIy
insisled on lhe imorlance of arlicuIaling lhe shae, nalure and funclion of
various discourses (vilhoul, I mighl add, consciousIy and deIiberaleIy
allemling lo reify ils ovn discourses).

71

nexl.
94
Desile olenliaI ilfaIIs, severaI recenl sludies on earIy }evish
Iileralure have arorialed lhis framevork lo good effecl, using il lo
buiId heurislic modeIs for inlerreling lhe Qumran ScroIIs and lhe vorks
of IhiIo as veII as lhe more generaI Iilerary and cuIluraI lrends of
Second TemIe }udaism.
95
Regarding lhe ScroIIs, as Nevsom uls il,
because lhe Qumran communily refIecled seIf-consciousIy on lhe
nalure of ils Iife logelher and embodied lhose refIeclions in lexls, ve
knov a significanl amounl aboul lhal Iife and lhe vay in vhich il
formed a communily of discourse.
96

As lhe resenl anaIysis allemls lo shov, one may see in lhe
Qumran references lo myslery lhal lhis lerm vas embedded in lhree
dislinguishabIe discoursesnameIy lhe rohelic, lhe rieslIy, and lhe
saienliaIvhich vere incororaled inlo (or vhich formed lhe
discursive bases for) lhe sociaI, inleIIecluaI and reIigious Iife of lhe
Yah[ad. nce again, lo quole Nevsom:
In Second TemIe }udaism, of course, one can nole lhe sread of severaI
discourses lhal offer a erseclive from vhich olhers mighl be
diaIogicaIIy engaged. The Ianguage of lhe Deuleronomic movemenl
becomes broadIy infIuenliaI, as does saienliaI discourse. In a
somevhal differenl vay lhe highIy lechnicaI Ianguage of lhe rieslhood
aIso becomes a moraI Ianguage of exlended scoe. An aocaIylic vay
of laIking is encounlered in a vide variely of lexls. !"#$# &' (') *#+,-(
*,&-.,//0 $#1,*,)# &-$.'2*$#$3 '4 .'2*$#3 ,/)"'25" )"#-* &-$)-(.)-6#(#$$ -$ '4)#(
$244-.-#() )' ,//'7 '(# )' -&#()-40 )"#+. ul such queslions as vhelher
Qumran vas an aocaIylic communily or a rieslIy communily or a
saienliaI communily mighl be more fruilfuIIy addressed by examining
hov lhe various discourses are diaIogicaIIy reIaled in Qumran
Iileralure. These vouId nol be queslions aboul vhelher lhe members

94
See Nevsom, 8#/4 ,$ 80+9'/-. 81,.#, 121 for furlher discussion and
bibIiograhy.
95
Ior examIe Nevsom, !"# 8#/4 ,$ 80+9'/-. 81,.#, Hindy Na|man,
8#.'(&-(5 8-(,-: !"# ;#6#/'1+#() '4 <'$,-. ;-$.'2*$# -( 8#.'(& !#+1/# =2&,-$+
(}S}Su 77, Leiden: riII, 2OO3), see aIso lhe aroach of Maxine Grossman,
>#,&-(5 4'* ?-$)'*0 -( )"# ;,+,$.2$ ;'.2+#(): @ <#)"'&'/'5-.,/ 8)2&0 (STD} 45,
Leiden: riII, 2OO2), eadem, Irieslhood as Aulhorily: Inlerrelalive Comelilion
in Iirsl-Cenlury }udaism and Chrislianily, in !"# ;#,& 8#, 8.*'//$ ,$ A,.B5*'2(&
)' C'$)9-9/-.,/ =2&,-$+ ,(& D,*/0 E"*-$)-,(-)0: C,1#*$ 4*'+ ,( F()#*(,)-'(,/ E'(4#*#(.#
,) 8)G @(&*#7$ -( HIIJ (ed. }ames R. DaviIa, STD} 46, Leiden: riII, 2OO3), 11731,
eadem, Reading for Gender in lhe Damascus Documenl, ;8; 11 (2OO4): 212
39.
96
Nevsom, 8#/4 ,$ 80+9'/-. 81,.#3 1.
!"# %&'(!#)*#(+ ,- ./&)01

23
4565 7859:5;<5: =6>5:7: ?6 :@A5: ?6 :556: BC7 DC5:7>?E: @B?C7 785
65;@7>?E:8>= ?F <@6>?C: G>:HC6:><5 76@G>7>?E: 4>78>E 785 :=55H8
H?99CE>7I ?F .C96@EJ
K2

"565 * F?HC: ?E @ %G>:HC6:><5 CE>7+L?6 @ 65;@75G :57 ?F 7859L78@7 8@: 7?
G? 4>78 9@EI ?F 785 :@95 >::C5: 154:?9 G5@;: 4>78 :CH8 @:
ME?4;5GA5N !"#$%N >G5E7>7IN H?99CE>7IN @EG 4?6:8>=J !8>: G>:HC6:><5
CE>7 >: 785 H?EH5=7O:P ?F %9I:756I+ @EG 785 65;@75G 7?=>H: ?F :5H657:N
:5H65HIN 65<5;@7>?EN 5:?756>H ME?4;5GA5N @EG 9I:7>H>:9J
*E H?E<56:@7>?E 4>78 HC;7C6@; @EG ;>EAC>:7>H 785?6>:7: :CH8 @: 78?:5 >E
785 Q@M87>E H>6H;5N 154:?9 @;:? C:5: 785 7569 %>G5?;?A>H@; :>AEN+ 48>H8
>: @E?7856 @=7 4@I ?F G5:H6>B>EA 785 C:5 ?F %9I:756I+ 7569>E?;?AI >E 785
(H6?;;:J ,7856 5R@9=;5: ?F :CH8 :>AE: >EH;CG5 4?6G: ;>M5 %*:6@5;N+ %!"#$%N+
%H?<5E@E7N+ %6>A875?C:E5::N+ 4?6G: 78@7 H@E 7@M5 ?E G>FF565E7 @HH5E7:
485E C:5G BI G>FF565E7 H?99CE>7>5: ?F G>:H?C6:5 O154:?9 A><5: 785
5R@9=;5 ?F 785 C:5 ?F !"#$% >E &@HH@B5@E ;>756@7C65 <:J 785 .C96@E>H
%78?:5 48? G? !"#$%+ S!"#$! &'()T >E 75R7: ;>M5 U.="@B 2VUUW XVUPJ
0HH?6G>EA 7? :CH8 @ <>54 ?F 785 G>:HC6:><5 =?456 ?F >G5?;?A>H@; :>AE:N
=5?=;5 C:C@;;I C:5 4?6G: 78@7 8@<5 @;65@GI B55E H8@6A5G 4>78 95@E>EA
>E :?95 H?E75R7 ?6 @E?7856N @EG
785 H8@6@H756>:7>H ?F S:CH8T C:5G 4?6G: >: 78@7 785I B5@6 785 76@H5: ?F
785>6 =65<>?C: C:5 4>78>E 7859J Y !? C:5 @ 4?6GN BC7 5:=5H>@;;I @ 4?6G
78@7 >: =@67>HC;@6;I 45>A875G 4>78 =@:7 C:@A5N >: >9=;>H>7;I 7? 65:=?EG 7?
?7856 C7756@EH5: ?F 785 4?6GJ Y 0: @ H?99CE>7I F?695G >E :>AE>F>H@E7
95@:C65 BI @GC;7 H?E<567:N 785 .C96@E :5H7 4@: E?7 @ H;?:5G
H?99CE>7I ?F G>:H?C6:5N BC7 ?E5 78@7 8@G 7? 7@M5 @HH?CE7 ?F @ <@6>57I ?F
H?EH5=7C@; 8?6>Z?E: >E 5:7@B;>:8>EA >7: ?4E ;@EAC@A5J !85:5 @65 =65:5E7
>E SF?6 5R@9=;5N 785 &"''()*!+ -(./T >E 785 4@I >E 48>H8 65H5><5G
;@EAC@A5 >: >EH?6=?6@75GN 5EA@A5GN @EG 65@HH5E75GJ
KX

!8565 @65 5::5E7>@;;I 78655 ?<56;@==>EA 9?G@;>7>5: BI 48>H8L?6
H?E75R7: >E 48>H8L?E5 A@>E: @HH5:: 7? ?6 @==6585EG: %9I:756>5:+
@HH?6G>EA 7? 785 .C96@E ;>756@7C65N @EG 785:5 9@I B5 G5:>AE@75G 785
=6?=857>HN 785 :@=>5E7>@;N @EG 785 =6>5:7;IJ
KK
#@H8 ?F 785:5 9?G@;>7>5: >:
6??75G >E @ 9?65 ?6 ;5:: G>:7>EH7 :?H>@; :=8565 >E *:6@5;[: 8>:7?6IN @EG 78C:
5@H8 H@66>5: >7: ?4E G>:H?C6:5 ?6 :57 ?F G>:H?C6:5: @: @E >E856>7@EH5 ?F 785

K2
154:?9N 0/.1 $2 0+'3".*4 05$4/N KW 9I 59=8@:>:J
KX
*B>GJN UU\U3W &>M8@>; Q@M87>EN 6%/ 7*$."8*4 9'$8*)$!*") O76@E:J ]J #956:?E
@EG &J "?;DC>:7W <?;J UW 0C:7>EV /E><56:>7I ?F !5R@: ^65::N UKXUPN 32_\X_
KK
* :8@;; 8@<5 9CH8 9?65 7? :@I @B?C7 785:5 9?G@;>7>5: @EG 785>6 G>:H?C6:5:
>E H8@=756 _W 48@7 F?;;?4: 8565 >: @ =65;>9>E@6I ?C7;>E5J

73

lradilion lo vhich il is lied. The firsl of lhese, lhe rohelic, has lo do
vilh cIaims of reveIalory knovIedge of lhe divine viIIcIaims
hisloricaIIy lied lo secific figures endoved vilh a kind of charismalic
aulhorily. To be sure, lhe inslilulions and forms of rohelic
communicalion vouId evoIve during lhe Second TemIe eriod, yel
desile Ialer cIaims lhal rohecy ceased vilh, say, MaIachi, lhe
discourse of rohecy ilseIf did nol recede inlo hislory. As medialing
aclivily il became as much inlerrelive as rocIamalory, bul in any case
rohelic discourse vas exlended inlo nev reIigious, oIilicaI, and sociaI
silualions in Second TemIe }evish Iife.
Wilh resecl lo saienliaI discourse, one may aIso charl an evoIulion
during lhe Second TemIe eriod, vhen lhe earIier (lradilionaI`)
visdom of lhe IsraeIile sages undervenl a sociaI and eislemoIogicaI
lransformalion lhal incIuded a reassessmenl of lhe reIalionshi belveen
revard and unishmenl, lhe Iimils and sources of human knovIedge,
and lhe viabiIily of earIier Wisdom, eseciaIIy lhe ga belveen lhe
romise of reIiabiIily and acluaI human exerience.
1OO
Such a reassess-
menl Ied lo increased eschaloIogizing of visdom, and lhe bIending of
visdom conslrucls vilh nolions of rohelic reveIalion arlicialed in
lhe rise of aocaIylic modes of lhoughl and Iilerary exression. Such a
move reIocaled lhe focus of visdom discourse from lhe earlhIy reaIm of
human aclion and lhe Iavs of nalure lovard concern vilh and
secuIalion aboul lhe cosmic slruclures and lhe mylhic rinciIes of
reaIily. Iusing vilh ideas imorled from abyIonian, Iersian, and Greek
lradilions, lhese nev saienliaI ursuils vere aIso concerned vilh lhe
idenlificalion of corresondences belveen heavenIy and earlhIy reaIilies,
belveen lhe limeIess emyrean and lhe unfoIding human hisloricaI
drama. A coroIIary of lhis deveIomenl vas a fundamenlaI shifl in lhe
eislemoIogicaI basis for knovIedge, a reorienlalion lovard divine
reveIalion as aerhas as !"#cornerslone of Iegilimale visdom. Il is
nonelheIess ossibIe lo idenlify fealures of lhe saienliaI discourse
refIecled in lhe use of myslery Ianguage in lhe Qumran ScroIIs.
1O1

1OO
See recenlIy lhe exceIIenl sludy of SamueI Adams, $%&'() %+ ,-.+&%!%(+/
01! .+' 2(+&#34#+1# %+ 5#1(+' ,#)67# 8+&!-41!%(+& (}S}Su 125, Leiden: riII, 2OO8),
eseciaIIy lhe summary in ages 27377, aIso }ohn }. CoIIins, Wisdom
Reconsidered, in Lighl of lhe ScroIIs, 959 4 (1997): 26581.
1O1
CoIIins (Wisdom Reconsidered, 2697O) oinls oul, hovever, lhal lhe
more lradilionaI visdom vas aIso aIive and veII al Qumran, ciling 4Q413,
4Q42O21, and 4Q424 as examIes.

74
IinaIIy, lhe discourse surrounding lhe rieslIy lradilion, or
regarding lhe rieslhood ilseIf, is an imorlanl asecl of myslery
Ianguage. To be sure, defining lhe nalure and lhe Iimils of rieslIy
concerns is a comIex lask, and in any case if lhe Yah[ad vas a
communily of riesls lhen in lhal sense everylhing in lhe seclarian lexls
musl be considered rieslIy. Moreover, il vouId nol be rudenl lo
assume lhal lexls1conlexls lhal are IilurgicaI lherefore erlain
necessariIy lo a rieslIy discourse. Thus, in my discussion in chaler 5 I
Iimil my lrealmenl of rieslIy mysleries lo (1) assages lhal disIay
concern vilh issues of caIendar and cosmoIogy, cuIlic feslivaIs, riluaI
imurily, or alonemenl for iniquily, and (2) lhe use of myslery Ianguage
in comosilions lhal olhervise shov a keen inleresl in riesls or lhe
rieslhood.
y lhe lime of lhe mid- lo Iale-Second TemIe eriod ve vilness a
high degree of boundary-crossing among lhese cenlers of inleIIecluaI
and reIigious aulhorily and lhe Iilerary genres vilh vhich lhey vere
oflen associaled.
1O2
Al issue, al Ieasl in arl, vas an alleml lo vork oul
lhe roer basis of reIigious and oIilicaI aulhorily in lhe osl-exiIic
communilies of }udea and lhe Diasora, a rocess lhal vas ilseIf bound
u vilh rofound aorias aboul lhe nalure of lhe conlinualion of God's
covenanl, lhe definilion of vhal (or vho) consliluled IsraeI, lhe slalus
and deIimilalion of !"#$%, and lhe ossibiIily for conlinued reveIalion in
lhe osl-exiIic era.
AII lhis, of course, is nol lo menlion lhe difficuIlies broughl on by lhe
exlreme vicissiludes of lhe }evish oIily vilhin lhe Iarger framevork of

1O2
In 196O R. . Y. Scoll observed in his SL IresidenliaI address: In any
case lhere is evidence for a cerlain mingIing of lhe funclions of rohel, riesl,
and sage, and of a common eIemenl in lheir leachings. This is so in sile of lhe
facl lhal lhe cIassicaI rohels aear fundamenlaIIy crilicaI of bolh riesls and
vise men, lhal lhe riesls vere unhay aboul lhe inlrusion of rohels Iike
Amos and }eremiah, and lhal lhe viseal Ieasl as lhey are reresenled in lhe
books of Iroverbs, }ob, and QoheIelsland aIoof from bolh. Irohels as veII as
riesls gave !"#$%, and lhey deIivered many of lheir ubIic oracIes in lhe cuIl.
SamueI and LIi|ah offered sacrifice. }eremiah (ossibIy) and LzekieI (cerlainIy)
vere riesls. Haggai and MaIachi concerned lhemseIves vilh lhe roer
oeralion of lhe lemIe cuIl. . Isaiah and }eremiah scorn lhe vise men of lheir
lime, yel lhey lhemseIves adol some of lhe Ianguage, forms, and ideas of lhe
visdom leachers. . Scribes vere undoubledIy allached lo lhe lemIe. . Yel for
aII lheir inleraclion, lhe &$'( !" !%* +,"&-*./* "0 1". reresenled by rohel,
riesl, and sage remain dislincl. Lach aears lo cIaim riorily, and lhey are heId
logelher in crealive lension (Irieslhood, Irohecy, Wisdom, and lhe
KnovIedge of God, 234 8O |1961j: 34).
!"#$!%&'&"() "!'$+%&+,&"() +,- %!.&/&#0" -&"'#0%"!"

12

34567 897:;;<68 =>4?; 9@6 A678B=?8) "6<6:CBD8) A94<6>B68) =?D
%4>=?8EB? 49@67 547D8) 9@6 !"#$%&$'(') 4F G65B8@ <BF6 B? 9@6 A678B=?)
H6<<6?B89BC) =?D 6=7=? 367B4D8J ,49 8:737B8B?;<I) = C4?C4>B9=?9
897:;;<6 F47 76<B;B4:8 =:9@47B9IE=?D =<< B98 C474<<=7I 34<B9BC=<) 84CB=<) =?D
FBD:CB=7I 6?9=?;<6>6?98EK6C=>6 3=79 4F 9@6 76=<B9I 4F "6C4?D $6>3<6
G65B8@ <BF6) =8 L=7B4:8 ;74:38 84:;@9 94 =<B;? 9@6>86<L68 =CC47DB?; 94
9@6B7 45? BD6?9B9B68 =?D ;4=<8J &F 9@6 97:B8> 9@=9 MN?45<6D;6 B8 34567O
@4<D8 =?I 5=967) 4?6 5=I 94 97=C6 4:9 9@6 <B?68 4F 9@B8 3BC9:76 B8 94
B?L689B;=96 9@6 :86 4F N6I =336=<8 94 =:9@47B9IE47) B? 49@67 547D8) 9@6
DB8C:78BL6 C<=B>8 94 =:9@47B9=9BL6 N?45<6D;6 9@=9 =76 C4DBFB6D B? <B967=7I
=?D D4C:>6?9=7I 96P98J
$4 769:7? 94 ,6584>Q8 ?49B4? 4F DB=<4;BC=<<IR76<=96D DB8C4:7868 B?
9@6 S:>7=? <B967=9:76) 9@B8 B8 =? 6P976>64?; 9@6 76C4L676D >=?:8C7B398J TB9@ 8:C@ = >4D6< F47 :?D6789=?DB?;
9@6 C4?96?98 4F 9@6 "C74<<8) B9 K6C4>68 :??6C688=7I 94 K6 K4:?D KI 9@6
7B;BD F7=>6547N8 9@=9 @=L6 C:894>=7B6 B?94 3<=I 5@6? 4?6 <=K6<8
9@6 S:>7=? ;74:3 94 K6 =? M=34C=<I39BC C4>>:?B9IO 47 = M37B689>:?B9I)O 47 49@67 D68B;?=9B4?8 <BN6 9@686J &9 =<84 C=? @6<3 94 6P3<=B?
9@6 S:>7=? <BK7=7I =8 = 76F<6C9B4? 4F L=7B4:8 4L67<=33B?; DB8C4:7868)
4?68 9@=9 5676 6?C4D6D B? 96P98 9@=9 7637686?9 L=7B4:8 76<B;B4:8
86?8BKB<B9B68 I69 =<84 @=L6 :?BFIB?; F6=9:768J &? 47D67 94 :?D6789=?D 9@6
DI?=>BC :86 4F >I8967I <=?;:=;6 B? 9@6 S:>7=? "C74<<8 56 >:89
B?L689B;=96 9@6 5=I8 B? 5@BC@ B9 B8 C=77B6D =<4?; B? 9@6 DB8C4:7868 9@=9
>=N6 :3 9@6 MC4>>:?B9I 4F DB8C4:786O 4F 9@6 S:>7=? ;74:3J
+8 ,6584> 6<:CBD=968 B? @67 45? 5=I) 9@686 DB8C4:7868 =<< C=89
B88:68 4F N?45<6D;6 B? = C6?97=< 74<6U N?45<6D;6 5=8) =F967 =<<) 9@6 894CNR
B?R97=D6 B? 9@6 C4>369B9BL6 B?96<<6C9:=< =?D 76<B;B4:8 >=7N693<=C6 4F
"6C4?D $6>3<6 G65B8@ <6=D678@B3J T@=9 4?6 C4:<D C<=B> 94 N?45) =?D
@45 4?6 C4:<D C<=B> 94 N?45 B9) 54:<D 8=I 84>69@B?; B>3479=?9 =K4:9
9@=9 36784?Q8 3<=C6 B? 9@6 84CB69IJ
VWX
&? 9@6 C=86 4F 9@6 Y=@[=D) 9@6
=CZ:B8B9B4? =?D 8=F6;:=7DB?; 4F N?45<6D;6 5=8 367@=38 9@6 >489 8=<B6?9
7=9B4?=<6 =?D ;:BDB?; 37B?CB3<6 F47 9@6 <BF6 4F 9@6 C4>>:?B9IJ !L6?
C6?97=< C4?C67?8 <BN6 374367 4K867L=?C6 4F (&!#* 47 37B6898 4F 9@6 97:6 =?D :?BZ:6 N?45<6D;6 4F 9@6 ;74:3J

VWX
+8 ,6584> 7B;@968 5B9@
M8C7BK=< 6P3679B86JO H676 8@6 CB968 V (=CC=K668) B? 5@BC@ 9@6 9@6>6 4F N?45<6D;6
B8 ?6=7<I =K86?9 =<94;69@67) =?D B? 5@BC@ M[6=< F47 (&!#*O D468 ?49 B?L4<L6 8C7BK=<
B?967L6?9B4? \+"$, #. +/01&$'2 +%#2") 2]^_W`J

76
f course, lhe rohelic, saienliaI, and rieslIy discourses are
lhemseIves bound ueach in lheir ovn vayvilh lhal olher emerging
aulhorilalive enlily: scrilure. TexluaIIy scrilure vas nol yel a fixed
quanlily, bul ralher il vas refIexiveIy shaing and being shaed by lhese
various lradilions of reIigious aulhorily during lhe course of lhe Second
TemIe eriod. AddilionaIIy lhe reIaled issue of scribaIism, lhal is, lhe
roIes, sociaI Iocalions, raclices, and seIf-underslanding of scribes, is aIso
an imorlanl asecl of each of lhese modes of reIigious aulhorily. Some
scribes vere more lhan coyisls or vorkaday lradenls of scriluraI
lradilions: lhere vas in aII IikeIihood a kind of rieslIy-scribaI
lradilionaIong a conlinuum lhal vouId incIude lhe Yah[adlhal
invoIved knoving (or al Ieasl cIaiming lo knov) lhe delaiIs of
aslronomicaI Iore, medicine, eschaloIogy, and olher fieIds of knovIedge.
The characlerislics of lorah (ils immulabiIily, ils numeroIogicaI
symmelries, ils foundalions in cosmic reaIia and rimordiaI evenls, ils
uniling of heaven and earlh) can onIy be adequaleIy comrehended by
lhose vho undersland lhe mysleries of cosmic slruclures and of hislory.
Thus lhe seech of lhose vho laIk aboul lorah vilhoul such
comrehensive inleIIecluaI conlexls is IikeIy lo be defeclive.
1O4

As Nevsom argues, knoving hov lo undersland scrilure invoIved
knoving Iols of olher lhings, loo. In a seclion vilh lhe lilIe Qumran:
Hov KnovIedge of Torah Requires KnovIedge of lher Things,
Nevsom caIIs allenlion lo bolh lhe diversily of maleriaIs and lyes of
scribaI aclivily al Qumran, as veII as lhe curious facl lhal lhere is aImosl
no scribaI seIf-consciousness refIecled in lhe Qumran seclarian
comosilions.
1O5
WhiIe she does nol reaIIy eIucidale lhe conlours of vhal
lhis olher knovIedge mighl comrise (aarl from knovIedge of human
nalure and of hislory), she discusses lhe severaI slalemenls aboul
reveaIed and hidden mallers of "#$%&, and righlIy noles lhal al
Qumran no Ionger is lorah bolh a common ossession and a seciaI
ossession. True lorah can be knovn #'() in lhe secl.
1O6

1O4
Ibid., 5455. Here Nevsom is discussing *+,-(../, bul, as she slales, lhe
rieslIy scribaIism of }ubiIees vilh ils aocaIylic overlones is very cIose lo lhal
of lhe Qumran communily.
1O5
Nevsom, 0.(1 %/ 0)2,#(-3 04%3., 6873, Chrisline Schams, *.5-/& 03$-,./ -'
"&. 0.3#'6 7.24(. 8.$-#6 (}STSu 291, SheffieId: SheffieId Academic Iress, 1998),
251, 2576O. f course, lhis may suggesl lhal such seIf-conscious idenlificalions
vere nol feIl lo be necessary, bul ralher lhe scribaI seIf-avareness vas laken for
granled in lhe seclarian vrilings.
1O6
Nevsom, 0.(1 %/ 0)2,#(-3 04%3., 71.

77

ne of lhe rinciIe fealures of seclarianism of any slrie is lhe cIaim
lo ossess (or al Ieasl lo have access lo) seciaI knovIedge avaiIabIe
soIeIy lo a highIy defined and reslriclive grou, oflen in lhe form of a
reIigious convenlicIe (see discussion of seclarianism and esolericism
above). Such a fealure oflen arises among grous lhal have become
isoIaled or marginaIized from cenlers of reaI oIilicaI and sociaI over,
lheir seciaI knovIedge is inherenlIy over-againsl comeling or
revaiIing conslruclions of reaIily. In lhis sense, on lhe one hand
knovIedge is !"# over, bul oflen signaIs lhe Iack of reaI over and lhe
coroIIary desire for ils ossession.
n lhe olher hand, lhe reslricled knovIedge can Iend lo lhe seclarian
grou a differenl sorl of over, lhe ideoIogicaI and moraI uer hand of
lhose vho exhibil (oflen by lheir ovn slandards) lhe mosl slringenl and
ure form of reIigious raclice and Ianguagevhal Nevsom and olhers
have caIIed symboIic over.
1O7
Iurlhermore, in lhe case of lhe grou
resonsibIe for lhe aulhorshi and reservalion of lhe Qumran ScroIIs, il
is ossibIe (if nol highIy IikeIy) lhal lheir removaI from lhe cenler in
}erusaIem vas seIfimosedil vas a relreal lo lhe viIderness as a
resonse lo lhe erceived imurily in lhe lemIe and lhe execled end
of days.
1O8

1O7
Ibid., 23. Here symboIic over is defined as lhe sociaI over lhal comes
from lhe abiIily lo define lhe meaning of common cuIluraI symboIs, i.e. #"$%& or
covenanl or rieslhood. Nevsom aIso quoles lhe vork of Iierre ourdieu,
'%!()%(* %!, -./0"123 4"5*$ (lrans. Gino Raymond and M. Adamson,
Cambridge, Mass.: Harvard Iniversily Iress, 1995): symboIic over is a over
of consliluling lhe given lhrough ullerances, of making eoIe see and beIieve,
of confirming and lransforming lhe vision of lhe vorId and, lhereby, aclion on
lhe vorId and lhus lhe vorId ilseIf, an aImosl magicaI over vhich enabIes one
lo oblain lhe equivaIenl of vhal is oblained lhrough force (vhelher hysicaI or
economic), by virlue of lhe secific effecl of mobiIizalion (17O).
1O8
Ior a cIear reviev of lhe robIems invoIved in lhis queslion see
VanderKam and IIinl, 6*%!2!( "7 #&* 8*%, -*% -3$"119, 27592. Ior a discussion of
a arlicuIar asecl of Qumran rieslIy seclarianismlhal of lhe urily of lhe
&[)112!see Meir ar-IIan, Reasons for Seclarianism According lo lhe Tannaim
and }osehus' AIIegalion of lhe Imurily of lhe iI for lhe Lssenes, in :&* 8*%,
-*% -3$"119 ;27#. <*%$9 =7#*$ :&*2$ 8293">*$.? @ABCDAC (ed. Lavrence Schiffman,
LmanueI Tov, and }ames C. VanderKam, }erusaIem: IsraeI LxIoralion Sociely in
Cooeralion vilh The Shrine of lhe ook, IsraeI Museum, 2OOO), 58799. n lhe
relreal lo lhe viIderness, see eseciaIIy Shemaryahu TaImon, The 'Deserl Molif'
in lhe ibIe and in Qumran Lileralure, in E20123%1 6"#279? F$2(2!9? %!,
:$%!97"$/%#2"!9 (ed. A. AIlmann, Cambridge, Mass.: Harvard Iniversily Iress,

78
Whalever lhe exacl reasons for searalion in lhe case of lhe Yah[ad,
Nevsom is aIso correcl lo oinl oul lhal as an oulsider discourse, lhe
aocaIylicism of Qumran is a Ianguage of lhose vho eIecl a slance of
marginaIily and seek lo use lhal marginaI slalus lo find a Iace in lhe
cuIluraI conversalion.
1O9
ne lexl lhal demonslrales lhis ralher veII is
lhe so-caIIed !"#"$%&' )*++*, (4QMMT or -&./["+ -"("* %"012,"%), in
vhich lhe aulhor, ossibIy an earIy Ieader of lhe Yah[ad (or of a arenl
grou), issues a series of suggesled correclions lo lhe raclices lhen
engaged in lhe }erusaIem lemIe and aarenlIy condoned by lhe
Ieller's reciienl(s).
11O
In lhal lexl, il is from lhe Iace of marginaIily

1966), 3163, }ames C. VanderKam, The }udean Deserl and lhe Communily of
lhe Dead Sea ScroIIs, in 34+&$*/ 567*4+68 647 9,:%*/ ;%,&/+*4+68< 9*/+/'%,&=+ =:,
!",+86+ >+*?*8"44 @68 ABC D*E6,+/+"? (ed. . KoIImann, W. ReinboId, and A.
SleudeI, erIin: WaIler de Gruyler, 1999), 15971, AIison SchofieId, The
WiIderness Molif in lhe Dead Sea ScroIIs, in 1%*8*/ &4 F&E#&'"# G",,"+&H*< I/,"*# &4
+%* J&#7*,4*// (ed. K. IomykaIa, Leiden: riII, 2OO8), 3753. Among Qumran lexls
see 1QS 8:1214, 9:1821, 1QM 1:23.
1O9
Nevsom, >*#= "/ >K8E2#&' >L"'*, 48, see aIso Roberl R. WiIson, Irom
Irohecy lo AocaIylic: RefIeclions on lhe Shae of IsraeIile ReIigion, >*8*&"
21 (1981): 7995 (es. 8485).
11O
See mosl recenlIy Hanne von Weissenberg, MN--1< O**H"#6"+&4? +%* 1*P+Q
+%* 964'+&24Q "47 +%* -*"4&4? 2= +%* RL&#2?6* (STD} 82, Leiden: riII, 2OO8),
eseciaIIy lhe discussion in lhe Inlroduclion, aIso LIisha Qimron and }ohn
SlrugneII, An InubIished HaIakhic Leller from Qumran, in F&E#&'"#
3,'%"*2#2?K 127"K (}erusaIem: IsraeI LxIoralion Sociely, 1985), 4OO4O7,
Lavrence Schiffman, The Nev HaIakhic Leller (4QMMT) and lhe rigins of lhe
Qumran Secl, F3 53 (199O): 6473. Von Weissenberg alIy vriles lhal in lhe
eiIogue of 4QMMT, lhe reader is addressed in lhe 2nd erson singuIar and
IuraI. Il has been roosed lhal lhe 2nd erson singuIar references and lhe
kings menlioned in lhe eiIogue suggesl lhal lhe lexl vas a Ieller and lhe
addressee vas a oIilicaI and reIigious Ieader, ossibIy even one of lhe
Hasmonean kings or high riesls. Hovever, lhe comarison vilh Semilic
eisloIary lexls shoved lhal 4QMMT Iacks lhe formaI fealures lyicaI of a
ersonaI Ieller, such as a L,"*/',&L+&2 and an eisloIary concIusion. The lexl ilseIf
gives no exIicil idenlificalion of eilher lhe aulhor or lhe addressee, and il is
imorlanl lo remember lhal lhe lilIe 'HaIakhic Leller' vas given lo 4QMMT by
ils modern readers. . Lven lhough lhe use of direcl seech discourse is
suggeslive of lhe eisloIary genre, il is nol excIusive lo lhis genre and cannol
lherefore be used as a soIe crilerion for genre idenlificalion. Ralher lhan being a
rivale Ieller, 4QMMT vas a lexl lhal vas meanl lo be circuIaled and sludied by
a vider, more generaI audience. olh lhe members of lhe communily resonsibIe
for lhe coying of 4QMMT, and ersons oulside lhis communily, for inslance lhe
riesls of }erusaIem, couId have been addressed by lhis lexl. I vouId Iike lo
!"#$!%&'&"() "!'$+%&+,&"() +,- %!.&/&#0" -&"'#0%"!"

12

3453 346 573489:;< 6=4893; 4>; :346>9< 57?>6@A6 38 B96CD6A3 8@ 5DD 346;6
E34>@F;G 5@? ;66H C98I 4>I 3453 46 I>F43 ;7JJ893 K879 A87@;6D 5@? H66J
C59 C98I K87 346 6L>D JD5@; 5@? A87@;6D 8C M6D>5D) ;8 3453 53 346 6@? 8C
3>I6 :!"# !%&'()< K87 I>F43 96N8>A6 >@ C>@?>@F 3453 ;8I6 8C 879 O89?;
O696 3976P :QRS2T UQVU1 >> QVW<X Y98I 346 J69>J469K) 89 J6945J; Z6A57;6
8C >3; J69>J4695D ;3537;) 346 D63369 J96;7I6; 346 573489>3K 38 >@;397A3 >3;
96A>J>6@3) 5@ 573489>3K 3453 I7;3 @83 ?69>L6 C98I >II6?>536 5;;8A>53>8@
O>34 346 F8>@F;[8@ >@ 346 36IJD6X
"0((+%\ +,- '#,'.0"&#,
&@ 34>; A45J369 & 45L6 J98L>?6? 346 A8@A6J375D C95I6O89H C89 346
A45J369; 3453 C8DD8OX B!;8369>A>;IP >; 5 7;6C7D 4679>;3>A A536F89K @83 8@DK
C89 Z985? J46@8I6@8D8F>A5D A8IJ59>;8@ 8C ;8A>5DDK 5@5D8F87; I8L6[
I6@3;) Z73 5D;8 Z6A57;6 >3 A5@ 46DJ 38 A9K;35DD>]6 I5@K 8C 346 ;5D>6@3
C653796; 8C 346 \54[5?^; >@3696;3;) J95A3>A6;) 5@? Z87@?59K[I59H>@F
946389>A5D 6=J96;;>8@;X %6D536? 38 34>;) & 45L6 Z9>6CDK ?>;A7;;6? 346 >;;76
8C B;6A359>5@>;IP 5; >3 J6935>@; 38 "6A8@? $6IJD6 _7?5>;I 5@? 38
R7I95@ >@ J593>A7D59X Y>@5DDK) & 8CC696? 5@ 5AA87@3 8C '598D ,6O;8I^;
O89H 8@ R7I95@ ?>;A879;6 5@? 59F76? 3453 469 A4595A369>]53>8@ 8C 346
\54[5?^; BF987J ;6DC[C5;4>8@>@FP >; 5 46DJC7D O5K 38 C95I6 346 J96;6@3
>@L6;3>F53>8@ 8C BIK;369KP >@ 346 "A98DD;X
$4>; 8L695DD A8@A6J375D C95I6O89H`7@O>6D?K 5; >3 I5K Z6 53
3>I6;`?95O; 8@ 34966 >@369D5A>@F O5K; 8C ;J65H>@F 5Z873 346
>?68D8F>A5D D5@F75F6 8C 346 \54[5?X $8 Z6 ;796) 346 C89I53>8@ 8C 34>;
F987J O5; J96A6?6? ZK 83469 ;8A>5D) >@36DD6A375D) 5@? 96D>F>87; 396@?; >@
"6A8@? $6IJD6 _6O>;4 ;8A>63K) 5@? 346 \54[5? 5@? >3; 96D536? F987J;
>@469>36? 5 Z985? 5995K 8C 36=3; 5@? 395?>3>8@; 3453 >3 :346K< ;45J6? >@ >3;
:346>9< 8O@ >IJ8935@3 O5K;X &3 >; 38 ;8I6 8C 34>; J96A6?>@F I5369>5D 3453
O6 379@ >@ 346 @6=3 A45J369X

345@H -9X L8@ a6>;;6@Z69F C89 I5H>@F J593; 8C 346 I5@7;A9>J3 8C 469 Z88H
5L5>D5ZD6 38 I6 Z6C896 J7ZD>A53>8@X

-81-

CHAITLR THRLL

SLCRLTS, MYSTLRILS, AND THL DLVLLIMLNT I
AICALYITIC THIGHT

To ma an aocaIylic vorId is lo ma a cognilive
vorId.
Leonard L. Thomson

In lhis chaler I discuss a diverse, lhough by no means comrehensive,
samIe of ancienl IsraeIile, ancienl Near Laslern, and earIy }evish
(Second TemIe) lexls and lradilions lhal bear imorlance for
underslanding lhe broad cuIluraI and reIigious conlexl of myslery
Ianguage in lhe Qumran ScroIIs.
1
I shouId be cIear lhal I am nol
suggesling a arlicuIar Iine of geneaIogicaI deveIomenl, bul ralher lhal
lhere are imorlanl anaIogs in earIier lexls and sociaI conlexls, and lhese
can heI us lo undersland vhal ve encounler in lhe Qumran ScroIIs.
2

The eigrah is dravn from Leonard L. Thomson, Maing an
AocaIylic WorId, in !"#$%& ()"#%* "+& ($,-"+% !."#%*/ 0**"1* 2+ 34% 5%,6$".42#*
,- 78&"2*9: ;4$2*32"+231: "+& <*)"9 (ed. }amie Scoll and IauI Simson-HousIey, CSR
3O, Nev York: Greenvood Iress, 1991), 125.
1
I have Iimiled my lrealmenl beIov lo lexls I lhink are heIfuI for
iIIuminaling lhe Qumran maleriaI in arlicuIar. I have nol endeavored lo
rovide an exhauslive anaIysis of lexls from lhe Hebrev ibIe, lhe ancienl Near
Lasl, or earIy }evish aocaIylic Iileralure, bul ralher lo rovide a skelch of lhe
broader discursive conlexls regarding mysleries and secrels in earIy }udaism.
Ior a broad lrealmenl of secrecy in lhe ancienl Near Lasl and in lhe Hebrev
ibIe see Lenzi, !%#$%#1 "+& 34% 5,&*.
2
Maureen Ioom (7%=2*4 >1*32#2*9 "+& >"62#/ ?+ ?+34$,.,),62#") (%$*.%#32@%
|London: RoulIedge, 2OO7j, 17) vriles aboul ancienl Mesoolamia as a
valershed cuIlure lhal can serve as lhe broad backdro for underslanding
deveIomenls in ancienl IsraeIile and earIy }evish reIigion. This is eseciaIIy lrue

82
THL DIVINL CINCIL AND THL ILICAL SOD
SchoIars have Iong discussed lhe resence and meaning of ancienl Near
Laslern lradilions aboul lhe divine counciI (or divine assembIy),
eseciaIIy as lhey reIale lo bibIicaI lradilions regarding lhe !"# sc!, lhe
heavenIy assembIy lo vhich lhe Hebrev rohel gains seciaI access for
lhe urose of deIivering a divine message lo a human communily.
3
The
modern sludy of lhe divine assembIy molif in ancienl Near Laslern
Iileralure (eseciaIIy as il reIales lo lhe Hebrev ibIe) vas inilialed in lhe
middIe of lhe lvenlielh cenlury by H. WheeIer Robinson in his essay
The CounciI of Yahveh. Since Robinson's ubIicalion schoIars have
conlinued lo debale lhe nalure of lhe corresondences in Hebrev,
Sumerian, Akkadian, and Igarilic lexls lhal deaI vilh lhis molif.
4

AIlhough an exhauslive resenlalion of lhese lradilions cannol be

in lhe areas of visdom and divinalion, or in olher vords, in lhe reaIm of
reIigious knovIedge and lhe forms and sociaI conlexls in vhich il oeraled.
3
Theodore L. MuIIen, Asscm||q cj inc Gc!s. 1nc Ditinc Ccunci| in Ccnccniic
cn! |cr|q Hc|rcu Iiicrciurc (HSM 24, Chico, CaIif.: SchoIars Iress, 198O), H.
WheeIer Robinson, The CounciI of Yahveh, j1S 45 (1944): 15157, Irank Moore
Cross, }r., The CounciI of Yahveh in Second Isaiah, jN|S 12 (1953): 27477, G.
Cooke, The Sons of (lhe) God(s), ZAW 76 (1964): 2247, L. C. Kingsbury,
Irohels and lhe CounciI of Yahveh, jBI 83 (1964): 27986, R. N. Whybray,
1nc Hcctcn|q Ccunsc||cr in |scicn x| 1314. A Siu!q cj inc Scurccs cj inc 1ncc|cgq cj
Dcuicrc-|scicn (Cambridge: Cambridge Iniversily Iress, 1971), Richard }.
CIifford, 1nc Ccsmic Mcunicin in Ccnccn cn! inc O|! 1csicmcni (Cambridge, Mass.:
Harvard Iniversily Iress, 1972), Ialrick D. MiIIer, CosmoIogy and WorId rder
in lhe Id Teslamenl: The Divine CounciI As Cosmic-IoIilicaI SymboI, HB1 9
(1987): 5378, Roberl Gordon, Irom Mari lo Moses: Irohecy al Mari and in
Ancienl IsraeI, in Oj Prcpncis Visicns cn! inc Wis!cm cj Scgcs. |sscqs in Hcncur cj
R. Ncrmcn Wnq|rcq cn His Sctcniicin Birin!cq (ed. Healher McKay and David
CIines, }STSu 162, SheffieId: }ST Iress, 1993), 6379, Heinz-Dieler Neef,
Gciics nimm|iscncr 1nrcnci. Hinicrgrun! un! Bc!cuiung tcn s5! jHWH im A|icn
1csicmcni (Slullgarl: CaIver, 1994), Marlli Nissinen, Irohels and lhe Divine
CounciI, in Kcin Icn! jur sicn c||cin. Siu!icn zum Ku|iur|cnic|i in Kcnccn,
|srcc|/Pc|csiinc un! ||irn4ri jur Mcnjrc! Wcippcri zum 65. Gc|urisicg (ed. IIrich
Hubner and Lrnsl AxeI Knauf, 186, Ireiburg: IniversillsverIag1
Gollingen: Vandenhoeck & Rurechl, 2OO2), 419, Lenzi, Sccrccq cn! inc Gc!s,
22171. There are olher vords lhal are used lo refer lo lhe heavenIy galhering:
$%& (Is 89:6), %!' (82:1), !'"( (Isa 14:13), lhough lhese do nol usuaIIy carry lhe
addilionaI connolalion of secrel.
4
See lhe discussion in Lenzi, Sccrccq cn! inc Gc!s, 22171, cf. Neef, Gciics
nimm|iscncr 1nrcnci, for comrehensive discussion of lhe vord !"# and ils ancienl
Near Laslern cognales, as veII as in Ialer lexls and lransIalions.
SLCRLTS, MYSTLRILS, AND AICALYITIC THIGHT

83

offered here, severaI examIes from lhe Hebrev ibIe viII suffice lo
demonslrale lhe anliquily of lhis lheme and ils reIevance lo Ialer }evish
nolions of secrecy, access lo lhe heavenIy reaIily, and divineIy-reveaIed
knovIedge. As AIan Lenzi demonslrales in considerabIe delaiI, lhe
divine !"# refIecls severaI characlerislics of a human !"#, eseciaIIy
Iimiled access, unily in IoyaIly or urose, and secrecy vilh regard ils
Ians.
5

The vord !"#, lhough elymoIogicaIIy obscure,
6
is an imorlanl lerm
in lhe Hebrev ibIe, having a fairIy vide semanlic range vilh bolh
concrele and abslracl connolalions as veII as bolh reIigious and secuIar
aIicalions. Il can refer lo various kinds of earlhIy assembIies (or
counciIs), such as a galhering of lribes or cIans (Gen 49:6), a circIe of
youlh (}er 6:11), a circIe of friends (}ob 19:19), or a counciI of lhe
failhfuI (Is 111:1). Il can aIso refer in some of lhe earIier bibIicaI lexls lo
lhe counciI of Yahveh (Is 89:8|7j, 1 Kgs 22:1922, }er 23:1822, Amos 3:7,
}ob 15:8, elc.) in vhich heavenIy decrees are decided and issued.
Il is oflen observed lhal lhere are fundamenlaIIy lvo searale, bul
reIaled, meanings of !"# in lhe Hebrev ibIe.
The vord !"#, as is knovn, is menlioned in lhe ibIe in lvo differenl
bul cIoseIy inler-reIaled meanings. In lhe oinion of mosl schoIars, lhe
concel of !"# in lhe sense of somelhing hidden and conceaIed, is nol,
conlrary lo firsl imression, lhe basic meaning of lhe vord. Ils basic
meaning is derived from lhe olher sense: a secrel counciI, an inner,
cIosed circIe.
7

Ierhas as a naluraI oulgrovlh of lhe excIusive selling of lhe !"#, lhe
vord deveIoed aIso lhe connolalion of somelhing hidden or conceaIed,
a secrel vhose origin and meaning derive from lhe counciI ilseIf. The
deIiberalions of a counciI (vhelher underslood as an earlhIy or heavenIy
concIave) comrise knovIedge lhal is inherenlIy secrel on lhe basis of ils
remove from lhe generaI ubIic, even if some of lhe resuIls are
subsequenlIy disseminaled lo a vider audience.

5
Lenzi, !"#$"#% '() *+" ,-)., 236.
6
Heinz-}oseh Iabry, !"#, /01/ 12.17178, idem, !"#. Der himmIische
Thronral aIs ekkIesioIogisches ModeII, 2'3.*"4(" 54564.#+"$ /+"-6-74"8 9! ,8 :8
2-**"$;"#<8 222 5O (1977): 99126.
7
A. MaIamal, The Secrel CounciI and Irohelic InvoIvemenl in Mari and
IsraeI, in =$->+"*4" 3() 7".#+4#+*64#+" ?4$<64#+<"4* 4@ '6*"( A.$'"6B 9".*.#+$4C* CD$
!"47C$4") E"$$@'(( F3@ GH8 ,"53$*.*'7 (ed. Rudiger Livak and Siegfried Wagner,
Slullgarl: VerIag W. KohIhammer, 1991), 23136.
!"# %&'(!#)*#(+ ,- ./&)01

23
!456 789587 56 :5;<:= >889<? 57 94< ><@:A 8B >8=@: C8:595D6 @7? E@>B@><F
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5798 94< 4<@I<7:= E8>:?J
2
KH9 98 E4@9<I<> <L9<79 C8:595D@: @7? 68D5@:
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1<@> #@69F 94< D87789@9587 8B @ ?5I57< 68?@:59= B57?6 CH>D4@6< 57 @7D5<79
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2
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?56C86@:+ OZbbPJ
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%V5I57< 066<AM:=F+ 678 ZJZX3J
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!"#$"%!& ()!%"$*"!& +,- +./#+0).%*# %1/231%

45

67897 : ;8<8=> ?>@@>=A>B 8@ C@>=DE F!"#G :=; D7> 9H??8@@8H=8=A HI :
JBHJ7>D 67H 8@ ;8@J:D97>; 68D7 : ?>@@:A> IBH? D7> 0/$-K
LL
*=;>>;& 8D
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68MM HI 3H; IBH? D7> :@@>?NMO& :=; O>D D7> JBHJ7>D 8= D7> N8NM89:M
DB:;8D8H= 8@ @H?>67:D @P8 A>=>B8@ 8= D7> :=98>=D ,>:B ":@DK ,H >Q:9D
J:B:MM>M >Q8@D@ IHB D7> BHM> HI D7> *@B:>M8D> JBHJ7>D& 67H :99HB;8=A DH D7>
DB:;8D8H= 8@ =HD ?>B>MO @>=D 68D7 : ?>@@:A> HB >=;H6>; 68D7 8=D>BJB>D8<>
@R8MM& NPD 67H :9DP:MMO @D:=;@ :?H=A D7> 9HP=98M :=; J:BD898J:D>@ 8= D7>
:@@>?NMO 8= : P=8SP> 6:OK
0>D P@ >Q:?8=> : I>6 R>O J:@@:A>@K %7>B> :B> D7B>> J:BD89PM:BMO AHH;
>Q:?JM>@ HI D78@ 9H=9>JD8H= HI JBHJ7>9O 8= D7> 1>NB>6 T8NM>& >:97 68D7
8D@ H6= >?J7:@8@ H= D7> BHM> :=; JH@8D8H= HI D7> JBHJ7>D 8= D7> ;8<8=>
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:DD>?JD@ DH :BD89PM:D> D7> ;8II>B>=9> N>D6>>= I:M@> JBHJ7>D@ :=; D7>
A>=P8=> <>789M> HI 3H;U@ 6HB;V
!"#"$%&' )*+,-.,/
$% '(")%$ '*" '(+),% '(+),% (-)./"0 10$#2/"+ 21+)3% 1%( -$+/%* LW
4%1%( (5$ +" 1-).( ')" 617! '*2+
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4%0- '*("0+1)2/+"
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LW %7P@ @:O@ D7> 0/$- HI 7H@D@V -H =HD M8@D>= DH D7> 6HB;@ HI D7>
JBHJ7>D@ 67H JBHJ7>@O DH OHPY D7>O @J>:R 8= <:8= DH OHPK %7>O
@J>:R <8@8H=@ DH OHP D7:D :B> =HD IBH? D7> ?HPD7 HI D7> 0/$-K

8= .@ LZ[V\ZV 1-). "19) 0$#" 1-). (#0 !* (-); 1(*+"$ %1%( 1*-)K 3K "K ]B8A7D
:@@>BD>; D7:D 67>=><>B : JBHJ7>D89 8=;89D?>=D 8@ A8<>=& >KAK *@: LV\ HB (89 WV\& D7>
N:9RABHP=; ?P@D N> D7:D HI D7> ;8<8=> :@@>?NMO F!"# %&' !#()*+#,) -.*/,() 0)(
1,2/34,+#,) ^!T% \Y ,:J>B<8MM>& *MMKV +MM>=@H=& L_5X`GK +;;8D8H=:MMO& aB:=R (HHB>
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.B>@@& L_X[`& L4XG :=; (PMM>= F-((#+9&7 4= )"# >4'(& \LWG 7:<> ;>?H=@DB:D>; D7:D
D7> :;;B>@@>@ HI D7> ;8<8=> :@@>?NMO :B> 9H=@D8DPD>; NO JMPB:M 8?J>B:D8<>@ :=;
I8B@D J>B@H= JMPB:M 8=;89:D8<>@K
LL
"QH; [VLZ& L5& XVLWY ->PD [bVLLY cH@7 \bV5Y L !:? L5VLY \ !:? L\VL& \5Y *@:
WV4d_Y c>B LVX& XV\5& L_VLb& "e>R \V[dbY (89 WVbY 1:A LVL\Y f>97 \VL\& L[& L5Y (:M [V\[Y
.@ LZ5V\WK %7> @:?> 6HB;g!"#g8@ HID>= P@>; IHB D7> 9H??8@@8H=8=A HI D7>
JBHJ7>D& >KAK "e>R \V[V "+-#( (,)/"+ 821+ (,+ !"1# '.+/6) ("+ -$+(1K !>> :M@H
c:?>@ $H@@& C%7> .BHJ7>D :@ ):76>7U@ (>@@>=A>B&E 8= 0(3*#&?( @34;"#)/< 8#3/)*.#A
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1:BB>M@H=Y ,>6 )HBRV 1:BJ>B h $H6& L_W\G& _4dLZXK
!"# %&'(!#)*#(+ ,- ./&)01

23
45 !678 97:;<=7 >? >6?@7 A6? 97@BC@7 D7E %!67 F,)G 6<@ @<C9E H0;; AC;;
I7 A7;; AC>6 8?JKL+ 0M9 >? <;; A6? @>JII?=M;8 N?;;?A >67C= AC;;NJ;
67<=>@ >678 @<8O %1? 7PC; AC;; I7N<;; 8?JK+
42 -?= A6? Q<D?MR >67DST 6<@ @>??9 CM >67 :?JM:C; ?N >67 F,)G @? <@ >?
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"7=7 < :;7<= 9C@>CM:>C?M C@ D<97 I7>A77M >6?@7 A6? @B7<V A?=9@ N=?D
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[?9O
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]4 * 9C9 M?> @7M9 >67 B=?B67>@O <M9 87> >678 =<MK * 9C9 M?> @B7<V >? >67DO
<M9 87> >678 B=?B67@C79K
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4]
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87

smoke. And I said, Woe is me! I am Iosl, for I am a man of uncIean Iis,
and I Iive among a eoIe of uncIean Iis, yel my eyes have seen lhe
King, lhe LRD of hosls! Then one of lhe serahs fIev lo me, hoIding a
Iive coaI lhal had been laken from lhe aIlar vilh a air of longs. The
serah louched my moulh vilh il and said, Nov lhal lhis has louched
your Iis, you guiIl has dearled and your sin is bIolled oul. Then I
heard lhe voice of lhe LRD saying, Whom shaII I send, and vho viII
go for us` And I said, Here I am, send me!
13

In lhis lexl lhe rohel does nol simIy receive a commission, he acliveIy
ansvers lhe queslion osed by lhe LRD, and his !"#$%&%!"$%'( becomes a
cenlraI fealure of lhe sceneindeed, he becomes indisensabIe for lhe
disseminalion of lhe divine message. God seems al a Ioss for a suilabIe
heraId, and having been urified Isaiah sles inlo lhe breach, ready lo
bear lhe nevs of lhe LRD's vralh. As MuIIen correclIy noles, lhe
arlicianl vho brings lhe scene lo ils cIimax is lhe rohel himseIf.
14

f course, lhe scene described in lhis lexl becomes a foundalionaI
reference oinl for Ialer eIaboralions of hov one arliciales in, or gains
access lo, lhe mysleries of God, and aIong vilh LzekieI's )*#+","-
vision il becomes lhe basis for Ialer }evish myslicaI secuIalion in lhe
circIes resonsibIe for lhe roduclion of lhe HeikhaIol and Zoharic lexls.
WhiIe lhe scene is nol reciseIy anaIogous lo olher images of lhe divine
counciI in lhe ancienl Near Lasl, il conslilules a revorking of lhis molif
inlo a lhrone-room scenario, vhere secific ranks of angeIs allend lo lhe
deily and are ereluaIIy oised lo do his bidding.
15

The mosl aosile examIe of lhe use of !"# in lhe Hebrev ibIe is
lhal found in Amos 3:78, vhich slales even more boIdIy lhan lhe Isaiah
assage lhal lhe roIe of lhe rohel is a .%(* 01" ('( for divine
communicalion. Il is here, loo, lhal ve may see lhe mosl exIicil use of
!"# as somelhing lo be reveaIedas somelhing lhal olhervise remains
hidden or knovn onIy lo God, i.e. as a secrel.

13
TransIalion from lhe NRSV.
14
MuIIen, 2..*3456 '7 $-* 8'9., 218.
15
Max L. IoIIey, Hebrev Irohecy Wilhin lhe CounciI of Yahveh,
Lxaminled in Ils Ancienl Near Laslern Selling, in :&#%!$1#* %( ;'($*<$= >.."6. '(
$-* ;'3!"#"$%,* )*$-'9 (ed. W. W. HaIIo, }. . While, and C. D. Lvans, Iillsburgh,
Ienn.: The Iickvick Iress, 198O), 155, n. 31, Cooke, The Sons of (lhe) God(s),
37-38.
!"# %&'(!#)*#(+ ,- ./&)01

22
!"#$ &'()*
34
!"#$#%&' )#*%+,-$
35
)*). '-/,"$ #0 1%* ')'# #&*$ '2+# $- #0 5
!$%&# $- #3 1%* ')'# #&*$ $1## $- #3 /$2 '#1$ 2
5 *678879 :; <=>7 '"?" 7=8@ 6=ABC6D ECAB=FA BGHC6D >8H8G<87 BC@
I@8J>8AK LF>L=@8 A= BC@ @8>HG6A@ AB8 L>=LB8A@M
2 0 <C=6 BG@ >=G>879 EB= JG6 NFA O8G>P &; <=>7 '"?" BG@ @L=Q869 EB=
JG6 NFA L>=LB8@;P
32

"8>8 AB8 E=>7 *). AGQ8@ =6 CA@ @8J=67G>; :8G6C6D IAB=FDB =OA86
A>G6@<GA87 G@ %L<G6@+ => %LF>L=@8+K9 ECAB AB8 C:L<CJGAC=6 ABGA R=7 BG@
:G78 Q6=E6 A= AB8 L>=LB8A AB8 @8J>8A 78<CN8>GAC=6@ =O AB8 7CHC68
G@@8:N<;M
3S
0:=@ GLL8G>@ A= J<GC: 6=A =6<; ABGA AB8 L>=LB8A@ G>8 !""#$%&
GJJ8@@ A= AB8 7CHC68 >8G<CA;9 NFA9 C678879 ABGA R=7 &#%' )#*+,)- ECAB=FA
>8H8G<C6D BC@ LF>L=@8@ A= BC@ @8>HG6A@ AB8 L>=LB8A@M 0<AB=FDB ABC@

34
!B8 LB>G@8 "#$#%&' )#*%+ C@ JBG>GJA8>C@ACJ =O T8FA8>=6=:IC@AKCJ <G6DFGD8
IU VD@ SW59 35W3X9 UX9 U3W3Y9 UZWU[ \8> 5WU]9 U]WZ9 U4W]9 USWUS9 X]W3]9 ZZWZK9 AB=FDB CA C@
O=F67 8<@8EB8>8 G@ E8<< I8MDM #^8Q X2W35[ _8JB 3W4[ TG6 SW4[ #^>G SW33KM !BC@
LB>G@8 G<@= @F>OGJ8@ C6 @=:8 C:L=>AG6A @8JAG>CG6 A8À@ O>=: .F:>G6 IAB8
.#//0),*1 20"%9 3%'+%4 5!6!77079 3%'+%4 5#'%!KM
35
!BC@ LB>G@8 =OA86 >8O<8JA@ AB8 J=6A8À =O L>=H8>NCG< EC@7=:9 CM8M EB8>8 *).
>8O8>@ A= G BF:G6 DGAB8>C6D G67 AB8 C:L=>AG6J8 =O )#* >8H8G<C6D @8J>8A@ I@88 a>=H
33W3X9 UYW3S9 U]WSKM
32
b8>@8 5 C@ F@FG<<; AGQ86 A= N8 G6 87CA=>CG< C6@8>AC=6 =6 AB8 LG>A =O G <GA8>
IT8FA8>=6=:C@ACJK >87GJA=>M *A @88:@ A= N>8GQ ECAB AB8 @F>>=F67C6D @A>FJAF>8 ICA
C@ G 78J<G>GACH8 @86A86J8 G@ =LL=@87 A= AB8 L>8J87C6D @8>C8@ =O C6A8>>=DGACH8
J=FL<8A@K G67 C@ G %7=D:GACJ G@@8>AC=6 I6=A G >B8A=>CJG< cF8@AC=6K+ I(BG<=: aGF<9
8/#'9 8 .#//%)*!41 #) *+% :##7 #; 8/#' d"8>:868CG[ &C668GL=<C@W -=>A>8@@9
3SS3e9 33UKM *6 G6; JG@89 EB8AB8> AB8 @AGA8:86A C@ G <CA8>G>; G77CAC=6 => G 6GAF>G<
8À86@C=6 =O AB8 <=DCJ @8A FL C6 H8>@8@ Xf4 I=> N=ABK9 CA GAA8@A@ A= G6 C:L=>AG6A
A>G7CAC=6 >8DG>7C6D AB8 >=<8 G67 L<GJ8 =O AB8 L>=LB8A C6 J=6J8LAC=6@ =O 7CHC68
>8H8<GAC=6 C6 G6JC86A *@>G8<W AB8 L>=LB8A C@ AB8 @L=Q8@:G6 O=> R=7 <!4 %=>%""%)>%9
G67 BC@ GFAB=>CA; 78>CH8@ O>=: BC@ N8C6D :G78 L>CH; A= AB8 GJACHCA; =O AB8 7CHC68
J=F6JC<M
3S
-M *M 0678>@=6 G67 TM 1M ->887:G6 I8/#'9 8 ?%$ @4!)'"!*,#) $,*+
A)*4#&0>*,#) !)& .#//%)*!41 d0g UZ0[ 18E '=>QW T=FN<87G;9 3S2SeK G@@8>A ABGA
0:=@h@ GF7CAC=6@ ECAB AB8 i,)T E8>8 <CQ8<; L>CHGA8 IXS2K[ 8<@8EB8>89 B=E8H8>9
AB8; @AGA8 ABGA %0:=@ N8JG:8 G L>=LB8A ECAB G :8@@GD8 O>=: R=7 G@ G >8@F<A =O
BC@ HC@C=6 =O R=7 C6 AB8 7CHC68 G@@8:N<; =O EBCJB B89 AB8 @B8LB8>7 G67 OG>:8>9
EG@ G6 C6HCA87 :8:N8>+ IXSSfZYYKM j=:LG>8 i86^C9 B=E8H8>W %!B8 7CHC68
G@@8:N<; G@ G N=7; k C@ 6=A C6 HC8E C6 0:=@ XW5 GA G<<[ >GAB8>9 AB8 H8>@8 A>8GA@ AB8
78<CN8>GAC=6@ ABGA AGQ8 L<GJ8 AB8>8+ IB%>4%>1 !)& *+% C#&'9 U]3KM

89

olenliaIIy boId asecl of Amos's cIaim is oflen simIy overIooked in
sludies of lhis assage,
2O
I. I. Anderson and D. N. Ireedman roose a
comeIIing aIlernalive lo reading il in lhis vay. They oinl oul lhal lhe
vord !"# couId mean decree, suggesling lhal lhe LRD viII nol issue a
decree vilhoul firsl caIIing a rohel.
In neilher }onalhan's |1 Sam 2O:2j nor Amos' case can !"# mean
anylhing. bviousIy God does mosl lhings vilhoul firsl leIIing a
rohel. . In lhe conlexl lhe !"# is a secific course of aclion in
resonse lo an unusuaI silualion, one requiring forelhoughl and
Ianningnol a silualion for a rouline, rediclabIe resonse, bul a
dearlure from lhe norm lhal needs lo be idenlified and exIained as an
acl of God.
21

In any case, lhe communicalion of Yahveh's secrel lo rohels is a
Iegilimale, and lheoIogicaIIy even necessary, aclivily, a communicalion
lhal slresses lhe momenl and oinl of originalion of a secrel and nol ils
lransmission or disseminalion.
22
(As in olher rohelic lexls, lhe oinl is
lhal lhis informalion viII indeed be shared, lhal il viII nol be kel secrel
in lhe human reaIm.) Iurlhermore,
even lhough lhe counseI-asecl of #$% (Yahveh's secrel Ian) in
Amos 3:7 is in lhe forefronl semanlicaIIy so as lo underIine lhe secrel
and excIusive nalure of rohelic knovIedge, conceluaIIy lhere can be
IillIe doubl lhal lhe Deuleronomislic commenlalor vouId have
connecled lhe secrel Ian (#$%) lo lhe divine assembIy (lhe #$% of }er
23:18, 22).
23

Therefore, as seems cIear by nov, #$% in lhis inslance carries bolh asecls
of ils definilion: il is bolh lhe heavenIy concIave and, by melonymy, lhe
secrel Ian or urose lhal lhe LRD decrees in lhe counciI. There is lhus
some |uslificalion for seeing, as Raymond rovn and olhers have seen,
an imorlanl conneclion belveen lhe bibIicaI #$% and lhe Ialer use of &!
in }evish aocaIylic Iileralure of lhe Second TemIe eriod.
24
Though
rovn lends lo resenl lhe #$%-reIaled maleriaI as if il is somehov

2O
See for examIe ShaIom IauI, $%&'.
21
Anderson and Ireedman, $%&', 39899.
22
Lenzi, ()*#)*+ -.! /0) 1&!', 253.
23
Ibid., 254.
24
rovn, The Semilic ackground, 26, ockmuehI, 2)3)4-/5&. -.!
6+'/)#+, 1216.
!"# %&'(!#)*#(+ ,- ./&)01

23
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J5;D? EDA :>>878D6:; >8C9BCC8D6MI
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VW
R56P8 9875C *C:
XWYZ[9\Z2 :C 4DD> 5O8>5695 DE 7@8CY

&#$' )*+$ ,$,* *-+ Z[9
*-$./0 $,1 0/'* '"!2 *1"3+ +2 4.5 6"+ 7$/30 *1"0# "1%0 +2 Z2
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GAD9;:8H ?@:7 8C A84@7I
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=6D?;5>45 L5I4I ]:685;F ! #$%&'MF 7@5A5 8C 6D 86>89:78D6 7@:7 GADG@5789
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A5O5;:78D6 :C : >5;8O5A< DE D7@5A?8C5 A5C7A8975> >8O865 86EDAH:78D6 >D5C
CB445C7 7@:7 : 6D78D6 DE C59A59< 8C DE756 :7 ?DA=I
!@5 GADG@5789 EB6978D6 86 7@5 "5JA5? J8J;89:; 7A:>878D6 ?:C
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@5:O56;< :CC5HJ;<F ?@89@ 87C5;E 4565A:75> =6D?;5>45 7@:7 ?:C
B6>5AC7DD> 7D J5 : @5:O56;< C59A57 7D J5 4A:CG5> J< H5:6C DE 7@5
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VW
R56P8F ()&*)&+ ,$- .') /%-0F VaXI

91

hislory. The rohelic vaIence of !"# vouId be laken u in Ialer }evish
lexls of lhe Second TemIe eriod (and, il seems, dovnIayed in some
visdom conlexls), and vouId find nev exression aIong vilh vhal
seems lo have been a burgeoning inleresl in lhe goings-on of lhe vorId
beyond lhe visibIe, manifesl dimensions of human Iife.
!"#, WISDM, AND RLVLALLD KNWLLDGL
The vord !"# is aIso used in a visdom conlexl, eseciaIIy in lexls lhal
disIay skelicism aboul lhe ossibiIily of reaI human knovIedge of lhe
divine reaIm. The visdom lradilionif ve may reduce il lo such a
designalion
26
aears lo have undergone a rofound lransformalion
during lhe Second TemIe eriod, vhen earIier alliludes aboul human
knovIedge of lhe divine came increasingIy inlo queslion under lhe slrain
of IsraeI's various hisloricaI exigencies. LseciaIIy imorlanl vas lhe
queslion of lheodicyhov lhe omniolence of IsraeI's God couId be
squared vilh lhe facl of IsraeI's oression by foreign ruIersbul aIso al
slake vere lhe reIaled issues of eIeclion, covenanl, and saIvalion. Given
lhe erhas videsread ercelion of a #$%& ()&*+,-./%& (}ob 13:24:
$%&#& (%)* +,- Why do you hide your face`, Isa 45:15: -. +&. /0.
$&&#, Indeed you are a God vho hides himseIf) lhe Iilerary roducls
of saienliaI ursuilseseciaIIy as in ve find }ob and QoheIeldisIay
an increasingIy skelicaI disosilion vilh resecl lo hov and vhelher il
is ossibIe lo knov lhe nalure of God and God's vorkings in lhe vorId.
ver lhe six cenluries in vhich |visdomj Iileralure vas roduced lhe
ansver |lo lhe queslion, Hov did lhose vho vrole visdom Iileralure
lhink lhey gained access lo God and his vays`j changed from an
emhasis on individuaI freedom and lhe use of lhe human naluraI
resources of reason and exerience lo an emhasis on God's seciaI
reveIalion oblainabIe onIy lhrough lhe divine gifl of visdom lhal
uIlimaleIy vas seen lo be embodied in lhe Torah (en Sira) or lhe Siril
of God (Wisdom of SoIomon).
27

26
Ior a summary of lhe difficuIly of defining and deIimiling lhe visdom
lradilion, see }ames L. Crenshav, "0- 1$&/(2$,/ 3.&-+24 5, 6,/7+-%*/.+,
(AlIanla: }ohn Knox, 1981), 119, }ohn }. CoIIins, 8$9.&: 3.&-+2 ., /:$ ;$00$,.&/.*
5<$ (LouisviIIe, Ky.: Weslminsler }ohn Knox, 1997), 121.
27
Leo Ierdue, ReveIalion and lhe IrobIem of lhe Hidden God in Second
TemIe Wisdom Lileralure, in !:(00 =+/ /:$ 8%-<$ +> /:$ ?(7/: #+ 3:(/ 6& @.<:/A
!/%-.$& +, /:$ =(/%7$ +> B+- ., 17.)%/$ /+ 8(2$& CD E7$,&:(9 (ed. David Ienchansky

92
This rough schema, lhough il faiIs lo accounl fuIIy for lhe comIexily of
visdom lradilions in lhe Second TemIe eriod, conlains an imorlanl
observalion aboul al Ieasl one issue lhal seems lo have been al slake: lhe
roIe of reveIalion in lhe acquisilion of lrue knovIedge aboul lhe
universe, human nalure, and lhe goaI and meaning of hislory.
Againsl lhe lradilion of lhe rohel being granled seciaI access lo
lhe heavenIy counciI (!"#) slands lhe book of }ob. }ob is in a sense lhe
anli-rohel: nol onIy is he nol an emissary of God, bul his redicamenl
funclions lhroughoul lhe lexl as an indiclmenl and, finaIIy, exaIlalion of
God, vhose |uslice, mercy, and sureme knovIedge are affirmed al lhe
end of lhe book. In any case, lhe book of }ob is ralher cIear aboul lhe
Iimilalions of lhe human caacily lo enler inlo God's counciI and lo
comrehend lhe mallers deIiberaled lherein. As LIihaz lhe Temanile
rebukes }ob for his resumlion lo queslion God and his molives for
unishing }ob, his rheloricaI queslions cul lhrough lo lhe hearl of }ob's
accusalions:
!"# %&'()*
$%&'"()* %*,-." *(/'/0" %*- %)*.1* 6
$,00"2 ,")&3 *(-0" !0", 4!/ 5".*/12 7
$2678 %*0/ )13," )6., 2"0/ !"#&2 8
$/"2 "(6)'/0" 5*&, )!( /0" ,)!*'26 9
6 Your ovn moulh condemns younol I, your Iis leslify againsl you.
7 Were you lhe firsl man born` Were you crealed before lhe hiIIs`
8 Have you Iislened in on lhe counciI of God` Have you soIe ossession
of visdom`
9 Whal do you knov lhal ve do nol knov, or undersland lhal ve do
nol undersland`
The aulhor of }ob suggesls lhal onIy lhe firsl man born (Adam)
mighl be abIe lo say anylhing more meaningfuI aboul hidden reaIilies
lhan lhe average erson, lhough he seems lo concede lhe ossibiIily of a
higher knovIedge based on conlacl vilh heaven, lhe righleousness of
}ob is aarenlIy nol enough lo meril an invilalion lo lhe heavenIy
counciI.
28
The irony here is |arring: Have you Iislened in on lhe counciI

and IauI L. Reddill, Winona Lake, Ind.: Lisenbrauns, 2OOO), 2O1222, }. C.
RyIaarsdam, !"#"$%&'() ') +",'-. /'-0(1 2'&"3%&43" (Chicago: Iniversily of
Chicago Iress, 1946), CoIIins, +",'-. /'-0(1 ') &." 5"$$")'-&'6 78", 8O131.
28
Lenzi connecls lhe reference lo lhe firsl man lo lhe videsread mylh of
lhe IrimaI Human, vhich osils lhal lhe firsl human vas resenl al crealion
and lhus rivy lo lhe secrel knovIedge of lhe crealion of lhe cosmos (9"63"6:
!"#$"%!& ()!%"$*"!& +,- +./#+0).%*# %1/231%

45

67 3689: /7 ;6<=>? @6AB C> AD? CEFGC?8 H@>I?=J 0?@KC HLHC@ ><EEH=CK?>
AD? EHAA?= M<CA? @C;?GNO
%D? C=6@N 67 ADC> 8C>;<>>C6@ PQ?AI??@ R6Q H@8 "GCFDHKS 67 AD? 8CTC@? !"#
C@ R6Q UV GC?>& 67 ;6<=>?& C@ AD? 7H;A ADHA CA I6<G8 @6A Q? AHWC@L FGH;? HA HGG
DH8 "GCFDHK H@8 R6Q W@6I@ HQ6<A AD? H;ACTCAC?> H@8 8C>;<>>C6@> 67 AD?
8CTC@? H>>?EQGN =?;6<@A?8 C@ R6Q UXYJ %D? 8C>F<AH@A> EHN W@6I HQ6<A
AD? ?ZC>A?@;? 67 AD? 8CTC@? H>>?EQGN& Q<A AD?N ;?=AHC@GN 86 @6A W@6I 67
CA> F=6;??8C@L>J
Y4

*@8??8& AD? 8?FC;AC6@ 67 AD? D?HT?@GN ;6<@;CG C@ AD? 6F?@C@L ;DHFA?=>
67 R6Q ;6@>C>A> 6@GN 67 D?HT?@GN 7CL<=?> ?@LHL?8 C@ 8?QHA? HQ6<A D<EH@
@HA<=? H@8 Q?DHTC6=J %D?=? C> @6 F=6FD?A ID6 ;6E?> Q?H=C@L AD? =?><GA>
67 AD? 8CTC@? 8?GCQ?=HAC6@>[ AD?=? C> 6@GN >CG?@;? <@ACG 368 DCE>?G7
8?;C8?> A6 >F?HW 8C=?;AGN A6 R6Q C@ H@>I?= A6 DC> ;DHGG?@L?>J +@8 ID?@
368 7C@HGGN H@>I?=> \?>FJ R6Q 5]X^Y_& D? ?;D6?> AD? =D?A6=C;HG ;DH=L?>
C>><?8 QN "GCFDHK& >HNC@L&
!"# %&'()*
$%&!'()* ,()-* ./& 0(12- .3 (- Y
$(4&(!"." 0)515" 0(/)2 6*78 54'635 5
$.4(* %&!('95 !7. :65'(!#(* %((. .;(5 ^
Y `D6 C> ADC> ADHA 8H=W?@> ;6<@>?G QN I6=8> ICAD6<A W@6IG?8L?9
5 3C=8 <F N6<= G6C@> GCW? H EH@& * ICGG M<?>AC6@ N6<& H@8 N6< ICGG
8?;GH=? A6 E?J
^ `D?=? I?=? N6< ID?@ * GHC8 AD? 76<@8HAC6@ 67 AD? ?H=AD9 %?GG E?& C7
N6< DHT? <@8?=>AH@8C@LJ
5a

*@ AD? A?ZA ;CA?8 HQ6T? \R6Q UVObX4_ AD? H<AD6= EHW?> H@ H>>6;CHAC6@
Q?AI??@ >AH@8C@L C@ AD? ;6<@;CG 67 368 \.")5 !"#*_ H@8 AD? F6>>?>>C6@ 67
IC>86E \.-82_& H@ H>>6;CHAC6@ @6A EH8? QN H@N F=6FD?AC; A?ZA>& 6=& 76=
ADHA EHAA?=& H@N 6AD?= IC>86E A?ZA 7=6E AD? 1?Q=?I cCQG?J
5U
d6= AD?

!"# %&' ()#*& Y^V_J !?? HG>6 -?ZA?= "J #HGG?@8H=& R=J& +#!, -" ./%& !"# 0-*%)1/2
+"3-'"% 4*1!'5-%' 6'1*7'3%-8' )" %&' 61-,!5 09,!" \1!! ^][ `C@6@H 0HW?& *@8JO
"C>?@Q=H<@>& Yaaa_& U5eXebJ !?? Q?G6I 76= 7<=AD?= 8C>;<>>C6@ 67 ADC> C>><?J
Y4
0?@KC& :'31'3/ !"# %&' ()#*& Y^bJ
5a
,$!f A=H@>GHAC6@J
5U
%D? ;G6>?>A H@HG6LN C> +E6> 5O5X]& ID?=? AD? >ANG? 67 H IC>86E A?H;D?= C>
H86FA?8 A6 8?E6@>A=HA? AD? H<AD6=CAN H@8 C@D?=?@A ;H<>HGCAN 67 AD? F=6FD?AC;
;6EEC>>C6@J !?? .H<G& +,)*& Ua^XUaV[ 1H@> `HGA?= `6G77& ;)'5 !"# +,)*2 +

94
aulhor of }ob, lhe source of aII lrue visdom is indeed God himseIf, and
yel lhis is a God vhose knovIedge remains obscure, hidden from lhe
sighl of human beings. |Tjhe reaI obslacIe lo oblaining divine
knovIedge in lhese lexls is nol necessariIy, or al Ieasl obviousIy, lhe
excIusive nalure of lhe divine !"#, ralher, il is lhe greal chasm lhal exisls
belveen humans and lhe Iocalion of lhal knovIedge.
32

LIsevhere, lhe slalemenl of Zohar lhe Naamalhile makes exIicil
lhal lhe reIalionshi belveen visdom and lhe divine is one of
conceaImenl and human incomrehension:
!"# %%&'()
$%&' ")*+, -*+)" ./! 0"12 3*)4)& 51"2" 5
$ . 0),"*1
33
5)21+4)6 0&6-
34
*"&1'* %14!7)" 6

5 If onIy God vouId seak, and oen his Iis lo you!
6 Then he vouId leII you lhe secrels of visdomindeed, of lhe vonders
lhal accomany underslanding. .
This assage aIso reveaIs somelhing inleresling aboul lhe underIying
assumlions of ils aulhor(s). God's vays are imonderabIe, yel humans
desire knovIedge lhal surasses underslandingknovIedge lhal can
onIy come by bridging lhe cosmograhicaI divide belveen humans and
lhe aII-knoving deily.
Il is lhis same imuIse lhal animales lhe Ialer aocaIylic lvisl on
lhe visdom lradilion, nameIy lhal essenliaI knovIedgeknovIedge of

!"##$%&'() "% &+$ ,""-. "/ &+$ 0("1+$&. 2"$3 '%4 5#". (lrans. WaIdemar }anzen el
aI, Hermeneia, IhiIadeIhia: Iorlress, 1977), 911OO, for a refulalion of lhe idea
lhal lhis seclion of Amos is associaled vilh lhe visdom lradilion, see Lenzi,
6$7($7) '%4 &+$ 8"4., 252.
32
Lenzi, 6$7($7) '%4 &+$ 8"4., 246. Lenzi caIIs lhis cosmograhicaI
dislance, an al lerm for lhis idea.
33
The Masorelic Texl reads here 5)1+64)6, vhich has bred no shorlage of
confusion for inlerrelalion (NRSV lransIales Ior visdom is many-sided). Here
I foIIov lhe |udicious argumenl made by Lenzi: The -'/ may have arisen via
dillograhy of lhe 1$ vhich vas lhen made inleIIigibIe vhen 'correcled' lo a -'/.
The '3$/ vas simIy omilled (6$7($7) '%4 &+$ 8"4., 233). As il lurns oul, lhis
emendalion meshes niceIy vilh lhe slalemenl }ob makes al lhe end of lhe book:
I have ullered lhings I did nol undersland, lhings loo vonderfuI for me (*"21+8
)8&&), vhich I did nol knov (}ob 42:3), cf. David CIines, 2"9 :;<= (WC, DaIIas:
Word, 1989), 254, n.6.a.
34
Ior anaIogous uses of lhe lerm 0&1'* as secrels, see Is 44:21 and }ob
28:11.

95

lhe cosmos and of lhe hisloricaI vorId, vhich incIudes lhe fulureis
reveaIed by means of medialing figures vho are vorlhy vehicIes for
olhervise hidden informalion. In some vays lhe book of }ob hinls al lhis
nolion of reveaIed visdom, bul does nol embrace il lhe vay lhe
aulhor(s) of, say, lhe !""# "% &'( )*&+'(,- viII do in a subsequenl
cenlury.
35

IRM ./0 T 123: RLVLALLD WISDM AND AICALYITICISM
There are severaI lra|eclories of }evish visdom lradilion in Second
TemIe eriod, and lhere is a Iong-slanding schoIarIy avareness of lhe
lensions in earIy }evish visdom Iileralure regarding lhe sources of
knovIedge aboul lhe imercelibIe God and God's aclivily in lhe
ercelibIe vorId. If vrilings such as }ob and QoheIel convey a cerlain
relicence regarding human knovIedge of God's vays, lhere are aIso
visdom lexls lhal affirm lhe human caacily lo knov God and lhe
divine viII for humanily lhrough more lhe more lradilionaI
eislemoIogicaI modes of observalion and inquiry. en Sira, for examIe,
famousIy embraces lhe sludy and conlemIalion of rior reveIalion as il
is enshrined in scriluraI lexls (Sir 1, 24) vhiIe shunning lhe ursuil of
mallers hidden or olhervise unseen (Sir 3:2124):
21 Things loo marveIous for you, do nol invesligale,
36

And lhings loo eviI for you, do nol research.
22 n vhal is aulhorized, give allenlion,
ul you have no business vilh secrel lhings (!"#!$%)
37
.
23 And inlo vhal is beyond you, do nol meddIe,
Ior lhal vhich is loo greal has been shovn lo you.
24 Ior many are lhe lhoughls of lhe sons of men,
LviI and erring imaginalions.
38

35
Ior examIe, vhiIe overaII lhe conlenl of lhe book of }ob exresses
skelicism aboul vhal humans can knov aboul uIlimale reaIilies, lhe vhoIe
slory buiIds u lo lhe cIimaclic confronlalion belveen }ob and Goda
confronlalion in vhich God reveaIs himseIf lo }ob (if onIy Iong enough lo
ubraid him for his unknoving)!
36
Comare }ob 42:3, see beIov chaler 4 for discussion of lhe use of
&'(1!"&'(% in combinalion vilh myslery Ianguage in lhe Qumran ScroIIs.
37
See chaler 4 for a brief discussion of lhe lerm !"#!$% in lhe Qumran
ScroIIs.
38
TransIalion is from ArgaII, 4 56"+' *67 .8,*+', 74.

96
As en|amin Wrighl recommends, il is besl lo see lhis assage nol as a
oIemic againsl Greek hiIosohicaI inquiry,
39
bul lo read il againsl lhe
backdro of lhe mysleries reveaIed lo Lnoch |in ! #$%&'j and Levi |in
()*+*,& -./,j, eseciaIIy cosmoIogicaI secuIalion and eschaloIogicaI
reaIilies, and logelher vilh olhers lhal seem lo address simiIar kinds of
inner-}evish concerns.
4O
LIsevhere in en Sira lhere are slalemenls lhal
incororale secrecy or myslery Ianguage exIicilIy, lhough nol in lhe
vay usuaIIy imIied in aocaIylic conlexls.
41
In lhese assages, secrecy
funclions in an elhicaI caacily lo encourage lhe vilhhoIding of guarded
ersonaI informalionan ancienl }evish equivaIenl of lhe oId Sanish
roverb, Caulious siIence is vhere rudence lakes refuge.
42
Il refIecls a
kind of foIk visdom lhal is concerned vilh vhal is cuslomariIy roer
and nol vilh lhe cuIlivalion and reslriclion of sacred, arcane knovIedge.
ne vay of underslanding visdom lradilions and lheir deveIo-
menl is in lerms of inleresl in causaIilyin finding and exressing
suilabIe vays lo seak aboul cause-and-effecl and lo inlegrale such
knovIedge inlo a monolheislic syslem lhal osils an omniolenl deily
vho differenliales belveen lhe good and lhe vicked. A reIaled vay lo
undersland visdom is in lerms of vhal Dexler CaIIendar has caIIed
effeclive knovIedge, vhich is
knovIedge of lhe Iavs and consliluenls of lhe cosmos. . Discovery and
knovIedge of naluraI Iavs (order and causalion) Ieads lo lhe raclicaI
arlicuIalion or aIicalion in lechnoIogy. The ancienl mind had no
reason lo searale naluraI and siriluaI causes, aII henomena oeraled
in accordance vilh lhe cosmoslhe order of vhich vas nol aIvays
ossibIe lo lrace. . The raclicaI oulcome of visdom is olenliaIily. .
To have '[%0+1 is lo have over over somelhing.
43

Here ve may cile an imorlanl assage from lhe Wisdom of SoIomon, a
firsl cenlury .C.L. (C.L.`) lexl lhal shovs some aIignmenl vilh bolh
lradilionaI visdom and vilh deveIomenls in Ialer reveaIed
visdom. The assage is Wis 7:1522:

39
As roosed by Ialrick Skehan and AIexander Di LeIIa, 2'. 3,45%+ %6 7.$
8,)* (A 38, Nev York: DoubIeday, 1987), 16O61.
4O
Wrighl, Iulling lhe IuzzIe Togelher, 97. Wrighl refers lo lhese
mysleries as esoleric mallers.
41
Ior examIe Sir 8:18, 27:1617.
42
aIlasar Gracin, 2'. ()9 %6 3%):5:; 3,45%+ (lrans. Chrisloher Maurer,
Nev York: DoubIeday, 1991).
43
CaIIendar, <),+*: =>+*$, 1495O.

97

15 May God granl me lo seak vilh |udgmenl,
and lo have lhoughls vorlhy of vhal I have received,
for he is lhe guide even of visdom and lhe correclor of lhe vise.
16 Ior bolh ve and our vords are in his hand,
as are aII underslanding and skiII in crafls.
17 Ior il is he vho gave me unerring knovIedge of vhal exisls,
lo knov lhe slruclure of lhe vorId and lhe aclivily of lhe eIemenls,
18 lhe beginning and lhe end and middIe of limes,
lhe aIlernalions of lhe soIslices and lhe changes of lhe seasons,
19 lhe cycIes of lhe year and lhe consleIIalions of lhe slars,
2O lhe nalures of animaIs and lhe lemers of viId animaIs,
lhe overs of sirils and lhoughls of human beings,
lhe varielies of Ianls and lhe virlues of rools,
21 I Iearned bolh vhal is secrel and vhal is manifesl,
22 for visdom, lhe fashioner of aII lhings, laughl me.
44

CaIIendar aIso adduces lhis assage in his discussion of lhe vay lhe
ancienl Near Laslern molif of lhe rimaI human is arorialed
and deIoyed in differenl vays in bibIicaI and aocryhaI1seud-
eigrahicaI lexls. This is an imorlanl oinl lhal is reIevanl nol onIy lo
lhe lexls he discusses bul aIso for lhe deveIomenl of Lnochic lradilions
and for lhe rise of aocaIylicism in generaI. Such a rimaI human, as
refIecled variousIy in Gen 1:2628, Gen 23, Lzek 28:1119 (lhe King of
Tyre ericoe), }ob 15:716, and Irov 8:2231, has ils counlerarl in
Mesoolamian figures such as Adaa, Lnmeduranki, Ilnaishlim, and
olhers.
The firsl of lhese, Adaa, vas a riesl of Lridu and a devolee of La,
and in lhe Mesoolamian lradilions vas a sage vho brings higher
knovIedge lo humanily afler cursing lhe vind (and lhereby breaking
ils ving) and being summoned by lhe high Anu lo exIain his behavior.
He is deicled as a cuIlure-bringer by erossus, lhe lhird-cenlury
abyIonian hisloriograher vriling in Greek, vho slaled lhal Adaa (or
I'an1annes) gave lo men lhe knovIedge of Iellers and sciences and
crafls of aII lyes . |andj laughl lhem hov lo found cilies, eslabIish
lemIes, inlroduce Iavs and measure Iand.
45
In lhe !"#$ &' ()*+*, lhe
rolagonisl is said lo be erfecl in visdom, knoving lhe designs of
lhe Iand, i.e. lhe Ian or order of lhe cosmos. He is lhe firsl of lhe *+,*--
sages, one vho sels lhe slandard for olhers vho foIIov, and vhose

44
NRSV lransIalion.
45
SlanIey urslein, ./0&1121 #$/ 3$*-)/*4 (SANL 1,3, MaIibu, CaIif.: Indena,
1977), 1314, CaIIendar, ()*5 64 !"#$ *4) 761#&0", 82.

98
knovIedge is associaled vilh magic, aslroIogy, and rieslIy urificalory
riluaI.
46
He is, in olher vords, a aradigmalic medialor figure vho is
underslood aIso lo be an imorlanl bearer of cuIlure and reIigious
knovIedge. As CaIIendar noles,
An inleresling arl of lhe Adaa mylh comes in lhe fragmenl from
Amarna. Ion discovering Adaa's abiIily lo break lhe ving of lhe
soulh vind, Anu asks, Why did La discIose vhal erlains lo heaven
and earlh lo an uncoulh morlaI` This concern over lhe reveIalion of
divine informalion lo a human recaIIs La's discIosure of divine
knovIedge lo Ilnaishlim, caIIed Alrahasis, in lhe fIood labIel of lhe
GiIgamesh Lic, and lhe subsequenl decision vilh vhich lhe gods vere
facedvhal lo do vilh a human vho had allained divine knovIedge
(cf. Gen 3:11, 2224).
LarIy lradilions aboul Ilnaishlim resenl lhe rolagonisl as a
vorlhy rohel- and sage-Iike figure vho is granled lolaI knovIedge
and has access even lo lhe secrel and hidden asecls of lhe vorId. In his
eonymous laIe, GiIgamesh seeks informalion aboul lhe lime before lhe
fIoodknovIedge of lhe anlediIuvian (rimordiaI`) nalure of crealion
from Ilnaishlim, vho himseIf has been inviled inlo lhe assembIy of lhe
gods and has been granled elernaI Iife al lhe source of lhe rivers, or in
olher vords, in Iaradise. As one vho has gained insighl inlo lhe secrel
lhings of lhe divine habilalion, Ilnaishlim is lransformed inlo an
elernaI being and urorls lo lransmil his knovIedge lo GiIgamesh,
vho, desile his desire lo gain access, is nol admilled inlo lhe counciI of
lhe gods.
TabIel I of lhe !"#$ &' (#)*+,-./ oens vilh lhis dramalic slalemenl:
1 |He vho sav lhe Dee, lhej foundalion of lhe counlry,
2 |vho knev . ,j vas vise in everylhing!
3 |GiIgame, vhoj sav lhe Dee, lhe foundalion of lhe counlry,
4 |vhoj knev |. ,j vas vise in everylhing!
5 | . j . equaIIy | . ,j
6 he |)-+012j lhe lolaIily of visdom aboul everylhing.
7 He sav lhe secrel (1#3.[#0324) and uncovered lhe hidden,
8 he broughl back a message from lhe anlediIuvian age.
47

46
Ibid., 8283, see aIso lexl sources and bibIiograhy ciled lhere. See aIso I.
MichaIovski, Adaa and lhe RiluaI Irocess, 56 41 (198O): 7782.
47
Texl and lransIalion from A. R. George, 7/- 8+9:)&1#+1 (#)*+,-./;
<120&=4$2#&1> ?0#2#$+) !=#2#&1> +1= ?41-#'&0, 7-@2. (2 voIs., xford: xford
Iniversily Iress, 2OO3), 1.539.

99

In TabIel XI lhere are lvo assages in arlicuIar lhal hinl al bolh lhe
concel of divine discIosure of secrels and al lhe ambivaIence lhal oflen
goes aIong vilh lhe robIem of human allainmenl of sacred knovIedge.
In lhe firsl arl of lhe labIel, Ilnaishlim says lhal he viII convey lo
GiIgamesh informalion lhal is bolh secrel and myslerious:
8 la-naili soke lo him, lo GiIgame:
9 I viII discIose lo you, GiIgame, a secrel maller . .
1O and I viII leII you a myslery of lhe gods.
48

Laler in lhe same labIel, La decIares lhal
196 I did nol myseIf discIose lhe greal gods' secrel,
197 I Iel Alra-h~ass see a dream and so he heard lhe gods' secrel.
And according lo lhe Lic, Alrahasis |Ilnaishlimj oblained enlrance
lo Iaradise onIy by lhe decree of lhe divine assembIy. GiIgamesh,
Iacking such a decree, vouId be unabIe lo remain.
49
SeveraI of lhese
lhemes are echoed in Ialer }evish formuIalions aboul Lnoch lhe sage, as
veII as in olher Aramaic lexls lhal deicl various anlediIuvian bibIicaI
figures and lheir acquisilion of seciaI (heavenIy) knovIedge.
5O

48
Ibid., 1.7O3.
49
MuIIen, !""#$%&' )* +,# -).", 153.
5O
Il deserves menlion here lhal lhe figures GiIgamesh and Hobabish
(Humbaba)and ossibIy Alambish = Ilnaishlimvere knovn lo lhe
aulhor(s) of lhe /))0 )* -123+" reserved among lhe Qumran ScroIIs. This does
nol mean lhal lhe aulhor(s) vere conversanl vilh lhe enlire body of Sumerian
and Akkadian lradilions aboul lhese figures, bul lhal lhey vere al Ieasl avare of
some of lhem. See Loren Sluckenbruck, 4,# /))0 )* -123+" *5)$ 67$523 (TSA} 63,
Tubingen: Mohr Siebeck, 1997), 244O, idem, The 'AngeIs' and 'Gianls' of
Genesis 6:14 in Second and Third Cenlury CL }evish Inlerrelalion:
RefIeclions on lhe Ioslure of LarIy AocaIylic Tradilions, 898 7 (2OOO): 354
77, idem, Gianl MylhoIogy and DemonoIogy: Irom lhe Ancienl Near Lasl lo lhe
Dead Sea ScroIIs, in 8#$)3": 4,# 8#$)3)&);' )* <"52#&1+#=>#?1", 23. @25&' A,51"+123
B1+#52+75# 13 A)3+#C+ )* +,#15 @3D15)3$#3+ (ed. Armin Lange, Hermann
Lichlenberger, and K. I. Dielhard RomheId, Tubingen: Mohr Siebeck, 2OO3), 318
38, }ohn Reeves, >#?1", B)5# 23. E231F,2#23 A)"$);)3': 9+7.1#" 13 +,# ook of
Gianls 452.1+1)3" (MHIC 14, Cincinnali, hio: Hebrev Inion CoIIege Iress,
1992), 51164, idem, Ilnaishlim in lhe ook of Gianls` >/B 112 (1993): 11O15,
R. V. Huggins, Noah and lhe Gianls: A Resonse lo }ohn C. Reeves, >/B 114
(1995): 1O31O, L. Iuech, D}D 31:283O, 7478.

1OO
}ames VanderKam and HeIge Kvanvig have demonslraled lhal lhe
deiclions of Lnoch in lhe earIiesl }evish aocaIylic lradilions (lhe !""#
"% &'( )*&+'(,- and lhe .-&,"/"01+*2 !""#) shov cIear affinilies vilh
Mesoolamian lradilions aboul bolh Ilnaishlim and Lnmeduranki.
51

LseciaIIy imorlanl here is lhe facl lhal lhese heroes have medialoriaI
roIes, lhal lhey Iearn lhe secrels of lhe gods and lransmil lhose lo
humanily afler seclacuIar |ourneys lo olhervise inaccessibIe regions of
lhe cosmos. As for lhe choice in lhe Lnochic Iore lo endov Lnoch vilh
lhe roIe of lhe one vho brings knovIedge of lhe divine secrels (and nol,
say, Noah, lhe acluaI fIood hero in Genesis, vho, unIike Ilnaishlim, is
nol made immorlaI), VanderKam vriles lhal for lhe aulhor of 3 4/"+'
1O61O7,
The concel of a man vho Iives among divine beings, vho has access lo
lheir choicesl secrels, bul vho neverlheIess remains somevhal
accessibIe . |vasj allached lo Lnoch vho aIso associaled vilh ceIesliaI
beings according lo lhe lradilion bul aboul vhose alernily lhere couId
be no queslion. The vriler managed lo have il bolh vays: he relained
lhe idea of an accessibIe human being in divine comany bul avoided
any danger lhal his readers vouId infer a divine slalus for lhe }evish
survivor of lhe fIood. . Wilh his unaraIIeIed knovIedge of lhe
cosmos, hislory, and lhe (-+'*&"/, Lnoch vas lhe ideaI reacher of hoe,
comforl, and varning lo lhe Iasl generalions. WhiIe his vords echo lhe
Ianguage of ancienl rohecy, Lnoch aears reeminenlIy as lhe
sureme }evish sage vhose visdom knovs no bounds and vhose
message resls on unfaiIing divine reveIalion.
52

Wriling nov fifly years ago I. GreIol made lhe associalion belveen
lhe Mesoolamian hero Lnmeduranki and lhe }evish sage Lnoch.
53

Draving heaviIy on erossus' accounl in lhe !*562"/1*#*, GreIol
demonslraled lhal Lnoch inheriled from lhe ancienl king lhe allribules
of bolh divineIy-insired cuIlure-bearer and lransmiller of anlediIuvian

51
}ames C. VanderKam, 4/"+' */7 &'( 8,"9&' "% */ .:"+*26:&1+ ;,*71&1"/
(CQMS 16, Washinglon, D.C.: The CalhoIic ibIicaI Associalion of America,
1984), HeIge Kvanvig, ;'( <""&- "% .:"+*26:&1+= ;'( >(-":"&*01*/ !*+#?,"@/7 "% &'(
4/"+' A1?@,( */7 "% &'( B"/ "% >*/ (WMANT 61, Neukirchen-VIuyn:
Neukirchener VerIag, 1988), H. Ludin }ansen, C1( D(/"+'?(-&*2&= 41/( E(,?2(1+'(/7(
,(21?1"/-?(-+'1+'&21+'( F/&(,-@+'@/? (sIo: Dybvad, 1939), I. GreIol, La Igende
d'Hnoch dans Ies aocryhes el dans Ia ibIe: rigine el significance, <B< 46
(1958): 526, 18121O, idem, La gograhie mylhique d'Hnoch el ses sources
orienlaIes, <! 65 (1958): 3369.
52
VanderKamG 4/"+' */7 &'( 8,"9&' "% */ .:"+*26:&1+ ;,*71&1"/, 17677.
53
GreIol, La Igende d'Hnoch, La gograhie mylhique d'Hnoch.

1O1

visdom, visdom lhal encomasses lhe beginnings and lhe middIes and
lhe ends of aII vrilings, vhich ilseIf may be anolher vay of saying
everylhing. Ior his arl, Lnoch vas indeed deicled in lhe Lnochic
coIIeclion as knoving and leaching aboul crealion, lhe course of hislory,
and eschaloIogy, loics lhal vouId each receive varying emhasis as lhe
lradilions aboul lhis figure evoIved over lhe cenluries.
54

There are many examIes from lhe ancienl vorId of simiIar kinds of
cuIlure-bringer figures. In facl, il aears lhal such a molif vas even a
kind of inlernalionaI lrend during a severaI-hundred year eriod, during
vhich various human characlers look on mylhoIogicaI significance in
abyIonian, HeIIenislic, and Lgylian cuIlures. ne may cile I'an1
annes of lhe erossus accounl, Iromelheus of cIassicaI Iore,
55
and
Taaulos, vho, according lo IhiIo of ybIos' !"#$%&'&(% *&+,#-., is lo be
idenlified vilh Tholh, lhe Lgylian (AIexandrian) god vho invenled
arls, sciences, vrilings, and olher asecls of human cuIlure.
56
This Ialler
figure is aIso equaled by lhe Ihoenician IhiIo vilh Hermes vho, in
Greek (and Lalin) lradilions, is endoved vilh simiIar characlerislics.
Laler lhis Tholh1Hermes syncrelism vouId form lhe basis for lhe
esoleric founder /(- $0'$11$%'$ of lhe Hermelic lradilion, Hermes
Trismegislus, vho himseIf vas underslood lo be lhe masler of
aslronomy, aslroIogy, magic, aIchemy, medicine, and olher esoleric
arls.
57

The resenlalion of Lnoch as cuIlure-bringer connecls aIso vilh lhe
ancienl mylh of lhe rimaI human, as one vho gains knovIedge of
everylhing by virlue of his seciaI slalus as 2-3$%+'", as one vho
bridges lhe ga belveen lhe human and lhe divine.
58
The rimaI human

54
GreIol, La Igende d'Hnoch, 625, VanderKam, 4%#'" (%5 ,"$ 6-#7," #8
(% 9/#'(1./,&' :-(5&,&#%, 1718.
55
See eseciaIIy AeschyIus' !-#3$,"$;+ <#;%5 in H. W. Smylh, 9$+'".1;+ =
(LCL, Cambridge, Mass.: Harvard Iniversily Iress, 1922).
56
See VanderKam, 4%#'" (%5 ,"$ 6-#7," #8 (% 9/#'(1./,&' :-(5&,&#%, 18184.
57
See for examIe IIorian LbeIing, :"$ >$'-$, *&+,#-. #8 *$-3$+ :-&+3$?&+,;+@
*$-3$,&'&+3 8-#3 9%'&$%, ,# A#5$-% :&3$+ (lrans. David Lorlon, Ilhaca, N.Y.:
CorneII Iniversily Iress, 2OO7), Garlh Iovden, :"$ 4?./,&(% *$-3$+@ 9 *&+,#-&'(1
9//-#('" ,# ,"$ B(,$ !(?(% A&%5 (Cambridge: Cambridge Iniversily Iress, 1986),
A. -}. Ieslugire, B( -$C$1(,&#% 5*$-3D+ :-&+3E?&+,$ (3 voIs., Iaris: Les eIIes
Lellres, 1981), Anloine Iaivre, :"$ 4,$-%(1 *$-3$+@ F-#3 6-$$G 6#5 ,# 91'"$3&'(1
A(?;+ (York each, Maine: Ihanes Iress, 1995).
58
Ior lhe idea of Lnoch as a cuIlure-bringer see VanderKam, 4%#'" (%5 ,"$
6-#7," #8 (% 9/#'(1./,&' :-(5&,&#%, 182, AIexander, Lnoch and lhe eginnings of
}evish Inleresl in NaluraI Science, 22342, IauI Hanson, RebeIIion in Heaven,

1O2
funclioned as a looI for exIoring a hosl of ideas. Among lhese are lhe
queslion of lhe reIalion belveen humanily and deily, and lhe Iace
of individuaIs in eIevaled riluaI osilions of inlermedialion (e.g. lhe
king, riesls, rohels). Aulhors invoked lhe symboI of lhe rimaI
human lo engage lhese queslions in various vays. The queslions
comrise nol onIy lhe lask of discerning lhe essenliaI boundaries
belveen humanily and lhe divine, bul uIlimaleIy lhe very lask of
!"#$%$%& humanily and lhe divine.
59

In lhe Second TemIe eriod in arlicuIar, lhe quesl for knovIedge of
lhe universe and of hislory vas arl of a lheoIogicaI revaIualion broughl
on in arl by lhe exerience of nalionaI rulure and cuIluraI incursions,
bul aIso by lhe inleIIecluaI renaissance resuIling from conlacl vilh
neighboring abyIonian, Iersian, Greek, and Roman cuIluraI lradilions.
In lhis eriod lhe yearning lo breach lhe ga lo lhe lranscendenl God is
aIso lhe desire lo Iive in consonance vilh lhe conslilulion of lhe universe
and lo make lhe Iife of man and lhe course of lhe cosmos vhoIe.
6O

The }evish inleresl in lhe rimaI human is aIso doublIess reIaled in
lhe fourlh and lhird cenluries .C.L. lo oncoming HeIIenism and ils
cuIluraI lradilions aboul lhe '()*+ -".()"+.
61
The lhird cenlury (`) }evish
Samarilan aulhor of lhe Iseudo-LuoIemos fragmenls, vriling in Greek,
connecled lhis idea lo Lnoch lhrough lhe figure of Abraham:
Abraham exceIIed aII in nobiIily and visdom, he soughl and oblained
lhe knovIedge of aslroIogy and lhe ChaIdean crafl, and Ieased God
because he eagerIy soughl lo be reverenl. . Abraham Iived in
HeIiooIis vilh lhe Lgylian riesls and laughl lhem much: He
exIained aslroIogy and lhe olher sciences lo lhem, saying lhal lhe
abyIonians and he himseIf had oblained lhis knovIedge. Hovever, he
allribuled lhe discovery of lhem lo Lnoch. . The Greeks say lhal AlIas
discovered aslroIogy. Hovever, AlIas is lhe same as Lnoch. The son of

AzazeI, and Luhemerislic Heroes in 1Lnoch 611, /01 96 (1977): 195233, DaviIa,
IIood Hero as King and Iriesl.
59
2!34 $% 56)- 3%! 7$+)*(6, 17.
6O
MichaeI L. Slone, Three Transformalions in }udaism: Scrilure, Hislory,
and Redemlion, 8.4"% 32 (1985): 229.
61
See A. KIeingunlher, !"#$%& ()"*$(&9 :%)"(+.;-.%&"% <.( ="+;-$;-)"
"$%"( >(3&"+)"??.%& (Leizig: Dielrich, 1933, rer. Nev York: Arno, 1976), R. Nelz,
The Iirsl }evish Scienlisl` @AB 17 (1998): 2733.

1O3

Lnoch vas MelhuseIah. He Iearned everylhing lhrough lhe angeIs of
God, and so knovIedge came lo us.
62

LarIy }evish aocaIylic vrilings such as ! #$%&' lhus arlicialed
in a more videsread cuIluraI lrend in vhich }evish vrilers vere
engaged in lhe arorialion and use of mylhic1mylhoIogicaI molifs in
lhe reroduclion and eIaboralion of scriluraI lradilions. As menlioned
above, some schoIars have lried lo see in lhis deveIomenl an alleml lo
reconciIe an underslanding of God's hisloricaI reIalionshi vilh IsraeI
vilh lhe osl-exiIic exerience of a ()*+ ,-+&%$./0*+ vhose seIf-
communicalion and conlinued resence have been caIIed inlo queslion.
ne vay of accomIishing such a lheoIogicaI renovalion vas lo find nev
vays of exressing lhe reIalionshi belveen mylh and hislory, nev
formuIalions lhal allribuled lo bibIicaI figures suerhuman visdom and
knovIedge lhal lranscended lhe mere observalion of lhe vay lhings
are, or, al Ieasl, lhe vay lhings seem.
Though il vouId be a mislake lo assume lhal aII aocaIylic lexls
refIecl lhis synlhesis equaIIy and in lhe same vay, lhere is much lo be
gained in lhe insighl lhal aocaIylic lexlsand aocaIylic grous
disIay a concern lo knov aboul bolh lhe cosmic and lhe earlhIy reaIms,
and lhal cIaims lo knovIedge are exressed in lerms of bolh vision
and reaIily, vhich, in sile of IauI Hanson's assessmenl, lurn oul lo be
lvo sides of lhe same coin.
63
As Hanson slales,

62
Texl and lransIalion from Roberl Doran, Iseudo-LuoIemus, 123
2.88O81. Doran asks lhe erlinenl queslion: To vhom does lhis us refer`
Given lhe videsread inleresl in lhe lransmission of knovIedge as ilseIf an
aulhorizing rinciIe, I vouId have lo ansver (if lenlaliveIy) lhal lhe us in
queslion is lhe aulhor and his audience.
63
Hanson dravs on vork in lhe socioIogy of reIigion for his calegories of
visionary and reaIislic eIemenls in Second TemIe }udaism, see Max Weber,
2') 4%&/%5%67 %8 9)5/6/%$ (lrans. L. Iischoff, oslon: eacon Iress, 1963), KarI
Mannheim, :.)%5%67 ,$. ;0%</,= >$ :$0?%.*&0/%$ 0% 0') 4%&/%5%67 %8 @$%A5).6) (lrans.
L. Wirlh and L. ShiIs, Nev York: Harcourl race, 1936). I do nol agree vilh
Hanson's concIusion lhal lhe lransformalion lhal look Iace in lhe inslilulion of
rohecy in lhe earIy Second TemIe eriod vas due lo a confIicl belveen
visionary (rohelic) and reaIislic (hierocralic) grous. Such a modeI,
lhough eIeganl in cerlain resecls, has nol been abIe lo sland and does nol
accounl for much of vhal ve nov can say aboul lhe sociaI Iocalion(s) of
aocaIylic grous. Iurlhermore, il is becoming increasingIy cIear lhal
deveIomenls vilhin lhe aocaIylic lradilion aIso look Iace vilhin lhe rieslIy
(hierocralic) and saienliaI miIieux.

1O4
The reaIm of lhe cosmic vision is lhe vorId of mylh, vhereas lhe reaIm
of mundane reaIily is lhe shere of human hislory. The lension belveen
vision and reaIily, belveen mylh and hislory, vas nol universaI in lhe
Ancienl Near Lasl, for such a lension couId resuIl onIy vhen lhe
hisloricaI reaIm assumed a osilion dislincl from lhe reaIm of lhe
gods.
64

According lo Hanson, lhis is reciseIy lhe case vilh resecl lo ancienl
IsraeI, vhose ovn hisloriograhicaI lradilions (es. lhe Deuleronomic
and IrieslIy lradilions) resenled cosmogony in lerms of lhe unfoIding
reIalionshi belveen lvo dislincl enlilies: YHWH vho inhabils lhe
uncrealed (mylhic) reaIm, and lhe eoIe IsraeI, vho come inlo being
and inhabil lhe crealed, hisloricaIIy-conlingenl vorId. Thus, for Hanson,
in such allerns of lhoughl, for lhe firsl lime in lhe Near Lasl, lhe
cosmic reaIm and lhe reaIm of lhe reaI vorId are recognized as lvo lruIy
dislincl reaIms, and il is lhis silualion lhal creales lhe condilions for lhe
aocaIylic synlhesis in vhich lhe lvo reaIms vouId be reuniled
under lhe righl hisloricaI and cuIluraI condilions.
65
Though Irank Moore
Cross is robabIy more correcl aboul lhe vay mylh and hislory are
inlervoven inlo eic even in ancienl IsraeI's sacred hisloriograhicaI
lradilions (and as such lhey vere nol vieved as slriclIy dislincl),
Hanson's characlerizalion of lhe earIy slages of aocaIylicism relains
some of ils vaIue.
66

Whalever lhe robIems vilh Hanson's overaII assessmenl of lhe
origins of aocaIylicism, he is correcl lo Iink lhe deveIomenl of
aocaIylic vays of seaking lo a }evish domeslicalion of ancienl
mylhoIogicaI Ianguage in order lo exress ideas aboul lhe cosmic,
mylhic dimensions of divine reaIily. f course lhis vay of seaking
vas in facl a vay of seaking aIso aboul lime and hislory, as lhe inleresl
in cosmic !"#$%& vas lied lo an inlense desire lo read lhe fulure, lo Iace
lhe (lhen) resenl in lerms of bolh lhe asl and lhe fulure, and lo knov
hov God's cosmic maslery vouId be lransIaled inlo his maslery in lhe
vorId. Irom lhe erseclive of aocaIylic vrilers, lhis lransIalion
vouId naluraIIy be exressed mosl fuIIy in his redemlion of IsraeI,
vhich, vilh some varialion based on lhe arlicuIar viev of any given
aocaIylisl, vouId ilseIf have finaI and comIele vorId-hisloricaI
ramificalions. The beginning of such an '()*&# ,-. /-.)*&# reoccualion

64
IauI Hanson, }evish AocaIylic Againsl Ils Near Laslern Lnviron-
menl, 01 78 (1971): 3158.
65
Ibid., 41. Whelher indeed lhis is lhe firsl lime such a dislinclion is made
is robabIy imossibIe lo say, bul lhis does nol miligale his overaII oinl.
66
Cross, 23-33-&#* 4"#$ 3-. 5*6(*7 /8&9.

1O5

aears lo be rooled in }evish cuIluraI and oIilicaI condilions during
lhe fourlhlhird cenluries .C.L., and becomes a veII-knovn fealure of
}evish (and Chrislian) aocaIylicism dovn lhrough lhe ages. Wilh his
characlerislic cIarily, MichaeI Slone has alIy summarized lhe silualion
oblaining in osl-exiIic }udaism in generaI: Il is lhe baIance belveen lhe
mylhicaI and lhe hisloricaI eIemenls lhal changes in lhe Second TemIe
eriod. . There vas a remylhoIogizalion of cosmoIogy as veII as of
hislory.
67

ne resuIl of lhis shifl vas lhe emergence of a nev kind of figure in
lhe Iandscae of aocaIylic }udaism: lhe figure vho knovs everylhing.
Seen mosl cIearIy in lhe reresenlalions of Lnoch, such a figure served as
lhe human counlerarl lo anolher emergenl Iocus of lhe knovIedge of
everylhing during lhe Second TemIe eriod, viz. lhe heavenIy labIels
(!"#$%&&', ( *+ 93:2, 1O3:2). In lhe case of Lnoch (eseciaIIy lhe ,--. -/ 01&
23041&5') ve may see evidence of an alleml lo synlhesize (even
syslemalize) knovIedge of lhe cosmoslo lhe oinl lhal il becomes
difficuIl lo dislinguish belveen naluraI science and reIigion, aslronomy
and divinalion, geograhy and eschaloIogy.
68
VanderKam demonslrales
lhal
as a sage, Lnoch reveaIs informalion aboul lhe 657&$0 during vhich he
Iived, eriodizes hislory, Iearns and leaches aslronomicaI Iore, and
divuIges lhe cosmoIogicaI delaiIs lhal he has discovered on his
remarkabIe |ourneys . . When Lnoch is iclured as a divine figure, he
aears as lhe one vho in effecl saves Noah from lhe fIood by
discIosing saIvific informalion lo him, as La did lo Ilnaishlim, lhe
abyIonian fIood hero.
69

There are olher vays in vhich lhe deiclions of Lnoch's knovIedge
refIecl a abyIonian background, and ve may venlure lo guess al a
IooseIy anaIogous rieslIy-scribaI lradilion in vhich earIy Lnochic
Iileralure look shae in anliquily.
7O
The sources of lhe knovIedge of
everylhing in ( *+-41 incIude angeIic medialion, cosmic |ourneys,
consuIlalion of lhe heavenIy labIels, and, finaIIy, in Ialer lradilions,
laking u residence in lhe divine abode ilseIf, from vhich Lnoch
mediales and vouchsafes lhe lransmission of erfecl knovIedge lo
needfuI morlaIs (e.g. ( *+ 1O6).

67
Three Transformalions in }udaism, 24, 27.
68
TigcheIaar, 85-91&0' -/ :%; 3+; 01& <3= -/ 01& *+;> 25354.
69
VanderKam, *+-41 3+; 01& ?5-@01 -/ 3+ A9-43%=90$4 B53;$0$-+, 13.
7O
See Reed, C3%%&+ A+D&%'.

1O6
!"# IN IRL-QIMRAN TLXTS
ecause of ils Iale enlry inlo lhe bibIicaI Iexicon, lhe vord !" is nol
videsread in lhe Hebrev ibIe. In facl, il occurs definiliveIy onIy in lhe
Aramaic orlions of lhe book of DanieI, lhough lhere is aIso a IikeIy
alleslalion in lhe book of Isaiah. ulside lhe Hebrev ibIe, lhe vord is
allesled in lhe $%%& %( )*+ ,-).*+/0 and in a handfuI of olher non-
seclarian Aramaic lexls from Qumran. ecause many of lhese Aramaic
comosilions IikeIy re-daled lhe eslabIishmenl of lhe Yah[ad (and vere
reserved and coied by ils members), I viII discuss severaI of lhem
briefIy in lhis seclion. ecause il conlinues lo be difficuIl lo ascerlain
recise dales for many of lhese lexls, have have had lo be somevhal
seIeclive in my aroach lo lhem.
ISAIAH 24:16
ne disuled bul olenliaIIy imorlanl earIy reference lo !" is in lhe Iale
addilion lo Isaiah knovn as lhe Isaiah AocaIyse (chalers 2427).
71

In Isa 24:16b ve encounler lhe hrase, #$%#!" #$%#!", vhich is embedded in
ils broader conlexl as foIIovs:
!"#$#% '()*(+*,
'(#) *$+, +*+# -*./0 *1"# ($*2 *.3# +)+ 14
'$."3# #+$. +*+# (3 (#+ ##.0 +*+# *405 (#".0 -5%$6 15
#$%#!" #$%#!" ").* 2#4,$ #0, *16)3 7")! 8".+ 915) 16
'*4/0 (#4/*0 4/0* *4/0 (#4/0 #$ #*.
14 They viII Iifl u lheir voices, lhey viII sing for |oy, lhey shoul from
lhe vesl aboul lhe ma|esly of lhe LRD
15 So in lhe easl give gIory lo lhe LRD, in lhe coaslIands of lhe vesl
gIorify lhe name of lhe LRD lhe God of IsraeI.
16 Irom lhe end of lhe earlh ve hear singing: GIory lo lhe Righleous
ne! ul I say, I have my myslery,' I have my 'myslery!' Woe is me,
for lhe failhIess have acled failhIessIy, lhe failhIess have broken
failh!

71
The designalion of lhese chalers as an aocaIyse vas firsl made by
ernhard Duhm in his famous commenlary, 1-0 $2.* 3+0-4- (Gollingen:
Vandenhoeck & Rurechl, 1922). WhiIe lhis IabeI has been righlIy crilicized in
subsequenl generalions of schoIarshi, his Iale daling of lhe maleriaI in chalers
2427 has been generaIIy embraced.
!"#$"%!& ()!%"$*"!& +,- +./#+0).%*# %1/231%

456

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234
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;7:A?B:;=6A?C D6??=KBF ;:H=AI ;9>=7 @E> 576G ;9> E?> 65 $% =A ;9> K66H 65
W:A=>BP SX6EB< ;9> 67=I=A:B ;7:A?B:;67? 65 ,B< U7>>H *?:=:9 A6; 9:V> 9:<
;9> K>A>5=; 65 HA68=AI ;9> ;>Y; 65 W:A=>BZ !9=? G=I9; >YDB:=A ;9>=7
@6A5E?=6A :K6E; ;9> D97:?>C :A< ;9>=7 7>;=@>A@> 6A ;9=? D:??:I>PT
[=@H=AI ED 6A ;9> :D6@:BFD;=@ :A< >?@9:;6B6I=@:B ;9>G>? 65 *?:=:9
\]^\QC !:7IEG _6A:;9:A B:;>7 EA<>7?;:A<? *?: \]`2aK ;6 G>:AC %!9>
D76D9>; ?:=<C J!9> GF?;>7F 65 ;9> 7>8:7< 567 ;9> 7=I9;>6E? =? V=?=KB> ;6
G>C ;9> GF?;>7F 65 ;9> 7>;7=KE;=6A 567 ;9> 8=@H>< =? 7>V>:B>< ;6 G>bM+
S!" !")*( (!+!,%" '-+%'. $% !" !$/*!( (!0!12" %)( $%TP !9E? =A ;9=? V>7?=6A
;9> >?@9:;6B6I=@:B ;9>G> 65 7>8:7< :A< 7>;7=KE;=6A =? I=V>A ;6 ;9>
D76D9>; :? : V=?=KB> 7>V>B:;=6AC 89=@9 =? D>79:D? : 8:F 65 7>:<=AI *?: \]
=A B=I9; 65 ;9> @:BB A:77:;=V> :A< ;9> 5:G6E? V=?=6A 65 *?: aP 05;>7 :BBC ;9>
!:7IEG @6AA>@;? ;9> ?D:7?> E;;>7:A@> !"&!$% !"&!$% 8=;9 ;9> G6<> 65 =;?
7>V>B:;=6A` =; =? V=?=KB>C 67 =A 6;9>7 867<?C =; =? : V=?=6A SE?=AI ($/TP !9>
6K?@E7> <6EKB> E;;>7:A@> 65 $% :B?6 ?>>G? ;6 9:V> ;7=II>7>< 567 ;9>
!:7IEG=?; ;9> A6;=6A ;9:; ;9>7> :7> %I66< GF?;>7=>?+ :A< %K:<
GF?;>7=>?C+ ;9:; !"&!$% !"&!$% @6A@>:B? : 7>5>7>A@> ;6 ;9> ;86 <=55>7>A;
H=A<? 65 %GF?;>7=>?+ ;9:; EA56B< :? D:7; 65 U6<M? 5=A:B 7>@H6A=AIP
X9>A 8> ;E7A ;6 ;9> B:7I>7 @6A;>Y; 65 ;9> *?:=:9 D:??:I>C 8> ?>> ;9:;
=A @6A;7:?; ;6 ;9> 6A>? B=5;=AI ED ;9>=7 V6=@>? L6F5EBBF ;6 ?=AI 65 U6<M?
G:L>?;FC *?:=:9 9:? 9=? 68A V=?=6AC 9=? %GF?;>7FC+ :A< 9> HA68? ;9:; ;9>
>ED967=@ 7>57:=A @6G>? 576G : 5:B?> EA<>7?;:A<=AI 65 U6<M? DB:A 65
LE<IG>A;P W>?D=;> ;9> 7>L6=@=AI 65 ;9> D>6DB> 576G #:?; ;6 X>?;C *?:=:9 =?
EA:KB> ;6 L6=A ;9> B=;E7IFc 9=? %GF?;>7F+ ;>BB? 9=G ;9:; <>?;7E@;=6A =? F>;
;6 @6G>C ;9:; ;9>7> =? F>; : 5=A:B DEA=?9G>A; 65 ;9> 8=@H>< :A< :
V=A<=@:;=6A 65 ;9> d67<M? %>B<>7?+ S896>V>7 ;9>F G:F K>TP

QR
)6A !76Y>BC !""#$%&'&( &% *+&,%-&.'/, &,0 $,.1+2+1.&.'/,3 *(1 4.+&.15'1% /6 .(1
*+&,%-&./+ /6 .(1 412.7&5',. /6 $%&'&( S_(_(ED 2\]c d>=<>A` e7=BBC \334TC \fRP !9>
7>5>7>A@> ;6 )=@9:7< ,;;B>F =? ;6 9=? *(1 8//9 /6 $%&'&( :;;/+0',5 ./ .(1 412.7&5',. S\
V6B?Pc g:GK7=` g:GK7= /A=V>7?=;F [7>??C 2h3]^3aTC \`\\fP !76Y>B @6A;=AE>?
=A : 566;A6;>` %!9> ;7:A?B:;67 8:? D76K:KBF D>7DB>Y>< KF !$%C LE<I=AI 576G 9=?
7>A<>7=AI 65 3'$% '!-4,45 *'(52 6'6! 3'1(6 /",! KF oootiti |upioo oooo ti,
qv oqv iqv oiiov =A 23`2a :A< 65 6$%! '%,5 34,4' KF |oi o iovo q, oq,
ouou otioqotoi =A 2Q`]+ S\fRC AP 2]RTP
!"#$"%!& ()!%"$*"!& +,- +./#+0).%*# %1/231%

456

%789 :;<9=>?<@ 89 AB>C?B< C 9D>A8CB E8FG HI ?>J>BC=8HF =H K78A7 HFB<
*9C8C7 7C9 CAA>99 LC= B>C9= CAAH?G8FM =H =7> ?>GCA=H?N9O HI =789 DC99CM>PQ
*9C8C7 ;>G8C=>9 =7> 98MF8I8ACFA> HI =789 ?>J>BC=8HF IH? RFG>?9=CFG8FM
3HGS9 DBCF IH? 789=H?< CFG IH? =7> AH9;H9& CFG <>= =7> AHF=>F= HI =7>
?>J>BC=8HF ?>;C8F9 AHFA>CB>GQ #HF=?C?< =H& 9C<& -CF T& =7>?> 89 FH
>UDBCFC=8HF& 8F =7> AHF=>U= HI =7> DC99CM>& HI 7HK CFG V< K7C= CR=7H?8=<
*9C8C7 :9>>9@ =789 :;<9=>?<Q@ +9 * 9RMM>9=>G CVHJ>& =7HRM7 =7>?> 89
9AC?A>B< C KC< =H D?HJ> =7> DH8F=& * C; =>;D=>G =7>?>IH?> =H ?>CG =789
DC99CM> 8F B8M7= HI *9C8C7S9 ACBB FC??C=8J> CFG =7?HF> J898HF 8F A7CD=>? W&
CFG =H 9>> 8= CB9H 8F AHFF>A=8HF K8=7 =7> D?HABC;C=8HF =7C= 3HG 89
:A?>C=8FM C F>K 7>CJ>F CFG C F>K >C?=7@ 8F %78?G *9C8C7 L*9C WXY4Z[
WWYT\P]C F>K ?>CB8=< =7C= 89 VH=7 AH9;8A CFG >9A7C=HBHM8ACBQ %7> J898HF
HI A7CD=>? W 89 D>?7CD9 8=9>BI 8F=>?D?>=>G 8F *9C T\ C9 *9C8C7S9 :;<9=>?<&@
=7> J898HF =7C= CBBHK9 78; =H 9>> FH= HFB< =7> G8J8F> 8;D>?8R; VR= CB9H
=7> 7H?8^HF=CB G8;>F98HF HI >C?=7B< 789=H?<Q
*= 89 8F=>?>9=8FM =7C= =7> AHF=>F= HI =7> :;<9=>?<@ HI *9C T\ 9>>;9 =H
8FJHBJ> VH=7 =7> AHF9R;;C=8HF HI 789=H?< C9 9RA7& 8Q>Q =7> 789=H?< HI ICB9>
KH?978D LK7>=7>? *9?C>B8=> H? DCMCFP CFG =7> ?>8MF9 HI >C?=7B< E8FM9& CFG
CB9H =7> _RGM;>F= HI =7> AH9;H9]=7> :7H9=9 HI =7> 78M7 7>CJ>F9@ CFG
=7> ;HHF CFG =7> 9RFQ %H V> 9R?>& H=7>? CDHACB<D=8A K?8=8FM9 8FABRG>
VH=7 7>CJ>FB< CM>F=9 CFG >C?=7B< ?RB>?9 C;HFM =7H9> K7H K8BB V>
DRF897>G& CFG 8F 9H;> AC9>9 =7> CA=8HF9 HI VH=7 C?> ACR9CBB< B8FE>GQ
ZW

!"#$% '()*+ 4`[46 89 ?C=7>? >UDB8A8= CVHR= =789Y
! #$%&' "#$"%&
+FG 2?8>B 9C8G =H ;>& :%7>?> 9=CFG =7> CFM>B9 K7H ;8FMB>G K8=7 =7>
KH;>FQ +FG =7>8? 9D8?8=9]7CJ8FM C99R;>G ;CF< IH?;9]V?8FM
G>9=?RA=8HF HF ;>F CFG B>CG =7>; C9=?C< =H 9CA?8I8A> =H G>;HF9 C9 =H
MHG9 RF=8B =7> GC< HI M?>C= _RGM;>F=& 8F K78A7 =7>< K8BB V> _RGM>G K8=7
I8FCB8=<Q@
ZZ

ZW
+B>UCFG>? %H>D>B ;CE>9 C AH;D>BB8FM AC9> =7C= =7> aR;?CF I?CM;>F=9
\aXXT[Xb CFG =7> ,-$%./-(% )0 1-23-( TY4[bYZ G>;HF9=?C=> CF C99HA8C=8HF
V>=K>>F >C?=7B< ?RB>?9 H? E8FMGH;9 CFG DBCF>=C?< G>;HF9 8F 789 :.BCF>=C?<
->;HF9 8F "C?B< c>K897 08=>?C=R?>&@ 456 4\ LT55XPY Tb4[b`d C9 7> DH8F=9 HR=& =7>?>
89 C 9=?HFM AH??>BC=8HF V>=K>>F =7>9> aR;?CF I?CM;>F=9 CFG -CF8>B8A =?CG8=8HF9
?>MC?G8FM =7> 9A7>;> HI IHR? 9RAA>>G8FM FC=8HF9 L>QMQ -CF T& ZPQ eH? H=7>?
>UC;DB>9 9>> 7 '( `6YX6[Z5d -CF 45Y4bd 4a( 4T[4bQ
ZZ
%?CF9BC=8HF 89 I?H; 3>H?M> fQ "Q ,8AE>B9VR?M CFG cC;>9 #Q gCFG>?hC;&
7 '()*+8 9 :-; ,#.($<.%")( L(8FF>CDHB89Y eH?=?>99& T55\P& b6Q

11O
Anolher lheme lhis arl of ! #$%&' shares vilh Isa 24 is lhe molif of
imrisonmenl: vhen Lnoch inquires of IrieI aboul lhe desoIale and
fearfuI Iace beyond lhe angeIs, he reIies, This Iace is lhe end of
heaven and earlh, lhis has become a rison for lhe slars and lhe hosls of
heaven (! #$ 18:14). Though lhis lheme of ceIesliaI rebeIIion is a lyicaI
arl of ancienl cosmogonies and lheogonies (cf. #$()* #+,-', Hesiod's
.%/0- *$1 2*3-), il is al Ieasl conceivabIe lhal lhere is a more direclIy
shared lradilion belveen ! #$ 1819 and Isa 24.
Whalever lhe originaI sense of lhe conslruclion !"#!$% in Isaiah,
underslanding il lo be a reference lo Isaiah's myslery makes
considerabIe good sense of lhe conlexl in vhich il occurs, and offers an
inlriguing ossibiIily for oulIining lhe deveIomenl of lhe aocaIylic
lradilion in }evish lexls of lhe Ialler haIf of lhe Second TemIe eriod.
This seclion of Isaiah as a vhoIe (Isa 2427) disIays characlerislics
lyicaI of an aocaIylic vorIdviev, and lhus is usuaIIy daled lo some
lime in lhe lhird (or as Iale as lhe second) cenlury .C.L.
78
Though il
shouId nol be laken as concIusive evidence of a Iale dale for lhis seclion,
lhe vord $% is olhervise allesled onIy during and afler lhe lhird cenlury
.C.L., and aImosl excIusiveIy in aocaIylicaIIy-orienled lexls such as !
#$%&', DanieI, and many of lhe Aramaic and seclarian lexls from
Qumran. As Ienkinso suggesls, lhis seclion of Isaiah indicales lhe
uneven rogress of lhe Isaian lradilion in lhe direclion of lhe aocaIylic
vorId viev famiIiar from lhe book of DanieI and lherefore raise|sj lhe
queslion in an acule form regarding lhe bearers of lhal lradilion and lhe
sociaI silualion in vhich il came lo finaI exression.
79
WhiIe lhis
slalemenl necessariIy over-simIifies lhe robIem as a vhoIe,
Ienkinso is nol lhe onIy one lo see an imorlanl conneclion belveen
Isa 24 and lhe book of DanieI.
8O

Whelher lhe hrase !"#!$% !"#!$% in Isaiah refIecls deIiberale use of lhe
vord for myslery is, finaIIy, imossibIe lo knov vilh cerlainly, even if
lhe avaiIabIe evidence does oinl in lhal direclion. Whal is cIear is lhal

78
See Ienkinso 4-*,*' !567, 34649.
79
Ibid., 355. In his more recenl book Ienkinso eIaborales on lhe
ossibiIily of an Isaiah-DanieI lra|eclory, and offers some secuIalion on lhe
Iace lhe Yah[ad mighl occuy aIong lhe exlended conlinuum of such a lra|eclory
(89:$,$; <': =:*+:1 >%%0? 4$<:/9/:<*<,%$- %@ <': >%%0 %@ 4-*,*' ,$ A*<: B$<,C(,<3 (Grand
Raids, Mich.: Lerdmans, 2OO6), es. 127.
8O
See aIso }. I. A. Savyer, 'My Secrel Is Wilh Me' (Isaiah 24:16): Some
Semanlic Links belveen Isaiah 2427 and DanieI, in D$1:/-<*$1,$; E%:<- *$1
E/%9':<-? #--*3- ,$ F%$%/ %@ G:%/;: .,-'*/< B$1:/-%$ (ed. A. Graeme AuId,
}STSu 152, SheffieId: }ST Iress, 1993), 3O717, }effrey Niehaus, HIJE
#
BH
in Isaiah XXIV, KL 31 (1981): 37678.

111

Ialer inlerrelers underslood il lo have lhis meaning, and il is erhas
simIy an unforlunale accidenl of (un)reservalion lhal ve do nol knov
hov Isa 24:16b vas inlerreled among lhe Yah[ad. The cIosesl ve may
come is in lhe !"#"$%&$ !(%&#)*+'s exosilion of lhe nexl verse in Isaiah,
!"#$ &'() *)+, -.( /-.( 0-. Terror, and lhe il, and lhe snare are
uon you, inhabilanl of lhe earlh, vhich is ilseIf a famousIy
enigmalic assage:
!" $%&$'&(
("'. . 14
&1,) 2& )(+ 3$)+, "4# "'# +,)+& /(0(54 /'(+' 15
)6)4 /'(+'+ 3$)6. 36/)( +#"')& 3$& './ #($ "'# 16
/)')+'$ 2($$ /)6'$ /(67$ #)$ $6('#"$ 105$ 17
'./) $74 +5)6$( $7& './) $74 $+(,$ '014$ #48 18
. $7& 19
14 . Ils inlerrelalion:
15 lhe lhree lras of eIiaI vhich Levi son of }acob loId lhem
16 lhal he |eIiaIj vouId calch IsraeI in, and so he direcled lhem lo lhree
kinds of
17 righleousness. The firsl is iIIegaI marriage, lhe second is veaIlh, lhe
lhird is
18 defiIing lhe sancluary. Whoever gels oul of one is caughl in anolher,
and vhoever gels oul from lhal one is caughl
19 in yel anolher. .
Lven here lhere is ossibIy an imIicil associalion belveen lhe
myslery of Isa 24 and lhe mysleries knovn by lhose of lhe members
of lhe Damascus Covenanl. According lo lhe Iogic of lhe !"#"$%&$
!(%&#)*+, lhis knovIedge rovides for lhe roer reemlion of lhe
lhree nels of eIiaI, lhe avoidance of vhich is a defining fealure of
lhose vho beIong lo lhe conlinued (or nev) covenanl.
THL ,--. -/ 012 34051267
ecause I am concerned here lo describe lhe use of myslery in Second
TemIe }evish lexls before lhe advenl of lhe Yah[ad, I have for lhe sake
of convenience reslricled lhe invesligalion of 8 2*(%9 lo lhose seclions
vhose re-Maccabean comosilion are beyond disule, nameIy lhe ,((:
(; +9) 3"+%9)<$ (7" is nol used in lhe 4$+<(*(#=%"> ,((:). Though much of
vhal ve find in lhe olher books of lhe coIIeclion (eseciaIIy lhe ?"<"@>)$
(; 2*(%9, lhe ,=<+9 (; A("9 and, Iess so, lhe 2B=$+>)) is indeed reIevanl lo

112
lhe broad sludy of myslery Ianguage, lhese viII nol figure in lhe
resenl discussion. The reIalionshi belveen lhe grous resonsibIe for
lhe roduclion of lhe Qumran seclarian lexls and lhe Ialer comosilions
of lhe Lnochic corus remains an oen yel eIusive queslion.
In lhe !""# "% &'( )*&+'(,-, ve can idenlify a lradilion of myslery
reveIalion lhal bears some simiIarily lo Isa 24. In lhis case, lhe good
mysleries granled lo lhe scribe Lnoch are sel againsl lhe iIIicil, or eviI,
mysleries of lhe Walchers. Il is difficuIl lo seak vilh cerlainly aboul
exaclIy vhere lhe vord !" occurs in lhe !""# "% &'( )*&+'(,-. ne may cile
lhe Aramaic fragmenls found in Qumran cave 4, in vhich onIy one
alleslalion of !" remains, nameIy lhal of . /0 8:3. ul lhe Greek and
Llhioic recensions indicale lhe IikeIy resence of al Ieasl lhree olher
aearances in lhe !""# "% &'( )*&+'(,-: 9:6, 1O:7 and 16:3 (lvice). Desile
generaI reservalions aboul relro-lransIaling from Greek and Llhioic lo a
resumed Aramaic 1",2*3( (vhich is robabIy nol reresenled in a
risline vay even by lhe Qumran manuscrils), I viII roceed vilh lhe
assumlion lhal !" is a lerm knovn lo severaI arls of lhe !""# "% &'(
)*&+'(,-, and lhal il funclions in a seciaI vay in lhe lexl.
The famous seclion of mylhic maleriaIs in . /0 611 offers an
accounl (or severaI inlerlvined accounls) of eviI in lhe vorId, focusing
on lhe aclivily of lhe Walchers and lheir deaIings vilh humankind. In
lhis narralive, lhe sons of heaven consire lo lakes vives from among
lhe daughlers of men, and lhe resuIl of lheir unions is lhe birlh of
obscure gianls, NehiIim, and LIioud (successiveIy), as veII as lhe
roIiferalion of eviI uon lhe earlh. In shorl, lhe Walchers and lheir
offsring vioIale lhe boundary belveen heaven and earlh, and roceed
lo devaslale lhe crealion. The four archangeIs lake nole of lhe disasler
unfoIding on earlh, and desile Lnoch's inlercessory commission, lhey
roceed lo imrison and unish lhe Walchers for lheir lransgressions.
The lradilionaI core of lhe narralivecenlered around lhe Walcher
Shemihazahis comIemenled, schoIars generaIIy agree, by a
secondary, inslruclion molif associaled vilh lhe Walcher AsaeI.
81

IncIuded in lhe inslruclion molif are various kinds of leachings: lhe
fabricalion of var imIemenls and bodiIy ornamenls, magic arls such as
sorcery and charms and lhe culling of rools and Ianls, and lhe
inlerrelalion of differenl kinds of omens (Iighlning fIashes, shooling
slars, and lhe movemenls of ceIesliaI bodies). Il is vilh resecl lo lhese
leachings lhal myslery is invoked as an imorlanl reference oinl in
lhe !""# "% &'( )*&+'(,-.

81
NickeIsburg, . /0"+', 17172, 19O93.

113

NickeIsburg reconslrucls lhe schemalic hislory of lhis molif in lhe
foIIoving vay: lhe araIIeI nolices al ! #$ 7:1 and 9:8 are lhe iniliaI
inleroIalions inlo lhe Shemihazah slory, refIecling inleresl onIy in lhe
magicaI arls, lhe Iisl in 8:3, vilh Shemihazah al ils head, refIecls lhe
hierarchy of 6:7vhich means lhal il redales lhe AsaeI maleriaIand
is an eIaboralion and exlension of 7:1 and 9:8, incIuding nev maleriaI on
lhe inlerrelalion of omens, lhe maleriaI aboul AsaeI conslilules lhe finaI
inleroIalion, incIuding 8:12, 9:6 and 1O:48, and is concerned rimariIy
vilh inslruclion in lhe arls of kiIIing and seIf-ornamenlalion. These
slages erhas refIecl lhe changing inleresls of lhe aulhors as lhe
lradilion deveIoed over lhe eriod from ca. 3OO .C.L. lo ca. 165 .C.L.
If NickeIsburg's reconslruclion is correcl, ve can delecl somelhing of
a dicholomy belveen lhe occuIl arls (culling of rools and Ianls,
reading lhe heavenIy signs) and lhe arlifacluaI arls (fashioning of var
imIemenls, |eveIry, cosmelics, elc.). In lerms of lhe conlenls of lhe
various mysleries, lhen, lhe occuIl arls invoIve some form of
divinalion, vhiIe lhe arlifacluaI arls are concerned vilh lhe aIicalion
of knovIedge lo lhe roduclion of maleriaI goods. Indeed, bolh kinds of
knovIedge are resumed lo be iIIicil and eviI, bul lhe dicholomy seems
lo be resenl lhroughoul lhese chalers of ! #$%&'.
The firsl reference lo lhe inslruclion molif comes in ! #$ 7:1: And
lhey |lhe Walchersj began lo go in lo |lheir vivesj, and lo defiIe
lhemseIves lhrough lhem, and lo leach lhem sorcery and charms, and lo
reveaI lo lhem lhe culling of rools and Ianls. Myslery is nol
secificaIIy used here, bul is lied inlo lhis lheme al lhe end of 8:13:
! #$%&' !"#$%
Shemihazah laughl seIIs and lhe culling of rools.
Hermani laughl sorcery for lhe Ioosing of seIIs and magic and skiII.
araqeI laughl lhe signs of lhe Iighlning fIashes.
KokabeI laughl lhe signs of lhe slars.
ZiqeI laughl lhe signs of lhe shooling slars.
Arleqoh laughl lhe signs of lhe earlh.
ShamsieI laughl lhe signs of lhe sun.
SahrieI laughl lhe signs of lhe moon.
($) *'+, -.. /+0-$ *% 1+2+-. 3,4*+15+4 *% *'+51 652+4 -$) *% *'+51 &'5.)1+$7
82

82
4Q2O1 1 iv 56: !"#$%& !#() "*#&+& ,#)$ !"&-,., and lo lheir chiIdren is
allesled in lhe Greek version of SynceIIus, erhas as a Ialer gIoss lo exIain vhy

114
The Iasl Iine of 8:3 couId be read eilher as a summary of aII lhal lhe
Walchers laughl or as somelhing exlra, viz. in addilion lo aII lhese
lhings, lhey laughl lhem mysleries, lhough lhe former sense seems
more IikeIy. So vhal begins as a reference onIy lo magicaI arls in 7:1
sorcery, culling of rools, and so onIaler encomasses lhe occuIl arls in
generaI, incIuding lhe inlerrelalion of ceIesliaI omens. Yel, resumabIy,
lhe communily behind lhe roduclion of lhese Lnochic molifs vas nol
enlireIy hosliIe lo omen-inlerrelalion, lhroughoul lhe enlire coIIeclion
lhere is inlense inleresl in lhe movemenls of lhe sun and moon, and in
lhe Iavs of lhe slars (lhe !"#$%&%'()*+ -%%., among olhers), and lhe -%%.
%/ 0*$*1+2" decIares lhal Lnoch knovs lhe secrels of Iighlning, lhunder,
and lhe Iuminaries (3 4& 59). As NickeIsburg and olhers have suggesled,
erhas lhe references lo rognoslicalion from signs in lhe heavenIy
bodies . may be a foiI lo Lnoch's 'lrue' aslronomicaI reveIalion.
83
In
olher vords, il is onIy because il comes from an unaulhorized source
lhal il is in any vay roscribed.
In any case, in 3 4& 611 lhe robIem seems lo be rimariIy lhe
lransmission from heaven lo earlh of informalion nol aulhorized by
God.
84
In 3 4& 8:3, lhe Walchers begin lo leach mysleries lo lheir vives
and chiIdren under lhe ausices of Shemihazah, in 9:4, il is AsaeI vho
reveaIs lhe elernaI mysleries lhal are in heaven (nole aIso in 9:16,
vhich men vere slriving lo Iearn is a ossibIe reference lo lhe fuliIily
of humans "#$(5(&6 lo Iearn God's secrelscf. Dan 2). And in 1O:7 lhe
angeI RahaeI is senl lo heaI lhe earlhIy deslruclion caused by lhe
myslery lhal lhe Walchers loId and laughl lheir sons. IinaIIy, in
chaler 16, Lnoch is loId lo say lo lhe Walchers in resonse lo lheir
elilion: You vere in heaven, and no myslery vas reveaIed lo you, bul
a "#%+2& myslery you Iearned, and lhis you made knovn lo lhe vomen in
your hardness of hearl, and lhrough lhis myslery lhe vomen and men
are muIliIying eviIs uon lhe earlh (3 4& 16:3). ul again, sureIy nol aII
reveIalions of myslery vere lhoughl lo be iIIicil: lhroughoul lhe
narraliveand lhis is erhas one of lhe rimary oinls of lhe enlire 3
4&%)7 coIIeclionlhe eviI mysleries lhal lhe Walchers reveaI is sel
againsl lhe good and aulhorized mysleries reveaIed lo Lnoch. The
myslery sloIen by lhe Walchers is sel u as a foiI lo lhe myslery

lhe Gianls aIso ossessed knovIedge of eviI lhings by vhich lhey Ied human
beings aslray.
83
NickeIsburg, 3 4&%)7, 191.
84
H. ielenhard, 8(2 7(''+(")72 92+# (' :$)7$("#2&#;' ;&< =>?#@;<2&#;'
(WINT 2, Tubingen: Mohr Siebeck, 1951), 268.

!"#$"%!& ()!%"$*"!& +,- +./#+0).%*# %1/231%

445

67879:7; <=>7=><?=9::@ >? "=?AB C@ 3?; 9=; >B7 9=D7:EF %B7 7GH:9=9><?=
I?6 69JH9=> ;7E>6KA><?= 9=; <;?:9>6@ <E ><7; >? >B7 6787:9><?= ?I >B7
L9>AB76EM J@E>76<7E& NB<:7 >B7 J@E>76<7E J9;7 O=?N= >? "=?AB H6?8<;7
>B7 C9E<E I?6 K=;76E>9=;<=D NB9> N<:: B9HH7= 9> >B7 7=; 67D96;<=D >B7
PK;DJ7=> ?I >B7 N<AO7; 9=; >B7 8<=;<A9><?= ?I >B7 6<DB>7?KEF
%B?KDB "=?AB B<JE7:I <E =?> 7GH:<A<>:@ ><7; ;<67A>:@ >? O=?N:7;D7 ?I
!"#$ <= >B7 !""# "% &'( )*&+'(,-& N7 967 >? K=;76E>9=; I6?J :9>76
;787:?HJ7=>E ?I >B7 >69;<><?= >B9> >B7 <=I?6J9><?= ;76<87; I6?J "=?ABME
A?=>9A> N<>B B7987= A?=E><>K>7; PKE> EKAB QJ@E>76<7EFR S?6 7G9JH:7& <=
>B7 !.,&' "% /"*' =9669><87 <= AB9H>76E 4TUV4TW& "=?AB 9EEK67E B<E E?=
(7>BKE7:9B >B9> ;7EH<>7 >B7 <=<XK<>@ ?I >B7 L9>AB76E 9=; >B7 EKCE7XK7=>
;7E>6KA><?= ?I >B7 796>B& (7>BKE7:9BME D69=;E?= ,?9B N<:: C7 E987; I6?J
9:: A?66KH><?=F YK> "=?AB 9:E? O=?NE >B9> >B7 A:79=E<=D ?I >B7 I:??; N<::
?=:@ D<87 N9@ >? 7876 D679>76 <=<XK<>@& D7=769><?= 9I>76 D7=769><?= ?I
78<:& K=><: >B7 I<=9: 67AO?=<=DF QS?6&R "=?AB E9@E& Q* O=?N >B7 J@E>76<7E
>B9> >B7 B?:@ ?=7E B987 67879:7; 9=; EB?N= >? J7& 9=; >B9> * B987 679;
<= >B7 >9C:7>E ?I B7987=R Z4TU[4\]F
/=7 9;;<><?=9: A?=E<;769><?= B767 <E >B7 E>9>KE ?I >B7 67A<H<7=>E ?I
!"#$F /= >B7 ?=7 B9=; 967 "=?AB 9=; B<E H6?D7=@& >? NB?J B7 67879:E 9=
7E?>76<A >79AB<=D 9C?K> >B7 A?=>7=>E ?I >B7 >9C:7>E ?I B7987=F /= >B7 ?>B76
B9=; 967 >B7 67A<H<7=>E ?I >B7 ;9=D76?KE O=?N:7;D7 <JH96>7; C@ >B7
L9>AB76E& =9J7:@& 9:: >B7 ?>B76 <=B9C<>9=>E ?I >B7 796>BF "=?ABME I9J<:@
:<=7 <E H?6>69@7; =?> ?=:@ 9E >B7 A966<76 ?I ;<8<=7 O=?N:7;D7& CK> 9:E?& <=
>B7 I<DK67 ?I ,?9B& 9E >B7 87B<A:7 I?6 6<DB>7?KE=7EE 9=; E9:89><?=F
*=;77;& ,?9BME E>9>KE <E 9 E9:<7=> I79>K67 ?I E78769: !7A?=; %7JH:7
^7N<EB A?JH?E<><?=E NB<AB <=8?:87 >B7 6787:9><?= ?I QJ@E>76<7ER Z0
12"+'& 345.6((-& 7(2(-.- 89"+,:9'"2]_ B7 ;?7E =?> H96><A<H9>7 <= >B7
JK:><H:<A9><?= ?I 78<:E KH?= >B7 796>B& 9=; B7 <E E?J7>B<=D ?I 9 E98<?6
NB?E7 6<DB>7?KE=7EE A?JI?6>E >B7 796>B 9I>76 9:: <>E A?66KH><?=F
SK6>B76J?67& ,?9B E77JE >? C7 ;7H<A>7; 9E 9 I?<: >? >B7 L9>AB76E
>B7JE7:87E[ >B7 =9669><87E 9C?K> ,?9BME C<6>B
`5
<= 0 12"+' 9=; >B7 7(2(-.-
89"+,:9'"2 ;7EA6<C7 >B9> 787=> <= 9:J?E> J<69AK:?KE >76JE& <= NB<AB >B7
AB<:; B9E EKH76=9>K69: AB969A>76<E><AEF 17 B9; 9 C?;@ QNB<>76 >B9= E=?N

`5
!77 ^9J7E #F a9=;76b9J& Q%B7 Y<6>B ?I ,?9B&R <= ;2&(,&(-&*<(2&*6 1--*:-
.2 ="2", "% 3>-(% ?*@(4-A B.6.# Z7;F cF ^F b9H769_ b69OdN[ %B7 "=<DJ9 .67EE& 4\\e]&
e4fVf4_ <;7J& Q%B7 $<DB>7?KE=7EE ?I ,?9B&R <= ;@(*6 C.D4,(- .2 82+.(2& 34@*.-<E
F,"%.6(- *2@ F*,*@.D<- Z7;F ^?B= ^F #?::<=E 9=; 37?6D7 LF "F ,<AO7:ECK6D_ !Y0!#!
4e_ #B<A?& #9:<IF[ !AB?:96E .67EE& 4\`T]& 4fVfe_ -F -<J9=>& Q,?9B <= "96:@ ^7N<EB
0<>769>K67&R !.56.+*6 C.D4,(- G4&-.@( &'( !.56( Z7;F (<AB97: "F !>?=7 9=; %F +F
Y76D67=_ 1966<ECK6D& .7==F[ %6<=<>@ .67EE *=>76=9><?=9:& 4\\`]& 4efV5TF

116
and redder lhan a rose, hair Iike vhile vooI, vhen he oened his
eyes lhe house shone Iike lhe sun, he soke vords of raise aImosl
immedialeIy afler being born. Indeed, Lamech vas afraid, because his
son vas nol Iike olher human beings, bul vas Iike lhe sons of lhe angeIs
of heaven. When MelhusheIah venl lo lhe ends of lhe earlh lo inquire
of Lnoch regarding lhe slrange chiId, Lnoch recounled lo him lhe slory
of lhe Walchers and assured him lhal Noah's roIe vas in facl lo oulIive
lhe iniquily of lhe faIIen angeIs and lheir sloIen mysleries.
86

THL K I DANILL
Turning nov lo lhe book of DanieI, ve find anolher erseclive on hov
one gains access lo lhe mysleries, and vhal lhe conlenls of lhe
mysleries enlaiI. The vord !" occurs in chalers 2 and 4, in bolh Iaces in
lhe conlexl of DanieI's inlerrelalion of Nebuchadnezzar's dreams.
These chalers faII inlo lhe genre of lhe ancienl Near Laslern courl-
laIe, and lhey IikeIy refIecl fourlh- or lhird-cenlury .C.L. lradilions
aboul DanieI lhe sage.
87
These laIes are Iilerary records of lhe raclice of
vhal has oflen been caIIed manlic visdom, by vhich a diviner or sage
is given lo knov divine lrulhs by lhe raclice of dream-inlerrelalion or
olher manlic arls.
88
In any case, lhe underIying molive of lhe slories is lo

86
SeveraI cenluries Ialer, lhe conneclion belveen Noah and seciaI
reveIalion of mysleries is made comIele: lhe !"#"$ &'()'*+, cIaims lo be one of
lhe books of mysleries given lo Noah (#$% '( )*+% ',+- ./!"0 /"12$ "12 0!).
Like in - ./01&, in !"#"$ &'()'*+, a conneclion is made belveen ossession of
mysleries and knovIedge of aslroIogicaI signs, here, as in - ./01&, lhe
knovIedge of such mallers lhal comes dovn lo Noah is casl in a osilive Iighl (as
oosed lo lhe knovIedge of lhe Walchers). ul unIike Lnoch, Noah does nol
gain access lo lhe mysleries by direcl exerience, as in a vision or |ourney,
inslead, he receives lhem in a book, or erhas by inslruclion. See MichaeI
Morgan, lrans., !"#"$ &'()'*+,2 3&" 4005 0# 6789"$+"8 (SLTT 25, Chico, CaIif.:
SchoIars Iress).
87
See eseciaIIy CoIIins, :'/+";, 3852, idem, The Courl-TaIes in DanieI
and lhe DeveIomenl of AocaIylic, <4= 94 (1975): 21834, Susan Nidilch and
Roberl Doran, The Success Slory of lhe Wise Courlier, <4= 96 (1977): 17993,
Lavrence M. WiIIs, 3&" <"> +/ 9&" ?0@$9 0# 9&" A0$"+B/ C+/B (HDR 26, MinneaoIis:
Iorlress, 199O).
88
}ames C. VanderKam, The Irohelic-SaienliaI rigins of AocaIylic
Thoughl in D E0$F +/ !"'80/2 .88'78 +/ G0/0@$ 0# E+;;+', 61C'/" (ed. }ames D.
Marlin and IhiIi R. Davies, }STSu 42, SheffieId: }ST Iress, 1986), 16379,
idem, Manlic Wisdom in lhe Dead Sea ScroIIs, MuIIer, Magisch-manlische
Weisheil und die GeslaIl DanieIs.


117

demonslrale lhe effecliveness of God's reveIalion and insiralion over
againsl lhe fuliIe divinalory melhods of abyIonian occuIl arlisls,
refIecling a simiIar dicholomy as in lhe !""# "% &'( )*&+'(,- belveen
aulhorized and unaulhorized reveIalion, belveen lhe genuine arlicIe of
God-given knovIedge and lhe bankrul visdom of iIIicil mysleries.
In Dan 2:1719, DanieI urges his comanions lo seek God's
comassionin olher vords lo raylhal lhe myslery of
Nebuchadnezzar's dream mighl be reveaIed. AccordingIy, lhe myslery
vas given lo DanieI in a vision of lhe nighl, lhal is, in a dream:
17 Then DanieI venl lo his house and informed his comanions,
Hananiah, MishaeI, and Azariah, of lhe maller, 18 lhal lhey mighl
imIore lhe God of Heaven for heI regarding lhis myslery (!"# !%&), so
lhal DanieI and his coIIeagues vouId nol be ul lo dealh logelher vilh
lhe olher vise men of abyIon. 19 The myslery (!%&) vas reveaIed lo
DanieI in a nighl vision ('()()*(# !+%,-) lhen DanieI bIessed lhe God of
Heaven.
Il is significanl lhal al lhis oinl in lhe narralive, lhe singuIar %& is used
in reference lo lhe myslery of Nebuchadnezzar's dream. The
myslery of ils inlerrelalion is one of a differenl kind, one lhal DanieI
himseIf viII reveaI by lhe visdom granled lo him lhrough his rayer in
2:2O23:
2O DanieI soke u and said: Lel lhe name of God be bIessed forever
and ever, for visdom and over are His. 21 He changes limes and
seasons, removes kings and inslaIIs kings, He gives lhe vise lheir
visdom and knovIedge lo lhose vho knov. 22 He reveaIs dee and
hidden lhings ('.&./0+ '.1(02), knovs vhal is in lhe darkness, and
Iighl dveIIs vilh Him. 23 I acknovIedge and raise You, God of my
falhers, You vho have given me visdom and over, for nov You have
Iel me knov vhal ve asked of You, You have Iel us knov vhal
concerns lhe king.
As a reface lo DanieI's descrilion of lhe dream he says lo lhe king, il
is nol because of visdom lhal is in me beyond aII Iiving lhings lhal lhis
myslery vas reveaIed lo me bul so lhal lhe inlerrelalion shouId be
made knovn lo lhe king . (2:3O). And in lhe coda lo lhe eisode, |usl
afler DanieI has exounded lhe dream, lhe king says lo DanieI, TruIy
your God is God of gods and Lord of kings and reveaIer of mysleries,
since ."/ have been abIe lo ,(0(*1 lhis myslery, vhich myslery is lhe
inlerrelalion of lhe dream (2:47). The IuraI 3(%& is used onIy in

118
reference lo God's !"#"$%& abiIily lo mainlain and reveaI mysleries
(2:28, 29, 47), vhereas lhe singuIar can be used eilher for lhe conlenl of a
direcl reveIalion or for lhe inlerrelalion of lhal reveIalion. This
ossibiIily is reinforced in Dan 4:6: Nebuchadnezzar does nol bolher lo
ask DanieI for lhe conlenl of lhe dream, onIy for ils inlerrelalion, he
knovs lhal a divine siril is in DanieI, and lhal no myslery is loo
difficuIl for him. Myslery here can onIy refer lo lhe inlerrelalion of
lhe dream, no direcl reveIalion lo DanieI is recounled, bul onIy his
insired exegesis of lhe dream.
In chaler 2, DanieI's rayer immedialeIy afler receiving lhe dream-
reveIalion incIudes severaI characlerislic fealures of aocaIylic vrilings:
reference lo God's conlroI over seasons and limes as veII as lhe
enlhronemenl and deosilion of kings, and duaIislic Ianguage of
darkness and Iighl. Iurlhermore God is said lo reveaI dee and hidden
lhings. Here lhe vord for hidden is !"#"$%, erhas in order lo
dislinguish lhe generic calegory of hidden lhings from lhe secific
lechnicaI meaning of &# vhich lhe aulhor seems lo emIoy. In any case,
aII of lhese lhings are reIaled lo lhe vork of DanieI lhe sage, lo vhom
raclicaI visdom is given lo undersland visionary reveIalion. In olher
vords, lhe eisode invoIves bolh lhe (assive) recelion of a vision, and
lhe (aclive) vork of an inlerreler endoved vilh divineIy enhanced
skiIIand lhe conlenl of each of lhese asecls is lo be considered a
myslery.
SureIy lhere is more one couId say aboul DanieI's use of myslery,
bul mosl of il has aIready been said and il vouId nol heI lo rehearse
vhal severaI recenl sludies have documenled.
89
My aim here has nol
been lo rovide an exhauslive lrealise on reveIalory funclions in DanieI,
bul lo highIighl cerlain fealures of lhe lexl lhal viII be reIevanl lo lhe
Ialler orlions of lhis sludy.
THLR ARAMAIC LITLRATIRL IRM QIMRAN
There are quile a number of Aramaic lexls lhal accenluale lhe
lransmission of a seciaI slream of knovIedge in rediIuvian and
alriarchaI limes. Indeed, lhis seems lo be one of lhe saIienl and uniling
fealures of lhe Aramaic narralive comosilions, a fealure aIso found in
lhe book of ()*+&"",. flen such seciaI knovIedge lakes lhe form of
books lhal oslensibIy conlain hidden or seaIed knovIedge lhal is
avaiIabIe lo lhe eIecl. In 4Q534, vhich is one of lhe fragmenlary Aramaic

89
Ior examIe, GIadd, -"."%&+#! /0" Myslerion1 175O.

119

lexls deaIing vilh lhe birlh of Noah,
9O
lhere is a cIear associalion belveen
elernaIily or immorlaIily and lhe books or scroIIs lhal are al issue in lhal
assage. The lexl begins vilh a descrilion of Noah, slaling, In his
youlh he viII be adel and Iike a man vho does nol knov anylhing unliI
he knovs lhe lhree books (!!"! $%&'(). Then he viII be vise .
rudence viII be vilh him, and he viII knov lhe mysleries of men (%)&
$*+$), and his visdom shaII come lo aII eoIes, and he viII knov lhe
mysleries of aII Iiving lhings ($%%, "-. %)&) . his uroses viII Iasl
forever.
91
And Ialer, WouId lhal someone vouId vrile lhese vords of
mine in a book lhal viII nol vear oul and kee my ullerance in a scroII
lhal viII nol ass avay. Though lhe lexl Iaces Noah's acquisilion of
mysleries in lhe fulureafler he has read lhe booksil aIso resumes
lhal he has aIready done so and has duIy Iearned such mysleries. He
nol onIy Iearns lhem, bul according lo lhis lexl he viII reveaI mysleries
Iike lhe Mosl High ones (4Q536 2i+3 8), and viII ass lhem aIong in a
Iine of lransmission among lhe remnanl eIecl (4Q536 2i+3 13).
Throughoul lhe Noah maleriaIs lhere is an associalion belveen
seciaI knovIedge and eIeclion, vhich is inleresling eseciaIIy in Iighl of
one of lhe knovn elymoIogies of Noah's name: lhal of being Iefl, i.e. as
a righleous remnanl (,-+). As bolh Devorah Dimanl and }ames
VanderKam have argued, lhis may veII underIie lhe facl lhal many of
lhe Aramaic lexls shov an inleresl in Noah as a kind of recursor lo aII
such remnanl eIecl.
92
Like Levi, vho relroacliveIy becomes a symboIic
reresenlalive of lhe IevilicaI rieslIy-scribaI crafl, Noah (Iike Lnoch)
becomes a rimevaI synecdoche for lhose vho receive and adhere lo a
seciaI kind of reveIalionreveIalion lhal is saIvific erhas by simIe
virlue of ils ossession.
In lhe !"#"$%# $' ()*+) lhe lransmission of leaching lo Amram
from Abraham, via Isaac, }acob and Levi is slressed,
93
and lhe grou of

9O
Ior lhe hislory of schoIarshi on lhis lexl see Dorolhy Ielers, ,$+-
.*+/"0"$%# "% 0-1 21+/ 31+ 34*$55#6 7$%81*#+0"$%# +%/ 7$%0*$81*#"1# "% (%0"9:"0;
(SLL}L 26, AlIanla: Sociely of ibIicaI Lileralure, 2OO8), 1O11O6.
91
< =% 1O6:19.
92
Dimanl, Noah in LarIy }evish Lileralure, 12526, VanderKam, The
irlh of Noah, 22O21.
93
MichaeI Slone, The Axis of Hislory al Qumran, in >#1:/1?"@*+?-"4
>1*#?140"81#6 .-1 (?$4*;?-+ +%/ >#1:/1?"@*+?-+ "% A"@-0 $' 0-1 21+/ 31+ 34*$55# (ed.
M. L. Slone and L. Chazon, STD} 31, Leiden: riII, 1999), 14O.

12O
lexls vilh vhich lhe vork is associaled
94
are concerned vilh lhe
generalions of Levi dovn lo Aaron, lhe direcl falher of lhe rieslIy Iine
of IsraeI.
95
This is eseciaIIy imorlanl lo lhe resenl loic because al
one oinl lhis lexl decIares lhal concerning A|aron and lhe (high)
rieslhoodj |Ij viII leII you lhe myslery of his vork (!"#$% '(): he is a
hoIy riesl |lo God Mosl High, forj his descendenls viII be hoIy lo him
for aII lhe generalions of e|lernily .j (4Q545 4 1517).
Il vouId aear lhal Amram and Aaron are associaled vilh
mysleries because lhey are descendanls of Levi, vho is underslood lo
be lhe firsl riesl and lhe falher of aII riesls. The !"#!$!% lo lhe &!'!("' (*
+,-., slales lhal vhal foIIovs in lhe lexl is a coy of lhe book of 'The
Words of lhe Vision of Amram son of Kohalh son of Levi.'
96
Il conlains
everylhing lhal he loId his sons and everylhing lhal he commanded
lhem on lhe day he died. . In lhis lexl Aaron is eIevaled even above
Moses, vho is bareIy menlioned. This cIusler of Aramaic lexls vishes lo
say somelhing imorlanl aboul riesls and lhe kind of knovIedge lhey
ossess and lhe aulhorily in vhich such knovIedge is grounded. Levi
lakes a seciaI Iace as lhe reciienl of seciaI leaching lhal goes back lo
Lnoch, and resumabIy goes forvard aII lhe vay lo lhe readers and
inlerrelers of lhe rieslIy-scribaI lradilion.
97

To relurn lo lhe figure of Noah, il may be a eriheraI conneclion,
bul in a fragmenlary orlion of 4QInslruclion lhere is a assage lhal may
refer lo lhe myslery lhal is lo be and he made il knovn lo Noah.
98
Is

94
+-.,.!# /01! 2(#3,0"%, 40'%.,0"% (* 5.6.%, and &!'!("' (* +,-., vere
ossibIy underslood lo be a coIIeclion, see MichaeI Slone, Levi, Aramaic, 7288
1.48688.
95
DravneI, +-.,.!# 9!':(, 40;%< 31.
96
)(*% +$', -.* #+/ 012(3
97
See aIso 4QTeslamenl of }acob ar (4Q537), 4QTeslamenl of Qah[al ar
(4Q542), 4QibIicaI ChronoIogy ar (4Q559).
98
,4 .5 %-"$-$ !-!4 '(4Q418 2O1 1 (reconslrucled by T. LIgvin aIong vilh
4Q416 1 3), cf. 4Q253 1 4. See TorIeif LIgvin, Wisdom, ReveIalion and
LschaloIogy in an LarIy Lssene Wriling, in 8=/ 80,!".- >.$0-' ?@@A (ed. L. H.
Lovering, AlIanla: SchoIars Iress, 1995), 459, Moshe ernslein, Noah and lhe
IIood al Qumran, in 460 >-(1( B"%0-".%!(".C D("*0-0"#0 (" %60 20.: 80. 8#-(CC'E
40#6"(C(F!#.C B""(1.%!("'< G0H 40;%'< .": I0*(-,3C.%0: B''30' (ed. DonaId W. Iarry
and Lugene IIrich, STD} 3O, Leiden: riII, 1999), 21718. The D}D edilors of
4QInslruclion did nol accel LIgvin's reconslruclion here, based in arl uon lhe
facl lhal eIsevhere in lhe Dead Sea ScroIIs lhe name Noah invariabIy has lhe
Iene seIIing, ,$4, making LIgvin's suggeslion orlhograhicaIIy very unIikeIy
in lhis manuscril (D}D 34:42223). See aIso Ielers, G(.6 4-.:!%!("' !" %60 20.:
80. 8#-(CC'< 6465, Ielers noles here lhal LIgvin has since changed his osilion on

121

lhe aulhor of 4QInslruclion famiIiar vilh lhese lradilions aboul Noah's
esoleric knovIedge` WhiIe I do nol vish lo dveII here on lhe meaning
and shae of lhe referenl in ils various exlanl uses,
99
il is significanl lhal
an imorlanl Hebrev lexl disIays lhe associalion belveen Noah and
lhe myslery lhal is lo be. Lven if 4QInslruclion is nol a slriclIy
seclarian comosilion, il is vrillen in Hebrev and vas cIearIy an
imorlanl lexl for lhe Yah[ad. I lake lhe references lo lhe !"!# %& in
4QInslruclion (and eIsevhere) lo indicale a seciaI body of leaching, a
comendium lhal ilseIf vas erhas (bul need nol have been) vrillen.
Il is veII knovn lhal severaI of lhe Aramaic comosilions from
Qumran arliciale in a lradilion aboul rimordiaI Walchers and
gianls vho lransmil iIIicil knovIedge.
1OO
Their rimary lransgression
aears lo be a crossing of boundaries, an unaulhorized mixing of
heavenIy and earlhIy forms of being and knoving. WhiIe one of lhe
funclions of lhe Walchers slory is lo rovide an elioIogy for lhe resence
of sin and eviI in lhe vorId, anolher is lo rovide a suilabIe anlilhesis lo
lhe lrue nalure of Lnoch's knovIedge and lhe knovIedge of lhe grou
associaling ilseIf vilh him.
1O1
WhiIe lhere are severaI ossibiIilies for lhe
sociaI selling in vhich such lradilions look shae, vhal is of inleresl here
is lhe reresenlalion of comeling cIaims lo knovIedge and lhe
resenlalion of lhe anlagonisls as bankrul, corrul, and damned.
In addilion lo lhe ofl-ciled assages in lhe !""# "% &'( )*&+'(,- (e.g. .
/0 611, es. 8:13, 9:58), lhere are olher assages lhal allesl lo an
inleresl in bolh iIIicil and esoleric knovIedge. In 1Q23a fragmenl of
lhe !""# "% 12*0&-lhere is erhas a reference lo %& 1 '"%&, lhough lhis is
a besl-guess reconslruclion based on lhe resence of | -- j& ()*"( | -- j in
lhe conlexl of a assage lhal is aarenlIy aboul lhe roIiferalion of sin
on lhe earlh and lhe begelling of Gianls. In lhe firsl coIumn of lhe 1(0(-2-
34"+,54'"0 lhe slory of lhe Walchers is IooseIy recounled aIong vilh
reference lo lhe inslruclion molif, in order, il seems, lo inlroduce lhe

lhis reconslruclion, and yel Ielers argues lhal lhere are olher indicalions in lhe
lexl lhal mighl suggesl a Noachic conlexl.
99
Goff, )",6765 *07 8(*9(065 )2-7":, 54-61.
1OO
As Annelle Reed has recenlIy shovn, lhe inslruclion molif in lhe !""#
"% &'( )*&+'(,- ilseIf has a comIex hislory lhal incIudes bolh lhe embrace and lhe
re|eclion of lhe idea of iIIicil angeIic conveyance of heavenIy knovIedge. See her
;*66(0 30<(6- *07 &'( 82-&",5 "% =>7*2-: *07 ?',2-&2*02&5, es. chalers 13.
1O1
See SamueI I. Thomas, 'RiddIed vilh GuiIl': The Mysleries of
Transgression, lhe SeaIed Vision, and lhe Arl of Inlerrelalion in 4Q3OO and
ReIaled Texls, @A@ 15 (2OO8): 15571.

122
birlh of Noah lroe. In lhis lexl il is Noah vho serves as lhe foiI lo lhe
Walchers, and in coI. 6 Noah himseIf Iearns (in a vision !"#$%&) of lhe
descenl and lransgression of lhe Sons of Heaven, knovIedge lhal he in
lurn kees hidden in his hearl (#&&'& !( *$+ ,+-." /,#"%* *' 0"1* '"2'").
This arlicuIar Ioculion, lo hide X in my hearl, is inleresling and il is
allesled aIso in one of lhe !"#$#%& ()*% manuscrils from Qumran
(4Q213b 3, CTL odI. a). The hrase I |hidj lhis (vision) loo in my hearl
and |I reveaIed ilj lo nobody (!( 3* ,4+-." /,#'56 *' 01* '2'" #&&'&)
occurs in lhe conlexl of a dream vision, |usl rior lo }acob's lilhing and
Levi's eIevalion lo lhe head of lhe rieslhood of lhe God of
elernily.
1O2
(If indeed !"#$#%& ()*% is ciled in lhe +#$#,&-, +.&-$)/0
|vords of Levi, son of }acob, CD 4:15 1 ALD 6:3j, as }onas GreenfieId
has argued, il is inleresling lhal lhe cilalion occurs as arl of a reference
lo lhe lhree nels of eIiaI and in lhe broader conlexl of lhe Admonilion
vhich underscores lhe seciaI reveIalion of hidden mallers (,"+,71)
lhal are Iimiled lo lhose vho inhabil lhe safe home in IsraeI |CD 3:13
19j).
1O3

These lexls do nol slale vhy il is imorlanl lo hide such knovIedge
in lhe hearl, bul lhis same imuIse is resenl in lhe 1.2#3.0. In one of lhe
hymns lhe seaker refers lo lhe mysleries of |God'sj vonder (8*'9 #$+)
by vhich he has come lo undersland lhe delh of |God'sj insighl and
lhe alhs |of lrulhj (and) lhe vorks of eviI (:+ #0:- 4,-*6 #2+().
1O4

Such knovIedge is aarenlIy roer lo lhe men of lrulh (,-* #10*)
or lhe men of Your vision (/21"$% #01*),
1O5
men vho are arl of lhe
Yah[ad and lhus lhe counciI of lhe seaker (#01* '"2 (%#& #,05"/ !2"
#("7).
1O6
Yel lhe seciaI knovIedge, lhe myslery, vas aarenlIy aIso a
vehicIe of belrayaI by some members of lhe communily:
!"#
$
!&'()*(+
Lven lhose vho share my bread have Iifled u lheir heeI againsl me,
and aII lhose vho have commilled lhemseIves lo my counseI seak
erverseIy againsl me vilh un|usl Iis. The men of my counciI rebeI and
grumbIe aboul. And concerning lhe myslery 45%&5 6.- 5%2 %/ $), lhey
go aboul as sIanderers lo lhe chiIdren of deslruclion. ecause You have

1O2
See }onas C. GreenfieId, MichaeI Slone, and Lslher LsheI, !"#$#%& ()*%
+.&-$)/07 8)90: 8"#/,;#0%./ #/2 <.$$)/0#"3 (SVTI 19, Leiden: riII, 2OO4), 6669.
1O3
GreenfieId, The Words of Levi Son of }acob in Damascus Documenl
IV.15-19, =)*> 13 (1988): 31922.
1O4
1QH
a
5:192O.
1O5
1QH
a
6:13, 6:18.
1O6
1QH
a
6:29.

123

exaIled YourseIf in me, and for lhe sake of lheir guiIl, !"# %&'( %)**(+ )+
,( lhe sring of underslanding and lhe counseI of lrulh. ul lhey devise
lhe ruinalion of lheir hearl and vilh lhe vords of eIiaI lhey have
exhibiled a Iying longue, as lhe oison of serenls il bursls forlh
conlinuousIy.
A simiIar senlimenl is encounlered in an Aramaic fragmenl (IAM
41.59O) lhal has been associaled vilh 4QIhysiognomy (4Q561).
1O7
Indeed,
lhere is considerabIe lerminoIogicaI overIa belveen lhis fragmenl and
olher key Qumran Aramaic lexls such as lhe -"". "/ 0)&+12, 0(+(2)2
34"5674%"+, lhe leslamenls of }udah, }acob, and Qahal, 36&,&)5 8('), lhe
-)61% "/ 9"&%, and lhe 3216"+",)5&: -"". (lhough, curiousIy, nol vilh
fragmenls 16 of 4Q561). The fragmenl reresenls an aarenlIy
aocaIylic (or more roerIy, eschaloIogicaI) seclion of lhe lexl in
vhich lhe hrase and you shaII vaIk . you shaII hide in |yourj hearl
(!"#$# &'()*+" !$)+) occurs in roximily lo leaching (,$&) and
vriling (-'.) and a reference lo elernaI or elernily (&/$0).
IinaIIy, one couId cile lhe resence of an exorcism, or Incanlalion
IormuIa among lhe Aramaic lexls from Qumran (4Q56O). As IhiIi S.
AIexander noles, lhe magicaI characler of lhis lexl has been
demonslraled beyond reasonabIe doubl, and il refIecls a comIex
demonoIogy lhal fils in veII vilh lhe elhos of 4Q51O11 and 11Q11,
vhich disIay olher incanlalory maleriaI.
1O8
WhiIe 11QAocryhaI
IsaIms
a
(11Q11) is nol definiliveIy seclarian, 4QSongs of lhe MaskiI
a-b

(4Q51O11) reresenl a Qumran seclarian aIicalion of lhe idea of
efficacious, aolroaic incanlalion1ad|uralion in lhe form of rayer.

1O7
Soren HoIsl and }eser Hogenhaven Ihysiognomy and LschaloIogy:
Some More Iragmenls of 4Q561, ;;< 57 (2OO6): 2643. The aulhors concIude lhal
lhe fragmenls in queslion (911) are robabIy nol arl of lhe 36&,&)5
=%72)">+",7, even if lhey come from a lexl vrillen by lhe same scribe on lhe
same manuscril. WhiIsl an uIlimale verdicl shouId, of course, avail lhe finaI
ubIicalion of 4Q561 by L. Iuech, lhe evidence al lhe resenl slale of research
oinls lo lhe originaI edilors being righl in considering 4Q561 frgs 911 as an
indeendenl lexl dislincl from 'Aramaic Horoscoe' or 'Aramaic Ihysiognomy'
(43). Ioovi does nol lreal lhis fragmenl in his ?(&*)+> 1%( @#,&+ -"*7,
resumabIy because he does nol lake il lo be arl of 4Q561. Iuech has confirmed
in a rivale conversalion lhal he does nol lake fragmenls 911 lo be arl of
4Q561, lhey vere mereIy holograhed logelher.
1O8
IhiIi S. AIexander, 'WreslIing againsl Wickedness in High IIaces,'
3293O, see aIso D. L. Ienney and MichaeI . Wise, y lhe Iover of eeIzebub:
An Aramaic Incanlalion IormuIa from Qumran (4Q56O), ;-8 113 (1994): 6275O.

124
(CuriousIy, lhe vord !" is IikeIy exlanl in bolh 4Q511 and 11Q11.) And
one shouId nol overIook lhe facl lhal severaI olher Qumran Aramaic
lexls disIay concern vilh siriluaI heaIing lhal invoIves lhe exuIsion
of demons and eviI sirils, lexls lhal incIude Tobil (Tob 6:1617, 8:3, cf.
4Q196197), !"#"$%$ '()*+,(-)# (1QaGen 2O:1622), and lhe .+/,"+ )0
1/2)#%34$ (4Q242).
1O9

If ve may assume lhal lhe eoIe behind lhe roduclion and
reservalion of lhe Qumran lexls vrole onIy in Hebrevand
resumabIy vaIued and recIaimed Hebrev as lhe rimordiaI Ianguage of
God
11O
ve mighl ask vhy so many Aramaic vorks vere aIso reserved
and1or coied.
111
And vhy vere some of lhem aarenlIy aulhorilalive
in some vay` And is il significanl lhal lhe book of 542%6""$ is vrillen in
Hebrev vhen il has such cIose affinily vilh, say, lhe !"#"$%$ '()*+,(-)#,
lhe Lnochic Iileralure, and olher Aramaic comosilions, severaI of vhich
couId very veII recede lhe comosilion of 542%6""$` Mighl lhis suggesl
somelhing aboul lhe reIalionshi belveen 542%6""$ and lhe Hebrev
seclarian Iileralure` If ve are lo lhink of Aramaic-seaking adherenls
bringing lheir ovn Aramaic lexls lo Qumran (vhich is one ossibiIily for
exIaining lheir resence lhere), hov lhen shouId ve lhink aboul lhe
ralher high IeveI of corresondence in lhemes, slyIes, and molifs among
lhe various Aramaic comosilions` Is lhis mere coincidence` Is lhis

1O9
AIexander, 'WreslIing againsl Wickedness in High IIaces,' 32829. To
lhese I mighl add 542 1O:1214, vhich makes reference lo Noah vriling in a book
aII kinds of medicine lhal aarenlIy recIude eviI sirils, and '+/7/%* 8"9%
:)*47"#;'s book of Noah concerning lhe bIood (1O:1O). Ior lhe Ialler see
GreenfieId, Slone, and LsheI, '+/7/%* 8"9% :)*47"#;, 9O91, 18O, lhis orlion is
exlanl onIy in lhe Greek: tv q ypoq q, iiou ou Not tpi ou oioo,.
11O
Ior discussions aboul lhe use of Hebrev al Qumran, see es. S. Segerl,
"Die Srachenfragen in der Qumran Gemeinschafl," in <47+/#=.+)26"7"> ?)+;+@A"
3"$ 8"%(B%A"+ C,7()$%)#$ D2"+ <47+/#=.+)26"7" 9)7 EF 2%$ GHF IJ;)2"+ GEKG (ed.
Hans ardlke, DAWSSA 42, erIin: Akademie-VerIag, 1963), 31519, WiIIiam
Schniedevind, "Qumran Hebrev As an AnliIanguage," 5L8 118 (1999): 23552,
idem, "Linguislic IdeoIogy in Qumran Hebrev," in :%AA"+$ /; ;-" M"66> .+)*""3%#A$
)0 / N-%+3 O#;"+#/;%)#/6 C,7()$%47 )# ;-" P"2+"Q )0 ;-" :"/3 C"/ C*+)66$ /#3 L"# C%+/
(ed. T. Muraoka and }. I. LIvoIde, STD} 36, Leiden: riII, 2OOO), 24555, Sleven
Weilzman, "Why Did lhe Qumran Communily Wrile in Hebrev`" 5'IC 119
(1999): 3545, S. Schvarlz, "Language, Iover and Idenlily," ./$; /#3 .+"$"#; 148
(1995): 2131, M. Slone and L. LsheI, The HoIy Language al lhe Lnd of Days in
Lighl of a Qumran Iragmenl, N/+2%B 62 (1993): 16977 (Hebrev). This
fragmenl is 4Q464, cf. 542 12:2526.
111
There are aroximaleIy 129 Aramaic manuscrils from Qumran, and
aboul 87 of lhem are veII enough reserved for modern sludy.
!"#$"%!& ()!%"$*"!& +,- +./#+0).%*# %1/231%

456

7898:; < 9<=>?7 @<7A:8 ?B :CD89<9; <=> >?EF78=D<9; D8GD@ <H<C:<I:8 C=
J8=89<: D? +9<7<CEK@A8<LC=J M98<>C=JN O8PC@Q @E9CI8@R /9 >? DQ8@8
7<=F@E9CAD@ 98A98@8=D @?78DQC=J 7?98R +=> BC=<::;& PQ; P?F:> DQ8
SF79<= @E9CI8@ M?9 DQ?@8 ?B 98:<D8> E?77F=CDC8@N E?=DC=F8 D? E?A; DQ8@8
+9<7<CE D8GD@ CB DQ8; P898 =?D E?=@C>898> T@8ED<9C<=U C= @?78 P<;R
*= @Q?9D& C= <>>CDC?= D? <=; ?DQ89 98<@?=@ DQ8@8 D8GD@ P898 H<:F8>& CD
<AA8<9@ DQ<D 7<=; ?B DQ8 +9<7<CE E?7A?@CDC?=@ E?=D<C= < =F7I89 ?B
C7A?9D<=D B8<DF98@ ?B PQ<D P8 7CJQD E<:: DQ8 T8@?D89CE L=?P:8>J8U DQ<D
P<@ E?=@DCDFDCH8 ?B DQ8 )<Q<>V@ ?P= @?EC<: <=> 98:CJC?F@ @8:BK
F=>89@D<=>C=JW *= 7<=; ?B DQ8 +9<7<CE E?7A?@CDC?=@ P8 BC=> DQ8 LC=> ?B
7<D89C<: DQ<D E?998@A?=>@ PCDQ PQ<D DQ8 SF79<= J9?FAM@N <AA<98=D:;
F=>89@D??> D? I8 PCDQC= CD@ ?P= @A8EC<: 8AC@D87?:?JCE<: >?7<C=W %QC@
C=E:F>8@ DQ8 D9<=@7C@@C?= ?B @A8EC<: TI??L@U <=> C=D89A98D<DC?=@&
@EC8=DCBCE L=?P:8>J8 <I?FD <@D9?=?7;& <@D9?:?J;& AQ;@C?J=?7;& 8DEW& <@
P8:: <@ DQ8 A?@@CIC:CD; B?9 A89@?=<:& 98H8:<D?9; 98:CJC?F@ 8GA89C8=E8 7<>8
A?@@CI:8 B?9 DQ?@8 PQ?@8 9CJQD8?F@=8@@ 789CD8> CDW
!2((+$) +,- #/,#02!*/,
%QC@ EQ<AD89 Q<@ E?H898> < PC>8 9<=J8 ?B 7<D89C<: C= <= <DD87AD D? @8D
DQ8 @D<J8 B?9 < >8D<C:8> >C@EF@@C?= ?B SF79<= M8@A8EC<::;N @8ED<9C<= D8GD@W
* Q<H8 D98<D8> 7<D89C<: B9?7 DQ8 <=EC8=D ,8<9 "<@D& DQ8 18I98P XCI:8&
<=> ICI:CE<: <=> =?=KICI:CE<: +9<7<CE D8GD@& PCDQ @8H89<: ?IY8EDCH8@ C=
7C=>W /=8 J?<: P<@ D? >87?=@D9<D8 DQ<D DQ8 BF=EDC?=@ <=> E?=E8ADF<:
H<:F8@ ?B 7;@D89; :<=JF<J8 C= DQ8 SF79<= !E9?::@ <98 I?DQ C= E?=DC=FCD;
PCDQ A98HC?F@ 7<=CB8@D<DC?=@ <=> ;8D 98A98@8=D < =8P >8H8:?A78=D C=
DQ8 D9<>CDC?=@ <=> A9<EDCE8@ ?B <=EC8=D OF><C@7W *= A<9DCEF:<9& P8 Q<H8
EQ<9D8> DQ8 F@8 ?B !"# C= DQ8 18I98P XCI:8 <@ CD >8H8:?A8> B9?7 <=EC8=D
,8<9 "<@D89= <=> A9?AQ8DCE D? PC@>?7K?9C8=D8> D8GD@ <=> E?=D8GD@&
=?DC=J <:?=J DQ8 P<; DQ8 EQ<=JC=J EF:DF9<: E?=>CDC?=@ C= PQCEQ @FEQ
>8H8:?A78=D@ D??L A:<E8W X; DQ8 DC78 ?B DQ8 DQC9> E8=DF9; XW#W"W& DQ8
P?9> $% Q<> I88= C=D9?>FE8> C=D? DQ8 +9<7<CE :8GCE?=&
445
<=> PQC:8 CD
8GA98@@8> < =F7I89 ?B 78<=C=J@ A<9<::8: D? DQ8 F@8@ ?B !"#& CD <:@?
<AA8<9@ D? Q<H8 D<L8= ?= @A8EC<:CZ8> 78<=C=J@ PCDQC= <A?E<:;ADCE
@D9<C=@ ?B DQ?FJQDW
+=?DQ89 <C7 ?B DQC@ EQ<AD89 P<@ D? QCJQ:CJQD DQ8 A<9<::8: @?EC<:
E?=D8GD@ B?9 @8E98E;& T7;@D89;&U <=> 8@?D89CE L=?P:8>J8 C= DQ8 <=EC8=D
,8<9 "<@D <=> C= 8<9:; M.<:8@DC=C<=N OF><C@7W [8 ?I@89H8> C= EQ<AD89 5
DQ<D C= (8@?A?D<7C<= EF:DF98@& DQ8 TQ?F@8 ?B PC@>?7U\DQ8 98<:7 ?B

445
]?9 >C@EF@@C?= @88 DQ8 +AA8=>CG <D DQ8 8=> ?B DQ8 I??LW
!"# %&'(!#)*#(+ ,- ./&)01

234
56789:;5< =;>?5@5< :AB C>AD5EF:5 : =9:6? F7?;? ?58@?;>6 CA8F9?BD? 8G
B>H>A:@>8A< :5@;8A8IJ< :5@;898DJ< :AB 8@7?; %I:A@>6 :;@5+ F:5 6K9@>H:@?B
:AB DK:;B?BL *A @7? =;?5?A@ 67:=@?; >@ M?6:I? ?H>B?A@ @7:@ :==?:95 @8
;?H?:9?B< ;?5@;>6@?B< ;?68AB>@? CA8F9?BD? >A @7? %M>M9>6:9 @;:B>@>8A+ :;? @8
M? G8KAB >A ?:;9J N=;?O?P>9>6Q =;8=7?@>6 F8;C5EF785? 68AA?6@>8A5 F>@7
&?58=8@:I>:A B>H>A:@>8A 7:H? M??A F?99OB86KI?A@?BE:AB :958 >A
6?;@:>A 5@;:>A5 8G @7? F>5B8I @;:B>@>8A 8G @7? ?:;9JOI>B (?68AB !?I=9?
=?;>8BL R>@7 ;?5=?6@ @8 @7? K5? 8G !" >A =;?O':7[:B 9>@?;:@K;?< F? A8@?B @7?
:GG>9>:@>8A F>@7 =;8=7?@>6< 5:=>?A@>:9< :AB =;>?5@9J C>AB5 8G @?P@5 :AB
B>568K;5?5< :AB @7:@ %IJ5@?;J+ @?;I>A898DJ F:5 ?IM?BB?B F>@7>A 586>:9
68A@?P@5 68I=:@>M9? F>@7 5?6;?6J :AB ?58@?;>6>5IL *A :BB>@>8A< !" >5 :958
K5?B >A @?P@5 @7:@ ;?G9?6@ ?58@?;>6 =;:6@>6?5 5K67 :5 :5@;8A8IJ :AB
:5@;898DJH>A:@>8A< :AB ?P8;6>5IL
R7>9? 58I? 6:K@>8A >5 >A 8;B?;< @7? G8998F>AD 68A69K5>8A =;?5?A@5
>@5?9G G8; GK;@7?; 68A5>B?;:@>8AL !7? &?58=8@:I>:A N?5=L S:MJ98A>:A< :AB
9:@?;< T?;5>:AQ 7?;>@:D? 8G 6?;@:>A :5=?6@5 8G ?:;9J U?F>57 :=86:9J=@>6>5I
=;?5K==85?5 A8@ I?;? 9>@?;:;J 8; 6K9@K;:9 %M8;;8F>ADL+ !7?;? >5 9>C?9J :
N57:;?BVQ 586>:9 5=7?;? >A F7>67 @;:B>@>8A5 :AB =;:6@>6?5 F?;?
@;:A5I>@@?B :AB 57:=?B >A :A:98D8K5 F:J5< :AB >A F7>67 @7?5?
&?58=8@:I>:A ;?G9?P?5 68K9B 7:H? M??A F8;C?B >A@8 @7? G:M;>6 8G
?I?;D>AD U?F>57 :=86:9J=@>6 @78KD7@L !7>5 >AH>@?5 @7? =855>M>9>@J @7:@
:=86:9J=@>6>5I F:5 : ;?9:@>H?9J M;8:B I8H?I?A@ @7:@ F:5 >A@?D;:99J @>?B
@8< 8; B?;>H?B G;8I< @7? >A@?99?6@K:9 6?A@?; 8G (?68AB !?I=9? UKB?:A
586>?@JEA:I?9J @7? @?I=9? :AB >@5 56;>M:9 :==:;:@K5< F7>67 >@5?9G F:5
:9;?:BJ : ;?5@;>6@?B< ?58@?;>6 ;?:9I >A F7>67 @7? I:A@>6 :;@5 :AB 6K9@>6
I:67>A?;J F?;? =;?5?;H?B< ?9:M8;:@?B< >A56;>M?B< :AB DK:;B?BL
!7K5< ?H?A F7>9? 58I? 8G @7? 68A6?=@K:9 =8@?A@>:9 G8; %IJ5@?;J+ F:5
:9;?:BJ G;:I?B >A @7? ?:;9>?; N"?M;?FQ =;8=7?@>6 :AB 5:=>?A@>:9
@;:B>@>8A5< >@ F:5 >A @7? 68A@?P@ 8G :A 0;:I:>6O5=?:C>AD =;>?5@9JO56;>M:9
DK>9B @7:@ :=86:9J=@>6 @7?I?5 F?;? B?H?98=?B :AB !" F:5 >A@;8BK6?B
>A@8 @7? 9?P>68A BK;>AD @7? 9:@? 067:?I?A>B 8; ?:;9J "?99?A>5@>6 =?;>8BL
-;8I @7>5 =8>A@ G8;F:;B< %IJ5@?;J+ F8K9B 68I? @8 @:C? 8A : A?F ;:AD?
8G K5?5 :AB I?:A>AD5 :5 >@ I:B? >@5 F:J M?J8AB 0;:I:>6 :AB >A@8 @7?
"?M;?F 8G @7? ':7[:BE: %@?I=9? 68IIKA>@J<+ : %78K5? 8G F>5B8I<+
:AB< G8; >@5 I?IM?;5< : =9:6? 8G 8AD8>AD =;8=7?6JL

-127-

CHAITLR IIR

A LLXICLGY I MYSTLRY IN THL QIMRAN SCRLLS

The reaI vorId is lo a Iarge exlenl unconsciousIy
buiIl u in lhe Ianguage habils of a grou. . The
vorIds in vhich differenl socielies Iive are dislincl
vorIds, nol mereIy lhe same vorId vilh differenl
IabeIs allached. . We see and hear and olhervise
exerience very IargeIy as ve do because lhe
Ianguage habils of our communily redisose cerlain
choices of inlerrelalion.
Ldvard Sair

Having considered lhe generaI conlexl of myslery Ianguage and
concels of secrecy in lhe ancienl Near Lasl and in earIy }udaism, and
vilh a basic oulIine of lhe uses of myslery Ianguage in aocaIylicaIIy-
orienled Iileralure of lhe Second TemIe eriod, ve may nov focus our
allenlion on lhe Qumran ScroIIs lhemseIves. Afler briefIy describing lhe
uses of !"# and $"%$&' in lhe ScroIIs, lhis chaler viII lurn lo lhe various
uses of (% in lhe ScroIIs, incIuding vord combinalions and accomanying
verbs. The goaI of lhis chaler is lo rovide an overaII semanlic ma for
(%, and lo Iay lhe foundalion for vhal foIIovs in chaler 5. WhiIe lhere is
some conceluaI overIa among lhese lhree lerms in lhe Qumran
corus, lhe decision lo cenler on (% slems from ils cenlraIily in lhe
ideoIogicaI seIf-communicalion of lhe Yah[ad and from ils broader
conceluaI range.
1

The eigrah for lhis chaler is laken from Ldvard Sair, !"#$"%&' )*+,"*,&
*+- .&%/0+*#1$2 (erkeIey: Iniversily of CaIifornia Iress, 197O), 69.
1
There are some alleslalions of (% lhal are loo fragmenlary lo aIIov for any
conlexluaI evaIualion. Ior obvious reasons lhese viII nol be deaIl vilh in delaiI
here: 1Q36 9 1, 1Q4O 1 2, 4Q385a 3ac 8, 4Q464a 3.

128
The imelus for lhis arl of lhe sludy has come in arl from a smaII
nole by Devorah Dimanl in her videIy ciled arlicIe, Qumran Seclarian
Lileralure: Thal lhe lerm 'lhe mysleries of God' refers lo lhe divine
Ian is evidenl from assages Iike 1QS 3:23, 4:18, 1QM 3:9, 1QHab 7:5,
8, 14. The lerm may have a vider aIicalion according lo lhe various
combinalions of lerms (cf. !"# %&', "() %&', *)# %&').
2
To be sure, one of
lhe firsl lhings lo nolice aboul lhe use of &' in lhe ScroIIs is lhal il is mosl
oflen used in conslrucl,
3
lhal il is usuaIIy deIoyed in vays lhal indicale
a broader range of aIicalion. This is in conlrasl lo ils use in ! #$%&' and
in DanieI (and in olher Aramaic comosilions such as lhe ()$)*+*
,-%&./-'%$), vhere il occurs in lhe absoIule form vilhoul any quaIifying
vords. This may indicale a deveIomenl in lhe use of lhe lerm in lhe
Qumran seclarian lexls, a loic ve viII lake u again beIov. AII lhis has
imorlanl imIicalions for hov ve shouId undersland lhe funclion of
myslery Ianguage (and in arlicuIar, &') vilhin lhe vorIdviev of lhe
Yah[ad.
Whelher a generaI concel or a secific calegory, vherever
myslery shovs u in lhe ScroIIs il musl 0% somelhing, or someone
musl do somelhing vilh il. There are cerlain verbs lhal lend lo rovide
for lhe aclion associaled vilh mysleries, and lhese can aIso heI lo
iIIuminale asecls of myslery and ils corresonding reIigious and
sociaI funclions. The verbaI associalions vilh myslery incIude verbs of
reveIalion, of knovIedge acquisilion and underslanding, and of
conceaIing, among olhers. The sub|ecls of lhese aclions vary according lo
lhe conlexls of lhe reIevanl assages.
f course, immediale Iilerary conlexl is nol lhe onIy vay lo
delermine lhe meaning or significance of a vord. ne musl aIso lake
inlo accounl lhe genre of lhe lexl as a vhoIe and ils overarching formaI
uroses. Il is ossibIe, for examIe, lhal lhe vord &' conveys sublIe bul
imorlanl differences in meaning deending on lhe lye of Iileralure in
vhich il is emIoyed. As ve mighl execl, a myslery in lhe conlexl of
a visdom-orienled comosilion couId carry connolalions lhal are
differenl from a myslery in lhe conlexl of a ruIe book, a IilurgicaI lexl,
or a caIendricaI documenl. To lake anolher examIe, lhe use of +,- may
aIso shifl from one kind of lexl lo anolher: in lexls lhal deaI vilh
communily Iife and slruclure lhe vaIence of human counciI viII
oulveigh lhe connolalion of heavenIy counciI lhal mighl be found in
IilurgicaI lexls. Ior lhis reason, I viII consider lhe maller of genre

2
Dimanl, Qumran Seclarian Lileralure, 536 n. 256.
3
r, for examIe, in a hrase Iike .%./ &', vhich is a noun + arliciIe, see
beIov.

129

vherever such dislinclions can rovide heI in inlerreling a given
assage.
As ve viII see, a myslery can have eilher good or eviI
connolalions. In addilion lo lhe many examIes of mysleries lhal are
ciled in lhe osilive sense, lhere are severaI inleresling slalemenls aboul
mysleries of lransgression (!"# %&') or mysleries of eIiaI ((!%() %&').
Such Ianguage corresonds cIoseIy vilh lhe kind of duaIislic lhoughl
revaIenl in lhe Qumran ScroIIs,
4
and il is erhas significanl lhal lhe
seclarian lexls in vhich duaIism is eseciaIIy highIighled aIso conlain
myslery Ianguage. This cosmic duaIism finds ils counlerarl in lhe
sociaI (or elhicaI) duaIism lhal underIines lhe slricl deIinealion belveen
lhe eIecl and lhe vicked.
5
Such sociaI duaIism is in lurn reIaled lo lhe
rheloric and raclices of conceaImenl among lhe Yah[ad. In my viev,
vhiIe ve may rofil from lhe idea lhal Qumran duaIism is indebled in
arl lo Iersian or Greek infIuences, lhe mosl immediale rools of ils
associalion vilh myslery Ianguage can be found in Isaiah, ! #$%&', and
lhe book of DanieI.
Irom a slalislicaI oinl of viev, myslery Ianguage is ralher
rominenl in lhe Qumran ScroIIs, comarabIe in frequency lo olher
characlerislicaIIy seclarian exressions (or lo vords and concels lhal
aear lo have been eseciaIIy imorlanl lo lhe Yah[ad).
6
The vord &'
occurs al Ieasl 14O limes in al Ieasl lvenly-eighl differenl non-bibIicaI
comosilions, incIuding aII of lhe ma|or seclarian lexls and many of lhe
olhervise veII-allesled comosilions. WhiIe ve cannol make loo much

4
As bolh Devorah Dimanl (Qumran Seclarian Lileralure, 53334) and
ShauI Shaked (Qumran and Iran, 43334) are carefuI lo nole, lhe vord
duaIism can be misIeading insofar as il may imIy lhe oosilion of good and
eviI forces lhal are equaI in scoe or over, as in lhe Zoroaslrian syslemvhich
is manifeslIy nol lhe sense of duaIism found in lhe Qumran lexls.
5
flen lhese forms of duaIism are caIIed cosmic duaIism and elhicaI or
sychoIogicaI duaIism, resecliveIy, lhough Dimanl is correcl lo oinl oul lhal
bolh may be underslood as asecls of lhe same basic cosmic duaIism, vhich
have a necessary counlerarl on lhe moraI and sychoIogicaI IeveI (Qumran
Seclarian Lileralure, 535). See aIso }ohn G. Gammie, SaliaI and LlhicaI
DuaIism, Ieler von der slen-Sacken, (%)) *$+ ,-./0.1 230+/)/%$456-4&'/&')./&'-
7$)-354*&'*$6-$ 8*9 :*0./49*4 /$ +-$ 2-;)-$ 0*4 <*930$ (SINT 6, Gollingen:
Vandenhoeck & Rurechl, 1969), 2394O.
6
Ior examIe: ('*+ (111 limes), ,%"- (3O limes), (!%() (1O5 limes), .,% (141
limes), /*0 (1O9 limes). These numbers are derived by a simIe counl of enlries in
lhe Dead Sea ScroIIs Concordance: Marlin Abegg el aI, 2'- :-0+ =-0 =&3%..4
>%$&%3+0$&-1 2'- ?%$5,/@./&0. 2-;)4 A3%9 <*930$ (2 voIs., Leiden: riII, 2OO3).

13O
of lhe frequency of a given vordlhe evidence is fragmenlary and
lherefore olenliaIIy misIeading, some vords are simIy more common
and usefuI lhan olhers, elc.al lhe very Ieasl ve can say lhal lhe vord !"
is an imorlanl lerm lhal reIales lo lhe lheoIogicaI and melahysicaI
oulIook of |lhe Yah[adj, vhich ilseIf is cIearIy Iinked in some imorlanl
vays lo lhe vrilings of ! #$%&', lhe book of DanieI, and olher reIevanl
lexls.
7
WhiIe ve find lhe vord in comosilions nol Iimiled lo Qumran, in
my viev il is emIoyed as secluaIIy exIicil Ianguage in lhe seclarian
lexls of lhe Yah[ad.
8

LVLITIN IN THL ISL I ()*THL QIMRAN SCRLLS
Heinz-}osef Iabry sees an overaII evoIulion in lhe use of #$% from lhe
re-exiIic lo lhe osl-exiIic eriods: lhe Canaanile and Mesoolamian
mylhoIogicaI eIemenls vere adoled by IsraeIile lradenls and conformed
lo a more ureIy monolheislic framevork in vhich Yahveh becomes
lhe monoolenlale vilhin a oIylheislic counciI of lhe gods, lhe
ossibiIily lhal human beings mighl beIong lo lhe heavenIy counciI vas
oened u by lhe definilion of ils members (moslIy rohels) as +
,
-./0
(1 Kgs 22:1922, Isa 6, 4O:18, }er 23:1822, Amos 3:7, elc.), and finaIIy in
lhe osl-exiIic eriod every Iimilalion is susended, and Yahveh's
lhrone counciI is democralized lo lhe oinl lhal every erson 'vho fears
Yahveh' is abIe lo arliciale in his 1.- (Is 25:14). During lhis Ialler
eriod, lhe vord #$% refers aImosl excIusiveIy lo lhe reIigious-cuIlic
communily cenlered in lhe }erusaIem lemIe (Iss 111:1, 55:15|14j), lhe

7
Devorah Dimanl, The Qumran Manuscrils: Conlenls and Sig-
nificance, in 230, 4% 56,786, 8 98: 3$ 4', 93;-,6$,11. (ed. Devorah Dimanl and
Lavrence Schiffman, STD} 16, Leiden: riII, 1995), 2728. Dimanl Iisls vords lhal
refIecl lerminoIogy connecled lo lhe Qumran communily, vhich ilseIf incIudes
severaI calegories: (1) vords lhal erlain lo communily organizalion (&"%, #'(,
elc.), (2) vords lhal refIecl lhe communily's hislory and circumslances ()$*+',
*#,- -"$/, elc.), (3) vords lhal convey lhe communily's lheoIogicaI1
melahysicaI oulIook (references lo lhe sirils of Iighl and darkness, -#$0), !",
elc.), and (4) vords lhal deaI vilh lhe arlicuIar exegesis of lhe communily ("12,
elc.). Dimanl righlIy caulions lhal lhe lhird calegory is olenliaIIy robIemalic
given lhal cerlain characlerislics of such an oulIook are shared by olher lexls
lhal are nol secific lo lhe Yah[ad, such as <=>3;,,1, ! #$%&', and olhers (2728). ul
lhis concern refIecls erhas an inordinaleIy slricl aIicalion of lhe ruIe lhal ve
may onIy counl as seclarian lhose usages lhal are nol found eIsevhere. I lhink il
is fruilfuI aIso lo see hov seclarian lexls remake re-exisling usages inlo
seclarian conlexls.
8
The lerm is Nevsom's: 'SecluaIIy LxIicil' Language.

131

counciI of lhe hoIy ones is nov nol simIy comosed of lhe members
of God's heavenIy enlourage, bul is lhe cuIlic communily assembIed in
lhe fear of God and lhe mosl urighl conducl.
9

Iabry's oinl is suggeslive of an imorlanl deveIomenl in Second
TemIe }evish ideas: lhal lhe members of lhe cuIlic communily riluaIIy
enacl in lhe lemIe service lhe earlhIy Iilurgy lhal mirrors or arliciales
in some vay lhe aclivily in heaven. The arlicianls are, in lhis resecl,
reciienls of a seciaI kind of knovIedge grounded in lhe cuIlic
exerience ilseIf. Iabry goes on:
Nol onIy can one evaIuale lhe nolion of Yahveh's lhrone counciI as a
hermeneulicaI modeI addressing lhe secific quaIily of lhe !"#
congregalion, one can aIso allribule al Ieasl a remnanl erseclive lo ils
elymoIogicaI connolalion in lhe abslracl meaning secrel. A confIuence
of lhe lvo semanlic IeveIs, hovever, is firsl visibIy acluaIized onIy in
lhe esolericism of lhe Qumran communily.
1O

This is anolher vay of saying lhal a IilurgicaI funclion of lhe vord
!"# gains in imorlance as (resumabIy lemIe-based) vorshi
aroriales lhe idea of a heavenIy congregalion arrayed in service lo
lhe God of IsraeI, yel lhe vaIence of secrecy lhal derived from lhe
reslriclive nalure of lhe !"# remained a Ialenl meaning lhal couId be
deIoyed in cerlain circumslances. Ierhas ve may see a conneclion
here vilh lhe cIaim by lhe ChronicIer lhal lhe aclivily of lhe IevilicaI
singers in lhe sancluary vas ilseIf rohecy (1 Chron 25:18), vhich
may refIecl a osl-exiIic rieslIy co-olion of rohelic aulhorily
vhereby lhe excIusive cIaim of lhe rohel lo gain access lo lhe heavenIy
assembIy is lransferred lo lhe vorshiing communily.
11
Iabry is correcl
lhal lhe cuIlic, lemIe-orienled underslanding of !"# (among a fev olher
meanings) can be found in lhe Qumran lexls:
!"# %&'()
$%&'() +$% ,"(+) ,-+ ."/,)" ,0%+ ,!0( )) $"/ 1- /$+,+$" . 4
2 $%&'($ '!"3 ,() 1$"- ,
4
-0$ $%&%' ($) ,0%) !5(+ ,6-(+) +7"/7 5
12
. ."&+%$ 1('!"3 (6) '!"3 !"#"

9
Iabry, !"#, ()*( 12.175.
1O
Ibid., 176.
11
See W. Schniedevind, (+, ./0# /1 2/# 34 (0%4!3'3/45 60/7 80/9+,' '/
:;,<,', 34 '+, =,&/4# (,79>, 8,03/# (}STSu 197, SheffieId: SheffieId Academic
Iress, 1995), 17488.
12
Texl from SchofieId, 60/7 ?@7%4 '/ '+, A%+[%#, aendix.

132

4 They are lo vaIk vilh aII by lhe slandard of lrulh and lhe measure of
lhe age. When lhese men come lo be in IsraeI,
5 lhe assembIy of lhe Yah[ad viII be eslabIished in lrulh !"#"$ an elernaI
Ianling, a hoIy house |lemIej for IsraeI, and a counciI of lhe hoIy of
6 hoIies lo Aaron. .
!"#
$
!&'()*
!"#$%&# (#)#* !+, -((# *./%+ !$0,& !"%!.$(# *.(,/ )#1& !"(#2"!&*3 7
. *"4 -#.,& !(+$ %5,# *2%*(3 8
7 |You have enIighlenjed me in lhe counciI of your lrulh, and you have
given me insighl inlo your vorks of vonder. You ul raises in my
moulh, and on my longue
8 |a saIjm, lhe ullerance of my Iis is al lhe foundalion of exaIlalion. .
Il is vorlh noling lhal lhese lexls aIso associale being in lhe )#1 vilh lhe
acquisilion of visdom, lrue knovIedge, and enIighlenmenl. Here lhe
sociaI connolalion of a defined circIe of eoIe in lhe knov is
combined vilh lhe reIigious imagery of lemIe vorshi, imagery lhal is
aIso veII-knovn from Ialer }evish myslicaI lexls (e.g. HeikhaIol
Iileralure). SeveraI Qumran lexls are even more exIicil aboul lhis
imagery. Ior examIe, in a lexl videIy lhoughl lo be arl of lhe annuaI
covenanl renevaI ceremony among lhe Yah[ad,
13
lhere is vhal aears lo
be a descrilion of lhe heavenIy sancluary, vhich is ilseIf a mirror of lhe
earlhIy lemIe:
+",-.$/012
$
3+"4*56 !774)*
2*,*3!)#1 %#.# *,*!"+#/# *,*!&#4. *.)#&. (#&.4,# . 2
/%+ !4#/,# 6!4#/ !24#3*" )#* !4*5# *7#" !&!&$# $/ !
)
1#, 3
2/%3+ (4/+( 6#4# 4*#25 4#38,# $)#8 )#1 )#&. 6#4# 4)*# )2#*3 4
2 -- (3#/+4# (#/4#" %#)7# (#9#&$( 4)* (#4#&7 *#8,# (#2)#*3 5
*,40 4#8,
14
*"!&, 4#8,# *0) (!"&(# /,.#9 )#1 6!/%+ !$0,# 6
2&4 43$#! !"#.,# 8): !"&, %.$ 4:#/ (,/ )#1# $)#8 (:0# 7
15
6!,%#0 !,94# (,/ !)19# &#; (#"0# 6!)19 8

13
See iIhah Nilzan, 4Qerakhol (4Q2869O): A IreIiminary Reorl, in
%&' )*+,"- .&/$0 "-1 2$*13&04 5,6#&&13-70 68 $9& :3,0$ ;&&$3-7 68 $9& <-$&,-"$36-"=
>,7"-3?"$36- 86, )*+,"- 2$*13&0, (ed. George }. rooke and IIorenlino Garca
Marlnez, STD} 15, Leiden: riII, 1994), 5371.
14
There is a canceIIalion dol over lhe +&+, according lo iIhah Nilzan, lhe
scribe inlended lo vrile *"!& 4#8,# (D}D 11:12).

133

2 . and chariols of your gIory, vilh lheir cherubim and lheir vheeIs
and aII |lheirj counciIs:
3 lheir bases of fire, fIames of brighlness, iIIuminalions of sIendor,
Iuminescenl Iighls, Iuminaries of vonder,
4 sIendor and ma|esly, gIorious heighl, hoIy counciI and |shjining
fou|nlj, heighl of beauly and vonder,
5 |raisjes, a reservoir of overs, a ma|esly of gIorificalions, a grealness
of fears and heaIi|ngs --j
6 vorks of vonder, a counciI
16
of visdom, a allern of knovIedge, a
founl of underslanding, a founl of rudence,
7 a hoIy assembIy, a counciI of lrulh, a slorehouse of insighl, slruclures
of righleousness, foundalions of urighlness, grealness
8 of mercies, genuine humiIily, mercies of lrulh, and acls of everIasling
comassion.
This lexl shovs some affinily vilh anolher imorlanl IilurgicaI lexl from
Qumran, lhe !"#$% "' ()* !+,,+() !+-./'/-*, in vhich !"# is aIso used in a
vay lhal calures lhe various IeveIs of ils meaning. In lhis lexl, lhe
con|unclion of lhe heavenIy and earlhIy lemIes is cIear, and vhiIe il is
nol exIicil lhal lhe human vorshiers are arl of lhe heavenIy !"#, one
may infer as much from lhe overaII conlexl of lhe lexl, from fragmenlary
references such as $ -- &'()* !"#+ "!"+, his gIory in lhe counciI of lhe
heavenIy beings, and from assages Iike lhe foIIoving:
!"#$%&
'
)!"!*+, - %% -./0*
"))- './- /!"0) &'1/(2" -/")/+ 3'.'4/- 3+/- 3)"2 1'/ )',/4) 18
$'/"!5 )", -- 4 )", '-")*)
$'2"!' )",+ --(2+/+ *)6 7"24+ './ !"# +1"5 '.-",+ &''./ &'4)"2 19
2+/ &'-")* )*) ("))- "'*)6 -.4+ &'*'/. '/*1 "-"44"1" &'4)"2 2O
$ -- "+1"5 3."-,
18 Ior lhe Inslruclor: song of lhe sacrifice for lhe eighlh Sabbalh, on lhe
lv|enly-jlhird |of lhe second monlh. Iraise lhe God of aII . aII vho
are hoIy
19 forever, lhe second ones among lhe riesls vho drav near,
17
lhe

15
The lexl conlinues here vilh reference lo &')*6 '81 mysleries of
vonders1vondrous mysleries, a assage ve viII discuss in delaiI beIov .
16
Here and in Iine 7 Nilzan lransIales !"# lo foundalion, based on
anaIogy vilh 1QH
a
2:1O and 5:26, vhereas she renders lhe IuraI in Iine 2 as
counciIs (D}D 11:13).
17
CaroI Nevsom lransIales lhe hrase +1"5 '.-",+ as riesls of lhe inner
sanclum (D}D 11:282), aIso v. 2O.
!"# %&'(!#)*#(+ ,- ./&)01

234
56789: 78;97<= <9 >?6 @89:A8;5 BC8:6 BD89E >?6 56F69 G H BD89E
B== >?856 @?8 I98@J
KL 6>6A9B= >?<9E5M #NB=> ?<DO =6B:6A5 8P QA<9765O BD89E R8A @<>?S >?6
Q8A><89 8P ?<5 @89:6A5M TAB<56 >?6 GU8: 8P E8:5O >?6 56F69
QA<65>?88:5 @?8 BA6 96BA ?<D H JM
V?6>?6A !"# <5 ;56: 6NQ=<7<>=W >8 78998>6 567A67W 8A 58D6>?<9E =<I6
%DW5>6AW+ <9 >?6 .;DAB9 (7A8==5 <5 B98>?6A DB>>6AM !"# :865 98> 8P>69
7BAAW >?6 8F6A> >896 8P 567A67W <9 .;DAB9 >6N>5O C;> <958PBA B5 <> >69:5 >8
:698>6 B A65>A<7>6: ?;DB9 78==8X;W @6 D<E?> B55;D6 >?B> 58D6 D6B5;A6
8P 567A67W <5 <DQ=<6:M Y;> BQBA> PA8D B 78;Q=6 <95>B9765 <9 @?<7? !"# B9:
$% BA6 ;56: <9 QBAB==6= @<>? 896 B98>?6AO >?6 >@8 >6AD5 8P>69 ?BF6 :<5><97>
FB=69765 B9: 56DB9><7 AB9E65 <9 D85> 8P >?6 .;DAB9 >6N>5M
&"%&#'Z%"*[[#1 !"*1U(+
*9 B PBD8;5 QB55BE6O >?6 C88I 8P [6;>6A898DW QA87=B<D5 >?B> %>?6 567A6>
>?<9E5 R&%&#'(S C6=89E >8 >?6 \,)[ 8;A U8:O C;> >?6 A6F6B=6: >?<9E5
R&)*'(S C6=89E >8 ;5 B9: >8 8;A 7?<=:A69 P8A6F6AO >8 8C56AF6 B== >?6 @8A:5
8P >?<5 =B@+ R[6;> K]^K]SM !?<5 QB55BE6 A6=B>65 <>56=P 6NQ=<7<>=W >8 >?6 !"#$%
@?<7? &8565 ?<D56=P <5 :6Q<7>6: B5 :6=<F6A<9E R&+$( (%"&(SO DBI<9E >?6
:<5><97><89O BQQBA69>=WO C6>@669 B5Q67>5 8P !"#$% >?B> 7B998> C6 I98@9
R>?6W C6=89E >8 >?6 \,)[S B9: >?856 >?B> BA6 >8 C6 QA8D;=EB>6: B9:
QB556: :8@9 PA8D 896 E696AB><89 >8 B98>?6AM V?<=6 >?6 QB55BE6
5;EE65>5 <DQ=<7<>=W >?B> 896 8;E?> 98> <9X;<A6 BC8;> >?856 ?<::69
DB>>6A5O >?6 F6AW :<5><97><89 <9:<7B>65 B [6;>6A898D<7 B@BA69655 8P >?6
Q8>69><B= P8A %A6B:<9E C6W89: >?6 >6N>+Z@?<7? [6;>6A898DW B5 B @?8=6
BQQBA69>=W 5>A<F65 >8 :<578;ABE6M *9:66:O >?6 QB55BE6 877;A5 <9 >?6
D<::=6 8P B :<578;A56 89 >?6 7;A565 >?B> @<== F<5<> @BW@BA: E696AB><895
@?69 >?6W PB<= >8 ;Q?8=: >?6 78F69B9>O B9: >?;5 >?6 <DQ=<7B><89 <5 7=6BA^
>?6 89=W >?<9E 896 966:5 >8 I98@ BC8;> !"#$%ZB9: >?;5 BC8;> :<F<96
Q;AQ8565Z?B5 C669 DB:6 Q;C=<7O B9: B>>69:<9E >8 ?<::69 DB>>6A5 :865
98> 7;AAW :<F<96 PBF8AM
YW >?6 ><D6 >?6 C88I 8P [B9<6= @B5 78DQ<=6:O ?8@6F6AO <>5 B;>?8A5
78;=: 5>B>6O Q6A?BQ5 <9 :<A67> 789>AB:<7><89 8P >?6 [6;>6A898D<7
>?68=8EWO >?B> U8: %#&'&$() :66Q B9: ?<::69 >?<9E5 R+&-./0 +)*
+&%&#/"S+ R[B9 K^KKSO B9: <9:66: 896 8P >?6 CB5<7 Q8<9>5 8P >?6 78;A>
>B=65 <9 [B9<6= <5 >?B> U8: A6F6B=5 %DW5>6A<65+ R1.$%S >8 @8A>?W A67<Q<69>5
5;7? B5 [B9<6= ?<D56=PM !?<5 >?6D6 <5 8P 78;A56 B 769>AB= >696> 8P
BQ87B=WQ><7 =<>6AB>;A6 <9 E696AB=O B9: P<9:5 <DQ8A>B9> B9B=8E5 <9 >?6
.;DAB9 (7A8==5M
!?6 _;N>BQ85<><89 8P 78976B=D69> B9: A6F6=B><89 <5 B QA6FB=69>
P6B>;A6 8P .;DAB9 567>BA<B9 >6N>5O B9: P8A 56F6AB= :67B:65 57?8=BA5 ?BF6
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

456

789::;< =>?@: :A; B;C;D?EF;<: ?G 9B;=H 8;I=8B989KH 7;8; @H;B :? KD=HH9GN H;K:=89=<
!"#"$!"! ?< :A; ?<; A=N :A; H;K: =N = E8?K;HH ?G
9<:;<H9C; H:@BNT :A;N 8;E8;H;<: R:A; K?88;K: D;I=D 9<:;8E8;:=:9?<H U<?7<
?<DN :? :A; H;K:LS
4V

-@>H;Q@;<: H:@B9;H A=C; :;<B;B :? K?<G98F ?8 :? <@=<K; -KA9GGF=<WH
E9?<;;89;:7;;< :;X:M
9<:;8E8;:=:9?< O?8 R;X;I;H9HSPM =<B :A; E8?K;HH ?G I;<;8=:9<I <;7
H:=<B=8BH ?G <?8F=:9C9:N 9< :A; G=K; ?G KA=<I9;
B9HK?C;8;B >N = E8?K;HH ?G 9<HE98;B 9<Q@98NPM :A9H 8@>89K =DH? H@II;H:H
:A=: :A; A9BB;< F=::;8H 7;8; :A;FH;DC;H I@=8B;B >N :A; H;K: G8?F :A;
8;H: ?G J@B;=< H?K9;:NL
)?9;N?=H9K B9H:9<K:9?<M Z=@D 1;I;8 =DH? =8I@;H :A=: :A;
K=:;I?8N !("!#$ A=B :7? 9FE?8:=<: B9F;<H9?<H ?8 =EED9K=:9?<H[ ?< :A;
?<; A=N :A; H;K: =H = 7A?D;M =N :A; ,=HU9D\U<?7D;BI;
:A=: 7=H I@=8B;B ;C;< G8?F ?:A;8 F;F>;8H ?G :A; K?FF@<9:NL
]^
_A9D;
:A9H E?9<: F=N 8;F=9< = F=::;8 ?G H?F; HE;K@D=:9?<M 7A=: 9H KD;=8 G8?F
:A; @H; ?G !("!#$ 9< :A; -K8?DDH 9H :A=: 9: B?;H E;8:=9< ;HE;K9=DDN :? D;I=D
F=::;8HM =?:A :;8FHM :A;8; 9H = B9H:9<K:9?< :? >; F=B; >;:7;;< !("!#$ =@: =DH? U<?7D;BI; ?G A9H:?8N =<B ?G :A; K?HF?H =H = 7A?D;L

4V
#=78;<K; -KA9GGF=<M %!& ("#"$!"! ") *+,-". O-J#! 4`T #;9B;<[ a89DDM
4Yb6PM ]5L
4Y
-;; ;HE;K9=DDN !A=8?< -A;F;HA =<B '=<= _;8F=<M R19BB;< .A9<IH =<B
.A;98 /;C;D=:9?<MS /&0* 4V O4YYVP[ c^Yd]bT Z=@D 1;I;8M R.A; e;C;D?EF;<: ?G
2@F8=< #=7[ 123)"-4)M 125#4)M =<B :A; &HH@; ?G f'?<:;FE?89g=:9?<MWS /&0* ]5
O]^^bP[ 4`bd]^`T KGL &H8=;D h<?ADM R!("!#$( !(&'$\/;C;=D;B =<B 19BB;< .?8=AMS
6*/ V6 O4YYcP[ 4^5d4^VL
]^
1;I;8M R.A; e;C;D?EF;<: ?G 2@F8=< #=7LS

136
MYSTLRILS I WNDLR
}udging by lhe use of lhe rool !"# in lhe Qumran lexls, and lhe aarenl
viIIingness lo conlemIale lhe mysleries of vonder, members of lhe
Yah[ad seem nol lo have inlernaIized lhe saImisl's confession: I do nol
asire lo greal lhings, or lo vonders lhal are beyond me ($%&"'(!"
$*++ %,!"#*-, %,"./-) (Is 131:1). ne of lhe mosl rominenl conslrucls
vilh 01 in Qumran lexls is vilh some form of lhe vord !"#, or
vonder. There are severaI differenl ossibiIilies for underslanding
hov lhis lerm funclions. Il is oflen lransIaled as vonderfuI mysleries,
a lransIalion lhal calures neilher lhe variabiIily in usage nor lhe facl
lhal lhere are severaI grammalicaI ossibiIilies for underslanding lhe
hrase.
21
WonderfuI mysleries is anaIogous lo lhe subslanlive +
allribulive ad|eclive formalion, bul lhis lransIalionvhiIe erhas
varranled grammalicaIIydoes nol aIvays reresenl lhe besl semanlic
ossibiIily for lhe hrase. A more slraighlforvard reading of lhe
conslrucl-genilive mighl be mysleries of vonder, vherein !"# (in a
fev differenl grammalicaI forms) is laken lo be nol simIy a modifier of
01 bul is a lhing in and of ilseIfil is a vonder.
The meaning of !"# in bibIicaI lexls can lhrov some Iighl on ils use
in conslrucl vilh 01. The former is mosl oflen found in narralives or
oelic lexls (eseciaIIy saIms) lhal describe God's deaIings vilh his
eoIe, and, more secificaIIy, God's acls of |udgmenl and redemlion.
Such acls of God vere evidenlIy underslood lo be lhe vonders
lhemseIves.
22
As Rainer AIberlz slales,

21
See for examIe lhe edilion of IIorenlino Garca Marlnez, !"# %#&' (#&
()*+,,- !*&.-,&/#'0 !"# 123*&. !#4/- 5. 6.7,5-" (lrans. WiIfred G. L. Walson, 2nd
ed., Leiden: riII, 1996).
22
See Conrad, !"#, 8,), !%9! 11.53346. Conrad asserls lhal lhe vord
grou 8,) does nol describe lhe acl or effecl as such, bul ralher quaIifies il as
lranscending human knovIedge or over. In olher vords, ve musl dislinguish
belveen lhe basic meaning and ils aIicalion lo secific sub|ecls. The former
requires a slalive definilion such as 'be inscrulabIe, incredibIe.' . IrimariIy,
lhen, an observalion is made concerning a Iine lhal human beings cannol cross
bul lhal can be crossed from lhe olher side. Il slrikes me lhal lhis dislinclion is
ralher unnecessary: in ils nominaI or arliciiaI forms, !"# nearIy aIvays refers
lo lhe acls of God and nol lhe acls of human beings, il lherefore seems redundanl
lo insisl lhal lhe vord grou lhus aIso marks lhe conlrasl belveen lhe finilude
of vhal is ossibIe on one side of lhe Iine and lhe infinile range of vhal is
ossibIe on lhe olher side (535). In any case, Conrad Ialer seems lo endorse lhe
viev lhal lhis vord grou does in facl refer lo lhe very acls of God lhemseIves:

137

The Ianguage of !"#") is lhe Ianguage of |oyous reaclion (raise). The
vonder, lhe aslonishmenl, incIudes lhe recognilion of lhe Iimils of one's
ovn over lo conceluaIize and comrehend. Since lhe !"#") evenl
signifies a lranscendence of cuslomary, normaI execlalions, il is
redominanlIy underslood as God's aclivily.
23

There are lvo forms in vhich lhe vord occurs vilh lhis meaning: in
lhe $%!&'# feminine IuraI arliciiaI form (!"#$%&) and in lhe nominaI
singuIar or IuraI (#$% or '(#$% 1 !"#$%). The semanlic differences
among lhese differenl forms aear lo be somevhal negIigibIe, lhough
lhe former is more common in lhe bibIicaI corus.
24
Il is ossibIe lhal in
lhe Qumran non-bibIicaI lexls lhere is a more cIear dislinclion belveen
lhe lvo basic forms. The foIIoving are a fev secific examIes of bolh
forms, lhese are more or Iess reresenlalive of lhe Hebrev ibIe as a
vhoIe, lhough a fev excelions viII be noled.
!"#$%& ()*+:
)*+(,-#" "/,0/ 123# ,2# (!#$%& $*/ '(,45+!# (!(*1" (6(+!# (!-$2"
'*!# -$2(
So I viII slrelch oul My hand and smile Lgyl vilh aII my vonders
vhich I viII vork in his midsl, afler lhal |Iharaohj viII Iel you go.

,#&-%. ()/:
!"#$%& '*/,0/ 1"1( 123( ,-5 (* "260!1 '31+$# 32"1( ,5#("
And }oshua said lo lhe eoIe, Iurify yourseIves, for lomorrov lhe
Lord viII erform vonders in your midsl.

on age 54O he vriles lhal lhe nominaIized lc. $%!#)() refers lo mighly acls of
God lhal are humanIy inexIicabIe and indescribabIe, bul are exerienced as
exlremeIy efficacious evenls lhal shae human Iives. The arliciiaI form
!"#$%& is used soIeIy vilh nominaIized connolalions, and aIvays refers lo lhe
aclivily of God.
23
!"#"), *+,* 2.932.
24
The arliciiaI form occurs onIy in lhe IuraI. This form occurs in lhe
foIIoving lexls (orlhograhy varies belveen !#"$" and -"."/)%0'): Lxod 3:2O, 34:1O,
}udg 6:13, }osh 3:5, }er 21:2, Mic 7:15, Iss 9:2, 26:7, 4O:6, 71:17, 72:18, 75:2, 78:4,
78:11, 78:32, 86:1O, 96:3, 98:1, 1O5:2, 1O5:5, 1O6:7, 1O7:8, 1O7:15, 1O7:21, 1O7:24,
1O7:31, 111:4, 119:18, 119:27, 119:129, 131:1, 136:4, 139:14

138
! #$%&'()*+, !-./012 !30!4:
!"#$"$% '"(%) !%"*!+ !(,) !-./ +!+"$ !*!+ 8
. !"#-$012$3) !4", !$2!.(5 !$ !.", 9
!+"02"60,(! !"#0( +,% .,- !"#-$01 !.35 12
!"."4) )/%" "1) !*)% $-.," %.5 13
8 Iraise lhe Lord, caII on his name, make knovn His deeds among lhe
eoIes.
9 Sing lo Him, make music lo Him, muse uon aII His vonders. .
12 Remember His vonders lhal He has doneHis orlenls and lhe
|udgmenls He has ronounced,
13 seed of IsraeI, His servanl, descendenls of }acob, His chosen ones.
5,6*7 88.!30!-
7-$0 '*/( +.35-2"3 +"2"$$%( 8.!35-9 ."35- 12
+4",- 7"#!$"$%)! 7$%02$3) "#":+! 13
'"+$-3 $!*: $-2"( 73.* ,*/) '"+$- 14
75% '"(%) #%*!+ -$0 +,% $-+ +#- 15
+$; <;!"! )/%"2"1) 7(% %!.5) #$-: 16
12 I recaII lhe deeds of lhe Lord, I recaII Your vonder(s) of oId.
13 I recounl aII Your vorks, and I seak of Your acls.
14 God, Your vays are hoIinessvhal god is as greal as God`
15 You are lhe God vho vorks by vonder(s). You have made Your
slrenglh knovn among lhe eoIes.
16 y Your arm You redeemed Your eoIe, lhe chiIdren of }acob and
}oseh. SeIah.
Il is cIear from lhese fev examIes lhal a vonder, as an acl of
|udgmenl or deIiverance, can aIso be an acl of var in lhe Hebrev ibIe.
In facl, vilh fev excelions lhe vord has marliaI connolalions, mosl
oflen vilh resecl lo lhe aclivily of God on behaIf of IsraeI. Il is
inleresling lhal severaI occurrences of lhe vord -$0 are in oIder lexls
lhal share vilh olher ancienl Near Laslern lradilions lhe lhemes of
cosmic varfare (Iss 77, 89), and yel lhere aears lo be no direcl
semanlic araIIeI lo lhis usage in non-bibIicaI lexls.
25
Thus vhiIe il is
ossibIe lhal, in lerms of ils ancienl associalions, lhe vonders of God
are lied lo lhe idea of a rimordiaI viclory over ceIesliaI overs, lhe use
of -$0 in lhe Hebrev ibIe is reslricled lo lhe resuIls of God's vork as

25
The elymoIogy of -$0 is uncerlain, and ils onIy reIiabIe cognales are in
Ialer Ianguages Iike Syriac and Arabic.
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

456

789: ;9<7=>? 7@ 789 A=79 @A &B<=9C D>78>? 789 A<=E9D@<F @A <9G9E;7>@?
8>B7@<:H &? 789 789@C@I: =?G J@BE@C@I: @A =?J>9?7 09=< $=B79<? JKC7K<9B
>? I9?9<=CL 8@D9M9<L 78>B 789E9 @A G>M>?9 D=<A=<9 D=B =CB@ >?9N7<>J=OC:
C>?F9G 7@ >G9=B =O@K7 789 J<9=7>@? @A 789 89=M9?B =?G 789 9=<78 PA@<
9N=E;C9L 789 !"#$% !'()* =?G 789 +%%' ,-.'/QH .8@KI8 78>B 79?G9?J: >B
BKOM9<79G >? 789 J<9=7>@? B7@<>9B @A )9?9B>B >? @<G9< 7@ ;<9B9?7 = )@G
D8@ J<9=79B O: B>E;C9 G>M>?9 ;<9<@I=7>M9 <=789< 78=? O: B@E9
;<>E@<G>=C B7<KIIC9L 789 =BB@J>=7>@? @A 789 <@@7 !"# D>78 J<9=7>@?
>E=I9<: >B 9M>G9?7 >? O@78 789 19O<9D R>OC9 =?G >? 789 2KE<=? -J<@CCBH
.8>B =BB@J>=7>@? >B ;<9B9?79G E@B7 M>M>GC: >? 789 O@@F @A S@OL D89<9
789 <9=G9< >B J8=CC9?I9G 7@ J@E9 7@ 79<EB D>78 789 F?@DC9GI9 78=7 )@G
G@9B E=<M9C@KB 78>?IB 78=7 8KE=?B J=??@7 J@E;<989?GH !JJ@<G>?I 7@
789 O@@F =B = D8@C9L 789 D@<F @A )@G >? 789 E=F>?I =?G BKB7=>?>?I @A
J<9=7>@? >B A=78@EC9BB =?G 789 ;<@;9< <9B;@?B9 7@ >7 >B B@C9C: =D9 =?G
D@?G9< P9B;H S@O 5TUV4W JAH S9< 5XY4TQH .89 D@?G9<AKC 78>?IB )@G G@9B >?
J<9=7>@? =<9 J=CC9G $%!"#& =?G =<9 J@?B>G9<9G 7@ O9 ;=<7 @A 789 >?BJ<K7=OC9
D=:B @A )@GH .89 O@@F @A S@O >?B>B7B K;@? 789 C>E>7B @A 8KE=?
F?@DC9GI9 =B >7 ;9<7=>?B 7@ 789 D>CC @A )@GL =?G K?G9<BJ@<9B 789 <=G>J=C
G>BJ@?7>?K>7: O97D99? 789 J@?G>7>@?9G =?G J@E;<@E>B9G ?=7K<9 @A 789
8KE=? <9=CE =?G 789 E=Z9B7>J C>A9 @A G>M>?9 =K7@?@E: P9B;H S@O 5TU5[QH
!A79< 789 C9?I78: B9<>9B @A <897@<>J=C \K9B7>@?B )@G ;@B9B 7@ S@O =O@K7
789 D@?G9@?L S@O J=;>7KC=79B =?G B=:B E99FC:L ]& 8=M9 K779<9G
D8=7 & G>G ?@7 K?G9<B7=?GL 78>?IB 7@@ D@?G9<AKC A@< E9L PD8>J8Q & G>G
?@7 F?@D^ '(! !"% *&++ $%!"#& ,*-! !"% PS@O VXY5QH
X_

.89 =BB@J>=7>@? O97D99? D>BG@EL J<9=7>@?L =?G J@BE@C@I: >B
=;;=<9?7 89<9L =?G =B !CO9<7` D<>79BL
.89@C@I>J=C D>BG@E C>?FB 789 =B7@K?G9G @OB9<M=7>@? @A ?=7K<9 D>78 789
8:E?>J ;<=>B9 @A )@GaB D@?G<@KB =J7BH (?C: 89<9 G@ )@GaB D@?G9< =BB@J>=7>@? D>78 789 8>B7@<>J=C =J7B @A G9C>M9<=?J9 =?G =<9 B99?
>? 8>B E:B79<>@KB =J7>M>7: >? ]?=7K<=C ;<@J9BB9B^ =?G >? 789 =E=`>?IL
D>B9 =<<=?I9E9?7 @A 8>B J<9=7>@?H
XT

!B D9 D>CC B99 >? 789 A@CC@D>?I ;=I9BL 78>B K?G9<B7=?G>?I @A ]D@?G9<B^
=B 789: ;9<7=>? 7@ F?@DC9GI9 @A J<9=7>@? >B =CB@ ;<9B9?7 >? 789 2KE<=?
-J<@CCBH &?G99GL >? 789 012%-13L A@< 9N=E;C9L 789 8:E?>B7 @A79? E9G>7=79B
@? 789 ]D@?G9<B^ @A J<9=7>@? =?G =BFB =O@K7 8>EB9CAL ]RK7 &L = J<9=7K<9 @A

X_
'@E;=<9 b<@M 5cY4[W d9J8 [Y_H
XT
!CO9<7`L ]4/'/)L^ 65eW B99 =CB@ )9<8=<G M@? /=GL 5'2 6/)3%$/"3 6*/1'17-8
4HVV6H

14O
cIay, vhal am I` Mixed vilh valer, Iike vhom shouId I be considered`
Whal is my slrenglh` (1QH
a
11:2324).
In lhe book of DanieI, on lhe olher hand, lhe saIvific vonders of
God made an imorlanl lransilion from describing lhe vorks of lhe asl,
and laking on eschaloIogicaI dimensions began aIso lo oinl forvard lo
God's fulure acls of deIiverance.
28
In lhis hislorioIogic reorienlalion, lhe
hymnic recoIIeclion of God's hisloric acls in a cuIlic selling vas erhas
lransIaled lo a manlic-visdom selling by vhich knovIedge of a fulure
deIiverance couId be medialed:
!"#$%& ()*+,-
!"#$ &#'( )*+, (-( !"# .'!/0 .'&"# .'-+ (-($ ,#'-! '-# ')'#&$ 5
1!0 &#'( '/'/, ,0// &+# .'!2( +$2, +'#, &/#'$ 6 &#'( )*+, (-(
'/'/, ,0// &+# .'!2( +$2, +'#(1)# 0/+#$ 7
29
)$#,*( 34 ')/
.'!0$/ !0$/, '5 .,$0( '"2 02+'$ .'/+(1,# $,#/+$ $-'/' .&'$ &#'(
(,#1,5 (-',5) +!41.01!' 3*- )$,55$ '6"$
5 Then I, DanieI, Iooked and sav lvo olhers slanding, one on one bank
of lhe river, lhe olher on lhe olher bank of lhe river. 6 ne said lo lhe
man cIolhed in Iinen, vho vas above lhe valer of lhe river, Hov Iong
unliI lhe end of (lhese) vonders` 7 Then I heard lhe man dressed in
Iinen, vho vas above lhe valer of lhe river, svear by lhe Lver-Living
ne as he Iifled his righl hand and his Iefl hand lo heaven: Ior a lime,
limes, and haIf a lime, and vhen lhe breaking of lhe over of lhe hoIy
eoIe comes lo an end, lhen shaII aII lhese lhings be fuIfiIIed.
If lhis use of )$#,* is consislenl vilh ils occurrence in Dan 8:24 and
11:36vhich seems IikeIylhese vonders aear lo be a reference
nol direclIy lo lhe vork of God, bul lo lhal of Anliochus Lihanes IV.
Given lhe conlexl and lhe resumed oulcome of lhe evenls in lhe
background of lhe assage, il is cerlainIy ossibIe lhal )$#,* here refers
lo lhe evenls lhal lake Iace vilhin lhe framevork of lhe overaII lriumh
of God over IsraeI's enemies. The mosl slraighl-forvard concIusion,
hovever, is lhal here )$#,* shouId be read nol as lhe vonders of God,
bul as lhe avfuI lhings lo be done by Anliochus as arl of lhe

28
The rool #,* is nol allesled in lhe Aramaic seclions of DanieI (or in
ibIicaI Aramaic in generaI), inslead lhe vord (/) is emIoyed lo denole a
simiIar idea (Dan 3:33, 6:28).
29
Symmachus omils vonders. Theodolion: Eo, ot o tpo, ov
tipq|o, ov ouooiov; Id Greek: Hot ouv ouvtitio ov tipq|o, oi ov
ouooov |oi o |oopioo, ouov.
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

454

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$--%- *+.2. -.+2*
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234
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143

vorId, molifs vhich oflen connecl in varying degrees of direclness vilh
ideas aboul lhe heavenIy and earlhIy lemIes in some Qumran lexls.
olh asecls of God's vorks of vondersaIvalion and crealion
are roer lo lhe lexluaI and resumed sociaI selling of many of lhe
Qumran comosilions, and il is erhas lhese lhings lhal lhe saImisl of
lhe !"#$%"& has in mind vhen he vriles lhal I give lhanks, Lord,
according lo lhe grealness of your slrenglh and lhe abundance of your
vonders |!"#$%&'(j from elernily and for elernily |)&$* ,*$ )&$*-j
(1QH
a
6:23). The hymnisl conlinuaIIy underscores his earlhIy, IovIy
nalure (I am bul dusl), bul he aIso reguIarIy cIaims lo knov aboul lhe
vonders God has laughl him desile his unimressive slalion vis--
vis lhe lranscendenl deily. And I, vhal am I lhal you have laughl me
lhe basis of your lrulh, and have inslrucled me in your vorks of
vonder` (1QH
a
19:3, cf. 1QS 11:1722).
Ior lhe aulhor(s) of lhe !"#$%"&, lhe acls of crealion and deIiverance
are made manifesl simuIlaneousIy in his inner, sychoIogicaI Iandscae
(or are inlended lo be made so in lhe mind of lhe reader, deending
uon lhe use lo vhich a given saIm may have been ul). The
lhanksgiving is a hearlfeIl and naluraI exression of lhe inlernaI
conviclion lhal God saves bolh in fashioning lhe crealion and bringing
il lo ils uIlimale deslinalion. Such a senlimenl is ullered aIso in lhe
rayer knovn as '$()*+ -$./*+: Iess, my souI, lhe Lord for aII his
vonders |$"#$%&'(j, forever. And bIessed be his name, because he has
saved lhe souI of lhe oor (4Q434 1 i 1). Thus, in lerms of knovIedge of
lhe #$%&'(, lhere is an aarenl and conlinuous counlerosilion of bolh
lheir uller remove from lhe reaIm of lhe knovabIe and lheir
inleIIigibiIily in lhe mind of lhe seaker(s).
In olher lexls one finds simiIar connolalions as in lhe !"#$%"&. Ior
examIe, 4QTanh[umim (4Q176)
36
exhorls God lo foIIov lhrough on his
romise of deIiverance and invokes lhe Ianguage of Isaiah 4O: Ierform
your vonder |./%&'j, do your eoIe |uslice and . |.j your lemIe .
Argue vilh kingdoms over lhe bIood of |.j }erusaIem. See lhe corses
of your riesls |.j lhere is no one lo bury lhem. And from lhe book of

36
As }ohn SlrugneII oinled oul in his famous book-Ienglh recension of D}D
V (Noles en marge du VoIume V des <<Discoveries in lhe }udaean Deserl of
}ordan>>, 0123 7 |197Oj: 229), }. M. AIIegro nous rsenle queIques grands
fragmenls d'un ouvrage qu'iI aeIIe <<4$5*6787>>, un lilre ceendanl qu'on
ourrail hsiler aIiquer &"9& I'ouvrage. In olher vords, lhough lhe lexl
ciles from Isaiah's vords of consoIalion, lhe olher assages in lhe comosilion
sonl Ius difficiIes caraclriser.

144
Isaiah |quoles Isa 4O:1-5j (4Q176 12 i 14).
37
In lhis rayer lexl, lhe
eschaloIogicaI dimensions of God's vonders are broughl lo bear in a
vork lhal imagines lhe resloralion (or erhas reconsecralion) of lhe
lemIe, }erusaIem, and lhe rieslhood, lhrough an exlended exegelicaI
medilalion on seIecl assages from Isaiah.
38
Though lhe lexl is
fragmenlary and ils reconslruclion conlroversiaI,
39
il is ossibIe lhal
lovard lhe end of lhe exlanl orlions of lhe comosilion lhe
redeslinarian cosmoIogy found in olher seclarian lexls emerges:
ecause he crealed every |sirilj of lhe elernaI |generalionjs, and
|according loj his |udgmenl |he eslabIishedj lhe alhs of lhem aII. The
ear|lhj he cre|aled vilhj his |rigjhl (hand) before lhey exisled, and he
con|linuaIIy suervjises everylhing lh|ere is in il. And inj his myslery
(!"#$!) he causes lhe Iol (%#!&) lo faII on man in order lo give |.j.
In lhis lexl, lhen, lhe vonders of God's crealion and deIiverance of
humanily are bolh seen as arl of God's myslery, by vhich lhe Ieaders
of lhe Yah[ad are abIe lo assess lhe sirils of lhe candidales for enlrance
inlo lhe communily.
4O
The vay in vhich lhis idea funclions vilhin lhe
broad corus of lhe Qumran ScroIIs viII be laken u again in chaler 5.
Given lhese reIiminary consideralions aboul lhe use of '%( in lhe
Qumran ScroIIs, ve may nov lurn lo lhe '%( "# conslrucl. We have seen
lhal lhe vord '%( mosl oflen denoles a vonder lhal is an acl of God
on behaIf of a sub|ecl, or an acl of God in crealion. Il is usuaIIy used lo
recounl some momenl of deIiverance (for IsraeI) or |udgmenl (againsl lhe
nalions) in lhe asl, lhe memory of vhich can be invoked lovard lhe
hoe of simiIar acls in lhe fulure. In olher vords, il is a lerm of
saIvalionvilh resecl lo bolh asl and fulureand as such il Iays an
imorlanl roIe in lhe vocabuIary of redemlion in lhe Qumran ScroIIs.
ul in some cases, as ve have seen, lhe vonder is a henomenon of
crealion vhose uIlimale exIanalion or underslanding is beyond lhe ken
of lhe human observer.

37
The imagery in lhis assage aIso seems lo refIecl or drav uon Is 79:23
(cf. 1 Macc 7:17). LIsevhere (1QS 8:1415), lhe rearing lhe vay of lhe **** is
Iikened lo sludying lhe Iav in order lo acl in comIiance vilh aII lhal has been
reveaIed from age lo age.
38
C. D. SlanIey, The Imorlance of 4QTanh[umim (4Q176), !"#$ 15
(1992): 56982.
39
The reconslruclion used here essenliaIIy foIIovs lhe one offered by
SlrugneII (Noles en marge, 234).
4O
Comare, for examIe, 1QS 3:13ff.

145

In some cases il may aear lhal !" and #$% are roughIy synony-
mous, eseciaIIy vhen il comes lo calegories of seciaI knovIedge
allained by members of lhe communily of lhe eIecl. Again, as Conrad
demonslrales, lhe noun #$%
emhasizes on lhe one hand lhal human beings cannol undersland lhe
mighly acls of God by lheir ovn over (1QH
a
7:32). n lhe olher hand,
il allesls lhal God has neverlheIess given underslanding of lhem lo
lhose vho beIong lo lhe communily, lhus incororaling lhem inlo lhe
saIvalion besloved on lhe communily (1QH
a
11:4, !"#$)%&, 1O:4).
41

To be sure, in lerms of lhe inlerIay belveen lhe hidden and manifesl
dimensions of God's overaII Ian for crealion, lhere is some degree of
araIIeI meaning. NeverlheIess, in Iighl of lhe frequenl combinalion of
lhe lvo vords in a conslrucl chain, lhey musl aIso be abIe lo signify
differenl referenls. WhiIe a !" and a #$% may disIay simiIar asecls,
lheir combinalion musl signaI a connolalion of a differenl kind.
As Craig Lvans has noled, lhe nolion of God's vonders mighl aIso
refIecl a reveIalory conlexl in some Qumran lexls.
42
AII lhe assages
vhich he incIudes in lhis calegory aIso make reference lo myslery
(lhough lhere are cerlainIy more examIes lhan he Iisls in his arlicIe),
and il is erhas lhis associalion he has in mindlhough he is nol
exIicil aboul il. In olher vords, il is nol lhe vonder ilseIf lhal is
reveIalory, bul lhe myslery of vonder, and il is reveIalory onIy insofar
as lhere is a connolalion of reveIalion lhal oflen accomanies nolions of
myslery in }evish lexls of lhe eriod.
43
As noled above, lhe
eislemoIogicaI nalure of a vonder is lhal vhiIe ils effecls can be
knovn, ils causes oflen are underslood lo remain hidden in lhe mind
of God unIess lhey are reveaIed lo lhe knover.
WhiIe lhe arlicuIar combinalion of !" and #$% in lhe Qumran
ScroIIs allesls lo lhe nolion lhal lhere are hidden lhings lhal God reveaIs,
lhe mysleries of vonder are aIso lhoughl lo be efficacious in some
vayas seen mosl cIearIy in lhe hisloricaI roIogue of lhe '()(*+,*
'.+,)/!&. This lexl resenls a sveeing overviev of lhe Iong series of
IsraeI's faiIures lo Iive u lo lhe demands of lhe covenanl, cuIminaling in
lhe argumenl lhal lhe successive slages of IsraeI's covenanlaI Iife reach

41
Conrad, #$%, #$), 545.
42
Craig A. Lvans, A Nole on lhe 'Iirsl-orn Son' of 4Q369, '0' 2 (1995):
196.
43
See eseciaIIy ockmuehI, 1/2/$(&".! (!3 45*&/65.

146
lheir aogee in lhe communily of lhe Damascus Covenanl, lhose vho
inhabil lhe safe home in IsraeI (CD 3:19). The vhoIe hislory of IsraeI is
coIIased inlo a slory of God's reealed reservalion of lhe covenanl
reIalionshi, vhich is concenlraled inlo an ever smaIIer and more
consecraled grou of eoIe vho inheril lhe manlIe of eIeclion. AII of
lhis is accomIished in lhe mysleries of |God'sj vonder:
!" $%&'(')%
!" $%&'( )*+*,-'(% . 12
$%!.! )!%/ 0/ !"12*! %$*1( $" !" )*+3 )3' %1$%4 12" 13
*0/%'% %20+ $%$(2 5 -- 6 !"12* !7 )( %/$ 12" $%1$84 )3! 14
32/* 12" %4%&1 *&9-% %$'" *710% %+0& $%0*/ %0%(7 15
)*(1 '*'! 1"( %19-*% )3*49! -$9 5 -- 6 )3( 3*3% )0"3 16
304 *710(% 2%4" /29( %!!%.$3 )3% 3*3* "! )3*8"%'% 17
)/29! "2*% )4%/ 0/( 197 %"!9 *,1( !"% "*3 %4! *7 %1'"*% 18
0/% )*49!'! %3'7 0'/ "! 12" !"12*( :'"4 $*( )3! :(*% 19
"%3 )3! )0" 0%(7 !7% -&4 **-! %( )*+*,-'3 343 2O
12 . And vhen lhey heId firm lo lhe commandmenls of God
13 lhose vho yel remainedGod heId firm his covenanl vilh IsraeI
forever, reveaIing
14 lo lhem hidden lhings in vhich aII IsraeI had erred |.j his hoIy
Sabbalhs, his gIorious feslivaIs,
15 his righleous Iavs, his lrue vays, lhe deIighls of his viII vhich
humanily shouId raclice,
16 so lo Iive by lhem |.j he discIosed |lhese lhingsj lo lhem and lhey
dug a veII of IenlifuI valer,
17 and vhoever surns lhem viII nol Iive. ul lhey had defiIed
lhemseIves vilh human sin and uncIean alhs,
18 and lhey said, This is ours. ul God, in lhe mysleries of his
vonder, aloned for lheir iniquily and ardoned lheir sin.
19 And he buiIl for lhem a safe home in IsraeI, such as lhere has nol
been since ancienl limes, nol even unliI
2O nov. Those vho remained sleadfasl in il viII acquire elernaI Iife, and
aII lhe gIory of Adam is for lhem.
These mysleries of vonder vere aarenlIy knovn lo lhe
Ieadershi of lhe secl, and vere assed on lo lhose vho vho choose lhe
alh. This vas, il seems, rimariIy lhe |ob of lhe MaskiI (!*72'), vho
vas lo Iead lhem vilh knovIedge and in lhis vay leach lhem lhe
mysleries of vonder and of lrulh ($'"% "!9 *,1( )!*723!) in lhe midsl
of lhe men of lhe communily, so lhal lhey vaIk erfeclIy, one vilh
anolher, in aII lhal has been reveaIed lo lhem (1QS 9:1819). SimiIarIy,
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

456

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525RT 4 ?? \6U

148
nolion lhal lhe vonder here imagined is associaled vilh a lemIe-Iike
selling.
47

In anolher assage of lhe !"#$% "' ()* !+,,+() !+-./'/-* lhal is erhas
arl of lhe second Song, lhere is a fragmenlary menlion of !"#!$%&' "()
mysleries of his vonders foIIoved by lhe slalemenl lhal lhey |lhe
angeIs`j make knovn hidden lhings (#!)#*') (4Q4O1 14 ii 68). As I viII
discuss furlher beIov, il may be ossibIe lo gain from lhis fragmenl an
imorlanl insighl inlo one funclion of myslery Ianguage in lhe
seclarian scroIIs. In a recenl arlicIe on lhe !"#$% "' ()* !+,,+() !+-./'/-*,
}udilh Nevman slaled aboul lhis assage lhal
il seems significanl lhal .+0 vilh ils esoleric connolalions seems here lo
be enlireIy a ossession of God and il is lhe rieslIy angeIs vho are
acquiring inslruclion in hoIy mysleries as a kind of seciaIized
calechesis.
48

In a simiIar assage in lhe 1+. 234*, a vorshi scenario is resenled
as arl of lhe eschaloIogicaI vision, lhe remnanl of |God'sj eoIe
(1QM 14:8) viII enacl lhe lrue and cosmicaIIy ordained order of lemIe
vorshi according lo lhe elernaI edicls:
!"# !%&!'(!)
+,-. +%%+' +,#-$ ".0-1 +,.2!3 40 !'$! 12
4"-%!0 #!2!0# "20!-! 4"#0 5%!,1 +,#)$6&# +--!)' +,"#!)!171! 13
+%"%! 4'!" $5!16- 40
+,"#!$%&' "()! +,25!1, #1.86- +%!27 $", )3!1! 1)0 "$9!-! 14
)&0- +,% 45")+6% 5+,6"-!)-1
4"%$- %"&.+%! 15
12 We, your hoIy eoIe, viII raise your name for your vorks of lrulh,
13 for your mighly deeds ve viII exloI |your sIendor al everyj momenl

47
See beIov for addilionaI discussion of lhis assage and of lhe mysleries
of knovIedge.
48
}udilh Nevman, IrieslIy Irohels al Qumran: Summoning Sinai
lhrough lhe Songs of lhe Sabbalh Sacrifice, in 5)* !/$#/'/-+#-* "' !/#+/6 5.+7/(/"#%
+,"3( !/#+/ +#7 8/9/#* 2*9*4+(/"# /# :37+/%; +#7 <)./%(/+#/(= (ed. G. }. rooke, H.
Na|man, and L. T. Sluckenbruck, TN 13, Leiden: riII, 2OO8), 49. Nevman
furlher suggesls lhal il seems lhal lhe aearance here and in lhe eighlh song of
.+0 vilhoul lhe verbaI quaIificalion |of #/)=*)j vouId suorl lhe idea lhal lhe
Songs orlray lhe myslery's reaIized eschaloIogicaI reveIalion lo lhe angeIic
riesls and lheir imilalors lhrough lhe IilurgicaI raclice on lhe firsl lhirleen
Sabbalhs of lhe year (48).

149

and (during) lhe fixed limes of lhe elernaI !
("#$!: vilh lhe coming of

day and nighl,
14 al lhe faII of evening and morning. Ior greal is lhe Ian of your gIory,
and lhe mysleries of your vonders in your heighls, lhal you mighl
raise u lo yourseIf (lhose) from lhe dusl
15 and bring Iov (lhose) among lhe divine beings.
The mysleries of God's vonders in lhis case erlain lo a differenl
reaIm in vhich lhe covenanlers may arliciale in roer vorshi
according lo lhe correcl reckoning of lime.
49
Lven more inleresling is lhe
ossibiIily lhal lhe hrase lhe Ian of your gIory (no:no nncb)
refers lo a kind of (imagined) lemIe selling in vhich lhe human
arlicianls meel lhe angeIic relinue in a muluaIIy lransformalionaI
vorshi exerience.
5O
This exIanalion vouId aIso render lhe resl of lhe
assage more inleIIigibIe, lhough il vouId nol be vilhoul ils difficuIlies.
The :-:c couIel in lhe Qumran ScroIIs is erhas an embIem of a
arlicuIar vay of underslanding asl evenls vilhin lheir broader saIvific
conlexl, and of ro|ecling simiIar significance onlo an inlerrelalion of
lhe resenl and fulure acls of God. ul in many of lhe Qumran lexls, lhe
nolions of |udgmenl and deIiverance aIso lake on a arlicuIar, re-
concrelized meaning. The mysleries of vonder lherefore erlain lo lhe
conlemorary redicamenls of lhe Yah[ad and lheir hisloricaI resoIulion
by God vho is execled lo erform acls of vonder on behaIf of lhe lrue
IsraeI. The mysleries of vonder aIso oinl lo anolher kind of God's
vork in lhe vorId, nameIy lhal of crealing and suslaining lhe slruclures
of lhe crealed order. This inlerseclion of eschaloIogicaI and cosmoIogicaI

49
Comare 1QS 3:91O: May |one vho enlers lhe communilyj, lhen, sleady
his sles in order lo vaIk vilh erfeclion on aII lhe alhs of God, as he has
decreed concerning lhe aoinled limes of his assembIies (c:b: n:v co
:n:cn) and nol lurn aside, eilher righl or Iefl. .
5O
:no is an imorlanl lerm in lhe Hebrev ibIe, and has a number of
differenl aIicalions. See Moshe WeinfeId, :no %&$#, '()' 7.2238. The
associalion of God's gIory vilh lhe labernacIe and lhe lemIe (or in olher
vords God's dveIIing Iace) is veII-knovn, and has ils rools in ancienl Near
Laslern lradilions. In lhe Hebrev ibIe lhis can be seen eseciaIIy in lhe I source
of lhe Ienlaleuch, in LzekieI, and in Isaiah (es. chalers 4 and 6), vhere in some
assages il lakes on eschaloIogicaI connolalions. In lhe Qumran ScroIIs, nearIy
haIf of lhe (aImosl 4OO) occurrences of lhe vord are in lhe *+#,-+!, lhough il is
aIso common in lhe .,/ 1234, lhe 5+66278!- 1234, and in lhe 9+7:; +< !=4 9,&&,!=
9,>/8<8>4. As noled by WeinfeId, lhe occurrences in lhe 9,&&,!= 9+7:; exlend lhe
nolion of %&$# found in LzekieI (37).

15O
concerns in lhe hrase !"# %&' is a good examIe of hov lhese ideas
oflen come logelher in lhe lhoughl vorId of lhe Yah[ad.
ne olher comeIIing asecl of lhis hrase is lhal lhe mysleries of
vonder may have somelhing lo do vilh a lemIe selling, or al Ieasl
vilh an ideaI lemIe vhose cosmic roorlions are underslood and
exerienced by lhe members (or al Ieasl lhe Ieaders) of lhe Yah[ad. There
is in lhis vay a myslicaI eIemenl lo lhe mysleries of vonder lhal couId
have served as a Iocus for inlegraling ideas aboul lhe reIalionshi
belveen lhe cosmic order of crealion, lhe march of hisloricaI lime, and
lhe riluaI re-crealion of sace and lime in lhe conlexl of heavenIy
vorshi. Il is ossibIe, as Nevman has argued, lhal lhis riluaI enaclmenl
may ilseIf have had a reveIalory effecl insofar as lhe arlicialing riesls
vouId be rendered caabIe of nev oracuIar erformance.
THL MYSTLRY THAT IS T L
51

As noled in lhe Inlroduclion, lhe hrase (%() &' has garnered a
considerabIe amounl of allenlion and no shorlage of secuIalion aboul
ils meaning. The hrase is nol a very frequenl one, bul il is used in
severaI imorlanl lexls and aears lo have been a significanl oinl of
reference for lhe grou(s) associaled vilh lhe Qumran ScroIIs. Il is
eseciaIIy rominenl in lhe lexl nov knovn as 4QInslruclion, vhich has
been lhe ob|ecl of much schoIarIy invesligalion in recenl years, and is
aIso allesled in !"#$%&'%# (1Q2714Q2993OO |3O1`
52
j), and in lhe
()**+,'$" .+/%.
53

In his vork on 4QInslruclion, Mallhev Goff correclIy noled lhal lhe
hrase (%() &' is difficuIl lo inlerrel.
54
This difficuIly is evidenl in lhe
array of lransIalions lhal have been offered for lhe hrase: myslery of

51
I have adoled here Mallhev Goff's lransIalion of (%() &' as lhe myslery
lhal is lo be, see eseciaIIy his 0)&/1/" 2,1 3%24%,/" 0'#1)*, assim.
52
Ior discussion aboul vhelher 4Q3O1 mighl be a !"#$%&'%# manuscril, see
Mallhev Goff, 5'#6%&,',7 0'#1)*, 7173, and bibIiograhy ciled lhere.
53
See ages 1113 for bibIiograhy and brief hislory of schoIarshi. The
hrase occurs more lhan lvenly limes in 4QInslruclion: 4Q415 6 4, 4Q416 2 i 5
(ar 4Q417 2 i 1O), 4Q416 2 iii 9, 14, 18, 21 (ar 4Q418 9 8, 15, 4Q418 1O 1, 3),
4Q417 1 i 3, 6, 8, 18, 21 (ar 4Q418 43 2, 4, 6, 14, 16), 4Q417 1 ii 3, 4Q418 77 2, 4,
4Q418 123 ii 4, 4Q418 172 1, 4Q418 184 2, and 4Q423 4 1, 4 (ar 1Q26 1 1, 4).
According lo Goff (5'#6%&,',7 0'#1)*, 13), lhe hrase is reasonabIy
reconslrucled in 4Q415 24 1, 4Q416 17 3, 4Q418 179 3, 4Q418 19O 23, 4Q418 2O1
1, 4Q418c 8, 4Q423 3 2, 4Q423 5 2, and 4Q423 7 7. The hrase aIso occurs in lhe
()**+,'$" .+/% (1QS 11:34) and in !"#$%&'%# (1Q27 1i3, 4 |ar 4Q3OO 3 3, 4j).
54
Goff, 0)&/1/" 2,1 3%24%,/" 0'#1)*, 3O.
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

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;G F@? :>?5F?E ;>E?>P M.M2[ 2 7 \]M 58E M.M2^ 24\ 77 \]MK G;> ?W5<=B?K
:;88?:F F@? <CAF?>C F@5F 7A F; H? D7F@ F@? =5AFK =>?A?8F 58E GJFJ>?P !@7A
<CAF?>C 976?A F@? 5EE>?AA?? F@? 5H7B7FC F; J8E?>AF58E F@? GJBB
:@>;8;B;97:5B ?WF?8F ;G L;E_A E?F?><787AF7: G>5<?D;>UP
Z\

L;GG_A ;D8 F>58AB5F7;8 ;G !"!# %& F; %F@? <CAF?>C F@5F 7A F; H?K+ D@7B?
976789 EJ? G56;> F; F@? ?67E?8:? G;> 58 ?A:@5F;B;97:5B :;88;F5F7;8K
>?GB?:FA F@? E7GG7:JBFC ;G G78E789 58 #89B7A@ ?W=>?AA7;8 F; :;>>?A=;8E D7F@
F@? A?8A? ;G F@? "?H>?D @? 5FF?<=FA F; E>5D ;JFP "7A N58E 58CO #89B7A@
F>58AB5F7;8 J8E?><78?A F; A;<? E?9>?? @7A 78F?>=>?F5F7;8 ;G F@? =@>5A? 78
M.*8AF>J:F7;8 5A @56789 5 H>;5E?> F?<=;>5B <?58789 F@58 F@? =@>5A?
%F@? <CAF?>C F@5F 7A F; H?+ <79@F 78E7:5F?P
ZM
0EE7F7;85BBCK D@7B? F@?
F?<=;>5B E7<?8A7;8 ;G F@? =@>5A? 7A 78E??E =>;<78?8FK F@? D;>E %& 7FA?BG

Z4
L;GGK ,-+%.%' $!. 0*$1*!%' ,"(.-2K \MP
Z\
*H7EPK \\` A?? 5BA; 3M]Z2P
ZM
*8 @7A >?67?D ;G L;GG_A H;;U S345 Z[ N4aa3OR 22^TK b5<?A cP d58E?>e5<
AF5F?A F@5F F@? %<?58789 ;G F@? 78E?G787F? ?W=>?AA7;8 !"!# %& :;8F78J?A F; H?
E7GG7:JBFP *F E;?A @56? A;<?F@789 F; E; D7F@ F@? fH79 =7:FJ>?K_ 58E F@? 6?>HA JA?E
D7F@ 7F B?56? ;=?8 F@? =;AA7H7B7FC F@5F 7F D5A D>7FF?8P+ (?? H?B;D G;> GJ>F@?>
E7A:JAA7;8 ;G F@7A 7AAJ?P

153

oflen oinls lo lhe ercelion of an exislenliaI reaIily lhal lranscends
limeor in olher vords lo lhe fuIIness of salio-lemoraI reaIily.
In any case, Goff goes on lo offer an exlended and ralher convincing
exosilion of lhe significance of lhe hrase in 4QInslruclion, incIuding a
comrehensive reviev of lhe reIevanl recenl schoIarshi. Ior lhis
reasonand because I IargeIy agree vilh Goff's resenlalion of lhe
schoIarshi and his lrealmenl of lhe reIevanl issuesil viII nol be
necessary lo duIicale his efforls in delaiI here.
65
WhiIe Goff's
invesligalion of lhe hrase !"!# %& is direcled lovard his anaIysis of
4QInslruclion, he aIso offers a brief generaI accounl of lhe significance of
%& as an exression reIaling lo esoleric (reveaIed) knovIedge in Iale
Second TemIe }evish Iileralure.
66
In a subsequenl vork, Goff conlinued
his lrealmenl of 4QInslruclion and exanded his invesligalion lo incIude
anaIysis of !"#$%&'%# and olher reIaled lexls.
67

Given his focus on 4QInslruclion, !"#$%&'%#, and lheir reIalionshi lo
visdom and aocaIylicism, hovever, he is concerned rimariIy lo
undersland lhe use of %& in eislemoIogicaI lerms.
68
In olher vords, he
discusses %& as il reIales lo knovIedge, bul does nol address ils funclion
in differenl kinds of Iileralure and lhe various modes by vhich one gains
access lo mysleries. In lhis regard his discussion is Iimiled lo lhe
acquisilion of knovIedge by conlemIalion of reveaIed conlenl, i.e.
mysleries or lhe !"!# %& as il aears in lhe reIevanl lexls.
Goff isoIales seven ma|or lhemes lhal inlersecl vilh and are
infIuenced by lhe nolion of lhe !"!# %& in 4QInslruclion. These are: (1)
lemoraI dominion of God, (2) eschaloIogy, (3) crealion, (4) delerminism,
(5) $(&)*, (6) inslruclion for daiIy Iife, and (7) elhicaI duaIism.
69
The
hrase !"!# %& has been of arlicuIar inleresl lo schoIars because of lhe
vay in vhich il serves as a focaI oinl in lexls lhal disIay lhe concerns
of bolh visdom and aocaIylic Iileralureconcerns more or Iess
reresenled by Goff's Iisl above. Some schoIars have asserled lhal
4QInslruclion as a vhoIe rovides a herelofore unavaiIabIe bridge or
missing Iink belveen lhese lvo vorIdvievs and lheir corresonding
Iilerary genres. flen al issue is lhe queslion of hov each lradilion
grounds ils underslanding of lhe sources of knovIedge: in lradilionaI
visdom, knovIedge is gained by observalion and ercelion, in

65
Goff, +(&,-," )/- 0%)1%/," +'#-(2, 3O79.
66
Ibid., 3O42, 4751.
67
Goff, 3'#4%&/'/5 +'#-(2.
68
CoIIins, The Mysleries of God.
69
Ibid., 42.

154
aocaIylicism, aeaIs lo seciaI reveIalion form lhe basis for
knovIedge cIaims. flen lhe dislinclion belveen lhe lvo lrends has been
casl in lerms of a lension lhal necessariIy exisls belveen lhese lvo vays
of lhinking aboul lhe acquisilion of knovIedge regarding mallers bolh
divine and mundane.
In recenl years, hovever, schoIars of ancienl }udaism and
Chrislianily have become increasingIy avare of lhe vays in vhich lhe
bIending of saienliaI, rohelic, and aocaIylic (and, I vouId argue,
rieslIy) concerns Ied lo nev forms of }evish lhoughl and Iileralure
during lhe Second TemIe eriod.
7O
Il is lherefore somevhal surrising
lhal some conlinue lo advance lhe argumenl lhal any co-exislence of
visdom and aocaIylicism in a singIe comosilion musl be due lo
successive hisloricaI and Iilerary slages.
71
As I argue, hovever, il is |usl
lhis kind of |uxlaosilion lhal characlerizes lhe fIexibiIily vilh vhich
myslery Ianguage is emIoyed in Qumran lexls. In olher vords,
nolions of myslery find urchase in a variely of lexls and Iilerary lyes
associaled vilh differenl kinds of reIigious aulhorily and exression
vhich are oflen broughl logelher in Qumran lexls. In my viev il is nol al
aII surrising lhal ve mighl find ideas lyicaIIy associaled vilh
aocaIylicism or aocaIylic eschaloIogy aIongside ideas lyicaIIy
associaled vilh lradilionaI visdom, even desile en Sira's veII-knovn
diclum, Whal is commilled lo you, allend lo, for vhal is hidden is nol
your concern (Sir 3:21).
72

Goff summarizes in lhe foIIoving vay his ovn assessmenl of
4QInslruclion as il erlains lo lhese issues:
4QInslruclion shouId be considered a visdom lexl because il dravs on
lradilionaI visdom in lerms of form and conlenl. Yel ils aeaIs lo

7O
See for examIe lhe recenl voIume !"#$%&'()* ,"-#*./&)0 &# 1&0*"2 .#*
34"'.%54(&'&02 (ed. en|amin G. Wrighl III and Lavrence M. WiIIs, SLSS 35,
AlIanla: Sociely of ibIicaI Lileralure, 2OO5), a coIIeclion of essays refIecling some
of lhe recenl vork of lhe Wisdom and AocaIylicism Grou of lhe Sociely of
ibIicaI Lileralure. See aIso lhe slimuIaling essay by CaroI Nevsom, Whal Do
We Mean by Genre` A Reorl from GenoIogy (aer resenled al lhe annuaI
meeling of lhe SL, San Anlonio, Tex., November, 2OO4), vhere she rovides a
heIfuI reviev of lhe vays in vhich schoIars of earIy }udaism and Chrislianily
have laIked aboul genre and generic lheory.
71
LIgvin, An AnaIysis of 4QInslruclion, 8O81.
72
Il seems lhal schoIars have casl lhe reIalionshi belveen visdom and
aocaIylicism in oosilionaI lerms in arl based on Sirach's allilude lovard
lhe ossession of seciaI reveIalion cIaimed in aocaIylic circIes. See for
examIe ArgaII, 6 7#"'8 .#* 9&/.'8.

155

reveIalion dislinguish il from oIder visdom. ibIicaI visdom romoles
lhe acquisilion of knovIedge lhrough ercelion of lhe naluraI order.
The address of 4QInslruclion, hovever, Iearns aboul lhe vorId lhrough
lhe conlemIalion of reveaIed knovIedge. In lerms of re-Chrislian
}evish Iileralure, lhe eislemoIogy of 4QInslruclion has ils cIosesl
araIIeIs in lhe aocaIyses. . IsraeI's saienliaI lradilion vas bolh
conservalive and fIexibIe. Greal vaIue vas Iaced on visdom lhal vas
handed dovn from generalion lo generalion. Yel lhe visdom lradilion
vas abIe lo merge vilh olher ideas and nev deveIomenls. As en
Sira's recelion of lradilionaI visdom incororales covenanlaI lheoIogy,
4QInslruclion combines raclicaI visdom vilh an aocaIylic
vorIdviev. . Il is nol required lo allribule 4QInslruclion's visdom lo a
crisis in lhe saienliaI lradilion or lo assume lhal ils aulhor considered
lradilionaI visdom in need of revision. 4QInslruclion's aocaIylic
vorIdviev is more simIy underslood as a consequence of lhe recelion
of oIder visdom in lhe Iale Second TemIe eriod in Iighl of
erseclives and lradilions common lo lhis era.
Though he does nol slale il exIicilIy, Goff correclIy hinls lhal ve shouId
nol be loo rigid in our calegorizalions of Iale Second TemIe }evish
vrilings. Generic cIassificalion can be a heIfuI vay lo organize and
inlerrel maleriaI from lhe ancienl vorId, so Iong as il does nol lhen
delermine vhal ve mighl (or mighl nol) execl a given lexl lo conlain. If
lhere is anylhing ve can say aboul Iale Second TemIe }udaism, il is lhal
reIigious lradilions and sociaI reaIilies vere in a slale of considerabIe
fIux. The Iilerary convenlions of lhe lime mirror lhis sociaI and reIigious
fIuidily.
In any case, lhe !"!# %& couIel is one of lhe more inlriguing
combinalions of %& + X in lhe exlanl lexls from Qumran, and because il
occurs in 4QInslruclion and !"#$%&'%#, and in lhe finaI coIumn of lhe
()**+,'$" .+/% (1QS 11:34), il has been inlerreled as an imorlanl
bridge belveen lhose lexls, reresenling as il does a measure of
ideoIogicaI conlinuily.
73
I viII resenl and briefIy discuss severaI
imorlanl assages in vhal foIIovs.
74

In 4QInslruclion, lhe hrase conslilules an aeaI lo heavenIy
reveIalion lhal is al lhe core of lhe vork.
75
Il is a muIlivaIenl reference lo

73
As, for examIe, in Lange, Wisdom and Iredeslinalion in lhe Dead Sea
ScroIIs.
74
Given lhal lhe focus here is on lhe use of myslery Ianguage, I viII nol
rovide exlensive commenlary on lhe fuII lexls. Ior such commenlary and
exhauslive, reIevanl bibIiograhy, see Goff, 0'#1%&,',2 3'#4)*.
75
Goff, 0'#1%&,',2 3'#4)*, 13.

156
a arlicuIar Iocus of knovIedge lhal encomasses lhe fuII range of vhal
lhe aulhors of 4QInslruclion lhoughl il vorlhy lo knov aboul. y means
of lhe !"!# %& God brings lhe cosmos inlo being and mainlains and
governs il (4Q417 1 i 89). y means of lhe !"!# %& lhe addressee may
undersland lhe nalure of crealion, lhe vorkings of (and lhe difference
belveen) good and eviI, and lhe course of hislory from beginning lo end.
The !"!# %& is nol equivaIenl lo lhe Torah, bul, Iike much of lhe earIy
Lnoch Iileralure, is oslensibIy comalibIe vilh il.
76
Il is esoleric insofar as
il is avaiIabIe onIy lo lhe members of lhe eIecl grou envisioned in lhe
lexla grou lhal shouId nol be idenlified vilh lhe Yah[ad bul lhal
shares imorlanl ideoIogicaI and reIigious vaIues vilh il.
In each of lhe lexls in vhich lhe !"!# %& is menlioned, lhe hrase
funclions as an imorlanl boundary-marker belveen lhose vho have
access lo il and lhose vho do nol. The verbs mosl oflen used in
con|unclion vilh lhe hrase have lo do vilh knovIedge or ercelion,
lhe ossession of vhich reIales lo issues of eIeclion, saIvalion, and
eschaloIogyand, by imIicil or exIicil exlension, lo incIusion and1or
excIusion from lhe communily of lhe righleous. Ior examIe, in
!"#$%&'%# lhere is an emhasis on lhe conlrasl belveen lhose vho gras
lhe !"!# %& and lhose vho adhere lo lhe eviI mysleries (or lhe
mysleries of lransgression), and a focus on lhe eschaloIogicaI
reckoning lhal viII lake Iace belveen lhem.
The foIIoving is a comosile lexl of !"#$%&'%# reconslrucled from
1Q27, 4Q299, and 4Q3OO:
77

' -- ()*'+, &-. /"01 2& /"01 013 /"0 124" &1020 "# O2
+1, )1"#1*4-01 !"!# %& 124" +,1 5)*617 ,6 2.8 "%& '1#"0"1( O3
!"!# %&* 13,* +, 5.8#1 5!",2 +10" &.+ !* 124" +,1 1##10)! O4
-49! "#8* 2.&! !,:1 !,12 "4,1* &:;!0 !"!" "6 )1+! 56, !%1 O5

76
In (%'#)%'$ +,- .&/-%#$',0$'1,, Lange argued lhal lhe !"!# %& and lhe Torah
shouId be idenlified vilh one anolher (for examIe, age 58), cf. Goff, 2'#3%&,',4
('#-15, 2829. In my oinion lhe idenlificalion is nol varranled by lhe conlenls
of 4QInslruclion. Lven if lhere are severaI inleresling shared lhemes belveen lhe
!"!# %& and lhe Torah, overaII lhe simiIarilies are loo vague and difficuIl lo
inlerrel adequaleIy. Iurlhermore, il is imorlanl lo use caulion vhen using
lerms Iike lhe Torah in lhe conlexl of lhe Dead Sea ScroIIs.
77
The reconslruclion and lransIalion is from Schiffman, 4QMysleries
a
,
D}D 2O:3536. WhiIe lhis is an edilion of 4Q299, lhe numbering (O2, O3, elc.)
refIecls lhe comosile nalure of lhe reconslruclion, since lhe lexl reroduced here
recedes lhe orlions vhere 4Q299 is exlanl. This arl of lhe lexl is reserved
moslIy in 1Q27 (vilh overIas in 4Q3OO), lhe firsl edilion of vhich can be found
in D}D 1.

157

!"# "%&' ()* +, !-" -.//*01- +%" (-),- &-1 */23 4%-.50 )-#6, O6
!-" '3/*1 .
78
"%20 *7& *,3-) #-,- #8) +-,) %3%, '#6* 9!:'- O7
O2 |in order lhal lhey mighl knov (lhe difference) belveen good and
eviI, and belveen faIsehood and lrulh,j
O3 |and lhal lhey mighl underslandj lhe mysleries of lransgression,
(vilh) aII lheir visdom. ul lhey did nol knov lhe myslery of lhal
vhich vas coming inlo being, and lhe former lhings lhey did nol
consider.
O4 Nor did lhey knov vhal shaII befaII lhem. And lhey did nol save
lheir Iives from lhe myslery lhal vas coming inlo being.
O5 And lhis shaII be lhe sign lo you lhal il is laking Iace: When lhe
begollen of unrighleousness are deIivered u, and vickedness is
removed from before unrighleousness,
O6 as darkness is removed from before Iighl. (Then,) |usl as smoke
vhoIIy ceases and is no more, so shaII vickedness cease forever,
O7 and righleousness shaII be reveaIed as lhe sun (lhroughoul) lhe fuII
measure of lhe vorId. And aII lhe adherenls of lhe mysleries |of
lransgressionj viII be no more.
This assage underscores lhe conlrasl belveen lhose vhoin lheir
success in underslanding lhe mysleries of lransgressionfaiI lo gras
lhe myslery lhal is lo be and lherefore forfeil any cIaim lhey mighl
have lo saIvalion al lhe momenl of |udgmenl. The conlrasl belveen lhose
vho have access lo lhe '*'/ 7& and lhose vho do nol is sel in reIief
againsl olher duaIislic formuIalions in lhe lexl: vickedness and
righleousness, darkness and Iighl, and (Ialer) knovIedge and foIIy. Like
in olher esoleric lrends of anliquily, knovIedge of seciaI reveIalion is a
key lo redemlion. And Iike in olher esoleric lrends, lhe rheloric of
seciaI knovIedge affirms a sociaI boundary-marker inlended nol onIy
lo excIude lhe unvorlhy bul aIso lo gird u lhe seIf-underslanding of lhe
in-grou as lhe eIecl vhose underslanding viII be vindicaled.
LIsevhere in !"#$%&'%#, ve see a simiIar dicholomy belveen lhose
vho are skiIIed in lransgression and lhose vho aarenlIy are Iearned
in lhe elernaI mysleries, and in lhis assage lhere are lhe added

78
Conlrary lo lhe reading given by MiIik in D}D 1 (1#2 *7&), Schiffman
suggesls lhal 1#2 here be emended lo #"*#8 (in bolh araIIeIs), vhich cerlainIy
makes more sense of lhe conlexl. See his lrealmenl in D}D 2O:37, 1O51O6. I
roose, hovever, lhal "%2 may be lhe mosl suilabIe reconslruclion given bolh
conlexl and avaiIabIe sace, and given lhe facl lhal lhis conslrucl aIso occurs
eIsevhere in !"#$%&'%#, e.g. 1Q27 1 i 2 (cf. 1QH
a
13:38, 24:9).

158
eIemenls of hidden visdom and a seaIed, secrel vision, aII of vhich seem
lo be equaled vilh lhe mysleries.
!"#$$ &' (()*
!"# %&'( )%*& +',-+ #',.+# /01+ #%1" 203 ,'1/1 ),1*4%-+ 5 64 5 1
)6*&+ )" #2'6
"/ '2 ,!%&# 7#!-+ )64- 5)81 )#6- ,8 +18/984 -- ),510+ 6#'#26# 2
)6/80- "/ +(,&&# )6*&+
#-636 )"# +18#- 0%#0& )6*&+ "/ ,84 -- 5,1+# + 4 -- 5/ #%1"64 !5" 3
7#!-+
+18- ",+ +41 5,8 #10 4 -- 5 1+ )8/ ,8 )485618#- /84 -- )81 )5696 4
4 -- 5+,+6 "/ '4#2 --56'-8( 5
4 -- 5 7#!4+5 6
1 | . j |lhe magjicians vho are skiIIed in lransgression uller lhe arabIe
and reIale lhe riddIe before il is discussed, and lhen you viII knov
vhelher you have considered,
2 and lhe signs of lhe heav|ens . j your fooIishness, for lhe |sjeaI of lhe
vision is seaIed from you, and you have nol considered lhe elernaI
mysleries, and you have nol come lo undersland visdom.
3 The|n jyou viII say | . j for you have nol considered lhe rool of
visdom,
79
and if you oen lhe vision
4 il viII be kel secr|el from you . jaII |yojur visdom, for yours is lhe
| . j his name, for |vhjal is visdom (vhich is)
5 hidden| . slijII lhere viII nol be | . j
6 lhe |visjion |of . j
As I discuss in lhe nexl chaler, I see good reason lo reIale lhe
magicians in lhis assage vilh lhose vho undersland lhe mysleries
of lransgression in lhe lexl ciled above.
8O
The secific use of lhe
Ianguage of magicians (),1*%-) connecls lhis assage aIso lo lhe

79
The lerm rool of visdom can aIso be found in lhe firsl chaler of en
Sira: The rool of visdomlo vhom has il been reveaIed` (1:6). Il is robabIe
lhal here en Sira is silualing his lexland lhe kind of visdom il reresenls
vis--vis bolh aocaIylic schooIs of lhoughl and lhe Greek scienlific lradilions
of ArislolIe, Arislarchus, Archimedes, and Lraloslhenes, see }eremy CorIey,
Wisdom Versus AocaIylic and Science in Sirach 1, 11O, in !"#$%& ()$
*+%,(-.+/","#& ") /01 21($ 31( 3,4%--# ()$ ") /01 5"6-",(- 74($"/"%) (ed. IIorenlino
Garca Marlnez, LTL 168, Leuven: Leuven Iniversily Iress, 2OO3), 26985. See
aIso lhe lerm +(,& ,0%#0 rools of underslanding in 4Q3O1 1 2, 4Q3O1 2b 1, and
4Q418 55 9.
8O
See aIso my 'RiddIed' vilh GuiIl.

159

aocaIylic scenarios in DanieI and ! #$%&' in vhich iIIegilimale
reveIalions are conlrasled vilh lhose of lhe reseclive rolagonisls (see,
for examIe, Dan 2:2, 1O, 27, 4:4, 6, 5:11, ! #$ 8:3 |4Q2O1 1 iv 2j).
f course, ve may aIso nole lhal lhe lheme of seciaI mysleries
reveaIed lo lhe eIecl figures rominenlIy in each of lhese aocaIylic
lexls, and lhal in each case lhese mysleries are conlrasled vilh
divinalory or inlerrelive raclices of lhose in oosilion lo lhe hero. In
lhe case of ()*+,-.,*, hovever, lhe foiI grou aears IikeIy lo be nol
from a foreign guiId bul from among IsraeI ilseIf. The magicians of
()*+,-.,* lhus reresenl lhe vayvard inlerrelers of IsraeI's ovn sacred
lradilions. The aulhor(s) of ()*+,-.,* define lhemseIves by reference lo
an inlernaI olher vhose dislance from lhe in-grou is highIighled vilh
lhe use Ianguage normaIIy reserved for lhe inlerrelive agenls of lhe
nalions. The !"!# %& is nol simIy a conlainer of conlenlor a vay of
referring lo a secific body of leachingbul is aIso a vay of insinualing
a boundary by aeaI lo a highIy figured allern of seech.
There is emerging consensus lhal 4QInslruclion and ()*+,-.,* are
nol, slriclIy seaking, seclarian lexls.
81
WhiIe lhe fragmenlary nalure of
()*+,-.,* (and 4Q3O1) mighl uIlimaleIy forecIose a definilive concIusion
regarding ils seclarian slalus, il is ralher cIear lhal 4QInslruclion
assumes a sociaI silualion lhal is differenl from lhe ma|orily of lhe
Qumran ruIe lexls and associaled Iileralure Iike lhe /,*'0-.1. Lven so,
lhere is much in bolh lexls lhal vouId have IikeIy been aeaIing lo a
seclarian reader, incIuding nolions of seciaI reveIalion enlrusled lo lhe
eIecl and osl-morlem revard for lhe righleous, and lhe roIe of
edagogy in lhe lransmission of sacred leachings.
Armin Lange has argued lhal lhe 2-,0+.*, %$ +', 23% 4/.-.+*, a free-
slanding vork vhich vas Ialer incororaled inlo lhe 5%116$.+) 768,
(1QS 3:134:26),
82
vas based in arl on ()*+,-.,* and olher reIaled
duaIislic saienliaI lradilions.
83
The 2-,0+.*, aIso uses lhe Ianguage of

81
Ior a reviev of lhe reIevanl issues and schoIarshi, see Goff, 9.*&,-$.$:
;.*<%1, es. 6168 and 991O3.
82
The 2-,0+.*, vas incororaled onIy inlo lvo exlanl manuscrils of lhe
4,-,='1QS and 4QS
c
(4Q257). There are no significanl exlanl varianls belveen
lhe lvo manuscrils.
83
Lange, ;,.*',.+ 6$< >-?<,*+.$0+.%$, 168, idem, Wisdom and Ire-
deslinalion in lhe Dead Sea ScroIIs, idem, Die Weisheilslexle aus Qumran: Line
LinIeilung, in 2', ;.*<%1 2,@+* A-%1 B61-0$ 0$< +', 9,C,8%/1,$+ %A 40/.,$+.08
2'%6:'+ (ed. CharIolle HemeI, Armin Lange, and Hermann Lichlenberger,
LTL 159, Leuven: Leuven Iniversily Iress, 2OO2), 13.

16O
myslery
84
and olher shared lerminoIogy, and refIecls an imorlanl
deveIomenl in lhe ideoIogy of lhe Yah[ad. Il serves as a reference oinl
for lhe leaching of lhe MaskiI, vho robabIy aIso figures rominenlIy in
lhe finaI coIumn of 1QS in a series of firsl-erson decIaralions lhal
cIoseIy mirrors maleriaI from lhe Teacher Hymns of lhe !"#$%"& and
aIso from lhe comosilion knovn as '$()*+ -$./*+ (bolh of vhich aIso use
!" lerminoIogy). Il is in lhe conlexl of lhis assage in 1QS 11 lhal lhe
hrase #$#% !" is incororaled.
The use of lhe hrase #$#% !" in 1QS is somevhal anaIogous lo ils
aearance in 4QInslruclion and 0%/&1(+1/, lhough in lhis differenl
conlexl il aIso lakes on a dislincl funclion as lhe ob|ecl of a seciaI cIaim
made by lhe seaker lo have gazed uon lhe myslery lhal is lo be:
!"# !!%&'(
!"' $''( )"*+* $%$, #-$'# *$)*+(.%'* $"*+ /). *),0 "*122 +$3 " 3
" #$#% 4
3 . Ior from lhe founl of |God'sj knovIedge my Iighl has gone forlh,
uon his vonders my eye has gazed, and lhe Iighl of my hearl uon
lhe myslery
4 lhal is lo be. .
This boId asserlion marks an cruciaI asecl of lhe Yah[ad's ideas aboul
myslery, as lhe seaker goes on lo cIaim lhal his seciaI access lo lhe
divine reaIily gives him visdom, knovIedge, and rudence hidden from
olhers (4*%+2 #")5%) (1QS 11:6). AII lhis is given as an elernaI
ossession lo lhose uniled in assembIy vilh lhe angeIs, lhose of lhe
seciaI covenanl, lhe CounciI of lhe Yah[ad (0/$ )6,) (1QS 11:78). ul
for good measureas if lo back off |usl a IillIe from lhese boId
asserlionslhe coIumn concIudes vilh a soIiIoquy on lhe smaIIness of
lhe human being and lhe slalemenl lhal no one born of fIesh can hoe lo
enelrale lhe .233 delh of God's mysleries (1QS 11:19).
MYSTLRILS I KNWLLDGL
Deulero-Isaiah makes lhe cIaim lhal lhe God of IsraeI viII erform
vonderfuI deeds so lhal aII may see (*+"$) and knov (*,0$*), aII may

84
Ior examIe ),0 $!", see discussion beIov. According lo lhe 4(1$&+/1 "5 &*1
46" 78+(+&/, even lhe romlings of lhe AngeI of Darkness (74*/ 7+(2) are
aIIoved lo occur in keeing vilh lhe mysleries of God ((+ $!" $.() unliI his
era begins (1QS 3:2123). This assage is discussed in more delaiI in chaler 5.

161

consider (!"#$#!) and undersland (!%#&$#!), lhal lhe Lord has done lhis,
lhe HoIy ne of IsraeI has crealed il (Isa 41:2O). This assage aears lo
subsume aII lhe ossibIe varielies of human knovIedge under lhe
banner of God's redemlive maslery over crealion: Seeing, knoving,
considering, and underslanding . do nol aIvays oinl lo a deIiberale
dislinclion belveen sensory and inleIIecluaI aercelion, more
generaIIy lhe lolaIily of human knovIedge is addressed, and, according
lo Isaiah, is onIy avaiIabIe by vay of reveIalion from God.
85

The emhasis on knovIedge in lhe Qumran ScroIIs has been noled
since lhe earIiesl slages of research.
86
As ve have aIready seen, lhe cIaim
of ossession of seciaI knovIedge is a haIImark of esoleric discourse,
and for ils arl lhe Yah[ad aarenlIy had a keen inleresl in accessing,
maslering and conlroIIing lhe avaiIabIe sources of aulhorilalive
knovIedge. There are severaI differenl combinalions of '( + X vherein X
is a vord vilh connolalions of knovIedge: )*+ (knovIedge), %&$
(underslanding), ,"&- (visdom), ,.$-" (lhoughl), and ,"(*
(rudence). WhiIe some differences can be delecled among lhese various
combinalions, lhere is enough conceluaI overIa lhal ve may consider
lhem logelher under lhe same heading. NeverlheIess, ve shouId nol Iose
sighl of lhe facl lhal differenl modes of ercelion may be connoled by
lhe choice of one vord or anolher.
)/+ #'(
The hrase )*+ #'( finds exression in lvo inleresling and ossibIy
reIaled lexls from Qumran.
87
In generaI, forms of *+# in lhe Dead Sea
ScroIIs refer lo seciaI knovIedge in lhe reaIm of anlhrooIogy, cosmo-
Iogy, and eseciaIIy solerioIogy. Since !"# and $% oflen aear as ob|ecls
|of lhe verbj, &#( frequenlIy slands for lhe secrel esoleric knovIedge of
lhe secl.
88
This is in Iine vilh vhal ve may observe aboul lhe use of )*+
generaIIy and in ils more secific combinalion vilh '( in lhe ScroIIs.

85
ollerveck, *+#, '()' 5.462.
86
Ior examIe see Andr Duonl-Sommer, '*+ (+-# .+- ./$011!2 3
4$+15657-$& .8$9+& (xford: xford Iniversily Iress, 1952), 42 and 65 n. 1.
87
n lhe use of )*+ in lhe Hebrev ibIe and in Qumran lexls see
ollerveck, *+#, W. D. Davies, 'KnovIedge' in lhe Dead Sea ScroIIs and
Mallhev 11:253O, in :*$5!;5-7 )$5<57! -7# =8#-5!6 (London: Darlon, Longman
& Todd, Lld., 1962), 12O44, es. 12434.
88
ollerveck, *+#, 475. ollerveck aIso ciles lhe oinion of K. G. Kuhn,
vho underslands aII lhis lo be an inciienl form of Gnoslicism inlroduced inlo
Iale }evish aocaIylicism. See Kuhn, Die in IaIslina gefundenen Hand-
!"# %&'(!#)*#(+ ,- ./&)01

234
05 6789: ;6 8<9 59=8;76 76 !"!# %&> 8<9 ?<@A59 '() "%& ;5 ?A@8 7B A
CA@D9@ E9:;8A8;76 76 8<9 =<A@A=89@ 7B 59=8A@;A6 F67GC9:D9 ;6 8<9 !"#$%&'#
)* %+# !,) -.&"&%'H *6 8<;5 ?A55AD9> 8<9 %?A8<5 ;6 8<9 G7@C:+ 7B 8<9 5765 7B
C;D<8 A@9 :95=@;I9: A==7@:;6D 87 G<A8 8<;5 F67GC9:D9 ACC7G5 8<9E 87
:;5=9@6H !<9 F67GC9:D9 ;5 @7789: ;6> 7@ ?9@<A?5 ?@7J;:95 8<9 ?755;I;C;8K
B7@> 8@L9 L6:9@58A6:;6D 7B 8<9 =7EEA6:E9685 M*"+,-.N A6: 7B 769O5
:;5?75;8;76 87GA@: P7:H !<9 89Q8 @9A:5 ;6 BLCC A5 B7CC7G5R
!"# %&'()
'./ )01 "2&) 342 4"#,3 &-"34 -"/ 5535 &"/!3 35'5 6!"2&) !3/4 4
"+,-.5 4553 )7,34
'.274 !#"54 32-4 *".34( 54+4 *".7& 54&4 *",/ 2&
4
/4 !4#( 74&4 3/ S
3425 '#./. !&458
'/#04 !-(. '5-7. 3425 '() 74&4 4)97 54&5 '#(-#4 3/ "-(. T
'5-7.4 0)1 "+,-.
"3438 342 5('. )452 '&!+4 './ "#5 342 3( *")97 54&4 24.9 &1"5 -)40 U
'23 (#1!4 !)#
" '() "%& './3 /574 342 '.&(5 3
4 06: 8<959 A@9 M87 I9N 8<9;@ ?A8<5 ;6 8<9 G7@C:R 87 96C;D<896 8<9 <9A@8 7B
EA6> 58@A;D<896 7L8 ;6 B@768 7B <;E ACC 8<9 ?A8<5 7B 8@L9 VL58;=9>
958AIC;5< ;6 <;5 <9A@8 @95?9=8 B7@ 8<9 ?@9=9?85
S 7B P7:W ;8 ;5 A 5?;@;8 7B E99F6955> 7B ?A8;96=9> D969@7L5 =7E?A55;76>
989@6AC D77:6955> ;689CC;D96=9> L6:9@58A6:;6D> ?78968 G;5:7E G<;=<
8@L58 ;6 ACC
T 8<9 G7@F5 7B P7: A6: :9?96:5 76 <;5 AIL6:A68 E9@=KW A 5?;@;8 7B
F67GC9:D9 ;6 ACC 8<9 ?CA65 7B A=8;76> 7B 968<L5;A5E B7@ 8<9 :9=@995 7B
VL58;=9>
U 7B <7CK ?CA65 G;8< B;@E ?L@?759> 7B D969@7L5 =7E?A55;76 G;8< ACC 8<9
5765 7B 8@L8<> 7B EAD6;B;=968 ?L@;8K G<;=< :989585 ACC L6=C9A6 ;:7C5> 7B
=A@9BLC I9<AJ;7@
3 ;6 ?@L:96=9 =76=9@6;6D 9J9@K8<;6D> 7B =76=9ACE968 =76=9@6;6D 8<9
8@L8< 7B 8<9 EK589@;95 7B F67GC9:D9H X
!<;5 @9=;8A8;76 7B 8<9 JA@;7L5 ?L@?7595 A6: JACL95 7B <ACC7G9:
F67GC9:D9 L595 ?798;= @9?98;8;76 A6: JA@;A8;76 87 :95=@;I9 8<9 =7687L@5
7B 8<9 59=8A@;A6 %5?;@;8H+ Y;BB9@968 89@E5 A@9 =ACC9: B7@8< 87 L6:9@C;69 8<9
678;76 8<A8 8<9 59=8A@;A6 <A5 ELC8;BA=989: A==955 87 ACC 8<759 8<;6D5 G7@8<
F67G;6D> A6: 87 @9;6B7@=9 8<9 ;:968;B;=A8;76 I98G996 F67GC9:D9 A6:
D77:6955H !<;5 5<7@8 ?A55AD9> G<;=< ;5 CA@D9CK AI7L8 %;689CC;D96=9>

5=<@;B896 L6: :A5 1!>+ /!+0 TZ M2[U\NR 4\S]4\UW ;:9E %Y;9 (9F8965=<@;B8 L6: :;9
;@A6;5=<9 )9C;D;76>+ S\3]S2UH

163

underslanding, olenl visdom, decIares lhal lhe sons of lrulh have
rudence concerning every reIevanl maller, and cuIminales vilh lhe
slalemenl lhal lhey kee hidden lhe mysleries of knovIedge. This
resenlalion may be conlrasled vilh lhal of ! #$ 8:13, vhich calaIogs
lhe various forms of iIIicil knovIedge laughl by lhe named Walchers and
cuIminales vilh lhe summary lhal lhese vere lhe mysleries lhal lhe
heavenIy beings reveaIed lo lheir vives. The conlraband mysleries are
reveaIed unIavfuIIy, and lhe mysleries of knovIedge roer lo lhe
eIecl musl be carefuIIy guarded.
This nolion of keeing lhe lrulh of lhe mysleries of knovIedge
hidden can be comared lo exressions found in olher seclarian lexls. In
a characlerislicaIIy seIf-derecaling assage of lhe %&'()&*, lhe seaker
confesses lhal in lhe myslery of your visdom (!"#$"% '()) you have
reroved me, you have hidden lhe lrulh (#$* *)%#) unliI lhe eriod of
|. unliIj ils aoinled lime (1QH
a
17:2324). This slalemenl seems lo
infer lhal lhe lrulh has been hidden +,&- lhe seaker unliI lhe aoinled
lime, i.e. lhal lhe hiding of knovIedge is somelhing God aIso doeseven
hiding il from lhe righleous.
These lvo assages refIecl vievs aboul esoleric knovIedge from an
anlhrooIogicaI erseclive (lhere are good and eviI eoIe, and lhe
good ossess knovIedge and lrulh lhal is suerior lo lhe eviI ones) and
from a lheoIogicaI erseclive (God knovs lhings lhal even lhe members
of lhe Yah[ad do nol knov). Yel anolher assage from lhe %&'()&*
imIies lhe synlhesis of lhese lvo kinds of knovIedge and conceaImenl,
nameIy lhal lhe knovIedge of lhe secl is suerior and yel sliII onIy
arliaI unliI lhe eschaloIogicaI unfoIding of God's universaI Ian has
been accomIished:
!"#
$
!&'()*+ !!)!,
5 I g|ive lhanks lo you, my Lord, forj you Iaced me by a source of
fIoving (valers) in a dry Iand, a sring in a arched lerrilory, a
valered 6 garden |and a ooI . j You |Ianjled a sland of |unier
and eIm aIong vilh cyress for your gIory, lrees
7 of Iife in lhe sring of myslery, hidden in lhe midsl of aII lhe lrees by
lhe valer in order lhal a shool mighl sring forlh as an elernaI
Ianling (+,-. #./$).
8 Taking rool before lhey shool u, lhey exlend lheir rools lo lhe
slrea|mj lhal ils lrunk mighl be oen lo lhe valers of Iife
9 and become an elernaI source. .
11 The shool of hoIiness srings forlh as a Ianling of lrulh (#./$
#$*), hiding ((#-0)

164
12 and nol accounled. And nol being knovn, ils myslery is seaIed (!"#$
$&' ()$* +,$-). !"#"$ ul you, |Gjod, rolecl ils fruil by lhe myslery
of varriors of slrenglh (*$. /'$#0 &'#),
13 hoIy sirils, and vhirIing fIames of fire. No one viII |come loj lhe
sring of Iife and vilh lhe lrees of elernily
14 drink lhe valers of hoIiness. .
Here lhe seaIed myslery is underslood lo exisl hidden vilhin lhe
Ianling of lrulh, vhich ilseIf is a shool of hoIiness vhich is aIso
elernaI. Il is nol cIear vhelher in lhis assage lhe myslery is nol
knovn lo lhe secl ilseIf, lo lhe broader sociely, or lo humanily in
generaI. Il seems IikeIy, given lhe broader conlexl of lhe assage, lhal
knovIedge of lhis myslery is indeed avaiIabIe lo lhe secl, and lhal
hiding, lhe elernaI shool kees il seaIed from lhose oulside lhe
grou. This assage aIIudes lo a cuIlic conlexl vilh references lo garden
imagery, fIaming fire, valers of hoIiness, and hoIy sirilsIanguage lhal
is reminiscenl of olher seclarian lexls such as lhe %"&"'#(' %*#(&+,$, lhe
-*,.' */ $0+ -"11"$0 -"#23/3#+, and olher comosilions.
The olher assage in vhich lhe hrase )+, /&' is allesled bears a
connolalion lhal is, al firsl gIance, quile differenl from ils use in lhe
42+"$3'+. In one of lhe cave 4 manuscrils of lhe -*,.' */ $0+ -"11"$0
-"#23/3#+ (4Q4O3 1 ii 27), lhe hrase occurs in lhe conlexl of lhe song for
lhe eighlh Sabbalh:
!"!#$ & '' ($)(*
89

1 -- 2 +#3" ()-/# )+,$ " 23
1 -- 2 "45# 6"74 ),+ /3!'" #'$5 84$.7 3$' 24
1 -- /4$2"1!2 ",07$ ,$#.4 6"7" (7$' )$*#3)$ 25
1 -- 2 (4/-$3" )7$')$ '$494 6"7 (/"! "!" 26
1 -- (/3,5 32,$5 /"$#0 )+#3" !":4 &'# )+, /&' +#3 27
23 And lhe insighlfuI knovIedge of lhe seven | . j
24 chief, from lhe riesl of lhe inner sanclum. And lhe chiefs of lhe
congregalion of lhe King in lhe assembIy | . j
25 and raises of exaIlalion lo lhe King of gIory, and magnificalion of
lhe |Gjo|d of .j
26 lo lhe God of lhe eIim, King of urily. And lhe offering of lheir
longues | . j
27 seven mysleries of knovIedge in lhe vondrous myslery of lhe
seven |moslj hoIy recincls | . j

89
Texl and lransIalion are from Nevsom, -*,.' */ $0+ -"11"$0 -"#23/3#+5 226
27, LngIish lransIalion, 23O.

165

SeveraI commenlalors have vreslIed vilh lhis assage and found il lo be
obscure. CaroI Nevsom slales lhal lhe lexl alIy describes lhe assage
as a 'myslery,' for il is exlremeIy difficuIl lo conslrue.
9O
Al firsl gIance
lhe reference lo lhe seven mysleries of knovIedge is difficuIl lo Iace,
bul lhe foIIoving in lhe myslery of lhe vonder of lhe seven regions of
lhe hoIy of hoIies does quaIify lhe hrase in an inlriguing vay. The
Ialler myslery is erhas a reference lo lhe vonder of lhe heavenIy
lemIe, in vhich case lhe former mysleriesof knovIedge
corresond lo lhe kinds of knovIedge roer lo lhe seven differenl
regions of lhe hoIy of hoIies.
The vord !"# occurs vilh marked reonderance in lhe !"#$% "' ()*
!+,,+() !+-./'/-*. LIIiol WoIfson has resenled a vide-ranging lrealmenl
of lhe lheme of knovIedge in lhe !"#$% and in lhe seclarian Iileralure,
eseciaIIy as il erlains lo lhe kind of lransformalionaI myslicism he
sees in lhese lexls. He correclIy noles lhal
To exIicale lhis assage resonsibIy, and arlicuIarIy lhe key
exression .+0*/ 1+2+(, il is obviousIy necessary lo consider lhe meaning
of lvo lerms, .+0, myslery, and 1+2+(, knovIedge. Whal kind of
knovIedge, vhal kind of myslery` . efore aroaching lhese hiIo-
IogicaI and hiIosohicaI cIarificalions, il vouId be beneficiaI lo siluale
lhe lexl beller in ils Iilerary selling, a move lhal viII shed Iighl on lhe
symboIic significance of lhe number seven, vhich viII, in lurn faciIilale
a beller underslanding of lhe mysleries of knovIedge.
91

WoIfson goes on lo concIude lhal lhis lerm for knovIedge (!"#) shouId
be underslood mosl accuraleIy as a lechnicaI onlo-lheosohic
designalion for lhe conlemIalive medilalion on God's knovIedge
($%&'() !"#) erformed by lhe riesls of lhe Yah[ad (vhom he refers lo as
3+456/3) in lhe deserl of }udah.
92
AccordingIy, lhe seven mysleries of
knovIedge oughl lo be inlerreled as seven olencies lhal conslilule
lhe subslance of 1+2+( 7*68"#.
93

9O
Nevsom, !"#$% "' ()* !+,,+() !+-./'/-*, 243.
91
WoIfson, Seven Mysleries of KnovIedge, 194. Ior lhe lerm lrans-
formalionaI myslicism, and addilionaI discussion of lhe !+,,+() !"#$%, see
Chrisloher R. A. Morray-}ones, TransformalionaI Myslicism and lhe
AocaIylic-Merkabah Tradilion, 99! 43 (1992): 131, WiIIiam I. SmeIik, n
MyslicaI Transformalion of lhe Righleous inlo Lighl in }udaism, 9!9 26 (1995):
12244.
92
WoIfson, Seven Mysleries of KnovIedge, 2O3.
93
Ibid., 2O4.

166
Though his argumenl is much more comIex lhan is filling lo reviev
here, and lhough severaI of his asserlions seem lo derive from lhe
framevork of Ialer }evish myslicism lhrough vhich he inlerrels lhe
!"#$% "' !())(*+ !(,-.'.,/,
94
WoIfson offers a comeIIing (if nol aIvays
enlireIy cIear) vay lo undersland lhe hrase !"# %&'. These seven
mysleries or olencies may veII refIecl a broader lradilion aboul lhe
number seven in ancienl }evish and earIy Chrislian lhoughl,
95
bul lhe
use of lhis hrase in lhe !())(*+ !"#$% highIighls some imorlanl
conneclions among lhe !"#$%, lhe 0"112#.*3 425/, and lhe 6"7(3"*
regarding lhe acquisilion and use of esoleric knovIedge of lhe
mysleries. Ciling lvo imorlanl assages, WoIfson argues lhal in
lhese comosilions ve can see lhal knovIedge of divine lrulh is
equaled vilh visuaIIy gazing al lhe gIory, vhich occasions lhe recilalion
of God's mysleries.
96
These lvo lexls are lhe foIIoving:
!"#
$
!&'(()(*
(')*+ (,#-.,. %/%.(.-0 -- (,1!2+. %!"# %)3 %4+- 22
" (,%!-+3)4 23
22 And I, according lo my knovIedge of |yourj lrulh | . j and vhen I
gaze uon your gIory, I recounl
23 your vonders. .
!"+ !!'*),
&'. %..3 !'-+- %4%" (/%.( -%!-+3)4.-
97
%'-+ 5!) -!"# '-622 +%, " 3
" (%(4 4

94
Ior brief discussion of lhis robIem, see Nevman, IrieslIy Irohels al
Qumran, 33 n. 9.
95
See SmeIik, MyslicaI Transformalion, for a heIfuI reviev of lhis
lradilion.
96
97
The manuscril aears here lo read -'-+ his Iighl, lhough lhe 8(8 and
3"7 are somelimes indislinguishabIe in some Qumran manuscrils, and lhe
reading %'-+ my Iighl robabIy makes beller sense of lhe assage. Comare
1QH
a
17:2627: and lhrough your gIory, my Iighl (%'-+) becomes visibIe, for
from darkness you make a Iighl shine for |mej. In 1QH
a
23:12 lhere are lvo
inslances in vhich (,'-+ your Iighl seems lo refer lo lhe nolion lhal God
eslabIished lhe Iuminaries oul of his ovn Iighl.

167

3 . . . Ior from lhe founl of |God'sj knovIedge my Iighl has gone forlh,
uon his vonders my eye has gazed, and lhe Iighl of my hearl uon
lhe myslery
4 lhal is lo be. .
WoIfson vishes finaIIy lo end u al lhe foIIoving slalemenl, vhich
deserves lo be quoled in fuII:
|The rieslsj come lo knov lhe seven mysleries of divine knovIedge
lhrough lhe exercise of lheir ovn knovIedge lhough lhe acluaIizalion of
lheir ovn knovIedge is faciIilaled by arehension of lhe seven
mysleries of knovIedge. The duly lo discourse oelicaIIy aboul lhe
sIendor of divine kingshi is redicaled on being incororaled inlo
lhis kingshi, lo become god-Iike and gIorious, lo be iIIumined by lhe
soleric esolericism lhal affords one lhe oorlunily lo be assimiIaled
inlo lhe divine olencies.
98

eing assimiIaled inlo lhe divine olenciesor mysleriesis anolher
vay of laIking aboul vhal il means lo gaze uon lhe myslery of
vonder (!"# %&) in lhe 4Q4O3 Iines adduced above. The seven
mysleries of vonder are aarenlIy, according lo WoIfson, lo be
underslood in direcl reIalion lo a araIIeI assage in lhe same lexl lhal
deicls lhe resence of riesls in lhe seven vonderfuI regions and
refers lo lhe comrehensive knovIedge of lhe seven (4Q4O3 1 ii 2123).
This assage occurs vilhin lhe broader conlexl of lhe middIe seclion
of lhe lhirleen !"##"$% !'()*, nameIy songs 68.
99
This cenlraI seclion
exhibils a formuIaic and reelilious Iilerary slruclure vhich slresses lhe
number seven.
1OO
Songs 68 serve as a fuIcrum for lhe rogression of lhe
enlire sequence of songs from lhe firsl, more concrele and uniform
seclion (songs 15) lo lhe finaI, cIimaclic lhirleenlh song in vhich lhe
angeI-Iike riesls vilh lhe +"*,-. al lheir head |arej fuIIy vesled and
equied for lheir oracuIar erformance.
1O1
y lhis rogression lhe

98
99
The !"##"$% !'()* are usuaIIy lhoughl lo comrise lhree ma|or seclions
consisling of coIumns 15, 68, and 913. These seclions may be differenlialed in
lerms of bolh conlenl and slyIe. Ior discussion see Nevman, IrieslIy Irohels
al Qumran, 3537.
1OO
Nevman, IrieslIy Irohels al Qumran, 38.
1O1
Ibid., 39, cf. ArnoId, /%0 !'1-". 2'.0 '3 4-$56)7, 14648. According lo
Nevman, lhe eighlh song is lhe oinl in vhich lhe divine King and Crealor is
made manifesl in lhe lhrone room of lhe TemIe (IrieslIy Irohels al
Qumran, 48).

168
riesls lhemseIves are graduaIIy inilialed inlo lhe divine resence and
lhereby aroriale divine knovIedge as a rieslIy rerogalive gained
lhrough riluaI lransformalion. According lo Nevman's reading of lhe
lexl (vilh vhich I IargeIy concur), lhe riesls are lhus reared lo issue
nev reveIalion afler a cIimaclic momenl in lhe IilurgicaI cycIe, nameIy
lhe feslivaI of !"#$%(&' vhich memoriaIized bolh lhe Sinailic reveIalion
and lhe renevaI of lhe covenanl and rovided lhe annuaI occasion for
evaIualion and inilialion of nev members lo lhe Yah[ad.
1O2

!"# %&'
The hrase !"# %&' mysleries of underslanding vhich is found in lhe
(&))%*+', .%/0, lhe 1&2#,&', and in lhe !&*34 &5 '"0 !#66#'" !#78+5+70,
carries connolalions of bolh knovIedge and of visdom.
1O3
The noun
!"# underslanding is fairIy common in Qumran lexls, eseciaIIy in lhe
exIicilIy seclarian (or secl-comosed) Iileralure. Il is from lhe same rool
as lhe liluIar veII-knovn from various ruIe scroIIs, lhe !%"#( vho is
knovn lhroughoul lhis Iileralure as lhe Inslruclor (or MaskiI) vho
causes Iearning or insighl lo increase.
1O4
Some commenlalors have seen

1O2
See }ames C. VanderKam, Shavu(ol, 9:!! 2.87172. Nevman's
suggeslion lhal lhe nev scriluraI inlerrelalion lhrough oracuIar means
ossibIy look Iace eseciaIIy in lhe caIendricaI cuIlic aflermalh belveen lhe
end of !"#$%(&' and lhe summer soIslice is IausibIe and comeIIing (IrieslIy
Irohels al Qumran, 3O).
1O3
See Koenen, !"#, ;:<; 14.11228 for a fuII discussion of lhe use of
lhe vord !"# in bibIicaI and Qumran Hebrev and Aramaic. WoIfson suggesls
lhal !"# and )*+ are inlerchangeabIe in lhe Qumran ScroIIs, and lhis does seem
lo be more or Iess lhe case. He slales lhal bolh |lermsj refer lo lhe cognilive
facuIly by means of vhich lhe enIighlened riesl arehends divine lrulh
(Seven Mysleries of KnovIedge, 2OO).
1O4
References lo lhe MaskiI can be found in lhe :#)#47%4 :&7%)0*', lhe
(&))%*+', .%/0, lhe .%/0 &5 '"0 (&*3803#'+&*, lhe !&*34 &5 '"0 !#66#'" !#78+5+70, lhe
1&2#,&', and olher lexls. Ior imorlanl discussions of lhis lerm and ils referenl
see eseciaIIy CaroI A. Nevsom, The Sage in lhe Lileralure of Qumran: The
Iunclions of lhe =#>?/, in ;"0 !#30 +* @48#0/ #*2 '"0 A*7+0*' B0#8 9#4' (ed. }ohn G.
Gammie and Leo G. Ierdue, Winona Lake, Ind.: Lisenbrauns, 199O), 37382,
Sarianna Melso, ;"0 ;0C'%#/ :0$0/&D)0*' &5 '"0 E%)8#* (&))%*+', .%/0 (STD} 21,
Leiden: riII, 1997), 1354O, Dvighl D. Svanson, 4QCryA Words of lhe =#4>+/
lo AII lhe Sons of Davn: The Ialh of lhe Virluous Life, in !#D+0*'+#/F G+'%83+7#/F
#*2 H&0'+7#/ ;0C'4 58&) E%)8#*I H8&7002+*34 &5 '"0 ;"+82 =00'+*3 &5 '"0 @*'08*#'+&*#/
<83#*+J#'+&* 5&8 E%)8#* !'%2+04F <4/& KLLM (ed. DanieI K. IaIk, IIorenlino Garca
Marlnez, and LiIeen M. SchuIIer, STD} 35, Leiden: riII, 2OOO), 4961, L. KosmaIa,
MaskiI, NAB9!(O 5 (1973): 23541, Lavrence Schiffman, Iloia and ReaIily:

169

here some kind of conneclion vilh lhe book of DanieIor al Ieasl ils
finaI redaclorsvhose background rolagonisls seem lo be lhe !"#"$%&
MaskiIim menlioned in lhe Ialler chalers of lhe book (11:33, 12:3).
1O5

In any case, MaskiI in lhe Qumran ScroIIs is mosl IikeIy a lechnicaI lerm
for lhe Ieader of lhe grou vhose rimary resonsibiIily is lo Iead
members inlo knovIedge and visdom erlaining eseciaIIy lo siriluaI
mallers, and aIso lo conducl cerlain IilurgicaI enaclmenls of lhe Yah[ad.
The !"##$%&'( *$+, slales aboul lhe MaskiI lhal he shouId acquire
aII lhe underslanding (#$%) lhal has been gained according lo lhe
eriods (!"()* "+#) (1QS 9:13). Nol onIy shouId lhe Inslruclor acquire
lhis underslanding, bul he shouId make il knovn lo (al Ieasl some of) lhe
members of lhe Yah[ad. This broader assage aboul lhe roIe of lhe
Inslruclor cuIminales vilh lhe slalemenl lhal he shouId Iead lhem vilh
knovIedge and in lhis vay leach lhem (!#"$%*#) lhe mysleries of

IoIilicaI Leadershi and rganizalion in lhe Dead Sea ScroIIs Communily, in
-#.%$,+/ 0'$1&,2 &% '3, 4,56,7 8&5+,9 0,:'$.;&%'9 .%1 <,.1 0,. 0=6"++2 &% 4"%"6 ">
-#.%$,+ ?"@ (ed. ShaIom M. IauI el aI, VTSu 94, Leiden: riII, 2OO3), 423,
Nalhan }aslram, Hierarchy al Qumran, in A,;.+ ?,B'2 .%1 A,;.+ C22$,2/
D6"=,,1&%;2 "> '3, 0,="%1 E,,'&%; "> '3, C%',6%.'&"%.+ 0"=&,'( >"6 F$#6.% 0'$1&,29
!.#56&1;, GHHI (ed. Moshe ernslein, IIorenlino Garca Marlnez, and }ohn
Kamen, STD} 23, Leiden: riII, 1997), 3586O. The recise funclion of lhe MaskiI
and his reIalionshi lo olher reIigious Ieaders al Qumran (e.g. lhe ,"-+, lhe .-/&)
remains a maller of some disule. The sources (eseciaIIy lhe exlanl coies of lhe
<.#.2=$2 <"=$#,%' and lhe !"##$%&'( *$+,) do nol resenl a cIear and
consislenl iclure. Ior lhe vord #"$%& in 4QInslruclion, see TigcheIaar, ?"
C%=6,.2, J%1,62'.%1&%; >"6 '3, A,.6%&%; K%,2, 24546, vhere he discusses his
roosaI lhal il may be ossibIe lo Iocale lhis vord in lhe firsl coIumn of lhe
comosilion.
1O5
Ior examIe I. I. ruce, The ook of DanieI and lhe Qumran
Communily, in L,"',2'.#,%'&=. ,' 0,#&'&=./ 0'$1&,2 &% 4"%"6 "> E.''3,7 8+.=M (ed.
L. LarIe LIIis and Mal WiIcox, Ldinburgh: T&T CIark, 1969), 22139, es. 2283O,
I. Wernberg-MoeIIer, ?3, E.%$.+ "> <&2=&:+&%, ?6.%2+.',1 .%1 N%%"'.',1 7&'3 .%
C%'6"1$='&"% (STD} 1, Leiden: riII, 1957), 66, llo IIoger, <.2 8$=3 <.%&,+ (KAT
18, GulersIoher VerIagshaus, 1965), 165, Iriedrich Nolscher, O$6 '3,"+";&2=3,%
?,6#&%"+";&, 1,6 F$#6.%P?,B', ( 1O, onn: I. Hanslein, 1956), 5657. ruce
slales mosl direclIy lhal lhe Qumran communily aears lo have slood in lhe
direcl succession of lhose failhfuI #.M+# |of lhe book of DanieIj (228). There is
anolher inleresling conneclion here vilh lhe book of DanieI, 4QIIoriIegium
(4Q174) and lhe !"##$%&'( *$+,: lhere seems lo be a corresonding vord Iay
belveen lhe rools #$% and #%$, one vhich ossibIy refIecls lhe sociaI silualion of
lhe Yah[ad and ils oonenls. See }ames L. Harding, The WordIay belveen lhe
Rools #$% and #%$ in lhe Lileralure of lhe Yahad, *,@F 19 (1999): 6982.

17O
vonder and of lrulh (!"#$ #&' ()*) in lhe midsl of lhe men of lhe
Communily, so lhal lhey vaIk erfeclIy, one vilh anolher, in aII lhal has
been reveaIed lo lhem (1QS 9:1819). Here lhe underslanding and
knovIedge allained by lhe MaskiI is indireclIy equaled vilh mysleries,
knovIedge of vhich Ieads lo erfeclion of lhe vay. We shouId nol faiI
lo nole here lhe concIuding cIaim lhal aII of lhis has been reveaIed lo
lhem, resumabIy by some seciaI rocess of reveIalion lo vhich onIy
lhey have access.
1O6
The nominaI and verbaI forms of &+, in lhe seclarian
lexls mosl oflen connole lhe idea lhal God has eslabIished lhe Ian of
hislory in lhe mysleries of his underslanding (1QS 4:18, 1QH
a
13:13,
4Q4O5 23 ii 13) and reveaIs lo lhe MaskiI lhe mysleries of lhal
underslanding (1QH
a
9:31, 12:13).
1O7
AII lhis is anolher refIeclion of lhe
nolion lhal lhe members of lhe Yah[ad arlicialed in a brand of visdom
lhal heId a Iace for seciaI reveIalion aIongside lhe generaI human
caacily lo observe and undersland lhe naluraI vorIda visdom of
!"#$!% and of &'(!)#(!%.
1O8

In lhe *)##"!$+, ."/(, lhe degree lo vhich a member of lhe Yah[ad
has gained or increased in &+, delermines, al Ieasl in arl, vhelher and
lo vhal degree he viII advance vilhin lhe ranks of lhe communily.
1O9
Al
limes lhis sorl of knovIedge or visdom is menlioned in araIIeI vilh lhe
hrase -*$!. $(,/", as in lhe foIIoving slalemenl:
!"# %&'()''
$,*0$ ,0$1 !0/& 02(-& -&#- 3(1$2- &$++ !$,/& !(*.. #$.( #(+$ " 2O
4$*-# (5. (' &/ -*$!. $(,/"$ $&+, ('& $-/*& ,(# 4(. 02(. 3$2$* !# 21
3(1-& 02(. 3(.05!"-

1O6
An aIlernalive reading mighl be lhal vhal has been reveaIed lo lhem
is reciseIy vhal lhe MaskiI has laughl lhem, or in olher vords il is his leaching
ilseIf lhal is lhe lhing being reveaIed. This slrikes me as a ossibiIily, bul is
robabIy nol lhe besl vay lo undersland lhe assage.
1O7
Koenen, &+,, 127.
1O8
RyIaarsdam asserled Iong ago lhal }evish visdom vas aIvays, al some
fundamenlaI IeveI, concerned vilh lhe manner and means in and by vhich men
come lo ossess a knovIedge bolh of lhe lrue goaIs of Iife and of lhe vay by
vhich lhey can allain lhem, and lhal lhis vas ilseIf rooled in sorling oul lhe
comIex reIalionshi belveen lhe aid or grace of a seciaI nalure and lhe
naluraI crealureIy endovmenls (.(0(/%+$)! $! 1(2$3' 4$35)# 6$+(7%+"7(, vi).
1O9
Comare 1QH
a
18:2728: 3!/0 ('&$ 0/ 6 -- 7 &+, -!!5 -+!"# (5.&$
$-/*" ,(# $0.+( bul lo lhe sons of your lrulh you have given underslanding,
| . j everIasling, and lo lhe exlenl of lheir knovIedge lhey are honored, one
more lhan anolher.
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

454

!"#$% '(# %) !*( +($*! ,(- #$" (%.(/ !(0 +" 1(.)!( (+%#' +" 66
(+%#'! 1/%' '($! 2%'13+4,
67 8 9:;< =<>?<; ;<@;AB @:; C?D;<=<@ @? EFD; =CC?AGF<H @? @:;B;
B@=@I@;B JA?J;A @? @:; *=:[=GK @? @:; C?<HA;H=@F?< ?L :?EF<;BBK @:;>
MFEE F<D;B@FH=@;
64 :FB BJFAF@I=E NI=EF@F;B =B = C?OOI<F@>K ;=C: ?L @:;O PJ=A@FCFJ=@F<HQR
P.:;> B:=EE F<D;B@FH=@; :FOQ =CC?AGF<H @? :FB I<G;AB@=<GF<H =<G :FB
M?ASB F< !"#$%K F< =CC?AG=<C; MF@: @:; B? ?LL;A;G @? IJ:?EG
66 :FB C?D;<=<@ =<G @? ?TB;AD; =EE @:; B@=@I@;B @:=@ :; C?OO=<G;G @? G?K
=<G F< =CC?AG=<C; MF@: @:; OIE@F@IG; ?L &BA=;EK M:? :=D; LA;;E>
?LL;A;G @? A;@IA< =B = C?OOI<F@> @? :FB C?D;<=<@R
.:; H=F<F<H ?L MFBG?O FB :;A;K =B F< ?@:;A @;U@B LA?O @:FB J;AF?GK
=BB?CF=@;G MF@: @:; JA?J;A I<G;AB@=<GF<HK F<@;AJA;@=@F?<K =<G JA=C@FC=E
=JJEFC=@F?< ?L !"#$%R
447
1?M;D;AK MF@: A;BJ;C@ @? @:; !0$ %5#K @:;A; FB <?
CE;=A =BB?CF=@F?< MF@: JA?J;A S<?ME;GH; ?L !"#$% =B @:; B?E; I<G;AE>F<H
C?<@;<@ ?L @:; VO>B@;AF;BRW &< L=C@K =B B;D;A=E BC:?E=AB :=D; J?F<@;G ?I@K
@:; ;B?@;AFC @;=C:F<HB ?L @:; *=:[=G ?< O=@@;AB ?L !"#$% F<@;AJA;@=@F?< =A;
IBI=EE> A;L;AA;G @? <?@ =B VO>B@;AF;BW TI@ =B VB;CA;@BW P+(#+63QR
444

!B #=MA;<C; -:FLLO=< :=B ?TB;AD;GK @:; ,=BSFEK =B @:; JA;BIO;G
O;GFIO ?A E?CIB ?L !0$ MF@:F< @:; C?OOI<F@>K M=B T?@: O=B@;A ?L @:;
B;C@=AF=< E;H=E @A=GF@F?< =<G @:; ?<; M:? M=B A;BJ?<BFTE; L?A @;=C:F<H
@:; TA?=G;A FG;?E?H> =<G @:;?E?H> ?L @:; *=:[=G @? F@B D=AF?IB
O;OT;ABR
446
&< =GGF@F?< @? @:;B; A;BJ?<BFTFEF@F;BK :; =EB? =JJ=A;<@E> :=G
EF@IAHFC=E E;=G;AB:FJ A?E;BK =B B;;< F< @:; &$''$!% &")*+ =<G F< @:; &")*+ ",
!%- .$+/01 P?A &")*+ ", !%- &$*-K X2Y47Z44QR (D;A=EEK V;D;< @:?IH: @:;
B;=AC: L?A @:; @AI; F<@;AJA;@=@F?< ?L @:; .?A=: M=B C;<@A=E @? @:; EFL; ?L
@:; C?OOI<F@>K @:=@ NI;B@ GFG <?@ @=S; JE=C; F< = D=CIIO TI@ F< = B?CF=E
=<G C?BO?E?HFC=E C?<@;U@W M:FC: F<CEIG;G I<G;AB@=<GF<H VB?O;@:F<H
=T?I@ @:; ?AFHF<K <=@IA;K =<G G;B@F<> ?L :IO=< ;UFB@;<C; F< @:; M?AEGRW
44[

\;A:=JB F< @:FB TA?=G;A C?<@;U@ M; C=< T;@@;A I<G;AB@=<G @:; IB; ?L @:;
J:A=B; !0$ %5# F< 2IOA=< @;U@BR 9:FE; @:;B; VO>B@;AF;B ?L
I<G;AB@=<GF<HW O=> F<G;;G :=D; G;=E@ MF@: O=@@;AB ?L !"#$% =<G F@B

447
&< B?O; @A=GF@F?<B !"#$% =<G MFBG?O =A; FG;<@FLF;G MF@: ?<; =<?@:;AK L?A
;U=OJE; F< -FA=C: 6X] B;; '?EEF<BK 2-30+% 40+5"6 0) !%- 7-11-)0+!08 9*-K 6[Z^4R
444
-;; J=H;B 4[XZ[^ =T?D; L?A GFBCIBBF?<R
446
-C:FLLO=<K V3@?JF= =<G /;=EF@>KW X6[] -C:FLLO=<K :%- 7$1$/%$% $!
;<6#$)K ;BJR C:=J@;A 4R
44[
0;MB?OK V.:; -=H; F< @:; #F@;A=@IA; LA?O 2IOA=<KW [55R

172
roer inlerrelalion and aIicalion, lhe range of seclarian knovIedge
venl beyond vhal mighl be salisfacloriIy accounled for as !"#$%-sludy.
Wilh recourse lo lhe book of Nehemiah il is ossibIe lo make anolher
suggeslion aboul lhe conneclion belveen !"# and !"#$%. In a famous
scene Lzra slands alo a vooden lover accomanied by eIders and
Leviles, and, in Mosaic fashion, reads from lhe book of lhe !"#$% of
Moses. Wilh an aarenlIy innovalive lvisl, hovever, lhe eIders and lhe
Leviles offer an inlerrelalion (or lransIalion) of lhe lexl, loo:
!"#"$%&# '()*'
$%& ()*+, -,.*/ 01,!2 -,#/3 -,(+- ,4)# )+2/ $,3, -,).#+ ,%)+ /+#,+ 7
5(3/6!/ 5/-+ -.+4! 5/-640 5,%,)3 5,+!-+ -,0!7
0.23) +%,),+ !"# 5+#+ #.73 5,-!0- 4.+4) .78) +0.2,+ 8
7 AIso }eshua, ani, Sherebiah, }amin, Akkub, Shabbelhai, Hodiah,
Maaseiah, KeIila, Azariah, }ozabad, Hanan, IeIaiah, lhe Leviles,
heIed lhe eoIe lo undersland lhe Iav, vhiIe lhe eoIe remained
in lheir Iaces.
8 So lhey read from lhe book, from lhe Iav of God, vilh inlerrelalion.
They gave lhe sense,
114
so lhal lhe eoIe underslood lhe reading.
If, as }ohn Levison has suggesled, lhe !"# in lhis assage can be reIaled
lo lhe gifl of lhe siril 5!,"#-! in order lo inslrucl lhem in Neh 9:2Oa,
il becomes ossibIe lo see lhe vhoIe scenario as a descrilion of lhe
rocess of insired inlerrelalion of aulhorilalive lexl.
115
Such an idea
aIso aears lo have been oeralive among lhe Yah[ad, as lhe famous
assage aboul lhe Teacher of Righleousness in lhe Habakkuk &'(%'#
allesls. Thal lexl cIaims aboul lhis figure lhal God has made knovn lo
him aII lhe mysleries of lhe vords of his servanls lhe rohels

114
The vord here for sense is #.73, vhich vas equivaIenl lo lhe
Iersian lerm (%))*$#+(,- and describes lhe unique melhod invenled in lhe
Iersian chanceries for lransIaling a documenl |i.e. from Hebrev lo Aramaicj
(WiIIiam M. Schniedevind, Aramaic, lhe Dealh of Wrillen Hebrev, and
Language Shifl in lhe Iersian Ieriod, in .$#/+-( "1 2#+!+-/3 4#+/+-( "1 5)6!)#'(
|ed. Selh L. Sanders, IS 2, Chicago: rienlaI Inslilule of lhe Iniversily of
Chicago, 2OO6j, 139). See aIso }. Naveh and }. C. GreenfieId, Hebrev and
Aramaic in lhe Iersian Ieriod, in 7%' 5$89#+:/' ;+(!"#< "1 =):$+(8 >?
@-!#":)A!+"-? 7%' B'#(+$- B'#+": (ed. W. D. Davies and L. IinkeIslein, Cambridge:
Cambridge Iniversily Iress, 1984), 116.
115
}ohn R. Levison, 7%' C&+#+! +- D+#(!E5'-!)#< =):$+(8 (Leiden: riII, 2OO2),
19596.

173

(1QHab 7:45) vhich erlain lo lhe men of lrulh, lhe doers of !"#$%
vhose hands viII nol cease from lhe service of lrulh (1QHab 7:1O12).
!"#$ &'
In one inslance lhe hrase !"#$ &' aears in lhe &"'$("! (1QH
a
17:23)
lo refer lo God's visdom in reroving lhe seaker in lhe righl vays
and al lhe righl limes. Here lhe myslery aears lo refer lo God's ovn
allerns of reveIalion and conceaImenl, vhich are made knovn lo lhe
seaker in due lime. The reroofs become for lhe seaker lhe mechanism
by vhich God inslrucls him and deIivers him from lhe sufferings of his
souI. This myslery is aIso reIaled lo deIiverance from lhe seaker's
oonenls and adversaries, vho Iol and comIain againsl him.
!"#
$
!&'()*(+
() !*$#+! !#*"#$ &') (# ()(' , -./+"
0
(01 !*1 (# 23
2+33+ !$"30 (0 !#*$#+* (!*+ +-/+" , .450 *"1 1)$(+ 24
*'+)!0 (6+03#+ -+)# 0(0#0 (0 ('7 &+)+ $76, 8+03+ 80+./ 19'"0 (/(:6+ 25
80+/ 26
23 Ior you, my God, al lhe aoinled l|ime j you defend my cause. Ior
in lhe myslery of your visdom you rerove me,
24 and you conceaI lrulh unliI (ils) lime| j ils aoinled lime. Your
reroof viII become a maller for |oy and re|oicing lo me,
25 and my affIiclions a maller of el|ernaIj heaIing |andj everIasling
|veII-beingj, and lhe conleml of my foes viII become a crovn of
gIory for me, and my slumbIing, (26) elernaI slrenglh.
WhiIe lhe myslery here does nol aear lo carry overlIy esoleric
connolalions, il conveys a sense of lheoIogicaI conceaImenl vhose
reveIalion viII be knovnin due limeonIy lo lhe seaker and lhose
vilh vhom he arliciales in lhe covenanl communily.
!"'/ (&'
There is a assage in lhe )*+,-.+"#/,/0$!/"1 &(31 lhal menlions +*"'/ (&'
mysleries of his cunning (4Q491c 11 i 3), referencing lhe means by
vhich God has delermined His lrulh lhroughoul lhe generalions.
116
The

116
Ior a more exlensive discussion of lhis comosilion, see chaler 5,
ages 21821.

174
vord !"#1!$"#1%&"# has a range of connolalions in lhe Hebrev ibIe,
signifying rudence, cIeverness, or shrevdness.
117
Yel lhere are aIso
severaI inslances in vhich lhe vord is aIied lo exress a negalive
connolalion of crafliness: in Gen 3:1 lhe serenl is more crafly lhan aII
lhe olher animaIs, and in }ob (5:12, 15:5) God fruslrales lhe aims of lhose
vho are crafly in deed and in seech. In lhe !"#$%&#'()$)*+,)'- /01-,
hovever, lhe vord is used in ils osilive sense lo indicale God's
fashioning of lrulh and dislribulion of righleousness:
!"!#$% $$ ' ()!
118

' -- "$)$ "$) *+$,- $.&"# /0"$ $.&1 01& %2/,% *1"3'/ -- + 3
' -- +!/&*$# .)#* !/2$/-1 .4#$ !/&' -- + 4
3 | . IjsraeI. He eslabIished his lrulh of oId, and lhe mysleries of his
rudence lhroughoul aII |generalions . j
4 | . jand lhe counciI of lhe humbIe for an everIasling congregalion.
As lhe lexl conlinues, il becomes cIear lhal lhe mysleries of rudence
here are reIaled lo lhe seaker laking his seal in heaven, being reckoned
among lhe angeIs (!/*1) and issuing a sleady, unequaIIed fIov of
righleous leaching.
.-35& /0"
The hrase .-35& /0" mysleries of lhe lhoughl (or Ian) |of Godj is
allesled onIy once in lhe Qumran ScroIIs in 1QH
a
5:17. In conlrasl lo lhe
more varied Semilic connolalions of lhe rool -35 in earIier Iileralure, aII
reIaled lo lhe generaI meaning lo lhink, in lhe Qumran Iileralure il
lakes lhe rimary meaning of Ian or urose, i.e. urosefuI
lhoughl.
119
The use of lhe nominaI forms of -35 in lhese lexls refers lo
lhe uroses or Ians of human beings, God, and, in some cases, lhe eviI
Ians of eIiaI and his Iol (1QM 13:4). When il is con|oined vilh lhe deily
lhe vord bears eschaloIogicaI overlones lhal erhas have rools in
earIier rohelic lradilions lhal deaI vilh God's Ians of |udgmenl,
unishmenl, and deIiverance (Isa 55:8, }er 29:11).
In lhe reIevanl assage lhe mysleries of lhe lhoughl (or Ian) are
ciled in lhe conlexl of a !'-2 $'( ,3" 4+56)# (*/,3&* "$&0&) vhich recounls

117
This is eseciaIIy lhe case lhroughoul lhe book of Iroverbs.
118
Numbering and lexl according lo LsheI, 4Q471b: A SeIf-GIorificalion
Hymn, 7"89 17 (1997): 184.
119
SeyboId, -35, :;<: 5.22845.

175

lhe various and gIorious fealures of lhe crealed order, aII of vhich God
has eslabIished before lhe cenluries and aorlioned by lhe mysleries
of your |hisj underslanding (!"#"$ &'()) in order lhal his gIory may
be knovn (1QH
a
5:1719). AII lhis has been made avaiIabIe lo lhe eIecl
in lhe form of esoleric knovIedge:
!"#
$
&'!()*!
!*+,&"-! -- .*&$/(+ *)$01 &'(+ -(2+.1+ !,&) #+" *- -- . 17
3&$+45 - -- !*.#/+! !*/ 46 &1#+6#-+ 3#+.6 3451 $4+5 - -- . 18
/# 7*,&)- 8&61 -- . 51+6)+ 74+)" 4+)-6) &,*.64+! 7/#9 &'()+ - -- . 19

54: - -- .*#+/+ !1"+0 6( &$61+ *1/ &"(4 !*&#; !*/- -- . 2O
" *#+/+ !- -- . *1/ 3!&$61 - -- . 21
6 | . j! aII insighl and in|slruclionj and lhe mysleries of lhe Ian, and
lhe beginning | . j you |Godj have eslabIished
7 | . j hoIiness from before lhe a|gesj of oId |andj lo everIasling ages
you resoIved | . jhoIy ones
8 | . j And in lhe mysleries of your vonder |youj have laughl |me for
lhe sjake of your gIory and in lhe delh of | . from lhe source ofj
your insighl nol
9 | . j You have reveaIed lhe alhs of lrulh and lhe vorks of eviI,
visdom, and foIIy | . jrighleousness
1O | . j lheir vorks, lrulh | -- j" and foIIy .
MYSTLRILS I LVIL
Given lhe duaIislic disosilion of lhe Yah[ad, il is nol surrising lhal
lhere are references lo maIevoIenl or eviI mysleries in severaI Qumran
lexls.
12O
This is arl of a much Iarger scoe of ideas aboul lhe agenls of
eviI or deslruclion in Second TemIe }evish Iileralure, ideas lhal grev al
Ieasl in arl oul of bibIicaI lradilions. There are rimariIy lvo reIaled
vays in vhich mysleries are associaled vilh eviI in Qumran Iileralure.
The firsl, lhe #6&#) &'( mysleries of eIiaI, robabIy refIecls a broader
deveIomenl in Iale Second TemIe }udaism in vhich eviI becomes
ersonified by characlers such as eIiaI, Maslema, MeIkiresha(, and
olhers.
121
The second, lhe 6$9 &'( mysleries of lransgression, usuaIIy

12O
rovn, #$%&!&' )*'+,-./01, 1314, ockmuehI, 2$3$4*!&.0 *01 567!$-6,
4O41.
121
See IhiIi S. AIexander, The DemonoIogy of lhe Dead Sea ScroIIs, in
8"$ 9$*1 #$* #'-.447 *:!$- ;&:!6 <$*-7= > ?.%@-$"$07&3$ >77$77%$0!A B.4/%$ C (ed.

176
refers lo a simiIar sel of ideas in lhe abslracl, and is erhas al some
oinls inlerchangeabIe vilh lhe olher formuIalion.
In bibIicaI lexls lhe dominanl use of lhe vord !"#!$ connoles lhe
idea of vorlhIessness and does nol aear lo reresenl a
ersonificalion of eviI.
122
In some cases, lhe vord relains lhis sense in
Qumran usage, lhough lhe ersonified sense is more common.
123
Some
schoIars have suggesled a graduaI deveIomenl from abslracl lo
concrele sense during lhe Iife of lhe Yah[ad, a suosilion vhich cannol
reaIIy be roven one vay or lhe olher given lhe ambiguous nalure of
some of lhe references and lhe unIikeIihood lhal such a deveIomenl
vouId have laken Iace during such a shorl eriod of lime.
124
The mosl
cIear and consislenl use of lhe lerm in Qumran lexls is vilh resecl lo a
ersonified figure vhose aclions and rciscn !circ are casl in
anlhroomorhic lerms. This is eseciaIIy lrue in lhe secureIy seclarian
lexls (even vhen comosilionaI hislory is laken inlo consideralion).
Ior examIe, many lexls refer lo lhe ruIe or dominion (%!&'') of
eIiaI (1QS 1:18, 2:19, 1QM 14:9, 4Q177 14, 8, 1213 i 6, 4Q491 81O i 6),
lhe Iol (!()*) of eIiaI (1QS 2:5, 1QM 1:5), or lhe counseI (%+") of eIiaI
(4QMMT |4Q398j 14-17 ii 5). LIsevhere lhe vord !"#!$ is Iaced in

Ieler W. IIinl and }ames C. VanderKam, Leiden: riII, 1999), 33153, MaxveII }.
Davidson, Angc|s ci Qumrcn. A Ccmpcrciitc Siu!q cj 1 |nccn 136, 72108 cn!
Sccicricn Wriiings jrcm Qumrcn (}SISu 11, SheffieId: SheffieId Academic Iress,
1992), 2933OO, IauI }. KobeIski, Mc|cnizc!c| cn! Mc|cnircc( (CQMS 1O,
Washinglon, D. C.: CalhoIic ibIicaI Associalion of America, 1981), 7583. We
may delecl lhis lendency in lexls Iike 1. Icti 19:1, 1. Asn. 1:8, 1. jcs. 7:4, 1. Dcn
1:7, vhere lhe characler is oflen referred lo as eIiar or lhe Siril of eIiar. eIiaI
is lhe onIy characler vho aears in con|unclion vilh mysleries in lhe Qumran
ScroIIs (and is by far lhe mosl frequenlIy allesled ersonificalion of eviI in lhose
lexls).
122
See D. Winlon Thomas, |c|iqqcc| in lhe Id Teslamenl, in Bi||icc| cn!
Pcirisiic Siu!ics in Mcmcrq cj Rc|cri Picrcc Ccscq (Ireiburg: Herder, 1963), 1119,
Viclor Maag, eIi|a'aI im AIlen Teslamenl, 1Z 21 (1965): 28799, von der slen-
Sacken, Gcii un! Bc|ic|, }. A. Lmerlon, SheoI and lhe Sons of eIiaI, V1 37
(1987): 21419, S. D. SerIing, eIiaI,DDD, 323, enedikl lzen, !"#!$, 1DO1
2.13136.
123
Corrado Marlone, LviI or DeviI` eIiaI elveen lhe ibIe and
Qumran, Hcnccn 26 (2OO4): 11527, es. 11O, see aIso Annelle SleudeI, God and
eIiaI, in 1nc Dcc! Scc Scrc||s |ijiq Yccrs cjicr 1ncir Discctcrq. Prcccc!ings cj inc
jcrusc|cm Ccngrcss, ju|q 2025, 1997 (ed. Lavrence Schiffman, LmanueI Tov, and
}ames C. VanderKam, }erusaIem: IsraeI LxIoralion Sociely in Cooeralion vilh
lhe Shrine of lhe ook, IsraeI Museum, 2OOO), 3324O, MichaeI Mach, Demons,
|DSS 1.189-92.
124
Davidson, Angc|s ci Qumrcn, 196.
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

455

6789:;<=>9><? @>9A <9ABC D?<@? :EB?9= :?F >= E>GB? : ;BC=<?>H>BFI :J9>GB
C<KB L:?F : ;BC=<?:K ;C<?<7? 9< E< :K<?E @>9A >9MI := >? 9AB !"#"$%&$
!(%&#)*+N
!" $%&'(&)
!"# %&'()" &* " 45
+,- .'/& +, )#&)0 %1&- %&2-,. 23 !&0 42.,- .3" 4O
.'-3,2. +, ),23& #3-.0 -+"5"0 -.&/, 4P
45 Q +<C >? :?J>B?9 9>RB= :C<=B
4O ,<=B= :?F !:C<? ST 9AB A:?F <H 9AB UC>JB <H #>EA9=I :?F VBK>:K C:>=BF
W:??B= :?F
4P A>= SC<9ABC ST A>= J7??>?E F7C>?E 9AB H>C=9 FBK>GBC:?JB <H &=C:BKX
!= '<CC:F< ,:C9<?B <S=BCGB=I Y>? 9A>= 9B89 VBK>:K :;;B:C= :?F :J9= :9 :
JC7J>:K ;<>?9 <H 9AB A>=9<CT <H &=C:BKI :?F >= B8;K>J>9KT Z7<9BF := 9AB
J<7?9BC;:C9 <H 9AB UC>?JB <H #>EA9= L, -./,0#MI :?<9ABC BG>FB?JB [$0%\
9<@:CF :? >FB?9>H>J:9><? <H 9AB UC>?JB <H ]:CD?B== <H 42- @>9A VBK>:KX^
4_`

.A>= :==<J>:9><? A>?9= :9 9AB FBECBB 9< @A>JA G:C><7= B;>9AB9= H<C : 102&,)
3& #"4 =BBR 9< SB 7?>9BF 7?FBC 9AB S:??BC <H VBK>:K <C ,:=9BR:I @A<
R:T 9ABR=BKGB= SB >FB?9>H>BF @>9A <?B :?<9ABC >? JBC9:>? J<R;<=>9><?=
:R<?E 9AB 27RC:? CBR:>?=X
4_a

.AB 5", 6&4) >= 9AB J<R;<=>9><? >? @A>JA VBK>:Kb= JA:C:J9BC >= R<=9
J<?=>=9B?9KT :?F G>G>FKT CB?FBCBF := 9AB R:KBG<KB?9 C>?EKB:FBC <H 9AB
=BJ9b= AB:GB?KT :?F B:C9AKT <;;<?B?9=X +<C B8:R;KBN
&*+ &,%&&(&-
-+6#0- -+7)3"" 893-/0- .":3" 8,)" +/3) )#&)0 .+&3# L.+,-M 44
&/-2 )-*- %&3,.)- #&32.)
" !/& ."+17-3+9 -&),- -*).+& 83-/ &1-/0 )0/ &*,)" -)2-; 4_
44 L!?F T<7M A:GB R:FB VBK>:K 9< J<CC7;9I
4_5
:? :?EBK <H R:KBG<KB?JBc >?
F:CD[?B== >= A>= F<R>?\><?I :?F A>= J<7?=BK >= 9< J:7=B @>JDBF?B== :?F
E7>K9X !KK 9AB =;>C>9=

4_`
,:C9<?BI Y$G>K <C ]BG>Kd^ 4_eX
4_a
,:JA =9:9B=N Y.AB H7?J9><?:K BZ7>G:KB?JB <H VBK>:K :?F ,:=9BR:A J:? SB
=BB? ST J<R;:C>?E 7&804))$ 4`Xff LVBK>:K [<C VBK>:C\M @>9A 9AB ]:R:=J7= ]<J7RB?9
L'] 8G>Xfgac 9AB :?EBK <H ,:=9BR:AM^ LY]BR<?=I^ 4PhMX
4_5
+/3) R:T :K=< SB CB:F := : CBHBCB?JB 9< Y9AB U>9^c =BB ,:C9i?Bj :?F
.>EJABK::CI !)"3 9)" 9%,(44$ 9+&3: ;30+0(*I 4X4f`N Y*<7 A:GB R:FB VBK>:K H<C 9AB

178
12 of his Iol are angeIs of deslruclion, lhey vaIk in accordance vilh lhe
slalules of darkness, and il is lheir soIe |dejsire .
Here eIiaI acls nol onIy in isoIalion bul commands an army of vicked
sirils vhose corruling lendencies are seen as a direcl foiI lo lhe sirils
of lhe Iol of |God'sj lrulh (1QM 13:1213). LIsevhere in lhis scroII, lhe
finaI confronlalion belveen lhose of eIiaI's Iol and lhe armies of God's
eIecl is described in vivid delaiI (1QM 1:5, 15:23).
The ersonificalion of eviI in lhe figure of eIiaI funclions nol onIy as
a Iocus for lhe secl's lhinking aboul lhe efficacy and effecls of eviI (and I
viII have more lo say aboul lhis), bul il aIso serves as a vay lo exIain
lhe resence of sin in lhe conlexl of a Iarger, overarching narralive aboul
lhe |uslificalion of lhe righleous and lhe consummalion of God's
covenanl vilh IsraeI lhrough lhe aclivily of lhe eIecl.
128
In olher vords,
ideas aboul ersonified eviI become arl of lhe secl's lheodicy, ils vay of
underslanding lhe reIalionshi belveen God and sin in lhe vorId. The
ansver is lhal lhe vork of eviIof eIiaI and reIaled characlersis
subsumed under lhe broader calegory of God's Ian for lhe universe and
is aIIoved by seciaI rovision vilhin lhe crealed order.
129
ul God has
aIso rovided lhe secl soIeIy vilh lhe means of avoiding lhe snares of
eIiaI and his associales (cf. CD 4:1219). A nev covenanl in lhe form of

Iil. . See aIso Isa 51:14. Il seems lo me lhal il makes more sense lo read lhis as
an infinilive ralher lhan a reosilion + noun. In olher lexls eIiaI is associaled
vilh lhe Iil, lhough differenl lerminoIogy is used. See CD 4:1219, and beIov
for discussion.
128
CD allesls lhe idea lhal eIiaI is Ioosed againsl IsraeI for a eriod
vhich overIas lhal of lhe exislence of lhe secl (}ohn }. CoIIins, Was lhe Dead
Sea Secl and AocaIylic Movemenl` in !"#$%&'(')* %,- ./01'"* /, 1$& 2&%- 3&%
3#"'((04 5$& 6&7 8'"9 :,/;&"0/1* <',=&"&,#& /, >&?'"* '= 8/)%&( 8%-/, |ed.
Lavrence Schiffman, }STSu 8. SheffieId: SheffieId Academic Iress, 199Oj, 43).
This has been idenlified by Devorah Dimanl as lhe very hearl of seclarian
lhoughl (Qumran Seclarian Lileralure, 493).
129
This is in arl an exlension of lhe aIready veII-deveIoed ideas aboul
lheodicy lhal came aboul in visdom circIes as a resonse lo lhe so-caIIed crisis
of visdom refIecled in vrilings Iike lhe books of }ob and QoheIel. n lhis
deveIomenl see for examIe H. -I. MuIIer, Tun-Lrgehens-Zusammenhang,
KIageerhorung und Theodizee im bibIischen Hiobbuch und in seinen
babyIonischen IaraIIeIen, in 5$& @/0-'? 5&A10 ="'? BC?"%, %,- 1$& 2&;&('D?&,1
'= 3%D/&,1/%( 5$'C)$1 (ed. C. HemeI, A. Lange and H. Lichlenberger, LTL 159,
Leuven: Leuven Iniversily Iress, 2OO2), 37393, Shannon urkes, E'-F 3&(=F
2&%1$4 5$& 3$%D& '= G&(/)/'C0 5"%,0='"?%1/', /, 1$& 3&#',- 5&?D(& H&"/'- (}S}Su 79,
Leiden: riII, 2OO3), }ack T. Sanders, Wisdom, Theodicy, Dealh and lhe
LvoIulion of InleIIecluaI Tradilions, I3I 36 (2OO5): 26377.
! #$%&'(#()* (+ ,*-.$/* &0 .1$ 23,/!0 -'/(##-

456

789 :;<<=>?7@ ?A 9A7BCD?A89E F?78 A7G?:7 H=?E9D?>9A I;G 789 BJ;?EB>:9 ;I
7GB>AHG9AA?;>K .8?A :;<<=>?7@ ?A C;=>E 7; B :9G7B?> FB@ ;I D?J?>H 78B7
BD;>9 :B> :;=>79GB:7 789 9II9:7A ;I A?> B>E 9J?DK
&> B LBAABH9 78B7 J9G@ D?M9D@ E9BDA F?78 789 B>>=BD :;J9>B>7 G9>9FBD
:9G9<;>@ L9GI;G<9E C@ 789 <9<C9GA ;I 789 *B8[BEN 789 !"##$%&'( *$+,
A7B79AO
!"# !%!&'()
4PQ

!"#$% %' ()*% !(+,, "+",'( -.(/ 0+1, 2(',/ %"3" 4R
4+56" /6('" -.* %"36 "+.'6 ,"#% '"%" /"5 +#' %"33 45
2()/"3/ "(/( !(+,, 2+,"$," %$(%, !%#66, 2("1) 4S
%"3" "!6' (#$6 %"3 !'" !"$"#( %' !' 2(3+,6 2(("%/" 46
-./.' 76' 76' 2/(+.' 2(+6"' !(+,, 2(+,"$/ TQ
4R !DD F8; 9>79G 789 G=D9 ;I 789 *B8[BE F?DD C9 ?>?7?B79E ?>7; 789 :;J9>B>7
C9I;G9 );EN ?> ;GE9G 7; B:7
45 B::;GE?>H 7; 9J9G@78?>H 89 8BA :;<E9E B>E >;7 7; 7=G> BFB@
IG;< 8?< C9:B=A9 ;I B>@ I9BGN 79GG;GN B>E L9GA9:=7?;>
4S 78B7 79A7 U789<V
4P4
E=G?>H 789 E;<?>?;> ;I W9D?BDK
4PT
!>E F89> 789@
LBAA ?>7; 789 :;J9>B>7N 789 LG?9A7A
46 B>E 789 #9J?79A F?DD CD9AA 789 );E ;I E9D?J9GB>:9 B>E BDD 789 F;GEA
;I 8?A 7G=78K !DD
TQ 78;A9 LBAA?>H ?>7; 789 :;J9>B>7 F?DD AB@ BI79G 789<N X!<9>N B<9>KY
-./.'
!>E ?> 789 ?I9A7; F8;A9 0.&1"% 23,/0&0, A99<A 7; 8BJ9 C99> 7;
L9GA=BE9 B=78;G?7?9A ?> Z9G=ABD9< 7; G9:;>A?E9G 789?G 9GGB>7 FB@AN 789
B=78;G ;I [2,,. ?<LD?9A 78B7 W9D?BD A7B>EA C98?>E 789 J?;DB7?;>A ;I 789
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4PQ
.89G9 BG9 B I9F LDB:9A ?> 789A9 D?>9A F89G9 789 A:G?C9 8BA =A9E <9E?BD
I;G<A ?>A79BE ;I I?>BD I;G<A I;G A;<9 D9779GA U:IK [2-
C
`[2TaRbN F89G9 78?A ?A >;7
789 :BA9Vc & 8BJ9 G9J9G79E 7; 789 I?>BD I;G<AK .89G9 ?A BDA; B D9779G <BGM9E C@ 789
A:G?C9 I;G E9D97?;>N F8?:8 & 8BJ9 >;7 ?>:D=E9E 89G9K
4P4
!>;789G L;AA?C?D?7@ 89G9 ?A 7; G9BE 2((/) ?>A79BE ;I 2("1)N B>E A;<9
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9hLG9AA B A?<?DBG L;?>7K

18O
17 ii 46). Taken logelher, aII of lhese rominenl references lo eIiaI
underscore lhe vay in vhich eviI funclioned for lhe Yah[ad as a reified
resence or force in lhe vorId vilh ils ovn kind of mysleries.
As indicaled above, lhe mysleries of eIiaI are resenled as
efficacious, or al Ieasl olenliaIIy so, save for lhe oosilion of God vho
overcomes lhe vorks of eviI in his adherence lo lhe covenanl
reIalionshi, vhich ilseIf is acknovIedged in al Ieasl one vay by lhe
communily in lhe form of !"#$%-reguIaled daiIy vorshi. The &$# ()#"**
is exIicil aboul lhis, as lhe mysleries of eIiaI are conlrasled vilh lhe
divine mysleries of God's vonders:
!"# !%&'(!)* !+(!,
!"# #%&'#()* '&+( +,#-. !&/01. *) .2,- 34#+( " 5 8
*#2(# *"&*( '*-,,( 3.2," '&5+)-* .2&/01 .'*6. #%&'#+#/ *#2 9
3#5%#1&/. )#* #',7- &8+
" .2'&+(, 1O
.2,- .**.% .2',) &-",( .2-/#9 !" #%)# " 12
!" !&,*#" '#/#"' &/"#,# !&'" 3*#2( .2'+)56' .,,#+% .2&'#+#(:(# 13
.*&*# !,#& )3#(5,
.2&'#)*6% &8+# .2/3#(2 '(-15, .*#/: )&2 +9#(# (+" &);#,# 14
+6", .2* !3&+.5* 3.25&,#+,(
+$)$! !&*), *&6-.*# 15
8 | . Iessedj is your name, God of kindness, lhe one vho kel lhe
covenanl of our falhers, and vilh
9 aII our generalions you have made your mercies vondrous for lhe
remnanl of your eoIe during lhe dominion of eIiaI. Wilh lhe
mysleries of his enmily lhey have nol driven us avay
1O from your covenanl. .
12 . We, your hoIy eoIe, viII raise your name by your vorks of
lrulh.
13 ecause of your mighly acls ve viII exaIl |yourj sI|endor in aIIj eras
and aoinled limes of elernily, vilh lhe coming of day, nighl,
14 and lhe going of evening and morning. Ior greal is lhe |Ian of jyour
gIorjy, and lhe mysleries of your vonders are in |yourj heighlslo
raise u for yourseIf from lhe dusl
15 and lo bring Iov from lhe divine beings.
The main issue here seems lo be lhal lhere is an ever-resenl danger lhal
lhose vho arliciale in lhe covenanl viII be Ied aslray, bul lhal God has
rovided for lhis conlingency. ne imIicalion of lhe second arl of lhis
quole is lhal lhis rovision for slaying on lhe alh during lhe reign of
eIiaI invoIves correcl vorshi (vhich sureIy exlends beyond lhe ,$-./

181

services aIIuded lo in Iines 1314) and a humbIe disosilion lovard lhe
God of mercies. The reference lo lhe !"#"$! &#$"' aoinled limes
has a araIIeI in lhe !"##$%&'( *$+, (1QS 1:9) and IikeIy has caIendricaI
or cuIlic significance.
133
There is a simiIar idea al vork in 4QWords of lhe
MaskiI lo AII lhe Sons of Davn (4Q298 34 ii 8)a seclarian comosilion
vrillen in Crylic A scrilvhich decIares lhal lhe Sons of Davn are lo
add knovIedge of lhe days of lhe aoinled lime ((#"$! &'&) vhose
inlerrelalion ()(&*!+) lhe MaskiI viII make knovn lo lhem in order
lhal lhey may give roer heed lo lhe end (,-).
134

Taking aII of lhe eIemenls of lhis assage logelher, and svilching
fuIIy lo a cuIlic frame of reference, il mighl aIso be lhe case lhal lhe
hrase mysleries of eIiaI is an aIIusion lo lhe &#-."-,. aIicalion of
cuIlic reguIalions of an oosilionaI rieslIy grou, i.e. in lhe }erusaIem
lemIe, vhereas lhe members of lhe (reneved) covenanl arliciale in
mysleries lhal are a Iegilimale exression of lhe cosmicaIIy-ordained
order of vorshi. They are searaled from lhe lemIe, bul nol from
roer vorshiand lhus nol from lhe covenanl.
This conneclion of mysleriesbolh in osilive and negalive
lermsvilh lhe issue of caIendar and cuIlic erformance is lo be seen
eIsevhere as veII, and is erhas reIaled aIso lo lhe mysleries of
various crealion henomena vhich are discussed beIov. The mys-
leries are lhen nol onIy lhe henomena lhemseIves bul aIso consisl in
lhe vays in vhich lhese henomena are underslood or inlerreled by
lhe knoving communily.
In olher assages lhe associalion vilh eviI is exressed by lhe
formuIalion $.+ &/* mysleries of lransgression. As discussed earIier, a
simiIar hrase occurs in Aramaic in lhe /,%,0&0 1-"2.(-3"%, a lexl lhal
may have served as an imorlanl source of ideas for members of lhe
Yah[ad. The assage, vhich is very fragmenlary, aears lo occur in lhe
conlexl of an inlroduclion lo lhe slory of Noah's birlh. The reference lo
lhe 0$.* /* myslery of vickedness foIIovs lhe (fragmenlary)
slalemenl 0!1-2 )$" 34&5!62 04""( -- 5 | . verje descend|injg, and vilh

133
Schiffman argues lhal lhis hrase in lhe !"##$%&'( *$+, does nol refer
lo a seclarian caIendar bul lo lhe changing of lhe Iav in accord vilh lhe slages
of hislory (45+56353 5' 7$#.5%, 27). In olher vords lhe Iav changes in ils
righlfuI slages as il is received and inlerreled roerIy by lhe communily. In
lhe case of lhe assage in lhe 85. 92."++, hovever, lhe conlexl makes il cIear lhal
IilurgicaI and caIendricaI issues are behind lhe slalemenl.
134
See S. Ifann in his officiaI edilion of 4Q298, D}D 2O:13O, here 2528, cf.
Dvighl Svanson, 4QCryA Words of lhe :506&+, 4961.
!"# %&'(!#)*#(+ ,- ./&)01

234
56789+ :2;4<= 5>?@> ABCC8ADA D>ED D>8 FEAAEC8 ?A @69@8G98H 5?D> D>8
IED@>8GA :6G %A69A 6J K6H+< E9H D>8?G ?LL?@?D %7MAD8GMN+ !>?A J?DA 58LL
5?D> 6D>8G G6BC>LM @69D87F6GE986BA 7E9?J8ADED?69A 6J D>8 #96@>?@
DGEH?D?69 :@JN ! #$ OPQR %&' S;2TR O;2PU<N
*9 EHH?D?69 D6 D>8A8 8VE7FL8A= D>8 W66X 6J ()*+,-.,* ?9@LBH8A A8Y8GEL
789D?69A 6J ?LL?@?D %7MAD8G?8A+ ?9 ?DA ZBVDEF6A?D?69 6J E9H H?JJ8G89D?ED?69
W8D5889 D>8 G?C>D86BA E9H B9G?C>D86BAN * >EY8 H?A@BAA8H D>8A8 FEAAEC8A
EW6Y8 E9H ?9 @>EFD8G TN *D ?A @L8EG JG67 ELL D>8A8 8VE7FL8A D>ED W6D> C66H
E9H 8Y?L X?9HA 6J %7MAD8G?8A+ EG8 8JJ8@DBEL[D>8M /0++,-[WBD 5>ED ?A L8AA
@L8EG ?A ZBAD >65 D>8M EG8 D6 W8 B9H8GAD66H G8LED?Y8 D6 698 E96D>8GN !>8
G8LED?69A>?F W8D5889 D>8A8 D56 X?9HA 6J %7MAD8G?8A+ ?A @LEG?J?8H D6 E
H8CG88 WM E FEAAEC8 ?9 D>8 1-,0+.*, 2$ +3, 142 56.-.+*;
!"# %&'()'%
!"#$ &'() )*#+,' -)" '*-&( .&/ '0( #)* ,#1$$ 2'-)" -1 &'( 4\
,)3, !1)4 !"#$() )*#+,' !1)4 '*-&() #)3 '0( ,#1$$ #)* !1)4 42
),#1$$( 2+'13$ '315) 2,$1") 2,)0)3) 2,"64 #)*) .&/ '0( #)* 44
" )/. &3 #" '7- '5# 4U
4\ 09H ?9 D>8 >E9H 6J D>8 ]G?9@8 6J ÊGX98AA ?A H67?9?69 6Y8G ELL D>8
A69A 6J ZBAD?@8R D>8M 5ELX EL69C FED>A 6J L?C>DN 09H ?9 D>8 >E9H 6J D>8
09C8L 6J
42 ÊGX98AA ?A D6DEL H67?9?69 6Y8G D>8 A69A 6J H8@8?DR D>8M 5ELX EL69C
FED>A 6J HEGX98AAN -G67 D>8 09C8L 6J ÊGX98AA AD87A D>8 @6GGBFD?69 6J
44 ELL D>8 A69A 6J ZBAD?@8= E9H ELL D>8?G A?9A= D>8?G ?9?_B?D?8A= D>8?G CB?LDA=
E9H D>8?G 6JJ89A?Y8 H88HA EG8 B9H8G >?A H67?9?69
4U ?9 @67FL?E9@8 5?D> D>8 7MAD8G?8A 6J K6H B9D?L >?A D?78N `
!>?A LEAD F>GEA8 ?A G87EGXEWL8 ?9 7E9M 5EMA= 96D L8EAD 6J 5>?@> ?A ?DA
@LE?7 D>ED K6H >EA 6GCE9?a8H D>8 56GLH ?9 AB@> E 5EM D>ED D>8 09C8L 6J
ÊGX98AA GBL8A ?9 >?A G8EL7 ?9 E@@6GHE9@8 5?D> K6HbA 6Y8GELL %FLE9+ J6G
D>8 B9?Y8GA8N !>8 E@D?Y?D?8A 6J F8GA69?J?8H 8Y?L E9H ELL ?DA JB9@D?69EG?8A
D>BA J?9H D>8?G G?C>DJBL FLE@8 5?D>?9 D>8 WG6EH8G 8@6967M 6J AELYED?69 EA
?D 5EA @69@8?Y8H WM D>8 787W8GA 6J D>8 'E>[EHN !>?A WG6EH8G 8@6967M ?A
G8J8GG8H D6 EA D>8 %7MAD8G?8A 6J K6H=+ 5>?@> ?A 8Y?H89DLM ED D>8 AE78
D?78 W6D> >?HH89 E9H 7E9?J8AD D6 D>8 787W8GA 6J D>8 @677B9?DMN
%&'(!#)*#( ,- K,^+
*9 EHH?D?69 D6 D>8 AF8@?EL?a8H 5EMA ?9 5>?@> 7- ?A Z6?98H 5?D> 6D>8G D8G7A
D6 J6G7 EHZB9@D @69@8FDA ?9 .B7GE9 D8VDA= D>8G8 EG8 ELA6 ?9ADE9@8A 6J E
C898GEL?a8H BAEC8 ?9 5>?@> D>8 @ED8C6GM 6J %7MAD8GM+ 8VFG8AA8A=

183

essenliaIIy, lhe viII and knovIedge of God. These references usuaIIy
invoIve some aclion on lhe arl of God lhal is reIaled lo his
mysleriesin olher vords, lhe mysleries of God are effecluaI, lhey
are aclive and reaI, and are nol mereIy lhings aboul God lhal lhe human
mind does nol comrehend.
Ior examIe, in lhe !"# %&#'(( lhere is a command lhal on lhe
lrumels of ambush lhey shaII vrile God's mysleries lo deslroy
vickedness !"#$ &'#( () *+$ ,-,&.* -$)/! &,$0,0' (" (1QM 3:89).
This command is arl of lhe series of slalemenls invoIving lhe use of
lrumels (and Ialer, banners)
135
in lhe formalion for var, and il refIecls
bolh lhe infIuence of Roman miIilary convenlion and, robabIy by
exlension, some associalion vilh lhe miIilary raclices of lhe Maccabees
in lhe revoIl againsl lhe SeIeucids.
136
Thus, lhe reference here lo God's
mysleries arliciales in lhe kind of duaIislic framevork eIucidaled
above, and here mysleries areas eIsevhereassocialed vilh an
eschaloIogicaI reaIily lhal is lo come (or vas aIready lhen undervay). Il
is aarenlIy lhe mysleries lhal are lhemseIves lo deslroy vickedness,
and lhe slalemenl oerales as some kind of sIogan for lhe lriumh of
God's uroses for IsraeI.
Il is inleresling here lhal lhe acl of vriling is aIso efficaciousor
erhas rohelicin a vay lhal is reminiscenl of lhe rohelic
lradilions in vhich an inscrilion funclions as a roIelic enaclmenl or
reaIizalion of lhe fulure reaIily being envisioned. Such an idea is mel in
Isa 8:14, vhere God commands lhe rohel lo Gel yourseIf a Iarge
labIe and vrile on il in ordinary scril, 'concerning )"*#+%*((+,9-*+
."/,' vhich inscrilion serves as a forecasling of bolh lhe name of
Isaiah's chiId and lhe message lhe chiId reresenls lo IsraeIlhal

135
These are IikeIy caIIed resecliveIy lhe ruIe for lhe lrumels and lhe
ruIe for lhe banners. Though lhe beginning of lhe lrumels seclion is
missing, lhe series of banners reguIalions begins vilh RuIe of lhe banners of
lhe vhoIe congregalion according lo lheir formalions !1"! (,. &,&,) 2$3
4&,$,3/( (1QM 3:13), lhus by anaIogy lhe inlroduclion lo lhe lrumels series
can IausibIy be reslored as RuIe of lhe lrumels &,$0,0'! 2$3 (1QM 2:16).
136
See eseciaIIy RusseII Gmirken, The War ScroII and Roman Weaonry
Reconsidered, 0%0 3 (1996): 89129, es. 12526, idem, HisloricaI AIIusions in
lhe War ScroII, 0%0 5 (1998): 174214, }ean Duhaime, The War ScroII from
Qumran and Graeco-Roman TaclicaI Trealises, 1234 13 (1988): 13551. n lhe
use of lrumels by lhe Maccabeans see 1 Macc. 4:13, 5:31, 33, 7:45, for differenl
kinds of lrumel caIIs lhal corresond lo Maccabean miIilary oeralions see
1QM 3:111, 7:1213, 8:119, 9:16, 16:313).
!"# %&'(!#)*#(+ ,- ./&)01

234
0556789 :8;; 5<<= <>?7@9A? (6789 9=B (9C9789D E? 9;5< 5?? @F85 G958H
I9@@?7= 8= <@F?7 @?J@5 ;8A? *59 KLM3N22O "9G PMPN4O #Q?A 4M2NKO 9=B R?7 KSD
2KT

E? C96 9;5< I9U5? @< =<@? @F9@ @F?7? 9II?97 @< G? 2K 5UHH?558>?
@7UCI?@5 :F<5? 8=5H78I@8<=5 @<V?@F?7 H<CI785? 9 C<>?C?=@ 8= @F?
B87?H@8<= <W ?5HF9@<;<V8H9; WU;W8;;C?=@D !F? =UCG?7 2K 85 8CI<7@9=@
;8@U7V8H9;;6 G?H9U5? <W 8@5 H<==?H@8<= @< <@F?7 @?J@5 ;8A? @F? !"#$% "' ()*
!+,,+() !+-./'/-* 9=B @F? U5? <W @F? 5<;97 H9;?=B97 9C<=V @F? '9F[9BX9
H9;?=B97 :F8HF :95 ?>8B?=@;6 I?7H?8>?B @< 7?W;?H@ G<@F @F? H<5C8H
5@7UH@U7?5 <W H7?9@8<= 9=B @F? ?5HF9@<;<V8H9; 9;8V=C?=@ <W F?9>?= 9=B
?97@FD
#;5?:F?7? Y<BZ5 %C65@?78?5+ 7?VU;9@? @F? G?F9>8<7 <W @F? 0=V?; <W
[97A=?55 :F<5? %VU8;@ 9=B <WW?=58>? B??B5+ 97? %8= H<CI;89=H? :8@F @F?
C65@?78?5 <W Y<B+ \2.( KMPK]O 9 5@9@?C?=@ @F9@ 85 7?C8=85H?=@ <W @F?
V?=?79; @F?<B8H6 <W @F? .UC79= (H7<;;5D 0HH<7B8=V @< 0*%)*. 1+,+2232O
@F?5? B8>8=? %C65@?78?5+ 5@9=B G?F8=B @F? I7<IF?H6 <W "9G PMK \%-<7 @F?
>858<= F95 9= 9II<8=@?B @8C?O 8@ :8;; F9>? 9= ?=B 9=B =<@ W98;+]M 8@
I7<H;98C5 @F9@ @F? I7<I?7 U=B?75@9=B8=V <W @F85 >?75? 85 !" $%& "$'
(!)(! %@F? C65@?78?5 <W Y<B H9U5? :<=B?7WU; @F8=V5+ \2.I"9G TM3]O
2K3

:F8HF :8;; H<C? @< I955 9@ @F? 78VF@ C<C?=@X9 C<C?=@ 9II97?=@;6
U=B?75@<?7G9; 955<H89@8<=5D !F? W<;;<:8=V >?7G5
9HH<CI9=6 @F? U5? <W %&O B?C<=5@79@8=V WU7@F?7 @F9@ 8@ :95 9

2KT
"8=B6 19bC9=O %!F? (6CG<;8H (8V=8W8H9=H? <W E78@8=V 8= 0=H8?=@
RUB985CO+ 8= 7)* 89*+ "' :/,;/-+; 8#(*.<.*(+(/"#= >%%+?% /# 1"#". "' @+A*% BC D3$*; \?BD
"8=B6 19bC9= 9=B RUB8@F 1?:C9=c R(R(UI 3Kc d?8B?=M _78;;O PLL4]O 2KeNTKD
2K3
Y97Hf9 &97@f=?Q 9=B !8VHF?;997 \E*+9 !*+ !-.";;% !(39? >9/(/"#O 2D2T]
@79=5;9@? @F85 95 %@F? C65@?78?5 <W Y?7GO F<:?>?7O 85
;8A?;6 9 )/<)/; 8=W8=8@8>? H<=5@7UH@O 9=B @FU5 5F<U;B 7?@98= 9 H9U59@8>? 5?=5?D !F?
5I?;;8=V F?7? 85 9=<C9;<U5M 8@ 85 @F? <=;6 8=5@9=H? 8= :F8HF 9 ( 5UG5@8@U@?5 W<7 9=
" 8= 9;; <HHU77?=H?5 <W @F85 :<7BD !F85 A8=B <W 5UG5@8@U@8<= 85 <@F?7:85? 9
H<CC<= W?9@U7? <W .UC79= "?G7?:c 5?? 'D gU@5HF?7O 7)* B+#$3+$* +#9 B/#$3/%(/-
:+-2$."3#9 "' ()* 8%+/+) !-.";; FGH8%++I \(![R Sc d?8B?=M _78;;O 2eT4]O 2T4D (?? 9;5<
&9U769 hD "<7V9=O 0*%)+./A= H3A.+# 8#(*.<.*(+(/"#% "' :/,;/-+; :""2% \`_.&( 3c
E95F8=V@<=O [D`DM `9@F<;8H _8G;8H9; 055<H89@8<= <W 0C?78H9O 2eTe]O K3c "<7V9=
@9A?5 @F? W<7C @< G? 9 #/<)+; 8=W8=8@8>? H<=5@7UH@ \:F8HF 9II?975 @< G? 9 7?;9@8>?;6
H<CC<= :96 @< 7?9B @F85 :<7B]D *@ B<?5 5??C @< C?O F<:?>?7O @F9@ 9 H9U59@8>?
C?9=8=V 85 =<@ <=;6 I<558G;? GU@ 85 @F? I7?W?79G;? 7?9B8=V V8>?= @F? <>?79;;
H<=@?J@ <W @F? I9559V?D

185

muIlifaceled conslrucl lhal vas a Iocus for ideas aboul reveIalion,
visdom, cuIlic raclice, and lhe roer Iocalion of esoleric knovIedge.
The verbs emIoyed in con|unclion vilh !" incIude lhe foIIoving:
!"#$%&'( *$'+ !,#"#,&-.
Verbs of
ReveaIing
#$%

(hihiI) '()
*"+
,-+
1QH
a
9:21, 1Q26 1 4, 4Q27O (4QD
e
) 2 ii 13, 4Q416 2
iii 18 |4Q418 1Oa-b 1j, 4Q418 123 ii 4, 184 2, 19O 2
1QHab 7:5, 1QH
a
12:27
4Q417 1 i 8
1QH
a
2O:13
Verbs of
ConceaIing
./,
0-,
"-1
"2*
32-
1QS 4:6, 1QH
a
13:25
1QH
a
26:1 |4Q427 7 i 9j, 4Q428 11 2
1QH
a
16:11
1QH
a
3:7, 1Q36 16 2, 4Q416 2 ii 8
1Q27 1 i 7, 4Q3OO 8 5, 4Q3O1 1 2
Verbs of
Ierceiving
or Knoving

4,/
4)/
#%#
'()

5)$
,6$
7/8

$9*
'2*
4Q415 6 4
4Q417 1 i 25
4Q418 4345 i 4
1QH
a
15:27, 1Q27 1 i 3, 4Q4O5 3 ii 9, 4Q417 1 i 13,
4Q418 177 7a, 4Q511 2 ii 6
1QH
a
1O:13
4Q418 77 4
1QS 11:3 (5), 19, 4Q3OO 1aii-b 2, 4Q416 2 i 5, 4Q417
1 i 2, 18 |4Q418 4345 i 14j
1QS 9: 18 |4QS
d
8:3, 4QS
e
3:17j, 1QH
a
19:1O, 2O:2O
1QM 16:16 |4Q491 11 i 13j
lher #9)
"+9
7$2
-,*
1QH
a
17:23
CD 3:18 (!" is indirecl ob|ecl)
1Q27 1 i 4 |4Q3OO 3 4j
1QM 3:9
y a ralher vide margin lhe ma|orily of verbaI formuIalions allesls lo lhe
facl lhal lhe conceluaI fieId of !" is associaled vilh lhe conlenls of
esoleric knovIedgevilh lhe unveiIing, knoving, and conceaIing
mallers of uIlimale concern. Verbs of erceiving or knoving lend lo
redominale in visdom-orienled comosilions Iike 4QInslruclion,
vhereas verbs of reveaIing and conceaIing have a sIighlIy vider
dislribulion in seclarian lexls. Lach of lhese verbaI uses deserves a
!"# %&'(!#)*#(+ ,- ./&)01

234
56789:65 ;7<5= 9> 97; ?@> A9BC7D 7C?<BC E?A A68;?>; ?E ;F8G6 ;<GC
59;G<;;9?> @9:: >?7 H6 ?EE6A65 C6A6I
(/&&0)' 01J K,1KL/(*,1
*> 7C9; GC8F76A * C8M6 8776NF765 7? 6;78H:9;C 7C6 ?M6A8:: ;6N8>79G A8>B6 ?E
7C6 @?A5 !" 9> 7C6 .<NA8> (GA?::; H= N68>; ?E 8 56789:65 6O8N9>879?> ?E
97; M8A9?<; G?>76O7;D G?>;7A<G7;D 8>5 M6AH8: 8;;?G9879?>;I !C6 A6;<:7; ?E
7C9; 9>M6;79B879?> C8M6 56N?>;7A8765 7C87 7C6 <;6 ?E %N=;76A=+ 9> 7C6
(GA?::; 9; N<:79E8G6765D 8>5 7C87 97 9; <;65 @97C G?;N?:?B9G8:D
6;GC87?:?B9G8:D 8>5 7C6?:?B9G8: G?>>?7879?>;I *7 7=F9G8::= 56>?76;
;?N67C9>B 7C87 E8::; @97C9> 7C6 5?N89> ?E 6;?76A9G P>?@:65B6Q
;?N67C9>B 7C87 9; P>?@> 7? 7C6 6:6G7 8>5 C9556> 7? 7C?;6 ?<7;956 7C6
BA?<FQ8>5 A6E:6G7; 7C6 5=>8N9G 9>76A8G79?> ?E A6M6:879?>D P>?@:65B6D
8>5 G?>G68:N6>7I !C6 A8>B6 ?E 76O7; 9> @C9GC !" ?GG<A; G?AA6;F?>5;
A87C6A @6:: @97C 7C6 HA?856A ;6G78A98> 9>76A6;7;D 8>5 N8>= ?E 7C6;6 76O7;
8FF68A 7? C8M6 F:8=65 8 G6>7A8: A?:6 9> 7C6 :9E6 ?E 7C6 '8C[85 87 ?>6 F?9>7
?A 8>?7C6A 9> 7C6 ;6M6A8: ;78B6; ?E 97; 6O9;76>G6I R6 C8M6 8:A685= H6B<>
7? ;66 C?@ 7C6 M8A9?<; N?79E; 8>5 7A?F6; 7C87 8A6 G:<;76A65 8A?<>5 7C6
@?A5 !" 8A6 ;<BB6;79M6 ?E 7C6 M8A9?<; 59;G?<A;6; 7C87 @9:: FA?M956 7C6
EA8N6@?AP E?A 9>76AFA67879?> 9> 7C6 >6O7 GC8F76AI

-187-

CHAITLR IIVL

IRIHLTIC, SAIILNTIAL, AND IRILSTLY MYSTLRILS

In lhe firsl Iace, one form of seciaIizalion cIearIy
occurs in lhose reIigious organizalions vhich have an
eslabIishmenl of Iearned men, eseciaIIy vhen lhese
raclilioners in some sense conlroI knovIedge
derived from lhe book, al Ieasl from lhe reIigious
ook. . Wilh vriling a nev silualion arises since lhe
riesl has riviIeged access lo lhe sacred lexls of
vhich he is lhe cuslodian and rime inlerreler. As a
medialor he has a unique Iink lo God, vhose Word
onIy he is oflen abIe lo read.
}ack Goody

The revious chalers have addressed lhe uses and dimensions of
myslery Ianguage in }evish lexls of lhe Second TemIe eriod and
eseciaIIy in lhe Qumran ScroIIs. In vhal foIIovs, I offer an accounl of
hov myslery Ianguage funclions vilhin lhe rohelic, saienliaI, and
rieslIy discourses lhal logelher conslilule lhe communily of discourse
of lhe Yah[ad.
1
Ior each of lhese I rovide an inlerrelalion of hov ve
mighl characlerize lhe discourse and lhe vays in vhich il fils inlo lhe
broad sociaI, reIigious, and inleIIecluaI conlours of Second TemIe
}udaism. I shouId reilerale lhal lhis framevork is nol meanl lo imIy
some reaI, on-lhe-ground, and absoIule differenlialion belveen lhe
differenl discourses, bul inslead my urose is lo conslrucl a heurislic
device for exIoring lhe vays in vhich aeaIs lo lhese discourses may
have conlribuled lo lhe rheloricaI shaing of lhe Yah[ad's resenlalion of
ils ideas, ideaIs, and raclices.

The eigrah is from }ack Goody, !"# %&'() &* +,(-(.' /.0 -"# 1,'/.(2/-(&. &*
3&)(#-4 (Cambridge: Cambridge Iniversily Iress, 1986), 15556.
1
See chaler 2 for a more delaiIed discussion of lhe Yah[ad as a
communily of discourse.

188
IRIHLTIC DISCIRSL AND MYSTLRY
This arl of lhe sludy viII lake for granled lhal lhere vas in facl some
nolion of conlinued rohecy or rohelic aulhorily and aclivily in
lhe }udaism of lhe Iale Second TemIe eriod.
1
Desile earIier lradilionaI
and schoIarIy asserlions aboul lhe cessalion of rohecy in ancienl IsraeI
or earIy }udaism, il has become quile cIear in recenl years lhalhovever
lransformed by and adaled lo lhe changing circumslances of }evish Iife
in lhe exiIic and osl-exiIic eriodsrohelic aclivily conlinued as an
oeralive mode of reIigious aulhorily and as a resource for reIigious
crealivily vilhin cerlain slrands of Second TemIe }udaism.
2
Likevise,

1
This osilion aears lo have gained ground and is erhas nov lhe
dominanl osilion in lhe reIevanl schoIarshi. See eseciaIIy }ohn arlon, Orcc|cs
cj Gc!. Pcrccpiicns cj Ancicni Prcpnccq in |srcc| Ajicr inc |xi|c (xford: xford
Iniversily Iress, 1986, Rebecca Gray, Prcpnciic |igurcs in Icic Scccn! 1cmp|c
jcuisn Pc|csiinc. 1nc |ti!cncc jrcm jcscpnus (xford: xford Iniversily Iress,
1993), David Aune, Prcpnccq in |cr|q Cnrisiicniiq cn! inc Ancicni Mc!iicrrcnccn
Wcr|! (Grand Raids, Mich.: Lerdmans, 1983), Louis H. IeIdman, Irohels and
Irohecy in }osehus, j1S 41 (199O): 386422, Y. Gilay, Prcpnccq cn! Prcpncis.
1nc Ditcrsiiq cj Ccnicmpcrcrq |ssucs in Scnc|crsnip (Semeia Sludies 33, AlIanla:
SchoIars Iress, 1997), Lesler Grabbe, Pricsis, Prcpncis, Ditincrs, Scgcs. A Sccic-
Hisicricc| Siu!q cj Rc|igicus Spccic|isis in Ancicni |srcc| (VaIIey Iorge, Ienn.:
Trinily Iress InlernalionaI, 1995), and mosl recenlIy, AIex I. }assen, Mc!iciing inc
Ditinc. Prcpnccq cn! Rctc|ciicn in inc Dcc! Scc Scrc||s cn! Scccn! 1cmp|c ju!cism
(STD} 68, Leiden: riII, 2OO7). }assen's book is lhe mosl comrehensive lrealmenl
of rohecy in lhe Dead Sea ScroIIs, and draving on some of lhe same maleriaI I
discuss in lhe resenl vork, he makes a simiIar and convincing case lhal
rohecy vas an ongoing aclivily among lhe Yah[ad.
2
Ior lhe lradilionaI rabbinic viev regarding lhe cessalion of rohecy, see
i. Scic 13:2, q. Scic 24b, |. Scic 48b, |. Scnn. 11a, |. Ycmc 9b. The rabbinic Ioculion
for lhe drying u of rohecy is usuaIIy lhal lhe siril vilhdrev from IsraeI
afler lhe dealh of Haggai, Zechariah and MaIachi (lhough afler lhis oinl,
according lo lhis lradilion, lhe Bcin-|c|, an echo1daughler of a voice vas sliII
an avaiIabIe source of reveIalion, even if il did nol carry lhe same veighl as
revious reveIalion |see lhe veII-knovn slory of lhe icnur Acnnci, |. Bc|c Mcizic
59bj). n lhis oinl lhere is some varialion, lhough in generaI lhe cessalion is
Iinked lo lhe dislinclion belveen lhe firsl and second lemIes (in some lexls
}eremiah is lhe Iasl of lhe rohels). The lexls usuaIIy marshaIed lo exIain or
corroborale lhe rabbinic vievs incIude 1 Macc 4:46, 9:27, 14:41, }osehus Ag. Ap.
1.4O41, 2 Bcr 85:3. Ior a summary of oIder schoIarIy vievs aboul lhe demise of
rohecy see Rex Mason, The Irohels of lhe Resloralion, in |srcc|s Prcpnciic
1rc!iiicn. |sscqs in Hcncur cj Pcicr R. Ac|rcq! (ed. R. Coggins, A. IhiIIis and M.
Knibb, Cambridge: Cambridge Iniversily Iress, 1982), 13754, L. Irbach,
When Did Irohecy Cease` 1cr|iz 17 (1955): 111 (Hebrev). Recenl schoIarIy

189

rohecy or rohelic aclivilyconlrary lo some earIy sourcesvas
nol universaIIy imagined lo be in a Ialenl hase unliI lhe coming of lhe
eschaloIogicaI age, during vhich lhe rohelic gifl vouId be reslored
and even consummaled.
3
(And even if a consummale rohelic figure
vas lhoughl lo heraId lhe coming of lhe Messiah, such a cIaim does nol
inherenlIy require lhe cessalion of rohecy in lhe meanlime.) In olher
vords, even if oIder modeIs of rohecy did cease lo funclion in lhis
eriod, nev forms emerged lo lake lheir Iace.
Lven vilhin scriluraI lexls, inlerrelalive vriling had aIready made
urchase as a mode of receiving and arlicuIaling divine reveIalion,
4
and
earIy aocaIylicism vas al Ieasl in arl a reciienl of lhe manlIe of
IsraeIile rohecy in lhe Iersian and HeIIenislic eriods. Thus il is
erhas mosl aroriale lo lhink in lhe lerms offered by Thomas
verhoIl: We cannol correclIy say lhal rohecy ended vilh lhe exiIe,
eilher in lhe sense lhal il ceased or lhal il vas lransformed inlo
somelhing eIse bul ve oughl lo conceive of rohecy as a conlinuing
olenliaIily in a given sociely.
5

This oinl aboul lhe conlinualion of rohelic aclivily is exlremeIy
imorlanl for underslanding lhe inleIIecluaI and reIigious vorId of mid-
Iale Second TemIe }udaism. rackeling for lhe momenl any sorl of
agonislic lheories aboul lhe slruggIe for over among various }evish

vork has successfuIIy chaIIenged lhe oIder viev by reevaIualing lhe reIevanl
maleriaI. In addilion lo lhose vorks Iisl above in n. 39, see for examIe Irederick
Greensahn, Why Irohecy Ceased, "#$ 1O8 (1989): 3749, }ohn Levison, Did
lhe Siril Wilhdrav from IsraeI` An LvaIualion of lhe LarIiesl }evish Dala, %&'
43 (1997): 3557, WiIIiam Schniedevind, &() *+,- +. /+- 01 &,213040+1, Naomi
Cohen, Irom %250 lo 627829 lo 'Ancienl Iigure,' ""' 36 (1985): 1224, and lhe
recenl voIume ediled by MichaeI IIoyd and Roberl Haak, :,+;()43< :,+;()=>< 21-
:,+;()40= &)?43 01 ')=+1- &)@;7) "A-203@ (LHTS 427, London: T&T CIark, 2OO6).
See aIso }acob Neuser, Whal 'lhe Rabbis' Thoughl: A Melhod and a ResuIl. ne
Slalemenl on Irohecy in Rabbinic }udaism, in :A,3A01B 4() &)?4C '4A-0)3 01
D+1+, +. #)1 E0+1 *2=(+7-), +1 4() F==230+1 +. D03 ')G)140)4( #0,4(-2> (ed. }. C.
Reeves and }. Kamen, }STSu 184, SheffieId: }ST Iress, 1994), 3O32O.
3
n lhis see, for examIe, KobeIski, 6)7=(0H)-)9, assim.
4
MichaeI Iishbane, #0570=27 I14),;,)4240+1 01 J1=0)14 I3,2)7, es. lhe seclion
on ManloIogicaI Lxegesis, 4435O5, Hindy Na|man, The SymboIic Sig-
nificance of Wriling,, Schniedevind, &() *+,- +. /+- 01 &,213040+1.
5
Thomas verhoIl, K(211)73 +. :,+;()=>C &() '+=027 L>12@0=3 +. :,+;()40=
J=40G04> (MinneaoIis: Iorlress, 1989), 161, cf. Slehen . Reid, The Lnd of
Irohecy in Lighl of Conlemorary SociaI Theory, '#$': 24 (1985): 51523,
David Ielersen, IsraeIile Irohecy: Change Versus Conlinuily, in K+1B,)33
M+7A@) $)AG)1 NOPO (ed. }. A. Lmerlon, VTSu 43, Leiden: riII, 1991), 19O2O3.

19O
grous in lhe Second TemIe eriod
6
and lhe coroIIary cIaims lo
aulhorily rooled in aeaIs lo righl knovIedge and raxislhe
rohelic lradilion (if nol exaclIy lhe !"#$%& of lhe rohel (&% )&) seems
lo have Iayed a ma|or roIe in lhe resloralion of lhe exiIic communily,
lhe shaing of lhe bibIicaI canon,
7
and lhe emergence of aocaIylicism,
nol lo menlion lhe seIf-underslanding of }ohn lhe alisl, }esus, and
olher earIy Chrislian figures.
8
Though lhe ancienl sources offer a orlrail
of rohelic aclivily in lhe osl-exiIic eriod lhal is Iess cIearIy dravn
lhan ve mighl vish, and lhus lhey do nol aIIov for a finaI and definilive
concIusion lo lhe issue, lhey aIIov al lhe very Ieasl for lhe rovisionaI
assumlion lhal in lhe minds of some reIigious }evs of lhe Second
TemIe eriod God conlinued lo make knovn his viII, his Ians, by
means of some modified forms of rohelic aclivily.
9

Il viII be heIfuI al lhis oinl lo cIarify lhe definilion of rohelic
aclivily or rohecy under consideralion here, and vhy il mighl be
aroriale lo seak in lhis vay aboul cerlain maleriaI found in some
bibIicaI and seudeigrahicaI vorks and in lhe Qumran ScroIIs. If oIder
schoIarIy dislinclions belveen cIassicaI and olher forms of rohelic
behavior sliII have any urchase in our imaginalions,
1O
lhere is good
reason lo be caulious in lhis area, eseciaIIy since rohecy, roerIy
seaking, vas lhoughl in some circIes lo have ceased vilh lhe Iasl of lhe
cIassicaI or vriling rohels. To be sure, ve do nol find in lhe mid-Iale

6
Ior examIe lhose lheories osiled by IIoger, *+&,-%.-/ .01 2)-+.3,4,#/,
and Hanson, 5.60 ,! 7(,-.4/(3"-.
7
}oseh Ienkinso, 8%,(+&-/ .01 9.0,0: 7 9,03%";$3",0 3, 3+& <3$1/ ,!
=&6")+ >%"#"0) (Nolre Dame, Ind.: Iniversily of Nolre Dame Iress, 1977), es.
12452.
8
llo IIoger, vilh some |uslificalion, refIecls lhal lhe canonizalion of lhe
rohelic corus vas reIaled lo an aocaIylic, eschaloIogicaI grou associaled
vilh lhe convenlicIe behind lhe roduclion of lhe book of DanieI: I |have comej
lo regard il as increasingIy robabIe lhal lhe graduaI coIIeclion of lhe roducls of
lhe rohelic siril inlo a canon araIIeI lo lhe Ienlaleuch vas nol Ied rimariIy
by lhe reresenlalives of lhe officiaI }evish communily, ralherlo exress il
somevhal vagueIy in lhe firsl Iaceil vas direcled by grous lhal had a
definile eschaloIogicaI inleresl and Iived on lhe siril of rohecy inlo alhs
vhich may erhas be regarded as an earIier slage of lhe ?.)"1"@ (*+&,-%.-/ .01
2)-+.3,4,#/, 23). Ienkinso, on lhe olher hand, sees in lhe Ialer redaclionaI
slages of Isaiah lhe recursors lo lhe @.AB4B@ and lhe %.;;B@ of lhe book of
DanieI and lhe Qumran communily (Isa 52:11, 13, Dan 11:3233, 5.@.)-$)
5,-$@&03, 9,@@$0"3/ C$4&), see his >(&0"0# 3+& <&.4&1 D,,A, 1828.
9
IhiIo, 9+&%. 27, E"#%. 3435, }osehus, =FGF 1.6869, 703F 2O.97.
1O
See for examIe S. IauI, Irohels and Irohecy, 20-=$1 1O.115O76.

191

Second TemIe eriod lhe kinds of rohelic figures and lheir associaled
roIes as once exisled in lhe earIier Iife of IsraeIile sociely,
11
and again ve
musl emhasize lhe fIuid nalure of rohelic aclivily and be cIear aboul
vhal ve do find in lhe eriod under invesligalion. Lven vhiIe ve do
lhis ve musl bear in mind lhal during lhe earIier Iife of ancienl IsraeI,
rohels came in many forms and under varying circumslances.
12
In any
case, il is cIear lhal for some grous during lhe Second TemIe eriod,
lhe Siril did !"# dearl from IsraeI.
In his book %&' (")* "+ ,"* -! %).!/-#-"!0 1)"2 3)"4&'# #" 56'7'#' -!
#&' 8'9"!* %'24:' 3')-"*, WiIIiam Schniedevind demonslrales severaI
vays in vhich IsraeI's rohelic lradilion exerienced a dramalic shifl
afler lhe abyIonian LxiIe. Iocusing on lhe vork of lhe ChronicIer,
Schniedevind lraces lhe lransilion from rohel lo insired
messenger lo shov hov various messengers, moved by lhe siril,
become rohelicaIIy insired exegeles.
13
He aIies lhis modeI of
lransilion aIso lo lhe evoIulion and grovlh of rohelic Iileralure such
as }eremiah and Isaiah, arguing lhal il is lhrough lhe insired voice (or
insired messenger) vho coIIecls and edils lhal ve hear lhe voice of lhe
hisloricaI Isaiah.
14
Aboul lhe book(s) of ChronicIes he argues lhal il is
.! -!#')4)'#.#-"! "+ 4)"4&'9; |lhal is, lhe Deuleronomislic Hisloryj and,
on lhe olher hand, . )'+:'9#-"! "+ 4"/#'6-:-9 4)"4&'9; -#/':+.
15
Ierhas lhe
same couId be said of, say, lhe Qumran 4'/&.)-2 or lhe revrillen bibIicaI
lexls among lhe Qumran ScroIIs, a oinl lo vhich ve viII relurn beIov.
The idea lhal rohecy conlinued in lhe form of insired
inlerrelalion of exisling lexls has been veII documenled. Armin Lange
and olhers have caIIed lhis 89&)-+#4)"4&'#-', by vhich lhe exegelicaI
crealion of nev meaning can be described as an acl of rohecy in

11
See for examIe Roberl R. WiIson, 3)"4&'9; .!* 8"9-'#; -! <!9-'!# =/).':
(IhiIadeIhia: Iorlress, 198O), }oseh Ienkinso, < >-/#"); "+ 3)"4&'9; -! =/).':
(rev. and enI. ed., LouisviIIe, Ky.: Weslminsler }ohn Knox, 1996), 2672.
12
Lven lhe nomencIalure assigned lo bibIicaI rohelic figures underIines
lhis oinl (even if lhere vas some funclionaI overIa among lhe differenl lilIes).
See David L. Ielersen, %&' 3)"4&'#-9 ?-#').#@)'0 <! =!#)"*@9#-"! (LouisviIIe, Ky.:
Weslminsler }ohn Knox, 2OO2), 5-8, WiIson, 3)"4&'9; .!* 8"9-'#; -! <!9-'!# =/).':,
2128, idem, Irohecy and Lcslasy: A reexaminalion, AB? 98 (1979): 32137.
The variely of lyes of rohecy is aIso emhasized by VanderKam in The
Irohelic-SaienliaI rigins of AocaIylic Thoughl.
13
Schniedevind, (")* "+ ,"* -! %).!/-#-"!, 238.
14
Ibid., 241. Schniedevind erhas has lhe vork of MichaeI Iishbane in
mind here. See Iishbane's lrealmenl of vhal he caIIs manloIogicaI exegesis in
his B-C:-9.: =!#')4)'#.#-"! -! <!9-'!# =/).':, 441524.
15
Schniedevind, (")* "+ ,"* -! %).!/-#-"!, 22 (ilaIics his).
!"# %&'(!#)*#(+ ,- ./&)01

234
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07 ]EI5J 0AD8 H?5D67 ?A6 5D E 7=?B6 D?68 P%!=8 /78 ?: )*+,-.-/ 5D
W?78H=A7>+ OG6 2a2 h23Z4iU c23e42R> 7@=?9EB7 =EI8 5D B8@8D6 G8EB7 68DJ8J 6? E@@8H6
6=8 E778B65?D 6=E6 W?78H=A7 EHH9587 6=8 68BK ?D9G 6? @ED?D5@E9 ,! HB?H=867;
0AD8> =?M8I8B> N?87 ?D 6? J8K?D76BE68 6=E6 6=8B8 EB8 E6 98E76 6M? @E787 5D M=5@=

193

given lhe videsread use of lhis lerm in olher }evish and Chrislian
Iileralure of lhe eriod, il vas robabIy nol generaIIy reslricled lo lhe
lechnicaI designalion of a canonicaI rohel, even if }osehus seems lo
refer lhe dislinclion.
19
Iurlhermore, HioIylus says in his !"#$%&%'() (#
+,, -"."/'"/ lhal lhe Lssenes cuIlivaled lhe raclice of rohecy and lhe
rediclion of fulure evenls o poqtutiv |oi poitytiv o tootvo.
2O

Il is nol cIear here vhelher HioIylus means lo be redundanl, or
vhelher ve may lake his vords as an indicalion lhal lhere vas an
imorlanl dislinclion lo be made belveen rohesying and
redicling, belveen rohecy and divinalion, or vhelher he means lo
emIoy hendiadys lo suggesl lhal rohesying is inherenlIy lhe
foreleIIing of lhe lhings lo come.
In any case, il is lrue lhal }osehus's deiclions of Lssene rohecy
faII soIeIy inlo lhe calegory of 0."1'2%'3" ronouncemenls, lhe figures he
orlrays do nol generaIIy go aboul lhe business of rocIaiming lhe viII
of God in lhe vay of lhe earIy canonicaI rohels, nameIy by bringing
forlh lhe covenanl lradilions lo bear vilness lo lhe conlemorary sociaI,
oIilicaI, and reIigious silualion. Inslead, lhey redicl vhal viII haen
vilhin lhe sociaI, oIilicaI, and miIilary sheres of }evish and Roman
Iife, and do nol, as }osehus leIIs il, deaI vilh lhe elhicaI and reIigious
demands of lhe covenanl. Wilh resecl lo lhe Lssenes, }osehus uses
onIy ovi-lerminoIogy in conneclion vilh lhe rohelic figures he
menlions (}udas, Menahem and Simon), a facl vhich is inlriguing for
vhal il mighl suggesl aboul Lssene divinilory raclices, al lhe same lime
lhal il does IillIe lo cIarify |usl hov }osehus lhoughl aboul lhese figures
and lheir raclices.
21

}osehus uses poqq lo refer lo ersons in lhe Iale second lemIe eriod
vhom he describes as rohelicaIIy gifled (or so regard lhemseIves). . In one
of lhese (+)%4 1.15), }osehus seems lo accel lhe aeIIalion given lo one
KIeodemos lhe rohel, aIso caIIed MaIchos, vhose rohelic aulhorily vas
aarenlIy Iinked lo his slalus as a hislorian (aIso +54 +04 1.3738). }osehus aIso
aarenlIy considered his ovn hisloriograhicaI vork lo be in Iine vilh lhe
lradilion lhal idenlified hislory-vriling vilh rohecy. InlereslingIy, }osehus
aIso makes lhe cIaim lhal from an earIy age Samson, vho in }udg 13:5 is caIIed a
!"#$ (a Nazirile), cIearIy vas lo be a rohel qio qv poqtuoov (+)%4
5.285). I have Lugene IIrich lo lhank for lhis reference. See his 67" 8$9.&) 6":%
(# ;&9$", &)1 <(/"07$/ (HSM 19, Cambridge, Mass.: Harvard Iniversily Iress,
1978), 16566.
19
See Aune, =.(07"2> ') ?&.,> @7.'/%'&)'%>, 1O352.
2O
!"#$%&%'( 27, lhis reference is laken from VanderKam, Manlic Wisdom in
lhe Dead Sea ScroIIs, 34O.
21
Il is aIso of inleresl lhal }osehus recounls an eisode concerning a dream

194
The Hebrev lexls from Qumran vouId aear lo aIign al Ieasl in
arl vilh }osehus's dislinclions belveen !"#$%&'%(- and )*&+',(-
lerminoIogy, eseciaIIy regarding lhe ossibIe dislinclions belveen
differenl forms of rohelic aclivily. As Ienkinso noles, lhe men of
Qumran avoid using lhe vord !"#$ vhiIe cIearIy cIaiming for
lhemseIves, and for lhe &'() )*++(,(- in suerIalive measure, lhe gifl of
rohecy in lhe sense of direcl access lo reveIalion.
22
In olher vords, lhe
*./010/2 of rohecy is resenl even if lhe dominanl bibIicaI lerm for
rohel (!"#$) is nol.
23
To affirm his concIusion Ienkinso marshaIIs
lexls such as lhe 34,*24/ (assim), lhe 54&&6!0/2 768( (1QS 9:3), and
9(+)(' 3*"*::6: (1QHab 2:9, 7:5), mosl of vhich resenl lhe rohelic
figure as one vho somehov has access lo mysleries. Since lhe resenl
vork is on myslery in lhe Qumran ScroIIs, and nol slriclIy lhe queslion
of rohecy among lhe Qumran grou, il vouId be heIfuI if a more
direcl Iink couId be eslabIished belveen lhe use of myslery Ianguage vis-
-vis lhe Lssenes and lhe slalus and nalure of rohelic aclivily among
lhem.

of ArcheIaus, an eisode lhal cIoseIy resembIes lhe dream-inlerrelalion
sequences found in lhe }oseh cycIe and in lhe DanieIic courl-laIes. In lhis
assage (;<=< 2.11113), }osehus cIaims lhal Simon lhe Lssene, vilh various
inlerrelalions being given, offered his ovn (resumabIy correcl) viev of lhe
dream and ils inlerrelalion. LIsevhere (;<=< 3.352) }osehus resenls himseIf in
a simiIar fashion, nameIy as a riesl vilh knovIedge of scrilure and lhe abiIily
lo inlerrel dreams.
22
}oseh Ienkinso, Irohecy and Irieslhood in }osehus, ;;> 25
(1974): 245. f course lhis may aIso be due lo lhe generaI lrend avay from lhe
use of lhe lerm !"#$ in lhe osl-exiIic eriod. As Naomi Cohen demonslrales,
lhough lhis is erhas oflen overIooked, in lhe exiIic and osl-exiIic rohelic
vorks lhe lerm &*8$*: |messengerj comes lo be used as a synonym for lhe
vord !*"0, evenluaIIy virluaIIy reIacing il comIeleIy (Irom ?*"0 lo @*8$*: lo
'Ancienl Iigure,' 13).
23
See aIso George rooke, Irohels and Irohecy in lhe Qumran ScroIIs
and in lhe Nev Teslamenl (aer resenled al lhe Ninlh AnnuaI rion
Symosium, Hebrev Iniversily, }erusaIem, IsraeI, }anuary 2OO4), hll:11
orion.mscc.hu|i.ac.iI1symosiums19lh1aers1rookeIaer.hlmI: The veighl
of exIicil use of lhe lerms |for rohels and rohecyj is in lhe asl, bul lhere is
enough lo suggesl lhal conlinuilies vilh scriluraI rohels and rohecy vere
mainlained in lhe communily's resenl and for lhe fulure. The slrenglh of
idenlifying and describing lhose conlinuilies resls chiefIy in a more
henomenoIogicaI aroach in vhich il is ossibIe lo see lhal lhe communilies
|+0.j inleresl in lhe exosilion of lhe Iav, ils inlerrelalion of lhe rohels and ils
crealive oelic aclivilies vere very much consislenl, coherenl, and conlinuous
vilh lhe aclivilies of rohels of earIier generalions.

195

ne heIfuI vay lo cIarify lhis issue is lo aeaI lo lhe calegory of
manlic visdom lhal has received an increasing amounl of allenlion in
recenl years.
24
This broad calegory rovides a usefuI conceluaI
framevork for underslanding lhe deveIomenl of rohecy and
aocaIylicism in lhe Iale Second TemIe eriodor in olher vords
hov aocaIylic vays of lhinking and vriling vere exlended from
earIier nolions of bolh IsraeIile rohecy and visdom. As VanderKam
has shovn, cerlain kinds of manlic visdom and Iale rohecy vere
cIoseIy reIaled henomena, and bolh cIearIy conlribuled lo lhe lhinking
of lhe aocaIylisls,
25
of vhich lhe Qumran grou aears lo have been
a good examIe.
26

WhiIe lhere vas IikeIy al Ieasl a arliaI associalion belveen
rohecy and divinalion al Qumran, lhere vere cIearIy referred forms
of divinalion lhal vere Iicil and aulhorilalive means of deriving lhe
kinds of esoleric knovIedge secific lo lhe Yah[ad. And lhere vere aIso
erhas forms of rohelic aclivily lhal vouId nol roerIy be cIassified
as divinalion in lhe conlexl of lhe conlemorary ancienl Near Laslern
and HeIIenislic cuIlures, as veII as forms of divinalion lhal vere nol
hisloricaIIy associaled vilh lhe rohelic mode of reveIalionsuch as
casling of Iols, vhich vas a divinalory raclice reslricled lo lhe rieslIy
domain.
27

George rooke advocales a fuII viev of rohelic aclivily refIecled in
lhe Qumran ScroIIs. Though for lhe sake of lhe slruclure of my argumenl
I discuss rieslIy divinalion in a searale seclion, I am in subslanliaI
agreemenl vilh rooke's assessmenl:
nce lhe lerm !"#!$%&' is nol narrovIy reslricled lo lhose in lhe ibIe
vho are IabeIed as rohels (eseciaIIy )*+,-), lhen lhe sludy of

24
MuIIer, Manlische-Weisheil, VanderKam, Manlic Wisdom in lhe Dead
Sea ScroIIs, Lange, The Lssene Iosilion on Magic and Divinalion.
25
VanderKam, Manlic Wisdom in lhe Dead Sea ScroIIs, 338.
26
ul see CaroI Nevsom, AocaIylic and lhe Discourse of lhe Qumran
Communily, ./01 49 (199O): 13544. In lhis arlicIe (vhich seems lo Iay lhe
groundvork for her Ialer book, 2$% 1%34 56 1'78#3,& 1!*&%), Nevsom caulions
againsl making lhe slraighlforvard assumlion lhal lhe Qumran communily
vas an aocaIylic communily: }udgmenl aboul lhe roIe of aocaIylic
shouId be reserved unliI ve can assess lhe secific vays in vhich aocaIylic
molifs figure in lhal discourse |aboul vhal mosl inleresls lhe Qumran seclariansj
and are combined vilh olher dislinclive vocabuIaries of molive and meaning
(136). AIso CoIIins, Was lhe Dead Sea Secl an AocaIylic Movemenl`
27
urke . Long, The Lffecl of Divinalion uon IsraeIile Lileralure, .9:
92 (1973): 48997.

196
rohecy in lhe Dead Sea ScroIIs shouId consider aII lhe means of
divine communicalion lhal are hinled al in lhe scroIIs: lhe lransmission
and inlerrelalion of visions and dreams (as in lhe Lnoch Iileralure and
DanieI), lhe use of Iols and rieslIy means of divinalion, such as lhe
Irim and Thummim, lhe vriling dovn of angeIic discourse (as in
!"#$%&&'), insired inlerrelalion of aulhorilalive oracIes (as in lhe
(&')*+$,), and lhe symboIic aclivily of lhe communily as a vhoIe and of
ils individuaI members.
28

In lhe calegory of divinalory Iileralure from Qumran ve may Iace,
aIong vilh VanderKam, lhose lexls lhal deaI vilh aslronomicaI and
aslroIogicaI henomena on lhe one hand, and on lhe olher hand lhose
lexls lhal resenl olher divinalory melhods rooled in dream
inlerrelalion and lhe manlic maniuIalion of rohelic lexls
(underslood broadIy).
29
The former calegory incIudes lexls Iike
4QHoroscoe (4Q186), 4QIhysiognomy1Horoscoe ar (4Q561), 4Qron-
loIogion ar (4Q318), and erhas 4Qirlh of Noah (or LIecl of God) ar
(4Q53436), lhough onIy lhe Iasl of lhese emIoys lhe vord !" in ils
exlanl orlions and is a non-seclarian lexl. In lhe Ialler calegory ve find
a broader range of lexls, incIuding lhose lhal receded (or vere, in
VanderKam's vords, inheriled by) lhe Yah[ad as veII as lhose lhal
vere comosed by lhe Qumran grou or ils redecessors, lexls Iike -
/012), DanieI, 3+*,*$2 4&5$, !"#$%&&', lhe 6&0&'$' 3(12+7()10, and lhe
Qumran (&')&+ Iileralure. Again, because lhis is a sludy of myslery and
nol of lhe fuII range of divinalory raclices among lhe Qumran grou,
3O

ve shaII Iimil lhe invesligalion lo lhose lexls lhal emIoy !" vhiIe
referring lo olhers vhere aroriale.
Relurning lo lhe discussion of rohelic discourse, lhere are
essenliaIIy lvo differenl vays lo characlerize rohelic asecls of lhe
use of !" in lhe Qumran ScroIIs: lhe exerienliaI, incIuding lhose lexls in
vhich a seaker (an I) recounls or ceIebrales lhe reveIalion of
myslery or mysleries lo him by God, and lhe exegelicaI, incIuding
lhose lexls vhich arliciale in lhe kind of 82)+$9:(+1()&:$& menlioned
above, lhe insired reinlerrelalion (manlic maniuIalion) of exisling
rohelic lexls. olh of lhese rohelic modes vere reveIalory insofar as

28
rooke, Irohecy, ;88/, 2.695.
29
Manlic Wisdom in lhe Dead Sea ScroIIs, 35O. y manlic maniuIalion
VanderKam means a kind of divinalion lhal derives nev (insired) meaning
from lhe aulhorilalive exegesis of exisling lexlsmeaning lhal oflen has a
rediclive vaIue.
3O
Ior a delaiIed and Ienglhy sludy of magic and divinalion al Qumran, see
Lange, The Lssene Iosilion on Magic and Divinalion.

197

lhey resuIled in vhal lhe Yah[ad look lo be nev underslanding of lhe
nalure of lhe cosmos and God's uroses, as veII as lhe lransmission of
lhal nev underslanding lo lhose in lhe knov. As ve viII see,
hovever, because of lhe comIex nalure of lhe reIalionshi belveen
lexluaIily, erformance, and exerience, il is oflen difficuIl lo dislinguish
belveen lhe exegelicaI and lhe exerienliaI in lhe lexls ve viII address.
Ierhas lhe resenl sludy viII conlribule lo an increasing arecialion
for lhe vays in vhich bolh lexluaI lradilions and riluaI exeriences are
oflen simuIlaneous and muluaIIy informing and reinforcing.
LXLGLTICAL IRIHLCY AND MYSTLRY
The exegelicaI inleresls of lhe Qumran communily are veII knovn and
have been sludied vilh greal care. The Qumran Iibrary exhibils nol onIy
Iuriform bibIicaI lexl-lyes vilh ossibIy differenl, indeendenl
exegelicaI lendencies,
31
bul aIso nevIy discovered forms of bibIicaI
inlerrelalion such as lhe !"#$"% Iileralure,
32
revrillen bibIicaI lexls,
33
and

31
This is lhe mosl recenl lheory aIong lhe lra|eclory of lhe lexl-lye
lheory inilialed by W. I. AIbrighl (Nev Lighl on LarIy Recensions of lhe
Hebrev ibIe, '()*+ 14O |1955j: 2733) and chamioned by Irank Moore
Cross (The Hislory of lhe ibIicaI Texl in lhe Lighl of lhe Discoveries in lhe
}udaean Deserl, ,-+ 57 |1964j: 28199, idem, The Conlribulion of lhe Qumrn
Discoveries lo lhe Sludy of lhe ibIicaI Texl, ./0 16 |1966j: 8195). This lheory
has been modified and deveIoed over lhe asl couIe decades by Lugene IIrich
in a series of arlicIes and books on lhe successive Iilerary edilions of bibIicaI
lexls. See -$" 1"23 )"2 )4%566# 273 8$" *%9:97# 5; 8$" '9<6", The Dead Sea ScroIIs
and lhe Hebrev ScriluraI Texls, in )4%9!8=%" 273 8$" )4%566# (ed. }ames H.
CharIesvorlh, voI. 1 of -$" '9<6" 273 8$" 1"23 )"2 )4%566#> -$" ?%974"857 )@A!5#9=A
57 8$" 1"23 )"2 )4%566#, ed. }ames H. CharIesvorlh, Waco, Tex.: ayIor Iniversily
Iress, 2OO6), 7799, The Qumran ScroIIs and lhe ibIicaI Texl, in -$" 1"23 )"2
)4%566# B9;8@ C"2%# 2;8"% -$"9% 19#45D"%@> ?%54""397:# 5; 8$" 0"%=#26"A E57:%"##F 0=6@
GHIGJF KLLM (ed. L. H. Schiffman, L. Tov and }. C. VanderKam, }erusaIem: IsraeI
LxIoralion Sociely and lhe Shrine of lhe ook Museum, 2OOO), 5159. IIinl and
VanderKam have offered a concise summary of lhis lheory: |Tjhese differenl
|successivej Iilerary edilions occurred Ialer in lhe comosilionaI rocess of lhe
Scrilures, vhich look Iace in severaI slages lhal vere differenl for each book or
sel of books. Lach nev edilion resuIled from lhe crealive efforls of some aulhor
or scribe vho inlenlionaIIy revised lhe edilion (or assages) currenl in his lime in
lhe Iighl of a nev reIigious oulIook or nalionaI chaIIenge. . As lhey deveIoed
over lime (i.e. 3924$%5794266@) IIrich IabeIs lhe varianl edilions 8"N8 8%2398957#, and
vhen considered al lhe same lime (i.e. #@74$%5794266@), he caIIs lhem 8"N8 8@!"#
(-$" O"2797: 5; 8$" 1"23 )"2 )4%566#, 144).
32
In addilion, }. }. M. Roberls has noled lhe simiIarilies and conlinuilies

198
olher lyes of commenlary vhose aim is lo inlerrel, udale, harmonize,
and correcl or olhervise lo inleracl vilh lhe emerging body of
aulhorilalive scrilures.
34
The lye of exegesis mosl germane here is lhe

belveen inner-bibIicaI exegesis and Qumran exegesis, laking lhe deveIomenl
of Isaiah and ils Qumran !"#$"% as an iIIuslralion: |jne shouId recognize lhal
lhere are many oinls of conlinuily belveen Qumran exegesis and lhe inlernaI
deveIomenl of lhe very bibIicaI lexls lhal lhe Qumran exegeles vere
inlerreling (The Imorlance of Isaiah al Qumran, in '(%)!*+%" ,-. *$" '(%/00#
|ed. }ames H. CharIesvorlh, voI. 1 of 1$" 2)30" ,-. *$" 4",. '", '(%/00#5 1$"
6%)-("*/- '78!/#)+8 /- *$" 4",. '", '(%/00#, ed. }ames H. CharIesvorlh, Waco,
Tex.: ayIor Iniversily Iress, 2OO6j, 28O).
33
The calegory of revrillen ibIe has received a nolabIe share of schoIarIy
allenlion in recenl years, in arl because of lhe imorlanl conlribulion lhese lexls
make lo lexluaI crilicism and lo underslanding lhe canonicaI hislory of lhe ibIe,
melhods of bibIicaI inlerrelalion and lransmission, and lhe Iilerary and
hermeneulicaI crealivily of reIigious }evs in lhe Second TemIe eriod. ul lhe
calegory is aIso lhe sub|ecl of some lerminoIogicaI conlroversy, given lhe facl
lhal during lhe eriod concerned lhere vas nol yel a ibIe and lhal lhere vere
muIliIe edilions of scriluraI lexls in circuIalion. Il is lhus anachronislic lo use
such a lerm, because lhere vas as yel no consensus lexl, lhe ibIe lhal had
aarenlIy been %"vrillen vas nol ilseIf eslabIished unliI cenluries Ialer. The
lerm revrillen ibIe vas firsl coined by Geza Vermes in lhe second chaler of
his '(%)!*+%" ,-. 1%,.)*)/- )- 9+.,)#85 :,;;,.)( '*+.)"# (SI 4, Leiden: riII, 1974).
Ior subsequenl discussion see George }. rooke, Revrillen ibIe, <4'' 2.777
81, Moshe ernslein, 4Q252: Irom Re-Wrillen ibIe lo ibIicaI Commenlary,
99' 45 (1994): 127, George W. L. NickeIsburg, The ibIe Revrillen and
Lxanded, in 9"=)#$ >%)*)-;# /? *$" '"(/-. 1"8!0" 6"%)/.5 @!/(%7!$,A
6#"+."!);%,!$,A B+8%,- '"(*,%),- >%)*)-;#A 6$)0/A 9/#"!$+# (ed. MichaeI L. Slone,
CRINT 2.2, IhiIadeIhia: Iorlress, 1984), 89156, Craig Lvans, The Genesis
Aocryhon and lhe Revrillen ibIe, C"DB 13 (1988): 15365, Devorah Dimanl,
Ise and Inlerrelalion of Mikra in lhe Aocryha and Iseudeigraha, in
E)F%,5 1"G*A 1%,-#0,*)/-A C",.)-; ,-. H-*"%!%"*,*)/- /? *$" :"3%"= 2)30" )- @-()"-*
9+.,)#8 ,-. <,%07 I$%)#*),-)*7 (ed. Marlin }. MuIder, CRINT 2.1, MinneaoIis:
Iorlress, 199O), 379419. Ior discussion aboul lhe lerminoIogicaI infeIicilies, see
Sidnie While Cravford, The Revrillen ibIe al Qumran, '(%)!*+%" ,-. *$"
'(%/00# (ed. }ames H. CharIesvorlh, voI. 1 of 1$" 2)30" ,-. *$" 4",. '", '(%/00#5 1$"
6%)-("*/- '78!/#)+8 /- *$" 4",. '", '(%/00#, ed. }ames H. CharIesvorlh, Waco,
Tex.: ayIor Iniversily Iress, 2OO6), 13147, es. 13134. See recenlIy Cravford,
C"=%)*)-; '(%)!*+%" )- '"(/-. 1"8!0" 1)8"# (SDSSRL, Grand Raids, Mich.:
Lerdmans, 2OO8), DanieI K. IaIk, 1$" 6,%,3)30)(,0 1"G*#5 '*%,*";)"# ?/% <G*"-.)-; *$"
'(%)!*+%"# ,8/-; *$" 4",. '", '(%/00# (LSTS 63, T&T CIark, 2OO7).
34
See Moshe ernslein, Inlerrelalion of Scrilures, <4'' 1.37683,
George }. rooke, <G";"#)# ,* B+8%,-5 JBK0/%)0";)+8 )- H*# 9"=)#$ I/-*"G* (}STSu
29, SheffieId: }ST Iress, 1985), WiIIiam rovnIee, ibIicaI Inlerrelalion

199

!"#$"%, lhough olher forms are aIso reIevanl in an indirecl vay insofar as
lhey allesl lo lhe caacily of lhe Qumran grou lo roduce and guard
esoleric knovIedge based on ils ovn exegelicaI aclivilies. Thus, vhiIe I
viII discuss onIy lhe lexls direclIy deaIing vilh lhe use of myslery,
erhas ve may consider lhe vhoIe body of Qumran exegelicaI
Iileralure lo exisl vilhin lhe communily's domain of seciaI (secrel)
knovIedge.
35
The overaII lask of inlerrelalion seems lo have been
direclIy reIaled lo lhe communily's seIf-underslanding as lrue guardians
of &'%($ in lerms of bolh beIief and raclice, lhe books of vhal is nov
knovn as lhe Hebrev scrilures frequenlIy funclioned as bolh lhe
source and lhe framevork for vhal lhe Qumran vrilers vanled lo say
and lhe vay in vhich lhey said il.
36

The !"#$"% genre is one of lhe more inleresling and frequenlIy
emIoyed forms of inlerrelalive vriling found in lhe Qumran caves.
37
Il
is a secific, Qumranic adalalion of a divinalory form lhal vas
evidenlIy videsread in lhe ancienl Near Laslern vorId, and lhal vas

among lhe Seclaries of lhe Dead Sea ScroIIs, *+ 14 (1951): 5476, MichaeI
Iishbane, Ise, Aulhorily, and Inlerrelalion of Mikra al Qumran, in ,-.%(/
0"1&2 0%(3#4(&-'32 5"(6-372 (36 83&"%!%"&(&-'3 '9 &$" :";%"< *-;4" -3 +3=-"3& >?6(-#@
(36 A(%4B C$%-#&-(3-&B (ed. Marlin }. MuIder, CRINT 2.1, MinneaoIis: Iorlress,
1988), 33977, Henri Gabrion, L'Inlerrlalion de I'Lcrilure dans Ia Iillralure de
Qumrn, +D5E 19.1 (1979): 779848, Mallhias Henze, ed., *-;4-=(4 83&"%!%"&(&-'3
(& F?@%(3 (SDSSRL, Grand Raids, Mich.: Lerdmans, 2OO5), DanieI Ialle, A(%4B
>"<-#$ :"%@"3"?&-= -3 G(4"#&-3" (SLDS 22, MissouIa, Monl.: SchoIars Iress, 1975),
llo elz, H99"3;(%?37 ?36 I=$%-9&9'%#=$?37 -3 6"% F?@%(3#".&" (WINT 6,
Tubingen: Mohr Siebeck, 196O), }. Maier, LarIy }evish ibIicaI Inlerrelalion in
lhe Qumran Lileralure, in :";%"< *-;4"JH46 0"#&(@"3&/ 0$" :-#&'%B '9 8&#
83&"%!%"&(&-'32 voI. 1: K%'@ &$" *"7-33-37# &' &$" ,-664" +7"# LM3&-4 NOPPQ (ed. M.
Sbo, Gollingen: Vandenhoeck & Rurechl, 1996), 1O829, Geza Vermes, ibIe
Inlerrelalion al Qumran, in R-7("4 R(6-3 ,"@'%-(4 S'4?@" (ed. A. en-Tor, }. C.
GreenfieId, and A. MaIamal, }erusaIem: IsraeI LxIoralion Sociely, 1989), 18491.
35
The comosilions incIuded in lhe A1"7"&-=(4 0"1&# voIume of riII's genre-
secific Dead Sea ScroIIs Reader are aImosl enlireIy seclarian lexls. The voIume
incIudes bolh lhe lhemalic and lhe conlinuous !"#$(%-@, lhe commenlaries
on Genesis (4Q25254a) and MaIachi (4Q253a), lhe so-caIIed 4QTanh[umim
(4Q176) and 4QTeslimonia (4Q175), lhe ,-6%(#$ I"9"% ,'#$" (4Q249) vrillen in
lhe Crylic A scril, and severaI olher !"#$"%-Iike lexls. See DonaId W. Iarry and
LmanueI Tov, eds., A1"7"&-=(4 0"1&# (DSSR 2, Leiden: riII, 2OO4).
36
Moshe ernslein, Inlerrelalion of Scrilures, 1.376.
37
Horgan, G"#$(%-@, Shani errin, Qumran Iesharim, in *-;4-=(4
83&"%!%"&(&-'3 (& F?@%(3 (ed. Mallhias Henze, SDSSRL, Grand Raids, Mich.:
Lerdmans, 2OO5), 11O33, George rooke, Qumran Iesher: Tovard lhe
Redefinilion of a Genre, 5"TF 1O (1981): 4835O3.

2OO
used, in erhas ils mosl famous examIe, in lhe DanieIic courl laIes lo
rovide lhe dream-inlerrelalion sequence vilh ils core slruclure and
ralionaIe. The vord !"#$"% ilseIf is reIaled lo lhe Akkadian !'%(, vhich
vas used in lhe conlexl of omen-inlerrelalion lo signify inlerrelalions
of enigmalic and symboIic vision-dreams, vhich oflen had lhe
lheraeulic and even rohyIaclic funclion of dissialing lhe eviI
consequences reveaIed in lhe dream.
38

Il is vorlh noling lhal in lhe ancienl maleriaIand eseciaIIy in Dan
2 and 4lhe inlerrelalion or !"#$"% is as much a arl of lhe reveIalion as
is lhe sign vhich il inlerrels.
39
The inlerrelalion is nol ') "*!+#,-,+)
bul is -$" %"."/'-,+) of lhe message of lhe deily addressed lo lhe dreaming
erson concerning lhe fulure.
4O
Thus, in a lexl roughIy
conlemoraneous lo lhe Qumran Iileralure, ve find lhal reveIalion and
inlerrelalion are inlerlvined in such a vay lhal lhe Ialler becomes arl
of lhe formera refIex nol unIike lhe scrilure-inlerrelalion scenario
described in lhe visions seclion of lhe book of DanieI (Dan 9:227).
There, afler DanieI reads and refIecls uon lhe vrilings of }eremiah and
lhe meaning of lhe sevenly veeks (}er 25:11, 12, 29:1O), lhe angeIic
inlerreler GabrieI comes lo him al lhe lime of lhe evening sacrifice
and reveaIs lhe lrue meaning of }eremiah's rohecy.
41
The

38
A. Leo enheim, 0$" 1)-"%!%"-'-,+) +2 3%"'4# ,) -$" 5)6,")- 7"'% 8'#-9
:,-$ ' 0%')#/'-,+) +2 ') 5##;%,') 3%"'4<=++> (05?@ 46, IhiIadeIhia: The
American IhiIosohicaI Sociely, 1956), 21725, Horgan, ?"#$'%,4, 23137.
39
Anne Marie Kilz caIIs allenlion lo lhe reIalionshi belveen IsraeIile and
Mesoolamian divinalion lhal Ieads her lo lhe concIusion lhal in generaI,
Mesoolamian lexls do nol dislinclIy slale lhal diviners ever rovided
inlerrelalions lhal vere lhemseIves divineIy insired. y lhe Neo-Assyrian
eriod, comeling inlerrelalions vere of such concern lhal lhe kings began lo
vork oul lheir ovn exIanalions. . Those resonsibIe for lhe received lexls of
lhe Hebrev ibIe refer a differenl emhasis. Somelime during lhe evoIulion of
IsraeI's reIigion, lhe inlerrelalion of a divine sign became ils A,.,)"/; ,)#!,%"A
inlerrelalion, vhich, in lurn, became an inlegraI eIemenl of lhe iniliaI sign ilseIf,
vhelher lhis vas received as vord, vision, dream, or deed (Irohecy as
Divinalion, B=C 65 |2OO3j: 41). SlrangeIy, she does nol incIude DanieI among
lhe bibIicaI lexls she lreals in her essay.
4O
Horgan, ?"#$'%,4, 231, ilaIics mine.
41
The ')D"/(# ,)-"%!%"#, or an angeIic medialor in generaI, is a common
fealure of Iale rohelic and aocaIylic vriling, and has been sludied al Ienglh
in lhe schoIarIy Iileralure. Whal is nolevorlhy here is lhal in lhe rohelic
vrilings of lhe osl-exiIic eriod, lhe angeIic medialor becomes an eIemenl
aImosl #,)" E(' )+) for reveIalory exerience. See for examIe }ames L. KugeI and
Rovan A. Greer, 8'%/; =,F/,6'/ 1)-"%!%"-'-,+) (LLC 3, IhiIadeIhia: Weslminsler
Iress, 1986), 1339, Hindy Na|man, AngeIs al Sinai: Lxegesis, TheoIogy and

2O1

inlerrelalion of lhe rohecy (by means of an angeIic medialor)
becomes lhe nev rohecy.
The !"#$%&'( reresenl one vay in vhich rohecyor a rohelic
slalemenlcouId be udaled using lhe anaIogy of lhe DanieIic &%*-
!"#$"& sequence, in vhich bolh lhe myslery and ils inlerrelalion vere
considered insearabIe arls of lhe reveIalion as a vhoIe. The mechanics
of lhis comarison have been sludied al some Ienglh,
42
and il is nol
necessary lo recailuIale lhe argumenls here. As I discussed in chaler 3,
ve musl nole lhal +,-$ -$" .&"%( %/. '-# '/-"&!&"-%-',/ are arl of lhe
myslery: Dan 2:28 slales lhal lhere is a God in heaven vho reveaIs
mysleries, and He has made knovn lo King Nebuchadnezzar vhal is lo
be al lhe end of days. This is your dream. . DanieI musl recounl bolh
lhe dream and ils meaningnol simIy inlerrel a dream narralive lhal
has aIready been recounled. DanieI goes on in lhe slory lo cIaim lhal
nol because my visdom is grealer lhan lhal of olher crealures has lhis
myslery been reveaIed lo me, bul in order lhal lhe meaning shouId be
made knovn lo lhe king . (Dan 2:3O). Il is buiIl inlo lhe Iogic of lhe
slory lhal bolh lhe lhing lo be inlerreled and ils inlerrelalion are given
logelher lo DanieI, vho is uniqueIy quaIified (desile his ovn humiIily
aboul his visdom
43
) lo receive and undersland lhe message and ils lrue
meaning. This aears aIso lo be lhe rinciIe underIying lhe DanieIic
udaling of }eremiah's sevenly veeks rohecy (Dan 9:227).
AII lhis can heI us lo undersland lhe hermeneulicaI reasoning
behind lhe lask of !"#$"& inlerrelalion, nameIy lhal in lhe minds of lhe
Qumran communily members lhe rohelic scrilures vere aIvays
sub|ecl lo aulhorilalive inlerrelalion based on lhe seciaI, esoleric
knovIedge of lhe Teacher of Righleousness and his inherilance.
44
WhiIe

Inlerrelive Aulhorily, 010 7 (2OOO): 31333, }ames C. VanderKam, The AngeI
of lhe Iresence in lhe ook of }ubiIees, 010 7 (2OOO): 37893.
42
Asher IinkeI, The Iesher of Dreams and Scrilures, 2"34 4 (196364):
3577O, Ienkinso, 5!"/'/6 -$" 1"%7". 8,,9, 1427.
43
This is ilseIf erhas a refIex of lhe convenlion of rohelic humiIilyi.e.
lhal lhe rohel is nol a seciaIisl or a lechnician, bul one vho is chosen for his
Iack of rearalion. See, for examIe, Lxod 3:11, 4:1O13, Isa 6:47, and }er 1:67.
AIlernaliveIy, il may simIy be allribulabIe lo lhe facl lhal by lhe mid-Second
TemIe eriod cerlain slrands of }evish visdom had embraced lhe nolion lhal
lhe onIy lrue visdom comes by reveIalion from God, and lhus DanieI's humiIily
serves lo underscore lhal oinl.
44
See S. D. Iraade, Inlerrelalive Aulhorily in lhe Sludying Communily al
Qumran, ::1 44 (1993): 4669, C. HemeI, Inlerrelalive Aulhorily in lhe
Communily RuIe Tradilion, 010 1O (2OO3): 598O. In recenl years il has become
more and more cIear lhal ve shouId lhink in lerms of lhe evoIulion or

2O2
lhere is onIy one !"#$"% from Qumran (1QHab) lhal emIoys in exlanl
orlions lhe vord !", il does so in a vay vhich aears lo incIude lhe
inlerrelalive aclivily found in lhe olher !"#$'%(). In a famous assage in
lhe sevenlh coIumn of *"#$"% +','--.-, lhe lexl decIares lhe lrue
meaning of lhe Iemma in Hab 2:2, So lhal lhe one vho runs
45
may read
il #$ &"#'( )#"* +,-.:
!"#$%& ()*+,
/& .& #,*0#( "1& '02( ("#- ., #"13 4
4*&$5( #*0$, *"$0 *!" .#6 5
4 Ils inlerrelalion concerns lhe Teacher of Righleousness, lo vhom
God has made knovn
5 aII lhe mysleries of lhe vords of his servanls, lhe rohels.
In a gIoss on Habakkuk, in olher vords, lhe vriler cIaims for lhe Teacher
aII lhe mysleries of lhe /0%1# of lhe !%0!$"2#.
46
Ierhas ve may lake lhe
series of IuraIs here lo refer lo aII lhose vrilings lhal for lhe Qumran
communily vouId have faIIen inlo lhe calegory of lhe rohels.
47
In

deveIomenl of lhe Qumran communily over lime, beginning vilh lhe earIy
slages of lhe Yah[ad before lhe Qumran sellIemenl and ending vilh lhe Roman
deslruclion of lhe sile. The redaclionaI hislory of lhe 30)).4(25 6.7" lradilions,
for examIe, suggesls such a deveIomenl over lhe Iife of lhe Yah[ad. In any case,
1QS slales lhal il is lhe 8'#-(7 vho lakes on lhe lask of guiding lhe eoIe of lhe
communily vilh knovIedge and lhus inslrucl lhem in lhe vonderfuI and lrue
mysleries . in aII lhal has been reveaIed lo lhem (1QS 9:1819).
45
MT does nol incIude lhe definile arlicIe refixed lo lhe arliciIe &"#'. The
hrase &"#' )#"* has been inlerreled in differenl vays, vhiIe one vho runs |or
a runnerj may read il is a common enough lransIalion (e.g. NRSV), olhers have
rendered il aIong lhe Iines of so lhal a reader may run vilh il, vhich may be a
secific reference lo a sociaI calegory of lhe lovn crieri.e. one vho
announces cruciaI informalion in a ubIic selling.
46
LIsevhere in *"#$"% +','--.- il slales, vhen lhey hear aII lhal is going lo
come uon lhe Iasl generalion from lhe moulh of lhe riesl inlo vhose hearl God
has ul underslanding lo inlerrel aII lhe vords of his servanls lhe rohels
(1QHab 2:71O, Horgan, *"#$'%(), 229).
47
George rooke noles an inleresling discreancy in lhe lrealmenl of lhe
rohelic Iileralure al Qumran, one lhal may have inleresling imIicalions
vhich I viII lake u in a Ialer sludy. rooke oinls oul lhal onIy Isaiah and lhe
TveIve are lhe sub|ecl of seclarian !"#$"%-Iike commenlaries in exlanl vorks, and
lhal }eremiah and LzekieI evidenlIy did nol receive such lrealmenl. n lhe olher
hand, lhe Ialler lvo exisl in severaI (non-seclarian) %"/%(22"4 forms (Aocryhon
of }eremiah A-L, Iseudo-LzekieI
a-c
), bul Isaiah and lhe TveIve do nol. rooke

2O3

any case, il is eseciaIIy inleresling here lhal lhe imIied sub|ecl of !"#$ in
Hab 2:2 !"# read lhe vision lhe rohel has vrillen on lhe labIels.
LIsevhere in a rohelic lexl, lhe same vord is used lo suggesl lhe
inaulhenlicily of $"%&' rohels vho do nol hear a genuine vord of God
bul vho run aII lhe same: I did nol send lhe rohels, yel lhey ran, I
did nol seak lo lhem, yel lhey rohesied. ul if lhey had slood in my
counciI (%"&), lhen lhey vouId have rocIaimed my vords lo my
eoIe . (}er 23:2122).
Though il may conslilule a ruminalion from siIence (or maleriaI
degradalion), I have vondered vhy lhe vord '# occurs in coIumn 7 of
('&)'* ,"-"../. and yel has nol surfaced in any of lhe olher 0'&)"*12.
ne ossibIe ansver is lhal unIike any olher bibIicaI assages lhal are
lhe ob|ecls of 0'&)'* inlerrelalion in lhe Qumran corus, lhe Iemmala
being gIossed here deaI fairIy exIicilIy vilh reading vhal is vrillen and
lhen availing or seeking addilionaI reveIalion. Il seems lo be underslood
aImosl as a brief manifeslo of al Ieasl one asecl of rohelic reveIalion
al Qumran. The lexl of Habakkuk slales lhal lhe rohel is lo vrile lhe
vision and make il Iain uon lhe labIels so lhal lhe one vho runs may
read il (Hab 2:2), bul lhal lhere is yel a vision (("') %"+) for lhe
aoinled lime, il seaks of lhe end and does nol Iie . (Hab 2:3a). In
lhe same vay for lhe members of lhe Yah[ad, erhas lhey underslood
lheir ovn inlerrelalions lo be an inherenl arl of lhe reveIalion lhal vas
inilialed vilh lhe bibIicaI rohels, and lhal lheir ovn readings of lhe
vrillen vision consliluled lhe ("') %"+ of Habakkuk's rohecynol
|usl lhe conlinued vision of Habakkuk bul aII lhe Iegilimale
inlerrelalions of aII lhe rohels.

forms lhe foIIoving concIusion, vhich I quole in fuII: The revrillen forms of
3'*'21") and 45'.1'% incIude bolh narralive and visionary maleriaI, lhe former
erhas suggesling lhal lhey vere vieved as Iegendvorlhy men of God Iike
LIi|ah and LIisha, lhe Ialler indicaling lhal subsequenl scribaI lransmission and
ad|uslmenl of lhe earIier rohelic lexl vas considered arl of rohelic aclivily.
The Iack of revrillen forms of 6&"1") and lhe TveIve Minor Irohels may be
enlireIy accidenlaI, since il does nol mirror vhal vas reviousIy knovn |aboul
olher revrillen forms of lhese booksj. . r il may be lhal lhe remains of lhe
rohelic Iileralure al Qumran signaI somelhing arlicuIar aboul lhe Iace of
6&"1") and lhe TveIve in lhe communily's seIf-underslanding (rooke,
Irohecy, 2.696). Ienkinso makes lhe inleresling observalion lhal lhe book
of Isaiah, as a -77., as a coIIeclion of many 'scras' and severaI comiIalions
differing in Iinguislic characler and lheme, has more in common vilh lhe
879'."0*70)':7# lhan vilh }eremiah and LzekieI (;0'#1#< :)' ='"%'9 >77., 6).


2O4
!"#$"% '()(**+* conlinues lo exound Habakkuk's slalemenl,
decIaring lhal lhe addilionaI vision lhal seaks of lhe end suggesls
lhal lhe Iasl end-lime viII be roIonged, and il viII be grealer lhan
anylhing of vhich lhe rohels soke, for lhe mysleries of God are
vonderfuI !"#$" "! &'( (1QHab 7:8). This is an exlraordinary slale-
menl lhal makes a ralher slrong cIaim nol onIy aboul lhe unfoIding
eschaloIogicaI drama, bul aIso aboul lhe caacily of lhe Teacher of
Righleousness (and his grou) lo have ","- .%"(/"% insighl inlo God's
mysleries lhan lhe earIier rohels lhemseIves had.
The nexl scriluraI lexl in lhe running commenlary advises lhe
reader lhal if il larries, vail for il, for il viII sureIy come, and il viII nol
be Iale (Hab 2:3b), a assage lhal lhe Qumran secl easiIy reIaled lo ilseIf
and ils conlemoraneous conlexl. The inlerrelalion of lhe assage
makes yel anolher slriking cIaim aboul ils uIlimale meaning:
!"#$%& ()!*+!,
)*!$ &+,! "- .(+# .1O
)/.0-* 1$&/& .#(& !." (+! $(.)$ &+.- 11
!&2 3.(4!$ 56$ 1$&"- 7+*$0 )*!$ 12
664 (+!2 1,.2)" .!.0& "! &8&6 ".2 13
. .)*(- &'(0 1$" 14
1O . Ils inlerrelalion concerns lhe men of lrulh,
11 lhe doers of lhe Iav, vhose hands do nol dro avay from lhe service
12 of lhe lrulh vhen lhe Iasl end-lime drags on for lhemfor
13 aII of God's ends viII come according lo lheir measure, as he decreed
14 for lhem by lhe mysleries of his rudence. .
48

48
Comare 4Q491c 11 i 1O, vhich slales, He eslabIished his lrulh from of
oId, and lhe mysleries of his rudence in eve|ry...j .)*(- &'(. .)*! '!* $,&2$
9 -- ":.20. The conlexl of lhis assage is difficuIl lo discern, and lhe fragmenl
ilseIf has been assigned lo differenl comosilions such as lhe 0(% 1+2" and aIso
lhe '34(53/. Ior a hislory of lhe schoIarshi on lhis lexl, see MichaeI Wise,
1&"!0 &,.*2 &*: A Sludy of 4Q491c, 4Q471b, 4Q427 7 and 1QH
a
25:3526:1O,
676 7 (2OOO): 173219. See aIso Morlon Smilh, Ascenl lo lhe Heavens and
Deificalion in 4QM
a
in 8%9$("323.5 (-4 ':#/3%5 :- /$" 6"(4 7"( 79%322# (ed.
Lavrence Schiffman, SheffieId: SheffieId Academic Iress, 199O), 18188, M.
Abegg, 4Q471: A Case of Mislaken Idenlily` in !+%#+:-. /$" ;"</= 7/+4:"# :-
'3-3% 3> ?"- @:3- 0(9$324"% 3- /$" A99(#:3- 3> ':# 7","-/:"/$ ?:%/$4(5 (ed. }. C.
Reeves, and }. Kamen, }STSu 184, SheffieId: }ST Iress, 1994), 13647, LsheI,
4Q471b: A SeIf-GIorificalion Hymn, D. Dimanl, A Synolic Comarison of
IaraIIeI Seclions in 4Q427 7, 4Q491 11 and 4Q471, BC1 85 (1994): 15761. We
viII relurn lo a discussion of lhis lexl beIov.

2O5

The lexl reassures ils audience lhal desile aearances lo lhe conlrary,
God's Ian is unfoIding according lo lhe re-exislenl allern he has
eslabIished for lhe vorId, a allern lhal lhe Teacher of Righleousness has
come lo undersland so lhal his inlerrelalion fuIfiIIs (even suIanls!)
lhe rohecy of Habakkuk.
In sile of vhal ve have observed so far aboul lhe hermeneulicaI
slralegies in Iay here and vhal lhey accomIish for lhe aulhorizalion of
insired inlerrelalion among lhe Yah[ad, lhese observalions do nol gel
us much cIoser lo underslanding lhe recise !"#$%#$ of lhe mysleries
and hov lhe Teacher of Righleousness (and anyone eIse) came lo knov
lhem. In olher vords, if ve may say lhal lhe exegelicaI vork of lhe
Qumran grou vas a rohelic aclivily because of ils being rooled in, or
bringing lo Iighl, lhe mysleries of God, vhence lhe knovIedge of lhose
mysleries` Maurya Horgan uls il lhis vay: These lexls do nol give
any cIues as lo hov lhe Qumran inlerrelers characlerized or
exerienced lhis reveIalion.
49
Ierhas a sIighlIy more nuanced vay lo
formuIale lhe robIem is lhis: lhere are no exlanl lexls vhich cIearIy
seII oul lhe rocess or exerience of reveIalion or lhe recise conlenls of
lhe resuIling knovIedge, and so lhe difficuIly is in ascerlaining lhe
direclion of fIov.
Does knovIedge of mysleries foIIov from reveIalory exerience,
and lhen rovide lhe basis for aulhorilalive inlerrelalion` r does
knovIedge foIIov from lhe inlerrelalive lask, vhich evenluaIIy
becomes aulhorilalive and rovides lhe basis for (or becomes) nev
reveIalion` I agree vilh Horgan lhal lhis is nol evidenl in lhe '%()*+,-,
bul I suggesl lhal ve may Iook eIsevhere lo gain a beller underslanding
of lhe reIalionshi belveen lhe exerience of reveIalion and lhe acl of
inlerrelalion among lhe Yah[ad. In lhe end, lhough lhe sources do nol
aIIov for a cryslaI cIear iclure of lhe dynamics of lhis reIalionshi, ve
may say more aboul il lhan so far has been said.
AIlhough ve may nol hoe lo resoIve lhis difficuIly definiliveIy, il
serves lo oinl oul again lhe roIe lhal inlerrelalion has Iayed in lhe
Iong hislory of bibIicaI reveIalion,
5O
and lhe facl lhal ve musl be vary of
osiling loo greal a dislinclion belveen lhe exerienliaI momenl of
reveIalion and lhe acl of lexluaI inlerrelalionas if lhere vas aIvays a
risline momenl of reveIalion lhal Ialer gave vay lo a derived lexl

49
Horgan, .%()*+,-, 229. See aIso elz, /00%#1*+2#3 2#4 5!)+,0$0"+(!)2#3 ,#
4%+ 62-+*#(%7$%, 8286.
5O
MichaeI Iishbane, Hermeneulics of Scrilure in Iormalion, in 8)%
9*+-%#$( "0 8"+*): ;((*<( ,# =,1>,!*> ?%+-%#%2$,!( (ISL, Ioominglon, Ind.:
Indiana Iniversily Iress, 1989), 346, idem, =,1>,!*> @#$%+'+%$*$,"# ,# A#!,%#$ @(+*%>.

2O6
vhich couId lhen be inlerreled. As Hindy Na|man noled in her aer
ReveIalion as Inlerrelalion,
in recenl years some schoIars have laken sles lo re|ecl lhe dicholomy
belveen inlerrelalion and lhe roduclion of scrilure by demon-
slraling lhal scrilure roduclion is arl of a Iong and ancienl rocess
of bibIicaI inlerrelalion so lhal inlerrelalion is aIready aclive or
effeclive vilhin scrilure roduclion.
51

WhiIe lhe resenl lask is nol furlher lo iIIuminale lhe rocess of scrilure
roduclion, bul lo undersland lhe reIalionshi belveen reveIalion and
inlerrelalion among lhe Qumran seclarians, lhe former may heI us
vilh lhe Ialler. y disensing vilh lhe dicholomy belveen reveIalion
and inlerrelalion, ve are abIe lo sidesle lhe robIemal Ieasl for lhe
momenlof lhe direclion of fIov among reveIalory exerience,
knovIedge of lhe mysleries, and exegelicaI vork.
Wilh some risk of anachronislicaIIy aIying a Ialer deveIomenl in
}evish lradilion lo an earIier lime, I quole LIIiol WoIfson's remarks aboul
reveIalion and inlerrelalion in MedievaI kabbaIislic lexls:
Il is somelimes assumed by schoIars of }evish lhoughl lhal lhe modaI-
ilies of reveIalion and inlerrelalion are muluaIIy excIusive. An aeaI
lo exegesis lhus arises secificaIIy in a silualion vherein access lo divine
reveIalion has ceased, for vere such a reveIalion forlhcoming lhere
vouId be no need lo derive lrulhs oul of a fixed canon. !"#$%&', in a
vord, resuoses a dislance from God due lo lhe cessalion of
rohelic or reveIalory slales. Yel, il can be shovn lhal vilhin lhe
}udaic lradilion, arlicuIarIy in lhe aocaIylic and myslicaI Iileralure,
lhal lhere is an inlrinsic conneclion belveen lhe sludy of a lexl and
visionary exerience. Iar from being muluaIIy excIusive, lhe visionary
exerience ilseIf may be inlerrelalive in nalure, draving uon rior
visions recorded in a vrillen documenl, vhiIe lhe exegelicaI lask may
originale and evenluale in a reveIalory slale of consciousness.
52

51
ReveIalion as Inlerrelalion (aer resenled al lhe annuaI meeling of
lhe Associalion for }evish Sludies, Los AngeIes, CaIif., December 1517, 2OO2), 1.
52
LIIiol R. WoIfson, The Hermeneulics of Visionary Lxerience: ReveIalion
and Inlerrelalion in lhe Zohar, ()*"+",- 18 (1988): 312. See aIso his /'$,0+' %
12)30*04 5'%5 1'"-)&6 7"&",- %-# 84%+"-%5",- "- !)#")9%* :);"&' !<&5"3"&4
(Irincelon, N.}.: Irincelon Iniversily Iress, 1994). I have Hindy Na|man lo lhank
for caIIing my allenlion lo WoIfson's vork. See her ReveIalion as
Inlerrelalion, 2. WoIfson's commenls aIso serve lo caII lo mind lhal 4"#$%&', as
an exegelicaI or hermeneulicaI henomenon, onIy becomes ossibIe al lhe

2O7

Such a reIalionshi belveen reveIalion and exegesis has aIready been
osiled from bolh direclions by some schoIars of lhe Qumran ScroIIs, i.e.
lhal lhere is ossibIy a reveIalory asecl lo !"#$"%-lye exegesis, and lhal
lhere is IikeIy a lexluaI basis for lhe kinds of myslicaI or visionary
exeriences described in some of lhe Qumran IilurgicaI lexls.
53
If
knovIedge of myslery seems lo be reIaled bolh lo exegesis and lo
visionary exerience in lhe Qumran (eseciaIIy seclarian) Iileralure,
WoIfson's suggeslion may indeed be a heIfuI vay of characlerizing
vhal ve find lo be lhe case among lhe Yah[ad.
LXILRILNCL I MYSTLRY RLVLLATIN
In a number of seclarian comosilions lhere are indicalions of a
rohelic kind of visionary or olhervise reveIalory exerience. As mighl
be execled, lhese are found eseciaIIy in some of lhe firsl-erson
slalemenls in lexls associaled vilh lhe Teacher of Righleousness and1or
lhe &'#()*, lexls such as lhe Teacher Hymns of lhe +,-'.,/,
54
0'%($)

momenl al vhich a lexl becomes fixedand as such can no Ionger be changed,
eIaboraled, or adaled lo nev circumslancesand in lhis vay erhas il is
anachronislic lo seak of 1)-%'#$ in lhe Qumran Iileralure. The advances lhal
have been made in lhe underslanding of bolh lhe hislory of lhe bibIicaI
lexl1canon and lhe hermeneulicaI slralegies of 1)-%'#$ rovide a correclive lo
earIier vays of characlerizing lhe Qumran finds, such as WiIIiam rovnIee's
designalion of 3"#$"% +'4'((5( as a 1)-%'#$ (6$" &)-%'#$ 3"#$"% /, +'4'((5(,
SLMS 24, MissouIa, Monl.: SchoIars Iress, 1979). This is nol lo denigrale earIier
schoIarshi on lhe Qumran ScroIIs, bul lo suggesl lhal lhe conlours of earIy
}udaism Iook differenl vilh severaI decades of nev erseclive and research.
53
n lhe one hand see George rooke, Qumran Iesher, idem, 78"9"#)# '/
:51%';, es. 14956. n lhe olher hand see Selh Sanders, Ierformalive
Lxegesis, in 3'%'-)#" <,=> 7##'.# ,; 7'%*. ?"=)#$ ';- @$%)#/)'; &.#/)A)#1 (ed.
AriI DeConick, SLSymS 11, AlIanla: Sociely of ibIicaI Lileralure, 2OO6), 5782.
54
I do nol inlend lo enler inlo lhe conlroversies surrounding eilher lhe
differenlialion belveen Teacher Hymns and Hymns of lhe Communily, or lhe
reIalionshis among lhe various coies and recensions, of lhe +,-'.,/. WhiIe I
recognize lhal lhe idenlily of lhe firsl erson sub|ecl, and lhus erhas aIso lhe
urose and genre, of lhese hymns may vary, lhe imorlanl lhing for lhe resenl
argumenl is /$'/ cerlain slalemenls are made aboul lhe mysleries. Ior recenl
vork on lhe ediloriaI hislory and shaing of lhe +,-'.,/ see AngeIa Kim
Harkins, bservalions on lhe LdiloriaI Shaing of lhe So-CaIIed Communily
Hymns from 1QH
a
and 4QH
a
(4Q427), BCB 12 (2OO5): 23356, eadem, The
Communily Hymns CIassificalion: A IroosaI for Iurlher Differenlialion, BCB
15 (2OO8): 12154.

2O8
!"#$%& (4Q43438), and in lhe finaI coIumn of lhe ()**+,&-. /+01.
55
These
lexls disIay a significanl amounl in common vilh some of lhe IilurgicaI
lexls lhal vilness lo a kind of erformalive exegesis
56
and lhus vhal
ve observe here may aIso be of some use in lhe foIIoving discussion
aboul lhe rieslIy asecls of myslery discourse.
The firsl-erson figures of severaI of lhese vorks emIoy rohelic
lroes lo reIale exerience and reveIalion. According lo severaI assages
in lhe 2)3".)-, lhe seaker, Iike lhe rohels before him, makes
reference lo having arlicialed in a heavenIy galhering vhich has
resuIled in his arehension of lhe mysleries, vhich in lurn has
reared him lo iIIumine lhe face of many:
!"#
$
!&'&()*+
!"# !%&'()* !+ #,-. /!01 (' #23&) 4!2# !%, *&)#!0* !2) . 28
'!()*1) *+()2+ #)2'2 4!2# (3%1 01,*) !(.' *&#23* *+01, ()-2) *+01, 29
. *+!&)#)23 4!!5* 1)+1 3O
28 Through me you have iIIumined lhe faces of many |or lhe Manyj,
and you have increased lhem beyond number. Ior you have made
me undersland lhe mysleries of
29 your vonder, and in lhe counciI of your vonder you have shovn

55
LmiIe Iuech Iaces mosl of lhese lexls in a Iong Iisl of comosilions lhal
shouId be seen in comarison vilh one anolher: 1Q364O, 3Q6, 6Q18, 8Q5,
11Q1516, lhe end of 1QRuIe of lhe Communily ix.26xi, lhe Hymns lhal are
scallered lhroughoul lhe War ScroII (1QM xiixix) and lhe araIIeIs in War
ScroII
b
(4Q492), War ScroII
e
(4Q495) and arlicuIarIy War ScroII
a
(4Q491 11),
vhich allesl lo some overIas vilh 4QHodayol
a
, lhe Irayer of MichaeI, and
1QHodayola xxvi. More broadIy, lhey oughl lo be reIaled lo lhe Songs of lhe
Sage
a-b
(4Q51O511), lhe Songs of lhe Sabbalh Sacrifice
a-h
(4Q4OO4O7, as veII as
11Q17), lhe Words of lhe Luminaries
a-c
(4Q5O45O6), lhe Iessings (415"6%)-), and
lhe NoncanonicaI IsaIms (4Q38O381, 11Q5
a
, 4Q88
f
, 4Q448, 4QIsA
a
among lhe
mosl nolabIe Qumran comosilions), as veII as lo lhe 7$"0*$ )# 8)0)*),, lhe
7$"0*$, and Song of lhe Hebrev Scrilures, as veII as lhe 41,13&9-+$ and
:";,&#&9"- (<6. 1) or some assages from lhe =)$>10 )# ?)%, (lhe IroIogue of ?,@ 1)
in lhe Nev Teslamenl (Hodayol, AB88 1.367). Il is of some inleresl lhal
among lhe Qumran lexls Iisled here, mosl emIoy lhe vord "# in some fashion or
anolher.
56
Selh Sanders defines lhis lerm as having lo do vilh a rocess lhal is
quinlessenliaIIy exegelicaI, yel lurns lhe slereolyicaI reIalionshi of exegele lo
lexl inside oul. Ralher lhan reading eIemenls of Iife inlo a sacred lexl, eIemenls of
reexisling lexls are used lo forge nev roIes in riluaI and lhus Iay lhe foundalion
for nev exeriences in Iife (Ierformalive Lxegesis, 79).

!"#!$%&'() +,!'%-&',.) ,-/ !"'%+&.0 120+&%"'%+3

456

789:;<=> ;?:8@A ?8 B< C@D E8:FG@A E8@D<:; H<>8:< BC@7 >8: ?I< ;CF<
8> 789: A=8:7 C@D G@ 8:D<: ?8 BCF< F@8E@
J5 ?8 C== ?I< =GKG@A 789: BGAI?7 D<<D;L M
$<:< ?I< I7B@GN >GA9:< D:CE; 9O8@ ?I< 8=D<: @8?G8@ 8> ?I< O:8OI<?
1;?C@DG@A3 G@ P8DQ; N89@NG= C@D ?I<:<H7 :88?; IG; C9?I8:G?7 G@ ?I<
O:8OI<?GN GDG8BL &I< ;?:9N?9:< 8> ?I< OC;;CA< 9@D<:=G@<; G?; 8K<:C==
B<;;CA<R ?I< :<N<O?G8@ 8> 1B7;?<:G<;3 G; ;<? 8>> G@ OC:C==<= ?8 ?I<
1N89@NG=)3 C@D 19@D<:;?C@DG@A3 G; GD<@?G>G<D EG?I 1;?C@DG@AL3 &IG;
OC:C==<= G; 8>><:<D C; C O:88> 8: <SO=C@C?G8@ T1>8:UH<NC9;< 789 ICK< M3V
>8: ?I< ;O<CF<:Q; :<=GAG89; C@D B8:C= C9?I8:G?7 G@ ?I< N8BB9@G?7) EI<:<
IG; 1;?C@DG@A3 G; ?I9; C=;8 C>>G:B<DL
&IG; <@?G:< OC;;CA< G; W9S?CO8;<D ?8 ?I< <C:=G<: OC:? 8> N8=L X4 G@
EIGNI ?I< 8OO8@<@?; 8> ?I< ;O<CF<: C:< D<;N:GH<D 9;G@A =C@A9CA<
:<BG@G;N<@? 8> Y<: 4JL &I<;< 8OO8@<@?; D8 @8? O:8O<:=7 9@D<:;?C@D ?I<
!"# %&'( 1KG;G8@ 8> F@8E=<DA<3 C@D EG== H< W9DA<D CNN8:DG@A=7 H7 P8D
EI8 EG== N9? ?I> >:8B ?I< N8K<@C@?L '@ ?I<G: <::8: ?I<7 C:< G@ =<CA9<
EG?I Z<=GC= C@D IG; N8::8;GK< O=C@;L &I< ?<S? ;?C?<;R
!"#
$
!&'!()!*
)"*)+ !&,' -*,)". /,/& M X[
/.")& 0&1 /1&2 01&0 /3!,4+ &.&3. 4)& +)& +)+ /3&01#*& &+&0(* X\
-!&+0(,+
-/*.2 #5.) &,0 -.&&" )&03,& -*)&)5+ /3&01#*& &1&!* -+) !&1*10 -"& X]
&4+*&
!1(4 %&0)& /20 5"6&7)6+7 -/& !&"! *!&2, +'3 *4*+. *2, /301&#) X^
8,") &1+#*
M -/*0", )&3 /*,1+ ))&/) X_
X[ Z9? ?I<7) ?I< D<N<GK<:;) IC?NI ?I< O=C@; 8> Z<=GC=
X\ C@D ;<<F 789 EG?I C DGKGD<D I<C:?L ,@D ?I<7 C:< @8? <;?CH=G;I<D G@
789: ?:9?IL &I< :88? A:8EG@A O8G;8@ C@D E8:BE88D G; G@ ?I<G:
?I89AI?;)
X] C@D EG?I C ;?9HH8:@@<;; 8> ?I<G: I<C:? ?I<7 =88F C:89@D C@D ;<<F 789
CB8@A GD8=;L &I< ;?9BH=G@A H=8NF 8> ?I<G: G@G`9G?7 ?I<7 ICK< O=CN<D
H<>8:< ?I<B;<=K<;) C@D ?I<7 N8B<
X^ ?8 ;<<F 789 H7 ?I< B89?Ia;b 8> =7G@A O:8OI<?;) ?I8;< N8::9O?<D H7
<::8:L cG?I B8NFG@A =GO; C@D C ;?:C@A< ?8@A9< ?I<7 ;O<CF ?8 789:
O<8O=<
X_ 8@=7 ?8 B8NF EG?I D<N<G? C== ?I<G: E8:F;L M
%=;<EI<:< G@ ?I< !"#$%"& ?I< O:8?CA8@G;? G; NC==<D 9O8@ ?8 ?:C@;=C?< 8:
G@?<:O:<? IG; 8E@ <SO<:G<@N< ?8 ?I8;< 9@D<: IG; ?9?<=CA<L '@ 8@< OC;;CA<)
?I< ;O<CF<: NIC:CN?<:Gd<; IGB;<=> 9;G@A C@ G@?:GA9G@A ?9:@ 8> OI:C;< ?8

21O
calure a doubIe meaning vhich differenliales him from his enemies:
Ior you have sel me u as a slandard for lhe eIecl of righleousness, as a
medialor of knovIedge (!"# %&'() in mysleries of vonder (1QH
a

1O:15). This vord, %&'(, a !"#!"$ arliciIe of lhe rool %&', is deIoyed
severaI limes in lhe surrounding conlexl vilh ils olher connolalion in
mind: lhe same vord can aIso mean one vho scorns or scoffs, or may
be combined vilh negalive vords Iike !)"! or *+, or -&(. lo yieId
medialors of error or lhe Iike, and il is vilh lhis in mind lhal lhe
comoser of lhe hymn conlrasls lhe firsl-erson seaker vilh his
enemies.
57
Il is eseciaIIy inleresling lhal in bibIicaI usage lhe vord is
found generaIIy lo have a negalive sense, even vhen il carries lhe sense
of medialor1inlerreler,
58
and yel here, lhe aulhor cIaims lhal his
suerior inlermedialionhis inlerrelalionis a funclion of his Iace
vilhin lhe communily and is direclIy oosed lo lhe olher /&0&'(, lhe
ones vho mediale error or scorn.
Such a senlimenl is mirrored in lhe #&'!&( lo lhe IsaIms
(4Q17114QIs
a
), in vhich lhe Iemma e siIenl before lhe LRD and
vail for him, do nol be annoyed vilh lhe one vho has success, vilh
someone vho halches Iols (Is 37:7) is inlerreled in lhe foIIoving
vay:
"#$%&
'
()* + (,)(-
&.(1* /&*. -"!- .21 *+,- 2&1 '" )3.245 . 18
. !"# %&'(' 3)"5(2 1)') !)'6* ).7* 1&, .62 19
18 . Ils |inlerrelalionj concerns lhe Man of lhe Lie, vho deceived
many vilh vords
19 of faIsehood, for lhey have chosen dishonorabIe lhings and did nol
Iislen lo lhe medialor of knovIedge. .
This medialor of knovIedge may be a reference lo lhe same figure
reresenled as lhe seaker in many of lhe )*+,-*., vhich is a furlher
indicalion lhal ve shouId read lhese assages aIongside one anolher.

57
D rooses an elymoIogy lhal mighl exIain bolh meanings: lhal lhe
vord is reIaled lo lhe Ihoenician vord for inlerreler, as veII as an Arabic
cognale lhal means lo lurn aside, hence, erh. ro. '#&,/ "0+"(&1.$- or
*2$"34&$- (539).
58
See Isa 43:27: Your firsl anceslor sinned, and your ambassadors (`)
lransgressed againsl me &* )2"4 8&0&'() 197 :)21.- 8&*1. An excelion is in
lhe }oseh cycIe, in vhich }oseh and his brolhers communicale lhrough an
inlerreler, /!;&* %&'(- &, (Gen 42:23).


211

Desile lhe seaker's eIevaled slalus in lhe counciI, and his duly lo
mediale lhe mysleries of knovIedge lo lhe eIecl, he comIains aboul
lhose around him and lheir inabiIily lo foIIov him in acling |uslIy:
!"#
$
!&'()*(+
!"#$ !$&'() *+, . 25
*!--'. !/01 !23)' !4'. !4"03 $'& $'1 /526 !$1 '7!$!' 681 '$!4,9 !$1 26
:1"$' !6 (9&-+!6,9 -'616' /''9 !36$ $!&- '&$! !6 9/6# 7-6' 6!6. *!6!$"' 27
. /") 4'.' 93!6 :!1" /-/. */"2) 28
25 . Lv|en lhosej vho eal my bread
26 have Iifled lhe heeI againsl me, and aII vho |oined my counciI have
mocked me vilh eviI Iis. And lhe men of my congregalion are
slubborn,
27 and lhey go around mullering. And aboul lhe myslery you have
hidden in me lhey go sIandering lo lhe sons of deslruclion. ecause
|youj have exaI|led yourseIfj in me, and for lhe sake
28 of lheir guiIl you have hidden |in me`j lhe sring of underslanding
and lhe foundalion of lrulh. .
59

NeverlheIess, lhe I of lhese hodayol knovs lhal God viII soon raise
u survivors among Your eoIe . and refine lhem so lhal lhey may be
cIeansed from guiIl (1QH
a
14:8). The lexl conlinues vilh an inlriguing
reference lo lhe men of Your counciI and in lhe Iol logelher vilh lhe
angeIs of lhe resence:
!"#
$
!,'!-*!+
6!29($ -- +8$ *!36 ;!$" :!)' *!65 !&)$" *1 4#! $-',6' 9&/01 !23) $'&$ 16
*(17,' *$'1 $+-',6 9&!-2 '!9!' 9&4'6& !56 '6'2! ( -- + !& #'-& 17
. *$'1 /1<" !5'1$ -03 $
4
,$ *$'1 4'9($ ;!0! +;!0& #-5 18
16 (lo) aII lhe men of Your counciI, in lhe Iol logelher |or of lhe Yah[adj
vilh lhe angeIs of lhe resence and vilhoul a medialor for your
|hoIy ones`j |loj relurn |or lo ansver`j

59
See aIso 4QAges of Crealion , vhich refIecls erhas a simiIar
recognilion lhal lhere vere lhose in lhe ranks vho had belrayed lhe covenanl as
il vas conceived by lhe Yah[ad Ieadershi: | . j for guiIl in lhe Yah[ad vilh lhe
coun|ciIj of shame|fuInessj ((9'+-1 (4+'.) lo va|IjIov in lhe sin of humankind,
and for greal |udgmenls and severe diseases in lheir fIesh . according lo lheir
uncIeanness caused by lhe counciI of lhe sons of h|eavenj and earlh, as a vicked
Yah[ad (912- 4#!$) unliI lhe end (4Q181 1 34). Ior discussion of lhe
inlerrelalion of lhis lexl see Ielers, "#$% &'$()*)#+, )+ *%- .-$( /-$ /0'#11,2
15458.

212
17 according lo lhe siril, for | . j They viII relurn |reenl`j according
lo your gIory, and lhey viII be your ruIers in lhe |everIaslingj Io|l.j
Their |slemj
18 srouls Iike a fIover |lhal bIooms forj elernaI sIendor, lo raise u a
shool as branches of an elernaI Ianling. .
6O

In lhis slriking image, lhe men of lhe counciI are bound u vilh lhe
angeIs of lhe resence, bul !"#$# &' () *#+&,!)$ for (belveen`) lhe hoIy
ones. Il is nol exaclIy cIear hov lhe vord !"#$ is lo be underslood here,
bul il shovs u in a simiIar conlexl in anolher coy (or recension) of lhe
-)+,.)! from cave 4. In lhis case, lhe lexl aears lo drav uon lhe
lradilion found in some of lhe crealion IsaIms (Iss 8, 92, 1O4) and in lhe
book of }ob (}ob 26, 3841), in vhich lhe vasl chasm lhal searales lhe
crealure (of dusl) from God is emhasized. This lexl acknovIedges
lhal searalion, and yel affirms lhal God has chosen lhe oor lo |oin
vilh lhe sons of heaven in some kind of union:
!"!#$ $ && '()## *+,-.&,/ 012-/,+ 3&.4 '"5
,
#(678)79:
('

%&'() &'+ ,-./" 0$) . 16
%1+ 2/", (),#) 03"4'# -2$+$, ,5"60#) !7# !7$ 0#( &'8# 17
% -- 03"'3 &,2 -,".0# !"#$ 9"() 1"$. "4, 18
%&)5+4) -- 034)-5&# )462$+0 ("3 03# 19

62
% -- -03"6)(#'4 +$. 2Oa

6O
The lroe elernaI Ianling is fairIy common in lhe seclarian Iileralure as
a reference lo lhe Yah[ad, bul is found in olher, reIaled Iileralure such as
4QInslruclion (4Q418 81 13), / 0( 1O:16 (Ianl of lrulh), 84:6 (Ianl of lhe
elernaI seed), 93:5, 1O, 123 1:16, 16:26, 21:24, and 36:6. See Ialrick TiIIer, The
'LlernaI IIanling' in lhe Dead Sea ScroIIs, 454 4 (1997): 31235, and lhe
bibIiograhy he rovides. TiIIer concIudes lhal lhe hrase elernaI Ianling is
a reIaliveIy fixed melahor vhich funclions vilhin cerlain variabIe Iimils of
meaning and aIicalion, and lhal ve musl lherefore assume a common cuIluraI
malrix in vhich lhe documenls vere firsl comosed and lransmilled (313). See
aIso IauI Svaru, 6"# 5#789:(+#$'!,(+&(; )8 !"# 4#,+ 5#, 5<$)77' =)**2(&!. (LSTS
59, London: T&T CIark, 2OO6) and his discussion of lhe elernaI Ianling molif.
61
This is ossibIy lhe missing beginning of a comosilion caIIed lhe
=,(!&<7# )8 >&<",#7 (4Q491) by Maurice aiIIel in his #+&!&) ?$&(<#?' in D}D 7, for
discussion see Wise, 1"#(, "4)$3 "$, 173193, 2O516. This comosilion is
erhas reIaled lo lhe SeIf-GIorificalion Hymn, see beIov for addilionaI
discussion.
62
Lines 2Oa2O refIecl scribaI correclions in 4QH
a
. LiIeen SchuIIer exIains
as foIIovs: As far as lhe rocess can be reconslrucled: in 4QH
a
7 ii 2O, afler /)3,
lhe scribe vrole 03# ,".0#, lhis vas exunclualed by dols above aII lhe Iellers.
The scribe correcled vilh an inlerIinear addilion, 03"6)(#'4 +$.. Having vrillen

213

! -- #$%&' #'$ ()*#$ 2O
!#+),#- -- .)/&)( *)%$ %-$- #'$ -/0(1 21
. -/+)2* %3-4$! 5&6-% 22
16 . Hov is |dusl and ashes lo be reckonedj
17 in order lo recounl lhese lhings conlinuaIIy, and lake a sland in
Iace| before You, and come inlo communily vilhj
18 lhe sons of heaven` There is no medialor lo ans|ver al Your
command . j
19 lo You. Ior You have eslabIished us al |your good jIeas|ure . and
ve ossess slrenglh
2O lo hear vonders such as |lhese . j
21 We seak lo you and nol lo an inler|mediary . You have incIined
22 an ear lo lhe ullerance of our Iis. .
63

Il is difficuIl lo reconciIe lhe slalemenls made here vilh lhose of lhe
revious cilalions. Ierhas lhe Ialler lvo lexls describe an unmedialed
communaI kind of visionary exerience in vhich lhere is no need for a
medialory figure, or lhey refIecl a lime in lhe Iife of lhe communily vhen
lhere vas in facl no 7)$4 and yel lhe communily sliII soke lo God and
nol lo an .)/)( *)%.
64
WhiIe lhese lvo slalemenls ose a chaIIenge lo
underslanding lhe medialoriaI funclion of lhe +81 7)$4 allesled in lhe
!"#$%"& and lhe IsaIms ()*+),, lhey do nol necessariIy undermine lhe
cIaim lhal lhe Teacher and his foIIovers underslood his arlicialion in
God's counciIhovever conslruedlo insliII in him lhe knovIedge lhal
informed lhe communily's inlerrelalive vork, vhich in lurn
undergirded his exerience and knovIedge of lhe lrue nalure of God
and God's crealion. This nolion is reinforced eIsevhere in lhe !"#$%"&:

#')+-%$2/, lhe form of lhe vord lhal is mosl common in lhe !"#$%"&, lhe scribe
lhen changed lhis lo +-%$2/ vilh dols above #') lo deIele lhese Iellers. In 4QH
b

21 1, 8-4*$ 9-'! is reserved. In 4QH
a
, ve couId read 8)4*$, a !-(.-/ infinilive,
vhich fils erhas beller vilh +-%$2/, bul in lhe 4QH
a
inlerIinear correclion,
84* seems lo be a 0$/ infinilive. SchuIIer suggesls lhal given aII lhe evidence
lhe hrase shouId be reslored lo read #$%' +-%$2/ 8-4*$ 9-' 0-38/- and ve
ossess slrenglh lo hear vonders such as lhese (SchuIIer, D}D 4O:2993O7).
63
See 1QS 11:8, vhere a simiIar scenario is envisioned: He uniles lheir
assembIy lo lhe sons of lhe heavens in order (lo form) lhe counciI of lhe
Communily and a foundalion of lhe buiIding of hoIiness lo be an elernaI
Ianlalion lhroughoul aII lime lo come.
64
The onIy bibIicaI use of lhis hrase is vilh reference lo GoIialh in 1 Sam
17:4, 23, vhere il is oflen lransIaled as chamion. There il aears as :*)%
.)/(#, vhich D defines as lhe man of lhe sace belveen lvo armies (1O8).

214
!"#
$
&'(!!)!*
!"#$%&# ()*&+ !,& (-.-, /#012 3!) . 4 11
(%3& 5!%2%# #-"!&2 /6!% +!2$02% 7,$42 #1 %+ (-11. 12
*#%! -#2$3# #)/* /2. /6!% .!)#(%0 /#412 .-,-# !"#2) /,+% 13
()8#+& (-)29 /$3 /6!% ()-23 /0#142 .-,%# #!$+2) ($3 14
11 |Iorj you oen |a founjlain in lhe moulh of your servanl, and uon
my longue
12 you have engraved |u|dgmenlj according lo lhe measuring Iine |for
lhe one vho rojcIaims his underslanding lo a crealure, and for one
vho inlerrels |or medialesj lhese lhings
13 lo a being of dusl Iike me. You oen a foun|lain jin order lo rerove a
crealure of cIay vilh resecl lo his vay and lhe guiIl of lhe one born
14 of voman according lo his deeds, and (you) oen lhe f|ounjlain of
your lrulh lo lhe crealure vhom you have suslained by your
slrenglh . .
The 5!%2 is aoinled lo sland before God, and his longue has been
engraved vilh a measuring Iine so lhal he viII knov hov lo decIare lo
lhe human vesseI some of his underslandinglhal he mighl oen a
founlain of lrulh lo lhe one vho receives lhe reroving. This
measuring Iine
65
is aarenlIy inslaIIed lo guide lhe inlerreler in his
choice of vords, so lhal vhal he seaks viII be in recise conformily
vilh lhe redelermined order of lhe cosmos. This image, erhas as
much as any nolion of rohecy found in lhe Hebrev ibIe, deicls lhe
seaker as one vho has no choice !"# lo seak lhe vords re-ordained
for him lo convey (Amos 3:8: lhe Lord has sokenvho can bul
rohesy`), and icks u on lhe resenlalion of (for examIe) Moses,
vho receives lhe vords lo seak vhich he olhervise vouId be incaabIe
of ullering (Lxod 4:1O16). In an earIier coIumn such seech is aIso
associaled vilh knoving and recounling lhe mysleries:
!"#
$
+(&+)''
(-3/& (-3 . 29
#1 %+ :!/&* :$-# :-#!( :/7& :!-,$ !/, ;)-# (!/&* +*-# ;#$%& 3O

65
The vord #1 is used in inleresling vays in lhe Hebrev ibIe, oflen in
reference lo lhe measuring invoIved in crealioneilher of lhe vorId or of lhe
(reaI or imagined) lemIe (1 Kgs 7:23, Lzek 47:3, Zech 1:16, }er 31:39, }ob 38:5)
or lo lhe marking off dislribulion Iand (Isa 34:17), or even for marking an area for
deslruclion (2 Kgs 21:13, Isa 34:11). In any case, il is a vord lhal aIvays connoles
lhe lask of measuring in rearalion for some kind of conslruclive or deslruclive
aclivily.
!"#!$%&'() +,!'%-&',.) ,-/ !"'%+&.0 120+&%"'%+3

456

!"#$%& ()$*+,& -$,$. "!*/$ (%"0.& ("$1 23$-$ %#/* ("-4+ ,$. !*/$ 75
%51#3 "67846+8/$ %5-/2 "+!/ &$5* %5"-$2&4) .49&$ %5#$*5 74
%5/+ &&%&$
8 (6"/&$8! "/&$!& %5$5.*" (&5+ "4& %5"!#$" &$5 %4* 77
49 8 0:; <:;=>?@A B=?CD?E
7F G=?CDH A:= DH? D:IJ;?K 0:; LI:M ND> M:=E>) CIE <:; E?D?=ONI? DH?
A=;ND :A DH? @NP> G?A:=? DH?< ?QN>DK 0:; >?D DH? M:=E> CBB:=ENIJ D: C
O?C>;=NIJ @NI?
75 CIE DH? ;DD?=CIB? :A DH? G=?CDH :A DH? @NP> G< O?C>;=?K 0:; G=NIJ
A:=DH DH? @NI? CBB:=ENIJ D: DH?N= O<>D?=N?> CIE DH? ;DD?=CIB?> :A DH?
G=?CDH CBB:=ENIJ D: DH?N= BC@B;@;>) NI :=E?= D: OCL? LI:MI
74 <:;= J@:=< CIE D: =?B:;ID <:;= M:IE?=> NI C@@ <:;= ACNDHA;@ E??E>
CIE <:;= =NJHD?:;> RS;ETJOS?ID>T) CIE D: P=CN>? <:;= ICO?
77 MNDH DH? O:;DH :A C@@ MH: LI:M <:;K ,BB:=ENIJ D: DH?N= NI>NJHD DH?<
G@?>> <:; A:= ?US?=@C>DNTIJ CJ?>K 8
VV

&HN> PC>>CJ? N> PC=D :A C @C=J?= CIE OCJINANB?ID >:@N@:W;< NI MHNBH DH?
>P?CL?= O?ENDCD?> :I DH? D:DC@ OC>D?=< :A X:E :U?= B=?CDN:I) E=CMNIJ :I
GNG@NBC@ B=?CDN:I @CIJ;CJ? CIE ?OPHC>NYNIJ DH? P=?E?D?=ONI?E ICD;=? :A
?U?=<DHNIJZI:D :I@< 1?U?=<DHNIJ ;IE?= DH? >;I3 G;D DH? >;I [P?=HCP>
?>P?BNC@@< DH? >;I\ C> M?@@K &H? @;ONIC=N?>) >DC=>) CIE DH? H?CU?I@<
>D:=?H:;>?>ZC@@ :A DH?>? HCU? G??I ?>DCG@N>H?E 1CBB:=ENIJ D: DH?N=
O<>D?=N?>)3 MHNBH DH? >P?CL?= C@>: HC> B:O? D: LI:M CIE ;IE?=>DCIEK 'I
ACBD H? E?B@C=?> DHCD H? LI:M> DH?>? DHNIJ> DH=:;JH X:E]> LI:M@?EJ?)
CIE CEE=?>>NIJ X:E) >C<> DHCD ND N> 1G?BC;>? <:; HCU? :P?I?E O< ?C=> D:
DH? O<>D?=N?> :A M:IE?=3 [5^$
C
9_9`45\K
Va

&HN> PH=C>? 1:P?I?E O< ?C=> D: DH? O<>D?=N?>3 2&4 "0.& ")0$2 %-"&:
G=NIJ> ;> D: :I? O:=? MC< NI MHNBH DH? CPP=?H?I>N:I :A 1O<>D?=N?>3 N>
BC>D NI D?=O> =?ONIN>B?ID :A DH? P=:PH?DNB D=CENDN:I) C> ND @NIL> DH?
O:O?ID :A ;IE?=>DCIENIJ MNDH C =?U?@CD:=< A;IBDN:IK
Vb
&H? PH=C>? %&:
;0$2 N> CI NEN:OCDNB ?QP=?>>N:I DHCD HC> DH? >?I>? :A 1D: =?U?C@)3 P?=HCP>
NI CI C;END:=< AC>HN:I) CIE N> A:;IE NI PC>>CJ?> E?C@NIJ MNDH DH?
=?B?NUNIJ :A C P=:PH?DNB M:=E [5 +CO 9_56c 4 +CO a_4a\K
0?D NI :I? PC>>CJ?) NI DH? B:ID?QD :A %@NH;]> =?G;L? :A d:G A:=
[CPPC=?ID@<\ I:D ;IE?=>DCIENIJ X:E]> MC<>) DH? G::L :A d:G E?B@C=?>)
1e:= X:E >P?CL> NI :I? MC<) CIE NI DM:) DH:;JH P?:P@? E: I:D P?=B?NU?
NDK 'I C E=?CO) NI C UN>N:I :A DH? INJHD 8 DH?I H? :P?I> DH?N= ?C=> 83 [d:G

VV
(:OPC=? 5^+ 9_9) 46`4VK
Va
+?? 5^$
C
6_6`bK
Vb
!=NOC=N@< NI f^'I>D=;BDN:I CIE =?@CD?E D?QD>_ f^f5V 4 NNN 5bc f^f5b 547 NN fc
f^f5b 5bf 4c f^f47 f fc f^f47 6 5c CIE f^f47 a VK

216
33:1516). This assage is inlriguing for lhe vay in vhich il combines
vision and hearing inlo a descrilion of lhe recelion of divine reaIily.
Lven lhough lhe book ilseIf is usuaIIy characlerized as a visdom
comosilion, lhis is an examIe of hov il occasionaIIy refIecls
aocaIylic and even rohelic kinds of Ianguage and slruclure.
69

ne finaI vay in vhich ve mighl consider lhe rohelic asecls of
lhe use of myslery Ianguage in lhe Qumran lexls is lhrough lhe use of
lhe hrase lo gaze uon lhe mysleries. The vord !"# is used in severaI
cases in lhe Hebrev ibIe in conneclion vilh Moses and his encounlers
vilh lhe God of IsraeI, as veII as in (al Ieasl) one inslance in vhich lhe
vord is associaled vilh (resumabIy Iicil) magicaI raclice. In Moses'
firsl encounler vilh God al lhe burning bush, Moses hid his face, for he
vas afraid lo Iook al God $%&'(&)'( !%"&+ (,% %- .%#/ &0+ (Lxod 3:6),
bul in lhe famous assage in Num 12 in vhich Moses' rohelic
aulhorily is asserled over lhal of Miriam and Aaron, a ralher boId cIaim
is made aboul him: Wilh him I seak moulh lo moulh, IainIy and nol
in riddIes, and he gazes uon lhe Iikeness of lhe Lord ."),"1( &/)'( &/
!%"% &.&% 2#+2. 21%3" ('. &(,+. (Num 12:8). In a slrikingIy differenl
eisode, vhen lhe eoIe have suffered God's unishmenl for lheir
comIainl in lhe viIdernessa unishmenl of !"#$%& serenls vilh falaI
bilesMoses is commanded lo fashion such a !"#$%& figure and allach il
lo a slandard as a kind of saIubrious anlidole (and erhas as an
aolroaic device`). And vhen anyone vas billen by a serenl, he
vouId Iook al (!"#) lhe coer serenl and recover (Num 21:49).
7O

In lhese lexls lhe funclion of gazing has a cerlain erformalive
quaIily, and il seems lo be efficacious in some vay or anolher. The acl of
gazing ilseIf comes vilh cerlain resuIls, vhich exIains bolh Moses'
reIuclance lo Iook al God in lhe burning bush eisode (he vas afraid of
vhal mighl haen) as veII as lhe sueriorily of his rohelic slalus (he
is lhe onIy human vho is aIIoved lo see God). The imIicalion of his
gazing uon lhe Iikeness of lhe Lord is lhal he ()*+! more and lhus
his aulhorily is nol lo be queslioned. As a resuIl of his aulhorily, his

69
See lhe inleresling aer by Timolhy }. }ohnson, vhich is derived from
his recenl Marquelle Iniversily disserlalion: }ob as Irolo-AocaIyse: A Iresh
IroosaI for }ob's Governing Genre (aer resenled al lhe annuaI meeling of
lhe Sociely of ibIicaI Lileralure, San Anlonio, Tex., 22 November, 2OO4).
7O
The coer or (oflen) bronze serenl is an inleresling arlifacl from lhe
ancienl IsraeIile cuIl. See 2 Kgs 18:4, in vhich Hezekiah, as arl of his cuIlic
reforms, broke inlo ieces lhe bronze serenl lhal Moses had made, for unliI
lhose days lhe eoIe of IsraeI had made offerings lo il. . See Karen RandoIh
}oines, The ronze Serenl in lhe IsraeIile CuIl, ,-. 87 (1968): 24556.

217

medialoriaI funclion aIso invoIves crafling lhe figure of lhe serenl
vhose over vas aIso lo lransform lhe slale of lhe gazer. WhiIe aII lhis
may seem lo have bul marginaI reIevance lo lhe resenl sludy, il heIs al
Ieasl lo make lhe oinl lhal in lhe Qumran lexls ve find lhe adolion of
a simiIar use for !"#, one lhal is aIso erformalive, efficacious, and
lransformalive.
The finaI coIumn of lhe !"##$%&'( *$+, slales: y his righleousness
my lransgression is bIolled oul. Ior from lhe founlain of his knovIedge
my Iighl has gone forlh (oened u), and uon his vonders my eyes
have gazedlhe Iighl of my hearl uon lhe myslery lhal is lo be
$#$% '!$"' ($)(*+,#"( $-(* .), ()%/ -(011 *$2 $%3, .1$ ()(0/4"(
'$'# 5-" $""+ )-(*( (1QS 11:34). The sub|ecl here cIaims lhal lhere is a
direcl causaI reIalionshi belveen lhe reversaI of his lransgressions, his
gazing uon lhe vonders and mysleries, and his Iighl going forlh
from lhe source of God's knovIedge. Il is inleresling here lhal il is lhe
Iighl of his hearl lhal does lhe gazing uon lhe myslery lhal is lo be,
insofar as such Ianguage of Iighl is a lyicaI eIemenl of aocaIylic
and myslicaI discourses in vhich lhe righleous ones are lransformed
inlo Iighl by a rocess of angeIificalion or deificalion.
71
f course, lhis
refIex aIso caIIs Moses lo mind as lhe one vho, in his cIose encounler
vilh God, descends lhe mounlain vilh a mask of Iighl vhich ilseIf
becomes a source of enIighlenmenl for his foIIovers.
Such a ossibiIily for myslicaI lransformalion reaches ils uIlimale
exression in a lexl vhose genre, lilIe, and affiIialion have been a maller
of some disule, bul one lhal is inlimaleIy reIaled lo olher seclarian
IilurgicaI hymns Iike lhe -"./("' and lhe 0"%12 "3 '4, 0/55/'4 0/67&3&6,. In
lhis so-caIIed 0,+389+"7&3&6/'&"% -(#% (vhich has al Ieasl lvo differenl
recensions
72
) lhere is yel anolher associalion belveen lhe mysleries

71
This molif is comIex, videsread in ancienl }udaism and Chrislianily,
and has been lrealed in a number of imorlanl sludies. See SmeIik, n MyslicaI
Transformalion of lhe Righleous, 12244, Sanders, Ierformalive Lxegesis, 64
79, Crisin T. IIelcher-Louis, HeavenIy Ascenl or IncarnalionaI Iresence` A
Revisionisl Reading of lhe Songs of lhe Sabbalh Sacrifice, and Chrisloher
Morray-}ones, The TemIe Wilhin: The Lmbodied Divine Image and Ils
Worshi in lhe Dead Sea ScroIIs and lher LarIy }evish and Chrislian Sources,
bolh ubIished in 0"6&,'( "3 :&5+&6/+ ;&',7/'$7, 0,#&%/7 </=,72 (SLSI 37, AlIanla:
SchoIars Iress, 1998), 36799 and 4OO431, resecliveIy.
72
According lo LsheI, 4Q471b: A SeIf-GIorificalion Hymn, Recension A is
refIecled in 4Q471b (= 4Q431see Wise, 6$+*" $#(12 $1, 1942O3), 4Q427 7 i 5
23, and 1QH
a
26:616, and Recension is refIecled in 4Q491c. Il is difficuIl al lhis
slage lo be cerlain aboul lhe redaclionaI hislory and reIalionshi of lhese

218
and lhe cIaim lhal lhe sub|ecl has laken his Iace in God's heavenIy
counciI. The resumed ansver lo lhe series of rheloricaI queslions is no
one eIse bul God. In lhis lexl, lhe seakererhas modeIed on lhe
Teacher of Righleousness, if nol lhal very figure himseIf
73
issues severaI
aslonishing slalemenls vhose effecl is lo eIevale his slalus beyond lhe
normaI Iimils of humanily.
74
I resenl here lhe lvo mosl saIienl assages
from lhe differenl recensions:

recensions, bul bolh ossibIy derive from an earIier hymn lhal circuIaled
indeendenlIy of ils incIusion in olher conlexls Iike lhe !"#$%"&.
73
The idenlily of lhe seaker of lhis hymn has Iong been debaled since
aiIIel firsl idenlified him as lhe archangeI MichaeI. Morlon Smilh criliqued
aiIIel's viev and concIuded lhal lhe seaker vas a human being (and nol an
angeI) vho had ascended lo heaven (Ascenl lo lhe Heavens, 18188, Tvo
Ascended lo Heaven}esus and lhe Aulhor of 4Q491 in '()*) $,# &-( .($# /($
/01"22) |ed. }. H. CharIesvorlh, Nev York: DoubIeday, 1992j, 29O3OO), LsheI
(4Q471b: A SeIf-GIorificalion Hymn), }ohn CoIIins (3-( /0(4&(1 $,# &-( /&$1
|Nev York: DoubIeday, 1995j, 13653), and Devorah Dimanl (}. }. CoIIins and D.
Dimanl, A Thrice-ToId Hymn: A Resonse lo LiIeen SchuIIer, '56 85 |1994j:
154) agree lhal lhe seaker is lo be underslood as a human being, LmiIe Iuech
argues lhal lhere is a coIIeclive use of lhe lexl in vhich each member of lhe
seclarian communily seaks for himseIf or herseIf (Iuech, Ine aocaIyse
messianique (4Q521), 6(75 15 |1992j: 4899O). WhiIe lhe queslion musl remain
oen given lhe inconcIusive nalure of lhe lexluaI evidence, I side vilh lhose vho
see lhis as a human seaker, and I lend lo agree vilh AIexander's commenl lhal
if ve assume lhal lhe originaI SeIf-GIorificalion Hymn vas comosed by lhe
Teacher of Righleousness, vho, in lhe manner of his anceslor Levi, eslabIished
his rieslIy and rohelic credenliaIs vilhin lhe communily by an ascenl lo
heaven, lhen il vouId make sense lo see each successive MaskiI as reaffirming
lhe Teacher's exerience, and as demonslraling in his ovn righl his filness lo
Iead lhe communily (3-( 8%)&90$2 &(:&); 89). I vouId add lo lhis concIusion a
reference lo lhe /",<) "= &-( /$<( (4Q511 8 68), Iines resumabIy soken by lhe
MaskiI: God |has madej me |dveIIj in lhe sheIler (!"#$ = in lhe secrel Iace)
of lhe Mosl High | . j |in lhe shadov ofj his |handjs He hid me | . j |He has
conceajIed me vilh His hoIy ones | . j |logelhjer (%&') vilh |Hisj hoIy ones
| . j. LsheI reconslrucled lhe firsl vord in Iine 6 ('($)'*+,-), vhich is missing in
aiIIel's edilion in D}D 7, see 4Q471b: A SeIf-GIorificalion Hymn, 197.
74
The lexl and lransIalion are from LsheI, 4Q471b: A SeIf-GIorificalion
Hymn, 184. The lexl is from 4Q491c, vhich has araIIeIs vilh 4Q471b, 4Q427 7,
and 1QH
a
26, lhe hislory of reconslruclion and inlerrelalion of lhese fragmenls
is aIso discussed by Wise, .'/0$ '(+23 '2.

219

!"#"$%&'$ )*+,+-./ 01 +,+2.3 .45 06789 +,+5- - &: .,;
7
5<=<4.<3
75

!"#$% '()$*) %+,-"!. /'0. /$ '(. !"#"$j 1
!'*) '+()*1 23%(! '*) '% %,-( 3)%0 '+* ,#)4 2
!.)0 2'5)2) '+% 2*#' $5! 0)%6' '*) /','. +0#- '()*1 3
!/'*,1 -- '"+%,' '(.!'1+ '")52% 2*#" 4
!03*) '7 '-"7% '(#)(' '*+ /'0.% '()*1 '* 5
!'(. '1 '87,*% 2*#') '(#$)' 9),0%+ '* 0'1' '* '-7, 6
!'#)%10) '% .%' .)0) /',)+#40 $5 :0*2 #'#' 7
!.)0 :0*2 '(% /$ '#)%1) '#*$* /'0. /$ '(+. '1 2*#' .)0 8
!.)0 /'5'7). /"1) '0 5'+"1(.) 37% 9
" /'#'#' +)5*3 ! + 1O
1 |!"#"$ I am jrecko|ned vilh lhe angeIs, my dveIIing is inj lhe hoIy
2 |counciI.j Wh|o has been accounled desicabIe Iike me` And vhoj has
been desised Iike m|e` And vhoj
3 has been shunned |by menj Iike me` |And vhoj comares lo |me in
enduring j eviI` |No leachingj
4 comares vilh my leaching. |Ior jI sil |in heavenj
5 Who is Iike me among lhe angeIs` |Who vouId cul me off vhen I
oen my moulh` Andj vho
6 couId measure |lhe fIovj of my Iis` Who |can associale vilh me in
seech, and lhus comare vilh my |udgmenl` Ior Ij
7 am lhe beIoved of lhe King, a comansion of lhe ho|Iy ones, and no
one can accomany me. And lo my gIoryj
8 no one can comare, for I |have my slalion vilh lhe angeIs, and my
gIory vilh lhe sons of lhe King. Neilherj
9 vilh goId viII (I) cro|vn myseIf, nor vilh refined goIdj
1O | j Sing, | beIoved ones .
!"#"$%&'$ >*+,+?.# <4@
76

'*)# .!)0 . + 5
'"1,' '(. .'1 .'% .)%' .)0) '"0)3 /*)5' .)0) 2*#' .'0 '#)%1!0+ 6
9'.) /'!*,% .,( /)5+%
/. .'1 '"+)." 5,%1 .)0 ,#)4 "#$% '()1*) %,-'. /'0. /$ '(. /'%'!%6+ 7
#)%1% '0!#)(
. .'0 2*#' '#)%1% .'*) .'% %,-( 3)%0 .'!*+ ,#)42 9)!$*+ 8

5 | . Nojne can comare
6 |loj my gIory, none has been exaIled save myseIf, and none can
oose me. I sil on |high, exaIled in heajven, and none

75
Texl from LsheI, D}D 29:428.
76
Texl and lransIalion are from Wise, /'0.% '()*1 '*, 18283.

22O
7 |sujrround (me). I am reckoned vilh lhe angeIs, my dveIIing is in lhe
hoIy counciI. |Myj desi|rej is nol of lhe fIesh, |ralher,j my |orjlion
Iies in lhe gIory of
8 lhe hoIy |habjilalion. |Wjho has been accounled conlemlibIe Iike me,
yel vho is Iike me in my gIory`
These fascinaling lexls ush lo lhe exlreme vhal olher Qumran lexls
suggesl in a more circumsecl manner, nameIy lhe exerience of lhe
rocess of deificalion or angeIificalion lhal accomanies arlicialion in
lhe heavenIy Iilurgy. In such a conlexl lhe seaker of lhis hymn comes
(aarenlIy) lo knov lhe mysleries of his devising1Ian, vhich
incIudes knovIedge of lhe heavens and lhe counciI, and lhus his
leaching allains suerIalive slalus so lhal he can cIaim, somevhal in lhe
manner of }ob's God, vho can measure my seech`
These assages have imorlanl lhemalic and Iinguislic araIIeIs in
olher Qumran lexls such as !"#$%&'( (4Q2869O), lhe )'*+, '. (&" )$+"
(4Q51O11), 4QMysleries
c
(4Q3O1), 11QMeIchizedek (11Q13), and lhe
)'*+, '. (&" )$//$(& )$0#1.10" (4Q4OO-4O7, 11Q17, Mas1k).
77
There are
doublIess addilionaI lexls one mighl adduce lo reinforce lhe facl lhal one
of lhe imorlanl asecls of lhe use of myslery Ianguage in lhe Qumran
scroIIs vas lhe use of rohelic lroes and molifs. I have lried lo resenl
a sufficienlIy cIear argumenl lhal lhis vas lhe case. Lven if il has been
difficuIl al limes lo differenliale lhe rohelic from lhe rieslIy or
saienliaI in lhis regard, I hoe lo have conlribuled lo al Ieasl lvo
currenl schoIarIy discussions: (1) lhe nalure of rohelic aclivily allesled
in lhe Qumran scroIIs and (2) one funclion of lhe concel of myslery
lherein.
78

77
AIexander has discussed lhese al Ienglh in 2&" 34,(10$5 2"6(,, 1372, see
aIso Lslher LsheI, The Idenlificalion of lhe 'Seaker' of lhe SeIf-GIorificalion
Hymn, in 2&" 7#'8' 9*("#*$(1'*$5 :'*."#"*0" '* (&" ;"$< )"$ )0#'55,= 2"0&*'5'+10$5
9**'8$(1'*,> ?"@ 2"6(,> $*< A".'#BC5$("< 9,,C", (ed. D. W. Iarry and L. IIrich,
STD} 3O, Leiden: riII, 1999), 61935.
78
SeveraI schoIarIy vorks on lhe nalure of rohecy and myslery in lhe
Dead Sea ScroIIs have been ubIished loo recenlIy for me lo incororale lhem
here. I vish il vouId have been ossibIe lo inleracl vilh lhem in lhis seclion,
eseciaIIy Marlli Nissinen's Transmilling Divine Mysleries: The Irohelic RoIe
of Wisdom Teachers in lhe Dead Sea ScroIIs, in )0#1D(C#" 1* 2#$*,1(1'*= E,,$4, '*
)"D(C$+1*(> F"/#"@ !1/5"> $*< ;"$< )"$ )0#'55, 1* F'*'C# '. A$1G$ )'55$B' (ed. Anssi
VoiliIa and }ulla }okiranla, }S}Su 126, Leiden: riII, 2OO8), 51333, and George
rooke's The IIace of Irohecy in Coming oul of LxiIe: The Case of lhe Dead
Sea ScroIIs, in lhe same voIume, ages 5355O.

221

SAIILNTIAL ASILCTS I MYSTLRY
The resence of visdom-reIaled comosilions al Qumran has been a
loic of greal inleresl lo schoIars of earIy }udaism and lhe Dead Sea
ScroIIs. In lerms of lhe Iongslanding queslion aboul lhe reIalionshis
among visdom, rohecy, and aocaIylicism and lheir corresonding
Iilerary genres, lhe slrong inleresl in visdom lhemes among severaI of
lhe Qumran lexlsand oflen in lhe conlexl of aocaIylicaIIy-orienled
comosilionshas been frequenlIy noled, and has heIed lo eslabIish a
kind of missing Iink in discussions aboul lhe generic and ideoIogicaI
reIalionshis among visdom, rohecy, and aocaIylic vorIdvievs.
ecause so much schoIarIy allenlion has been aid in recenl years lo
lhe visdom comosilions from Qumranand eseciaIIy lo lhe reveaIed
visdom of 4QInslruclion and reIaled lexlslhis seclion viII nol dveII
al Ienglh on lhem. As I have indicaled lhroughoul lhe resenl vork, lhe
rimary Iocus for exressions of myslery in lhe visdom-orienled
comosilions is in lhe lerm !"!# %&. Such a myslery lhal is lo be ilseIf
becomes lhe ob|ecl of reveIalion, sludy, and conlemIalion, as veII as lhe
sub|ecl maller for edagogicaI inslruclion. flen lhe verb accomanying
lhe hrase !"!# %& is a form of !'(, and in lhe Qumran ScroIIs lhe sub|ecl
of lhe verb is mosl oflen God, so lhal il is God vho does lhe
uncovering or reveaIing, vilh lhe resuIl lhal lhe reciienl of lhe
reveIalion comes lo knov lhe myslery in lhe rocess. Nol as frequenl,
lhough equaIIy inleresling, are lhe cases in vhich lhe one doing lhe
uncovering is a human being, for examIe in 4QInslruclion:
!"!#$ & ''' #()#* +,-./ !"!#0 #1 #)&2
&)*+, -./,0 1+ 2,&! '0 &3", !+/ !4'")4! &)*+ . 17
!4!"#5 &.!6 7/, !+.,/+ 104' -./+ !"!# %&/ !+#%,*
79
!'( 18
!"#"$ !+"4" 8,&*, !+""2 104' 19

79
According lo lhe edilors of lhis lexl (SlrugneII and Harringlon, D}D
34.122), lhe singuIar !'( is lo be read as a IuraI: The slruclure and lhoughl here
. do nol require 'God' as sub|ecl of lhe verb, or 'one,' bul demand a IuraI
sub|ecl inslead, 'lhey' (sc. lhe arenls), lherefore correcl lo ,'( (cf. -./+, -./,0,
elc. and ,,3", in Iine 17 %&'("). ul lhe fixed use of a singuIar sub|ecl may have
allracled lhe ,'(, needed here, inlo an easier !'(, lhe arenls' aclions are
comared vilh God's, as in lhe conlexl. I am nol sure lhal lhe conlexl demands
lhis emendalion, lhe reciienl of lhe !"!# %&, having had his ears uncovered )*
,-., may simIy lhen be abIe lo direcl his allenlion in lhe roer vay lovard his
arenls.

222
17 . And |usl as He has sel lhem |arenlsj in aulhorily over you and
fashioned you according lo lhe Siril, so you shouId serve lhem. And
as
18 lhey have uncovered your ear lo lhe myslery lhal is lo be, honor
lhem for lhe sake of your ovn honor and vilh |reverencej before
lhem,
19 for lhe sake of your Iife and lhe Ienglh of your days. !"#"$
In lhis case, lhen, il is aarenlIy lhe arenls vho have lhe divineIy
aoinled lask of uncovering lhe !"!# %& lo lheir offsring, vho himseIf
is evidenlIy counled among lhe eIecl. Il is somevhal difficuIl lo
undersland lhe roIe of lhe arenls deicled here, in arl because lhe
sociaI arrangemenl resumed by lhe comosilion as a vhoIe is nol
famiIy-orienled bul ralher seems lo refIecl a schooI-Iike selling invoIving
sage and disciIe or sludenl. Indeed, eIsevhere in lhis comosilion il is
cIear lhal lhe !"!# %& is esoleric knovIedge arorialed or avaiIabIe
onIy lo lhose among lhe in-grou of 4QInslruclion.
en|amin G. Wrighl III allemls lo resoIve lhis robIem by noling
lhal eIsevhere in lhis comosilion God is comared lo one's arenls
(Ior as God is lo a man, so is his ovn falher, and as lhe Lord is lo a
erson, so is his molher |4Q416 2 iii 16j), and lhal by direclIy address-
ing lhe %&!'( |lhe inslrucleej as son, lhe sage inserls himseIf inlo lhal
reIalionshi, effecliveIy cIaiming lhe same aulhorily lhal he has urged
belveen lhe %&!'( and his reaI arenls. Al lhe same lime, lhe Iinkage
of lhe sage lo lhe %&!'('s arenls and lo God essenliaIIy grounds lhe
sage's leaching in lhe divine order. Your falher is Iike God lo you, and I
am a falher lo you, says lhe sage. Hov couId one faiI lo Iislen`
8O
Thus
even if lhe addressee's arenlsor lhe %&!'(*are said lo be invoIved in
reveaIing lhe !"!# %& lo lhe inslruclee, il is uIlimaleIy God vho is
underslood lo be lhe source of lhe conlenl of such a myslery. olh lhe
divine and mundane uses of lhe hrase are here emIoyed
simuIlaneousIy.
The olher verbs lhal are associaled vilh lhe hrase !"!# %& incIude
'(), !*!, +&,, and +&-, aII of vhich are found in comosilions vilh
rominenl visdom lhemes and associalions. Il is inleresling lhal each of
lhese lerms may resuose an aIready exisling form of reveIalion
(somelhing lhal is amenabIe lo searching or inlerreling), bul lhal
lhe resuIls of such aclivilies are oflen characlerized as addilionaI

8O
Irom Generalion lo Generalion: The Sage as Ialher in LarIy }evish
Lileralure, in +',-'#"- ./"0'$'1(2 '( ./"(2%'22'1(3 422"52 '( 61(17/ 18 9'#:"&- ;<
=(',, (ed. CharIolle HemeI and }udilh M. Lieu, }S}Su 111, Leiden: riII, 2OO6),
383.

223

reveIalion, or al lhe very Ieasl as consliluling an eislemoIogicaI
lransformalion lhal is accomanied by nev forms and ob|ecls of
knovIedge vhich are somehov divineIy insired. Some assages,
hovever, do aear lo refIecl a more exerienliaI and even myslicaI
connolalion.
Regarding lhe firsl of lhese verbs, !"#, vhich occurs in lhe
!"##$%&'( *$+, (1QS 11:3 and 19a seclion oflen lhoughl lo have some
affinilies vilh 4QInslruclion and olher visdom comosilions), -(.',/&,.
(4Q3OO 1aiib2), and 4QInslruclion (4Q416 2 i 5, 4Q417 1 i 2), lhe aclion
of gazing is reIaled in some vay lo lhe $%$# '( and ils conlenls. Il is
ossibIe, hovever, lhal lhis referenl is underslood or aIied in sIighlIy
differenl vays in lhese lexls. In lhe !"##$%&'( *$+, assage, lhe seaker
cIaims lhal from lhe source of |God'sj knovIedge ()*+, ()-..) he has
oened u my Iighl, and my eye has gazed uon his vonders and lhe
Iighl of my hearl (has gazed) uon lhe myslery lhal is lo be )%*)/01#")
$%$# '(" %""0 *()/) %#%+ $!%"$ (1QS 11:3). And Ialer in lhe same coIumn
lhe seaker decIares, in a somevhal araIIeI fashion, lhal my eye has
gazed uon vhal is elernaIeven lhe visdom hidden from men, lhe
knovIedge and vise rudence hidden from humanily (1QS 11:56).
Lven in 4QInslruclion lhe frequency of !"# vilh regard lo lhe myslery
lhal is lo be underscores a more visuaI underslanding |andj . lhis
suggesls lhal gazing uon lhe myslery lhal is lo be mighl have been a
lye of visionary exerience.
81
ul in lhis assage, lhe broader conlexl
oflen suggesls lhal conlemIalion of lhe myslery lhal is lo be robabIy
invoIved refIeclion uon leachings lhal had aIready been given.
82
This
is aIso lrue of lhe olher assages in vhich lhe myslery lhal is lo be is
sludied, searched, inlerreled, grased, and so forlh.
In olher assages lhere are more direcl arorialions of saienliaI
discourse in lhe form of combinalions of '( + vords denoling visdom,
knovIedge, and rudence. The 0"12("' hymnisl cIaims lhal by lhe
mysleries of your vonder you have given insighl (1QH
a
19:1O), and in
lhe myslery of your visdom ($2*.23 '(") you have reroved me
(1QH
a
17:23). And as I have demonslraled in chaler 4, lhroughoul lhe
Qumran ScroIIs lhe use of myslery is enlireIy bound u vilh concels
and lerms erlaining lo knovIedge and visdom, aII of vhich mighl be
described as being arl of lhe saienliaI discourse of lhe Yah[ad. f
course, if ve are lo seak aboul a saienliaI discourse in lhe Qumran
Iileralure, il musl be vilh fuII avareness of lhe facl lhal by lhis lime in
lhe Second TemIe eriod cerlain slrains of }evish lhoughl had aIready

81
Goff, 3"/+1+( 2%1 0,24,%+( 3&.1"#, 38.
82
Ibid., 39.

224
lransformed lhe nolion of visdom inlo somelhing Iike vhal ve
encounler in lhe Qumran ScroIIs lhemseIves.
Wisdom had aIready been Iinked lo reveIalion, vhich ilseIf vas onIy
avaiIabIe lo sage-Iike figures vhose moraI and reIigious disosilions
vere ure enough lo meril divine favorideaI figures Iike DanieI and
Lnochso lhal ve are nol surrised lo find imorlanl Qumranic
figures Iike lhe MaskiI and lhe Teacher of Righleousness resenled in an
anaIogous fashion.
83
The use of myslery, lhen, is one vay in vhich lhe
Qumran lexls arliciale in lhis broader discourse, and in lhe rocess
lhey make lheir ovn conlribulion lo lhe array of deiclions of hov lhe
fuIIness of divine visdom can be reveaIed lo seIecl eoIe vhose
righleousness makes lhem vorlhy lo receive il and vhose caacily for
underslanding makes lhe vhoIe roosilion vorlhvhiIe.
1Q14QMYSTLRILS
84

ne arlicuIarIy good examIe of a lexl lhal brings logelher many of lhe
lhemes deveIoed in lhe resenl sludy is !"#$%&'%# (1Q27, 4Q2993OO
|3O1j
85
).
86
As Lavrence Schiffman slaled in one of his reIiminary
ubIicalions of 4QMysleries,

83
Ior discussion of reveaIed visdom in lhe Second TemIe eriod see
George W. L. NickeIsburg, ReveaIed Wisdom as a Crilerion for IncIusion and
LxcIusion: Irom }evish Seclarianism lo LarIy Chrislianily, in () +%% ,-&#%./%# 0#
,$1%&# +%% 2# (ed. }. Neusner and L. S. Irerichs, AlIanla: Sociely of ibIicaI
Lileralure, 1985), 7391, ArgaII, 3 45)61 057 +'&061, 1598, CoIIins, 8%9'#1 :'#7);
'5 $1% <%..%5'#$'6 =>%, A. Rofe, ReveaIed Wisdom from lhe ibIe lo Qumran, in
+0?'%5$'0. @%&#?%6$'/%#A :'#7); B'$%&0$-&% '5 B'>1$ )C $1% D%07 +%0 +6&)..#E @&)6%%7'5>#
)C $1% +'F$1 G5$%&50$')50. +";?)#'-; )C $1% ,&')5 H%5$%& C)& $1% +$-7" )C $1% D%07 +%0
+6&)..# 057 =##)6'0$%7 B'$%&0$-&%I JKLJJ !0" JKK3 (ed. }. }. CoIIins, G. L. SlerIing,
and R. CIemenls, STD} 51, Leiden: riII, 2OO4), 112, Granl MacaskiII, M%/%0.%7
:'#7); 057 G50->-&0$%7 4#610$).)>" '5 =56'%5$ 8-70'#; 057 40&." H1&'#$'05'$"
(}S}Su 115, Leiden: riII, 2OO7).
84
The foIIoving seclion is adaled from my arlicIe 'RiddIed' vilh GuiIl.
85
There is some schoIarIy disagreemenl regarding vhelher 4Q3O1 is arl
ofor is a differenl recension oflhe same comosilion as lhe olher !"#$%&'%#
manuscrils, in any case, il conlains some imorlanl araIIeIs and is reIaled in
some vay lo lhem. Ior discussion of lhis issue see L. TigcheIaar, Your Wisdom
and Your IoIIy: The Case of 14QMysleries, in :'#7); 057 =?)60."?$'6'#; '5 $1%
D%07 +%0 +6&)..# 057 '5 $1% N'O.'60. (&07'$')5 (ed. I. G. Marlnez, LTL 168, Leuven:
Leuven Iniversily Iress, 2OO3), 6973.
86
Ibba has argued lhal !"#$%&'%# is nol a visdom lexl in his II 'Libro dei
Misleri,', bul see Mallhev }. Goff, Discerning Tra|eclories: 4QInslruclion and
lhe SaienliaI ackground of lhe Sayings Source, 8NB 124 (2OO5): 666.
!"#!$%&'() +,!'%-&',.) ,-/ !"'%+&.0 120+&%"'%+3

445

&67 89:;7<=7: ;7>;: ? @A7B C7D@<7 E: F B7G H7B<7 @D G=:I@8 J=;7<F;E<7K
$=II7B :7L<7;: :A7JJ @E; ;67 DE;E<7 CF:7I @B ;67 A<@A7< EBI7<:;FBI=BH @D
;67 AF:;K ME; ;67:7 :7L<7;: F<7 FNF=JFCJ7 @BJ9 ;@ F :7J7L; H<@EA @D A7@AJ7
G6@ F<7 7BI@G7I G=;6 FB FC=J=;9 ;@ =B;7<A<7; ;67 :=HB:K O6F; G7 6FN7
67<7 =: F G7II=BH @D G=:I@8 FBI A<@A67L9) B@; @BJ9 F B7G J=;7<F<9
H7B<7) CE; DE<;67< ;7:;=8@B9 ;@ ;67 <7J=H=@E: L<7F;=N=;9 @D +7L@BI &78AJ7
PEIF=:8K
QR

&67 D@JJ@G=BH AF::FH7 D<@8 STUVV =: 7:A7L=FJJ9 H7<8FB7 =B ;67 GF9 ;6F;
=; CJ7BI: 1G=:I@83 FBI 1A<@A67L93 =B;@ F 1B7G J=;7<F<9 H7B<73 FBI FJ:@
F B7G =I7@J@H=LFJ 8@I7 @D 7>A<7::=@BW
!"#$$ &' (()* &)+
,,

!"# %&'( )%*& +',-+ #',.+# /01+ #%1" 203 ,'1/1 ),1*4%-+ 5 64 5 X
)6*&+ )" #2'6
"/ '2 ,!%&# 7#!-+ )64- 5)81 )#6- ,8 +18/984 :: ),510+ 6#'#26# 4
)6/80+ "/ +(,&&# )6*&+
)"# +18#- 0%#0& )6*&+ "/ ,84 :: 5,1+# +4 :: 5/ #%1"64 !5" U
7#!-+ #-636
+18- ",+ +41 5,8 #10 4 :: 51+ )8/ ,8 )485618#- /84 :: )81 )5696 S
4 :: 5+,+6 "/ '4#2 :: 56'-8( 5
4 :: 5 7#!4-5 Y
X Z [ Z;67 8FH[=L=FB: G6@ F<7 :\=JJ7I =B ;<FB:H<7::=@B E;;7< ;67 AF<FCJ7
FBI <7JF;7 ;67 <=IIJ7 C7D@<7 =; =: I=:LE::7I) FBI ;67B 9@E G=JJ \B@G
G67;67< 9@E 6FN7 L@B:=I7<7I)
4 FBI ;67 :=HB: @D ;67 67FNZ7B: [9@E< D@@J=:6B7::) D@< ;67 Z:[7FJ @D ;67
N=:=@B =: :7FJ7I D<@8 9@E) FBI 9@E 6FN7 B@; L@B:=I7<7I ;67 7;7<BFJ
89:;7<=7:) FBI 9@E 6FN7 B@; L@87 ;@ EBI7<:;FBI G=:I@8K
U &67ZB [9@E G=JJ :F9 Z [ D@< 9@E 6FN7 B@; L@B:=I7<7I ;67 <@@; @D
G=:I@8) FBI =D 9@E @A7B ;67 N=:=@B
S =; G=JJ C7 \7A; :7L<Z7; D<@8 9@E [FJJ Z9@[E< G=:I@8) D@< 9@E<: =: ;67 Z
[ 6=: BF87) D@< ZG6[F; =: G=:I@8 ]G6=L6 =:^
5 6=II7BZ :;=[JJ ;67<7 G=JJ B@; C7 Z [
Y ;67 ZN=:[=@B Z@D [

QR
+L6=DD8FB) 1ST29:;7<=7:W , !<7J=8=BF<9 %I=;=@B)3 4U5K
QQ
&7>; FBI ;<FB:JF;=@B F<7 D<@8 ;67 @DD=L=FJ AECJ=LF;=@B C9 +L6=DD8FB =B /P/
4VWXV4_XVUK 'B ;6=: :;EI9 ' D@LE: 89 F;;7B;=@B @B STUVV B@; ;@ ;67 7>LJE:=@B @D ;67
@;67< "#$%&'(&$ 8FBE:L<=A;:) CE; :=8AJ9 C7LFE:7 STUVV =: ;67 8FBE:L<=A; ;6F;
L@B;F=B: ;67 AF::FH7: 8@:; <7J7NFB; ;@ 89 AE<A@:7K &67 ;7>; FC@N7 <7A<7:7B;: F
L@8A@:=;7 @D D<FH: XF == FBI XC) D@< G6=L6 :77 +L6=DD8FB) /P/ 4VWXVV_XVUK

226
SeveraI rominenl queslions (among many) readiIy emerge from a
reading of lhis lexl: (1) Who are lhese magicians, or vhom do lhey
reresenl` (2) Whal is lhis vision and in vhal vay is il seaIed` (3)
Whal are lhe mysleries and hov do lhey come lo be knovn` And in
vhal vays are lhese mysleries reIaled lo lhe rool of visdom`
As Schiffman oinled oul in his D}D ubIicalion of lhis lexl, lhe
Ianguage of 4Q3OO is slrongIy reminiscenl of lhe book of DanieI,
eseciaIIy in ils use of lhe seaIed vision molif (!"#$% '($), in ils
reference lo magicians (')*+,$), and in lhe nolion of reveaIed visdom
associaled vilh lhe arehension of mysleries by a vorlhy figure.
89

There are addilionaI scriluraI refIexes in !"#$%&'%#, such as from lhe
Ienlaleuch and lhe book of Isaiah, and lhese have been exIored by T.
LIgvin in a recenl ubIicalion on !"#$%&'%#.
9O
Whal has nol been
adequaleIy regislered in lhe Iileralure, hovever, is lhe affinily lhal
!"#$%&'%# has vilh lhe book of Habakkuk and ils Qumran (%#)%&
(1QHab), as veII as olher Qumran seclarian Iileralure such as lhe
*+,-"+$.
91

THL MAGICIANS In lhe book of DanieI lhe magicians are lhose vhose skiII
and knovIedge rove inadequale lo lhe lask of recounling and
inlerreling lhe dreams of lhe king (Dan 1:2O, 2:2, 1O, 2:27, 4:4, 6, 5:11).
DanieI's knovIedge is a foiI lo lhal of lhe ')*+,$1!)*+,$, he has lhe
requisile underslanding and visdom lo do vhal lhe king requesls,
lhough he defers lo God as lhe source of his knovIedgelo lhe God in
heaven vho reveaIs mysleries !)#, -./ -)*01 %.- (Dan 2:28). In lhe
ancienl Near Lasl and in Lgyl, lhese ')*+,$ are reIaled lo a cerlain
cIass of diviners vhose rimary lask vas lo inlerrel dream-signs or
dream-visions and, in some cases, lo reeml lhe reaIizalion of lhe
dream vilh lhe use of lheraeulic magic.
92
Where lhey are nol exIicilIy
denounced in lhe bibIicaI lradilion, lhey are al besl ineffeclive and
unreIiabIe.
93

89
Schiffman, D}D 2O:1O2, TigcheIaar, Your Wisdom and Your IoIIy, 75.
9O
T. LIgvin, The Ise of Scrilure in 1Q14QMysleries, in .%/ 1%&#(%2$'3%#
+4 56, 7%8$#9 1&+2%%,'4:# +; $)% 7%4$) <44=-6 >4$%&4-$'+4-6 5&'+4 ?"@(+#'=@A
B-4=-&" CDEEA FGGH (ed. L. Chazon el aI, STD}, Leiden: riII, forlhcoming).
91
A. Lange oinls oul some of lhe araIIeIs belveen !"#$%&'%# and lhe
*+,-"+$ in chaler 3 of his I%'#)%'$ =4, 1&J,%#$'4-$'+4, bul does nol drav lhe
same concIusions as I offer beIov.
92
See discussions and bibIiograhies in CoIIins, K-4'%6, 128, 145, 15556,
NickeIsburg, E L4+2)A 19899.
93
lher bibIicaI lexls using lhis rool incIude Lxod 32:4 (in vhich Aaron uses
a '+,$ |graving-looIj lo fashion lhe moIlen caIf), Gen 41:8, 24, Lxod 7:11, 8:3,

227

In addilion lo 4Q3OO, lhe onIy olher lexls from Qumran lhal vilness
lo lhe use of lhe vord !"#$ are lhe !""# "% &'( )*&+'(,- of . /0"+' (4Q2O1
1 iv 2), 4QRevorked Ienlaleuch
c
(4Q365 2, 34 |Lxod 8:1415j), as veII as
an unidenlified fragmenl from cave 4 (IAM 43.676 23 1). In lhe case of
lhe Aramaic fragmenls of . /0"+' (4Q2O1 1 iv 2), lhe vord (%&"#$, a
noun) reresenls one of lhe iIIicil raclices laughl by lhe valcher
Hermoni, lhough lhe lexluaI dala are ralher |umbIed for lhis assage.
94

Al any rale, il is IikeIy lhal here . /0"+' allesls lo a lradilion, aIso found
in DanieI and in lhe }oseh slories of lhe book of Genesis, lhal
dislinguishes differenl kinds of dream inlerrelalion: lhose aulhorized
and insired ones of lhe divineIy-sanclioned exosilors, and lhose of lhe
lransgressive, unaulhorized, or simIy Iame imoslers. In aII cases
incIuding . /0"+', lhe reveIalions given lo lhe rolagonisl are conlrasled
vilh lhe bankrul divinalions of lhe foiI grou.
95
If one of lhe uroses
of lhe Walchers slory is lo rovide an elioIogy for lhe resence of sin and
eviI in lhe vorId, sureIy anolher urose is lo rovide a suilabIe
anlilhesis lo lhe lrue nalure of Lnoch's knovIedge, and lhe knovIedge of
lhe grou associaling ilseIf vilh him. As ve knov from olher arls of .
/0"+' and lhe bibIicaI accounls,
96
divinalion in lhe form of dream
inlerrelalion is nol inherenlIy eviI in lhe minds of lheir aulhorsonIy
vhen lhe vrong eoIe are doing lhe divining does il become
analhema.
97
Indeed, as Armin Lange has demonslraled, dream
inlerrelalion vas IikeIy among lhe forms of magic or divinalion
erformed among lhe Yah[ad.
98

To relurn lo 4Q3OO: lhe magicians or inlerrelers are said lo be
skiIIed 10 &,*0-2,(--1"0 ('() +,&-&), lheir aclivilies (divinalions) are
bankrul and in lhe end amounl lo sins. This charge vouId indeed
corresond vilh vhal ve have aIready adduced from olher sources, and

14, 15, 9:11. As NickeIsburg oinls oul (. /0"+', 19899), in lhe }oseh slory LXX
lransIales |!+&"#$j vilh !"#!$%&'() (inlerrelers). In lhe Lxodus slory !"#$
denoles lhe magicians vho alleml lo exIicale Moses' and Aaron's miracIes.
94
See NickeIsburg, . /0"+', 189, 19899, }. T. MiIik, 3'( !""#- "% /0"+'4
5,*6*1+ 7,*26(0&- %,"6 896,*0 (xford: CIarendon Iress, 1976), 16O.
95
Ior erlinenl discussion of lhe dream visions in . /0"+' see NickeIsburg,
. /0"+', 32, 1982O1.
96
. /0 13:716:4, 8384, 859O.
97
As VanderKam exresses il, bibIicaI oosilion lo cerlain manlic arls
vas based Iess on quaIms aboul divinalion ilseIf lhan on lhe agan miIieu vilhin
vhich IsraeI's neighbors and conquerors racliced lhem (Irohelic-SaienliaI
rigins of AocaIylic Thoughl, 247).
98
Lange, Lssene Iosilion on Magic and Divinalion.

228
mighl suggesl lhal a simiIar Iilerary and sociaI slralegy is here al vork.
99

If ve may lake a cIue from olher arls of !"#$%&'%#, (1Q27 1 i 23, 7,
4Q299 43 2, 4Q3OO 8 5, 4Q3O1 1 2) il is IikeIy lhal lhese magicians1
inlerrelers are lhe same ones vho arliciale in lhe mysleries of
lransgression (!"# %&') or mysleries of eIiaI ((!%() %&'), lerms found
aIso in olher comosilions slemming from lhe Yah[ad.
1OO
To quole
Schiffman again, lhe magicians are chaIIenged lo exIain lhe hidden
meaning of lhe arabIe or riddIe lo see vhelher lhey have roerIy
underslood lhe signs. The lexl makes cIear lhal lhey cannol, since lhe
lrue vision, erhas lhal of rohecy, is hidden from lhem, and lhey do
nol undersland lhe mysleries of God.
1O1

This idenlificalion of lhe lrue vision vilh an esoleric rohelic
insighl is an imorlanl key for underslanding lhis lexl. Indeed,
according lo !"#$%&'%#, because lhey gras lhe vrong kind of
mysleries, vhich are in lurn reIaled lo lransgression, lhese inlerrelers
do nol undersland lhe signs and are unabIe lo unIock lhe riddIe: lhey are
riddIed vilh guiIl.
1O2

THL VISINDRLAM R TLXT` The vord *+&, vision is oflen used in lhe
seciaI sense of seeing some reveIalion from God, il occurs mosl oflen in
lhe conlexl of a rohelic vilness accounl, and is erhas a lechnicaI
lerm roer lo lhe domain of a -%).. In his enlry Visions in lhe (%)*
,%) ,-&.//# 01-"-/.2%*'), Lrik Larson dravs lhe same concIusion, asserling
lhal lhe vord relains lhis seciaIized meaning in lhe Qumran corus.
1O3

NeverlheIess, il is inleresling lhal lyicaIIy vhal is seen or received by
a rohel is nol a visuaI image bul a vord from God. As for vhy lhis
Aramaic vord may have enlered inlo and been relained by Hebrev
usage, il is ossibIe lhal il vas a lechnicaI lerm for a arlicuIar kind of
exerience of lhe divine vord: a noclurnaI vision or seeing of lhe vord,

99
See aIso A. KIoslergaard Ielerson, Wisdom as Cognilion: Crealing lhe
lhers in lhe ook of Mysleries and 1 Cor 12, in 34% 5'#*.6 3%7$# 8&.6 9:6&)1
)1* $4% (%;%/.26%1$ .8 ,)2'%1$')/ 34.:<4$ (ed. C. HemeI, A. Lange and H.
Lichlenberger, LTL 159, Leuven: Leuven Iniversily Iress, 2OO2), 41O2O.
1OO
1QM 14:9, 1QH
a
13:36, 24:5, cf. 1QGenA 1:2 (-!"' &').
1O1
Schiffman, D}D 2O:1O2.
1O2
The use of lhe vord /0%, riddIe aIso oses severaI inleresling
queslions, bul lhey viII nol be eIaboraled here. Ior lhe use of lhis vord in olher
conlexls, see A. Yadin, Samson's =>(?, @3 52 (2OO2): 4O726.
1O3
Larson, Visions, 0(,, 2.95758.

229

bul one lhal is dislincl from olher kinds of visions Iike a !"#1!"#$ or a
%&'(.
1O4

The book of Habakkuk begins ")*+! -&-*( !.( #/" "/$! (The
oracIe vhich lhe rohel Habakkuk envisioned), here lhe rohel
sees or envisions a "/$ or an oracIe1ullerance. In Hab 2:2, lhe rohel
decIares &* "#&- 0&#) 12$' 3&('!4'2 #"*& 1&.( *&35 #$")& !&!) )++2)&
(Then lhe Lord ansvered me and said, 'Wrile lhe vision, engrave il on
lhe labIels so lhal lhe one vho runs may read il'). These assages
suggesl lhal lhe oracIe, or lhe ullerance, is, or al Ieasl becomes, lhe
vision, and lhal lhe vision is !"#!, or al Ieasl has lhe caacily lo become
lexl. As ve knov from lhe $"%&"' lo Habakkuk, lhe one vho runs is
idenlified by Qumran seclarians as lhe Teacher of Righleousness vho,
knoving lhe mysleries of lhe vords of lhe rohels, is endoved vilh
lhe aulhorily lo read and undersland lhal vision1lexl in ils lruesl sense.
He is caabIe, in olher vords, of inlerreling a vision-as-lexl inslead of a
vision-as-dream. Though lhere is nol necessariIy a direcl or conlinuous
socioIogicaI reIalionshi belveen ()%!"'*"% and +"%&"' -./.0010, il is al
Ieasl somevhal cIear lhal lhey disIay a simiIar underslanding of lhe
dynamic lhal invoIves rohelic vision, lhe abiIily lo read lhe signs,
and lhe esoleric knovIedge lhal Ieads lo visdom.
The book of Isaiah offers addilionaI heI in making some sense oul
of vhal ve find in 4Q3OO:
!"#$#% '()*+,*'
Ior lhe Lord has oured oul uon you a siril of dee sIee, he has
cIosed your eyes, you rohels, and covered your heads, you seers.

2&"
3*%*45 46 .77 !&*% |'5! 3&.(j &.% /"849" 64' )41 7*0" !&" :4';% 46 . %".7";
;4819"5!. If il is given lo lhose vho can read, vilh lhe command, Read
lhis, lhey say, We cannol, for il is seaIed.

And if il is given lo lhose
vho cannol read, saying, Read lhis, lhey say, We cannol read.
}oseh Ienkinso has recenlIy suggesled lhal ve shouId undersland
verses 1112 lo be an ediloriaI commenl on lhe '"8"$!*45 of lhe book of
Isaiah in lhe form in vhich il exisled al lhe lime lhese verses vere

1O4
A. }esen, hovever, suggesls lhal by lhe lime of lhe mid-Iale second
lemIe eriod and lhe comosilion of lhe book of DanieI, lhe dislinclion belveen
a nighl vision (3&.(11&.() and a dream (%&'() had been somevhal eroded
(Chazah, Chozeh, Chazon, 2<=2 4.28O9O), bul such a change in usage does
nol forecIose lhe ossibiIily lhal an earIier dislinclion mighl have been
deIiberaleIy relained in some vrilings.


23O
incIudeda book described here as lhe vision of aII lhese lhings.
1O5
As
he furlher noles, il is lhe commilling lo vriling and lhen seaIing of lhe
rohecies lhal are acls of aulhenlicalion. Those vho are unabIe or
unviIIing lo read roerIy viII nol be abIe lo oen lhe vision. ul
resumabIy Isaiah, and lhose vho are lhe inherilors of his rohelic
Iegacy, !"# read lhe vision, and accordingIy lhey !"# undersland lhe lrue
nalure of vhal is inscribed lhere, much Iike lhe one vho runs may
read and undersland lhe vision of Habakkuk.
1O6

Ierhas lhe !"#$%& of $%&'()*(& erform an anaIogous funclion vilh
resecl lo a visionhovever ve mighl conslrue ilas did lhose
magicians in lhe conlexl of lhe dream scenarios in lhe book of DanieI.
The magicians of 4Q3OO faiI in lheir fooIishness lo inlerrel lhe vision
correclIy. In olher vords, lhe same Ianguage is used lo make a simiIar
oinl, bul lhe referenl has changed: il is nol a dream bul a visionor lhe
lexl of a vision, or erhas lhe vision-reorl ilseIf. The ob|ecls of scorn in
4Q3OOlhe diviners vho are unabIe lo oen and roerIy inlerrel lhe
visiondo nol onIy Iack comrehension, bul lhey are aIso guiIly
insofar as lhey underlake inlerrelalions (of lhe arabIes and riddIes)
vilhoul roer access lo lhe vision. They knov onIy lhe mysleries of
lransgression, because lhey Iack access lo lhe vision, lhe mysleries lhey
undersland are nol lhe elernaI mysleries conlained in lhe vision, lhe ones
idenlified vilh lhe rools of lrue visdom. WhiIe lhis may nol gel us any
cIoser lo knoving exaclIy vhal lhe !+#'(#' of lhose mysleries vas
conceived lo be,
1O7
al Ieasl ve can say somelhing aboul lhe sociaI
dynamic of lhe righls and deniaI of access lo seciaI knovIedge. The vay
lhis is exressed in $%&'()*(& is ralher anaIogous lo vhal ve find in
much of lhe Qumran seclarian Iileralure.
Those magicians vho are skiIIed in lransgression, according lo lhe
lexl, aIso seem lo have lroubIe comrehending correclIy lhe signs of lhe
heavenslhe !"#'( *+,+-*. Il is ossibIe lhal lhis is a reference lo lhe
roer inlerrelalion of heavenIy bodies as a funclion of esoleric
knovIedge in lhe form of ceIesliaI divinalion or aslronomicaI1

1O5
Mosl recenlIy, Ienkinso, -.(#*#/ '0( 1("2(3 4++56 1114.
1O6
Anolher famous assage comes lo mind: ul you, DanieI, kee lhe
vords secrel, and seaI lhe book unliI lhe lime of lhe end. Many viII range far and
vide and knovIedge viII increase (Dan 12:4).
1O7
Lange osils lhal lhe lerm .% in Mysleries designales lhe hidden
reexislenl order of lhe vorId, and lhus lhal lhe !".% "/#+* (lhe oosilion
grou in $%&'()*(&) use divinalion in an alleml lo discover lhis reexislenl
order. See his 7(*&0(*' 8#3 9):3(&'*#"'*+#, 5769, 1O31O9, Wisdom and
Iredeslinalion, 34346, Lssene Iosilion on Magic and Divinalion, 4O54O8.
!"#!$%&'() +,!'%-&',.) ,-/ !"'%+&.0 120+&%"'%+3

456

789:;<;=>?7< 89@A>B8 C;: 9DB E@:E;8B ;C E:BA>?9>F= 9DB C@9@:BG
6HI

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(:KE9>? , 8?:>E9
6HQ
VTD>?D AB?<7:B8 9D79 9DB +;F8 ;C /7TF 7:B 9; 17AA
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S78 8@?D MF;T<BA=B >98B<C 7<8; AB:>JBA C:;W 7 E:;EB: :B7A>F= ;C 9DB
?;F9BF98 ;C 9DB 1J>8>;F3X
666

&DB:B >8 7F;9DB: E;88>L><>9K :B=7:A>F= 9DB ?D7:7?9B: ;C 9D>8 1J>8>;F3
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664
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665
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LB?;WB 7 L;;M) 78 9DB ?;F9BY9 ;C OPO6^ 6 > 65]6I W7K 7<8; >WE<KZ

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66H
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666
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664
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665
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232
!"!#$ # & #!'#(
Lngraved is lhe slalule, and ordained is aII lhe unishmenl, because
engraved is lhal vhich has been ordained by God againsl aII lhe
in|iquilies ofj lhe sons of Shelh. The book of remembrance |!"#$% #&'j is
vrillen before him for lhose vho kee his vordlhal is, lhe vision of
Hagu for lhe book of remembrance.
The facl lhal lhis book or vision is caIIed uon in 4QInslruclion, lhe
!"#"$%&$ !(%&#)*+, and lhe ,&-) (. +/) 0(*12)1"+3(* vouId serve lo Iink
lhe ideas in lhese lexls lo lhe seclarian vorIdviev even more, and
underscore lhe oinls made above, even if il gels us no cIoser lo
knoving for cerlain vhal lhe vision or book of (1")* may have
conlained.
114

As a finaI nole on lhis issue, lhough lhe vord !"%+ is reIaliveIy rare in
lhe Qumran lexls, ve do find a couIe of curious hrases in lhe 4(5"6(+
lhal vouId seem lo corroborale lhe revious suggeslions. In coI. 6 of
1QH
a
lhere is a reference lo lhe men of your vision, vhose ears have
been oened lo lhe lrulh (1QH
a
6:27). These are Ialer conlrasled in coI.
12 vilh lhose men of eIiaI vho say lhal lhe lhe vision of knovIedge is
nol cerlain! (1QH
a
12:172O). nce again, il is difficuIl nol lo reIale such
assages lo lhe ones ve have considered in 4Q3OO. In Iighl of aII lhe
above, I vouId characlerize lhe vision of lhe Yah[ad as an esoleric
insighl lhal inlegrales rior nolions of rohecy and visdom and is
connecled aIso lo a sel of riluaI raclices (nol nov veII underslood) by
vhich lhe refIexive reIalionshi belveen exegesis (or sludy) and
exerience generales aulhenlic and aulhorilalive knovIedge (or
visdom) for lhe members of lhe grou.
KNWLLDGL I THL MYSTLRILS Ierhas lhe mosl ersislenlIy inlriguing
arl of 76$+)23)$ and reIaled lexls is lhe vord %# and ils various

Yah[ad as a book or $).)2. This slrikes me as no #(2) IikeIy lhan lhe ossibiIily lhal
il vas aIready knovn in 4QInslruclion as a vrillen source.
114
Though I agree vilh Goff's caulion in discussing lhe seclarian affiIialion
of 4QInslruclion and 76$+)23)$, lhe imorlanl lhing here is lhal lhey vere
obviousIy imorlanl lo lhe Qumran communily and heIed lo shae communaI
seIf-underslanding and exression, see his 8(2-5-6 "*5 4)"9)*-6 83$5(#, 21928,
!3$%)2*3*1 83$5(#, 691O3. Mysleries has affinilies vilh lhe Trealise on lhe Tvo
Sirils, and lhe Ialler robabIy arorialed and eIaboraled molifs in lhe former.
AIlhough Mysleries vas nol vrillen by a member of lhe movemenl associaled
vilh lhe Teacher of Righleousness, lhe lexl has a seclarian mindsel. . The book
of Mysleries can be underslood as a visdom lexl vilh an aocaIylic
vorIdviev (!3$%)2*3*1 83$5(#, 1O3).
!"#!$%&'() +,!'%-&',.) ,-/ !"'%+&.0 120+&%"'%+3

455

67789:6;:8<7= #<> 8? ;@> ?A>BC><; D@A67>7 :<E8FE:<G !" :< ;@> HCIA6<
7>9;6A:6< F:;>A6;CA> 7;6;>7 ;@6; J8K @67 1C<98E>A>K ;@> >6A73 ;8 ;@>
1IL7;>AL=3 &@:7 :7 78A; 8? 6 9CA:8C7 D@A67>) :<78?6A 67 C<98E>A:<G M?A8I
#$%N C7>7 F6<GC6G> 8? A>E>F6;:8<O PC; :; :7 :< 6<L 967> >:;@>A 6 A>?>A><9> ;8
78I> Q:<K 8? 6CK:;8AL 98IIC<:96;:8< 8A ;8 6 G><>A6F 8D><:<G 8? ;@>
I:<K= %F7>R@>A>) @8R>E>A) 6<K DA:I6A:FL :< ;@> 98<;>S; 8? K:K69;:9
F:;>A6;CA> F:Q> TH'<7;AC9;:8< 6<K ;@> !"##$%&'( *$+,) 8<> :7 96FF>K ;8
G6U> CD8< M&'(N ;@> 1IL7;>AL3 ;8 :<;>A<6F:U> :;7 98<;><;7 :< 6 R6L ;@6;
6DD6A><;FL :<E8FE>7 7>>:<G=
VVW
X@>;@>A @>6A:<G 8A 7>>:<G) 8<> 96<<8;
@>FD PC; R8<K>A R@>;@>A ;@> :IDF:>K 8PY>9; 8? >:;@>A D@A67> :7 ;@> )*!+)
;@> DA8D@>;:9 R8AK ;@6; :7 8D>< 6<K C<7>6F>K ;8 ;@87> R@8 6A> R8A;@L ;8
A>9>:E> :;) ;@> DA8D@>;:9 R8AK ;@6; @67 P>98I> ;>S;) R@87>
:<;>A<6F:U6;:8< F>6K7 ;8 R:7K8I) 6<K R@87> :<;>ADA>;6;:8< :< ;CA98I>7 6 <>R DA8D@>;:9Z8A 76D:><;:6FZ69;=
VV[

.:Q> 8;@>A ;>S;7 ?A8I HCIA6<) TH5\\ 7>>I7 ;8 D87:; :K><;:?:96;:8;R>>< ;@> 1>;>A<6F IL7;>A:>73 6<K ;@> 1A88;7 8? R:7K8I3 MP8;@ 8PY>9;7
8? ;@> E>AP &'( :< ;@:7 967>N) 6<K D>A@6D7 ;@> >67:>7; R6L ;8 7CII6A:U>
;@> D8:<; P>:<G I6K> PL TH5\\ V6 ::]P :7 ;@:7^ ;@> A88; 8? R:7K8I _ ;@>
>;>A<6F 1IL7;>A:>73 _ ;@> E:7:8<= '< 8;@>A R8AK7) ;@>A> :7 6 DA8D@>;:9 Q:<K
8? A>E>F6;:8<) <6I>FL ;@> )*!+) R@:9@ DA8E:K>7 699>77 ;8 ;@> >;>A<6F
1IL7;>A:>73 R@:9@ :< ;CA< 6A> ;@> P67:7 ?8A 6FF F>G:;:I6;> R:7K8I= &@>
8;@>A IL7;>A:>7Z;@87> 8? ;A6<7GA>77:8<) 8A 8? `>F:6FZK8 <8; K>A:E> ?A8I
;@> 6C;@8A:U>K E:7:8<) 6<K ;@C7 K8 <8; F>6K ;8 R:7K8I=
&@C7 R@6; R> 96G:< ;8 7>> :< -(.',/&,. :7 8<> R6L :< R@:9@ ;@>
DA8D@>;:9 6<K 76D:><;:6F K:798CA7>7 @6E> P>>< R8E>< :<;8 6 A@>;8A:96F
;6D>7;AL PL R@:9@ ;@> GA8CD 67789:6;>K R:;@ ;@> ;>S; >SDA>77>7 :;7 9F6:I
;8 ;AC> R:7K8I 6<K 98<7;AC9;7 P8C<K6A:>7 6A8C<K ;@87> R@8 D877>77 :;=
X:;@ :;7 F6<GC6G> 8? 98<9>6FI><; 6<K 1IL7;>A:>7)3 6<K :;7 :<;>A>7; :<
CF;:I6;> I6;;>A7 6<K 7D>9CF6;:E> R:7K8I) :; 98<E>L7 6 9F>6AFL >78;>A:9
D8:<; 8? E:>R= X@:F> I6<L 8? :;7 D6A;:9CF6A >SDA>77:8<7 K>A:E> ?A8I
DA8D@>;:9 I8K>7 8? 7D>>9@) ;@>7> @6E> P>>< 6K6D;>K ;8 6 <>R 98<;>S; :<
R@:9@ A>E>6F>K R:7K8I :7 ;@> I6:< 8PY>9; 8? 98II><;6AL=
&@>A> 6A> 7>E>A6F 8;@>A A>F6;>K D6776G>7 :< R@:9@ 76D:><;:6F
K:798CA7> :7 >IDF8L>K :< 98<<>9;:8< R:;@ 1IL7;>AL=3 &@>L 6FF A>E8FE>
6A8C<K ;@> ;@>I> 8? J8Ka7 R:7K8I) R@:9@ J8K @67 C7>K ;8
DA>K>;>AI:<> ;@> 8AK>A 8? 9A>6;:8< 6<K ;@> C<?8FK:<G 8? ;@> K:E:<> DF6<
6<K @67 98IIC<:96;>K :< 78I> R6L ;8 ;@> I>IP>A7 8? ;@> 7>9;= &@>L
96 A8CG@FL 7CII6A:U>K PL 9:;:<G 0,.1,/ 234355$5^ 1?8A 6FF ;@> ;:I>7

VVW
VH$
6
b^4VO VH4[ V TO THTV[ 4 ::: Vc dTHTVc V\6]P VeO THTVc V45 :: T=
VV[
VH+ b^5) VbO TH5\\ V6 ::]P 4O THTV[ 4 : WO THTVf V : 4) Vc=
!"# %&'(!#)*#(+ ,- ./&)01

234
56789 :; <=9 >6?? @=A8 BC CD86E FE=F8E C6A8 GHIC BI D8 DBI 98@E889 5=E
CD8A :; CD8 A;IC8E68I =5 D6I 6JI6KDC L!"#$% '($)M+ LN.F"B: OPN3QN4MR
S)*#(!T' 0(S#U!( ,- %&'(!#)'+
*J BJ; 96I@HII6=J =5 CD8 I8@CBE6BJ ?6C8EBCHE8 5E=A .HAEBJ CD8E8 6I B V8E;
E8B? I8JI8 6J >D6@D !"!#$%&'() 5=HJ9 CD8E8 6I %FE68IC?;W+ 6JI=5BE BI 6C >BI
6J CD8 9=AB6J =5 B KE=HF AB98 HF =5W =E BC ?8BIC ?89 :;W FE68ICIR XHC 5=E
CD8 FHEF=I8 =5 96I@8EJ6JK CD8 FBEC6@H?BE FE68IC?; 6JD8E6CBJ@8 =5 CD8
.HAEBJ HI8 =5 %A;IC8E;W+ * >6?? ?6A6C CD8 5=??=>6JK 96I@HII6=JR 0?I=W
:8@BHI8 * DBV8 B?E8B9; B99E8II89 8?I8>D8E8 B JHA:8E =5 C87CI >D6@D
@=H?9 :8 YHB?65689 BI ?6CHEK6@B? C87CI CDBC 98F6@C FE68IC?; Z6J9I =5 B@C6V6C68I
L8IFR +!#,-&.%W CD8 /.()0 .1 %&! /,22,%& /,3#'1'3!W BJ9 CD8 4,# /3#.55MW CD8
5=??=>6JK >6?? 98B? >6CD LNM CD=I8 FBIIBK8I CDBC 96IF?B; @=J@8EJ >6CD
6IIH8I =5 @B?8J9BE BJ9 @=IA=?=K;W @H?C6@ 58IC6VB?IW E6CHB? 6AFHE6C;W =E
BC=J8A8JC 5=E 6J6YH6C; BJ9 L2M CD8 HI8 =5 ($ 6J @=AF=I6C6=JI CDBC
=CD8E>6I8 ID=> B Z88J 6JC8E8IC 6J FE68ICI =E CD8 FE68ICD==9R
SE68IC?; 6IIH8I BE8 B?I= E8?BC89 C= CD8 9;JBA6@I =5 E8V8?BC6=J BJ9
6JC8EFE8CBC6=JR 0I [BA8I \BJ98E]BA DBI J=C89W
E8V8?BC6=J BJ9 I@E6FCHEB? 6JC8EFE8CBC6=J ^ @=AAHJ6@BC89 CD8 CEH8
@B?8J9BE BJ9 CD8 FE=F8E?; =E98E89 C6A8I 6J >D6@D C= @8?8:EBC8 CD8
58IC6VB?IR (HJ BJ9 A==J =F8EBC89 B@@=E96JK C= ICE6@CW I@D8ABC6@ ?B>I
CDBC CD8 @=V8JBJC8EI HJ98EIC==9W :HC =CD8EIW >D= 5=??=>89 CD8 >B;I =5
CD8 K8JC6?8IW 969 J=CR
NNO

&BJ; =5 CD8 FE68IC?; @=J@8EJIW 6J =CD8E >=E9IW >8E8 87FE8II89 6J C8EAI
=5 8I=C8E6@W I8@CBE6BJ ZJ=>?89K8 B:=HC CD8 CEH8 JBCHE8 =5 CD8 @=IA=IW CD8
@=EE8@C A8BJ6JK =5 BHCD=E6CBC6V8 C87CIW BJ9 CD8 FE=F8E BFF?6@BC6=J =5
DHABJ 855=EC C= <=9_I F?BJ 5=E CD8 HJ6V8EI8W A=IC =5 >D6@D >BI >EBFF89
HF 6J B @=AF?87 I;IC8A CDBC I88AI C= DBV8 I8>J CD8 I=HE@8I 5=E @=EE8@C
ZJ=>?89K8 BJ9 FEB@C6@8 6JC= B EBCD8E I8BA?8II E8?6K6=HI KBEA8JCR &BJ;
=5 CD8I8 CD6JKI >8 DBV8 B?E8B9; 96I@HII89 6J @=JJ8@C6=J >6CD CD8
FE=FD8C6@ BJ9 IBF68JC6B? 96A8JI6=JI =5 %A;IC8E;+ 6J CD8 .HAEBJ C87CIW
BJ9 ;8C >8 AB; IC6?? ?==Z BC CD8A FE=56CB:?; 5E=A CD8 F8EIF8@C6V8 =5 CD8
FE68IC?; 96A8JI6=JR

NNO
[BA8I UR \BJ98E]BAW 6&! 7!,8 /!, /3#.550 6.8,$ L<EBJ9 )BF69IW &6@DRP
#8E9ABJIW N``4MW NN4R 0I \BJ98E]BA K=8I =J C= J=C8W I8V8EB? C87CI 98B? >6CD
E8?BC89 6IIH8I IH@D BI CD8 @==E96JBC6=J =5 CD8 9'0&9,#.% BJ9 CD8 @8?8:EBC6=J =5
CDE88 87CEB L.HAEBJ6@aM 58IC6VB?I =5 18> b6J8W 18> ,6? BJ9 b==9W >D6@D
%BFF8BE C= DBV8 :88J B FE=9H@C =5 :6:?6@B? 6JC8EFE8CBC6=J+ LNN4QNNcMR


235

CALLNDAR AND CSMLGY, ILSTIVALS, AND ATNLMLNT
ne is nol surrised lo find in many of lhe lexls from Qumran a marked
inleresl in issues of caIendar, cosmoIogy, lhe roer observance of
feslivaIs, urily Iavs, and raclices of alonemenl. These are aII slock-in-
lrade of riesls and lhe rieslhood, and are arl of a Iong rieslIy
lradilion in lhe Iife of ancienl IsraeI and Second TemIe }udaism. Whal
has nol been noled in lhe schoIarIy Iileralure is lhe severaI associalions
belveen lhese Ioci of reIigious knovIedge and raclice and concels of
myslery in lhe Qumran scroIIs. In severaI lexls, lhere are conneclions
being madeeilher exIicilIy or imIicilIybelveen knovIedge (or
exerience) of mysleries and lhe roer underslanding and
observance of roer cuIlic raclices. Some of lhese lexls are somevhal
fragmenlary, and lhus in some cases ve may venlure onIy brief
secuIalions aboul lhe significance of lhe assage in queslion.
As vas evidenl in some of lhe assages above, such as lhe !"#$%"&,
lhe '"(()*+&% -)./, and olhers, lhere vas a ralher rofound inleresl in
lhe correcl underslanding of lhe order of lhe cosmos. We sav hov lhe
kind of delerminism lhal informed lhe seIf-underslanding, organizalion,
and Ianguage of lhe Yah[ad vas aIso exlended lo (or vas an exlension of)
lheir underslanding of cosmic order, of bolh lhe visibIe and invisibIe
ceIesliaI reaIms. ne effecl of such a vay of lhinking aboul lhe various
henomena of crealion vas lo Iink lhe aclivily of lhe emyrean vilh lhal
of lhe earlhIy reaIm, so lhal lhe roer conducl of rieslIy affairs vas in
erfecl corresondence vilh lhe order governing aII of lhe cosmos. Such
harmony belveen lhe ceIesliaI and cuIlic sheres vas underslood aIso lo
be associaled vilh lhe mysleries, and oflen vilh lhe !"# %&'. Given lhe
broader associalions of lhis hrase as discussed in chaler 4, lhis comes
as IillIe surrise.
Though lhe exacl nalure and funclion of lhe caIendar al Qumran is a
maller of conlinuing disule,
118
vhal +0 cIear is lhal many of lhe lexls
from Qumran vilness lo lhe high vaIue Iaced uon slrucluring lhe
IilurgicaI Iife of lhe communily (and of IsraeI) according lo lhe soIar
caIendar, or erhas more reciseIy, a sabbalh-orienled caIendar of 364
days. Whal is more, such a conformily lo lhe re-ordained slruclure of

118
}ames C. VanderKam, '$./*#$10 +* &2/ 3/$# 4/$ 451"..06 7/$0)1+*8 9+(/
(London: RoulIedge, 1998), S. TaImon, The CaIendar of lhe Covenanlers of lhe
}udean Deserl, in 92/ :"1.# "; <)(1$* ;1"( :+&2+*6 '"../5&/# 4&)#+/0 (}erusaIem:
Magnes Iress, 1989), 14785, Ive GIessmer, CaIendars in lhe Qumran ScroIIs,
in 92/ 3/$# 4/$ 451"..0 $;&/1 =+;&% >/$10? @".)(/ A (ed. Ieler IIinl and }ames C.
VanderKam, Leiden: riII, 1999), 21374, en Dov, !/$# "; B.. >/$10.

236
lhe universe is underslood as a maller of esoleric knovIedge lhal God
has reveaIed lo lhose vho remained sleadfasl in his recels: his hoIy
sabbalhs and his gIorious feasls, his |usl sliuIalions and his lrulhfuI
alhs, and lhe vishes of his viII . (CD 3:1315). ul even lhese
defiIed lhemseIves vilh human sin and uncIean alhs . bul God, in
lhe mysleries of his vonder, aloned for lheir iniquily and ardoned lheir
sins (CD 3:1718).
Il is nol cIear from lhe lexl exaclIy in vhal lhe human sin and
uncIean alhs consisled, bul lheir effacemenl is accomIished by God in
lhe mysleries of his vonder, vhich are, as lhe assage conlinues lo
reIale, somehov associaled vilh lhe safe home in vhich lhose vho
remain sleadfasl viII Iive ereluaIIy and viII gain aII lhe gIory of
Adam (CD 3:182O).
119
Such a fulure reaIily is |uslified by aeaI lo
LzekieI's rohecy lhal lhe riesls and lhe Ieviles and lhe sons of
Zadok vho mainlained lhe service of my lemIe vhen lhe chiIdren of
IsraeI slrayed far avay from melhey shaII offer me lhe fal and lhe
bIood (Lzek 44:15). Il is ossibIe lhal here ve have encounlered a molif
lhal has some affinily vilh lhal found in lhe !"#$% "' ()* !+,,+() !+-./'/-*
and in lhe 0+. 123*, nameIy lhal lhe myslery of vonder, as a funclion
or exression of a IilurgicaI and cosmic reaIily, efficaciousIy alones for
lhe misguided aIicalion of human efforl lovard reIigious ends, and
lhe ones resonsibIe for underslanding and arlicialing in lhe
myslery of lhe cosmic order are lhe ones lhe lexl seeks lo granl
uIlimale knovIedge and aulhorily (cf. 1QM 3:9, 16:1116, 4Q4O3 1 ii 27).
In a lexl affiIialed vilh a Qumran covenanlaI ceremony,
12O
lhe
mysleries of vonder(s) are lied lo lhe slricl divisions, dales, and
feslivaIs of lhe roer cuIlic caIendar:
!"#$% ' (( $)''
!"#$%&' #)*+ . 8
! % "#,-+. #&/-+ 012+345 ,-+6 #7+5,+ 0!14+$%*05 9

119
Ior a Ienglhy and comrehensive lrealmenl of lhis hrase and ils
broader Qumranic conlexl, see Crisin T. IIelcher-Louis, 433 ()* 53".6 "' 47+89
:/(2.$/-+3 4#().";"3"$6 /# ()* <*+7 !*+ !-."33% (STD} 42, Leiden: riII, 2OO2).
12O
Comare 1QS 1:163:12. See iIhah Nilzan, =28.+# >.+6*. +#7 1*3/$/"2%
>"*(.6 (lrans. }onalhan Chiman, STD} 12, Leiden: riII, 1994), 11971, eadem,
Iessings and Curses, ?<!! 1.951OO, eadem, 4Qerakhol (4Q2869O): A
IreIiminary Reorl, Sarianna Melso, Shifls in CovenanlaI Discourse in Second
TemIe }udaism, in !-./;(2.* /# @.+#%/(/"#9 ?%%+6% "# !*;(2+$/#(A B*,.*C D/,3*A +#7
<*+7 !*+ !-."33% /# B"#"2. "' 1+/E+ !"33+8" (ed. Anssi VoiliIa and }ulla }okiranla,
}S}Su 126, Leiden: riII, 2OO8), 497512.

237

! #$%&'(')&* ('*+ ,()'$' #$&'-'.&* /,0!1 ,123 % 1O
! 3%'3( ,()!'$' #$&'.%45$* 632 &'&*1'! % 11
8 . And mysleries of von|dersj
9 vhen lh|ey ajear and hoIy veeks in lheir fixed order, and divisions
of monlhs, | . j
1O |beginnings of yjears in lheir cycIes and gIorious feslivaIs in |lheirj
ordained limes
11 | . jand lhe sabbalicaI years of lhe Iand in |lheirj divi|sions and
aojinled limes of reIea|se j
The nolice aboul mysleries of vonder(s) !"#$ &"#' ())#(* is an
inlriguing lurn of hrase, and il is difficuIl lo knov vhal il means in lhis
conlexl. ul il is ossibIe lhal here again a correIalion is being made
belveen lhe mysleries and lhe ceIesliaI bodies (beings) lhal govern,
refIecl, and arliciale in lhe slruclures of lhe crealed vorId. The
mysleries vhen lhey aear may lhus be a somevhal obIique
reference lo lhe cycIes of lhe suernaI array, lhe knovIedge of vhich has
rofound reIevance lo lhe aclivilies and cycIes of Qumran cuIlic Iife.
IRILSTLY DIVINATIN AND MYSTLRY
ne finaI lexl lo consider is lhe so-caIIed 4QTanh[umim commenlary
(4Q176), lhe buIk of vhich conlains seclions of lhe book of Isaiah
inlersersed vilh commenls lhal are inlended lo rovide vords of
divine comforl lo a readershi dislressed by lhe resenl
dovnlrodden slale of lhe hoIy cily }erusaIem and ils TemIe . in a day
vhen lhe TemIe slood defiIed (in lheir eyes) by an iIIegilimale
rieslhood and lhe Iand conlinued lo chafe under agan dominalion.
121

121
SlanIey, The Imorlance of +,-($"[./0/, 57677, }eser Hogenhaven,
The Lilerary Characler of 4QTanhumim, 121 14 (2OO7): 99123. SlanIey says
furlher aboul lhis comosilion, Whal ve see . is a vrillen record of one
erson's rogressive reading lhrough a Iimiled orlion of Scrilure (2#34$5
67(0(") in vhich cerlain assages lhal aeared lo seak lo lhe concerns of lhe
reader and1or his broader communily vere coied dovn for Ialer reference. So
far as I am avare, lhis is lhe onIy documenl of ils kind in lhe Qumran corus
(576). Hogenhaven has demonslraled lhe lexluaI affinily of 4Q176 vilh 1QIsa
a
,
vhich mighl suggesl, if Tov is correcl lhal lhe Ialler is characlerislic of lhe
Qumran scribaI schooI (LmanueI Tov, The Texl of Isaiah al Qumran, in
8*0&0$9 ($5 :#(50$9 &"# 23*4;; 4< 67(0("= 2&.50#7 4< ($ 6$&#*)*#&0># -*(50&04$? @4;./# A
|ed. C. C. royIes and C. A. Lvans, VTSu 7O.2, Leiden: riII, 1997j, 4778O), lhal
4Q176 has a Qumran seclarian rovenance.

238
In lhe surviving orlions of lhe fragmenlary lexl, lhe quolalions from
and musings on Second Isaiah are receded by a rayer caIIing uon
God lo erform his vonder, and lo acl vigorousIy on behaIf of his
sancluary.
122
In lhe seclion lhal is of resenl concern, in lhe fiflh coIumn
of lhe comosilion, ve encounler a hrase lhal is !"# %&'&(#! in lhe
Qumran corus: mysleries of lhe casling of lhe Iol !"#$ !&'( &)" (4Q176
16 2). The hrase occurs vilhin lhe broader conlexl of a slalemenl aboul
lhe crealion of elernaI generalions, a hoIy house (*+#, -&./), and a
revard for lhose vho kee lhe commandmenls and lhe covenanl. In
olher fragmenls of lhe comosilion lhere are references lo an angeI (17
4), lhe lemIe (`*#+,
0
/), and Zion 1#&2.
These lhemes refIecl a mylhoIogicaI characlerizalion of a divinalory
raclice, in vhich God is (resumabIy) imagined lo redelermine lhe
fales of human beings vhich become knovn by casling lhe Iol, lhe
myslery of vhich, according lo lhe Iogic of rieslIy divinalion, is aIso
knovabIe. This is a cIusler of molifs simiIar lo vhal ve have aIready
seen in lhe lexls ve have anaIyzed, and lhe delerminism of lhe hrase
!"#$ !&'( is reminiscenl of olher Qumran lexls in vhich lhe fale of each
individuaI is veighed according lo his Iol, vhich has been assessed
according lo lhe aulhorily of lhe riesls and of lhe Many.
123

The hrase !"#$ !&'( is a refIex of a more ancienl aIicalion in
rieslIy divinalion, nameIy lhe oracIe of lhe Iol, in vhich Iols vere casl
as a vay of discerning lhe divine viII.
124
In olher Qumran lexls, il is
cIearIy eslabIished lhal lhe Iol is a consliluenl arl of lhe rocess by

122
Hogenhaven, The Lilerary Characler, 1O7.
123
See es. 1QS 5:14 and 1QS 6:1623.
124
See }. LindbIom, Lol-Casling in lhe Id Teslamenl, )* (1962): 16478,
Ldvard Roberlson, The 'rm and Tummm, Whal Were They` )* 14 (1964):
6774, A. Lange, The Delerminalion of Iale by lhe racIe of lhe Lol in lhe Dead
Sea ScroIIs, lhe Hebrev ibIe and Ancienl Mesoolamian Lileralure, in
+,-#&'.#,/0 1#."(%#2,/ ,'3 45&.#2,/ *&6.! 7(58 9"8(,': 4(52&&3#'%! 57 .;& *;#(3
<&&.#'% 57 .;& ='.&(',.#5',/ >(%,'#?,.#5' 75( 9"8(,' +."3#&!0 >!/5 @AAB0 4"C/#!;&3 #'
<&85(D 57 <,"(#2& E,#//&. (ed. DanieI K. IaIk, IIorenlino Garca Marlnez and
LiIeen SchuIIer, STD} 35, Leiden: riII, 2OOO), 3948. As Lange noles (Lssene
Iosilion, 395), lhe oracIe of lhe Iol vas sliII in raclice during lhe Second
TemIe eriod, as allesled in lexls such as Lev 16:811, 1 Chr 2426, Lzra 2:63,
11QT
a
58:1821, Sir 14:15, and F"C 8:11, 1O:3O. Il is inleresling lhal in Neh 11:1 lhe
very hrase -#!"#$ !&'( is used lo describe lhe seIeclion rocess by vhich
residenls of lhe reslored }erusaIem vere lo be chosen: Nov lhe Ieaders of lhe
eoIe Iived in }erusaIem, and lhe resl of lhe eoIe casl Iols lo bring one oul of
len lo Iive in lhe hoIy cily }erusaIem, vhiIe nine-lenlhs remained in lhe olher
lovns.

239

vhich lhe novice vas aIIoved lo remain and lo advance vilhin lhe
communily (1QS 6:1623): Thus in addilion lo lhe examinalion
sliuIaled in 1QS 6:1516 lhe !"#"$'s adminislraling body ascerlained
hov lo acl according lo lhe viII of God concerning vhelher or nol an
aIicanl vas lo be acceled as a nev member of lhe !"#"$ by means of
lhe oracIe of lhe Iol.
125

Such a raclice, il vas beIieved, vas a vay lo reveaI lhe manner in
vhich each individuaI fil inlo lhe redelermined slruclure of lhe
universe and lhus eilher beIonged lo lhe !"#$ &"' or lo lhe ('!) "*+
(4Q181 1 5, cf. lhe &'(")*+( ,- )#( &., /0*'*)+, 1QS 4:26).
126
And as Lange
summarizes, lhe reonderance of rieslIy eIemenls in lhe
organizalionaI allern of lhe !"#"$ may suggesl lhal lhe use of lhe oracIe
of lhe Iol by lhe Lssenes vas of rieslIy origins.
127
In coIumn 5 of lhe
1,223-*)! 435(, lhe uIlimale aulhorily in such mallers aears lo faII lo
lhe sons of Zadok, vho, resumabIy, vere lhe rieslIy Ieaders of lhe
enlire communily, lhe ones vho safeguard lhe covenanl (1QS 5:23).
Thus vhal ve have in lhis smaII, fragmenlary reference lo casling lhe Iol
according lo his mysleries is arl of a Iarger, rieslIy discourse lhal
refIecls lhe raclice of delermining by divinalion lhe divine viII for
humanily and for lhe cosmos, a raclice lhal is used for lhe slrucluring
and allerning of lhe communily. Il is a oinl of overIa belveen
saienliaI ideas aboul lhe re-exislenl order of lhe universe and a
rieslIy commilmenl lo discerning and aIying such knovIedge lo lhe
mainlenance of lhe sacred reguIalions

125
Lange, Lssene Iosilion, 4O9.
126
Ierhas aIso associalion vilh lhis assessmenl of lhe Iol of each
individuaI member of lhe communily vas lhe aslroIogicaI1hysiognomicaI
descrilions found in lhe so-caIIed 6,',+7,0(, 4Q186. I. S. AIexander says aboul
lhis lexl lhal slriclIy seaking lhe lexl is nol a horoscoe, or series of
horoscoes, bul a iece of aslroIogicaI hysiognomy based on lhe common
aslroIogicaI doclrine lhal a erson's lemer, hysicaI fealures, and Iuck are
delermined by lhe configuralion of lhe heavens al lhe lime of his birlh
(Incanlalions and ooks of Magic, in &#( 6*+),'! ,8 )#( 9(.*+# :(,05( *- )#( ;<( ,8
9(+3+ 1#'*+) =>?@ AB1 C ;BDB >E@F G! H2*5 /7#I'('B ; J(. H-<5*+# K('+*,- 4(L*+($ "-$
H$*)($ |ed. G. Vermes, I. MiIIar, and M. Goodman, 3 voIs., Ldinburgh: T&T
CIark, 197387j, 3.1.369). See aIso Irancis Schmidl, Ancienl }evish AslroIogy:
An Alleml lo Inlerrel 4QCrylic (4Q186), in A*G5*7"5 :('+0(7)*L(+M H"'5! N+( "-$
O-)('0'()")*,- ,8 )#( A*G5( *- P*<#) ,8 )#( D("$ /(" /7',55+ (ed. MichaeI Slone and
Lslher Chazon, STD} 28, Leiden: riII, 1998), 1892O5, and more recenlIy Ioovi,
4("$*-< )#( 632"- A,$!.
127
Lange, Lssene Iosilion, 423.


24O
SIMMARY AND CNCLISINS
There are lhree rimary modes or discourses of reIigious aulhorily in
vhich concels of myslery oerale in lhe Qumran ScroIIs. Though
lhere is much more lhal couId be said aboul lhese differenl discourses
and lheir broader associalions and imIicalions for underslanding lhe
funclion of esoleric knovIedge in lhe Qumran ScroIIs, I hoe lo have
skelched oul lhe conlours for a fruilfuI alh of addilionaI sludy.
The funclions of esoleric knovIedge in lhe Qumran ScroIIs have
been addressed in lerms of lhe generaI slralegies for cIaiming reIigious
aulhorily, bul il is erhas anolher lhing lo reIale such funclions lo a
concrele hisloricaI reaIily (or a series of concrele hisloricaI reaIilies), in
vhich such cIaims lo knovIedge can heI us lo undersland lhe inler-
grou dynamics of lhe Second TemIe eriod.
Il is aIso imorlanl lo oinl oul lhal our laIk here of discourses
brings lhe seech raclices of lhe Yah[ad (or any discursive communily)
inlo lhe foreground, lhereby olenliaIIy dovnIaying lhe facl lhal
communilies are much more lhan lheir habils of Ianguage. WhiIe I
have focused here on lhe discursive vorId of lhe Yah[ad, ve may veII
execl lo find lhal lexluaI reresenlalions of cerlain forms of reIigious
seech do in facl resuose corresonding aclivilies. The Yah[ad did
nol mereIy seak in rieslIy lerms bul aIso embodied rieslIy raclice
vhich as ve have seen incIuded more lhan lhe observance of cuIlic
riluaI. Likevise, arlicialion in saienliaI discourse vas nol simIy a
co-olion of visdom Ianguage bul a roducl of lhe aclive cuIlivalion of
effeclive visdom, and so on.
IinaIIy, il is aIso IikeIy lhal lhe conlenls, and lherefore lhe use, of
ideas aboul myslery changed over lime, and lhus il may be ossibIe, in
a differenl ro|ecl, lo charl lhe evoIulion of lhe use of myslery over lhe
Iife of lhe Yah[ad. ne mighl begin, for examIe, by noling lhe generaI
use of lhe vord !" in lhe !"#"$%&$ !(%&#)*+, in vhich God, in lhe
mysleries of his vonder, aloned for lheir iniquily (CD 3:18), i.e. lhe $!"
%&' are underslood al lhis oinl lo refer lo God's grace in deIivering lhe
communily lo a safe home in IsraeI, a deIiverance vhich ilseIf is
underslood and resenled in lhe aradigmalic lerms of Lxodus and
LxiIe. Laler, erhas, once lhe communily vas veII-eslabIished and
inhabiling lhe sile of Qumran, lhey may have deveIoed lhe nolion of
lhe %&' $!" vilh ils more cuIlic and eschaloIogicaI associalions (4Q4O3 1
ii 27, 1QM 3:9, 14:8, and olher lexls). To make a comeIIing case for such
deveIomenls, hovever, vouId require a more slabIe schoIarIy
assessmenl of lhe dales of comosilion and redaclion of lhe reIevanl
lexls, as veII as lhe reIalionshis among lhe differenl lexls.

-241-

CHAITLR SIX

CNCLISIN: VISIN, KNWLLDGL, AND WRSHII

I viII begin lo end lhis book vhere il slarled, vilh a quole from LIIiol
WoIfson on lhe nalure of lhe myslery or lhe secrel:
Whal is so engaging aboul lhe secrel is lhal il remains enigmalic in sile
of lhe concerled efforl on lhe arl of many very fine schoIars lo cIarify
lhe issue lhrough IogicaI anaIysis. To be vhal il is lhe secrel musl
ersisl as a secrel. In many differenl cuIluraI sellings, lhe nolion of
secrecy slrucluraIIy embraces lhe aradox of lhe hidden and lhe
manifesl even lhough lhe secific conlenl of lhese may vary from one
lradilion lo anolher. In lhe Iived exerience of encounlering lhe
myslery, lhe discIosure and lhe conceaImenl are nol oIar oosiles. n
lhe conlrary, vhal is discIosed is discIosed because il is conceaIed, and
vhal is conceaIed is conceaIed because il is discIosed.
1

WhiIe lhis kind of aradoxicaI Ianguage ilseIf can conceaI more lhan il
reveaIs, il suggesls somelhing imorlanl aboul lhe reIalionshi belveen
any ob|eclive conslruclion of knovIedge aboul a Iong-Iosl grou in a
bygone era and lheir ovn exerience of lhe Iives lhey Iivedor al Ieasl
lhe exerience from vhich lhey comosed and lransmilled lhe lexls lhal
mallered lo lhem. Their Iived exerience vas much more lhan ve
mighl ever hoe lo enler inlo and describe, and lheir Iiving inleraclion
vilh lheir ovn raclices and symboIs vas a comIex cuIluraI reaIily lhal
conceaIs much of ilseIf from lhe gaze of lhe modern schoIar of reIigion.
As lhey encounlered lhe myslery so cenlraI lo lheir ovn under-
slanding of reaIily, lhe members of lhe Yah[ad Iefl onIy lraces of lhis
encounlerbul lraces lhey Iefl!
I have lried in lhis sludy lo cryslaIIize a saIienl fealure of lhe
discursive vorId of lhe Yah[ad, if onIy Iong enough lo say somelhing
heIfuI aboul lhe vays in vhich members of lhis grou conslrucled
sociaI boundaries, characlerized lhe knovIedge lhey ossessed, and
inlerreled lheir received lradilions lhrough lheir inleIIecluaI vork,

1
WoIfson, Inlroduclion, 1O.
!"# %&'(!#)*#(+ ,- ./&)01

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9;6HA
(?;:E478;I5 :> 9;6 Q64F (64 (?7:EE8 ;48 4ED4@8 F64E9 I> L74GH6>98
4>F 76?:>897B?9I:>8A !;6 57686>9 6LL:79 ;48 57:<6> >: FILL676>9K @69
567;458 :B9 :L 9;6 H4>@ 5I6?68 4 =7:4F67 <I6D ;48 =6GB> 9: 94C6 8;456A
!;I8 =::C ;48 4FF76886F 8:H6 NB689I:>8 4=:B9 %H@8967@+ I> 9;6 .BH74>
(?7:EE8M4>F 567;458 74I86F H4>@ H:76 DI9;:B9 F6LI>I9I<6E@ 4>8D67I>G
9;6HM4>F H:76 D:7C 76H4I>8 9: =6 F:>6 :> 9;I8 6EB8I<6K 6>IGH49I?K
4>F 5678I896>9E@ 4EEB7I>G 57:=E6HA !;6 ?:>?64EH6>9 :L 9;6 '4;[4F 4>F 9;6
:54?I9@ :L I98 D7I9I>G8 ;4<6 >:9 @69 F696776F B8 L7:H 897IG 9:
B>F67894>F 9;6HA

-245-

AIILNDIX: N THL ILRSIAN LTYMLGY I RAZ

The revaiIing schoIarIy oinion regarding lhe elymoIogy of !" is lhal il
is uIlimaleIy of Iersian origin, and lhal ils meaning in Aramaic and
Hebrev is akin lo vhal ve may find in ancienl Iranian comosilions. In
generaI, and desile lhe facl lhal queslions of daling remain ralher oen,
lhere has been a ralher IiveIy schoIarIy Iileralure on lhe nalure of lhe
ancienl Zoroaslrian beIief syslem and ils reIalionshi lo olher reIigious
vorIdvievs vilh vhich il came inlo conlacl. In arlicuIar, lhe infIuence
of Zoroaslrian ideas on lhe deveIomenl of earIy }udaism and
Chrislianily has been a sub|ecl of invesligalion and debale, eseciaIIy in
Iighl of lhe roIonged conlacl belveen }udeans and Iersians of lhe
Achaemenid Lmire and lhe conlinued inleraclion belveen
Zoroaslrians, }evs, and Chrislians inlo lhe Iarlhian eriod.
1
SchoIars
have mosl oflen noled lhe affinilies belveen lhe Aveslan maleriaI and
earIy }evish aocaIylic lexls, eseciaIIy in lhe areas of duaIism,
eschaloIogy, and cosmoIogy. Lven more secificaIIy, lhe queslion of

1
The reIalionshis among Zoroaslrianism, }udaism and Chrislianily have
been loics of debale for lvo cenluries. Ior recenl conlribulions see, for examIe,
Mary oyce and I. Grenel, A Hisicrq cj Zcrccsiricnism. |||, Zcrccsiricnism un!cr
Mccc!cnicn cn! Rcmcn Ru|c (Leiden: riII, 1991), ShauI Shaked and A. Nelzer,
|rcnc-ju!cicc. Siu!ics Rc|ciing ic jcuisn Ccnicci uiin Pcrsicn Cu|iurc inrcugncui inc
Agcs (5 voIs., }erusaIem: en-Zvi Inslilule Iress, 19822OO3), }ohn R. HinneIIs,
Zoroaslrian InfIuence on }udaism and Chrislianily: Some Iurlher RefIeclions,
in Zcrccsiricn cn! Pcrsi Siu!ics. Sc|ccic! Wcr|s cj jcnn R. Hinnc||s (AIdershol:
Ashgale, 2OOO) 7392, Norman Cohn, Ccsmcs, Cnccs, cn! inc Wcr|! ic Ccmc. 1nc
Ancicni Rccis cj Apccc|qpiic |ciin (2nd ed., Nev Haven: YaIe Iniversily Iress,
1993), 771O4, ShauI Shaked, Iranian InfIuence on }udaism: Iirsl Cenlury .C.L lo
Second Cenlury C.L., in 1nc Ccm|ri!gc Hisicrq cj ju!cism (ed. W. D. Davies and
L. IinkeIslein, 2 voIs., Cambridge: Cambridge Iniversily Iress, 1984), 1.3O825,
}ames arr, The Queslion of ReIigious InfIuence: The Case of Zoroaslrianism,
}udaism and Chrislianily, jAAR 53 (1985): 2O235, Ldvin M. Yamauchi, Pcrsic
cn! inc Bi||c (Grand Raids, Mich.: aker ook House, 199O), }. Duchesne-
GuiIIemin, AocaIyse |uive el aocaIyse iranienne, in Ic Scicric|cgic !ci Cu|ii
Oricnic|i nc|| |mpcrc Rcmcnc (ed. I. ianchi and M. Vermaseren, Leiden: riII,
1982), 75359, and mosl recenlIy A. HuIlgard, Iersian AocaIylicism, in 1nc
Ccniinuum Hisicrq cj Apccc|qpiicism (ed. ernard McGinn, }ohn }. CoIIins, and
Slehen }. Slein, Nev York: Conlinuum, 2OO3), 3O63, vhich conlains a summary
slalemenl of HuIlgard's vork on lhe loic.

246
Iersian infIuence among lhe manuscril remains of Qumranand lhe
grous reresenled by lhemhas been quielIy bul consislenlIy
addressed by a handfuI of schoIars.
1
In shorl, lhe Iersian (or more
roerIy Aveslan) elymoIogy of !" is arl of a broader issue, nameIy lhe
queslion of Zoroaslrian infIuence on earIy }udaism and Chrislianily.
Wilh resecl lo lhe Iersian background of lhe vord, M. LIIenbogen
slales lhe foIIoving:
Il is generaIIy recognized lhal lhis vord is a borroving from Iranian.
SchefleIovilz assumes an Id Iersian !"# secrel, a cognale of Aveslan
!"#"$ and Sanskril !"$"% soIilariness, secrel, as lhe vord from vhich
lhe Aramaic !" . arose. No such Id Iersian vord occurs, hovever, in
lhe exlanl lexls, bul some such form vouId seem lo be guaranleed by
lhe exislence of IahIavi !&#, Iarlhian !)#, beside lhe Modern Iersian !&#,
and vhich vouId be lhe source aIso of lhe Samarilan !" and lhe
Mandaean #!#".
2

As LIIenbogen indicales, lhough lhere is somevhal amIe Ialer
alleslalion of lhe vord in Iersian Iileralure, eseciaIIy in IahIavi,
Iarlhian and Modern Iersian, lhe vord does nol occur, or is nol exlanl,
in lhe IargeIy secuIar Ianguage of lhe Id Iersian.
3
The earIiesl exlanl
lexluaI alleslalion of !"# in any Ianguage is lhus in a coy of an Aramaic

1
See eseciaIIy K. G. Kuhn, Die Seklenschrifl und die iranische ReIigion,
'()$*+ 49 (1952): 296316, A. Duonl-Sommer, Le robIme des infIuences
lrangres sur Ia secle |uive de Qumrn, ,-., 35 (1955): 7594, R. }. }ones, The
ManuaI of DisciIine (1QS), Iersian ReIigion, and lhe Id Teslamenl, in ($/
(/"1$/!2% 345/6 789:;/% ;< =/>4!? 4@ -/<!? (!"<8$"> (ed. L. }. Vardeman and }. L.
Garrel, }r., Waco, Tex.: ayIor Iniversily Iress, 1964), 941O8, David Winslon,
The Iranian Comonenl in lhe ibIe, Aocryha, and Qumran: A Reviev of lhe
Lvidence, -, 5 (1966): 183216, ShauI Shaked, Qumran: Some Iranian
Conneclions, in 74AB;<C ,;::A/% "<: D<8?;<C +<48%6 E;FA;1"AG HI;C!"I$;1G "<: 7/>;8;1
789:;/% ;< -4<4! 4@ J4<"% KL M!//<@;/A: (ed. Ziony Zevil, SoIomon Gilin and MichaeI
SokoIoff, Winona Lake, Ind.: Lisenbrauns, 1995), 277-81, Geo Widengren, Anders
HuIlgard and Marc IhiIonenko, NI41"A?I8;O9/ ;!"<;/<</ /8 :9"A;%>/ O49>!&<;/< (RI
2, Iaris: Adrien Maisonneuve, 1995), }org Irey, Differenl Iallerns of DuaIislic
Thoughl in lhe Qumran Library: RefIeclions on Their ackground and Hislory,
in P/C"A (/Q8% "<: P/C"A R%%9/%6 .!41//:;<C% 4@ 8$/ 7/14<: =//8;<C 4@ 8$/ R<8/!<"8;4<"A
S!C"<;#"8;4< @4! T9>!"< 789:;/%G K">F!;:C/ UVVW (ed. Moshe ernslein, IIorenlino
Garca Marlnez and }ohn Kamen, STD} 23, Leiden: riII, 1997), 275335.
2
M. LIIenbogen, X4!/;C< Y4!:% ;< 8$/ SA: (/%8">/<86 ($/;! S!;C;< "<:
H8?>4A4C? (London: Luzac & Comany, 1962), 153.
3
See R. G. Kenl, SA: ./!%;"<6 M!">>"!G (/Q8%G P/Q;14< (Nev Haven: YaIe
Iniversily Iress, 1953).
!""#$%&'

)*+

,-., /,-00123 4560 ,7- ,7158 9-2,:5; <=>=#=? 2@0-A; ,7- !""# "% &'(
)*&+'(,- 64 . /0"+'=
*

&2 @ B@;? ,71/ 1/ -.@9,A; B7@, B- 0137, -.C-9, 31D-2 ,7- 4@9, ,7@, ,7-
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,-.,/= FA8 "-5/1@2G,7- A@23:@3- 64 ,7- !97@-0-218 #0C15-GB@/
-//-2,1@AA; @ /-9:A@5 A@23:@3- B7197 7@/ E--2 C5-/-5D-8 12 62A; @
7@284:A 64 12/951C,162/? @28 "-5/1@2 H5-A1316:/ B65I/ B-5- 7@28-8 86B2
65@AA;J 1, B@/ 26, :2,1A C56E@EA; ,7- 414,7 9-2,:5; K>=#=L ,7@, ,7-; B-5- @,
A@/, 96001,,-8 ,6 B51,123? 12 ,7- M!D-/,@2N @AC7@E-,? -/C-91@AA; 12D-2,-8
465 ,7- C:5C6/-=O
P
Q- 86 26, 4128 5-A1316:/ ,-.,/? @28 ,7:/ @2; 0-2,162
64 ,*1? 8:5123 ,7- !97@-0-218 C-5168? E-9@:/- ,76/- ,-.,/ 818 26, -.1/, *-
2,3&&(0 &(4&- :2,1A 0:97 A@,-5=
&28--8? B71A- ,71/ 86-/ 26, 465-9A6/- ,7- C6//1E1A1,;G65 -D-2 ,7-
A1I-A17668G,7@, ,7- B658 956//-8 6D-5 12,6 !5@0@19 @/ @ 5-/:A, 64
5-A1316:/ 12,-5@9,162? 65 E; ,7- @86C,162 64 @ 465-132 B658 ,6 -.C5-// @
R-B1/7 18-@ 12 @ 2-B B@;? ,7-5- 1/ 26 -D18-29- ,7@, 9@2 D-514; 76B @28
B7-2 ,71/ 0@; 7@D- 7@CC-2-8= S6B ,7- B658 0137, 7@D- -2,-5-8 12,6
:/- 12 !5@0@19? @28 T:/, B7@, 96226,@,162/ 1, 9@551-8? 5-0@12 6C-2
U:-/,162/=
!AA ,71/ 0@I-/ 1, 962/18-5@EA; 065- 814419:A, ,6 E- 9-5,@12 B7-,7-5
,7- 9629-C,:@A D@A:- 65 /-0@2,19 5@23- 64 ,7- "-5/1@2 ,*1 B@/ ,7- /@0-
8:5123 ,7- 415/, 7@A4 64 ,7- V-9628 W-0CA- C-5168 @/ 1, B@/ A@,-5 8:5123
,7- "@5,71@2 C-5168 X,7158 9-2,:5; <=>=#= ,6 ,7158 9-2,:5; >=#=Y? 65 B7-,7-5
1,/ 0-@2123 8514,-8 4560 62- 962,-., ,6 @26,7-5= &, 1/ @, A-@/, 9629-1D@EA-
,7@, ,7- /-0@2,19 D@A:- H0;/,-5;O 1/ @2 :28:- C56T-9,162 64 @ A@,-5
0-@2123 :C62 @2 -@5A1-5 :/@3-= Z65 ,7@, 0@,,-5? 1, 1/ @, A-@/, 9629-1D@EA-
,7@, ,71/ 96226,@,162 B@/ 12 4@9, 124A:-29-8 E; ,7- :/- 64 !" @/ 1, B@/
,@I-2 :C 12 R-B1/7 X@28 C6//1EA; >751/,1@2? -/C= V;51@9Y A1,-5@,:5- E-465-
,7- &5@21@2 /@3-/ B-2, @E6:, ,7-15 B65I 64 5-9658123 12 B51,123 ,7-
@291-2, ,5@81,162/ 64 [656@/,-5=
\

*
W7- !""# "% &'( )*&+'(,- @28 ,7- 5-&,"0"63+*7 !""# @5- :/:@AA; 8@,-8 ,6 ,7-
,7158 9= <=>=#= ]1A1I 8@,-8 *^)_` X*^#2
@
Y? B7197 962,@12/ . /0 à`_b`)? ,6 ,7-
415/, 7@A4 64 ,7- /-9628 9-2,:5; <=>=#=? E:, ,76:37, 1, 0@; C6//1EA; 7@D- E--2
96C1-8 4560 @ ,7158 9-2,:5; 0@2:/951C, X8'( !""#- "% /0"+'? `*_a`*`YJ /-- @A/6
$19I-A/E:53? . /0"+'? c=
P
]@5; <6;9-? 8(4&9*7 :"9,+(- %", &'( :&9;< "% =","*-&,3*03-6 XW6,6B@? $=R=d
<@52-/ e $6EA-? `cf*Y? g= FA8 "-5/1@2 @28 !D-/,@2 @5- ,7- ,B6 C5-/-5D-8 FA8
&5@21@2 A@23:@3-/? !D-/,@2 E-123 C510@51A; ,7- 5-A1316:/ A@23:@3- 64 ,7-
[656@/,51@2 ,5@81,162=
\
S:A,3h58 /,@,-/ ,7@, ,7-5- 1/ @ H356B123 ,-28-29; ,6 @53:- ,7@,
S-AA-21/,19? R-B1/7? @28 i26/,19 18-@/ 7@D- 124A:-29-8 @2,756C6A6319@A?

248
Moreover, ve do nol knov lo vhal exlenl lhe Zoroaslrian riesls
comosed nev lexls in Aveslan during lhe Iarlhian and Sassanian
eriods, i.e. during a lime afler Zoroaslrianism had aIready come inlo
conlacl vilh earIy }udaism (and Chrislianily). Hovever aeaIing and
correcl il may be lo assume considerabIe anliquily for lhe Iersian
lradilions in vhich rcz occurs, lhe facl lhal lhe earIiesl Iranian icxiuc|
vilnesses dale from lhe Sassanian eriod oughl lo encourage a bil of
caulion.
Desile lhese reservalions, ve may indeed see some imorlanl
araIIeIs belveen lhe use of !" in earIy }evish aocaIylic Iileralure and
in Zoroaslrian lexls. Ierhas lhe mosl reIevanl maleriaI is lo be found in
lhe Denkard (Madau), a lenlh cenlury C.L. summary of lhe nov Iosl
Greal Avesla, ilseIf lhe canonicaI roducl of sevenlh cenlury C.L.
Sassanian high riesls.
7
Many of lhe lradilions of lhe Greal Avesla are
resumed lo be re-IahIavi and erhas refIecl lhe mosl ancienl
Zoroaslrian vorks. In his vork on 4QInslruclion,
8
Mallhev Goff caIIed
our allenlion lo lvo imorlanl assages:
!"#$%&' )*+,-.
pc! nimcz i cz ucx cucrzc! c rczig gqcg |u pc!i cmcrg !cicr icn ic
jrcgir! pc! !c!cr |cm.
y order of lhe siril, his immorlaI reserver moves his body lo a secrel
Iace (vhere il is kel) unliI lhe (eschaloIogicaI) Renovalion, according
lo lhe Crealor's viII.
!"#$%&' /,-01
crzcnig |cuin pc! ncru rcz |i pcqj gcr i qcz! u! qcz!cn !qnq . . . !qnqx i
qcz!cn u! rcz i pcqgcr i xuc cz |cs-cz nincn ncsi . . . u! rcz i xir i xuc cuc
nimcqcn!.
ne oughl lo be vorlhy vilh regard lo every myslery of lhe ballIe of
lhe gods and vilh regard lo lhe gods' secrecy (`) . . . The secrecy (`) of
lhe gods and lhe myslery of lheir ballIe are nol hidden from any one . . .
and lhey |lhe godsj shov him lhe myslery of lheir lhings.

cosmoIogicaI, and aocaIylic ideas of lhe IahIavi books (Iersian
AocaIylicism, 59).
7
oyce, 1cxiuc| Scurccs, 3.
8
The lexl and lransIalion of lhese cilalions comes from Goff, Wcr|!|q cn!
Hcctcn|q Wis!cm, 3O31. Goff does nol discuss lhe robIem of lhe dale of lhese
lexls, bul simIy offers lhem as exlanl vilnesses lo lhe occurrence of lhe vord
rcz in Iranian lexls.
!""#$%&'

)*+

!, -./0, 123456 746 534 066 ,86 3--.4.,.60 ,8606 ,69,0 83:6 ;.,8 <6;.08
3=7532>=,.5 ,69,0 7- ,86 23,6 ?6574@ A6B=26 =6/.7@C A86 -./0, ,69, 066B0 ,7
@605/.D6 ,86 E8.@@64F =/75600 D> ;8.58 /60G//65,.74 ,3H60 =2356 3, ,86
60583,74I 6B=830.J.41 ,86 ;7/H 7- ,86 0=./., .4 3557/@3456 ;.,8 ,86 ;.22
7- ,86 K/63,7/C A86 06574@ ,69, @.0=23>0 ,86 ,86B60 7- @.:.46 D3,,260I
065/65>I 34@ ,86 465600.,> ,7 D6 L;7/,8>M 7- @.:.46 B3,,6/0C N8.26 ,86
-./0, ,69, .4@.53,60 ,83, ,86 ;7/@ rcz 534 .4 -35, 83:6 ,86 B634.41 7-
L065/6,M Erczig O 3@PC L065/6,MFI 3 =2356 ,83, .0 8.@@64 -/7B :.6;I ,86
06574@ ,69, .0 =6/83=0 ,86 /.586/ 746 -7/ ,86 =/6064, 0,G@>C A86/6 ,86 rcz
.0 47B.432Q., 0.14.-.60 3 ,8.41 7/ 3 57456=,I 07B6,8.41 ,7 D6 1/30=6@
34@ H47;4C R6>74@ ,8.0I 87;6:6/I ,86/6 3/6 742> B3/1.432 30075.3,.740
;.,8 63/2> <6;.08 ,69,0 E0G58 30I -7/ 693B=26I L,86 B>0,6/> 7- ,86 D3,,26
7- ,86 17@0IM ;8.58 B3> 083/6 07B6 .@630 ;.,8 ,86 Wcr Ru|c -/7B
SGB/34FC T42.H6 .4 <6;.08 3=7532>=,.5 ,69,0I ,86 B>0,6/.60 86/6 3/6 03.@
nci ,7 D6 8.@@64Q,86> 3/6 3:3.23D26 ,7 6:6/>746I 34@ ,8G0 746 B.18,
;74@6/ .4 ;83, ;3> ,86> 3/6 065/6,0 7/ B>0,6/.60C
+
&4 ,8.0 230, /60=65,I
,8606 =3003160 @.--6/ B3/H6@2> -/7B ;83, ;6 -.4@ .4 ,86 SGB/34 ,69,0
57456/4.41 ,86 /623,.7408.= D6,;664 @.:.46 6265,.74 34@ 355600 ,7
607,6/.5 H47;26@16C
A7 ,86 =3003160 5.,6@ 3D7:6 & ;7G2@ 3@@ 347,86/ 6956/=, @.05G006@
D> ?83G2 ?83H6@ .4 8.0 3/,.526 L#07,6/.5 A/64@0 .4 U7/730,/.34.0BIM
VW
3
=300316 ,83, .0 6:64 B7/6 16/B346 ,7 ,86 =/6064, .4XG./>C &4 ,8.0 ,69,
34@ 7,86/0I 30 ?83H6@ @6B740,/3,60I ,86/6 3/6 /6-6/64560 ,7 3 56/,3.4
/60,/.5,6@ 626B64, 7- /62.1.7G0 H47;26@16I 34 30=65, 7- ,6358.41 ,83, ;30
355600.D26 742> D> L3 0B322 1/7G= 7- /62.3D26 =67=26M ;87 3/6 53=3D26 7-
1/30=.41 34@ /6B6BD6/.41 .,C
VV
A86 /626:34, ,69, .0 30 -7227;0Y
!"#$%&' )*+,-
u-n n-cz cn !i |u in u! minr cn!cr ncru !m !cnin, |ir|cg ncru
|cs guin, u! zcn! pc! c|csin cin, u! rz siurn guin. U!

+
?83G2 ?83H6@ EL#07,6/.5 A/64@0 .4 U7/730,/.34.0BIM .4 Prcccc!ings cj inc
|srcc| Acc!cmq cj Scicnccs cn! Humcniiics ZV+[+\Y V]^_)WWF 47,60 ,83, ,86 ;7/@ rcz
L@760 47, 4656003/.2> @60.143,6 .4 B34> 7- .,0 755G//64560 3 065/6, =.656 7-
H47;26@16 7/ 3 @75,/.46 ;8.58 BG0, D6 H6=, 8.@@64` ., 066B0 7-,64 ,7 @647,6 3
8.@@64 53G06I 3 23,64, -35,7/I 3 574465,.74 ;8.58 .0 47, .BB6@.3,62> 6:.@64,C
?G58 .0 ,86 G06 7- ,86 ,6/BI -7/ 693B=26I ;864 ., .0 03.@ ,83, ,86 a065/6,b ;8> ,86
<6;0 /60, 74 ,86 ?3DD3,8 .0 ,86 -35, ,83, c7@ /60,6@ 74 ,86 06:64,8 @3> 7-
5/63,.74M EV+d` 86/6 86 5.,60 GV 9...YV*FC
VW
?66 47,6 +)C
VV
?83H6@ 47,60 06:6/32 !:60,34 ,69,0 ,83, 32/63@> @.0=23> 34 .4,6/60, .4
065/6, @75,/.460` 6C1C Ycsnc 92:...Yd` Yci .:Y+` 34@ 9.:Y*[C

25O
!"#$ &' ''(!)*#$ +*'+" +*,+-+* '".*/ &' "-.* +*'+" -0+1' #$/
&' 0+1.* 0+1'* 2+' 30.* 3&*.*.

They heId lhis, loo, lhus: ne shouId inslrucl eace and Iove in every
crealure, seak good deeds lo every erson, leach 4+*' in lhe
househoId, and leII lhe secrel ("1) lo reIiabIe eoIe. ne shouId kee
obedience and IavfuIness in lhe assembIy, |oy in lhe Iace of lhe -0+1'
|riluaIj, and erform lhe vorshi of lhe gods in confinemenl (`).
12

As Shaked goes on lo discuss, lhe vord "1 is used severaI limes in lhe
IahIavi books in conneclion vilh a grou of reIigious mysleries, vhich
seem lo be usuaIIy reIaled lo lhe fieIds of crealion and eschaloIogy as
veII as lo lhe knovIedge of lhe roer vay of fighling lhe demons.
13

WhiIe vishing lo avoid lhe imIicalion lhal lhere is an obIigalory
geneaIogicaI conneclion belveen Qumran and Iran in lhis regard, lhis
slalemenl couId veII aIy aIso lo lhe use of myslery in lhe ScroIIs.
When couIed vilh our earIier observalions aboul lhe esoleric
lendenciesindeed, lhe esolericismrefIecled in lhe Qumran lexls,
lhere is erhas good reason lo assume a conneclion of some kind
belveen Iersian and }evish reIigious seciaIisls during lhe Second
TemIe eriod.
In any case, lhe Iersian origin of lhe vord seems IikeIy given lhe facl
lhal lhe oIdesl alleslalions of !" in Aramaic are in lexls cIearIy associaled
vilh neo-abyIonian and Iersian cuIluraI and reIigious lradilions.
14
The

12
Texl and lransIalion from Shaked, Lsoleric Trends, 185.
13
Ibid., 193.
14
A. L. CovIey has reconslrucled a Iacuna in lhe Aramaic 5.!'6- 67 8$.9+"
lo read #$%&'"( *+, $-./ -0 #$&!"( lhy !(:"()s reveaI nol before lhy 7".(nds
(8"+-+.: ;+20". 67 )$( <
)$
=(*)&"0 >?=? |xford: xford Iniversily Iress, 1923,
rer. snabruck: llo ZeIIer, 1967j, 243). This decision derives in arl from
CovIey's asserlion lhal lhe Aramaic version vas lransIaled from Iersian, or vas
under Iersian infIuence, a concIusion vhich is based on lhe slyIislic and
idiomalic simiIarily belveen 8$.9+" and, e.g., lhe >($.!)&* @*!:".2).6*. As }. M.
Lindenberger (Ahiqar, AB; 2.482) noles, hovever, Since lhe ImeriaI
Aramaic of lhe Iersian eriod and Ialer shovs a greal many Iersian vords, lhe
absence of such Iersian Ioans in 8$.9+" suggesls a dale of comosilion before lhe
mid-sixlh cenlury. In lhe olher vords, he sees IillIe or no Iersian infIuence in
lhis lexl, and lhus disagrees vilh CovIey lhal a Iersian lransIalion serves as lhe
source for lhe Aramaic 8$.9+". I am nol a seciaIisl in lhis area of research, bul il
seems lo me lhal here Lindenberger's argumenls are ersuasive. The absence of
Iersian Ioan vords is beller evidence lhan slyIislic and idiomalic simiIarily,
eseciaIIy vhen reconslrucling missing vords as in lhe resenl case. WhiIe
Lindenberger aIso suggesls lhe lransIalion your secrels, he does so on lhe basis
!""#$%&'

)*+

,--. -/ %01234 015 673 !""# "% &'( )*&+'(,-8,-67 93:; 2<=-:6016 63>6?
/-: 673 @07[058=:-9253 673 -14; #."/. ,:25A3? /-: 672? B-:5 /:-<
"3:?201 6- !:0<02C D015E ?F,?3GF3164;E H3,:3BIJ
+*
K73?3 63>6? 7-45 0 .3;
=40C3 21 673 52?CF??2-1 -/ <;?63:; 401AF0A3 21 673 L3C-15 K3<=43
=3:2-5E 015 0:3 6:30635 06 ?F,?6016204 431A67 0,-93J
K- ?F<<0:2M3E 673:3 2? 21 /0C6 93:; 426643 72?6-:2C04 392531C3 6-
53<-1?6:063 0 C430: "3:?201 36;<-4-A; -/ 673 !:0<02CNH3,:3B B-:5 !"J
O063: "3:?201 63>6?E 7-B393:E 5- 53=4-; 673 B-:5 21 0 B0; 6706 2?
?-<3B706 C-<=062,43 B267 26? F?3 21 30:4; P3B2?7 0=-C04;=62C 4263:06F:3E
67-FA7 1-6 26 0 B0; 6706 2? =3:/3C64; =0:04434 -: 3>70F?6293J Q3 0:3
673:3/-:3 43/6 6- 60.3 F= 673 A313:048015 <-:3 -: 43?? =:3902421A8
=-?262-1 6706 B7243 673 "3:?201 R,0C.A:-F15S C011-6 ,3 =:-931
53/21262934;E 132673: C01 26 ,3 531235 6706 673 3>2?621A =0:04434? 0:3
C-<=34421AE 015 6706 673 =:-,43< :3?6? 21 53C2521A F=-1 673 52:3C62-1
015 53A:33 -/ R21/4F31C3S -/ -13 6:05262-1 -1 01-673:J Q7243 ?-<3
C-113C62-1 B267 01C2316 &:01201 :342A2-F? C-1C3=6? 015 9-C0,F40:; 5-3?
?33< =40F?2,43E 0 /F1C62-104 0(*.1.2 -/ !" C011-6 ,3 53:2935 /:-< 26J K-
0??3:6 6706 26 70? ?-<36721A 6- 5- B267 R?3C:3C;S -: R<;?63:;S 2? 1-6 6-
?0; 93:; <FC7 06 044E 015 67F? B3 7093 ,331 =:3??35 6- 4--. 6- -673:
?-F:C3? 6- :3/213 -F: F153:?601521A -/ 673 F?3 -/ !" 21 30:4; P3B2?7 63>6?J

-/ 673 :3C-1?6:FC635 !:0<02C #$"%&J &15335E -673: =:-=-?04? 7093 ,331 <053 /-:
673 40CF10 B72C7 04?- 5- 1-6 =:3?F==-?3 "3:?201 21/4F31C3T /-: 3>0<=43E UJ
L32534 ?FAA3?6? :30521A #$'()*+ R;-F: ?21?ES 0 :30521A 6706 2? =3:70=? 3931 <-:3
?F260,43 6- 673 C-163>6 6701 R67; ?3C:36?S DRV3<3:.F1A31 MF 531 0:0<0W?C731
"0=;:F? F15 X?6:0.0 0F? #43=7016213ES 34) Y) Z+[+)\T )[)IJ K73 53?2:3 6- :305
R?3C:36?S 21 ?-<3 /-:< 2? =:-,0,4; 5F3 6- 673 0??F<=62-1 6706 673:3 2? 0 =0:04434
73:3 B267 ":-9 )*T[, 015 L2: ]T+]^+[J &1 01; C0?3E 672? F?0A3 B-F45 ,3 ?3CF40:
015 B-F45 1-6 13C3??0:24; 7093 ?-C2-4-A2C04 -: 673-4-A2C04 :0<2/2C062-1?J
+*
%01234 )T+]E +[E )_E )]E )[E YÈ a_ D)>Ib aTcb 5 6. ]TY D015 -673: 21?601C3? 0:3
42.34;E 67-FA7 1-6 3>6016b ?33 ,34-BIJ X1 673 V0,;4-1201N"3:?201 ,0C.A:-F15 -/
673 %01234 015 #1-C7 6:05262-1?E ?33 3?=J d-4421?E 7*.1(8E +)^_+b 015 e0153:f0<E
6."+' *.9 &'( :,"/&' "% *. 4;"+*8<;&1+ =,*91&1".E =0??2<J #4A921 ?6063? 6706 RK73
B-:5 ,*>E g<;?63:;Eh 3163:? 673 P3B2?7 015 0=-C04;=62C 6:05262-1 67:-FA7 673 ,--.
-/ %01234J V-67 ,--.? Z%01234 015 ai&1?6:FC62-1\ C-F45 53:293 /:-< :340635
C2:C43? B72C7 C70:0C63:2M35 529213 <;?63:23? B267 672? !:0<02C B-:5S DRK73
U;?63:; 6- d-<3ES +Y]IJ VF6 26 2? 1-6 C430: 6- <3 6706 %01234 D-: 5 6."+'E /-: 6706
<0663:I C-1?626F63? 673 .(+(--*,< 9372C43 ,; B72C7 !" C-<3? 216- F?3 21 P3B2?7
0=-C04;=62C 4263:06F:3J K73?3 0:3 ?2<=4; 673 30:423?6 3>6016 63>6? 6706 3<=4-; 672?
63:< 21 !:0<02CJ

-253-

ILIGRAIHY

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26O
. Was lhe Dead Sea Secl an AocaIylic Movemenl` Iages 2551 in
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3#"'((0. Ldiled by }ames H. CharIesvorlh. VoI. 1 of 5$& A/B(& %,- 1$& 2&%- 3&%
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T[\ %,- 3&#1%"/%, K"/1/,)0 ="'? FG?"%,. }ournaI for lhe Sludy of lhe
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262
. Ise and Inlerrelalion of Mikra in lhe Aocryha and
Iseudeigraha. Iages 379419 in !"#$%& ()*+, ($%-./%+"0-, 1)%2"-3 %-2
4-+)$5$)+%+"0- 06 +7) 8)9$): ;"9/) "- <-=")-+ >?2%".@ %-2 A%$/B C7$".+"%-"+B.
Ldiled by Marlin }. MuIder. Comendia Rerum Ioudaicarum Novum
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2) G7"$9)+ H?@$I- )+ 2). )-F"$0-.. H?@$%- C7$0-"=/) 1O. Krakv: Lnigma
Iress, 2OO2.
DravneI, Henryk. <- <$%@%"= J".20@ ()*+ 6$0@ H?@$%-& < K): 4-+)$5$)+%+"0- 06
+7) L)F" M0=?@)-+N }ournaI for lhe Sludy of }udaism: SuIemenl Series 86.
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H?@$%- 23 (2OO7): 341.
.Some Noles on ScribaI Crafl and lhe rigins of lhe Lnochic Lileralure.
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<$%@%"= <.+$0-0@"=%/ ;00# (4Q2O8211). 1)F?) 2) H?@$%- 22 (2OO6): 54774.
Duchesne-GuiIIemin, }. AocaIyse |uive el aocaIyse iranienne. Iages 753
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275

Melso, Sarianna. Qumran Communily Slruclure and TerminoIogy as
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. Shifls in CovenanlaI Discourse in Second TemIe }udaism. Iages 497
512 in ,-)./0$)" .+ 1)*+2.0.3+4 522*62 3+ ,"/0$*7.+08 9":)"; <.:="8 *+& >"*& ,"*
,-)3==2 .+ 93+3$) 3? !*.@* ,3==*(3. Ldiled by Anssi VoiliIa and }ulla }okiranla.
}ournaI for lhe Sludy of }udaism SuIemenls 126. Leiden: riII, 2OO8.
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. Whom Does lhe Term Yah[ad Idenlify` Iages 6384 in >"?.+.+7
D&"+0.0."24 E"8 F3$8 *+& 0A" G0A") .+ 0A" >"*& ,"* ,-)3==28 H)3-""&.+72 3? 0A" I.?0A
J""0.+7 3? 0A" DG', .+ K)3+.+7"+. Ldiled by IIorenlino Garca Marlnez and
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. TunLrgehensZusammenhang, KIageerhorung ud Theodizee im
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. The SymboIic Significance of Wriling. Iages 13973 in ,-" :&"* $4
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E"86'*% E"8'$&. Ldiled by W. D. Davies and L. IinkeIslein. Cambridge:
Cambridge Iniversily Iress, 1984.
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,"M3+ !37&'"6 '% ?$%$8 $4 ;"% N'$% L*#-$0&"8 $% 3-" O##*6'$% $4 ?'6 !"/"%3'"3-
;'83-&*>. Ldiled by }ohn C. Reeves and }ohn Kamen. }ournaI for lhe Sludy
of lhe Id Teslamenl: SuIemenl Series 184. SheffieId: }ST Iress, 1994.
Nevman, H. and R. LudIam. E8$M'2'3> 3$ E$G"8 *%& 9"G'6- !"#3*8'*% J8$716 $4 3-"
F%#'"%3 E"8'$&+ F P"/'"G $4 @'4"63>0"Q R*07"6Q *%& ?*0*#-* '% 3-" E-*8'6""6Q
!*&&7#""6Q =66"%"6Q *%& S728*%A Leiden: riII, 2OO6.
Nevman, }udilh. IrieslIy Irohels al Qumran: Summoning Sinai lhrough lhe
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,8*&'3'$%6 *<$73 !'%*' *%& .'/'%" P"/"0*3'$% '% 97&*'62 *%& C-8'63'*%'3>. Ldiled
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278
. Iessings and Curses. Iages 951OO in voI. 1 of !"#$#%&'()*+ &- ./( 0(+)
1(+ 1#2&%%3. Ldiled by }ames C. VanderKam and Lavrence Schiffman. 2 voIs.
. Harmonic and MyslicaI Characlerislics in Ioelic and LilurgicaI Wrilings
from Qumran. 4(5*3/ 67+2.(2%$ 8(9*(5 85 (1994): 16384.
. The Idea of Crealion and Ils ImIicalions in Qumran Lileralure. Iages
24O64 in :2(+.*&" *" ./( 4(5*3/ +") :/2*3.*+" ;2+)*.*&". Ldiled by H. G.
RevenlIov and Y. Hoffman. SheffieId: SheffieId Academic Iress, 2OO2.
. The IdeoIogicaI and Lilerary Inily of 4QInslruclion and Ils
Aulhorshi. 0(+) 1(+ 0*3#&9(2*(3 12 (2OO5): 25779.
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ILIGRAIHY

279

!"#$"%&' )&*+,+$-./&'*0 1&/$%23& 4". 56 7%-4&% )+%3&'#2'8/*9:&' ;<.,+*/".
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VerIagshaus, 19656

28O
! #$%&'()'* )+, -.'$)/&0&1*. TransIaled by S. Rudman. Richmond: }ohn
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. Hodayol. Iages 36569 in voI. 1 of -+'*'0&4%,3) &= /$% H%), 2%) 2'(&00..
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2OO5.
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#(),3/3&+.! Monograhs of lhe Hebrev Inion CoIIege 14. Cincinnali, hio:
Hebrev Inion CoIIege Iress, 1992.
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233
!"#$%&' %) *+)+, +- ./+,&)"%)+ 01,231 41,"3)&54 #56785 9: 0;7<=;: "6><=?@7A
BC6>8 DE8F<A G;5 #698?7 H4 I4 !6JF<8>GG?4 H=E?;G> K=? 7<8 (7E5: =K HE5G6@CL
(EMM>8C8;7 (8?68@ N224 O8658;L P?6>>A 2QQR4
SSS4 6+ 7)2,&1'& 8&1,)%)9 -+, ":& ;)$&,'"1)$%)9 <)&'= >&1$%)9 1)$ >&2+)'",#2"%)9
":& .,19?&)"1,@ A1,/@ B&C%': !1D%&)"%1/ 6&E" FG7)'",#2"%+)4 (7E568@ =; 7<8 !8T7@
=K 7<8 U8@8?7 =K HE5G< VV4 O8658;L P?6>>A 2QQN4
SSS4 H,+D:&"' +- </$ 1)$ ":& I1@ +- ":& A)$= J&2:1,%1K ":& L++M +- ":& N1"2:&,' 1)$
OD+21/@D"%24 ,E578@7GC8;76@F<8 (7E56W; XY4 O8658;L P?6>>A NZZ[4
SSS4 %'=E? \6@5=C G;5 '=E? -=>>:L !<8 IG@8 =K N]V.&:@78?68@4+ DGJ8@ [Z]33
6; N%'$+? 1)$ OD+21/@D"%2%'? %) ":& I&1$ !&1 !2,+//' 1)$ %) ":& L%P/%21/
6,1$%"%+)4 #56785 9: -4 ^4 &G?7_;8à P69>6=7<8FG 8M<8C8?65EC 7<8=>=J6FG?EC
>=bG;68;@6EC N[34 O8Eb8;L O8Eb8; /;6b8?@67: D?8@@A 2QQX4
!6>>8?A DG7?6Fc4 %!<8 d#78?;G> D>G;76;Je 6; 7<8 U8G5 (8G (F?=>>@4+ I&1$ !&1
I%'2+Q&,%&' V fNZZRgL XN2]XY4
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29O
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Mysteries of Qumran Mystery, Secrecy, and Esotericism in The Dead Sea Scrolls

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Mysteries of Qumran Mystery, Secrecy, and Esotericism in The Dead Sea Scrolls

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THE MYSTERIES OF QUMRAN

Judith H. Newman, Series Editor

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