The Meaning of Ruach at Qumran (SBL Dissertation Series)

Arthur Everett Sekki THE MEANING OF RUAH AT QUMRAN SBL Dissertation Series 110 THE MEANING OF RUAH AT QUMRAN SOCIE...

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Arthur Everett Sekki

THE MEANING OF RUAH AT QUMRAN

SBL Dissertation Series 110


SOCIETY OF BIBLICAL LITERATURE

DISSERTATION SERIES

J . J . M. Roberts, Old Testament Editor Charles Talbert, New Testament Editor

Number 110 T H E MEANING O F RU"AH AT QUMRAN

by Arthur Everett Sekki

Arthur Everett Sekki


Scholars P r e s s Atlanta, Georgia

THE MEANING OF R UAH AT QUMRAN Arthur Everett Sekki Ph.D., 1987

Advisor:

University of Wisconsin (Madison)

K e i t h N. Schoville

© 1989 T h e Society of Biblical L i t e r a t u r e

Library of Congress Cataloging in Publication Data Sekki, Arthur Everett. The meaning of ruach at Qumran / Arthur Everett Sekki. p. cm. — (Dissertation series / Society of Biblical Literature ; no. 115) Bibliography: p. ISBN 1-55540-351-4 (alk. paper). - ISBN 1-55540-352-2 (alk. paper) 1. Dead Sea scrolls-Criticism, interpretation, etc. 2. Ruah (The Hebrew word) I. Title. II. Series: Dissertation series (Society of Biblical Literature) ; no. 115. BM487.S44 1989 296.1'55-dc20 89-6280 CIP

Printed in the United States of America on acid-free paper

TABLE OF CONTENTS Chapter

Page

I

INTRODUCTION

II

A CHRONOLOGICAL SURVEY OF THE LITERATURE 1. F r o m 1950 t h r o u g h 1 9 5 5 : initial questions a b o u t ruah a . U n d e r s t a n d i n g ruah a s G o d ' s Spirit, m a n ' s spirit o r a n angel b. Iranian influence o n the c o n c e p t of ruah in sectarian thought c. The m e a n i n g of ruah in the Scrolls a n d its r e l a t i o n s h i p to e a r l y C h r i s t i a n i t y 2.

1

7 7 18 22

d. Conclusion to section 1, chapter 2 F r o m 1956 t h r o u g h 1 9 6 1 : conflicting solutions to

25

the p r o b l e m of ruah in the Scrolls a. P r e l i m i n a r y o b s e r v a t i o n s b. T h e position that the Scrolls d o n o t c o n t a i n a single, consistent p n e u m a t o l o g y c. T h e position that the Scrolls d o n o t c o n t a i n Iranian c o s m i c d u a l i s m d. Conclusion to section 2, c h a p t e r 2

26 26

3. a. b.

c.

d.

T h e issue of ruah f r o m 1962 to the p r e s e n t Preliminary observations The position that sectarian p n e u m a t o l o g y is a n essential u n i t y d o m i n a t e d b y the Iranian, c o s m i c d u a l i s m of its two-spirit teaching T h e position w h i c h questions the unity of sectarian p n e u m a t o l o g y a n d the d o m i n a n t position of the t w o - s p i r i t t e a c h i n g w i t h i n it The position w h i c h v i e w s sectarian p n e u m a t o l o g y a s a u n i t y b u t denies that this reflects the the p r e s e n c e of c o s m i c d u a l i s m , Iranian o r o t h e r w i s e

31 37 50 51 51

53

60

63

4.

e. Conclusion to section 3, chapter 2 C o n c l u s i o n to chapter 2

III RUAH 1. 2.

3.

A S G O D ' S SPIRIT

Basic syntactical c h a r a c t e r i s t i c s of ruah as G o d ' s Spirit Specific syntactical p a t t e r n s of ruah as G o d ' s Spirit a. G e n e r a l O v e r v i e w b. T h e singular o f ruah a s a nomen regens in c o n s t r u c t with a suffixed sing, of efrip referring to G o d : or i)e)i(i)p rrn

71 72 72

72

c.

E x p r e s s i o n s related to ("|/ro o r i)eh(i)p rrn: BhWpn mn ( 4 Q D e {270} 2 II 1 3 - 1 4 b a n d 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 1 1 ) a n d T o r n m n ( 1 Q H 16:9)

83

d.

T h e singular o f ruah u s e d w i t h o u t qualifying expressions

85

e. f.

T h e syntactically indefinite f o r m Kftip rrn T h r e e unrelated a n d unique cases referring to G o d ' s Spirit: run m i , 1 Q H 1 4 : 2 5 ; n m rrtfo, H Q M e l c h 3 I I 1 8 ; a n d ntfnp m i , 1QS 3:7

Conclusion

IV RUAH

T h e basic s e m a n t i c r a n g e of ruah a s m a n ' s spirit

2.

B a s i c s y n t a c t i c a l c h a r a c t e r i s t i c s o f ruah as m a n ' s spirit Specific syntactical p a t t e r n s o f ruah a s m a n ' s spirit a. General o b s e r v a t i o n s b. T h e m e a n i n g o f ruah a s a nomen regens in c o n s t r u c t w i t h the genitive c. T h e m e a n i n g of ruah with a suffix d. T h e m e a n i n g of ruah w i t h o u t qualifying expressions e.

90

91 93

A S M A N ' S SPIRIT

1.

3.

66 67

T h e m e a n i n g of ruah in the singular, followed b y o n e o r m o r e participial adjectives

95 99 101 101 104 118 121

136

f.

4. V

U s e s of ruah w h i c h r e q u i r e special a t t e n t i o n : mnn, 4 Q 2 6 6 D a 1 X V I I 6 a n d D«nn rrn, 4 Q 2 6 6 Da 1 XVII12

Conclusion

RUAH A S A N G E L / D E M O N 1. Basic s y n t a c t i c a l c h a r a c t e r i s t i c s of angel/demon 2. Specific syntactical p a t t e r n s of ruah demon a. General o b s e r v a t i o n s b. The m e a n i n g of ruah a s a nomen masculine plural construct f o r m c.

139 144

ruah a s 145 as a n g e l / 146 146 regens in a followed b y

one or m o r e genitives T h e m e a n i n g of ruah as a nomen regens in a feminine plural f o r m followed b y the

genitive d. D i v e r s e p a t t e r n s of ruah in t h e p l u r a l e. D i v e r s e p a t t e r n s of ruah in the singular 3. Conclusion

147

155 163 166 171

VI O T H E R U S E S O F RUAH- 1) W I N D , 2 ) B R E A T H A N D 3) U N C E R T A I N A N D F R A G M E N T A R Y T E X T S 1.

Ruah a s " w i n d " w i t h its r e l a t e d m e a n i n g s "quarter/side" and "vanity" a. General o b s e r v a t i o n s b. Specific p a t t e r n s of ruah a s w i n d 1) 2)

Ruah a s a n unqualified s i n g u l a r Ruah in t h e singular a s t h e nomen of a g e n i t i v e

3) 4)

Ruah a s a feminine plural w i t h suffixes Ruah a s a feminine p l u r a l , nomen regens of a g e n i t i v e Miscellaneous f o r m s of ruah

5) 2.

173 173 173

Ruah a s " b r e a t h " a. General o b s e r v a t i o n s

vii

173 regens 175 176 177 178 179 179

b.

3.

Specific p a t t e r n s of ruah a s b r e a t h 1) T h e unqualified singular of ruah 2) T h e singular of ruah a s t h e nomen regens of a g e n i t i v e 3) T h e feminine plural of ruah a s a n unqualified genitive F r a g m e n t a r y a n d u n c e r t a i n u s e s of ruah in the p u b l i s h e d , non-biblical H e b r e w Scrolls a. b.

4.

O c c u r r e n c e s of a singular, unqualified ruah O c c u r r e n c e s of a qualified or plural f o r m of ruah c. Possible o c c u r r e n c e s of ruah Conclusion

179 179 181 181 182 182 182 182 183

VII A N A L Y S I S A N D C O M P A R I S O N O F T H E R E S U L T S O F C H A P T E R S III-VI 1. 2.

General o b s e r v a t i o n s A n a l y s i s a n d c o m p a r i s o n of specific categories of

185

ruah a. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d with its m e a n i n g a s G o d ' s Spirit b. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g a s m a n ' s spirit

186 186 186

c.

S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g as a n g e l / d e m o n

187

d.

S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g as w i n d

189

e.

S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g a s b r e a t h

190

VIII T H E M E A N I N G O F RUAH I N 1 Q S 3 : 1 3 - 4 : 2 6 1. Initial o b s e r v a t i o n s 2. A n e x e g e t i c a l a n a l y s i s o f ruah in 1 Q S 3 : 1 3 - 4 : 2 6 o n t h e basis of its u s e in t h e rest of t h e non-biblical, H e b r e w literature o f Q u m r a n a. 1 Q S 3 : 1 4 (omrm -TQ 'TO) b. 1 Q S 3 : 1 8 (mrrn Titf) a n d 3 : 1 8 / 1 9 Cram roan mrrn) c. 1 Q S 3 : 2 4 (Vrra Tin V D ) viii

193

194 194 196 200

3. IX

d.

1 Q S 3:25 ( T t f i m iiK n m n )

201

e.

1QS 4 : 3 (mu> r r n )

202

f.

1 Q S 4:4 (run r r n )

203

g.

1QS 4 : 6 ( r r n m o )

204

h.

1 Q S 4 : 9 (rfw> rrn)

204

i.

1QS 4 : 1 0 (mar r r n )

205

j.

1QS 4:20 (rfna r r n V D )

k.

1QS 4 : 2 1 a («hip r r n )

207

1.

1QS 4 : 2 1 b (TDK m n )

208

m.

1QS4:22

209

a

1 Q S 4 : 2 3 C?TBI r o » - r r n )

210

o.

1QS4:26 (vm)

212

(pro r r n )

Conclusion

205

213

CONCLUSION

221

LIST O F S O U R C E S

225

CLASSIFIED BIBLIOGRAPHY

241

ix

ACKNOWLEDGMENTS I w o u l d like to t h a n k t h e f a c u l t y o f the D e p a r t m e n t of H e b r e w a n d S e m i t i c S t u d i e s of the U n i v e r s i t y of W i s c o n s i n M a d i s o n a n d especially m y advisor, Professor Keith N. Schoville, for m a k i n g this s t u d y possible. I w o u l d also like to t h a n k P r o f e s s o r E m e r i t u s M e n a h e m M a n s o o r for the y e a r s of g u i d a n c e a n d e n c o u r a g e m e n t he h a s g i v e n to m e in the s t u d y of H e b r e w a n d s e m i t i c s a n d p a r t i c u l a r l y of t h e s e c t a r i a n s of Q u m r a n . Finally, I w o u l d like to t h a n k m y family a n d friends for their c o n s t a n t s u p p o r t .

x

CHAPTER 1 INTRODUCTION A basic p r o b l e m f r o m the beginning of the s t u d y of the D e a d Sea Scrolls a n d c o n t i n u i n g to the p r e s e n t h a s b e e n in d e t e r m i n ing w h e n ruah in the s e c t a r i a n literature refers to G o d ' s Spirit, m a n ' s spirit, a n g e l / d e m o n , w i n d or b r e a t h . T h e k i n d s of d e t e r m i n a t i o n s s c h o l a r s m a k e in this r e g a r d will influence n o t o n l y their v i e w s of sectarian p n e u m a t o l o g y in g e n e r a l b u t also their v i e w s o n the beliefs of the Q u m r a n c o m m u n i t y in o t h e r a r e a s . F o r e x a m p l e , s c h o l a r s w h o v i e w ruah in the Scrolls p r e d o m i n a t e l y in t e r m s of the t w o spirits of 1QS 3:13-4:26 ( u s u a l l y d e fined a s p s y c h o l o g i c a l / c o s m i c in n a t u r e a n d a s i n v o l v i n g a n Iranian, c o s m i c d u a l i s m ) tend to u n d e r s t a n d it a s a p r e d e s t i n e d g o o d o r evil s p i r i t / s p i r i t u a l i t y d o m i n a t i n g m e n a n d f o r m i n g the basis for Q u m r a n ' s r e l i g i o u s e x c l u s i v e n e s s w i t h its c o r r e s p o n d i n g d o c t r i n e s of d o u b l e p r e d e s t i n a t i o n a n d r i g h t e o u s h a t r e d for t h o s e o u t s i d e the c o m m u n i t y . O t h e r s c h o l a r s , h o w 1

2

' C / . F. Manns, Le symbole Eau-Esprit dans le Judaisme Ancien, (Jerusalem: Franciscan Printing Press, 1983), p. 83. Manns disagrees with P. Guilbert's definition of ruah in 1QS 3:7 as simply man's spirit. Cf. also M. Delcor, "V. Doctrines des Esseniens," Supplement au Dictionnaire de la Bible, Fasc. 51, (Paris, 1978), col. 963: "chercheurs. . . se divisent en deux camps a propos de l'interpretation des deux esprits: ceux qui donnent a rwh le sens de 'puissance angelique cosmique', et ceux qui comprennent ce terme dans le sens d'un 'instinct moral interieur a l'homme'." C / . D. Dombkowski Hopkins, "The Qumran Community and 1QH Hodayot: a Reassessment," Revue de Qumran 10 (1981), pp. 338-9: "We have said above that Qumran's self-understanding in relation to the rest of the world usually emerges as a by-product of the discussion of the two spirits in 1QS 3:17-4:26; in this passage dualism presents itself in two aspects: the human (psychological) and the cosmic ( c o s m o l o g i c a l ) . . . . As a consequence of this cosmological and psycho2

2

T h e M e a n i n g of Ruah at Q u m r a n

e v e r , w h o v i e w ruah m o r e in t e r m s o f its Old T e s t a m e n t backg r o u n d , t e n d to u n d e r s t a n d its u s e in the Scrolls in its m o r e biblical sense a s G o d ' s S p i r i t or as a simple disposition in m a n a n d t h e r e f o r e t e n d to see less of a strict c o s m i c d u a l i s m with its h a r s h b o u n d a r i e s b e t w e e n t h e sect m e m b e r a n d t h o s e o u t s i d e the c o m m u n i t y . T h e definition of ruah in the Scrolls, then, is a m a t t e r of i m p o r t a n c e . It t e n d s to affect o u r v i e w of Q u m r a n i a n r e l i g i o n a s a w h o l e a n d its p l a c e w i t h i n i n t e r t e s t a m e n t a l Judaism. 3

4

5

T h e b a s i c g o a l of this s t u d y , then, is to clarify the m e a n i n g a n d u s e of the H e b r e w w o r d ruah a m o n g the Q u m r a n Sectarians t h r o u g h a n a n a l y s i s of this w o r d a s it a p p e a r s in the non-biblical writings (both "sectarian" a n d "non-sectarian") which h a v e b e e n f o u n d in the e l e v e n c a v e s a s s o c i a t e d with this c o m m u n i t y . It s e e m s r e a s o n a b l e to investigate the m e a n i n g of ruah in all the non-biblical w r i t i n g s f o u n d at Q u m r a n a n d n o t just t h o s e r e g a r d e d as " s e c t a r i a n " for the f o l l o w i n g r e a s o n s : 1) e x p r e s s i o n s of ruah in n o n - s e c t a r i a n d o c u m e n t s c a n be helpful in u n d e r s t a n d i n g c o r r e s p o n d i n g s e c t a r i a n e x p r e s s i o n s since t h e y o f t e n s h a r e t h e s a m e H a s i d i c b a c k g r o u n d (c/. the a n a l y s i s o f 4 Q 5 0 4 , 1-2, V 15 in c h a p t e r t h r e e b e l o w ) , a n d 2 ) there is s o m e

logical dualism of the two spirit doctrine in 1QS, the Qumran community emerges as the predistined 'lot' of the rightreous elect standing in a mutually exclusive relationship with those outside of the community who have been predestined to the 'lot' of the wicked; in other words the Qumran sect takes its stand over against the rest of the human race in a context of double predestination. This gap between Qumran and the rest of the world is reinforced by the demand for 'eternal hatred' of all 'men of perdition'." £ . g . , Peter von der Osten-Sacken, Gott und Belial, traditionsgeschichtlichliche Untersuchungen zum Dualismus in den Texten aus Qumran in Studien zur Umwelt des Neuen Testaments 6, (Gottingen: Vandenhoeck & Ruprecht, 1969), pp. 131-7 and 165ff. 3

P . Wernberg-Moller, "A Reconsideration of the Two Spirits in the Rule of the Community (1Q Serek 111,13 - IV,26)," Revue de Qumran ,11 (1961), pp. 413-441. C / . Dombkowski Hopkins, "Community," p. 341 and nn. 58 & 59. 4

5

Introduction

3

u n c e r t a i n t y a s to w h a t the s e c t a r i a n s d i d o r d i d n o t c o m p o s e . 6 S o m e f r a g m e n t s f o u n d a t Q u m r a n , for e x a m p l e , a r e p a r t s of apocryphal and pseudepigraphical works already known, p a r t s of w h i c h c o u l d h a v e arisen in the Q u m r a n c o m m u n i t y . 7 But m o r e i m p o r t a n t l y , s o m e of the u n k n o w n w o r k s d i s c o v e r e d m a y n o t be sectarian c o m p o s i t i o n s (e.g., H Q P s Plea, cf. c h a p ter three, n. 6 5 ) a l t h o u g h m o s t of t h e m p r o b a b l y a r e . 8 T h e prim a r y a r e a of o u r i n v e s t i g a t i o n , then, will b e the non-biblical, H e b r e w Scrolls as a w h o l e , a n d a s the s t u d y p r o g r e s s e s , possible n o n - s e c t a r i a n s o u r c e s of ruah will b e identified a n d h a n d l e d o n the basis of their i n d i v i d u a l c h a r a c t e r . W e s h o u l d n o t e also that O l d T e s t a m e n t e x p r e s s i o n s a n d c o n c e p t s of ruah h a v e often h a d a s t r o n g i m p a c t o n s e c t a r i a n u s a g e (e.g., E z k . 3 6 - 3 7 , cf. c h a p t e r three, section 2 d ) ; these will b e c o m p a r e d to s e c t a r i a n e x p r e s s i o n s w h e n e v e r this is helpful. a

The basic m e t h o d o l o g y of this s t u d y is to c o m p a r e t h e c o n t e x t u a l m e a n i n g s of ruah in t h e non-biblical, H e b r e w Scrolls w i t h its linguistic p a t t e r n s ( u s u a l l y s y n t a c t i c a l in n a t u r e , b u t n o t limited to this) to see if a n y of these p a t t e r n s h a s a s e m a n tic v a l u e i n d e p e n d e n t of its p a r t i c u l a r c o n t e x t . If a s e m a n t i c v a l u e c a n be d i s c o v e r e d for a g i v e n p a t t e r n of ruah a s seen in less a m b i g u o u s c o n t e x t s , the s a m e p a t t e r n m a y be able to s h e d light o n the m e a n i n g a n d u s e of ruah in a d i s p u t e d o r a m b i g u o u s c o n t e x t . In w o r k i n g w i t h a g i v e n m e a n i n g o f ruah, t h e n (e.g., "angel"), the m o s t basic syntactical p a t t e r n s (e.g., n u m b e r , g e n °Cf. the most recent discussion of this issue in Hermann Lichtenberger, Studien zum Menschenbild in Texten der Qumrangemeine, Studien zur Umwelt des Neuen Testaments, 15 (Gottingen: Vandenhoeck & Ruprecht, 1980), pp. 13-45. C / . chapter 4, n. 177 below. Fragments identified with certainty at Qumran are from 1 Enoch, Jubilees, Ben Sira, Tobit, Epistle of Jeremy and parts of the Testaments of the XII Patriarchs (Levi and Naphtali); some think that fragments of Test, of Judah, Test, of Joseph and Test, of Benjamin may also be present at Qumran, but cf. J. J. Collins, Jewish Writings of the Second Temple Period, ed. by M. E. Stone (Philadelphia: Fortress, 1984), p. 333, who notes that the identification of these fragments at Qumran is as yet "quite uncertain." 7

E.g., 1QS, lQSb, 1QH, 1QM and CD.

8

4


d e r , qualifiers) a s s o c i a t e d w i t h its m e a n i n g a r e first s e p a r a t e d into c a t e g o r i e s a n d t h e n a r r a n g e d in the a n a l y s i s a c c o r d i n g to their f r e q u e n c y , b u t the s e a r c h for m e a n i n g f u l p a t t e r n s is not l i m i t e d s i m p l y to s y n t a x . T h e g o a l of the s t u d y is to u n c o v e r a n y p a t t e r n of ruah w h i c h m i g h t h a v e its o w n s e m a n t i c v a l u e . T h u s , for e x a m p l e , t h e r e s e e m s to b e n o special m e a n i n g att a c h e d to the singular of ruah as the object of the preposition a, b u t in a s s o c i a t i o n w i t h the v e r b jra ( w i t h G o d a s the subject), it b e c o m e s a clear r e f e r e n c e to the Spirit of G o d (cf. the a n a l y s i s o f '3 rrnro ntfn rrna in c h a p t e r 3 below). A s t u d y u s i n g a m e t h o d o l o g y s i m i l a r to t h a t d e s c r i b e d a b o v e w a s d o n e b y D. L y s in his e x a m i n a t i o n of the d e v e l o p m e n t of the m e a n i n g o f ruah in the O l d T e s t a m e n t . H e f o u n d t h a t t h e m o s t i m p o r t a n t linguistic p a t t e r n s for u n d e r s t a n d i n g t h e m e a n i n g o f ruah in a g i v e n c o n t e x t w e r e its g e n d e r a n d its u s e o r n o n - u s e of the definite a r t i c l e . H e n o t e d that the m a s c u line g e n d e r a n d the article e a c h tend t o w a r d a personification of ruah, a n d w h e n u s e d t o g e t h e r (as in 1 K i n g s 2 2 : 2 1 ) they a r e able to g i v e this w o r d a "personnalisation plus accentuee;" c o n v e r s e l y , the feminine g e n d e r a n d lack of an article e a c h tend t o w a r d d e p e r s o n a l i z a t i o n , a n d w h e n u s e d t o g e t h e r (e.g., in refe r e n c e to G o d ' s ruah) t h e y a r e able to a v o i d a n y t e n d e n c y tow a r d p e r s o n i f i c a t i o n . A s L y s t r a c e d the d e v e l o p m e n t of ruah f r o m t h e earliest texts of the O l d T e s t a m e n t to the l a t e s t , he also f o u n d ( w i t h o n l y a f e w e x c e p t i o n s ) that the f u n d a m e n t a l s e m a n t i c significance o f the g e n d e r of ruah a n d the u s e of the 9

10

11

12

13

^Daniel Lys, "Ruah", Le Souffle dans L'Ancient Testament (Paris: Presses Universitaires de France, 1962). Îbid., p. 32 n. 2 and p. 336 n. 2. The gender and use of the article with ruah is a constant theme in Lys' analysis of this word as a means for understanding its meaning in disputed or ambiguous contexts; cf. ibid., pp. 48 & 56 n. 1; pp. 79,127-130,172,195 & 227-8 n. 1; pp. 269,276-7, 283-5, & 299 n. 2; p. 306 n. 2; p. 322 n. 3; and p. 344 n. 1. Ibid., p. 32. u

Md., p. 130. C / . ibid., pp. 16ff. in which Lys offers a statistical and chronological outline of the occurrences of ruah in the Old Testament as the basis for his subsequent analysis. n

1 3

Introduction

5

article a s o u t l i n e d a b o v e r e m a i n e d e s s e n t i a l l y u n c h a n g e d . The r e l e v a n c e of these results for o u r s t u d y is that the s a m e , b a sic s e m a n t i c v a l u e L y s s a w for t h e g e n d e r of ruah in the O l d T e s t a m e n t c a n also b e seen for ruah in the Scrolls. This is less t r u e for L y s ' o b s e r v a t i o n s o n t h e a r t i c l e . T h e p r e s e n c e of a m a s c u l i n e or feminine g e n d e r , h o w e v e r , s e e m s to h a v e at least a s m u c h s e m a n t i c v a l u e in the Scrolls for d i s t i n g u i s h i n g b e t w e e n p o s s i b l e m e a n i n g s o f ruah a s it h a s in t h e O l d T e s t a m e n t . T h e e v i d e n c e s u g g e s t s , in fact, that the basic f u n c tion of the g e n d e r of ruah in the O l d T e s t a m e n t a s L y s d e s c r i b e s it w a s clearly r e c o g n i z e d b y the sectarians a n d c o n s c i o u s l y u s e d b y t h e m in their o w n w r i t i n g s . T h i s s h o u l d b e c o m e e s p e c i a l l y a p p a r e n t , for e x a m p l e , w h e n w e n o t e that in t h e non-biblical, H e b r e w sectarian writings e v e r y c o n t e x t u a l l y u n a m b i g u o u s u s e of ruah a s a n a n g e l o r d e m o n is s y n t a c t i c a l l y m a s c u l i n e , w h e r e a s e v e r y c o n t e x t u a l l y u n a m b i g u o u s u s e of ruah a s the spirit of m a n (with o n e e x c e p t i o n ) is feminine. 1 4

15

16

In the s e c o n d c h a p t e r , t h e n , this s t u d y will t r a c e the d e v e l o p m e n t of r e s e a r c h into the m e a n i n g of ruah in s e c t a r i a n p n e u m a t o l o g y f r o m 1950 to t h e p r e s e n t . T h i s will s e r v e a s a b a c k g r o u n d for c h a p t e r s 3 - 7 in w h i c h the p a t t e r n s a n d c o n t e x tual m e a n i n g s of ruah in m o s t o f t h e n o n - b i b l i c a l H e b r e w Scrolls will b e a n a l y z e d ( c h . 3 , G o d ' s Spirit; c h . 4, m a n ' s spirit; ch. 5 , a n g e l / d e m o n ; ch. 6, w i n d a n d b r e a t h ; a n d ch. 7, a n a l y s i s Ibid., cf. p. 32 n. 2 and p. 56 n. 1. T h e article a p p e a r s with ruah only six times in the approximately 234 published occurrences of this word in the Scrolls. In some pointed texts (e.g., Eduard Lohse, Die Texte aus Qumran, Hebraisch und Deutsch mit masoretischer Punktation, Ubersetzung, Einfiihrung und Anmerkungen (2nd; Miinchen: Kosel Verlag, 1971), cf. 1QH 12:11 & 13:19 in loco) the editors will indicate an article on ruah with an attached preposition, but this is probably a mistake, ruah in 1QH 12-11 & 13:19 probably refers to God's Spirit (cf. chapter 3 below), and in the 35 cases in which ruah is used with this meaning it has the article only one time, and even in this case the article does not define ruah as such but rather the construct phrase in which ruah is the genitive (cf. the analysis of rrnn rrefa in chapter 3 below). u

1 5

16

T h i s is especially true for 1QS 3:13-4:26; cf. chapter 8 below.

6


a n d c o m p a r i s o n of the results of c h a p t e r s 3-6). M o s t of the o c c u r r e n c e s o f ruah in 1QS 3 : 1 3 - 4 : 2 6 , h o w e v e r , w i l l n o t b e t r e a t e d in c h a p t e r s 3 - 7 b u t in c h a p t e r 8; these o c c u r r e n c e s will require s p e cial t r e a t m e n t b e c a u s e of their r e l a t i o n s h i p to t h e " t w o - s p i r i t " t e a c h i n g o f 1QS 3:18ff. a n d the i n v o l v e d d i s c u s s i o n w h i c h h a s arisen o n t h e n a t u r e a n d e x t e n t o f this p n e u m a t o l o g y in sectari a n t h o u g h t . O u r c o n t r i b u t i o n to t h e i n t e r p r e t a t i o n o f ruah in 1 Q S 3 : 1 3 - 4 : 2 6 , in fact, will b e b a s e d p r i m a r i l y o n the results of c h a p t e r s 3-7. T h e g e n e r a l c o n c l u s i o n s of this s t u d y will b e found in c h a p t e r 9 .

CHAPTER 2 A CHRONOLOGICAL SURVEY OF THE LITERATURE 1. F r o m 1 9 5 0 t h r o u g h 1955: initial questions a b o u t ruaha. U n d e r s t a n d i n g ruah a s G o d ' s S p i r i t , angel.

1

m a n ' s spirit o r a n

T h e first s c h o l a r to a t t e m p t a definition of ruah w i t h i n the basic theological t h o u g h t of Q u m r a n w a s K. G. K u h n in 1 9 5 0 . W h e n h e w r o t e , o n l y s e c t i o n s of the C a v e I scrolls w e r e a v a i l able, chiefly f r o m 1 Q H , 1 Q M a n d l Q p H a b w i t h m o s t o f t h e i m p o r t a n t 1QS scroll (especially c o l u m n s 3 a n d 4 ) still u n p u b l i s h e d . O n the basis of this e v i d e n c e , h o w e v e r , K u h n felt t h a t there w a s at least o n e p a s s a g e , 1 Q H 4 : 3 1 , w h i c h clearly t a u g h t that a p e r s o n at his e n t r a n c e into the sect u n d e r w e n t a n i n w a r d religious c h a n g e o r Neuschopfung t h r o u g h the spirit f o r m e d for t h a t p e r s o n b y G o d . K u h n c o m p a r e d this t e a c h i n g to t h e S p i r i t / f l e s h t h e o l o g y of P a u l in 1 C o r . 3:1 a n d Gal. 6:1 a n d his " e a r t h l y / h e a v e n l y " d i c h o t o m y of 1 C o r . 1 5 . T h e c e n t r a l i d e a is that m a n ' s w a y is n o t established V? -cr n r o DK o " a u s s e r in d e m Geist, d e n Gott i h m gebildet hat;" this is in c o n t r a s t to m a n ' s n a t u r a l spiritual c o n d i t i o n a s a norm isr " G e b i l d e a u s T o n , " (cf. 1 Q H 4 : 2 9 ) . T h e m e a n i n g o f nx' a s a s p i r i t u a l 2

3

4

There are various practices among scholars in capitalizing the translation of ruah as "spirit"; in this dissertation "spirit" will be capitalized only when it refers to the Spirit of God. K . G. Kuhn, "Die in Palastina gefundenen hebraischen Texte und das Neue Testament," Zeitschrift fur Theologie und Kirche, 47 (1950), pp. 192-211. C / . Dupont-Sommer, "L'instruction sur les deux Esprits dans le 'Manuel de Discipline'," Revue de I'histoire des religions, cxlii (1952), 6 n. 3. 1

2

3

4

K . G. Kuhn, "Texte," p. 201.

8


Neuschopfung in 1 Q H 4:31 w a s c o n f i r m e d for K u h n b y the u s e of *W in 1 Q H 3 : 2 1 , w h i c h h e translates a s follows: . . . und ich weiss, dass eine Hoffnung ist fur den, den Du gebildet hast (~W) heraus aus dem Staub zur ewigen Gemeinschaft (tiiis ro) und dass Du den verkehrten Geist (mm mi) gereinigt hast von grosser Sunde, so dafi er (nun) steht in der Standmannschaft des Volkes. . . . H e r e ( a n d b y i m p l i c a t i o n in 1 Q H 4 : 3 1 ) it w a s clear to K u h n that " m i t d e m w o r t "ur nicht v o n d e r S c h o p f u n g d e s M e n s c h e n die R e d e ist, s o n d e r n g e w i s s e r m a C e n v o n einer N e u s c h o p fung, n a m l i c h d e r Z u g e h o r i g k e i t z u d e r G e m e i n d e . " It is possible at this p o i n t that K u h n m a y h a v e seen in 1 Q H 4 : 3 1 a relat i o n s h i p to G o d ' s Spirit o r s o m e o t h e r spirit external to m a n as t h e o r i g i n of m a n ' s n e w spirituality, b u t this is unclear. In the f o l l o w i n g y e a r s h e w o u l d m a i n t a i n t h a t p a s s a g e s like this inv o l v e n o m o r e t h a n m a n ' s spirit w h i c h h e r e c e i v e s at b i r t h , a n d in d o i n g so h e also d e p a r t s f r o m his e m p h a s i s o n ruah as a s p i r i t u a l Neuschopfung a s e x p e r i e n c e d a t o n e ' s e n t r a n c e into t h e Q u m r a n c o m m u n i t y . W e will i n v e s t i g a t e the n a t u r e of this c h a n g e in m o r e detail later. 5

6

7

S o o n after K u h n p u b l i s h e d his article, E . Sjoberg published a d i s s e n t i n g o p i n i o n a s p a r t of a b r o a d e r t o p i c h e h a d d e v e l o p e d o n P a l e s t i n i a n J u d a i s m . H i s g e n e r a l c o n c l u s i o n w a s that the e v i d e n c e of t h e scrolls available at that t i m e w a s n o t sufficient to d e m o n s t r a t e that the c o n c e p t o f Neuschopfung as Kuhn 8

C / . E. Sjoberg, "Wiedergeburt und Neuschopfung im palastinischen Judentum," Studia Theologica, 4 (1950), p. 78. This is also how Sjoberg understands Kuhn's argument at this point: "Durch den von gott gebildeten Geist kann der Mensch also die sonst unmogliche Gerechtigkeit gewinnen. Das konnte sich auf eine Neuschopfung des Menschen beim Eintritt in die Sekte beziehen." 5

K . G. Kuhn, "Texte," p. 201 n. 7. C / . R. Jewett, Paul's Anthropological Terms (Leiden: Brill, 1971), pp. 82-3. Jewett notices no change in Kuhn's new view of ruah (since 1952), but see in this chapter below. Sj6berg, "Wiedergeburt," pp. 44-85. 6 7

8

A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e

9

d e s c r i b e d it e x i s t e d a m o n g t h e s e c t a r i a n s . A Neuschopfung of this t y p e w o u l d be u n i q u e in Palestinian J u d a i s m . T h i s d o e s n o t m e a n t h a t J u d a i s m d i d n o t look for a t r a n s f o r m a t i o n of m a n ' s c h a r a c t e r at the eschaton, b u t s u c h c h a n g e s w e r e n o t to b e e x p e c t e d in m a n ' s basic n a t u r e in the p r e s e n t e r a , n o r w e r e t h e y t h o u g h t to b e n e c e s s a r y o r desirable. M a n h a d a n inclination to the b a d (BTJ t r ) a n d a n inclination to the g o o d (DID "iir), a n d h e h a d a free responsibility to follow the l a t t e r . In v i e w , t h e r e f o r e , of the a b s e n c e o f Neuschopfung t h e o l o g y in P a l e s tinian J u d a i s m in g e n e r a l , a l t e r n a t i v e e x p l a n a t i o n s o f K u h n ' s e v i d e n c e s e e m e d preferable to Sjoberg. F o r K u h n ' s v i e w that in 1 Q H 4:31 refers to a Neuschopfung at o n e ' s e n t r a n c e into the sect, Sjoberg p r o v i d e d a n a l t e r n a t i v e parallel f r o m b B e r . 6 0 b , w h i c h refers to G o d ' s a c t i v i t y o f f o r m i n g (n^') m a n ' s spirit o r soul (rtDZJj) at his b i r t h . S e e n in this light, it b e c o m e s c l e a r that ruah in 1 Q H 4:31 is "der v o n Gott gebildete G e i s t . . . d e r jed e m Menschen bei seiner S c h o p f u n g g e g e b e n e G e i s t . " A n d a s to the m e a n i n g of "fir in 1 Q H 3 : 2 1 , it c a n n o t b e p r o v e n that the sect m e m b e r is s p e a k i n g a b o u t b e i n g r e s c u e d f r o m t h e sinfulness of his n a t u r a l c o n d i t i o n t h r o u g h a p r o c e s s of Neuschopfung at his e n t r a n c e into the sect. It is p o s s i b l e the sect t h o u g h t t h a t a m a n ' s c h a r a c t e r is d e t e r m i n e d at his c r e a t i o n . 9

1 0

n

12

13

14

15

Ibid., p. 78-81. Note also on p. 85 (korrekturzusatz zu S. 79) that 1QS 3:13-4:26 came to late for use in the body of Sjoberg's article. Îbid., p. 78: "In den neuentdeckten Sectenrollen aus der Hohle am Toten Meer finden wir nach K. G. Kuhn auch ein Beispiel des Neuschopfungsgedankens, und zwar in einer sonst im Judentum nicht belegten Form: der Eintritt in die Sekte sei als Neuschopfung verstanden worden." Ibid., p. 70. Ibid., pp. 68-9. 9

u n

ib/d., p. 79. Sjoberg translates bBer. 60b as follows: "Mein Gott, die Seele (notf:), die du mir gegeben hast, ist rein; du hast sie in mir gebildet ( ^ " 1 ^ ' ) , du hast sie mir eingehaucht und du bewahrst sie in mir und du wirst sie einst von mir nehmen und du wirst sie mir in der Zukunft wiedergeben." 13

Ibid. Îbid., p. 81. u


10

W i t h the full publication of 1 Q S in 1 9 5 1 , m o s t s c h o l a r s inc l u d i n g K u h n b e c a m e c o n v i n c e d o n the basis of 3:13-4:26 that a m a j o r t h e m e in the s e c t a r i a n s ' t e a c h i n g a b o u t ruah h a d to d o w i t h t w o spirits, o n e g o o d a n d the o t h e r evil, w h i c h d e t e r m i n e a p e r s o n ' s spirituality f r o m birth. A s n o t e d a b o v e (cf. p p . 7-8), K u h n ( o n t h e b a s i s o f 1 Q H ) initially d e s c r i b e d the s e c t a r i a n c o n c e p t of ruah a s a spiritual Neuschopfung w h i c h o c c u r r e d at a p e r s o n ' s e n t r a n c e into the c o m m u n i t y , a n d h e c o m p a r e d this to similar i d e a s of P a u l in the N e w T e s t a m e n t . After the publication o f 1QS, h o w e v e r , K u h n n o l o n g e r s a w a similarity b e t w e e n P a u l a n d t h e Scrolls b u t r a t h e r a contrast: the "spirit" as the b a s i s of s e c t a r i a n piety is n o t G o d ' s Spirit ( a s in P a u l ) n o r a n y o t h e r spirit e x t e r n a l to m a n , b u t it is the h u m a n spirit i t s e l f , a n d it is n o t a r e g e n e r a t e d h u m a n spirit g i v e n to the sect m e m b e r at his e n t r a n c e into the c o m m u n i t y b u t a static, p r e d e s t i n e d habitus g i v e n to the pious p e r s o n at creation or birth (Schopfungsmiiflig)} M o s t s c h o l a r s d u r i n g the 1950's followed 16

17

8

M . Burrows, (ed. with the assistance of J. C. Trever and W. H. Brownlee), The Dead Sea Scrolls of St. Mark's Monastery, vol. II, fasc, 2 (New Haven, 1951). Cf. also W. H. Brownlee, "The Dead Sea Manual of Discipline, Translation and Notes," Bulletin of the American Schools of Oriental Research, Supplementary Studies, nos. 10-12, (1951). K . G. Kuhn, " rieipaa|i6s - dâpTia - adp£ im Neuen Testament und die d a m i t Z u s a m m e n h a n g e n d e n Vorstellungen," Zeitschrift fur Theologie und Kirche, 49 (1952), p. 214. Îbid., p. 215. Although most scholars have understood the two spirits of 1QS 3-4 as angelic beings as well as spiritual forces in men, it is clear that at this time, at least, Kuhn viewed them as no more than human, religious dispositions; cf. ibid., p. 205 n. 1: "Der erste Johannesbrief gibt also hier in der Sache wie im Wortlaut vollig die Begrifflichkeit dieser jiidisch-palastinischen Sekte wieder. Daraus erklart es sich, dafi hier weOua Tfjs dXr|8eias eigentlich als anthropologischer Begriff erscheint." Note also ibid., p. 209, "Wirkt hier noch die alttestamentliche Gegenviberstellung nach, wo der Mensch as 'Fleisch' charakterisiert wird gegeniiber den 'Geist Jahwes'. . . so wird doch auch der grofie Unterschied zur alttestamentlichen Redeweise deutlich, weil in den Texten dieser Sekte, 'Fleisch' ja nicht einfach zum Geist Gottes in Gegenstatz steht, sondern zum 'Geist der Wahrheit', 1 6

1 7

A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e

11

K u h n in this v i e w of s e c t a r i a n p n e u m a t o l o g y e x c e p t t h a t t h e y t e n d e d to u n d e r s t a n d the t w o spirits of 1QS 3-4 n o t o n l y a s spiritual f o r c e s o r d i s p o s i t i o n s in m a n b u t a l s o a s a n g e l i c b e i n g s (usually further identified w i t h the P r i n c e of L i g h t s a n d A n g e l of D a r k n e s s ) . It a p p e a r s t h a t K u h n later a g r e e d w i t h t h e 1 9

den der Glaubige gemafi seiner Vorherbestimmung hat. So ist der Mensch als 'Fleisch' Gottes unwiirdig und anfallig fur das Bose, oder besser... fur den Bosen, wahrend der Geist des Frommen als der 'Geist der Wahrheit' ihn in die Kampffront auf seiten Gottes gegen den Bosen stelt." See also ibid., p. 214 n. 2; in James 4:2, Kuhn says that TfveOp.a here is "nicht der Geist im christlichen Sinne, sondern der Menschengeist, d.h. der— gewifi von Gott gegebene, aber schopfungsmaSig gegebene— gute Geist, den der Mensch hat, 'sein gutes Ich, das sich gegen ein boses Ich behaupten mufi'. . . . Das entspricht also genau der Anschauung der neuen Palastinatexte von dem pradestinierten, schopfungsmafiig dem Frommen eignenden 'Geist der Wahrheit' als 'seinem, des Frommen, Geist', der im kampf steht mit dem 'Giest des Frevels'." C / . M. Burrows, More Light on the Dead Sea Scrolls (New York: Viking Press, 1958), pp. 280-1: "The spirits of light and darkness which struggle in man's soul and in the universe are sometimes called angels. Thus it is made clear that they are both God's creatures and subject to him . . . . It is equally clear, however, that the two spirits or angels are powers outside of man. . . ." Burrows notes only one scholar, E. Schweizer (ibid., p. 293), who questioned the angelic status of the two spirits; cf. E. Schweizer, "Gegenwart des Geistes und eschatologische Hoffnung bei Zarathustra, spatjiidischen Gruppen, Gnostikern und den Zeugen des Neuen Testaments," The Background of the New Testament and its Eschatology, (Festschrift for C. H. Dodd, C a m bridge, 1956), p. 490 in which he compares the two spirits of 1QS 3-4 to the two impulses of rabbinic theology. Schweizer finally concludes, however, that the two spirits should be understood as "Machte. . . die aufierhalb des Menschen stehen, ihn verfuhren oder ihm helfen," cf. ibid., p. 492. For other scholars at this time beside Kuhn who did not understand the two spirits as having a personal, angelic status, cf. F. M. Braun, "L'arriere-fond judaique du quatrieme evangile et la Communaute de 1'Alliance," Revue Bibliaue, 62 (1955), p. 13 and Goeffrey Graystone, "The Dead Sea Scrolls and the New Testament," Irish Theological Quarterly, 22 (1955), pp. 227. 1 9

12


m a j o r i t y o n this p o i n t , b u t the m o s t significant c h a n g e in his p o s i t i o n w o u l d b e his r e t u r n to t h e v i e w in " T e x t e " (cf. p p . 7-8 iritual Neuschopfung analogous above) that I Q H teaches to t h a t o f e a r l y C h r i s t i a n i t y , a v i e w later d e v e l o p e d b y his s t u d e n t s . B y the early 1960's, in fact, a key issue a m o n g schola r s w a s h o w to relate the sectarian u n d e r s t a n d i n g of their spirituality a s a Neuschopfung to their u n d e r s t a n d i n g i n g of it as a n i n h e r i t e d , spiritual habitus since b o t h m e a n i n g s of ruah s e e m e d to b e clearly p r e s e n t in Q u m r a n literature (cf. sections 2 a n d 3 of this c h a p t e r b e l o w ) . 20

21

22

F r o m 1952 t h r o u g h 1955, h o w e v e r , s c h o l a r s w e r e generally n o t a w a r e of possible tensions in sectarian p n e u m a t o l o g y . Their b a s i c g o a l w a s to d e v e l o p a n i n t e g r a t e d definition o f ruah in s e c t a r i a n t h o u g h t a s this relates to G o d , m a n , a n d the a n g e l i c f i g u r e s w h i c h m e d i a t e b e t w e e n t h e m . F r o m this p o i n t in o u r a n a l y s i s t o t h e e n d o f this s u b s e c t i o n (la), then, w e will d e scribe t h e b a s i c v i e w s of these s c h o l a r s (viz., A . D u p o n t - S o m m e r , B. O t z e n , H . W i l d b e r g e r , Y. Y a d i n a n d E. Sjoberg). A t t i m e s t h e possibility of P e r s i a n o r C h r i s t i a n influence o n the Scrolls p l a y e d a d o m i n a n t r o l e in the s c h o l a r l y f o r m u l a t i o n of a n u n d e r s t a n d i n g of s e c t a r i a n p n e u m a t o l o g y : these a p p r o a c h e s

C / . K. G. Kuhn, "Qumran," Religion in Geschichte und Gegenwart, 3rd ed., V. (1961), col. 747; Kuhn notes that there is not only an alternation between "spirit" and "angel" in 1QS 3:18ff. but also that the two spirits are called "the Prince of Lights" and "Angel of Darkness." C / . K. G. Kuhn, "Der Epheserbrief im Licht der Qumrantexte," New Testament Studies, 7 (July, 1961), p. 344. Kuhn compares IQH 3:1922 with Eph. 5:14 and concludes that IQH 3:19-22 reflects "der Gedanke eines volligen Neuanfangs gegenuber dem bisherigen Siindenschlaf und Siindentod durch die Aufnahme in eine exklusive Heilsgemeinde, so wie hier in die christliche Gemeinde durch die Taufe" [emphasis his]. 2 0

2 1

C / . especially H. W. Kuhn , Enderwartung und gegenwartiges Heil. Untersuchungen zu den Gemeindeliedern von Qumran mit einem Anhang tiber Eschatologie und Gegenwart in der Verkundigung ]esu, Studien zur Umwelt des Neuen Testaments, 4 (Gottingen: Vandenhoeck & Rupricht, 1966), pp. 120ff. Cf. also section three of this chapter below. 2 2


13

will r e c e i v e special a t t e n t i o n in this c h a p t e r b e l o w in s e c t i o n s lb a n d lc. In a n article p u b l i s h e d in 1952 D u p o n t - S o m m e r s u g g e s t e d that the s e c t a r i a n s t h o u g h t of m a n ' s soul a s b e i n g a " m i x t u r e " of the t w o spirits, w h i c h in t u r n w e r e identical w i t h the P r i n c e of L i g h t s a n d A n g e l of D a r k n e s s . The proportions of each spirit differ in e a c h i n d i v i d u a l , a n d this c r e a t e s the v a r i e t y o f s p i r i t u a l d i s p o s i t i o n s w i t h i n h u m a n i t y . In this w a y h e e x plained the close c o n n e c t i o n b e t w e e n the i n w a r d l y e x p e r i e n c e d p r e s e n c e of the t w o spirits in m e n a n d the angelic p o w e r s o f 1QS 3:20ff. H e d i d n o t m a k e clear, h o w e v e r , p r e c i s e l y h o w the sectarian v i e w e d this m i x t u r e of angelic forces m a k i n g u p his inner a n d o u t e r w o r l d . D i d the s e c t a r i a n v i e w t h e m a s conditioning his spirit or a s a c t u a l l y being his spirit, i.e., a s m a k i n g u p its constituent e l e m e n t s ? In writing a b o u t the soul a s a " m i x t u r e " of the t w o angelic spirits, it w o u l d s e e m that D u p o n t - S o m m e r int e n d e d the latter. B u t in d o i n g so h e n e e d e d to s h o w t h a t a n identification of m a n ' s spirit w i t h t r a n s c e n d e n t a n d ( p a r t i a l l y ) divine c o s m i c p o w e r s is n o t c o n t r a r y to o t h e r t h e m e s in s e c t a r ian t h e o l o g y w h i c h s e e m to contrast m a n a n d his spirit to the heavenly w o r l d of God a n d H i s a n g e l s . Later, however, D u p o n t - S o m m e r s e e m s to h a v e m o v e d a w a y f r o m this identification. In a n article in 1955, for e x a m p l e , h e sees a close c o n n e c tion b e t w e e n Philo's a c c o u n t of t w o " p o w e r s " ( g o o d a n d b a d ) e n tering m a n ' s soul at birth a n d the two-spirit d o c t r i n e of t h e sect a r i a n s . H e r e it is clear that m a n ' s soul is r e g a r d e d a s s e p a 23

2 4

2 5

23

Dupont-Sommer, "instruction," pp. 18 and 28-9.

C / . IQH 1:21-27; 3:19-24; 11:10-14; 13:13ff. and also the comments of Schweizer, "Gegenwart des Geistes," p. 491 on the relationship of man's spirit to the two spirits of 1QS 3:18ff.: "Darin setzt sich das altestamentliche Wissen darum, dafi der Geist Jahwes nicht der Geist des Menschen ist, fort. Die griechische Konzeption von der Identitat des Geistes im Menschen mit dem kosmischen gottlichen Geist ist hier noch nicht eingedrungen." 24

A . Dupont-Sommer, "Le probleme des influences etrangeres sur la secte juive de Qoumran," Revue d'histoire et de philosophie religieuses, 35 (1955), p. 85 (citing Philo): '"Dans toutes les ames, au m o 2 5

14


rate from the two invasive p o w e r s which struggle with each o t h e r for d o m i n a t i o n o v e r it. A n d in his m a j o r 1959 c o m m e n t a r y o n the Scrolls h e n o l o n g e r describes m a n ' s soul a s a " m i x t u r e " of the t w o spirits; r a t h e r , m a n ' s soul o r spirit " p a r t i c i p a t e s " in them a n d t h e y , in t u r n , s t r u g g l e w i t h i n h i m . T h e t w o spirits, t h e n , a r e s e e n p e r h a p s m o r e a s c o n d i t i o n i n g m a n ' s spirit t h a n a s constituting it o r a s f o r m i n g the basic e l e m e n t s of its n a ture. 2 6

2 7

2 8

A n o t h e r a p p r o a c h to the a n t h r o p o l o g i c a l / c o s m o l o g i c a l n a t u r e o f the t w o spirits w a s s u g g e s t e d b y B. O t z e n . This involved a late J e w i s h w a y of thinking in w h i c h m a n a s a " m i c r o c o s m " r e f l e c t s e v e r y t h i n g t h a t h a p p e n s in t h e " m a c r o c o s m " ( t h e w o r l d ) . A s a p p l i e d to 1 Q S 3:13-4:26, t h e t w o spirits a r e r e g a r d e d n o n - m y t h i c a l l y a s t w o o p p o s i n g principles o r i m p u l s e s , w h i c h in t u r n a r e a reflection of c o s m i c forces u n d e r s t o o d m y t h i cally as d o m i n a t i n g the w o r l d . A p r o b l e m in O t z e n ' s a p p r o a c h , h o w e v e r , is that h e d o e s n o t s h o w e v i d e n c e of this kind of thinking in the Scrolls t h e m s e l v e s . H e p r e s e n t s no m o r e than a working hypothesis. His hypothesis, furthermore, does not a d e q u a t e l y e x p l a i n the dominant n a t u r e o f the c o s m i c forces in 2 9

ment meme de la naissance, penetrent en meme tempts deux Puissances, l'une salutaire et l'autre malfaisante'." J d e m , Les ecrits Esseniens decouverts prts de la mer Morte (Paris: Payot, 1959), p. 93 n. 4. Ibid., p. 94 n. 6. Dupont-Sommer's position here seems to have remained basically unchanged; cf. idem, "Deux documents horoscopiques esseniens decouverts a Qoumran, pres de la Mer Morte," Comptes Rendus de L'Academie des Inscriptions et Belles-Lettres (Paris, 1965), pp. 244-5. It is true that Dupont-Sommer describes man's spirit here as comprising (comprendre) a "mixture" of the two spirits (les deux esprits) in greater or lesser amounts of each, but he does not capitolize esprit at this point as he usually does when referring to the two spirits in a cosmic sense; when he does refer to them in this sense, he speaks of man's spirit as "participating" in them (ibid., p. 245). B e n e d i k t Otzen, "Die neugefundenen hebraischen Sektenschriften und die Testamente zwolf Patriarchen," Studia Theologica, 7 (1953), pp. 135-6. 2 6

27

28

29


15

m a n as d e s c r i b e d in 1QS 3:13-4:26. M e n h e r e n o t o n l y reflect the activity of the t w o spirits a n d the t w o a n g e l s in the c o s m o s b u t a r e d o m i n a t e d b y t h e m . It is p e r h a p s for t h e s e a n d s i m i l a r r e a s o n s that v e r y f e w s c h o l a r s h a v e f o l l o w e d O t z e n ' s l e a d here. 3 0

3 1

In 1954 H . W i l d b e r g e r d i d a s h o r t s t u d y o n the d u a l i s m of the S c r o l l s . H i s basic position w a s that t h e Scrolls t e a c h b o t h a n a n t h r o p o l o g i c a l a n d a m e t a p h y s i c a l d u a l i s m a n d t h a t this t e a c h i n g h a s its o r i g i n u l t i m a t e l y in Z o r o a s t r i a n i s m His a n a l y s i s of this d u a l i s m w a s m u c h t h e s a m e a s K u h n ' s but w i t h o n e e x c e p t i o n : h e i d e n t i f i e d t h e "spirit of p e r v e r s i o n " w i t h Belial as a p e r s o n a l , a n g e l i c f i g u r e , a n d o n t h e b a s i s o f 1QS 10:21 he d e s c r i b e d Belial as b e i n g k e p t "in t h e h e a r t " of his a d h e r e n t s . H o w W i l d b e r g e r u n d e r s t o o d the c o r r e s p o n d i n g "spirit o f t r u t h " is u n c l e a r , b u t l o g i c a l l y it w o u l d s e e m t h a t 32

3 3

3 4

35

C / . the comment of Millar Borrows in More Light, p. 281: "The connection between these two types of dualism is seen by Otzen in the idea that the division of mankind to which each individual will belong is determined by the outcome of the struggle in his own soul. This, it seems to me does not accurately represent the thought of the Manual of Discipline. No doubt the element of personal decision and effort was recognized in practice, but little room is left for it in the passage in question. Schweizer's judgement, that the outcome both in the universe and in the individual soul is determined not by the spirit of man but by the power of God, is more in accord with the implications of the text." 3 0

1 have found only one such scholar: cf. Josef Schreiner, "Geistbegabung in der Gemeinde von Qumran," Biblische Zeitschrift, 9 (1965), p. 135. 3 1

H a n s Wildberger, "Der Dualismus in den Qumranschriften," Asiatische Studien, 8 (1954), pp. 163-177. Ibid., pp. 166 and 177. Ibid., p. 177 n. 35: Wildberger writes, "Erst nach Abschlufi meiner Arbeit bin ich aufmerksam geworden auf den Artikel von K. G. Kuhn: 'Die Sektenschrift und die iranische Religion,' in Zschr.f. Th. und K. 49, 1952, S. 296. Dafi er zu ahnlichen Ergebnissen kommt wie ich, ist mir eine wertvolle Bestatigung meiner Sicht." Ibid., p. 167. 3 2

33 34

35

16


this spirit w o u l d also h a v e a n angelic s t a t u s a n d b e c a p a b l e of b e i n g k e p t "in t h e h e a r t " of t h o s e d e v o t e d to h i m . If s o , this p u t s h i m in t e n s i o n w i t h K u h n ' s definition (at the t i m e ) of the spirits o f t r u t h a n d p e r v e r s i o n a s n o m o r e t h a n p r e d e s t i n e d , spiritual dispositions w i t h i n m e n . 3 6

A f t e r t h e first e d i t i o n o f 1 Q M w a s p u b l i s h e d b y E. L . Sukenik in 1 9 5 4 , a n u m b e r of c o m m e n t a r i e s o n it a p p e a r e d in t h e f o l l o w i n g y e a r , the m o s t d e t a i l e d a n d e x t e n s i v e of w h i c h w a s a b o o k b y his s o n , Y i g a e l Y a d i n . Y a d i n r e g a r d e d 1QS 3:13-25 a s p r e s e n t i n g a d e t e r m i n i s t i c a n d d u a l i s t i c d o c t r i n a l v i e w p o i n t , a n d h e b e l i e v e d that the a u t h o r of 1 Q M h a d m a d e frequent u s e of i t . N o w Yadin's analysis of 1QM clearly s h o w e d that its a u t h o r e n v i s i o n e d m o r e than just a conflict b e t w e e n h u m a n a r m i e s . G o d H i m s e l f , a s s i s t e d b y the " A n g e l of L i g h t , " w o u l d c a r r y o n a s i m u l t a n e o u s battle w i t h the sectaria n s ' s u p e r n a t u r a l e n e m i e s , i.e., Belial, the spirits (devils) of his lot a n d the a n g e l s o f d e s t r u c t i o n . Y a d i n ' s v i e w that 1 Q M is a n a p p l i c a t i o n of 1QS 3:13-25, then, w o u l d tend to s u p p o r t the i d e a that the s e c t a r i a n s ( o r at least the a u t h o r of 1 Q M ) u n d e r s t o o d the t w o spirits o f 1QS 3:13-25 a s p a r t o f a s u p e r n a t u r a l , cosmic conflict, i.e., a s i n v o l v i n g m o r e than s i m p l y a p s y c h o l o g ical b a t t l e w i t h i n t h e h u m a n h e a r t . 37

3 8

3 9

40

41

36

C / . n. 18 above.

E . L. Sukenik, nna»r notra'mn T 3 mrwn trfrsan ix*, ("The Dead Sea Scrolls of the Hebrew University") (Jerusalem: Bialik Foundation and Hebrew University, 1954), pp. 16-34, plates 16-34. 3 7

Y i g a e l Yadin, nmr ima nfriaa isiin ' J M IW »» rante rrrjo, ("The Scroll of the War of the Sons of Light against the Sons of Darkness") (Jerusalem: Goldberg's Press, 1955). Ibid., pp. 220-1. 38

39

*°lbid., p. 221. Cf. Wernberg-Moller, "Reconsideration," p. 428 n. 30, who believes that the two angels of 1QS 3-4 (as personifications of the two spirits) are no more than psychological dispositions in men; cf. also Herbert May,"Cosmological Reference in the Qumran Doctrine of the Two Spirits and in Old Testament Imagery," Journal of Biblical Literature, 82 (1963). p. 5, who disagrees with Wernberg-Moller on this point and cites the work of Yadin in 1QM as support for the view that both 4 1


17

A final contribution to b e c o n s i d e r e d h e r e is a s h o r t article b y E . S j o b e r g w h i c h , despite its length o f only six p a g e s , w a s a m a j o r contribution to t h e s t u d y o f ruah in the Scrolls. This w a s the first artricle to m a k e a n a t t e m p t to d e f i n e in a c o m p r e h e n sive m a n n e r references to G o d ' s Spirit in I Q H in r e l a t i o n s h i p to m a n , a n d g i v e n the c o n s e n s u s of s u b s e q u e n t s c h o l a r s h i p , it w a s largely s u c c e s s f u l . Sjoberg's position h e r e is that K. G. K u h n in his initial article in 1 9 5 0 w a s , after all, c o r r e c t w h e n h e d e scribed s e c t a r i a n t h e o l o g y a s t e a c h i n g a spiritual t r a n s f o r m a tion o r Neuschopfung of a p e r s o n at his e n t r a n c e into t h e Q u m r a n c o m m u n i t y . Sjoberg h a d originally d o u b t e d this a n d h a d interpreted the e v i d e n c e offered b y K u h n in 1950 a s referring to a spiritual s t a t u s g i v e n to the s e c t a r i a n at b i r t h . A f t e r t h e p u b lication of 1QS, K u h n then m o v e d t o w a r d the v i e w s of Sjoberg; h e n o longer d e s c r i b e d the sectarians' spiritual life in t e r m s o f a Neuschopfung b u t a s a s t a t i c , p r e d e s t i n e d habitus given at b i r t h . B y 1955, h o w e v e r , m o s t of the m a j o r scrolls w e r e a v a i l able, a n d the a n a l y s i s of these scrolls led Sjoberg to e v a l u t a t e the q u e s t i o n o n c e m o r e in this p r e s e n t article. H i s c o n c l u s i o n s w e r e that I Q H clearly t a u g h t "die N e u s c h o p f u n g b e i m Eintritt in d i e Sekte, nicht u m d i e u r s p r u n g l i c h S c h o p f u n g d e s M e n s c h e n " a n d t h a t its p r o p e r t h e m e w a s "die S c h w a c h h e i t d e s natiirlichen M e n s c h e n u n d d i e E r n e u e r u n g d u r c h d i e G n a d e 42

43

4 4

45

46

4 7

the two spirits and the two angels are cosmic beings. However, it is not necessary to identify the two spirits with the two angels to do justice to the cosmic scope of 1QS 3-4 (as can be seen especially in K. G. Kuhn's work previous to 1960; cf. pp. 3-4 above). E r i c Sjoberg, "Neuschopfung in den Toten-Meer-Rollen," Studia Theologica, 9 (1955), pp. 131-6. Sj6berg has the support of a strong consensus in sixteen of his seventeen definitions of ruah in I Q H : man's spirit in 3:21 and 11:12; God's Spirit in 4:31; 7:6f.; 9:32; 12:11; 12:12; 13:18f.; 14:25; 16:7; 16:11; 16:12; 17:26; f 2:9; 2:13; and 3:14. ^K. G. Kuhn, "Texte." 42

43

45 4 5 47

Sj6berg, "Wiedergeburt," pp. 79ff. K . G. Kuhn, 'Tfetpao-nos," pp. 214-5. Sj6berg, "Neuschopfung," p. 133.


18

G o t t e s . " T h i s spiritual r e n e w a l is to b e c h a r a c t e r i z e d a b o v e all b y t h e g r a n t i n g of k n o w l e d g e a n d t h e Spirit of G o d . A p r i m a r y e v i d e n c e u p o n w h i c h Sjoberg b a s e d this revaluation of ruah w a s a c o m p a r i s o n of I Q H 3:19-23 a n d 1 1 : 1 0 - 1 4 . It is intere s t i n g to n o t e t h a t o n e of t h e s t r o n g e s t s u p p o r t e r s of Sjoberg's a n a l y s i s of these p a s s a g e s ( a l t h o u g h w i t h o u t m e n t i o n i n g Sjoberg's article) is H . W . K u h n , a student of K. G. K u h n a n d a u t h o r o f o n e of the m o s t definitive studies in this a r e a d o d a t e . 4 8

4 9

5 0

b . I r a n i a n i n f l u e n c e o f the c o n c e p t o f ruah

in s e c t a r i a n

thought. A l m o s t f r o m the beginning of Q u m r a n research a n d e v e n b e f o r e t h e p u b l i c a t i o n of the " t w o spirit" p a s s a g e s o f 1QS, s o m e s c h o l a r s felt t h a t t h e r e w a s definite e v i d e n c e of Iranian influe n c e o n s e c t a r i a n t h i n k i n g . After the full publication of 1QS w i t h its d u a l i s t i c , t w o - s p i r i t t e a c h i n g in 3:13-4:26, this i m p r e s s i o n w a s s t r e n g t h e n e d p r i m a r i l y b e c a u s e it w a s difficult to s h o w h o w t h e O l d T e s t a m e n t a l o n e c o u l d h a v e g i v e n rise to a belief in t w o spirits c l o s e l y a s s o c i a t e d w i t h t w o a n g e l s of c o s m i c p r o p o r t i o n s , w h o r u l e d o v e r the c o n d u c t of all m e n . Not 51

5 2

% f d . , p. 135. f b i i . : "Die grosse Rolle der Erkenntnis der gottlichen Geheimnisse war uns schon in der Gemeindeordnung der Sekte (DSD [i.e. 1QS]) entgegengetreten, auch kam die Bedeutung der Fiihrung durch den Geist Gottes dort zum Vorschein. Beides wird immer wieder in den Lobleidern betont." C / . H. W. Kuhn, Enderwartung, pp. 80-5 and 113. Note also the c o m m e n t of S. F. Noll, "Angelology in the Qumran Texts" (unpublished dissertation, U. of Manchester, 1979), p. 93: "H. W. Kuhn in his detailed study of the two hymns in IQH iii 19-36 and xi 1-14 has put subsequent interpreters in his debt." Cf. K. G. Kuhn, "Texte," p. 211 and Dupont-Sommer, "L'instruction," p. 16. C / . Dupont-Sommer, "instruction," p. 16: "Cette conception des deux Esprits est absente de l'Ancien Testament. Elle est, au contraire, essentielle dans les Gatha. Par exemple, Yasna, XLV, 2: Je vais discourir des deux Esprits, 4

4 9

5 0

5 1

5 2


19

e v e r y b o d y a t that t i m e , h o w e v e r , a g r e e d t h a t Z o r o a s t r i a n i s m (or s o m e f o r m of it) w a s the p r i m a r y s o u r c e of this t w o - s p i r i t d u a l i s m . G. Molin, for e x a m p l e , s o u g h t to find its s o u r c e the the O l d T e s t a m e n t , especially a s this is v i e w e d a g a i n s t t h e w i d e r b a c k g o u n d of the A n c i e n t N e a r E a s t , a n d K. S c h u b e r t s o u g h t its s o u r c e in early Jewish G n o s t i c i s m . S t r o n g p o s i t i o n s a g a i n s t Iranian influences w e r e later d e v e l o p e d b y F. N o t s c h e r a n d P. W e r n b e r g - M e l l e r . A t present, s c h o l a r s s e e m to b e u n d e c i d e d a b o u t the strength of Iranian influence at Q u m r a n . It is i m p o r 5 3

54

5 5

56

5 7

Dont le plus saint, au commencement de 1'existence, a dit au destructeur: 'Ni nos pensees ni nos doctrines ni nos forces mentales, ni nos choix ni nos paroles ni nos actes, ni nos consciences ni nos ames ne sont d'accord.' Et encore Yasna, XXX, 3: Or, a l'origine, les deux Esprits que sont connus ( . . . ) comme jumeaux sont l'un le mieux, l'autre le mal en pensee, parole, action. Et entre eux deux, les intelligents choisissent bien, non les sots." G e o r g Molin, Die Sonne des Lichtes, Zeit und Stellung der Handschriften vom Toten Meer, (Wien: Verlag Herold, 1954), p. 129. K u r t Schubert, "Der Sektenkanon von En Feshcha und die Anfange der jiidischen Gnosis," Theologische Literaturzeitung, 78 (1953), col. 504. In this article Schubert sees the origin of the two spirits in the Gnostic syzygy concept, but no one seems to have followed him on this. F r e i d r i c h Notscher, Zur theologischen Terminologie der Qumran Texte, Bonner Biblische Beitrage, 10 (Bonn: Peter Hanstein, 1956), pp. 86-92. Wernberg-M0ller, "Reconsideration," pp. 413-441. C / . Shaul Shaked, "Q umran and Iran: further considerations," Israel Oriental Studies, 2 (Tel Aviv University, 1972), 433: "There exists by now [1972] a fairly large body of literature around the subject of possible Iranian influences in the writings found at Qumran. It is fair, I believe, to summarize the position of the debate on the subject by stating that the issue is undecided, and that the views are more or less balanced whether to accept or reject the possibility of strong Iranian components in the theology and literature of the sectarians whose 53

54

55

56

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20

t a n t to n o t e , h o w e v e r , that the r e l a t i o n s h i p b e t w e e n s e c t a r i a n d u a l i s m a n d P e r s i a n t h o u g h t h a s h a d , in fact, o n l y a n indirect b e a r i n g o n t h e definition o f ruah in the Scrolls. It is generally t r u e t h a t t h o s e w h o d e n y I r a n i a n i n f l u e n c e t e n d to i n t e r p r e t ruah in 1 Q S 3:13ff. a s a p s y c h o l o g i c a l c o n c e p t a n d t h o s e w h o a f f i r m t h i s i n f l u e n c e t e n d to v i e w ruah h e r e a s a c o s m i c e n t i t y , b u t this is n o t a l w a y s o r necessarily the c a s e . W e h a v e a l r e a d y seen, for e x a m p l e , t h a t K. G. K u h n , a s t r o n g a d v o c a t e of I r a n i a n influence, r e g a r d e d the t w o spirits of truth a n d p e r v e r s i o n in 1 Q S 3-4 a s essentially a n t h r o p o m o r p h i c c o n c e p t s . H . M a y , o n the o t h e r h a n d , w h i l e n o t d e n y i n g I r a n i a n influe n c e , d e f e n d e d t h e c o s m i c s t a t u s of the t w o spirits o n the basis of Old Testament conceptions a l o n e . T h e i n t e r p r e t a t i o n of ruah, then, h a s t e n d e d to d e p e n d n o t so m u c h o n a direct appeal to I r a n i a n w r i t i n g s a s o n its a c t u a l c o n t e x t in t h e Scrolls t h e m s e l v e s a s t h e s e a r e i n t e r p r e t e d in the light o f r e l a t e d intertestamental and Old Testament s o u r c e s . 58

5 9

60

61

62

If t h e a b o v e o b s e r v a t i o n is v a l i d , h o w e v e r , this d o e s n o t m e a n t h a t p o s s i b l e c o n n e c t i o n s to I r a n i a n t h o u g h t a r e corn-

center was at Qumran." The situation seems to be about the same today; cf. Noll, "Angelology," pp. 201-2 n. 90. C / . Wernberg-Moller, "Reconsideration," pp. 417-8. C / . ibid., p. 441: this assumption has apparently led WernbergM0ller to lump K. G. Kuhn with Dupont-Sommer in the view that the two spirits are angelic beings. By 1961 Kuhn had, in fact, adopted this view (cf. n. 20 above), but it is not present in Kuhn's writings as reviewed by Wernberg-Moiler (cf. n. 18 above). C / . n. 18 above; cf. also Henri Michaud,"Un mythe Zervanite dans un des manuscrits de Qumran," Vetus Testramentum, 5 (1955), 137-147. Although Michaud see a strong influence of Zervanism on 1QS 3:13-4:26, he seems to distinguish between the two spirits and the two angels of this section (ibid., pp. 140-1) and to regard the two spirits as essentially dispositions within men (ibid., p. 145 sec. 2). M a y , "Cosmological Reference," pp. 1-14. C / . K. G. Kuhn, "Die Sektenschrift und die iranische Religion," Zeitschrift fur Theologie und Kriche, 49 (1952), p. 10 n. 3; Kuhn notes that the author of 1QS 3-4 had probably not even heard of the name Zarathustra. 5 8

5 9

6 0

61

6 2

A C h r o n o l o g i c a l S u r v e y o f the L i t e r a t u r e

21

pletely i r r e l e v a n t . S o m e s o r t of c o n t a c t w i t h I r a n s e e m s to b e r e a s o n a b l e , a n d this m a y b e e s p e c i a l l y t r u e in c a s e s in w h i c h the s u p p o s i t i o n o f I r a n i a n i n f l u e n c e m a y h e l p to e x p l a i n a p p a r e n t t e n s i o n s w i t h i n t h e s e c t a r i a n v i e w o f ruah w h i c h a r e difficult to u n d e r s t a n d o n the basis of t h e Scrolls a n d r e l a t e d J e w i s h l i t e r a t u r e a l o n e . O n e c a s e i n v o l v e s t h e r e l a t i o n s h i p of G o d ' s Spirit ( a s p r e s e n t e d in the O l d T e s t a m e n t ) to t h e t w o spirits o f 1 Q S 3 - 4 . Is t h e "spirit o f t r u t h " h e r e t h e s a m e a s G o d ' s Spirit in Q u m r a n i a n b e l i e f o r is it e s s e n t i a l l y differe n t ? If a n e x e g e t i c a l a n a l y s i s i n d i c a t e s n o t o n l y t h a t t h e y differ b u t a r e also in f u n d a m e n t a l tension w i t h e a c h o t h e r in their p l a c e a n d f u n c t i o n in s e c t a r i a n t h o u g h t , the possibility of Iranian influence within a n o t h e r w i s e biblical c o n c e p t of ruah m a y h e l p to e x p l a i n h o w t h i s u n e a s y r e l a t i o n s h i p d e v e l o p e d . Similar c a s e s m a y a l s o e x i s t in s e c t a r i a n p a s s a g e s o u t s i d e o f 1QS 3-4 in w h i c h ruah ( a s m a n ' s spirit) s e e m s to h a v e a s t a t u s a n d f u n c t i o n different f r o m its c h a r a c t e r i s t i c u s e in t h e O l d T e s t a m e n t to d e s c r i b e a s i m p l e d i s p o s i t i o n o r spiritual c o n d i tion in m a n . If this is the c a s e , Iranian influence m a y h e l p to e x p l a i n this d e v e l o p m e n t to alert the s c h o l a r to the possibil63

6 4

6 5

6 6

6 7

S o Frank M. Cross, Jr., The Ancient Library of Qumran and Modern Biblical Studies (2nd ed.; Garden City: Doubleday, 1961), p. 213. 6 3

S o Otto Betz, Offenbarung und Schriftforschung in der Qumransekte, Wissenschaftliche Untersuchungen z u m Neuen Testament, 6 (Tubingen: Mohr, 1960), pp. 143ff. T h e possibility of foreign ideas, incompletely assimilated, may be a factor in much of the disagreement and uncertainty about the meaning of ruah in the Scrolls. After referring to seven of the most contested occurrences of ruah in CD and 1QS, Burrows in More Light, p. 292 writes, "From these and the many other passages that might be cited, it seems impossible to derive a clear, consistent meaning for the word 'spirit'." ^ P e r h a p s in some of these cases (cf. especially I Q H 15) it refers to a "predestined being" of man which totally determines the course of his religious life, leaving no room for the freedom of the will; cf. H. W. Kuhn, Enderwartung, pp. 120-130. Ibid., p. 130. 6 4

65

67

22


ity of parallel a n d e v e n conflicting v i e w s of m a n a n d his spirit in the S c r o l l s . In s u m m a r y , then, it s e e m s fair to s a y that for m o s t scholars t h e a c t u a l u s e o f I r a n i a n s o u r c e s to define ruah in the Scrolls h a s r e m a i n e d m o r e o n the fringes o f Q u m r a n i a n r e s e a r c h than at its c e n t e r . M o s t w o u l d likely a g r e e w i t h W e r n b e r g - M e l l e r ' s v i e w t h a t t h e Scrolls s h o u l d b e i n t e r p r e t e d first of all as J e w ish w r i t i n g s w i t h i n a l i t e r a r y t r a d i t i o n r o o t e d in the O l d Testament, a l t h o u g h t h e y w o u l d n o t p e r h a p s a g r e e w i t h all of his c o n c l u s i o n s . 68

6 9

70

c. T h e m e a n i n g of ruah in the Scrolls a n d its relationship to early Christianity. A m a j o r issue d u r i n g the e a r l y y e a r s of Scroll r e s e a r c h w a s t h e r e l a t i o n s h i p b e t w e e n the s e c t a r i a n c o n c e p t of ruah a n d its c o u n t e r p a r t (nveuu.a) in the N e w T e s t a m e n t . This issue w a s an i m p o r t a n t p a r t of the w o r k o f a n u m b e r o f s c h o l a r s , s o m e of w h o m t e n d e d to identify k e y sectarian a n d N e w T e s t a m e n t c o n c e p t s of spirit (especially in r e l a t i o n s h i p to G o d ) and others w h o d e n i e d t h e s e i d e n t i f i c a t i o n s a n d e m p h a s i z e d the differe n c e s . F o r s o m e of these s c h o l a r s , at least, it s e e m s that their i d e n t i f i c a t i o n of ruah in the Scrolls w i t h nvev\ia in the N e w T e s t a m e n t w a s m o r e the result of a p r e v i o u s identification of the Scrolls a s C h r i s t i a n w r i t i n g s t h a n a result of an e x e g e t i c a l a n a l y s i s of ruah i t s e l f . 7 1

7 2

73

°°Cf. especially Lichtenberger, Studien, p. 174. Wernberg-M0ller, "Reconsideration" p. 416. C / . section 3d of this chapter below. £ . g . , J. L. Teicher, " The Teaching of the Pre-Pauline Church in the Dead Sea Scrolls," The Journal of Jewish Studies, 4 (1953), pp. 9-13. 69

70

71

E . g . , Joseph Coppens, "Les Documents du Desert de Juda et les Origines du Christianisme," Analecta Lovaniensia Biblica et Orientalia, Ser. II, fasc. 39 (1953), 32-33 and 39. 72

C / . the comments of Jean Carmignac, Christ and the Teacher of Righteousness, trans, by K. Pedley (Baltimore: Helicon Press, 1962), pp. 32-42 regarding Dupont-Sommer's initial suggestion that there was Trinitarian teaching evident in the Scrolls. 7 3


23

A s o u t l i n e d a l r e a d y in section la of this c h a p t e r , s o m e of the first c o m p a r i s o n s of the Q u m r a n a n d N e w T e s t a m e n t c o n cepts of "spirit" w e r e d o n e b y K. G. K u h n in 1 9 5 0 a n d 1 9 5 2 . In 1953 t w o m o r e studies a p p e a r e d w h i c h c a m e to m u t u a l l y o p p o s ing conclusions, o n e by J. L Teicher a n d the other b y J. C o p p e n s . Teicher believed that that Q u m r a n c o m m u n i t y w a s really a pre-Pauline f o r m of early Christianity as reflected primarily in A c t s a n d t h a t the "Spirit o f T r u t h " (identified a s t h e A n gel o f T r u t h ) w a s i d e n t i c a l to t h e " H o l y S p i r i t " o f t h e Jerusalem C h u r c h . T h i s i d e n t i t y is e s p e c i a l l y a p p a r e n t in their similar f u n c t i o n s of g i v i n g birth to their c o m m u n i t i e s (cf. A c t s 2:1, 4 & 4 4 ; 4 : 3 1 - 2 ; with 1 Q S 1 : 1 1 - 1 3 ) , in " h e l p i n g " their m e m b e r s a g a i n s t the "Spirit of Iniquity" (cf. J o h n 14:16-18 w i t h 1QS 3 : 2 4 ) , a n d in their m u t u a l o p p o s i t i o n to P a u l ' s v i e w t h a t a c l e a n s i n g f r o m sin t h o u g h the Spirit t a k e s p l a c e in t h e p r e sent (cf. 1 C o r . 6:11) r a t h e r t h a n in the e s c h a t o l o g i c a l f u t u r e (cf. 1QS 4:20-1 ) . C o p p e n s , o n the o t h e r h a n d , w i t h o u t e v e r m e n tioning Teicher's w o r k o n Q u m r a n a s a p r e - P a u l i n e C h r i s t i a n g r o u p ( a v a i l a b l e s i n c e 1951), s a w n o e s s e n t i a l d i f f e r e n c e b e t w e e n Paul a n d p r i m i t i v e Christianity in their p n e u m a t o l o g y n o r d i d h e see a special r e l a t i o n s h i p in this r e s p e c t b e t w e e n A c t s ( T e i c h e r ' s p r i m a r y s o u r c e for p r e - P a u l i n e C h r i s t i a n i t y ) a n d the Scrolls; t h e r e w a s , in fact, a s t r o n g c o n t r a s t b e t w e e n t h e m s i n c e t h e Scrolls k n o w of n o p r e s e n t o u t p o u r i n g o f the 74

75

76

7 7

7 8

7 9

80

81

8 2

8 3

K . G. Kuhn, "Texte," pp. 192-211. ldem, "Ileiparjuos," pp. 200-222. Cf. nn. 71 and 72 above. ^Teicher, "Teaching," pp. Iff. Ibid., vol. 3 (1952), p. 112 n. 4. Ibid., vol. 4 (1953), p. 10. Ibid., pp. 1-2 and 9-10. Mlbid., pp. 1-10. 7 4 75

76

n

79

80

Ibid., p. 10: "(Acts) lacks any reference to the Charismatic gifts of sanctifying man and cleansing him from sin"; but cf. Acts 11:9 and also IQH 16:12. s2

83

C o p p e n s , "Documents," pp. 23-39.

24

T h e M e a n i n g of Ruah- at Q u m r a n

Spirit w h i l e A c t s d o e s . C o p p e n s finally c o n c l u d e s that the s e c t a r i a n s k n e w o n l y o f a " h o l y spirit," i.e., T e s p r i t q u e t o u t h o m m e p o s s e d e , m a i s q u e les m e m b r e s d e la secte sont p a r v e n u s a sanctifier progressivement p a r l'elimination des penchants m a u v a i s et d e t o u t e s p r i t i m p u r e " and that they expected G o d ' s Spirit, a s s u c h , to b e c o m m u n i c a t e d to t h e m o n l y at the e n d o f t i m e . A final k e y difference b e t w e e n Teicher a n d C o p p e n s m a y b e in their v i e w s of h o w the Scrolls r e l a t e G o d ' s " H o l y Spirit" ( w h e t h e r p r e s e n t o r f u t u r e ) to G o d H i m s e l f . It s e e m s c l e a r t h a t C o p p e n s r e g a r d s this Spirit a s G o d ' s o w n Spirit in a m o r e t r a d i t i o n a l , C h r i s t i a n s e n s e , whereas Teicher s e e m s to r e g a r d it a s u l t i m a t e l y n o m o r e than a n angelic, created figure. 8 4

8 5

8 6

8 7

88

In s u b s e q u e n t s c h o l a r s h i p , R. B r o w n e m p h a s i z e d the basic d i f f e r e n c e b e t w e e n the Spirit o f T r u t h in John's G o s p e l as the " t h i r d P e r s o n o f t h e T r i n i t y " a n d the c o r r e s p o n d i n g spirit of t r u t h at Q u m r a n a s essentially a n o n - T r i n i t a r i a n c o n c e p t . A k e y p r i n c i p l e in e v a l u a t i n g t e r m i n o l o g i c a l p a r a l l e l s like this is to a p p r e c i a t e t h e " t r e m e n d o u s c h a s m b e t w e e n Q u m r a n thought a n d Christianity. . . . The Essene sectarians w e r e not C h r i s t i a n s , a n d t h e r e c o g n i t i o n of this will p r e v e n t m a n y m i s interpretations." A t this t i m e G. G r a y s t o n e also m a d e the s a m e p o i n t in a series of articles c o m p a r i n g Q u m r a n t o early C h r i s t i a n i t y , a n d in his a n a l y s i s of "spirit" in the Scrolls a n d 89

9 0

91

J W i . , pp. 36-7. Ibid., p. 36 n. 46. Ibid., p. 37 n. 46. lbid.: "II existe cependant a cote d£ cet 'esprit saint' qui indique la qualite" morale et religieuse des hommes fideles a la loi, un Esprit saint qui est a Dieu, l'Esprit de D i e u . . . . Cet 'Esprit de Dieu' ressemble beaucoup plus a 1' Esprit saint de la foi chr&ienne." T e i c h e r , "Teaching," vol. 3, p. 112 n. 4: "The 'Angel of Truth' is identical with the 'Spirit of Truth'." R a y m o n d Brown, "The Qumran Scrolls and the Johannine Gospel and Epistles," The Catholic Biblical Quarterly, 17 (1955), p. 559. 84 S5 86

87

88

89

lbid., p. 571. Graystone, "Scrolls," vol. 22 (1955), 214-230, & 329-346 and vol. 23 (1956), pp. 25-48. 90

91


25

in the N e w T e s t a m e n t h e basically reflected t h e v i e w s of C o p p e n s as outlined a b o v e . H e g o e s b e y o n d C o p p e n s , h o w e v e r , in two basic respects: he believes that the eschatologically a w a i t e d H o l y Spirit a t Q u m r a n s h o u l d n o t b e r e g a r d e d a s " p e r s o n a l " in a Christian s e n s e a n d h e m a k e s it c l e a r t h a t the t w o spirits s h o u l d n o t b e r e g a r d e d a s angelic b e i n g s b u t r a t h e r a s " t w o spiritual c u r r e n t s o r t e n d e n c i e s . " 9 2

93

In s u m m a r y , t h e n , t h e t h e o r y t h a t t h e S c r o l l s s h o u l d b e r e a d a s e a r l y C h r i s t i a n d o c u m e n t s h a s f o u n d little a c c e p t a n c e a m o n g s c h o l a r s . T h e r e a r e , of c o u r s e , p a r a l l e l s b e t w e e n the N e w T e s t a m e n t a n d t h e S c r o l l s in v a r i o u s a r e a s i n c l u d i n g p n e u m a t o l o g y , b u t this d o e s n o t necessarily i m p l y a direct o r close d e p e n d e n c e in either d i r e c t i o n . 94

95

96

d. Conclusion to section 1, c h a p t e r 2. D u r i n g this initial s t a g e o f r e s e a r c h (1950 t h r o u g h 1955), it b e c a m e e v i d e n t that a m a j o r p r o b l e m in the s t u d y of s e c t a r i a n t h e o l o g y w o u l d b e to d e t e r m i n e w h e n ruah r e f e r r e d to t h e h u m a n spirit a n d w h e n it r e f e r r e d to a spirit b e y o n d m a n s u c h a s G o d ' s Spirit o r a n angel. This w a s a p e r i o d m a r k e d b y f u n d a m e n t a l shifts of opinion o n this issue a m o n g leading s c h o l a r s . It c u l m i n a t e d in a small article b y E. Sjoberg in w h i c h h e r e v e r s e d his f o r m e r o p i n i o n a n d c o n c l u d e d ( p r i m a r i l y o n t h e b a s i s o f I Q H ) t h a t t h e S c r o l l s d i d , in f a c t , c o n t a i n t h e i d e a o f a Neuschopfung o r inner spiritual t r a n s f o r m a t i o n t h r o u g h G o d ' s Spirit in the s e c t a r i a n at his e n t r a n c e into the Q u m r a n c o m m u nity. Despite its size of o n l y six p a g e s , this article w a s a n i m /bid., vol. 23, 33-4. Cf. the same opinion at this time in Notscher, Terminology, p. 42. 92

Graystone, "Scrolls," vol. 22, p. 227; cf. also n. 19 above. C / . Burrows, More Light, p. 269 and Geza Vermes, The Dead Sea Scrolls, Qumran in Perspective (Cleveland: Collins & World, 1978), p. 117. £ .g., as pointed out by W. D. Davies, "Paul and the Dead Sea Scrolls: Flesh and Spirit," The Scrolls and the New Testament (ed. by K. Stendahl; New York: Harper and Brothers, 1957), p. 177. Ibid., pp. 180ff. Cf. also the assessment of Vermes, Perspective, pp. 211-221. 93

9 4

95

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p o r t a n t c o n t r i b u t i o n to t h e m e a n i n g o f ruah in the Scrolls, w h i c h a n t i c i p a t e d m u c h o f the w o r k o f later scholarship. In s e c t i o n lb of this c h a p t e r w e d e a l t w i t h t h e i m p a c t of P e r s i a n t h o u g h t o n Q u m r a n a n d f o u n d n o necessary c o n n e c t i o n b e t w e e n v i e w s o n this a n d o n e ' s d e f i n i t i o n o f ruah in the Scrolls. W e n o t e d , h o w e v e r , that t h e s u p p o s i t i o n of P e r s i a n influence of s o m e sort m i g h t h e l p to explain instances in w h i c h an e x e g e s i s of ruah in the Scrolls m a y lead to s e e m i n g l y c o n t r a d i c t o r y o r a m b i g u o u s results, i.e., c a s e s in w h i c h P e r s i a n c o n c e p t s of "spirit" m a y h a v e b e e n i n a d e q u a t e l y i n t e g r a t e d into Q u m r a n ' s m o r e traditional a n d biblical definitions. In section lc of this c h a p t e r w e c o n s i d e r e d the relationship o f t h e Scrolls t o e a r l y C h r i s t i a n i t y . O u r c o n c l u s i o n w a s t h a t the p n e u m a t o l o g y of the Scrolls should not b e u n d e r s t o o d uncritically a g a i n s t t h e b a c k g r o u n d o f e a r l y Christian t h o u g h t o r e x pression. 2. F r o m 1956 t h r o u g h 1961: conflicting solutions to the p r o b l e m of ruah in t h e Scrolls. a. P r e l i m i n a r y o b s e r v a t i o n s . A f t e r t h e p u b l i c a t i o n of Sjoberg's a r t i c l e in 1955 in w h i c h h e d e f i n e d ruah in I Q H a s G o d ' s Spirit g i v e n to the sectarian a t his e n t r a n c e into the c o m m u n i t y , it b e c a m e increasingly a p p a r e n t t h a t K. G. K u h n ' s definition of ruah a s s i m p l y a static, p r e d e s t i n e d habitus in m a n f r o m birth m i g h t n o t b e sufficient a s a c o m p l e t e v i e w of Q u m r a n ' s p n e u m a t o l o g y . Also, the precise r e l a t i o n s h i p b e t w e e n t h e s e t w o definitions (i.e., G o d ' s Spirit vs. m a n ' s static, p r e d e s t i n e d spirit) w a s u n c l e a r . Did the sect a r i a n b e l i e v e t h a t h e w a s born w i t h a s p i r i t u a l d i s p o s i t i o n p u r e r t h a n t h a t o f the n o n - s e c t a r i a n w h i c h qualified h i m to be a "son of r i g h t e o u s n e s s , " o r did he think o f his spirituality a s s o m e t h i n g b e y o n d his o w n n a t u r a l c a p a c i t i e s , i.e. a s a t r a n s f o r m a t i o n (Neuschopfung) o f his spirit t h r o u g h the w o r k of G o d ' s Spirit a s p a r t of his m e m b e r s h i p in the sect? 97

98

97 98

Sj6berg, "Neuschopfung," pp. 131-6. K u h n himself apparently recognized this; cf. n. 21 above.


27

U n d e r K u h n ' s p r e v i o u s definition o f ruah as a p r e d e s t i n e d habitus in m a n , the v i e w of the s e c t a r i a n s s e e m e d to b e c l e a r a n d consistent, ruah in their inner religious e x p e r i e n c e w a s a l w a y s essentially m a n ' s ruah in c o n t r a s t to that of G o d o r a n a n g e l . " Kuhn certainly recognized that the sectarians could think o f ruah in a t r a d i t i o n a l , biblical w a y a s " G o d ' s Spirit" (e.g., in 1QS 4:20ff. a s the H o l y Spirit g i v e n to the b e l i e v e r b y G o d a b o v e a n d b e y o n d m a n ' s p r e d e s t i n e d , spiritual c o n d i t i o n ) , b u t h e t h o u g h t t h a t t h e y e x p e c t e d this Spirit o n l y in t h e e s chatological f u t u r e . Spirituality at Q u m r a n , t h e n , n e v e r r e ally i n v o l v e d a n y d i v i n e o r angelic p o w e r s b e y o n d m a n h i m self. T h i s is w h y , in K u h n ' s o p i n i o n , 1 Q S 3:15ff. ( w h i c h d e scribes the t w o spirits a s d i v i d i n g m a n k i n d into t w o e x c l u s i v e g r o u p s ) is n o t necessarily inconsistent w i t h 1QS 4 : 2 0 - 2 3 ( w h i c h d e s c r i b e s the t w o spirits a s c a r r y i n g o n a s t r u g g l e w i t h i n t h e i n d i v i d u a l ) . In b o t h c a s e s this treatise is d e s c r i b i n g g o o d a n d evil dispositions within the individual s e c t a r i a n ; t h e diff e r e n c e is s i m p l y that t h e evil d i s p o s i t i o n is g i v e n a n a m e in 1 Q S 4 : 2 0 - 2 3 (viz. t h e "spirit o f i n i q u i t y " ) , w h e r e a s in 1 Q S 3:15ff. the s e c t a r i a n ' s evil d i s p o s i t i o n is u n d e r s t o o d i m p l i c i t l y 1 0 0

1 0 1

K . G. Kuhn, "IIeipacr|i6s," pp. 214-5. ldem, "Sektenschrift," p. 302 n. 4: " d e r . . . Dualismus der beiden Urgeister der Wahrheit und des Frevels in Sekt. 4, 20ff. verbunden ist mit den alttestamentlichen Gedanken von dem 'neuen Geist', dem 'Heiligen Giest'... den Gott dem Frommen ins Herz geben w i r d . . . . " 9 9

wo

C / . Wernberg-M0ller, "Reconsideration," p.432 n. 46, who feels that Kuhn has incorrectly minimized the true tension between 1QS 3:15ff. and 4:20-23 when 3:13-4:26 is interpreted dualistically. He would be correct if Kuhn at this time viewed the two spirits as cosmic entities or identified them with the Prince of Lights or Angel of Darkness (as Wernberg-Moller aparently believes, cf. n. 59 above) since the "spirit of iniquity" in 4:20-23 would then not be conceptually parallel to the "flesh" implicit in 3:15ff. and other logical problems would arise (cf. chapter 8 below). Kuhn's own position, however, could have been made less ambiguous if he would have made it more clear that the sharp, dualistic division of humanity into realms of darkness and light depends more on the function of the two angels (3:20ff.) than on the two spirits (cf. chapter 8, n. 86 below). 1 0 1


28

a s h i s "flesh," i.e. "die S p h a r e d e s W i d e r g o t t l i c h e n " w h i c h h e s h a r e s w i t h all m e n (cf. 1 Q S l l : 1 2 f f . w i t h 3:21ff. w h i c h t o g e t h e r s h o w that t h e s e c t a r i a n ' s "flesh" m a k e s h i m v u l n e r a b l e to sin, a l t h o u g h "flesh" is n o t m e n t i o n e d in 3:21ff.). W h a t w e h a v e h e r e , t h e n , is n o m o r e t h a n a m a t t e r of t e r m i n o l o g y : in 3:15ff. the "spirit of iniquity" is u s e d e x c l u s i v e l y to d e s c r i b e a d o m i n a n t l y evil d i s p o s i t i o n o f t h e n o n - s e c t a r i a n , w h e r e a s in 4 : 2 0 - 2 3 it is also u s e d to describe a n evil (but n o t d o m i n a n t ) disp o s i t i o n of the s e c t a r i a n . T h e a u t h o r of this treatise c o u l d b e r e g a r d e d a s a m b i g u o u s (e.g., h e c o u l d h a v e u s e d "ifen or a c o m pletely n e w t e r m to d e s c r i b e the sinful a s p e c t of the sectarian's c h a r a c t e r in 1QS 4 : 2 2 - 2 3 ) , b u t in K u h n ' s v i e w h e s h o u l d n o t b e r e g a r d e d a s being inconsistent o r contradictory. 102

W i t h Sjoberg's 1 9 5 5 a r t i c l e , h o w e v e r , the internal c o n s i s t e n c y of s e c t a r i a n p n e u m a t o l o g y a s o u t l i n e d b y K u h n w a s o p e n to q u e s t i o n . H o w c o u l d the s e c t a r i a n s u n d e r s t a n d their s p i r i t u a l i t y b o t h a s a n i n h e r i t i e d d i s p o s i t i o n and a s a gift of G o d ' s Spirit at their e n t r a n c e in the c o m m u n i t y ? S o m e y e a r s later K u h n ' s s t u d e n t s , H . W . K u h n a n d H . L i c h t e n b e r g e r w o u l d w r e s t l e w i t h the p r o b l e m a n d c o n c l u d e that the two-spirit theo l o g y of 1 Q S 3:13-4:26 w a s n o t successfully i n t e g r a t e d into the rest o f s e c t a r i a n t h o u g h t . 1 0 3

1 0 4

K . G. Kuhn, "Sektenshrift," p. 302 n. 4; cf, also n. 1. S j 6 b e r g , "Neuschopfung." C / . H. W. Kuhn, Enderwartung, pp. 120-1: "Neben den Aussagen uber die durch den Eintritt in die Gemeinde vermittelte Gabe des Geistes kann in den Gemeindeliedern auf grund einer dualistischen Geist-/Geisterverstellung auch von der ruah gesprochen werden, die dem Menschen schopfungsmafiig gegeben ist und sein Handeln von vornherein festlegt. . . . Von daher mufi die Moglichkeit offengelassen werden, dafi auch die Qumrantexte bzw. die Gemeindelieder eine fremde Vorstellung zum teil essenischem Glauben angepafit haben." Cf. also Lichtenberger, Studien, p. 174: "Ein wichtiges Ergebnis unserer Analysen war gewesen, dafi das Reden vom Menschen in den Qumrantexten nicht einheitlich ist. . . . Das Ergebnis ist also eigentlich ein negatives, namlich die Infragestellung einer einheitlichen 'qumranischen' Sicht des Menschen, wie sie haufig angenommen wird, wobie man meist 1QS 3-4 zur Richtschnur macht." 1 0 2 103

1 0 4


29

But Sjoberg's w o r k affected n o t o n l y K.G. K u h n ' s position. It affected also the " m a j o r i t y " position of this t i m e , b u t in a m o r e i n d i r e c t a n d less visible w a y . This position w e n t beyond K u h n in v i e w i n g the t w o spirits of 1QS 3-4 a s c o s m i c , a n g e l i c c r e a t u r e s a s well a s f o r c e s i m m a n e n t in m e n , a n d it interp r e t e d I Q H a n d o t h e r s e c t a r i a n l i t e r a t u r e in t h e light o f this pneumatology. A s a result, m o s t s c h o l a r s t e n d e d to e q u a t e the spirit of truth in 1 Q S ( u n d e r s t o o d a s a n a n g e l ) w i t h G o d ' s holy Spirit in I Q H a n d e l s e w h e r e . B u t Sjoberg's w o r k c h a l lenged this s i m p l e e q u a t i o n . T h e basic m e s s a g e of I Q H for h i m h a d to d o with the w e a k n e s s a n d spiritual p e r v e r s i t y of m a n b y n a t u r e a s a c o n t r a s t to G o d ' s g r a c e a n d ability to r e n e w a n d cleanse m a n through His holy S p i r i t . This is in c o n t r a s t to the two-spirit t h e o l o g y of 1QS 3-4 a s u n d e r s t o o d b y m o s t schola r s a t this t i m e in t e r m s of Iranian, c o s m i c d u a l i s m a n d d i v i n e 1 0 5

1 0 6

1 0 7

1 0 8

109

Lichtenberger then quotes with approval the observation of A. L. Irwin, "Conflict Spirit-Dualism in the Qumran Writings and the New Testament," unpublished dissertation, Hartford Theological Seminary, 1960, pp. 1-2: "The Two-Spirit theology which comes to overt and extended expression in a well-known section of the Manual of Discipline ( . . . ) is not as has been widely assumed the dominant pneumatology of the other writings, or even of the remainder of the manual." I t is relatively easy to trace Sjoberg's effect on K. G. Kuhn and his students since Sjoberg related his work directly to Kuhn (cf. Sjoberg, "Wiedergeburt," p. 78 and idem, "Neuschopfung," p. 131), and its effects can be seen in the later work of Kuhn and his students. Nevertheless, in their later work there is supprisingly little reference to Sjoberg's significant 1955 article, "Neuschopfung." The same is true in the work of those in the majority position; also, since Sjoberg did not relate his work explicitly to this position, his actual effect on it is much more a matter of inference. 1 0 5

1 0 6

C / . n. 19 above.

C / . the comments of Lichtenberger and Irwin in n. 104 above. C / . E. L. Beaven, "Ruah Hakodesh in some Early Jewish Literature," unpublished dissertation, Vanderbilt University, 1961, p. 90: "The point at issue is whether crnp rrn and ro« mi are synonymous as most interpreters suppose." 1 0 7

1 0 8

109

Sj6berg, "Neuschopfung," pp. 134-5.


30

predestination. H e r e the e m p h a s i s is n o t so m u c h o n the c o n t r a s t b e t w e e n m a n ' s s i n f u l n e s s a n d G o d ' s g r a c e , a s Sjoberg s h o w e d in I Q H ; the p r i m a r y c o n t r a s t in 1 Q S 3-4, r a t h e r , is b e t w e e n t w o a n g e l i c p o w e r s , g o o d a g a i n s t evil, a n d their r e s p e c t i v e a n g e l i c a n d h u m a n folio w i n g s . F u r t h e r m o r e , t h e r e is n o r e a l ethical c o n t r a s t b e t w e e n t h e s e c t a r i a n ' s spirit a n d the g o o d spiritual p o w e r of 1QS 3 - 4 ; the t w o , in fact s e e m to m e r g e t o g e t h e r w i t h the d e s c r i p t i o n o f the s e c t a r i a n ' s spiritual n a t u r e a s a n a t u r a l , f o r e o r d a i n e d " i n h e r i t a n c e " in the spirit of truth. 110

1 1 1

1 1 2

D u r i n g this p e r i o d (1956-1961) it b e c a m e i n c r e a s i n g l y e v i d e n t t h a t it w o u l d b e difficult to integrate the p n e u m a t o l o g y of 1 Q S 3-4 into the p r e d o m i n a n t p n e u m a t o l o g y of I Q H , and a 1 1 3

W e r n b e r g - M 0 l l e r , "Reconsideration," p. 428: "[1QS 3:13-4:26] is widely interpreted along the lines of Iranian, cosmic dualism and divine predestination." S j 6 b e r g , "Neuschopfung," pp. 134-5: "Ihr eigentliches Thema ist die Schwachheit des naturlichen Menschen und die Erneuerung durch die Gnade Gottes." C / . W. D. Davies, "Paul," p. 172: "[The two spirits] are regarded as a kind of permanent element in every man, since creation, until the 'End' decreed by God." Cf. also Friedrich Notscher, "Geist und Geister in den Texten von Qumran," Melanges Bibliques, redigees en l'honneur de A. Robert, Paris, 1957), p. 306: "Geist kommt ebenso Gott wie Menschen zu. Zwischen beiden Arten besteht kein absoluter Gegensatz, ja nicht einmal ein grundsatzlicher Unterschied." In what follows Notscher offers an analysis of ruah which mixes together evidence from IQH, and 1QS 3-4. Contrast this view with Sjoberg's analysis of I Q H in "Neuschopfung," pp. 134-5: "Kein Mensch kann vor Gott gerecht sein. Voll von Sunde und schuld steht er vor Gott. . . . Aus dieser schwacken und siindigen Existenze wird der Mensch durch den Eintritt in die Sekt und die dadurch geschehene Neuschopfung erlost. . . . Den verkehrten Geist des Menschen hat Gott gereinigt. . . . Er hat seinen heiligen Geist auf ihn gesprengt, um ihn zu reinigen und die schuld zu suhnen." C / . Irwin, "Spirit-Dualism," pp. 50ff. in which he compares the work of two scholars, A. Dupont-Sommer and T. H. Gaster, who believe that the two-spirit dualism of 1QS 3-4 can be seen in IQH: "Places where Dupont-Sommer sees this doctrine [i.e., the two-spirit teaching llo

111

1 1 2

1 1 3


31

g r o w i n g n u m b e r of s c h o l a r s b e g a n to c o n s i d e r t h e possibility that the basic p r e s u p p o s i t i o n s u n d e r l y i n g the a p p r o a c h o f the majority position m i g h t b e f l a w e d . B y 1961 t w o m u t u a l l y e x c l u sive p o s i t i o n s h a d e v o l v e d , b o t h o f w h i c h w e r e critical o f the m a j o r i t y . T h e o n e a g r e e d w i t h the m a j o r i t y t h a t t h e r e w e r e b o t h biblical a n d d u a l i s t i c / I r a n i a n e l e m e n t s in s e c t a r i a n p n e u m a t o l o g y , b u t s t r o n g l y d i s a g r e e d that these e l e m e n t s w e r e s u c cessfully i n t e g r a t e d into a single c o n s i s t e n t s y s t e m of thought; the s e c o n d a g r e e d that the Scrolls h a d a c o n s i s t e n t pneumatology, but disagreed that cosmic dualism (Iranian or o t h e r w i s e ) h a d e v e r b e e n a p a r t of t h i s . In t h e f o l l o w i n g t w o s u b - s e c t i o n s o f this c h a p t e r (2b a n d 2c) w e will o u t l i n e t h e s e t w o positions. 1 1 4

1 1 5

b. T h e position that the Scrolls d o n o t c o n t a i n a single c o n sistent p n e u m a t o l o g y . A c c o r d i n g to O. B e t z , the s c h o l a r s h i p of his t i m e h a d n o t c o n s i d e r e d the possibility that the p n e u m a t o l o g y of the Scrolls m i g h t c o n t a i n conflicting a n d c o n t r a d i c t o r y e l e m e n t s , a n d in general this o b s e r v a t i o n s e e m s to b e t r u e . H o w e v e r , s c h o l a r s h i p h a d b e e n s t e a d i l y m o v i n g in t h a t d i r e c t i o n . W e n o t e d a b o v e (section 2a), for e x a m p l e , that t h e f i n d i n g s o f Sjoberg's article, " N e u s c h o p f u n g , " t e n d e d t o c l a s h w i t h t h e p n e u m a t o l o g y of 1 1 6

of 1QS 3-4] are frequently found to be reconstructions. Dupont-Sommer finds the doctrine where Gaster does not recognize it; Gaster assumes it where Dupont-Sommer has another interpretation; and at no point do they clearly agree upon its presence." Cf. also Jacob Licht, "The Doctrine of the Thanksgiving Scroll," Israel Exploration Journal, 6 (1956), pp. 3-6, who believes that the doctrine of the two spirits underlies the thought of I Q H but also notes that these two spirits are never mentioned in it. E . g . , Betz, Offenbarung, and Irwin, "Spirit-Dualism." C / . especially Wernberg-Maller, "Reconsideration,"; cf. also Notscher, Terminologie, pp. 79-92 and Marco Treves,, "The Two Spirits of the Rule of the Community," Revue de Qumran, 3 (1961), pp. 449-452, who minimize the effects of Iranian influence and the presence of a strict cosmic dualism at Qumran. 114

1 1 5

116

B e t z , Offenbarung, p. 143.


32

1QS 3-4 a s g e n e r a l l y u n d e r s t o o d at that time, a n d this is true of other studies which followed. A. D i e t z e l a n d R. S c h n a c k e n burg, for e x a m p l e , b o t h r e c o g n i z e d w i t h Sjoberg the essential c o n t r a s t b e t w e e n the lost, spiritual c o n d i t i o n of m a n b y n a t u r e a n d the t r a n s f o r m i n g p o w e r of G o d ' s Spirit g i v e n to the Q u m r a n c o m m u n i t y a n d its m e m b e r s a s a n e s c h a t o l o g i c a l ( r a t h e r t h a n an inherited) g i f t . B u t p e r h a p s the m o s t i m p o r t a n t s t u d y of this t i m e w a s a w o r k b y H . W . H u p p e n b a u e r in w h i c h h e a n a l y z e d t h e d u a l i s t i c p a t t e r n s of the Scrolls a n d f o u n d that the t y p e p r e s e n t in 1QS 3 : 1 3 - 4 : 2 6 w a s n o t r e p r e s e n t a t i v e of the kind of d u a l i s m p r e s e n t in the Scrolls a s a w h o l e . H e s a w five b a sic t y p e s o f d u a l i s m , four of w h i c h w e r e relatively p r e v a l e n t in the texts: these are e t h i c a l , physical-metaphysical, cosmic, a n d eschatological d u a l i s m . A fifth t y p e , m y t h o l o g i c a l , d e a l s w i t h t h e t w o - s p i r i t t e a c h i n g of 1 Q S , w i t h its t w o c o n t e n d i n g angelic princes—mythological figures present also in 1 Q M a n d C D . H u p p e n b a u e r n o t e s that the o t h e r d u a l i s m s p r e s u m a b l y s h o u l d b e c o n s i d e r e d in the light o f this m y t h o l o g i c a l d u a l i s m ( a s w a s the o p i n i o n o f m o s t s c h o l a r s t h e n ) b u t h e also 1 1 7

1 1 8

1 1 9

1 2 0

121

1 2 3

1 2 2

1 2 4

A r m i n Dietzel, "Beten im Geist. Eine religionsgeschichtliche Parallele aus den Hodajot zum paulinischen Beten im Geist," Theologische Zeitschrift, 13 (1957), pp. 12-32. R u d o l f Schnackenburg, "Die 'Anbetung in Geist und Wahrheit' (John 45:23) im Licht von Qumran-Texten," Biblische Zeitschrift, 3 (1959), pp. 88-94. C / . Sjoberg, "Neuschopfung," p. 136 n. 2: "Bei dieser eschatologisch eingestellten Sekte ist es nicht uberraschend, dass die Neuschopfung auch mit dem eschatologischen Ausblick verbunden wird." H a n s Walter Huppenbauer, Der Mensch zwischen zwei Welten. Der Dualismus der Texte von Qumran (Hohle I) und der Damaskusfragmente. Ein Beitrag zur Vorgeschichte des Evangeliums, Abhandlungen zur Theologie des Alten und Neuen Testaments, 34 (Zurich: Zwingli Verlag, 1959), pp. 103-114. Ibid., p. 104. lbid., pp. 104-8. Ibid., pp. 108-110. lbid., p. 111. 1 1 7

1 1 8

1 1 9

1 2 0

m

x22

123 m


33

n o t e s that this d u a l i s m , in fact, is a n e x t r e m e f o r m u s e d w i t h c a u t i o n b y the s e c t a r i a n s a n d f o u n d r e l a t i v e l y r a r e l y in their writings. 125

A b o u t a y e a r after H u p p e n b a u e r ' s s t u d y , t w o m a j o r w o r k s a p p e a r e d w h i c h e n e r g e t i c a l l y s t a t e d the c a s e for the p r e s e n c e o f conflicting p n e u m a t o l o g i e s in the Scrolls, o n e b y O . B e t z ( m e n t i o n e d a b o v e ) a n d the o t h e r b y A . L . I r w i n . Betz anal y z e d s e c t a r i a n p n e u m a t o l o g y p r i m a r i l y in r e l a t i o n s h i p to the c o n c e p t of revelation in the Scrolls a n d c o n c l u d e d that t w o c o n flicting d o c t r i n e s of ruah c o u l d b e d i s c e r n e d t h r o u g h c a r e f u l a n a l y s i s : o n e d e a l s w i t h t h e Spirit of G o d , w h i c h B e t z c a l l e d Geistlehre, a n d the other with the t w o spirits of 1QS 3-4, w h i c h h e c a l l e d Geisterlehre. T h e Geistlehre teaches that m e n b y n a t u r e h a v e a ruah w h i c h is s i m i l a r in "Substanz" to G o d ' s o w n Spirit (since it c o m e s f r o m H i m ) a n d therefore c a n b e r e g a r d e d as "heiliger Geist." This is G o d ' s initial g r a n t i n g of H i s Spirit w h i c h calls m e n into life. B u t t h r o u g h their fleshly n a t u r e m e n defile G o d ' s "spirit" ( w h i c h n o w b e l o n g s to t h e m a s their o w n spirit) a n d therefore m u s t b e g r a n t e d a s e c o n d gift of G o d ' s Spirit at their e n t r a n c e into the sect in o r d e r to t r a n s f o r m them from "Menschen des Verderbens" to "Kinder der W a h r h e i t . " T h i s is a p r o c e s s w h i c h t a k e s p l a c e t h r o u g h o u t life, b u t in the e s c h a t o l o g i c a l f u t u r e a t h i r d , d e f i n i t i v e g r a n t ing o f G o d ' s Spirit is to take p l a c e in w h i c h the s e c t a r i a n s a r e 1 2 6

127

128

7bid., p. 110: "Wir haben gesehen, dass die DSS von solch extremen Formen des Dualismus sehr vorsichtig machen. Es ist ja kaum von ungefahr, dass die Unterweisung uber die zwei Geister im bisher veroffentlichten Material einmalig ist. Und der mythologische Gegensatz Gott (Engel des Lichts)— Belial (Engel der Finsternis o.a.) liegt ausserdem mit Sicherheit nur in der Kriegsrolle und in der Damaskus-Schrift vor." 125

C / . n. 114 above. It is interesting to note that neither Irwin or Betz make use of Huppenbauer in Der Mensch or Sjoberg in "Neuschopfung." 1 2 6

B e t z , Offenbarung, p. 143. Ibid., pp. 129 and 140.

127 U8

34

T h e M e a n i n g of Ruah. at Q u m r a n

s o t r a n s f o r m e d that t h e y b e c o m e like a n g e l s a n d attain to a n gelic w i s d o m . 1 2 9

In c o m p a r i n g t h e a b o v e Geistlehre to the Geisterlehre of 1QS 3 - 4 , B e t z f o u n d t h e following differences: 1) the Geistlehre is c l o s e l y r e l a t e d to G o d ' s r e v e l a t i o n a l activity in the p r e s e n t , w h e r e a s for a c o n s i s t e n t Geisterlehre G o d h a s n o real c o n t a c t w i t h m e n , a n d r e v e l a t i o n ( t o g e t h e r w i t h the historical p r o c e s s this i m p l i e s ) is u t i m a t e l y u n n e c e s s a r y s i n c e e v e r y t h i n g is a l r e a d y p r e d e s t i n e d a n d m a n ' s fate is s e a l e d ; 2) the essential c o n t r a s t in t h e Geistlehre is b e t w e e n t h e s p i r i t o f m a n ( o r i g i n a l l y h o l y b u t n o w defiled) a n d the H o l y Spirit o f G o d , w h e r e a s in the Geisterlehre t h e c o n t r a s t is c a r r i e d into the s u p e r n a t u r a l r e a l m of the t w o spirits in their c o s m i c opposition to each o t h e r ; 3 ) t h e Geistlehre d i r e c t l y r e l a t e s m a n to G o d , w h e r e a s t h e Geisterlehre places angelic intermediaries between t h e m ; 4 ) the Geistlehre c o n c e i v e s of m e n ( e v e n the o p ponents of the c o m m u n i t y ) as r e c e i v i n g a " h o l y spirit" at b i r t h w h i c h u n d e r g o e s a d e f i l e m e n t t h r o u g h the influence of t h e flesh a n d e v e n t u a l l y h a s to b e c l e a n s e d b y G o d ' s Spirit at o n e ' s e n t r a n c e into the c o m m u n i t y , w h e r e a s the Geisterlehre v i e w s m e n a s b e i n g essentially different f r o m the b e g i n n i n g a n d a s h a v i n g a spirit c r e a t e d b y G o d a p p r o p r i a t e to one's p r e d e s t i n e d lot u n d e r either the spirit of t r u t h o r spirit of d a r k n e s s (understood as a n g e l s ) ; finally, the Geistlehre looks f o r w a r d 1 3 0

1 3 1

1 3 2

1 3 3

1 3 4

135

1 3 6

Ibid., /bi'i., lbid., lbid., %id., Ibid., Ibid.,

l29

130 m

n2

1 3 n4 n5

pp. 140-1. p. 149. pp. 143. p. 144. pp. 126 and 141. pp. 140-1. p. 146

Ibid., p. 147; cf. also pp. 58 & 129 n. 3 and pp. 143-4. Note that Betz later came to the conclusion that the two spirits were not angels but rather that they "stellen das sittliche Prinzip, die Kraft des Handelns dar;" cf. Otto Betz, Der Paraklet: Fursprecher im haretischen Spatjudentum, im Johannesevangelium und in neu gefundenen gnostischen Schriften (Leiden: Brill, 1963), p. 67. 136


35

to e a r t h l y l e a d e r s a n o i n t e d w i t h t h e Spirit w h o will l e a d a victory over earthly enemies with the attainment of earthly b l e s s i n g s , w h e r e a s t h e Geisterlehre l o o k s f o r w a r d to a h e a v enly l e a d e r (the a n g e l M i c h a e l ) , w h o will l e a d a v i c t o r y o v e r c o s m i c e n e m i e s w i t h the a t t a i n m e n t of h e a v e n l y blessings e n v i sioned as a transformed heavenly existence a m o n g the a n gels. 1 3 7

G e n e r a l l y s p e a k i n g , s c h o l a r s h i p h a s n o t f o l l o w e d B e t z in his d e s c r i p t i o n of the spirits of m e n a n d a n g e l s a s b e i n g of the s a m e "Substanz" a s G o d ' s S p i r i t , n o r h a v e m a n y a d o p t e d his v i e w that there a r e t h r e e s t a g e s in w h i c h m e n r e c e i v e t h e gift of G o d ' s S p i r i t . B e t z ' m a i n c o n t e n t i o n , h o w e v e r , t h a t the t w o - s p i r i t t e a c h i n g of 1 Q S is in t e n s i o n w i t h the d o c t r i n e of 138

1 3 9

lbid., pp. 151-2. I t is difficult to know exactly what Betz means when he says that the Spirit of God and the spirits of men and angels are all of a like Substanz. Perhaps a more representative opinion of sectarian pneumatology on this issue can be seen in Schweizer, "Gegenwart des Geistes," p. 491: "Darin setzt sich das alttestamentliche Wissen darum, daG der Geist Jahwes nicht der Geist des Menschen ist, fort. Die griechische Konzeption von der Identitat des Geistes im Menschen mit dem kosmischen gottlischen Geist ist hier nicht eingedrungen." It is not until the later rise of Gnosticism, as such, that man in his spirit feels an identity between himself and G o d ; cf. Eduard Schweizer/'-nveOua, irveuuaTiKOS," Theological Dictionary of the New Testament, 6 (trans, and ed. by G. W. Bromily; Grand Rapids, 1961), p. 392: "More and more the soul is felt to be alien, though of the same substance as God." 137

1 3 8

C / . Herbert Braun, Qumran und das Neue Testament, band II (Tubingen: Mohr,1966), p. 253: Braun mentions only Betz as holding this opinion and remarks, "In jedem falle aber wird in Qumran nicht von einer Geistgabe bei der Geburt, sondern nur von einer solchen bei der Bekehrung und im Eschaton, also, von einer zweifachen, nicht von einer dreifachen Geistgabe zu sprechen sein. . . ." For a defence of Betz' position, cf. Wolf-Dieter Hauschild, Gottes Geist und der Menschen. Studien zur fruhchristlichen Pneumatologie, Beitrage zur evangelischen Theologie, 63 (Miinchen: Kaiser Verlag, 1972), pp. 248ff. 1 3 9


36

G o d ' s Spirit ( e s p e c i a l l y a s s e e n in I Q H ) h a s f o u n d s u p p o r t a m o n g later i n v e s t i g a t o r s .

140

In t h e s e c o n d w o r k m e n t i o n e d a b o v e ,

1 4 1

A . L. I r w i n a n a -

l y z e d t h e m a j o r t y p e s o f d u a l i s m p r e s e n t in the Scrolls a n d f o u n d t h a t t h e d u a l i s m u n d e r l y i n g 1 Q S 3:13-4:26 is relatively rare

1 4 2

and unrepresentative

143

of t h e Scrolls a s a w h o l e a n d at

t i m e s i n c o n s i s t e n t w i t h the m o r e c h a r a c t e r i s t i c a s p e c t s of their teaching.

T h e g e n e r a l d u a l i s m c h a r a c t e r i s t i c of all t h e

1 4 4

S c r o l l s I r w i n c a l l e d conflict s p i r i t - d u a l i s m , i.e. a g e n e r a l p a t t e r n of conflict w h i c h a l w a y s i n v o l v e s a c o n c e p t of rwafc,

145

and

w i t h i n this b a s i c t y p e h e isolated four s u b t y p e s : 1) c o m m u n i t y dualism, which divides the Q u m r a n community from non-members

1 4 6

a n d is t h e m o s t basic s u b t y p e in the S c r o l l s ,

147

2) cosmic-

m e t a p h y s i c a l dualism, w h i c h h a s to d o with the two-spirit t e a c h i n g of 1 Q S 3 - 4 ,

1 4 8

3 ) e s c h a t o l o g i c a l d u a l i s m , w h i c h antic-

i p a t e s t h e f u t u r e a s i m m i n e n t o r a c t u a l l y i n a u g u r a t e d (cf. e s p e cially 1 Q M ) ,

1 4 9

distinguishes

a n d finally 4 ) s o t e r i o l o g i c a l d u a l i s m , w h i c h

man's

natural,

perverted

spirit f r o m

God's

" s a v i n g spirit" (i.e. t h e s e c t a r i a n ' s n e w spirit f r o m God—found o n l y in I Q H ) .

1 5 0

E l e m e n t s of t h e s e d u a l i s m s a p p e a r in v a r i o u s

140

C f . n. 104 above.

1 4 1

C / . n . 114 above.

I r w i n , Spirit-Dualism, p. 8: " . . . nor should we be amazed if we discover its pneumatology [i.e., of 1QS 3-4] to be a distinctive one which is not shared by the Manual as a whole and which indeed can be positively identified only in one other scroll [i.e., 1QM] and in only particular parts of that writing." 142

% u f . , p. 12: "We shall see in succeeding chapters that this pneumatology [i.e., of 1QS 3-4] is not nearly so pervasive in, nor so basic to the Qumran writings as has been generally supposed." 1 4

pp. 32 and 82-3; cf. Irwin's remarks on both cosmic-metaphysical and eschatological dualism in the second reference. lbid., p. 76. u5

lbid.,

p. 23.

Ibid.,

p. 78.

Ibid.,

pp. 78-9.

U6

U7 U8

Ibid.,

pp. 79-80.

Ibid.,

pp. 80-1.

U9

l50


37

c o m b i n a t i o n s in the Scrolls a n d for the m o s t p a r t f o r m a h a r m o n i o u s w h o l e m u c h like m u s i c a l v a r i a t i o n s "linked to e a c h o t h e r in a p e r s i s t e n t o v e r - a l l t h e m e . " A n e x c e p t i o n to this, h o w e v e r , is the c o s m i c - m e t a p h y s i c a l d u a l i s m of 1 Q S 3-4 w i t h its e m p h a s i s o n the " A n g e l i c I n t e r m e d i a r y . " H e r e a definite t e n sion c a n be seen b e t w e e n the v i e w t h a t this a n g e l d e f e a t s B e lial ( a n d so is e x a l t e d ) a n d the v i e w that G o d H i m s e l f a c c o m plished t h i s . 1 5 1

1 5 2

In s u m m a r y , t h e n , the v i e w t h a t the Scrolls c o n t a i n c o n flicting p n e u m a t o l o g i e s is indirectly traceable to Sjoberg's 1955 article, " N e u s c h o p f u n g , " in w h i c h his d e s c r i p t i o n o f ruah in I Q H t e n d e d a t t h a t t i m e to conflict w i t h the g e n e r a l u n d e r s t a n d i n g o f ruah in 1 Q S 3 - 4 . H i s i n t e r p r e t a t i o n o f I Q H a n t i c i p a t e d m u c h of the w o r k of later s c h o l a r s . Finally, the w o r k of H u p p e n b a u e r in Der Mensch, B e t z in Offenbarung, a n d I r w i n in Conflict Spirit-Dualism i n d e p e n d e n t l y q u e s t i o n e d the p r e v a i l ing c o n s e n s u s that 1QS 3-4 c o n t a i n e d the d o m i n a n t p n e u m a t o l o g y of the Scrolls w h i l e , in a d d i t i o n , B e t z a n d I r w i n felt t h a t this p n e u m a t o l o g y w a s in conflict w i t h o t h e r s e c t a r i a n p n e u m a t o l o g i e s a n d dualistic e l e m e n t s . c. T h e position that the Scrolls c o n t a i n a consistent p n e u m a tology but d o n o t contain c o s m i c d u a l i s m (Iranian o r o t h e r w i s e ) . F o r a n u m b e r of y e a r s scholars h a d b e e n q u e s t i o n i n g the m a jority c o n c e n s u s w h i c h t e n d e d to v i e w s e c t a r i a n d u a l i s m a s s t r o n g l y c o s m i c in n a t u r e d u e to a significant I r a n i a n influence, b u t the m o s t e x t e n s i v e q u e s t i o n i n g of this v i e w c a m e in W e r n b e r g - M o l l e r ' s 1 9 6 1 article, " R e c o n s i d e r a t i o n . " In this article W e r n b e r g - M o l l e r strongly questioned the c o n s e n s u s that 1QS 3:13-4:26 reflects a n Iranian, c o s m i c d u a l i s m a n d s o u g h t to interpret this p a s s a g e in a m o r e biblical light. G i v e n his a l t e r n a tive a p p r o a c h to 1QS 3 - 4 , the tension b e t w e e n ruah in this p a s s a g e ( a s g e n e r a l l y u n d e r s t o o d at t h a t t i m e ) a n d ruah in I Q H 1 5 3

1 5 1

JWi., p. 77.

Ibid., p. 80. C / . Molin, Sonne, pp. 129-130 and Notscher, Terminologie,

152

1 5 3

79-92.

pp.

38


( a s u n d e r s t o o d b y Sjoberg a n d a g r o w i n g n u m b e r of scholars) m i g h t s e e m to b e less. T h e t w o spirits of 1 Q S w o u l d b e seen as t w o g o o d a n d evil d i s p o s i t i o n s m u c h like the t w o yetzers of rabbinic t h e o l o g y , a n d the p r e s e n c e of G o d ' s Spirit a g a i n s t this b a c k g r o u n d w o u l d s e e m to b e similar to that in later J e w i s h t h r o u g h t . N e v e r t h e l e s s , n o t all the tension w o u l d b e r e s o l v e d . A s Sjoberg h a s n o t e d , rabbinic yetzer t h e o l o g y in principle h a s n o p l a c e for a spiritual " N e u s c h o p f u n g , " a n d if Sjoberg is also c o r r e c t t h a t I Q H t e a c h e s the n e c e s s i t y of a "Neuschopfung" as a b a s i c e l e m e n t in s e c t a r i a n piety, a definite c o n t r a s t b e t w e e n 1 Q S 3-4 ( a s W e r n b e r g - M o l l e r interprets it) a n d I Q H w o u l d still exist. It is n o t clear, h o w e v e r , that W e r n b e r g - M o l l e r ' s p u r p o s e w a s to r e s o l v e this tension a s s u c h o r e v e n that h e s a w it a s a g e n e r a l p r o b l e m in s e c t a r i a n p n e u m a t o l o g y — a l t h o u g h it is c l e a r t h a t h e r e g a r d e d t e a c h i n g s o f 1 Q S a n d I Q H a s an integrated w h o l e a n d t h o u g h t that s c h o l a r s p r o d u c e d u n n e c e s s a r y t e n s i o n s w i t h i n 1QS itself (e.g., b e t w e e n 3:13ff. a n d 4:20ff.) 154

1 5 5

1 5 6

S j o b e r g , "Wiedergeburt," p. 68: "In keinem Falle bedeutet die Neuschopfung eine Veranderung der naturlichen ethische und religiosen Ausriistung des Menschen. . . . Eine Neuschopfung, um den Menschen zu einem vollwertigen ethisch-religiosen Leben fahig zu machen, ist nicht notig." 154

C o m p a r e the following: Sjoberg in "Neuschopfung," p. 134 notes that the spiritual weakness of man by nature in IQH "macht es fur ihn unmoglich, das richtige Gotteserkenntnis zu gewinnen und nach Gottes Willen zu Leben" until he enters the sect and experiences an "Erneuerung" though God's Spirit, which "bei ihm ein neues Leben ermoglicht," (ibid., p. 136); in contrast, Wernberg-Moller in "Reconsideration," p. 422 n. 19 sees 1QS 3-4 as teaching that "man was created fit to rule, not only the earth, but over his inclinations" and when he does not succeed, it is because he himself allows his "perverse and sinful propensities to determine his behaviour," (ibid., p. 422). The sectarians, then, felt a spiritual "solidarity" (ibid., p. 428) with mankind and "are not separated from the rest of humanity by a radical constitutional difference due to opposed metaphysical principles, but entirely to God's election." (ibid., p. 424). 1 5 5

E . g . , ibid., p. 415 n. 5: "The present writer is inclined to believe that the theology of IQH is not basically different from that of 1QS." 1 5 6


39

b y interpreting it in t e r m s of Iranian, c o s m i c d u a l i s m . H e believed that these a n d o t h e r tensions w i t h i n 1QS c o u l d b e e l i m inated if the t w o spirits of c o l u m n s 3 a n d 4 w e r e u n d e r s t o o d in a m o r e biblical s e n s e a s t w o b a l a n c e d d i s p o s i t i o n s w i t h i n m a n r a t h e r t h a n as t w o c o s m i c b e i n g s . H i s i n t e r p r e t a t i o n of the t w o spirits of 1 Q S 3-4 in this a r t i c l e is p e r h a p s t h e s t r o n g e s t a n d m o s t detailed s t a t e m e n t of its kind to d a t e . 1 5 7

1 5 8

1 5 9

Before entering into a fuller discussion of W e r n b e r g Moller's article, h o w e v e r , w e should assess the scholarship p r e c e d i n g it a n d m o s t d i r e c t l y r e l a t e d t o its t h e s i s . In the c o n c l u d i n g s t a t e m e n t of his article, W e r n b e r g - M o l l e r n o t e s that m u c h of w h a t he h a d w r i t t e n w a s n o t n e w b u t t h a t h e h a d s i m p l y m a d e a m o r e t h o r o u g h a p p l i c a t i o n t h a n o t h e r s to t h e i n terpretation of 1QS 3-4 of v i e w s w h i c h w e r e a l r e a d y p r e s e n t in scholarship. This d o e s n o t s e e m to b e entirely a c c u r a t e , h o w e v e r . T h e r e a r e at least t w o f u n d a m e n t a l l y i m p o r t a n t v i e w s in his a r t i c l e w h i c h s e e m to b e o r i g i n a l w i t h h i m : t h e s e a r e 1) that there is n o c o s m i c d u a l i s m at all in 1QS 3 - 4 a n d 2) that 1 6 0

161

1 6 2

lbid., p. 432 n. 46. E . # . , ibid., p. 433 n. 47.

157

158

I n any discussion of the "anthropological" interpretation of ruah in 1QS, Wernberg-Moller's work is always at the forefront. In the 1981 article by Dombkowski Hopkins, "Community," for example, the only scholar she discusses at any length as representative of this interpretation of ruah in the Scrolls is Wernberg-Moller. F o r a general perspective on the relationship of Persian thought to the meaning of ruah in the Scrolls, see section lb of this chapter. Wernberg-M0ller, "Reconsideration," p. 441. C / . May, "Cosmological Reference," p. 1, who notes that Wernberg-Moller finds "no evidence of cosmic dualism and no Zoroastrian influence;" cf. also Domkowski Hopkins, "Community," p. 342. It is difficult to know exactly what Wernberg-Moller means by the term "dualism" in his interpretation of 1QS 3-4 or what he means when he talks about the dualistic views of others since he does not define the various possible meanings of this term; cf. John G. Gammie, "Spatial and Ethical Dualism in Jewish Wisdom and Apocalyptic Literature," Journal of Biblical Literature, 93, (1974), pp. 356-7, who notes 1 5 9

1 6 0

161

1 6 2

40


1 Q S 3 - 4 d o e s n o t d i v i d e m a n k i n d into t w o distinct, spiritual groups. C o n v e r s e l y , h o w e v e r , h e w o u l d b e able to s h o w 1 6 3

that scholars in general have shown "a lamentable lack of precision in defining and distinguishing between types of dualism." If, however, we adopt Licht's definition of "cosmic" dualism (cf. Jacob Licht, "An Analysis of the Treatise of the Two Spirits in DSD," Scripta Hierosolymitana, 4 (1958), p. 92: "These camps [the two opposing groups of mankind] are conceived as the realms of two supernatural rulers: the Prince of Lights and the Angel of Darkness. Thus the dualistic principle is extended beyond humanity into the cosmic spheres."), it will be seen that on this basis no scholar cited by Wernberg-Moller denies the presence of some element of cosmic dualism in 1QS 3-4. To do so would mean that the "angels" of this section would have to be regarded as no more than personifications of spiritual forces within men's hearts (as does Wernberg-Moller, "Reconsideration," p. 426 n. 30) and neither Schubert or Wolverton, cited by Wernberg-Maller as denying the presence of any cosmic dualism in 1QS (ibid., p. 413 n. 1 and p. 4 1 8 n. 8, respectively), hold this position; cf. Schubert, "Sektenkanon," col. 506 and Wallace I. Wolverton, "The DoubleMinded Man in Light of Essene Psychology," Anglican Theological Review, 38 (1956), p. 169. It is true that Wolverton, citing Molin, says that Essene dualism is chiefly a "heart dualism" and that ultimately even this does not appear as a "true duality," but he no more than Molin, (cf. Molin, Sdhne, pp. 126-7) questions the cosmic status of the angelic powers: "The two spirits or angels, the Prince of Lights and Belial, are continually at war, but the transcendent God who is over all will in the end dispose of Belial," (Wolverton, "Double-Minded Man," p. 169). Wernberg-Moller also gives the impression that O. Seitz regards the two angels of 1QS 3-4 as no more than personifications in man (cf. Wernberg-Moller, "Reconsideration," p. 426 n. 30), but see n. 164 below. V i z . , that there is no evidence of a community dualism based on the idea that that community members are fundamentally different from non-members in their spiritual constitution due to opposed metaphysical principles; cf. ibid., p. 424; cf. also ibid., p. 431, "But then we have arrived at the thesis of the present article, namely that the dichotomy of our 'essay' [1QS 3:13-4:26] does not lie in the distinction between pious and impious ruled by conflicting spirits respectively, but in the opposed mental dispositions of every human being," and ibid., pp. 428, "The sons of righteousness are, in a way, regarded as a section 163


41

p r e c e d e n c e in earlier w r i t i n g s for at least four o t h e r v i e w s basic to his thesis: t h e s e a r e 1) that t h e t w o spirits of 1 Q S 3-4 h a v e only an anthropological s i g n i f i c a n c e , 2 ) that I r a n is n o t the 164

within the larger whole, the sons of perversion, and as belonging to them." The question of community dualism is closely tied to that of cosmic dualism treated above in n. 162 since it is difficult to maintain that the sectarians saw themselves as having the same spiritual potential for obeying the law as non-sectarians if they also believed that they were under the good spiritual influence of a cosmic Prince of Lights while the outside world was under a cosmic Angel of Darkness with a host of evil spirits doing his bidding. In this situation it is difficult to talk about a balance between the good and evil impulse in man with man's choice operating in a free manner. Rather, there are conflicting angelic figures, each ruling over his own "dominion" (rr>efaD) and externally influencing man's spiritual life in either a good or evil direction. Wernberg-Moller, then, is able to cite only one scholar as denying any true dualism (and therefore community dualism) in the Scrolls, viz., W. I. Wolverton (cf. ibid., p. 418 n. 8). But as we saw in n. 162 above, this seems to be a misunderstanding of Wolverton in respect to cosmic dualism, and the same seems to be true in respect to his views on community dualism; cf. Wolverton, "Double-Minded Man," p. 168: "As we have suggested, the word dipsychos hints at a dualism of some kind. It may have evoked in the minds of St. James' hearers the picture of the opposing realms of good and evil, an idea that Judaism generally, it is believed, had incorporated from contacts with Persian thought. Whatever its provenance the Essenes certainly had a pronounced and distinctive dualism." I have found only four scholars previous to Wernberg-Moller's article, "Reconsideration," who regarded the two spirits as no more than forces within men. In every case, however, they distinguish between the two spirits and the two angels of 1QS 3-4 and regard the two angels as cosmic beings exercising dominion over the two opposed societies of sectarians and non-sectarians: cf. F. M. Braun, "L'arrierefond," pp. 12-14, K. G. Kuhn, "Sektenschrift," pp. 301-2 n. 4, Graystone, "Scrolls," vol. 22, 227-8 and Notscher, "Geist," pp. 310 & 413-4. Wernberg-Moller, however, never mentions either F. M. Braun or Graystone in "Reconsideration," and he appears to regard Kuhn (at that time) as holding to a cosmic view of the two spirits (cf. n. 59 above). 1 6 4

42


s o u r c e o f the t w o - s p i r i t t h e o l o g y of 1 Q S 3 - 4 , 3 ) that the m a j o r i t y a p p r o a c h i n v o l v e s c o n c e p t u a l t e n s i o n s b e t w e e n 1QS 3:13ff. a n d 4 : 2 0 f f . , a n d 4 ) that the c o n c e p t of p r e d e s t i n a t i o n 1 6 5

166

Wernberg-Moller does cite a number of scholars who he says have a "psychological" interpretation of the two spirits in 1QS 3-4 (viz., Oscar J. F. Seitz, ibid., p. 416 n. 6; W. D. Davies, ibid., p. 418 n. 8; Friedrich Notscher, ibid., p. 419 n. 13; and E. Schweizer, ibid., p. 423 n. 22), but it is difficult to know what he means by "psychological." He probably does not mean that these authors recognize a psychological as well as a cosmic dimension to the function of the two spirits since this has never been an issue; cf. James H. Charlesworth, "A Critical Comparison of the Dualism in 1QS 3: 13-4:26 and the 'Dualism' Contained in the Gosple of J o h n , " John and Qumran (London, 1972), p. 82, who notes that the consensus of scholarly opinion readily concedes that "cosmic dualism does break into the so-called 'psychological' arena of each man." Wernberg-Moller must mean that the authors he cites recognize with him only the psychological aspect of the two spirits, but this is not the case with most of them. For example, Oscar Seitz in "Two Spirits in Man: An essay in Biblical Exegesis," New Testament Studies, 6 (1959/60), p. 91, likens the pneumatology of 1QS and the Testaments of the Patriarchs to that of Hermas, whose concept of "spirit" he describes as "invasive" (in Mandate five) and as coming upon man "from without"; W. D. Davies in "Paul," pp. 172-3 notes that the two spirits are not merely inherent properties in man since they are described as angels, thus preserving the "otherness" of the two spirits "even when they appear to be merely immanent;" finally, for Schweizer in "Gegenwart des Geist," cf. n. 19 above. Only Notscher in "Geist," p. 310 described the two spirits in 1QS 3:18-19 as essentially no more than "gegenstzliche Geisterrichtung" in man, but in a later work he seems to have given up this position; cf. Freidrich Notscher, Gotteswege und Menschenwege in der Bibel und Qumran (Bonn: Hanstein Verlag, 1958), p. 92, in which he describes the spirits of 1QS 3:18 as a plurality of good and evil angelic beings. E . g . , Molin, Sbhne, p. 129 and especially Notscher, Terminologie, pp. 86-92. We should note that Molin and Notscher do not believe that cosmic dualism is entirely absent in the Scrolls (they both accept the presence of the two cosmic angels) but only that this dualism has its roots in the Old Testament rather than in Persia. 1 6 5

£ . g., K. G. Kuhn and Licht (cf. Wernberg-Moller, "Reconsideration," p. 432 n. 46) have both dealt with the apparent ten1 6 6


43

is n o t basic to the t e a c h i n g of ruah in 1QS 3-4 (or in the rest of the S c r o l l s ) . It w o u l d s e e m , h o w e v e r , t h a t t h e s e g e n e r a l v i e w s in t h e m s e l v e s , if c o r r e c t , w o u l d n o t sustain the basic thesis of his article, viz., t h a t the t w o - s p i r i t " d u a l i s m " of 1 Q S 3-4 d o e s not e x t e n d b e y o n d the d i c h o t o m y of t w o perfectly b a l a n c e d yetzers in the individual m a n o v e r w h i c h he h a s c o n t r o l . We will see that in o r d e r to s u s t a i n this thesis, W e r n b e r g - M o l l e r m u s t rely p r i m a r i l y o n t h e v i e w s u n i q u e to h i m ( a s o u t l i n e d a b o v e ) b y systematically c o n t e s t i n g the p r e s e n c e of a n y c o s m i c d u a l i s m (i.e., a s this relates not o n l y to the t w o spirits b u t also to the t w o a n g e l s ) o r a n y c o m m u n i t y d u a l i s m (i.e., a n y significant spiritual distinctions b e t w e e n c o m m u n i t y a n d n o n - c o m m u nity m e m b e r s ) . 1 6 7

1 6 8

W h a t will f o l l o w , t h e n , is a b a s i c o u t l i n e o f W e r n b e r g M o l l e r ' s i n t e r p r e t a t i o n of 1 Q S 3:13-4:26 a s t h i s p e r t a i n s p r i m a r i l y to the n a t u r e of the d u a l i s m in these p a s s a g e s . H e b e g i n s b y n o t i n g that 1 Q S s h o u l d b e i n t e r p r e t e d n o t a s a n isolated unit but r a t h e r in the light of s e c t a r i a n literature a s a whole a n d especially in the light of I Q H a n d 1QS l l . In this w a y it w o u l d b e seen that 1QS 3-4 c o n t a i n s n o dualistic o r d e t e r m i n i s t i c t e a c h i n g s . H e n o t e s that s o m e s c h o l a r s see t h e s e t e a c h i n g s also in I Q H , b u t h e believes that this is b e c a u s e t h e y h a v e b e e n influenced b y a false dualistic a n d d e t e r m i n i s t i c i n 1 5 9

1 7 0

sion between 1QS 3:13ff. and 4:20ff. but in different ways. Kuhn felt that the problem was only one of terminology (cf. K. G. Kuhn, "Sektenschrift," pp. 301-2 n. 4 and section 2a of this chapter above); Licht, however, who unlike Kuhn (cf. n. 18 above) believed that the two spirits were cosmic in nature (cf. Licht, "Analysis," p. 93), could not accept his view but offered a new translation of 1QS 4:23-24 which he felt solved the problem (ibid., p. 98 and p. 91 n. 13). See also Delcor, "Doctrines," cols. 963-4 for still another more recent approach. E . g . , Schubert, "Sektenkanon," col 506, who believes that men by their good and evil deeds place themselves under good or evil angelic influence; cf. especially Notscher, Terminology, pp. 79-80, 8 4 , 1 8 5 and 180. 167

Ibid., pp. 422 and 433. / « i . , p. 416. ™lbid., p. 415 n. 5. 168

1 6 9

44


t e r p r e t a t i o n o f 1 Q S 3-4 w h i c h t h e y h a v e t h e n a p p l i e d to IQH. F u r t h e r m o r e , 1 Q S s h o u l d b e i n t e r p r e t e d a g a i n s t the b a c k g o u n d of t h e O l d T e s t a m e n t a n d i n t e r t e s t a m e n t a l literat u r e r a t h e r t h a n that of Iranian o r i g i n s . 1 7 1

1 7 2

In 1QS 3:18 W e r n b e r g - M o l l e r n o t e s that the v e r b dm c o r r e s p o n d s to nsn in Gen. 2:7 a n d refers to G o d creating t w o disposit i o n s (like t h e rabbinic g o o d a n d evil yetzers) in m a n . mrrn h e r e , t h e n , h a s n o t h i n g to d o w i t h m e t a p h y s i c a l b e i n g s ; the i m p l i c a t i o n o f this p a s s a g e is n o t that the " s p i r i t s " r u l e o v e r m a n , b u t that m a n w a s c r e a t e d to rule o v e r t h e m . 1 7 3

1 7 4

In 3 : 2 0 the t w o a n g e l s s h o u l d n o t b e r e g a r d e d a s c o s m i c b e ings b u t a s personifications of the t w o o p p o s i n g dispositions in each individual. 1 7 5

Ibid., "in some cases he [Licht] imposes. . . a wrong interpretation on a I Q H passage in order to fit it into its supposed parallel in 1QS. For example. . . he understands I Q H 4:38. . . both dualistically and deterministically on the basis of 1QS 3:17-19." It should be noted, however, that Wernberg-Moller tends to assume rather than demonstrate that there are no significant dualistic or deterministic elements in IQH. Ibid., pp. 416-18. lbid., p. 422. Ibid., p. 422 n. 19. / f c i d . , p. 423 n. 30. Wernberg-Moller appears to indicate that Oscar Seitz in "Two Spirits," pp. 89ff. shares this view. It may be true that Seitz regards the two spirits as only human dispositions (he is unclear on this point), but this is not so with regard to the two angels; cf. ibid., pp. 92-3: "According, the Manual divides mankind into two categories. Those who are under the dominion of the prince of light and walk in the way of light, are called the sons of righteousness, or sons of light. Those under the dominion of the angel of darkness, who walk in the ways of darkness, are known as sons of perversion, or sons of darkness. Even the sons of righteousness may be led astray by the angel of darkness. This angel has other spirits assigned to him, who strive to overthrow the sons of light, and are therefore probably to be identified with the angels of destruction. However, the God of Israel and the angel of his truth have helped all the sons of light." Wernberg-M0ller mentions no other scholars who view the two angels as simply personifications of human dispositions. m

m m m

175


45

T h e basic intent of 4 : 2 - 8 a n d 4 : 9 - 1 4 is n o t to d e s c r i b e t w o o p p o s i t e g r o u p s of m a n k i n d w i t h t h e i r s e p a r a t e life-styles a n d r e w a r d s , b u t r a t h e r b o t h s e c t i o n s a r e a d d r e s s e d to t h e s e c t a r i a n s , w h o in their b a s i c spiritual c o n s t i t u t i o n h a d a feeling of solidarity w i t h t h e rest of m a n k i n d . T h e p h r a s e r n 'o'pin V D i n 4 : 6 & 12, t h e n , is a d d r e s s e d in b o t h c a s e s to t h e s e c t a r i a n s .

1 7 6

T h e t e r m "?an n o K ' 1 2 s h o u l d likewise n o t b e t a k e n a s r e f e r r i n g o n l y to t h e s e c t a r i a n s ( a g a i n , t e n d i n g to a s s o c i a t e s p i r i t u a l i t y solely w i t h the Q u m r a n c o m m u n i t y ) b u t a s referring to m a n k i n d in g e n e r a l .

1 7 7

In 4:15 rf?Ki

refers not to t h e t w o spirits b u t to t h e g r e a t v a -

riety of spiritual qualities e n u m e r a t e d in 4 : 2 - 6 a n d 4 : 9 - 1 1 , a n d rvnVin should not be translated as "generations" but as "natures" (as a l s o in 3 : 1 3 & 1 9 ) .

1 7 8

C o r r e s p o n d i n g l y , p ' j ^ a o a in v e r s e 15

should n o t b e u n d e r s t o o d a s m e a n i n g "in their (i.e. t h e t w o spirits') d i v i s i o n s " b u t "in their (i.e. t h e t w o spirits') numerous

di-

visions" w i t h "divisions" r e f e r r i n g t o t h e v a r i o u s g o o d a n d b a d qualities just e n u m e r a t e d in 4 : 2 - 6 & 9 - 1 1 .

1 7 9

T w o antithetical

g r o u p s of people, then, are not mentioned h e r e .

1 8 0

Also, the

m e n t i o n of a g r e a t e r a n d lesser " i n h e r i t a n c e " in v e r s e 16 r e f e r s to the t w o " s p i r i t s " g i v e n to m a n in his c r e a t i o n .

181

Understood

in the light of the p h r a s e n i a *n in the s a m e v e r s e , the m e a n i n g is that t h e s e t w o d i s p o s i t i o n s o r "spirits" m a y v a r y in a m o u n t f r o m p e r s o n to p e r s o n , b u t in e a c h i n d i v i d u a l t h e y a r e a l w a y s in perfect balance a n d a r e equally s t r o n g .

1 8 2

W h e n one notes, then,

t h a t t h e b a s i c c o n t r a s t o f v e r s e 17 is b e t w e e n " t r u t h "

and

" p e r v e r s i o n , " it b e c o m e s c l e a r that t h e s t r u g g l e in 4 : 1 5 - 1 7 is n o t

Ibid.,

l76

p. 429.

Ibid.,

p. 429.

Ibid.,

p. 431.

177 l78

Ibid.,

pp. 431-2.

Ibid.,

p. 432.

Ibid.,

p. 433.

m

180 m

lbid. If Wernberg-Moller is correct, this must mean the author of this verse assumed that the greatest enemies of the sect had the potential of becoming its greatest supporters without any fundamental change in their spirituality. n2

46


b e t w e e n t w o g r o u p s o f p e o p l e b u t b e t w e e n t w o perfectly bala n c e d inclinations in the h e a r t of e a c h m a n . 1 8 3

In 4 : 1 8 & 2 4 t h e subject of the v e r b " t h e y w a l k " is not m e n ( w h i c h w o u l d t h e n g i v e u s the p i c t u r e of t w o antithetic g r o u p s o f p e o p l e ) b u t r a t h e r the t w o d i s p o s i t i o n s . 184

In 4 : 1 9 - 2 2 a t h e r e is n o c o n t r a s t b e t w e e n " t r u t h " (as the sole p o s s e s s i o n of the c o m m u n i t y ) a n d the " d o m i n i o n of evil" seen as a s p h e r e e x t e r n a l to the c o m m u n i t y a n d in o p p o s i t i o n to its " t r u t h . " R a t h e r , the " t r u t h " a n d the " d o m i n i o n o f e v i l " refer s i m p l y to the g o o d a n d evil inclinations in e a c h h e a r t . 1 8 5

In 4 : 2 2 b - 2 3 a the sectarians a r e d e s c r i b e d as b e i n g elected b y G o d . This, h o w e v e r , d o e s not i m p l y a consitutional difference of a spiritual n a t u r e b e t w e e n t h e m a n d n o n - m e m b e r s d u e to the influence of " o p p o s e d m e t a p h y s i c a l p r i n c i p l e s . " 186

In 4 : 2 3 b the "spirits" refer to the t w o o p p o s i n g , dispositions in m a n . F o r 4 : 2 4 a , cf. 4 : 1 8 a b o v e . 1 8 7

In 4 : 2 4 b - 2 5 the s t a t e m e n t c o n c e r n i n g o n e ' s i n h e r i t a n c e in t r u t h o r iniquity is n o t m e a n t to e x p l a i n w h y different i n d i v i d u a l s h a v e different r e a c t i o n s to t r u t h a n d iniquity ( t h u s c r e a t i n g the b a s i s for a constitutional difference b e t w e e n sectarians a n d n o n - s e c t a r i a n s ) b u t is to be u n d e r s t o o d a s referring to e a c h i n d i v i d u a l ; i.e., the a u t h o r is e x p l a i n i n g w h y e a c h i n d i v i d u a l ( i n c l u d i n g t h e s e c t a r i a n ) h a t e s n o t o n l y iniquity b u t a l s o the t r u t h . T h e r e a s o n , a g a i n , is that G o d h a s p l a c e d both g o o d a n d b a d inclinations in a b a l a n c e d m e a s u r e in e a c h h e a r t . 1 8 8

/ b i d . , p. 432. Wernberg-Moller does not comment on the 3rd m. pi. suffix on mplgh in verse 17. This suffix would seem to indicate that in this case the division refers to groups of men rather than to the "spirits" or their "qualities"; however, it may be a mistake of a copyist: cf. Osten-Sacken, Gott und Beial, p. 23 n. 4. 183

Ibid., ™ Ibid., 7birf., ™ Ibid., /foii., m

5

186

7

188

pp. 432 & 433-4. pp. 423 & 434. p. 424. p. 422. p. 433.


47

In 4 : 2 6 the p h r a s e " g o o d a n d evil" refers to e a c h i n d i v i d u a l r a t h e r than to the s e c t a r i a n a n d n o n - s e c t a r i a n , r e s p e c t i v e l y . Before W e r n b e r g - M o l l e r e n d s his article, h e m a k e s the foll o w i n g observations o n the c h a p t e r s just p r e c e d i n g 1QS 3-4: In l:23f. (as in 3:21f.) h e n o t e s that t h e c o m m u n i t y m e m b e r s c o n s i d e r e d t h e m s e l v e s to be " u n d e r the d o m i n i o n of Belial" a n d y e t called t h e m s e l v e s "sons of r i g h t e o u s n e s s . " This is b e c a u s e they recognized the difference between w h a t they w e r e a n d w h a t they o u g h t to b e . This, then, e x p l a i n s the t r u e n a t u r e of the blessings a n d c u r s e s of 2:1-18. T h e intent of this section is n o t to i n d i c a t e a b a s i c spiritual d i f f e r e n c e b e t w e e n the s e c t a r i a n a n d n o n - s e c t a r i a n w i t h o n e g r o u p w o r t h y o f a blessing a n d the o t h e r of a c u r s e ; its t r u e intent, r a t h e r , w a s to s p e a k to the s e c tarian in both blessings a n d c u r s e s since the "spirit" of d a r k n e s s d w e l t in h i m t o o a n d h e n e e d e d to b e p u t in fear of the c o n s e q u e n c e s of letting this spirit d o m i n a t e h i m . 189

190

1 9 1

1 9 2

In 2 : 2 0 W e r n b e r g - M o l l e r n o t e s that the s e c t a r i a n is t o b e j u d g e d a c c o r d i n g to the " q u a n t i t y " of the spirits in h i m , a c o n cept w h i c h m a y a n t i c i p a t e the ideas of 4 : 1 6 . 1 9 3

In the light of the outline a b o v e , it c a n b e seen t h a t W e r n berg-Moller's investigation of 1QS 3-4 resulted in t w o v i e w s o r lines of i n t e r p r e t a t i o n o r i g i n a l w i t h h i m , viz., 1) t h e r e is n o t r a c e in the Scrolls o f c o s m i c d u a l i s m w i t h its g o o d a n d evil spiritual p o w e r s e x t e r n a l l y i n f l u e n c i n g m a n ' s c o n d u c t , a n d 2 ) n o t h i n g p o r t r a y s the s e c t a r i a n a s essentially different s p i r i t u ally f r o m the n o n - s e c t a r i a n .

Ibid., p. 434. 7bfrf., p. 435. Note that the text here uses a rather than T 3 ("under the authority o f ) as in 1QS 3:20. Ibid., p. 436. m

190

m

Ibid., pp. 436-7. This section, then, presumably should not be used to show that the author or redactor (cf. ibid., pp. 417-8) of 1QS had two fundamentally distinct and hostile communities in mind against which 3:13-4:26 should be interpreted. 192

J b / i . , p. 437. Wernberg-Moller does not explain here how rank in the community is determined on the basis of the sectarian's spirit when all spirits have an equal balance of good and evil within them. 193


48

In section t h r e e of this c h a p t e r w e will trace significant r e a c t i o n s to W e r n b e r g - M o l l e r ' s thesis. A t t h e s a m e t i m e that W e r n b e r g - M a l l e r ' s article a p p e a r e d in Revue de Qumran, a n article b y M. T r e v e s a p p e a r e d in the s a m e journal w h i c h , a l o n g w i t h W e r n b e r g - M o l l e r , q u e s t i o n e d t h e v i e w t h a t 1 Q S 3-4 p r e s e n t s the t w o spirits a s c o s m i c entities. M a n , r a t h e r , has f r e e d o m of c h o i c e , a n d the t w o spirits a r e s i m p l y t e n d e n c i e s in e v e r y h e a r t , similar to the yetzer theo l o g y of later J u d a i s m . In r e a d i n g M a y ' s a s s e s s m e n t of Treves, one receives the impression that Treves along with Wernberg-M0ller also d e n i e d t h e p r e s e n c e of a n y c o s m i c d u a l i s m in 1QS 3 - 4 , b u t this is not the c a s e . T r e v e s d o e s not d e n y the c o s m i c status of the t w o a n g e l s in 1QS 3-4 or their connection to Z o r o a s t r i a n i s m , n o r d o e s h e d e n y that m e n a r e a r e d o m i n a t e d b y t h e s e a n g e l s d e p e n d i n g o n t h e i m p l u s e (spirit) to w h i c h t h e y y i e l d t h e m s e l v e s ( t h u s c r e a t i n g the b a s i s for c o m munity dualism). T r e v e s , in fact, d o e s not differ that m u c h f r o m p r e v i o u s s c h o l a r s w h o q u e s t i o n e d the angelic or c o s m i c 1 9 4

1 9 5

1 9 6

197

1 9 8

T r e v e s , "Two Spirits," pp. 449-452. lbid., pp. 451 & 449. M a y , "Cosmological Reference," p. 1: "P. Wernberg-Moller and M. Treves, in recent articles in Revue de Qumran have set themselves in solid opposition to Albright, B u r r o w s . . . and others in finding in the Qumran doctrine of the two spirits in the Rule of the Community (1QS 3:13-4:26) no evidence of cosmic dualism or determinism and no Zoroastrian influence." 194 x9S

1 9 6

T r e v e s , "Two Spirits," p. 451 n. 10: "I do not deny Iranian and Greek influence on the doctrine of our covenanters. The conception of the two angels and the use of the words 'light' and 'darkness to symbolize righteousness and iniquity probably derive from the Zoroastrian religion." Treves adds, however, that all these influences were adapted to Jewish monotheism. lbid., p. 450: "Each man with his free will may choose between these two impulses. If he yields to the evil impulse he falls under the domination of the Angel of Darkness and commits all kinds of sins. But if he follows the good impulse he is governed by the Prince of Lights and obeys God's righteous laws." 197

l98


49

status of the t w o s p i r i t s o r the v i e w of s e c t a r i a n t h e o l o g y a s deterministic and p r e d e s t i n a r i a n . H o w e v e r , his v i e w t h a t the t w o spirits s h o u l d n o t b e identified w i t h t h e t w o a n g e l s b e c a u s e the O l d T e s t a m e n t d o e s n o t u s e ruah to m e a n " a n g e l " is s o m e w h a t u n i q u e since it d o e s n o t a c c o u n t for t h e u s e of ruah in this w a y in i n t e r t e s t a m e n t a l l i t e r a t u r e , a n d it a s s u m e s t h a t 1QS s h o u l d b e r e a d in isolation f r o m o t h e r s e c t a r i a n d o c u m e n t s w h i c h u s e ruah in r e f e r e n c e to angelic b e i n g s . 199

2 0 0

201

202

In s u m m a r y , the p o s i t i o n t h a t the Scrolls c o n t a i n n o e l e m e n t s of c o s m i c d u a l i s m a t all is essentially u n i q u e to W e r n b e r g - M o l l e r , a l t h o u g h a n u m b e r of s c h o l a r s b e f o r e h i m d i d question the strength a n d the Iranian origin of this d u a l i s m a n d also m a i n t a i n e d t h a t t h e t w o spirits (but n o t t h e t w o a n g e l s ) w e r e only dispositions in m a n w i t h n o i n d e p e n d e n t , m e t a p h y s i cal e x i s t e n c e . T h e d e n i a l t h a t s e c t a r i a n s s a w t h e m s e l v e s a s spiritually different f r o m n o n - s e c t a r i a n s ( c o m m u n i t y d u a l i s m ) d u e to o p p o s e d m e t a p h y s i c a l principles also s e e m s to b e u n i q u e to h i m in t h e f o r m in w h i c h h e p r e s e n t s i t . Finally, w e should note that W e r n b e r g - M o l l e r ' s i n t e r p r e t a t i o n of 1QS w o u l d not e l i m i n a t e the basic tension b e t w e e n t h e p n e u m a t o l o g y o f 1QS a n d that o f I Q H ( a s u n d e r s t o o d b y S j o b e r g a n d 2 0 3

C / . n. 164 above. C / . n. 167 above. C / . Charlesworth, "Comparison," p. 82 n. 27: "It is quite surprising, however, to discover that Treves has examined the Qumranic treatise only by means of the interpretation of ruah found in the Old Testament. . . . But one dare not overlook the additional meaning obtained by this noun during the intertestamental period." C / . Treves, "Two Spirits," p. 452: Treves notes that I Q H and 1QM both call angels "spirits," but he does not consider these texts relevant because he believes that they are later in date than the Rule of the Community and were written by different authors. S c h o l a r s such as Treves, of course, would view the sectarian and non-sectarian alike as having both a good and an evil yetzer, but they would not deny the fundamentally greater spiritual potential of the sectarians for obeying God's law due to the spiritual influence and domination of the cosmic Prince of Lights over their community; cf. nn. 163 and 198. 1 9 9

2 0 0

2 0 1

2 0 2

203

50


o t h e r s ) since I Q H in Sjoberg's v i e w describes m a n b y n a t u r e as b e i n g in n e e d of a Neuschopfung in o r d e r to p a r t i c i p a t e in the s p i r i t u a l i t y o f the Q u m r a n c o m m u n i t y , w h e r e a s 1QS 3-4 in W e r n b e r g - M o l l e r ' s v i e w d e s c r i b e s the s e c t a r i a n a s h a v i n g the s a m e spiritual constitution a s the n o n - s e c t a r i a n . d. C o n c l u s i o n to section 2, c h a p t e r 2. In secion 2a w e n o t e d that the v i e w s of E . Sjoberg in his 1955 a r t i c l e , " N e u s c h o p f u n g , " w e r e in t e n s i o n w i t h b o t h K. G. K u h n ' s v i e w of s e c t a r i a n p n e u m a t o l o g y a n d that of the general c o n s e n s u s o f scholarship. F o r K u h n it b e c a m e difficult to m a i n tain t h a t t h e s e c t a r i a n ' s spirituality w a s s i m p l y a n a t u r a l d i s p o s i t i o n i n h e r i t e d at b i r t h , a n d it a p p e a r s t h a t b y the e a r l y 1960's h e m o v e d a w a y f r o m this p o s i t i o n in f a v o r of a n a p p r o a c h m o r e like that o f Sjoberg. T h e effect of Sjoberg's w o r k o n t h e g e n e r a l c o n s e n s u s of that t i m e is h a r d e r to t r a c e directly, b u t the f o l l o w i n g s e e m s to b e clear: scholarship after Sjoberg inc r e a s i n g l y t e n d e d to r e c o g n i z e a l o n g with h i m t h e s t r o n g c o n trast in I Q H b e t w e e n m a n ' s w e a k a n d sinful spiritual condition b y n a t u r e a n d t h e n e w life h e r e c e i v e s t h r o u g h the p o w e r a n d g r a c e o f G o d ' s h o l y Spirit a t his e n t r a n c e into t h e s e c t a r i a n c o m m u n i t y . A s this v i e w of p n e u m a t o l o g y in I Q H b e c a m e m o r e w i d e l y k n o w n a n d a c c e p t e d , it b e c a m e i n c r e a s i n g l y e v i d e n t that it w a s in tension w i t h t h e p n e u m a t o l o g y o f 1 Q S 3-4 as this w a s u s u a l l y u n d e r s t o o d in t e r m s o f I r a n i a n , c o s m i c d u a l i s m , viz., t h a t m e n a r e d i v i d e d into t w o m u t u a l l y e x c l u s i v e c a m p s b y a d i v i n e p r e d e s t i n a t i o n in w h i c h t h e y e a c h " i n h e r i t " a t b i r t h a n a p p r o p r i a t e spiritual n a t u r e d o m i n a t e d either b y an angelic spirit o f t r u t h o r spirit of iniquity. E v e n t u a l l y , t w o m u t u a l l y e x c l u s i v e t r e n d s of interpretation c r y s t a l l i z e d w h i c h w e r e critical of t h e m a j o r i t y p o s i t i o n that 1QS 3-4 s h o u l d b e i n t e r p r e t e d in t e r m s of Iranian, c o s m i c d u a l i s m a s t h e d o m i n a n t a n d u n d e r l y i n g p n e u m a t o l o g y of the Scrolls. O n e t r e n d (outlined in section 2b) a g r e e d that sectarian p n e u m a t o l o g y w a s influenced b y I r a n i a n , c o s m i c d u a l i s m b u t d e n i e d t h a t t h e m o s t r e p r e s e n t a t i v e p a s s a g e of this d u a l i s m , 1 Q S 3:13-4:26, w a s a t all c h a r a c t e r i s t i c of the d o m i n a n t sectari a n p n e u m a t o l o g y o f the Scrolls o r e v e n in h a r m o n y w i t h it.


51

T h e o t h e r t r e n d (outlined in s e c t i o n 2 c ) a g r e e d t h a t s e c t a r i a n pneumatology should be understood and interpreted as a whole but d i s a g r e e d that Iranian c o s m i c d u a l i s m w a s a n essential p a r t of it, while a m a j o r s t u d y o n this issue d o u b t e d t h e p r e s e n c e o f a n y d u a l i s m at all in 1QS 3-4 o r e l s e w h e r e in t h e Scrolls. B y 1961, then, t h r e e conflicting a p p r o a c h e s to s e c t a r i a n p n e u m a tology a r e evident: 1) T h e majority position, w h i c h v i e w e d sectarian p n e u m a t o l o g y as an essential unity d o m i n a t e d by the Iranian, c o s m i c d u a l i s m of its t w o - s p i r i t t h e o l o g y , 2 ) a t r e n d w h i c h questioned the u n i t y of this p n e u m a t o l o g y a n d the d o m i n a n t position of the t w o - s p i r i t t e a c h i n g w i t h i n it, a n d finally 3 ) a position w h i c h v i e w e d s e c t a r i a n p n e u m a t o l o g y a s a u n i t y b u t d e n i e d that this i n v o l v e d the p r e s e n c e of a s t r o n g c o s m i c d u a l i s m , Iranian o r o t h e r w i s e . 3. The issue of ruah f r o m 1962 to the present. a. P r e l i m i n a r y o b s e r v a t i o n s . F r o m the e a r l y 1 9 6 0 ' s , l i t e r a r y c r i t i c i s m o f t h e s e c t a r i a n literature o f Q u m r a n g r e w significantly in c o m p l e x i t y l a r g e l y t h r o u g h the efforts of t h e Qumranforschungsgemeinschaft at H e i d e l b e r g u n d e r the d i r e c t i o n of K. G. K u h n a s well a s t h r o u g h the w o r k of o t h e r s . T h i s g r o w t h in l i t e r a r y - c r i t i c a l r e s e a r c h w o u l d influence the discussion o n the m e a n i n g of ruah 2 0 4

2 0 5

C / . the remarks of Otto Betz in a review of J. Becker's Das Heil Gottes in the Journal of Biblical Literature, 84 (1965), p. 186, who notes that the Heidelberg school in subjecting the Scrolls to literary criticism has found that they were written by different authors at different times. Cf. also the complementary remarks of J. Murphy-O'Connor in his review of H. W. Kuhn's Enderwartung in Revue Biblique, 75 (1968), p. 439, who placed Heidelberg under K. G. Kuhn's leadership at that time at the forefront of the scientific study of the Scrolls. 2 U 4

E . g . , Jerome Murphy-O'Connor, "La genese litteraire de la Regie de la Communaute," Revue Biblique, 76 (1969), pp. 528-549; Osten-Sacken, Gott und Belial; and more recently Philip R. Davies, 1QM, the War Scroll from Qumran. Its Structure and History (Rome: Biblical Institute Press, 1977), and idem, The Damascus Covenant (Sheffield: JSOT Press, 1982). 2 0 5

52


in v a r i o u s w a y s but n o t a l w a y s in a clear d i r e c t i o n . At present t h e r e s e e m s to be a general a g r e e m e n t a m o n g scholars that t h e Scrolls s h o u l d n o t b e t r e a t e d uncritically a s a d o c t r i n a l l y h o m o g e n e o u s g r o u p of w r i t i n g s , b u t there is still a g o o d deal of d i s a g r e e m e n t o v e r the n a t u r e a n d h i s t o r y of their d i v e r s e t e a c h i n g s a n d r e l a t i o n s h i p s to o n e a n o t h e r . In the following 2 0 6

207

208

2 0 9

E . g . , if Osten-Sacken in Gott und Belial is correct in his reconstruction of the evolution of dualistic thought in Qumran, H. W. Kuhn's attempt to understand some uses of ruah in IQH (e.g., 4:31; cf. H. W. Kuhn, Enderwartung, pp. 120-130) against the background of 1QS 3-4 would be incorrect since I Q H (especially the hymns of the Teacher of Righteousness) would have preceded the advent of the dualism of 1QS 3-4; cf. Osten-Sacken, Gott und Belial, pp. 131,136-7 & 165ff. 2 0 6

C / . Lichtenberger, Studien, pp. 195-6: although Lichtenberger regards Iranian dualism (e.g., as seen in 1QS 3:13-4:26) as influencing the sectarians right from the beginning of their history (against OstenSacken in Gott und Belial, pp. 165ff. and 239-40, who views Iranian dualism as a later stage in Qumranian thought, chronologically subsequent to IQH), he still agrees with Osten-Sacken against H. W. Kuhn (cf. n. 206 above) that there is no evidence of Iranian, dualistic influence on IQH. He regards this as an "auffallige Beobachtung." 2 0 7

C / . the Comments of J. Murphy-O'Connor in a review of Lichtenberger's Studien in Revue Biblique, 89 (1982), p. 154: "The early period of Qumran research was characterized by thematic studies which assumed the homogeneity of the documents. Thus material derived from one text could be used to fill out a picture derived from another. Any possibility of internal development or of different trends within the same community was studiously ignored. As the form-critical and source-critical analysis of the scrolls progressed, it became steadily more evident that all the sectarian documents were compilations which clearly betrayed the evolution of the community. The earlier thematic syntheses were thereby revealed as entirely artificial constructions that would have to be redone in order to acquire any validity." 2 0 8

E . g . , see Huppenbauer's review of Osten-Sacken's Gott und Belial in Revue de Qumran, 7 (1970), p. 296: Huppenbauer analyzes Osten-Sacken's reconstruction of the development of dualistic thinking at Qumran and concludes that the basic thesis of his work is incorrect, possibly due to "a linear conception of history which cannot be 2 0 9

A Chronological Survey of the Literature

53

p a r a g r a p h s to the e n d of this c h a p t e r w e will t r a c e the g e n e r a l direction of the d e b a t e i n v o l v i n g ruah f r o m 1 9 6 2 to the p r e s e n t in t e r m s of t h e t h r e e b a s i c p o s i t i o n s o u t l i n e d i m m e d i a t e l y a b o v e at the c o n c l u s i o n of section t w o of this c h a p t e r . In c h a p ters 3 - 7 w e will a t t e m p t to isolate linguistic p a t t e r n s o f ruah ( p r i m a r i l y s y n t a c t i c a l in n a t u r e ) w h i c h m a y h a v e a m e a n i n g i n d e p e n d e n t of t h e i r specific c o n t e x t s , t h e i d e n t i f i c a t i o n o f w h i c h m a y aid in t h e u n d e r s t a n d i n g of a m b i g u o u s o r d i s p u t e d c o n t e x t s (e.g., 1QS 3 : 1 3 - 4 : 2 6 ; cf. c h a p t e r 8 ) . b. T h e position that s e c t a r i a n p n e u m a t o l o g y is a n essential u n i t y d o m i n a t e d b y t h e I r a n i a n , c o s m i c d u a l i s m o f its t w o spirit p n e u m a t o l o g y . A s n o t e d a b o v e , this p o s i t i o n w a s the m a j o r i t y c o n s e n s u s through 1961, a n d it s e e m s clear t h a t this essentially c o n t i n u e d to be the c a s e until the late 1960's before t h e w o r k o f H . W . Kuhn became widely k n o w n . Virtually every scholar f r o m 1962 t h r o u g h 1967 w h o e x p r e s s e d an o p i n i o n o n t h e u n i t y of sectarian p n e u m a t o l o g y ( w i t h the e x c e p t i o n o f J. B e c k e r a n d , of 210

2 1 1

2 1 2

applied to pre-Christian Judaism, and probably caused by a failure to take Jewish apocalyptic literature sufficiently into account." Cf. also Osten-Sacken's criticisms in Gott und Belial, pp. 13-14 of Huppenbauer in Der Mensch, of J. Becker in Heil Gottes, Heils- und Sundengegriffe in den Qumran-texten und im Neuen Testamentum, Studien zur Umwelt des Neuen Testaments, 3 (Gottingen: Vandenboeck & Ruprecht, 1964), and of Otto Bocher in Der johanneische Dualismus im Zusammenhang des nachbiblischen fudentums, (Gutersloh: Gerd Mohn, 1965); note also Lichtenberger's rejection in Studien, p. 200 of Osten-Sacken's reconstruction in Gott und Belial of the historical development of dualistic thinking in Qumran. On the other hand, the basic methodology of Lichtenberger's work in Studien has been criticised as being too quick to isolate literary units from their broader contexts: cf. James C. VanderKam's review of Lichtenberger's Studien in the Catholic Biblical Quarterly, 43 (1981), p. 447. S e e nn. 19 and 104 above (especially the comments of Irwin). H W. Kuhn, Enderwartung, 1966. B e c k e r , Das Heil Gottes, p. 60; Becker notes that the dualistic world view of 1QS 3:13-4:26 is absent in the hymns of the Teacher of 2 1 0

2 1 ] 212

54


c o u r s e H . W . K u h n in Enderrvartung) r e g a r d e d it as a n integ r a t e d w h o l e u n d e r the d o m i n a t i o n of its two-spirit t e a c h i n g a l t h o u g h t h e r e s e e m s to less e m p h a s i s o n Persia a s its s o u r c e . All of t h e s e s c h o l a r s a g r e e d , h o w e v e r , that the p n e u m a t o l o g y o f 1QS 3:13-4:26 (as u n d e r s t o o d within s o m e t y p e of c o s m i c d u a l i s m ) s h o u l d b e r e g a r d e d a s reflecting the s t a n d a r d t e a c h i n g of t h e Scrolls in the light o f w h i c h ruah in the rest o f s e c t a r i a n literature s h o u l d b e u n d e r s t o o d . This basic position i n v o l v e d t w o different a p p r o a c h e s in relating the g e n e r a l p n e u m a t o l o g y 213

2 1 4

2 1 5

Righteousness (cf. ibid., pp. 53ff. for Becker's identification of these hymns, which comprise most of IQH 2 through 8); the same lack of two-spirit pneumatology is also found in the rest of IQH (cf. ibid., p. 138) so that the "holy Spirit" of these hymns is best described not as the "spirit of truth" but as a "Kraft" sent from God (ibid., p. 162). ( C i t e d by date), e.g., Arnold A. Anderson, "The Use of 'Ruah' in 1QS, I Q H and 1QM," Journal of Semitic Studies, 7 (1962), pp. 298 & 301; M. Delcor, Les Hymns de Qumran (Hodayot). Texte hebreu, introduction traduction, commentaire (Paris: Letouzey et Ane, 1962), p. 52; Werner Foerster, "Der Heilige Geist in Spatjudenturn," New Testament Studies, 8 (1962), p. 130; Annie Jaubert, La notion d'alliance dans le Judaisme aux abords de I'ere Chretienne, Patristica Sorbonensia, 6 (Paris: Editions du Seuil, 1963), 241-2; Helmer Ringgren, The Faith of Qumran, Theology of the Dead Sea Scrolls, trans, by E. T. Sander (Philadelphia: Fortress Press, 1963), p. 89; Bocher, Dualismus, p. 39; Schreiner, "Geistbegabung," pp. 173-4; A. R. C. Leaney, The Rule of Qumran and its Meaning, Introduction, translation and commentary, The New Testament Library (London: SCM Press, 1966), pp. 53-55; and David Hill, Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms, Society for New Testament Studies Monograph Series, 5 (Cambridge, 1967), pp. 238-9. 213

A m o n g the scholars listed in n. 213 above, only Ringgren in Faith, pp. 78-80 argues for a strong Iranian influence on sectarian pneumatology. C / . n. 213 above. Lichtenberger in Studien, p. 174 notes that scholars have often used 1QS 3-4 as a "Richtschnur" for sectarian anthropology. The same is true of sectarian pneumatology as Lichtenberger also notes in ibid., p. 174 n. 1 (quoting Irwin in Spirit-Dualism, p. 1): "The Two-Spirit theology . . . is not as has been widely assumed the dominant pneumatology of the other writings." 2 1 4

2 1 5


55

of the Scrolls (as in I Q H ) to the t e a c h i n g of t h e t w o spirits of 1QS 3-4. T h e p r e d o m i n a n t a p p r o a c h v i e w e d t h e t w o spirits a s cosmic angels (as well as spiritual forces within m e n ) a n d t e n d e d to r e g a r d G o d ' s h o l y Spirit a s the g o o d spirit of the t w o spirits a n d h e n c e , a s a n a n g e l . T h e o t h e r a p p r o a c h also c o u l d u n d e r s t a n d the t w o spirits as b e i n g b o t h p s y c h o l o g i c a l a n d c o s m i c in n a t u r e , b u t r e g a r d e d G o d ' s Spirit (i.e. G o d ' s ship rrn) in m o s t instances a s essentially n o m o r e t h a n a spiritual d i s p o s i tion within m a n In b o t h of t h e s e a p p r o a c h e s , h o w e v e r , the goal w a s to u n d e r s t a n d sectarian p n e u m a t o l o g y a s a n i n t e g r a t e d whole. 2 1 6

2 1 7

Most of the scholars representing the p r e d o m i n a n t a p p r o a c h to sectarian p n e u m a t o l o g y as o u t l i n e d a b o v e t e n d e d to a s s u m e r a t h e r t h a n p r e s e n t in a n a n a l y t i c a l a n d clear f a s h i o n

E . g . , Anderson, "'Ruah'," pp. 298-9 & 301; Bocher, Dualismus, pp. 36-39 & 101; Foerster, "Geist," pp. 128-130: Foerster identifies the spirit of truth with the holy Spirit (ibid., p. 130) and although he is uncertain as to the angelic status of the spirit of truth (ibid., p. 129), he does not explicitly deny the angelic status of either spirit; cf. also Hill, Greek Words, pp. 236 & 238-9; Leaney, Rule, pp. 43-44, 53-55 & 159; and Ringgren, Faith, pp. 78, 82 & 89. 2 1 6

E . g . , Schreiner, "Geistbegabung," p. 180. Schreiner, citing Otzen in "Sektenschriften," p. 135, recognizes with him both a macrocosmic as well as a microcosmic dimension to the teaching of the two spirits in 1QS 3-4 (cf. Schreiner, "Geistbegabung," p. 173), but the precise relationship between the two spirits and two angels in 1QS 3-4 is not entirely clear in either Otzen or Schreiner. Both may distinguish between the spirits and angels and regard the two spirits as no more than spiritual potentials within men (i.e., the macrocosmic aspect of sectarian dualism would apply only to the two angels); but cf. Burrows in More Light, p. 281, who understands Otzen as regarding the two spirits themselves (and not just the two angels) as external mythological entities under the macrocosmic aspect of dualism. If Schreiner does regard the spirit of truth as a cosmic entity in its macrocosmic aspect, this would presumably mean that his equasion of the spirit of truth with the purely anthropological "holy spirit" of I Q H (cf. Schreiner, "Geistbegabung," p. 174) would apply only to the microcosmic aspect of the "spirit of truth." 217

56

The M e a n i n g of Ruah at Q u m r a n

t h e b a s i s for their p o s i t i o n s . A n e x c e p t i o n to this w a s the w o r k of W . F o e r s t e r . A l t h o u g h the g e n e r a l t h e m e of his artic l e w a s to s h o w h o w G o d ' s h o l y S p i r i t w a s a c t i v e in a p r o p h e t i c s e n s e at Q u m r a n , a p o r t i o n of it dealt w i t h the rel a t i o n s h i p b e t w e e n the h o l y Spirit in I Q H a n d the spirit of 2 1 8

219

2 2 0

A lack of clarity in describing the precise relationship between the "spirit of truth" and the "holy Spirit" (e.g., in IQH) can be seen in a number of authors at this time. Ringgren in Faith, for example, equates the "holy spirit" with the "spirit of truth" just after equating the "spirit of truth" with the mythological Prince of Lights (cf. ibid., pp. 89 & 82), but he then goes on to describe the "holy spirit" as an impersonal quality or power (viz.,"a manifestation of God's grace," "a power granted by God," ibid., p. 89). A similar situation can be seen in Hill, Greek Words: he equates the "spirit of truth" with both the "holy spirit" and the angelic Prince of Lights (ibid., pp. 236 & 238) and then describes the "holy spirit" impersonally as "the influence on a man of the acknowledge holiness and will of God" (ibid., pp. 239-240). However, if the "holy spirit" is the same as the "spirit of truth," which in turn is the same as the angelic Prince of Lights, Hill and Ringgren should make it clear that verses such as I Q H 7:6-7 are not simply referring to an impersonal "power" or divine "influence" of some kind but are actually describing a personal, angelic figure being "poured out" or "waved over" a pious sectarian. The same lack of precision in this respect can also be seen in Bocher, Dualismus, who defines "der heilige Geist" as impersonal (ibid., p. 38), equates it with "der Geist der Wahrheit" (ibid., p. 39) and then equates both "der Geist der Wahrheit" and "der Geist des Lichts" with the angelic "Fiirst der Lichter." What is unclear, then, is how the impersonal "holy Spirit" can be identified with the "spirit of truth" while at the same time identifying the "spirit of truth" with the personal and mythological "Prince of Lights." A similar criticism was directed at J. Carmignac and G. Graystone by H. Braun in Qumran, vol. II, pp. 255, 258 & 263: according to Braun, the "spirit" at Qumran cannot be described as impersonal since "fur Qumran sind die Geister durchaus auch hypostasierte Wesen," (ibid., p. 258). If the "holy Spirit" at Qumran is to be described as impersonal, then, scholars need to show how this concept can be distinguished from the various personal, angelic figures surrounding it. 2 1 8

F o e r s t e r , "Geist," pp. 117-134. lbid., pp. 122ff.

219 220


57

truth in 1QS 3 - 4 . H e c o m p a r e d w h a t w a s said a b o u t the w o r k a n d effects of these spirits in their r e s p e c t i v e c o n t e x t s a n d c o n c l u d e d t h a t t h e y w e r e essentially the s a m e a n d t h a t B e t z in Offenbarung h a d o v e r s t a t e d t h e difference b e t w e e n t h e m in his Geist/Geisterlehre distinction. It s h o u l d b e n o t e d , h o w e v e r , that n e i t h e r F o e r s t e r n o r a n y o n e else s u p p o r t i n g his p o s i t i o n really dealt w i t h the m o s t striking differences s e e n b y B e t z in the sectarians' v a r i o u s u n d e r s t a n d i n g s of ruah. It s h o u l d also be n o t e d that B e t z did n o t m a i n t a i n that the Q u m r a n c o m m u nity itself w a s a w a r e of the d i f f e r e n c e s b e t w e e n the Geist/Geisterlehre. * These t w o traditions, even though they w e r e essentially i n c o m p a t a b l e , t e n d e d to m e r g e in t h e t h i n k i n g of the sect. It is n o t a c o n c l u s i v e a r g u m e n t a g a i n s t B e t z ' p o s i tion, then, if F o e r s t e r a n d o t h e r s c a n d e m o n s t r a t e a n o v e r l a p p i n g in the u s e of "holy Spirit" a n d "spirit of t r u t h " in the s e c tarian w r i t i n g s . 2 2 1

222

223

22

2 2 5

lbid., pp. 128-130. lbid., p. 130 n. 1. E.g., the contrast between the "spirit of truth" as an inherited, spiritual status associated with angelic mediation and the "holy Spirit" (often found in IQH) as received at one's entrance into the community directly from God; cf. n. 225 below. m

222

223

224

B e t z , Offenbarung, p. 143.

C f . for example, Osten-Sacken, Gott und Belial, who agrees with Foerster's comparisons of ruah in 1QS 3-4 and IQH (ibid., p. 136 n. 5) but note? at the same time that there is no direct connection between the pneumatologies of these two writings (ibid., pp. 135 & 138). This is because the dualistic traditions of IQH preceded those of 1QS 3-4 (ibid., pp. 131 & 152ff.), and it was not until the later stage (as seen in 1QS 3:13-4:14) that Iranian influences made themselves felt in the teaching of the two spirits (ibid., pp. 138ff.). The result is that "die Lehre von den beiden mit der Schopfung gesetzten Geistern in S III, 17bf. nicht als einfache Ausformung des in den Hodajoth bezeugten ruahVerstandnisses zu verstehen" (ibid., p. 138). The pneumatology of IQH, in fact, with its view of ruah as man's natural, perverted spirit in contrast to God's Spirit received at one's entrance into the community (cf. ibid., p. 145) offers "keine Briicke.. . zu den nach S III, 17bff. bei der Schopfung gesetzten beiden Geistern" (ibid., p. 135). 2 2 5


58

T h e s e c o n d a p p r o a c h to sectarian p n e u m a t o l o g y m e n t i o n e d a b o v e i n v o l v e s a v i e w of G o d ' s Khip rrn a s n o m o r e than a spiritual d i s p o s i t i o n w i t h i n m e n . This spirit, then, c a n b e r e g a r d e d a s a spiritual quality o f those b e l o n g i n g to the "spirit of t r u t h " (understood both cosmically and p s y c h o l o g i c a l l y ) or, if the "spirit of t r u t h " is u n d e r s t o o d a s n o m o r e t h a n a spiritual disp o s t i o n in m a n , the t e r m " h o l y spirit" c a n b e r e g a r d e d a s simp l y a n a l t e r n a t i v e w a y of d e s c r i b i n g i t . A l t h o u g h the v i e w of G o d ' s " h o l y spirit" a s s i m p l y a d i s p o s i t i o n in m a n (in c o n trast to the Spirit of G o d a s s u c h , w h i c h defines the p o w e r of G o d a n d exists i n d e p e n d e n t l y of m a n ) h a s its origin in a 1953 m o n o g r a p h of J. C o p p e n s , the u s e of this position in relating t h e p n e u m a t o l o g y of 1QS 3-4 to that of I Q H s e e m s to h a v e its beginning with L i c h t . Generally speaking, scholarship has n o t f o l l o w e d L i c h t o n this p o i n t , b u t in 1 9 6 5 his position r e 226

2 2 7

2 2 8

2 2 9

2 3 0

E.g., Licht, "Doctrine," p. 91-2; idem, The Thanksgiving Scroll. A Scroll from the Wilderness of Judaea. Text, Introduction, Commentary and Glossary (Jerusalem: Bialik Institute, 1957), p. 38; and idem, The Rule Scroll. A Scroll from the Wilderness of Judaea. 1QS, lQSa, lQSb. Text, Intrroduction and Commentary (Jerusalem: Bialik Institute, 1965), pp. 74-5; for Licht's view of the two spirits as having both psychological and cosmic dimensions, cf. idem, "Analysis," p. 93. 22b

E.g., Schreiner, "Geistbegabung," p. 174; cf. n. 217 above. C o p p e n s , "Documents," p. 36 n. 46. C / . n. 226 above. M o s t scholars seem to understand God's ship mi in IQH not only as involving man's spirituality but also as describing a spiritual force or entity of some kind beyond him. Besides Coppens and Schreiner, the only scholars I have found who regard God's ttftip rrn in the present as generally involving no more than a good disposition within man are G. R. Driver and A. R. C. Leaney (cf. chapter 3, n. 10 below), although Coppens later adopted the majority position on this in response to Sjoberg's article "Neuschopfung;" cf. Joseph Coppens, "le don d e l'esprit d'apres les textes de Qumran et le Quatrieme e v a n g i l e , " L'Evangile de Jean. Etudes et Problemes, Recherches bibliques, 3(Louvain, 1958), p. 217-9. However, Coppens still minimizes the presence of God's Spirit, as such, at Qumran by recognizing its presence only as "les premices"; ibid., p. 216. 227

228

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c e i v e d s o m e s u p p o r t in a n a r t i c l e b y J o s e p h S c h r e i n e r . Schreiner's basic p o s i t i o n w a s that ruah in the s e c t a r i a n w r i t ings s h o u l d b e u n d e r s t o o d in t e r m s of its priestly ( r a t h e r t h a n p r o p h e t i c ) u s a g e in the O l d T e s t a m e n t , i.e., a s a d e s c r i p t i o n o f m a n ' s w o r t h o r q u a l i t y r a t h e r t h a n a s a c h a r i s m a t i c gift e n d o w i n g m e n w i t h s u p e r n a t u r a l abilities o r p r o p h e t i c f u n c tions. T h e " h o l y Spirit" (e.g., in I Q H ) , then, w o u l d b e t h e g o o d "Geistanteil" g i v e n to m e n f r o m birth a n d essentially the s a m e as the "spirit of truth" d e s c r i b e d in 1QS 3 - 4 . At a man's e n t r a n c e into t h e c o m m u n i t y , h i s i n h e r e n t " h o l y s p i r i t " is s t r e n g t h e n e d in its g o o d r e s o l v e ( a g a i n s t t h e "spirit o f iniqu i t y , " w h i c h h e a n d m e n g e n e r a l l y a l s o h a v e f r o m b i r t h in v a r y i n g d e g r e e s ) , b u t t h e r e is n o essential t r a n s f o r m a t i o n of m a n ' s n a t u r e at this o r a n y o t h e r t i m e o n the basis o f a n e w o r s u p e r n a t u r a l p r e s e n c e of G o d ' s Spirit within the s e c t a r i a n . 2 3 1

2 3 2

2 3 3

234

In c o n c l u s i o n , f r o m 1962 to t h e p r e s e n t the g e n e r a l t r e n d a m o n g s c h o l a r s w h o u n d e r s t a n d sectarian p n e u m a t o l o g y as a n essential u n i t y u n d e r the d o m i n a t i o n of its t w o - s p i r i t t e a c h i n g in 1QS 3-4 h a s b e e n to a s s u m e r a t h e r t h a n to p r e s e n t a n a l y t i c a l l y t h e b a s i s f o r their p o s i t i o n . O n l y W . F o e r s t e r a n d J. Schreiner offer significant e x c e p t i o n s to this g e n e r a l r u l e , b u t S c h r e i n e r s t a n d s v i r t u a l l y a l o n e in h i s o v e r a l l d e f i n i t i o n of G o d ' s ETTip rrn in the S c r o l l s a n d the results of F o e r s t e r ' s w o r k d o n o t s e e m to b e u l t i m a t e l y i n c o m p a t a b l e w i t h t h e v i e w t h a t the p n e u m a t o l o g y of 1QS 3-4 is in conflict w i t h the m u c h of the p n e u m a t o l o g y of I Q H . 235

Schreiner, "Geistbegabung," p. 180. Ibid., p. 170. Ibid., pp. 174 & 180.

231 232 233

lbid., p. 180: "Die Gemeinde von Qumran spricht nie von ruah in der Weise, daG sie Gott selbst 'Geist' nennen wiirde, etwa in Sinn von Is 31,3." C o p p e n s did not maintain his purely anthropological view of the "holy spirit" (cf. n. 230 above), and unlike Schreiner (cf. n. 227 above) Licht does not identify the "holy spirit" of IQH with the "spirit of truth" (cf. n. 226 above); the same seems to be true for Driver and Leaney (cf. chapter 3, n. 10 below and chapter 8, n. 17 below). 2M

235

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c. T h e position w h i c h questions the u n i t y of sectarian p n e u m a t o l o g y a n d t h e d o m i n a n t position of the t w o spirit teaching w i t h i n it. A s n o t e d a b o v e , m o s t scholars w h o offered a n opinion o f the internal c o n s i s t e n c y of sectarian p n e u m a t o l o g y before the w o r k of H . W . K u h n in Enderwartung t e n d e d to r e g a r d it a s a n integ r a t e d w h o l e d o m i n a t e d b y the two-spirit d o c t r i n e o f 1QS 3-4. A f t e r K u h n , h o w e v e r , o n l y a few s c h o l a r s c o n t i n u e d to reflect this c o n s e n s u s . M o s t s c h o l a r s n o w r e c o g n i z e w i t h h i m a div e r s i t y w i t h i n s e c t a r i a n p n e u m a t o l o g y a n d a r e t h e r e f o r e less inclined t h a n p r e v i o u s l y to interpret v a r i e d a n d d i v e r s e u s e s of ruah in t h e Scrolls a g a i n s t t h e b a c k g r o u n d o f a s t a n d a r d , t w o spirit d u a l i s m . 2 3 6

2 3 7

£ . g . , E. E. Ellis, "'Spiritual' Gifts in the Pauline Community," New Testament Studies, 20 (1974), p. 135; George T. Montague, The Holy Spirit: Growth of a Biblical Tradition (New York: Paulist Press, 1976) pp. 116ff.; cf. also Delcor, "Doctrines," col. 973, who appears to equate "l'Esprit Saint" with "l'Esprit de Verite"' but at the same time recognizes that the spirit of truth is is given to man in his creation (ibid., col. 960) and is a created, angelic being (ibid., cols. 963-4), whereas the holy Spirit is given to man at his entrance into the community and (unlike an angel or a created being) is not clearly "distingue de Dieu" (ibid., col. 973). 2 3 6

( C i t e d by date) Cf. F. F. Bruce, "Holy Spirit in the Qumran Texts," The Annual of Leeds University Oriental Society, 6 (1966-68), Dead Sea Scrolls Studies 1969 (Leiden, 1969), p. 50; Ehrhard Kamlah, "Geist," Theologisches Begriffslexikon zum Neuen Testament, 3, eds. L. Coenen, E. Beyreuther and H. Bietenhard (Wuppertal: Theologischer Verlag Rolf Brockhaus, 1967), p. 428; for Osten-Sacken, Gott und Belial, cf. the comments in this chapter below; Gerhard Maier, Mensch und Freier YJille. Nach den jiidischen Religionsparteien zwischen Ben Sira und Paulus, Wissenschaftliche Untersuchungen zum Neuen Testament, 12 (Tubingen: Mohr, 1971), pp. 188-9: Hauschild, Geist, p. 251 n. 51; Max-Alain Chevallier, Souffle de Dieu, le Saint-Esprit dans le Nouveau Testament, vol. I, le Point Theologique, 26 (Paris: Editions Beauchesne, 1978), p. 52ff.; Roland Bergmeier, Glaube als Gabe nach Johannes. Religionsund theologiegeschichtliche Studien zum pradestinatianischen Dualismus in vierten Evangelium, Beitrage zur Wissenschaft v o m Alten und Neuen Testaments, 60 (Stuttgart: 237

61


A k e y w o r k in helping to s h a p e the p r e s e n t c o n s e n s u s , then, is H . W . K u h n ' s Enderwartung. H i s p r i m a r y goal w a s to i n v e s tigate the n a t u r e o f e s c h a t o l o g i c a l t h o u g h t in t h e c o m m u n i t y h y m n s of the Hodayoth. T h e r e s u l t s of his s t u d y w e r e b a s i cally that s o m e h y m n s v i e w s a l v a t i o n in a t r a d i t i o n a l , f u t u r e sense w h i l e o t h e r s s e e m to p r e s e n t s a l v a t i o n (e.g., r e s u r r e c tion, c o m m u n i o n w i t h G o d a n d the a n g e l s , r e n e w a l ) a s a n e s c h a tological e v e n t a l r e a d y p r e s e n t . The relevance of these results for ruah h a s to d o w i t h the p r e s e n c e of G o d ' s Spirit a s a p o s s i b l e e l e m e n t w i t h i n this e s c h a l o g i c a l e v e n t . D o e s I Q H v i e w ruah as a gift o f G o d a l r e a d y p r e s e n t in Q u m r a n ' s e s c h a t o logical c o m m u n i t y ? K u h n f o u n d that t h e r e w e r e a n u m b e r of places in w h i c h ruah c o u l d be u n d e r s t o o d in this w a y , b u t in a n u m b e r of o t h e r places h e c o u l d also d e t e c t a n o t h e r , conflicting u s e of ruah, viz., the origin of m a n ' spirituality is n o t s e e n a s a s u p e r n a t u r a l gift o f G o d ' s spirit e x p e r i e n c e d at o n e ' s e n t r a n c e into the c o m m u n i t y , b u t r a t h e r the s e c t a r i a n ' s spirituality is t r a c e d b a c k to a positive, spiritual n a t u r e g i v e n to h i m at birth a n d o r d a i n e d b y G o d b e f o r e his e x i s t e n c e . ruah h e r e , then, is m a n ' s p r e d e s t i n e d being, w h e t h e r g o o d (as in t h e m e m b e r s of the c o m m u n i t y ) or evil ( a s in the c o m m u n i t y ' s e n e m i e s ) . This u s e of ruah for K u h n clearly d o e s n o t h a v e its o r i g i n s in the Old T e s t a m e n t but is to b e s o u g h t in I r a n t o g e t h e r w i t h the origin of the t w o - s p i r i t t e a c h i n g of 1 Q S 3 - 4 , w i t h w h i c h it is "religionsgeschichtlich" related. 238

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2 4 1

242

2 4 3

The n e x t major w o r k of significance for ruah in the Scrolls is P. v o n d e r O s t e n - S a c k e n ' s Gott und Belial. O s t e n - S a c k e n ' s g o a l

Kohlhammer, 1980), pp. 64 & 69-70; for Lichtenberger in Studien, cf. the comments in this chapter below; finally, cf. Dombkowski Hopkins, "Community," pp. 339-342 & 349. H . W. Kuhn, Enderwartung, p. 11. Ibid., pp. 34ff. lbid., pp. 44-112. lbid., p. 130ff. However, Kuhn notes that God's Spirit is not explicitly desecribed as eschatological in IQH; cf. ibid., pp. 138-9. Ibid., pp. 120-130; cf. n. 104 above. / & i i . , p. 122. 2 3 8 239 240 241

2i2

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h e r e w a s to t r a c e the e v o l u t i o n of dualistic t h o u g h t at Q u m r a n , a n d his c o n c l u s i o n s w e r e basically that the earliest s t a g e c o u l d b e f o u n d in 1 Q M a s a d e v e l o p m e n t of concepts already present in the O l d T e s t a m e n t . A n Iranian influence did not affect Q u m r a n until a t i m e after the T e a c h e r of R i g h t e o u s n e s s ( w h o w r o t e I Q H 2:1-9, 31-39 ; 3:1-18; 4:5-29a; 5:5-19; 5:20-7:5; 7:6-25; and 8:4-40) a s c a n b e seen in t h e later s t a g e of 1QS 3:13-4:14 I r a n i a n influence, then, c a n n o t b e r e g a r d e d as a f o r m a t i v e elem e n t at the beginning of sectarian t h o u g h t . Osten-Sacken t h e r e f o r e c o n t e s t s H . W . K u h n ' s v i e w d i s c u s s e d a b o v e that the u s e of ruah in I Q H as m a n ' s p r e d e s t i n e d b e i n g is to b e related "religionsgeschlichtlich" to t h e t w o - s p i r i t t e a c h i n g of 1QS 3 - 4 . I r a n i a n links to ruah a s m a n ' s p r e d e s t i n e d b e i n g a r e w e a k at best, w h e r e a s it is e a s y to e x p l a i n this u s e as a n effect of basic Old Testament concepts involving man's weakness and God's omnipotence. U n l i k e K u h n , then, O s t e n - S a c k e n is n o t intere s t e d in c o n t r a s t i n g this u s e of ruah w i t h ruah u n d e r s t o o d a s G o d ' s gift to the s e c t a r i a n at his e n t r a n c e into the c o m m u n i t y . A s w e n o t e d p r e v i o u s l y , h o w e v e r , O s t e n - S a c k e n still sees a clear c o n t r a s t b e t w e e n the p n e u m a t o l o g y of 1QS 3:13-4:14 ( w h i c h h e r e g a r d s a s affected b y I r a n i a n t h o u g h t ) a n d that of I Q H ( w h i c h h e b e l i e v e s d r a w s its v i e w s u l t i m a t e l y f r o m the Old T e s t a m e n t ) . 2 4 4

2 4 5

2 4 6

2 4 7

2 4 8

A f t e r O s t e n - S a c k e n ' s Gott und Belial, the n e x t ( a n d last) m a j o r w o r k h a v i n g a b e a r i n g o n the c o n s i s t e n c y o f s e c t a r i a n p n e u m a t o l o g y w a s the 1 9 8 0 publication of L i c h t e n b e r g e r ' s Studien. T h i s d e a l t w i t h the specific q u e s t i o n of s e c t a r i a n a n t h r o pology b u t , a s w e h a v e seen, it also p o i n t e d to the d i v e r s e 2 4 9

O s t e n - S a c k e n , Gott und Belial, p. 239. Ibid., p. 69 n. 2. * Ibid., pp. 138ff. & 165ff. Ibid., pp. 136-7. C / . n. 225 above. L i c h t e n b e r g e r , Studien, p. 11. A good summary of the basic diversity within sectarian anthropology as uncovered by Lichtenberger can be seen in J. Becker's review of Lichtenberger's Studien in Theologische Literaturzeitung, 107 (1982), p. 269: "als Hauptproblem sach244 245

2

6

2A7

2 4 8 249


63

a n d conflicting e l e m e n t s i n v o l v e d in sectarian p n e u m a t o l o g y . Since 1970, m o s t s c h o l a r s h a v e t o u c h e d o n t h e issue of s e c t a r i a n p n e u m a t o l o g y o n l y in p a s s i n g , b u t t h e y h a v e also r e c o g n i z e d that the Scrolls c o n t a i n a c l e a r d i v e r s i t y o f t h o u g h t o n t h i s matter. A n d a l t h o u g h there w a s s o m e s u p p o r t w h i c h c o n t i n u e d after the w o r k of H . W . K u h n in Enderwartung for t h e p r e v i o u s c o n s e n s u s of the late 1950's a n d e a r l y 1 9 6 0 ' s , there has been n o real a t t e m p t since K u h n to s u p p o r t it in the light of c u r rent r e s e a r c h . 2 5 0

2 5 1

252

In s u m m a r y , the s c h o l a r l y c o n s e n s u s o n s e c t a r i a n p n e u m a t o l o g y d u r i n g the first half o f the 1960's t e n d e d to u p h o l d the c o n s e n s u s of t h e late 1950's t h a t this p n e u m a t o l o g y w a s a n essential u n i t y d o m i n a t e d b y its t w o - s p i r i t t e a c h i n g a s u n d e r stood in t e r m s of a c o s m i c d u a l i s m influenced b y Iran. A f t e r the w o r k of H . W . K u h n in Enderwartung b e c a m e k n o w n , a definite shift in the c o n s e n s u s is noticeable t o w a r d the v i e w of s e c t a r i a n p n e u m a t o l o g y as c o n t a i n i n g d i v e r s e a n d s o m e t i m e s conflicting elements. d. T h e position w h i c h v i e w s s e c t a r i a n p n e u m a t o l o g y a s a u n i t y but denies that this i n v o l v e s the p r e s e n c e o f c o s m i c d u a l ism, Iranian o r o t h e r w i s e . A s n o t e d in section 2c of this c h a p t e r , this position r e c e i v e d its m o s t forceful e x p r e s s i o n in W e r n b e r g - M o l l e r ' s " R e c o n s i d e r a t i o n " in a f o r m w h i c h u t i l i z e d e a r l i e r s c h o l a r s h i p b u t w h i c h w a s also u n i q u e to h i m in t w o b a s i c r e s p e c t s , viz., t h a t there is n o c o s m i c d u a l i s m at all in s e c t a r i a n t h o u g h t a n d n o licher Art ergeben sich: (a) Die verschiedene Auffassung vom Menschen: Einmal ist er als unterstes Glied im Herrschaftsbereich dualistischer Machte vorgestellt, wobei die jeweilige Zuordnung pradestinatianisch gestellt, das andere Mall kann er aufgrund der Wahlfreiheit dem Gesetz folgen oder sich ihm versagen. (b) Die verschiedene Bestimmung der Sunde: Sei es, dafi sie auf die niedrige Kreatiirlichkeit zuriickgefuhrt wird, sei es, dafi sie durch verfiihrung der Geistermachte zustande kommt." 2 5 0 2 5 1 2 5 2

C / . n. 104 above. C / . n. 237 above. C / . n. 236 above.


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evidence that the sectarians r e g a r d e d themselves as being e s s e n t i a l l y different spiritually f r o m n o n - s e c t a r i a n s d u e to o p posed metaphysical principles. In s u b s e q u e n t s c h o l a r s h i p it a p p e a r s t h a t n o o n e h a s s u p p o r t e d W e r m b e r g - M o l l e r ' s position w i t h o u t qualification, a l t h o u g h a c e r t a i n a m o u n t of qualified ( a n d , at t i m e s , a m b i g u o u s ) s u p p o r t c a n b e f o u n d in the w o r k of a f e w s c h o l a r s . J. P r y k e , for e x a m p l e , s e e m s to b e s u p p o r t i v e of W e r n b e r g - M o l l e r ' s p o s i t i o n t h a t t h e t w o spirits o f 1 Q S 3-4 s h o u l d b e u n d e r s t o o d in t e r m s of the t w o i m p u l s e s ( w i t h the q u a l i f i c a t i o n t h a t t h e f o r m e r h a s to d o w i t h t w o g r o u p s w h e r e a s t h e l a t e r h a s to d o w i t h t h e i n d i v i d u a l ) , and he m a y e v e n r e g a r d the t w o a n g e l s a s n o m o r e t h a n personifications of the abstract c o n c e p t s of G o o d a n d E v i l , but h e nevertheless still describes the d u a l i s m of 1QS 3-4 a s c o s m i c in n a t u r e w i t h t h e c o n s e q u e n t s p i r i t u a l d i v i s i o n o f h u m a n i t y into t w o clearly d e f i n e d g r o u p s of g o o d a n d e v i l . D. Hill, o n the o t h e r h a n d , s e e m s to b e s u p p o r t i v e of W e r n b e r g - M o l l e r ' s p o s i t i o n that 1QS 3-4 s h o u l d not be u n d e r s t o o d against the b a c k g r o u n d of a cosmic dualism (Iranian or o t h e r w i s e ) a n d that the t w o spirits t h e r e f o r e s h o u l d b e u n d e r s t o o d in t e r m s of the g o o d a n d evil i n c l i n a t i o n s , b u t this s u p p o r t is qualified b y Hill's identification of t h e s e spirits a s a n g e l s a n d his a p p a r e n t s u p p o r t of H . G. M a y ' s u n d e r s t a n d i n g of t h e m a s c o s m i c b e i n g s . Fin a l l y , S. F . N o l l h a s m o r e r e c e n t l y d e f i n e d the t w o spirits of 253

2 5 4

2 5 5

2 5 6

2 5 7

258

2 5 9

2 6 0

C / . nn. 162 and 163 above. J o h n Pryke, "'Spirit' and 'Flesh' in the Qumran Documents and Some New Testament Texts," Revue de Qumran, 5 (1965), 350-1. C / . ibid., p. 350. Pryke calls the two angels "personifications of Good and Evil," but his position is unclear: does he mean that the angels were no more than personifications of these concepts and, if so, is this the way the sectarian himself understood them? ^lbid., pp. 350-1: "A marked predestinarian outlook was coupled with an ethical cosmic dualism. . . . Mankind is divided into two classes: the good and the b a d . . . . " 2 5 3 2 5 4

2 5 5

2

H i l l , Greek Words, p. 236. Ibid., p. 238. Ibid., pp. 235-6. Ibid.,p. 237 n l .

257 25S 259 260


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1QS 3-4 a s r e l a t e d m o s t c l o s e l y to t h e m e a n i n g " d i s p o s i t i o n " a n d o n l y distantly to that of " a n g e l , " b u t h e also n o t e s that the p r e s e n c e of a n g e l s in 1QS 3-4 g i v e s the d u a l i s m of this section a cosmic d i m e n s i o n . M o s t r e s p o n s e s to W e r n b e r g - M o l l e r ' s p o s i t i o n in " R e c o n s i d e r a t i o n " h a v e , in fact, b e e n u n s u p p o r t i v e w i t h the m o s t d e t a i l e d c r i t i c i s m c o m i n g f r o m H . G. M a y a n d J. H . Charlesworth. M a y ' s b a s i c c r i t i c i s m s w e r e that W e r n b e r g Moller h a d i g n o r e d the c r e a t i o n c o n t e x t of 1 Q S 3-4 ( w h i c h , in itself, s h o u l d i n d i c a t e t h e c o s m i c s w e e p o f this s e c t i o n ) and t h a t h e h a d n o t t a k e n into sufficient a c c o u n t its a p o c a l y p t i c f r a m e w o r k , w h i c h e n v i s i o n e d all of h u m a n i t y a s p r e d e s t i n e d to a g o o d o r evil r e a l m u n d e r the c o s m i c d o m i n a t i o n of a g o o d o r vii a n g e l . T h e s e o v e r s i g h t s a r e e s p e c i a l l y significant in t h e light of the fact that the r o o t s of c o s m i c d u a l i s m c a n b e f o u n d in the O l d T e s t a m e n t i t s e l f , a n d it is p r e c i s e l y a g a i n s t the O l d T e s t a m e n t (as well a s o t h e r J e w i s h l i t e r a t u r e ) t h a t W e r n b e r g M o l l e r w i s h e d to u n d e r s t a n d s e c t a r i a n t h o u g h t . T h e critic i s m s of C h a r l e s w o r t h a r e basically the s a m e a s t h o s e o f M a y , 261

262

2 6 3

2 6 4

2 6 5

2 6 6

2 6 7

268

2 6 9

261

N o l l , "Angelology," p. 137.

lbid., p. 141: "The presence of angels should itself be a sign of the cosmic dimension of the writer's thought." 2(>2

( C i t e d by date) e.g., Anderson, "'Ruah'," pp. 298-9; for May, "Cosmological Reference," see this chapter below; Ringgren, Faith, p. 78; Osten-Sacken, Gott und Belial, p. 141; G. Maier, Mensch, p. 236; for Charlesworth, "Comparison," see this chapter below; Gammie, "Dualism," p. 381; Benedikt Otzen, "Old Testament Wisdom Literature and Dualistic Thinking in Late Judaism," Vetus Testamentum, Supplements, 28 (1975), pp. 147-8 n. 4; Lichtenberger, Studien, pp. 1278; and Dombkowski Hopkins, "Community," p. 342. 263

M a y , "Cosmological Reference," 1963. Charlesworth, "Comparison," 1972. M a y , "Cosmological Reference," pp. Iff. lbid., pp. 3ff.

2 6 4 265

266 267

Ibid., pp. 6-14. This line of argumentation is not new: cf. Molin, Sohne, p. 129 and especially Notscher, Terminologie, pp. 86-93. Wernberg-M0ller, "Reconsideration," p. 416. 268

269


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b u t C h a r l e s w o r t h also cites the w o r k of J. S t r u g n e l l , J. Allegro, Holm-Nielsen and D e l c o r . In s u m m a r y , then, W e r n b e r g - M o l l e r in " r e c o n s i d e r a t i o n " h a s not h a d m u c h direct influe n c e o n the interpretation of sectarian p n e u m a t o l o g y . His w o r k , n e v e r t h e l e s s , h a s s t i m u l a t e d a n i m p r e s s i v e d e b a t e w h i c h still continues today. 270

2 7 1

2 7 2

e. C o n c l u s i o n to section 3 , c h a p t e r 2. L i t e r a r y c r i t i c i s m of the D e a d Sea Scrolls h a s g r o w n inc r e a s i n g l y c o m p l e x since the e a r l y 1960's, a n d this h a s h a d an i m p a c t o n h o w scholars h a v e u n d e r s t o o d the m e a n i n g of ruah in s e c t a r i a n t h o u g h t . A l t h o u g h t h e c o n s e n s u s of the late 1950's (i.e., t h a t t h e v a r i o u s u s e s of ruah in t h e Scrolls s h o u l d be v i e w e d w i t h i n the two-spirit t e a c h i n g of 1QS 3-4 u n d e r s t o o d in t e r m s of a n I r a n i a n c o s m i c d u a l i s m ) c o n t i n u e d well into the 1960's, this s e e m s to h a v e d i s a p p e a r e d after H . W . K u h n ' s Enderwartung b e c a m e k n o w n , a s m o s t scholars b e g a n to r e c o g n i z e e l e m e n t s of d i v e r s i t y a n d e v e n tension w i t h i n sectarian p n e u m a t o l o g y . A t p r e s e n t , the m a j o r i t y of scholars r e c o g n i z e the existence of s o m e f o r m of c o s m i c d u a l i s m in 1QS 3-4 a n d tend not to m a k e a simple e q u a t i o n b e t w e e n , e.g., the p n e u m a t o l o g y of 1QS 3-4 a n d I Q H .

C h a r l e s w o r t h , "Comparison," p. 86: "J. Strugnell has shown that the angelology of [4QS1] is celestial. . . . The cosmic dimension of the document increases the probability that the dualism in 1QS 3:13ff. is cosmic since both seem to date from the same early stage in the development of Qumran theology." 270

Ibid. Charlesworth cites the work of Allegro on 4Q186, which describes the effect of the stars on the spiritual nature man receives at birth. 7 b f d . Charlesworth notes that both Holm-Nielsen and Delcor in their respective commentaries of I Q H have shown that IQH contains a cosmic dualism: cf. Delcor, Hymns, pp. 64 & 68 and Svend Holm-Nielsen, Hodayot, Psalms from Qumran (Aarhus: Universitetsforlaget 1,1960), pp. 40-52. 2 7 1

272


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4. Conclusion to c h a p t e r 2. T h e history of r e s e a r c h into the m e a n i n g of ruah in Q u m r a n c a n b e d i v i d e d into t h r e e basic p e r i o d s . T h e first p e r i o d (1950 t h r o u g h 1955) w a s a t i m e of basic shifts of o p i n i o n a m o n g m a j o r s c h o l a r s t o g e t h e r w i t h initial a t t e m p t s to u n d e r s t a n d s e c t a r i a n p n e u m a t o l o g y in t e r m s of its relationship to I r a n i a n a n d C h r i s tian t h o u g h t . It s o o n b e c a m e e v i d e n t to the m a j o r i t y o f investig a t o r s that ruah in the Scrolls s h o u l d n o t be i n t e r p r e t e d a s a Christian c o n c e p t , a n d s o m e w o u l d later s t r o n g l y d o u b t the e v i d e n c e for I r a n i a n i n f l u e n c e . M o s t s c h o l a r s , h o w e v e r , w o u l d e v e n t u a l l y a g r e e that I r a n i a n t h o u g h t h a d i n f l u e n c e d Q u m r a n to s o m e d e g r e e , b u t the precise e x t e n t a n d n a t u r e o f this influe n c e is still being d e b a t e d . In a n y case, it d o e s n o t s e e m that the question of Iranian influence h a s h a d a d i r e c t b e a r i n g o n h o w s c h o l a r s h a v e d i s t i n g u i s h e d b e t w e e n the m o s t basic m e a n i n g s of ruah in the Scrolls (e.g., a s G o d ' s Spirit, m a n ' s spirit, a n g e l , efc.), a l t h o u g h it is t r u e t h a t s c h o l a r s w h o h a v e s e e n a strong Iranian influence o n Q u m r a n h a v e a l s o t e n d e d to u n d e r stand the t w o sprits of 1QS 3-4 a s c o s m i c b e i n g s . T h e m o s t i m p o r t a n t d e v e l o p m e n t o f this p e r i o d , h o w e v e r , w a s t h e w o r k of E. Sjoberg in his 1 9 5 5 article, " N e u s c h o p f u n g . " In it, Sjoberg d e fined the s e c t a r i a n u n d e r s t a n d i n g of ruah in I Q H (as this r e lates to the s o u r c e of their spirituality) a s h a v i n g to d o w i t h God's Spirit r e c e i v e d at one's e n t r a n c e into the c o m m u n i t y . T h i s v i e w of ruah w o u l d later h a v e significant i m p l i c a t i o n s for the u n d e r s t a n d i n g of sectarian p n e u m a t o l o g y in g e n e r a l , a s c a n b e 2 7 3

most important factor on the definition of ruah in the Scrolls has been whether or not to read the Scrolls in the light of 1QS 34. If a scholar does use 1QS 3-4 as the foundation stone of sectarian pneumatology, many instances of ruah in the rest of the Scrolls will be understood as referring to a cosmic angel or to a predestined, spirituality given to the sectarian at birth; this will generally be the case even if the scholar does not depend on Iranian sources as the basis of his interpretations. Cf. for example, Anderson, "'Ruah'," pp. 298 & 301, who makes no appeal to Iranian sources but identifies efnp mi in 1QS and IQH as the "spirit of truth" (1QS 3:18) which, in turn, is defined as an angelic being.

68


s e e n in the s e c o n d p e r i o d of r e s e a r c h into the m e a n i n g of ruah outlined immediately below. T h e s e c o n d p e r i o d of r e s e a r c h ( 1 9 5 6 t h r o u g h 1961) can be u n d e r s t o o d a s reflecting a g r o w i n g dissatisfaction w i t h the schola r l y c o n s e n s u s of that t i m e w h i c h v i e w e d sectarian p n e u m a t o l o g y a s a n i n t e g r a t e d w h o l e u n d e r the d o m i n a t i o n o f its t w o spirit t e a c h i n g in 1QS 3-4 a s u n d e r s t o o d in t e r m s of an Iranian, c o s m i c d u a l i s m . In this v i e w , m a n ' s spirituality is r e g a r d e d a s s o m e t h i n g h e "inherits" at birth b y d i v i n e p r e d e s t i n a t i o n , i.e., m e n a r e c r e a t e d a s either basically g o o d o r evil a n d t h r o u g h d i v i n e p r e d e s t i n a t i o n a r e subject n o t directly to G o d b u t to the i n t e r m e d i a t e , spiritual d o m i n a t i o n of either a g o o d o r evil a n g e l o f c o s m i c p r o p o r t i o n s . W i t h t h e g r o w i n g p o p u l a r i t y of Sjoberg's v i e w of ruah in I Q H , h o w e v e r , a n i n c r e a s i n g tension c a n b e seen b e t w e e n this v i e w (with its e m p h a s i s o n receiving a "Neuschopfung" t h r o u g h G o d ' s Spirit a t w o r k in the Q u m r a n c o m m u n i t y ) a n d that of the majority described a b o v e . It b e c a m e increasingly clear that diverse a n d contradictory traditions m i g h t u n d e r l i e sectarian p n e u m a t o l o g y , a n d a n u m b e r of schola r s b e c a m e c o n v i n c e d t h a t the s e c t a r i a n v i e w of ruah s h o u l d n o t b e u n d e r s t o o d as a n integrated w h o l e u n d e r the d o m i n a t i o n of a n I r a n i a n , t w o - s p i r i t c o s m i c d u a l i s m . A s e c o n d r e s p o n s e to the m a j o r i t y c o n s e n s u s w a s to d e n y that sectarian t h o u g h t h a d b e e n influenced b y c o s m i c d u a l i s m (Iranian o r o t h e r w i s e ) in the first p l a c e . This v i e w did not d e n y the u n i t y of sectarian p n e u m a t o l o g y b u t o n l y its r e l a t i o n s h i p to c o s m i c d u a l i s m as s u c h , a n d it s o u g h t to u n d e r s t a n d the basis of sectarian spirituality in t e r m s o f t h e l a t e r r a b b i n i c d o c t r i n e of t h e t w o i m p u l s e s . It s h o u l d b e n o t e d that this v i e w of 1QS 3-4 is a s difficult to r e c o n c i l e to the i n t e r p r e t i v e t r e n d of I Q H initiated b y Sjoberg a s w a s the c o n s e n s u s of the late 1950's a n d early 1960's. This is b e c a u s e its v i e w o f 1QS 3-4 a s i n v o l v i n g n o m o r e than t w o bala n c e d i m p u l s e s in t h e i n d i v i d u a l l e a v e s n o r o o m for the insistence o f I Q H ( a c c o r d i n g to Sjoberg) that m e n are in n e e d of a b a sic spiritual Neuschopfung if t h e y w i s h to o b e y the l a w of G o d properly. T h e third p e r i o d of r e s e a r c h ( f r o m 1962 to the p r e s e n t ) witn e s s e d a significant g r o w t h in the c o m p l e x i t y of the literary


69

criticism of the Scrolls w h i c h , in g e n e r a l , h a s s u p p o r t e d the p o sition that a traditional a n d m o r e biblically o r i e n t e d p n e u m a t o l o g y (e.g., a s s e e n in S j o b e r g ' s i n t e r p r e t i o n o f I Q H in "Neuschopfung") experienced an influence of s o m e sort f r o m Iran (as seen especially in 1QS 3-4) a n d that this influence c r e a t e d a conflict in h o w the s e c t a r i a n s u n d e r s t o o d ruah as t h e s o u r c e of their s p i r i t u a l i t y , i.e., a s e i t h e r a n i n h e r i t e d , g o d l y d i s p o s i tion or a s a spiritual Neuschopfung t h r o u g h the w o r k of G o d ' s e s c h a t o l o g i c a l Spirit. This shift in the c o n s e n s u s f r o m t h a t of the l a t e 1950's a n d e a r l y 1960's is p e r h a p s r e l a t e d to t h e a p p e a r a n c e of H . W . K u h n ' s Enderwartung in 1 9 6 6 in w h i c h ruah as the predestined being of m a n (related "religionsgeschichtlicht" to the I r a n i a n t w o - s p i r i t d u a l i s m o f 1 Q S 3 - 4 ) w a s u n d e r s t o o d as b e i n g in c o n c e p t u a l t e n s i o n w i t h the m o r e traditional a n d biblical u n d e r s t a n d i n g of ruah a s G o d ' s e s c h a tological Spirit r e c e i v e d w i t h i n the s e c t a r i a n c o m m u n i t y . A l t h o u g h K u h n ' s v i e w s h a v e n o t g o n e entirely u n c h a l l e n g e d , n o o n e in s u p p o r t of the older c o n s e n s u s h a s yet a d d r e s s e d the q u e s tions h e a n d o t h e r h a v e r a i s e d a g a i n s t t h e v i e w o f ruah a s a n i n t e g r a t e d c o n c e p t within sectarian t h o u g h t . It a p p e a r s , then, that m o s t s c h o l a r s t o d a y r e c o g n i z e a c o s m i c d u a l i s m of s o m e sort in the Scrolls (especially in 1QS 3-4) d u e to s o m e d e g r e e to Iranian influence a n d that t h e y also r e c o g n i z e the difficulty o f h a r m o n i z i n g in e v e r y c a s e t h e Scrolls' diverse a n d s o m e t i m e s conflicting u s e s of ruah-

CHAPTER 3 RUAH

AS GOD'S SPIRIT

1. Basic syntactical c h a r a c t e r i s t i c s of ruah a s G o d ' s Spirit. Ruah is f o u n d thirty-five t i m e s in t h e p u b l i s h e d , non-biblical H e b r e w literature o f the Scrolls a s G o d ' s Spirit, i n c l u d i n g five c a s e s in w h i c h it is r e c o n s t r u c t e d ( I Q H f 2 : 1 3 & l Q 3 4 b i s II 6 / 7 ) o r partially r e c o n s t r u c t e d ( I Q H 1 4 : 1 3 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5 a n d H Q M e l c h 3 II 1 8 ) . It is a l w a y s f o u n d in the s i n g u l a r , a n d e x c e p t for H Q M e l c h 3 II 18 it n e v e r h a s the article. The Scrolls d o n o t g i v e u s m u c h i n f o r m a t i o n a b o u t the g e n d e r of ruah in r e l a t i o n s h i p to G o d , b u t the a v a i l a b l e e v i d e n c e i n d i c a t e s that it is f e m i n i n e . T h i s w o u l d t e n d to s u p p o r t t h e c o n t e n t i o n of F. N o t s c h e r a n d o t h e r s t h a t G o d ' s Spirit w a s n o t r e g a r d e d b y the sectarians a s a personal b e i n g distinct f r o m G o d (e.g., as a n angel) b u t a s a n i m p e r s o n a l p o w e r . T h e g e n e r a l r a r ity of the definite article w i t h ruah a s G o d ' s Spirit w o u l d a l s o s e e m to point in this d i r e c t i o n , b u t it s h o u l d b e n o t e d t h a t the article is v e r y infrequent for all m e a n i n g s of ruah in Q u m r a n ' s 1

2

Mn 1QS 4:6 (cf. this chapter below) the author talks about the Spirit and those who walk "in it" (m) and in 1QS 3:7 (cf. this chapter below) ruah is modified by n0np. Irwin, Spirit-Dualism, p. 203 n. 10, believes that ntfnp should be pointed as nitfnp ("holiness"), but this is unlikely since a clear use of this noun does not seem to be present elsewhere in the Scrolls. Note that the evidence of 4QSa (which reads m i Ttftip in place of rteinp m i in 1QS 3:7) indicates the synonymity of both expressions (cf. this chapter below). Ruah as God's Spirit never appears as masculine in the non-biblical Scrolls. Lys in Ruah, p. 32 n. 2 notes that God's Spirit in the Old Testament (except for its oldest texts) is found primarily in the impersonal feminine gender. C / . Notscher, Terminologie, p. 42; cf. also Bocher, Dualismus, p. 38 and Becker, Heil Gottes, p. 162. 2

72

T h e M e a n i n g of Ruah a t Q u m r a n

n o n - b i b l i c a l , H e b r e w l i t e r a t u r e e v e n w h e n it c l e a r l y refers to p e r s o n a l angelic o r d e m o n i c b e i n g s . 3

2. Specific s y n t a c t i c a l p a t t e r n s of ruah a s G o d ' s Spirit. a. G e n e r a l o v e r v i e w . T h e m o s t frequent m e a n s of r e f e r r i n g to G o d ' s Spirit in the p u b l i s h e d , n o n - b i b l i c a l H e b r e w l i t e r a t u r e of Q u m r a n is w i t h t h e s i n g u l a r of ruah a s a nomen

regens

in c o n s t r u c t w i t h t h e sin-

g u l a r of e h i p p l u s the p r o n o m i n a l suffix ("\/ro o n ) referring to G o d ( s e v e n t e e n t i m e s : 1 Q S 8 : 1 6 ; I Q H 7:6; 9 : 3 2 ; 1 2 : 1 2 ; 1 4 : 1 3 ; 16:2, 3, 7 & 1 2 ; 1 7 : 2 6 ; f 2 : 9 & 1 3 { r e c o n . } ; C D 2 : 1 2 ; l Q 3 4 b i s II 6 / 7 ; 1 Q 3 9 , 1 : 6 ; 4 Q 2 8 7 , 4 , 1 3 ; a n d 4 Q 5 0 4 , 1-2 V 1 5 ) ; related to this cate g o r y a r e t h e e x p r e s s i o n s 0 - n p n r r n ( t w o t i m e s : 4 Q D e {270} 2 II 13-14b and 4 Q 5 0 6 , 131-132, 11) a n d T o r n r r n (one time: I Q H 1 6 : 9 ) . T h e n e x t m o s t frequent m e t h o d of referring to G o d ' s Spirit is t h e u s e o f t h e s i n g u l a r of ruah

without qualifying expres-

sions, a s in '3 n n r o -iitfK r r r a ; 4 this p a r t i c u l a r e x p r e s s i o n is f o u n d f o u r t i m e s ( 1 Q H 1 2 : 1 1 ; 13:19; 1 6 : 1 1 ; a n d f 3 : 1 4 ) , a n d a n a d d i tional t h r e e c a s e s of a n u n q u a l i f i e d ruah a r e m i m o ( 1 Q S 4 : 6 ) , [. . . ] r r n ( I Q H 1 6 : 6 ) a n d r r n nrtto ( 4 Q D e { 2 7 0 } 2 II, 1 3 - 1 4 a ) .

5

In

five c a s e s t h e s y n t a c t i c a l l y i n d e f i n i t e f o r m ttnip r r n is f o u n d ( 1 Q S 4 : 2 1 a , cf. c h a p t e r eight; 9 : 3 ; l Q S b 2 : 2 4 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5 ; a n d 4 Q 5 0 4 , 4 , 5 ) ; a n d finally t h e r e a r e t h r e e u n r e l a t e d

and

u n i q u e c a s e s w h i c h r e q u i r e special a t t e n t i o n : n t f n p r r n ( 1 Q S 3 : 7 ) , r u n r r n ( I Q H 1 4 : 2 5 ) , a n d m m mrts ( H Q M e l c h 3 I I 1 8 ) . b. T h e s i n g u l a r o f ruah a s a nomen

regens in c o n s t r u c t w i t h a

suffixed s i n g u l a r of K h i p r e f e r r i n g to G o d : { - j / r o o r i} E h M p r r n Cf. chapter 1 n. 15 above; the definite article occurs only two times (both as mnnn V D ) in the 58 possible occurrences of ruah as an angel or demon (cf. 4 Q 1 8 5 , 1 4 1 2, and 8Q5, 2, 6). T h e preposition in itself does not qualify ruah but simply relates it to the other elements of the sentence. 4

Note that the genitive ruah qualifies the preceding nomen regens rather than the reverse; cf. E. Kautzsch, Gesenius' Hebrew Grammar (2nd. English edition; Oxford: Clarendon, 1910), §§89a, 128f & x 5

Ruah a s G o d ' s Spirit

73

(found seventeen times; see the list of references for these o c c u r rences in section 2a a b o v e ) . W e should n o t e , first of all, that o n l y C D 5:11 a n d 7:4 c o n tain f o r m s of ruah ( s g . ) in c o n s t r u c t w i t h the g e n i t i v e 0 " n p w h i c h a m a j o r i t y of s c h o l a r s c o n s i d e r to b e a r e f e r e n c e to the h u m a n s p i r i t . T h e s e c a s e s will b e t r e a t e d in c h a p t e r f o u r , w h i c h deals w i t h ruah as m a n ' s spirit, b u t for n o w w e m a y n o t e t h a t t h e p l u r a l o f t h e g e n i t i v e 0 - n p i n C D 5 : 1 1 a n d 7:4 ( w h a t e v e r its m e a n i n g ) p r o v i d e s a c l e a r s y n t a c t i c a l d e v i c e for differentiating b e t w e e n the ruah of G o d a n d m a n . If these p a s sages in C D d o refer to the h u m a n spirit, this w o u l d n o t be e v i d e n c e that ruah f o l l o w e d b y the singular genitive of K h i p c o u l d be u s e d a m b i g u o u s l y to refer to either G o d o r m a n . It m a y , in fact, indicate the o p p o s i t e . T h e u n u s u a l u s e of the p l u r a l g e n i tive of Kftip w i t h ruah to refer to m a n ' s spirit m a y i n d i c a t e t h a t 6

S e e , e.g., Otto Betz, "Die Geburt der Gemeinde durch den Lehrer," New Testament Studies, 3 (1957), p. 324; also idem, Offenbarung, pp. 126-7; F.-M. Braun, "arriere-fond," p. 35 n.3; Bruce, "Holy Spirit," p. 54; Burrows, More Light, p. 129; Coppens, "Documents," p. 36 n. 46; Graystone, "Scrolls," vol. 23, 33 n. 3; Hauschild, Gottes Geist, p. 248; Hill, Greek Words, p. 240; Irwin, Spirit-Dualism, pp. 54 & 194; Jaubert, notion, p. 243; George Johnston, "Spirit and Holy Spirit in the Qumran Literature," New Testament Sidelights, Essays in Honor of A. C. Purdy (Hartford, 1960), p. 33; Pryke, "'Spirit'," p. 345; Chaim Rabin, The Zadokite Documents (2nd. edition; Oxford: Clarendon, 1954), p. 19 n. 1 1 / 3 & p. 36 n. 4 / 1 ; Schreiner, "Geistbegabung," pp. 170-1; Eduard Schweizer, "Die sieben Geister in der Apokalypse," Evangelische Theologie 11, (1951/2), p. 506 n. 25; idem, "Gegenwart des Geistes," p. 494 n. 1; idem, "nve\i\i.a," p. 392 n. 345; and Eric Sjoberg, "•m/eup.a, TrvuaTiKos," Theological Dictionary of the New Testament, 6 (1961), p. 378. A number of scholars also appear to regard CD 5:11 and 7:4 as referring to God's Spirit: cf. Jean-Paul Audet, "Affinites literaires et doctrinales du 'Manuel de Discipline'," Revue Biblique, 60 (1953), p. 65; Beaven, "Ruah," p. 76; Delcor, Hymns, pp. 46-7; idem, "Doctrines," cols. 972-3; Dupont-Sommer, ecrits, p. 147; Huppenbauer, Mensch, p. 59 n. 221; Johann Maier, Die Texte vom Toten Meer, vol, II (Miinchen: Reinhardt Verlag, 1960), p. 206; Manns, symbole, p. 71 n. 15 & p. 90 n. 55; Notscher, "Heiligkeit im Qumranschriften," Revue de Qumran, 2 (1959/60), p. 338. 6

74


ruah w i t h a s i n g u l a r g e n i t i v e o f (Zhlp c o u l d not b e u s e d b y the s e c t a r i a n s for this p u r p o s e e v e n if the c o n t e x t u a l or syntactical 7

p o i n t e r s ( s u c h a s t h e p r o n o m i n a l suffix o n tf-pp) p o i n t e d clearly to t h e spirit of m a n : ruah w i t h e n i p in the singular w o u l d in itself b e t o o s t r o n g l y a s s o c i a t e d w i t h t h e a u t o n o m o u s n a t u r e of G o d ' s Spirit t o b e a s s o c i a t e d w i t h ruah

as something which

c o u l d be subject to the decisions a n d control of m e n . A s i n d i c a t e d a b o v e , a m a j o r i t y of s c h o l a r s r e g a r d o u r e x p r e s s i o n a s r e f e r r i n g to t h e Spirit of G o d .

8

I h a v e f o u n d only

T h i s does not necessarily mean that the plural genitive of chip is reserved for man; cf. lQIsa 63:10-11 with the MT. It is possible that the plural in CD 5:11 and 7:4 is one of abstraction (viz., "his/their sacred spirit") and that of lQIsa 63:10-11 one of majesty (viz., "His most Holy Spirit"); cf. Kautzsch, Grammar, §124 d, f, g, & h. 7

T h e Qumran doctrine of God's Spirit has been understood in various ways by scholars; for example, among the majority who see a clear reference in our expression to the Spirit of God, there are different views of how God's Spirit relates to the two spirits of 1QS 3-4 (cf. chapter 2 above). With this in mind, then, the following scholars understand the seventeen occurrences of our expression as referring (in some sense) to God's Spirit as an entity external to man (although internally influencing man's spirit): Anderson, "'Ruah'," p. 302; Beaven , "Ruah," pp. 78, 92-3 & 99-100; Becker, Heil Gottes, p. 162; Betz, Offenbarung, pp. 119-120, 124, 126 & 130; idem, " T o Worship God in Spirit and in Truth': Reflections on John 4:20-26," Standing Before God (ed. by A. Finkel and L. Frizzell; New York: Ktav, 1981), p. 63; Bocher, Dualismus, p. 38; H. Braun, Qumran, vol. II p. 253; Bruce, "Holy Spirit,"pp. 51-2; J. Carmignac and P. Guilbert, Les Textes de Qumran Traduits et Annotes, vol. I (Paris: Editions Letouzey et An6, 1961), p. 155 n. 9; J. Carmignac, E. Cothonet et H. Lignee, Les Textes de Qumran Traduits et Annotes, vol. II (Paris: Editions Letouzey et An6, 1963), pp. 154 & 155 n. 24; Chevallier, Souffle de Dieu, pp. 54-55; Coppens, "don," p. 219; M. de Jonge and A. S. van der Woude, "Melchizedek and the New Testament," New Testament Studies, 12 (July, 1966) p. 306; Delcor, "Doctrines," cols. 972-3; idem, Hymns, pp.45-47; Dietzel, "Beten," pp. 19 & 23-25; Ellis, "Gifts," p. 136; David Flusser, "The Dead Sea Sect and Pre-Pauline Christianity," Scripta Hierosolymitana, IV (1958), pp. 256 & 259; idem, "The Dualism of 'Hesh and Spirit' in the Dead Sea Scrolls and the N e w Testament," Tarbis, 27 (1958) p. 162; Foester, "Heilige 8


75

five s c h o l a r s w h o believe that this e x p r e s s i o n m a y refer g e n e r ally to no m o r e than a h u m a n spirit o r d i s p o s t i o n ( w h e t h e r inb o r n or a c q u i r e d in the c o m m u n i t y in contrast to a force or e n tity sent f r o m G o d ) , a n d o n l y o n e of t h e m h a s d e s c r i b e d his p o sition at a n y l e n g t h . T h e majority opinion, h o w e v e r , s e e m s to b e c o r r e c t for v a r i o u s r e a s o n s w h i c h will b e o u t l i n e d in the following paragraphs. 9

10

11

1) T h e suffix o n enip ( s g . ) in t h e Scrolls a l w a y s r e f e r s t o G o d . This is p e r h a p s the m o s t o b v i o u s syntactical f e a t u r e of the s e v e n t e e n o c c u r r e n c e s of o u r e x p r e s s i o n a n d p e r h a p s also the m o s t i m p o r t a n t for d e t e r m i n i n g its m e a n i n g . A l t h o u g h it is t r u e that Jewish s o u r c e s d o at times describe m a n ' s spirit a s the h o l y

Geist," pp. 129-130; Graystone, "Scrolls," vol. 23, pp. 33-4; Holm-Nielsen, Hodayot, pp. 288-9; Hans Hiibner, "Anthropologischer Dualismus in den Hodayoth?" New Testament Studies, 18 (1972), p. 283; Huppenbauer, Mensch, p. 70; Irwin, "Spirit-Dualism," pp. 58, 69, 72 192-4 & 225 n. 68; Jaubert, notion, pp. 239 & 242-4; Johnston, "Spirit," pp. 34-5 & 3840; H. W. Kuhn, Enderwartung, pp. 132 & 134-5; G. Maier, Mensch, pp. 188-9; J. Maier, Texte, vol. II, 206; May, "Cosmological Reference," p. 5 n. 17; Montague, Holy Spirit, p.121; Osten-Sacken, Gott und Belial, pp. 133 & 138; Ringgren, Faith, pp. 87-89; Schnackenburg, "'Anbetung'," pp. 91-2; Sjoberg, "Neuschopfung," p. 135; and idem, "ttvev\ia," p. 358. C / . Schreiner, "Geistbegabung." 9

C / . Licht, "Doctrine," p. 92: concerning the holy spirit he says that a man who has been given it "gains by it further qualities" [emphasis mine], and on the same page he notes that the acquisition of diverse noble qualities "if viewed as a gradual process, can be seen as a sort of climb on the ladder of moral perfection." Cf. also Coppens, "Document," p. 36 n. 46 (he later modified his position, cf. "don," p. 217); Godfrey R. Driver, The Judean Scrolls, (Oxford: Blackwell, 1965), p. 538; and Leaney, Rule, p. 35.1 have also found two scholars who see a specific instance of our expression as referring to man's spirit but understand the others as referring to a power or Spirit from God: cf. Hauschild, Gottes Geist, pp. 248-9 (on I Q H 12:12) and Notscher, "Geist," p. 307 (on CD 2:12). 1 0

^Schreiner, "Geistbegabung."


76

spirit of God, it is difficult to k n o w e x a c t l y h o w old this t y p e of e x p r e s s i o n m i g h t b e . In o t h e r s o u r c e s w h i c h a r e datable to t h e g e n e r a l p e r i o d of the Scrolls, this k i n d o f l a n g u a g e n e v e r o c c u r s a s a d e s c r i p t i o n of m a n ' s s p i r i t . O c c a s i o n a l l y the h u m a n spirit is called " h o l y , " b u t w h e n e v e r t h e r e is a syntactical i n d i c a t i o n of p o s s e s s i o n w i t h this m e a n i n g , the r e f e r e n c e is to m a n a n d n o t to G o d . This is parallel to the situation in the Scrolls: the t w o c o n t e x t u a l l y clearest e x a m p l e s of a reference to m a n ' s spirit a s " h o l y " (pi.) w i t h a s y n t a c t i c a l i n d i c a t i o n of 12

1 3

14

15

1 6

E.g., the Heb. Test, of Naphtali 10:9 and Targum // on Gen. 6:3.1 do not know of any other occurrence of this kind of language in possible early Hebrew sources. Cf. Beaven, "Ruah." 12

C / . Charles' opposition to M. Gaster's view that the Heb. Test, of Naphtali is original in R. H. Charles, The Greek Versions of the Testaments of the Twelve Patriarchs (Hildesheim: Georg Olms Verlagsbuchhandlung, 1960 reprint), pp. li-liii; cf. also Kee's support of Charles on the late Hebrew style of the version in H. C. Kee, "Testament of the Twelve Patriarchs," The Old Testament Pseudepigrapha, vol. I (ed. by J. H. Charlesworth; Garden City: Doubleday & Company, Inc., 1983), 776. For a recent investigation on the relationship between the Greek and Hebrew Tests, of Naphtali, cf. Th. Korteweg, "The Meaning of Naphtali's visions," Studies on the Testaments of the Twelve Patriarchs, Text and Interpretation (ed. by M. de Jonge; Leiden: Brill, 1975), pp. 261-290, who believes that these versions are separate redactions of the original, ibid., pp. 281-2. For the possible pre-Christian, oral origin of the Targum / / , see M. McNamara, The New Testament and the Palestinian Targum to the Pentateuch (Rome: Pontifical Biblical Institute, 1966); McNamara also notes, however, that passages in JI may have a late date, ibid., pp. 35 & 65-6. 13

B e a v e n in "Ruah," for example, finds no examples of this kind of language outside of the Heb. Test, of Naphtali 10:9. C / . Jubilees 1:21 & 23 and LXX Daniel 5:12 & 6:3; D. S. Russell, The Method and Message of Jewish Apocalyptic (London: SCM Press, 1964) p. 403 lists the above occurrences of "spirit" under the heading "the fundamental aspect of human personality." C / . for example, Theodotion's version of Susanna 45: "God aroused the holy spirit of a lad named Daniel." 14

1 5

1 6

77


p o s s e s s i o n h a v e suffixes w h i c h r e f e r to m a n r a t h e r t h a n to God. 1 7

2) T h e H o d a y o t in w h i c h 11 of the s e v e n t e e n o c c u r r e n c e s a r e f o u n d ( w i t h o n e r e c o n s t r u c t i o n , I Q H f 2 : 1 3 ) t e n d s to p r e s e n t m a n ' s spirit in s t r o n g l y n e g a t i v e t e r m s . This is p a r t of a g e n e r a l theological v i e w of m a n in I Q H w h i c h L i c h t calls " a n a l m o s t pathological a b h o r r e n c e of h u m a n n a t u r e . " T h e r e a r e c o n t e x t s in w h i c h I Q H s e e m s to p r e s e n t the n a t u r a l , h u m a n spirit a s a s o u r c e of s p i r i t u a l i t y , b u t its g e n e r a l t e n d e n c y is to d e s c r i b e the sectarian's spirit a s sinful b y n a t u r e a n d in n e e d o f G o d ' s h e l p . T h i s n e e d , f u r t h e r m o r e , a p p l i e s n o t o n l y to t h e s e c t a r ian's p a s t b u t a l s o to h i s p r e s e n t , especially as his s p i r i t / s p i r i t u a l i t y f o r m s a c o n t r a s t to t h e p o w e r a n d r i g h t e o u s n e s s of G o d . A g a i n s t this b a c k g r o u n d , t h e n , it is difficult to 18

19

2 0

2 1

2 2

C D . 5:11 and 7:4. Licht, "Doctrine," p. 10. C / . especially IQH 15:13 & 22. Cf. IQH 3:21 and 11:12.

17 18 19 2Q

Thus, in IQH 1:22 the psalmist calls himself a "perverted spirit" while confessing that he has no defense before God ( w . 25-6) and that God alone is righteous ( w . 26-7; cf. also 4:29-30); in I Q H 13:13ff. he confesses that he is a spirit of flesh; and finally, in IQH 17 he asks God for help in the future against sin and evil spirits (v. 23) since he has but a "spirit of flesh" (v. 25). Cf. also Holm-Nielsen, Hodayot, p. 288, who summarizes this fundamental emphasis in I Q H by noting that the psalmist "in no way distinguishes between himself and mortal m a n . . . . He is able, thus, to describe his ear which has heard the word of God as uncircumsised (18:20), and his heart as as heart of dust (18:24), that is to say human; his spirit is carnal (17:25) and perverted (3:31); the same is said of his heart (17:19)." 2 1

C / . Licht, "Doctrine," pp. 11-12: "Man is necessarily sinful, or morally imperfect, because perfection or righteousness can be attributed only to G o d . . . . The conviction of human sinfulness thus turns out be be the logical consequence of absolute divine righteousness. . . . [Sinfulness] is, the author of DST [i.e., IQH] feels, an inseparable part of human baseness and turpitude—the ultimate cause of his deep selfdisgust and despair." 2 2


78

u n d e r s t a n d t h e p s a l m i s t a s s t a n d i n g b e f o r e G o d with the c l a i m of h a v i n g i m m o v a b l e s t r e n g t h ( I Q H 7:6-7), k n o w l e d g e of G o d ' s w o n d r o u s c o u n s e l ( 1 2 : 1 2 ) a n d a c c e s s to divine p u r i t y ( 1 6 : 1 2 ) b e c a u s e of the holiness of his o w n p e r s o n a l spirit ( w h e t h e r inborn o r a c q u i r e d in the c o m m u n i t y ) . A m o r e consistent a p p r o a c h h e r e w o u l d b e to u n d e r s t a n d the p r e d o m i n a n t t e a c h i n g of I Q H a s p r e s e n t i n g m a n ' s spirit a s essentially i n a d e q u a t e in spiritual m a t t e r s a n d p r o n e to failure e v e n within t h e sectarian c o m m u nity. T h e h u m a n spirit of the s e c t a r i a n , t h e n , w o u l d b e t o tally d e p e n d e n t o n the c o n s t a n t e x t e r n a l i n t e r v e n t i o n of G o d ' s h o l y S p i r i t f o r s p i r i t u a l s t r e n g t h a n d i n s i g h t . T h u s , the psalmist k n o w s that G o d has given him strength and knowle d g e b y H i s h o l y Spirit in the past ( I Q H 7 : 6 / 7 & 1 2 : 1 1 - 1 3 ) ) a n d i m p l o r e s G o d for H i s h o l y Spirit in the f u t u r e to c o m p l e t e the g o o d w o r k a l r e a d y b e g u n in h i m so that h e m i g h t a l w a y s h a v e a c c e s s to G o d ' s p r e s e n c e ( 1 6 : l l f f . ) . 2 3

2 4

25

1 Q H 4:31 & 36 are perhaps the clearest passages in I Q H (besides 15:13, 22) which speak of the sectarian's spirit as taking an active role in the spirituality of the community, with ruah being used probably in the sense of the eschatological transformation of man's spirit («.e., religious disposition) as seen in Ezk. 36:26. But even here the psalmist credits his spirituality to God rather than to himself (vv. 27ff.), who grants this to him even though he will never be worthy of it ( w . 29ff.); thus, the psalmist's sinfulness by nature (i.e., his natural spiritual condition apart from the eschatological intervention of God's transforming and life-giving Spirit) makes him constantly dependent on the mercy and power of God at work in the community. 2 3

T h u s , the psalmist remembers his past failures within the community in I Q H 4:33-35 (cf. n. 23 above); cf. also IQH 17:20ff. in which the sectarian calls upon God to help him from falling in the future since he is a "spirit of flesh"; cf. also Wolverton, "Man," pp. 171-2. 2 4

A problem in the study of the poetic language of I Q H is the time element of its verbal patterns, (cf. H. W. Kuhn, Enderwartung, pp. 20-1). A special study of this matter has been made by S. J. De Vries, "Consecutive Constructions in the 1Q Sectarian Scrolls," Doron Hebraic Studies, Essays in Honor of Professor Abraham L. Katsh (New York, 1965), pp. 75-87 and idem, "The Syntax of Tenses and Interpretation in the Hodayot," Revue de Qumran, 5 (1965), pp. 375-414. As to the consecutive construction in the Cave 1 Scrolls (including IQH), De 2 5

79


3 ) T h e r e a r e a n u m b e r o f d i v e r s e c o n t e x t s in w h i c h o u r c o n struction is p r e s e n t e d in t h e Scrolls a s a force f r o m G o d e x t e r n a l to m a n , w h e r e a s there is n o c o n t e x t w h i c h r e q u i r e s it to b e u n derstood as no m o r e than a h u m a n d i s p o s i t i o n . Thus, G o d sheds ( I Q H 7 : 6 / 7 ; 17:26; and f 2 : 9 ) H i s h o l y Spirit o n the psalmist o r p o u r s ( 4 Q 5 0 4 , 1-2 V 15) it o n his p e o p l e ; t h r o u g h it h e delights ( I Q H 9 : 3 2 ) , instructs ( I Q H 1 4 : 1 3 ) , m a k e s a t o n e m e n t 26

2 7

Vries concludes in "Consecutive Construction," p. 80 that "the perfect consecutive never refers to the past in the scrolls under study. Conversely, the imperfect consecutive, which has a wide range of possible meanings in Biblical Hebrew is always past, with two exceptions, in the Scrolls. The exceptions are one example of a futuristric meaning following a prophetic perfect in a direct quotation of Numbers 24:17-19, and a present perfect signification with the stative verb yd', whether this occurs in the perfect or in the imperfect consecutive." As to the other tense significations in IQH, De Vries concludes in "Syntax of Tenses," p. 412 that "the participle is employed according to the biblical model. This is true of the infinitive as well, although this verbal form seems to be used chiefly in purpose clauses. The perfect always refers in the passages studied, to completed past events, unless it has the stative force. The imperfect is used to express continuing actions in the present or future, but often refers as well to past events, in which case it generally indicates the actions of the poet's enemies and has a durative or frequentive force, or constitutes a circumstantial statement." S o also most scholars; cf. n. 8 above. T h e r e is disagreement among scholars about the meaning *pn as either "wave" or "shed." Its predominant meaning in the Old Testament is "wave," but the meaning "sprinkle/shed" is also attested (e.g., Ps. 68:10; cf. also Ben Sira 43:17). The meaning "sprinkle/shed" is probably correct in our expression since this would be most conceptually analogous to the use of similar expressions with ruah as God's Spirit in the Old Testament (e.g., TBtf in Ezk. 39:29 and Joel 3:1-2, pjr in Is. 44: 3, and rn» in Is. 32:15); cf. also 1 Enoch 62:2 and 91:1. This possibility is further supported by the pre-Essene fragment 4Q504, 1-2 V 15, which is almost an exact syntactical equivalent of I Q H 17:26 except that p:r is used instead of fXi. Note that the speakers in 4Q504,1-2 view themselves as the eschatological generation of Is. 44:3; cf. Maurice Baillet, Discoveries in the fudaean Desert, VII: Qumran Grotte 4 (Oxford: Clarendon Press, 1982), p. 147 line 15 and also n. 38 below. 26

27


80

for (f 2 : 1 3 ) a n d c l e a n s e s ( 1 6 : 1 2 ) the psalmist; a n d t h r o u g h those a n o i n t e d b y it (e.g., 4 Q 2 8 7 , 4 , 13 & C D 2 : 1 2 ) a n d t h r o u g h its " w o r d s " ( l Q 3 4 b i s II 6 / 7 ) , God provides instruction and c o v e n a n t a l r u l e for his p e o p l e . T h i s a c t i v i t y often o c c u r s in a c o n t e x t in w h i c h the s e c t a r i a n ' s sin a n d h e l p l e s s n e s s a r e e m p h a s i z e d . T h e i m p r e s s i o n these texts c o n v e y , then, is n o t that t h e s e c t a r i a n h a s a n i n b o r n "holy spirit" o r e v e n that G o d c r e a t e s a n e w spirit o r d i s p o s i t i o n in h i m t h r o u g h w h i c h h e is t h e n a b l e to s a v e h i m s e l f ( a l t h o u g h t h e s e c t a r i a n b e l i e v e s t h a t G o d h a s g i v e n h i m a n e w d i s p o s i t i o n , e.g., a s in E z k . 3 6 : 2 6 ) . It is G o d , r a t h e r , w h o a c t s , a n d H e a c t s t h r o u g h a ruah c o n s i s t e n t l y identified a s H i s Spirit o n behalf of the s e c t a r i a n w h o is r e p e a t e d l y d e s c r i b e d a s sinful a n d helpless within h i m self. T h o s e p a s s a g e s , t h e n , in w h i c h the sectarian s e e m s to be a c t i n g t h o u g h t h e p o w e r o f ruah, e.g., in l i s t e n i n g to G o d ( 1 Q H 1 2 : 1 2 ) o r in s t r e n g t h e n i n g h i m s e l f b y it ( 1 6 : 7 ) , s h o u l d be r e a d in t h e light of his frequent c o n f e s s i o n s of p e r s o n a l w e a k n e s s , e.g., I Q H 1 2 : 3 2 - 3 5 . A l t h o u g h the p s a l m i s t s e e m s to a c t r a t h e r t h a n G o d , this d o e s n o t m e a n that h e is a c t i n g in the 2 8

2 9

3 0

°Cf. de Jonge and van der Woude, "Melchizedek," p. 306 n. 2, who note that most scholars believe that irrcfa should be corrected to Yrtfo. Cf. also J. T. Milik's comments in "Milki-resa' dans le anciens ecrits juifs et Chretiens," Journal of Jewish Studies, XXIII (1972), p. 134. N o t e Milik's translation of this expression in D. Barthelemy, J. T. Milik, et. al. in Discoveries in the Judaean Desert, I: Qumran Cave I (Oxford: Clarendon, 1955), 154 as "les Paroles de ton (Esprit) Saint" and his comment in ibid., note 6 / 7 that this relates to the doctrine of inspiration. 2

2 9

T h u s , the psalmist even as a faithful sectarian is near despair in I Q H 9:1-7, but in v. 12 God "establishes"and "founds" the psalmist's spirit and turns his despair into delight (v. 31). In IQH 16:11 the psalmist acknowledges that apart from God no one can be righteous, and so he pleads with God to complete His work of purifying him (v. 12). Finally, after giving thanks to God for revealing His light to him (IQH 18:1 ff.), the psalmist asks God to continue to help him hold to the covenant (18:12), and he confesses that as "dust" (i. e., in his natural, spiritual condition) he is not worthy (18:12ff. & 25ff.) or capable (18:19ff.) of knowing the truth or teaching it to others. 30

81


p o w e r of his o w n spirituality. A similar s i t u a t i o n c a n b e o b s e r v e d in 1 Q S 8 : 1 6 . S y n t a c t i c a l l y this p a s s a g e f o r m s a c l o s e parallel to those in q u e s t i o n ( I Q H 1 2 : 1 2 a n d 1 6 : 7 ) , b u t b e c a u s e of its c o n t e n t (viz., the p r o p h e t s [plural] r e v e a l G o d ' s l a w b y H i s [not their] h o l y Spirit), it is u n i v e r s a l l y a c c e p t e d b y s c h o l a r s a s r e f e r r i n g to t h e Sprit o f G o d e v e n t h o u g h it is t h e p r o p h e t s r a t h e r t h a n t h e Spirit o f G o d w h i c h s y n t a c t i c a l l y d o e s the r e v e a l i n g . T h e p r o p h e t s act, b u t not in t h e p o w e r of a n inborn o r a c q u i r e d spirituality u n d e r their p e r s o n a l c o n t r o l ; the s a m e is t r u e of the sectarian's a t t e m p t to l e a d a G o d - p l e a s ing life a g a i n s t e n e m i e s b o t h w i t h i n a n d w i t h o u t . This d o e s not m e a n , h o w e v e r , that I Q H never traces positive spiritual functions to the n e w , t r a n s f o r m e d ruah e s c h a t o l o g i c a l l y g i v e n to the s e c t a r i a n (e.g., I Q H 4 : 3 1 & 3 6 ) o r e v e n to the " n a t u r a l " ruah g i v e n to the s e c t a r i a n in birth (e.g., I Q H 1 5 : 1 3 & 2 2 ) . W e will d i s c u s s these p a s s a g e s in c h a p t e r 4 b e l o w . 31

3 2

4 ) Finally, w e s h o u l d n o t e that a n u m b e r of p a s s a g e s c i t e d in p a r a g r a p h 3 d i r e c t l y a b o v e h a v e a s s o c i a t i o n s w i t h biblical c o n c e p t s a n d v o c a b u l a r y w h i c h further i n d i c a t e a n influence of G o d ' s Spirit e x t e r n a l to m a n , viz., G o d ' s a c t i v i t y of " s h e d d i n g " ( I Q H 7 : 6 / 7 ; 17:26: a n d f 2:9) o r " p o u r i n g o u t " ( 4 Q 5 0 4 , 1-2 V 15)

1 am not aware of any scholar who sees something other than God's Spirit in 1QS 8:16. Even Schreiner in "Geistbegabung," p. 179, for example, understands this verse as referring to God's Spirit in contrast to the "holy spirit" of man. C / . Foerster, "Geist," p. 117, who comments on this function of the holy Spirit at this time as follows: "Fragen wir nach dem Heiligen Geist im Spajudentum, so fragen wir nach Gottes Geist in seiner soteriologischen Wirksamkeit. Es ist die einhellige Ansicht des Spatjudentums, dafi dieser Heilige Geist in den Mannern des Alten Testamentes gewirkt hat und zwar nicht nur in der Niederschrift der biblischen Bucher, sondern auch in ihrem ganzen Tun und Leben, doch wird spater die Inspiration mehr auf die Abfassung der heiligen Schriften begrenzt." This pneumatology, then, was already available to the sectarians as they thought of God's holy Spirit as eschatologically present in their group. 3 1

3 2

82


His Spirit a n d of " c l e a n s i n g " H i s p e o p l e a s H e g i v e s t h e m H i s Spirit (cf. 1 Q S 3 : 7 ; 4 : 2 1 a ; & especially I Q H 1 6 : 1 2 w i t h E z k . 3 6 : 2 7 - 3 3 ) ; n o t e also the possible link b e t w e e n Is. 61:1 a n d C D 2 : 1 2 ; 4 Q 2 8 7 , 4 , 1 3 ; 4 Q D e {270} 2 II 1 3 - 1 4 a a n d H Q M e l c h 3 II 18 o n t h o s e " a n o i n t e d " w i t h the S p i r i t . T h e i d e a s of "cleansing" a n d especially of " s h e d d i n g / p o u r i n g o u t " a r e f o u n d in e s c h a t o logical c o n t e x t s o f the O l d T e s t a m e n t ; a n d g i v e n the schola r l y c o n s e n s u s that the Q u m r a n s e c t a r i a n s v i e w e d t h e m s e l v e s in s o m e s e n s e a s a n eschatological c o m m u n i t y , they probably 33

34

35

36

C / . n. 27 above for the Old Testament parallels; cf. also 1 Enoch 62:2 & 91:1. 3 3

F o r the use of rvufa at Qumran and its connection to Is. 61:1, cf. M. de Jonge, "The Use of the Word 'Anointed' in the Time of Jesus," Novum Testamentum, VIII (1966), pp. 132-148. De Jonge notes that this term can be used for the future high priest as well as for the future Davidic Messiah (ibid., p. 139) and that in addition to referring to the Old Testament prophets (cf. 1QM 11:7-8) it can also refer to the prophet who is to come (ibid., pp. 141-2). In relationship to ruah, however, rritfo denotes a future figure in only one sectarian text (HQMelch 3 II 18), which seems to have been influenced by Is. 61:1 and appears to be describing a prophet who will attend the coming of "Melchizedek" (ibid., p. 142); all the other occurrences of rrtfo with ruah have to do with the Old Testament prophets (CD 2:12; 4QDe (270) 2 II 13-14a; and 4Q287, 4, 13; cf. also J. T. Milik, "Milki-resa," p. 134). This close relationship in the Scrolls between God's holy Spirit and the prophetic use of rnfo reflects the general tendency of this time to associate prophecy with the Spirit of God; cf. the comments of Joachim Jeremias, New Testament Theology (trans, by J. Bowden; New York: Charles Scribner's Sons, 1971), p. 79, who notes that at this time "the synagogue regarded the possession of the holy spirit, i.e., the spirit of God, as the mark of prophecy" [emphasis his]. The holy Spirit was not restricted to this function at this time, however; cf. n. 32 above. 3 4

T h e eschatological "cleansing" of Ezekiel 36 together with the granting of God's Spirit seems to have had a major impact on sectarian thought and expression; cf. below in this chapter. Also, whenever ruah is associated with a concept of shedding or pouring out in the Old Testament, the context is always eschatological in nature: cf. Is. 32:15; 44:3; Ezk. 39:29; and Joel 3:1-2. 3 5


83

also u n d e r s t o o d G o d ' s Spirit in this c o n t e x t a s a n eschatological gift o f G o d ' s p o w e r , r e a c h i n g far b e y o n d their o w n , n a t u r a l c a pabilities. c. E x p r e s s i o n s r e l a t e d to { f / r D o r 1} Kh{i}p nn: eh{i]pn rrn ( 4 Q D e {270} 2 II 1 3 - 1 4 b a n d 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 1 1 ) a n d yctn rrn ( I Q H 16:9). The syntactical characteristic which relates these expressions to t h e e x p r e s s i o n a n a l y z e d i m m e d i a t e l y a b o v e ( s e c t i o n 2b) is t h a t t h e y h a v e definite g e n i t i v e s in c o n s t r u c t w i t h t h e singular of ruah. T h e e x p r e s s i o n enipn n n is u n u s u a l in t h e Scrolls. T h e t w o p a s s a g e s listed a b o v e a r e t h e o n l y p l a c e s in w h i c h ruah foll o w e d b y t h e genitive Kftip is defined b y t h e article r a t h e r t h a n a suffix. Its o c c u r r e n c e in 4 Q D e {270} 2 II 1 3 - 1 4 b is p e r h a p s t h e m o s t instructive. It is in a p p o s i t i o n to nn Tffita ( w h i c h will b e t r e a t e d b e l o w in section 2d), a n d t o g e t h e r w i t h this e x p r e s s i o n it f o r m s a c o m p o s i t e e x p r e s s i o n a n a l o g o u s to lehip nn TPKJQ i n 4 Q 2 8 7 , 4 , 1 3 a n d mnp nn Trato in C D 2:12. It s e e m s clear, then, that ernpn nn should b e u n d e r s t o o d h e r e a s G o d ' s o w n Spirit a t w o r k i n t h o s e " a n o i n t e d " b y it, i.e., t h e O l d T e s t a m e n t p r o p h e t s (cf. P s . 1 0 5 : 1 5 a n d 1 C h r o n . 1 6 : 2 2 ) . 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 11 also s e e m s to refer to G o d ' s Spirit, e.g., in the sense of 4 Q 5 0 4 , 1 - 2 V 1 5 , w h i c h b o t h b e l o n g to t h e s a m e w o r k ( T h e W o r d s o f the H e a v e n l y L i g h t s ) ; cf. n. 3 8 b e l o w . It is doubtful that t h e s p e a k ers h e r e a r e c l a i m i n g (in G o d ' s p r e s e n c e ) to h a v e a d i s p o s i t i o n of p e r s o n a l h o l i n e s s s i n c e i m m e d i a t e l y a f t e r c l a i m i n g t h a t they h a v e this kind o f a ruah, t h e y a s k for G o d ' s f o r g i v e n e s s not only for the sins o f the p a s t b u t also for those o f t h e p r e s e n t 37

C / . for example, Vermes, Perspective, pp. 182ff. and 197. Cf. also S. F. Noll, "Communion of Angels and Men in Realized Eschatology in the Dead Sea Scrolls," Proceedings of the Eighth World Congress of Jewish Studies, Division A., 1981 (1982), pp. 91-97, who questions H. W. Kuhn's strongly eschatological interpretation of sectarian theology in Enderwartung, but he still notes that the sectarians saw themselves "in the beginning of the 'end of days';" Noll, "Communion," p. 96. 36

37

Instead of tntfo; cf. n. 28 above.

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( a s is a l s o t h e a t t i t u d e of m u c h o f I Q H ; cf. section 2b2 a b o v e ) . O f s p e c i a l i n t e r e s t h e r e is t h a t t h e s e p r e - s e c t a r i a n H a s i d i m t h o u g h t of their g r o u p a s a w h o l e ( a n d n o t just a few p r o p h e t s ) a s h a v i n g r e c e i v e d d i v i n e k n o w l e d g e a n d the h o l y S p i r i t . 38

T h e s e c o n d e x p r e s s i o n n o t e d a b o v e , "porn nn, c o u l d p e r h a p s b e u n d e r s t o o d in I Q H 16:9 a s a h u m a n disposition g i v e n to m a n b y G o d , b u t the c o n t e x t s e e m s to b e m o r e oriented to the extern a l a c t i v i t y of G o d t h a n t o t h e p e r s o n a l s p i r i t u a l i t y o f the p s a l m i s t . T h u s , the " f a v o r " (ion) p r e c e d i n g a n d paralleling o u r e x p r e s s i o n a n d t h e " r a d i a n c e ( ? ) of Y o u r g l o r y " (rpto *v)...) foll o w i n g it b o t h b e l o n g to G o d a n d d o not necessarily i m p l y that t h e p s a l m i s t a s the beneficiary o f t h e s e d i v i n e f a v o r s h a s h i m self b e c o m e a s o u r c e of t h e m , a s t h e last half of v. 9 a p p e a r s to s a y . G o d ' s "Spirit of m e r c y , " then, s h o u l d p r o b a b l y b e u n d e r s t o o d a s describing a n external, spiritual p o w e r f r o m G o d w h i c h creates within the psalmist a sense of God's love and a c c e p t a n c e o f h i m . It is possible that this e x p r e s s i o n is s y n o n y m o u s w i t h G o d ' s "Spirit o f h o l i n e s s " ( a s a n a l y z e d in s e c t i o n 2b a b o v e ) , b u t the limited c o n t e x t of -pom nn m a k e s this difficult to d e t e r m i n e . T h i s is t h e o n l y p l a c e in the Scrolls in w h i c h n n in c o n s t r u c t w i t h yam o c c u r s . If G o d ' s "Spirit of m e r c y " a n d "Spirit o f h o l i n e s s " a r e n o t c o m p l e t e l y s y n o n y m o u s , h o w e v e r , the difference m a y lie in their function: G o d ' s Spirit of holiness m a y b e m o r e associated with the c o m m u n i c a t i o n of divine k n o w l e d g e (e.g., I Q H 1 2 : 1 2 ) , e m p o w e r m e n t ( I Q H 1 6 : 7 ) a n d c l e a n s i n g a c t i v i t y ( I Q H 1 6 : 1 2 ) a n d H i s Spirit o f m e r c y w i t h a c o m m u n i c a t i o n of f a v o r to H i s p e o p l e (ion mioob). 3 9

4 0

C f . Baillet, Discoveries, VII, 137, who regards 4Q504 (4Q505 and 4Q506 are copies) as a pre-Essene, Hasidic writing; the viewpoints here are important for understanding sectarian beliefs since the sectarians (whatever their precise identification may be) were the spiritual heirs of the Hasidim and probably thought of themselves in the much the same way. C f . Licht, Thanksgiving Scroll, p. 38. ' T o You, You, belongs righteousness, for it is You who have done all these things!" 38

39

4 0


85

d. The singular o f ruah u s e d w i t h o u t qualifying e x p r e s s i o n s : (found 7 t i m e s ; see the list o f r e f e r e n c e s for these o c c u r r e n c e s in section 2a a b o v e ) . T w o b a s i c o b s e r v a t i o n s w h i c h s h o w t h a t ruah without qualifying e x p r e s s i o n s c a n b e u s e d to m e a n t h e "Spirit of G o d " a r e its u s e in c o n t e x t s parallel to t h e p a t t e r n a n a l y z e d in s e c tion 2b a b o v e (identified a s G o d ' s Spirit), a n d its a s s o c i a t i o n w i t h biblical v o c a b u l a r y often u s e d w i t h ruah a s G o d ' s Spirit. 1) Parallel c o n t e x t s . Ruah w i t h o u t q u a l i f y i n g e x p r e s s i o n s in c o n t e x t s parallel to the p a t t e r n s a n a l y z e d in section 2b c a n b e f o u n d in I Q H 1 2 : 1 1 - 1 2 a n d 4 Q D e {270} 2 II 1 3 - 1 4 a. In I Q H 1 2 : 1 1 - 1 2 , the c l a u s e c o n t a i n i n g n r o . is p o e t i c a l l y parallel to the following clause containing r o e h l p n r o . In b o t h c l a u s e s the p s a l m i s t c l a i m s s p i r i t u a l k n o w l e d g e , a n d in b o t h the 3 p r e c e d i n g their r e s p e c t i v e e x p r e s s i o n s o f ruah c a n h a v e a n i n s t r u m e n t a l s e n s e i n d i c a t i n g the m e a n s b y w h i c h t h e p s a l m i s t h a s this k n o w l e d g e . It s e e m s c l e a r , t h e n , t h a t in t h e first c l a u s e a s well a s in the s e c o n d , t h e p s a l m i s t is c o n f e s s i n g t h a t it is b y m e a n s of G o d ' s Spirit r a t h e r t h a n his o w n t h a t h e k n o w s G o d a n d H i s w o n d e r f u l c o u n s e l . T h e s a m e i d e a is m a d e explicit a t the e n d of this h y m n in v v . 31ff. It is possible, h o w e v e r , t h a t these two clauses are only partially parallel a n d that r r n a in the first c l a u s e refers s i m p l y to a spiritual d i s p o s i t i o n g i v e n b y G o d to t h e p s a l m i s t b y w h i c h h e is able to k n o w h i m . A s w e h a v e seen, h o w e v e r , the p r e d o m i n a n t t e a c h i n g o f I Q H p o r t r a y s the spirit o f t h e s e c t a r i a n a s b e i n g in need o f s p i r i t u a l qualities s u c h as s t r e n g t h a n d insight r a t h e r t h a n a s b e i n g the s o u r c e of t h e m . Finally, w e n o t e that 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 10-11 4 1

4 2

4 3

For the parallelism here, cf. Holm-Nielsen, Hodayot, p, 204 n. 38; cf. also Menahem Mansoor, The Thanksgiving Hymns, Studies on the Texts of Judah, 3 (Leiden: Brill, 1961), 174 and Geza Vermes, The Dead Sea Scrolls in English (Baltimore: Penguin Books, 1968), p. 189. Note that the a before ruah does not qualify it but simply relates its to the rest of the members of the sentence. 4 1

C / . IQH 13:18-19 and f 3:14 for additional examples of ruah (used without qualifications) as the source of divine knowledge. C f . nn. 21-24 above. 4 2

43


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e x p l i c i t l y a t t r i b u t e s spiritual k n o w l e d g e t o t h e gift of G o d ' s h o l y Spirit, w h e r e a s there is in t h e Scrolls n o clear reference in w h i c h the s e c t a r i a n r e g a r d s his o w n spirit ( w h e t h e r inborn o r a c q u i r e d in t h e c o m m u n i t y ) a s t h e s o u r c e o f his divine k n o w l edge. 4 4

T h e s e c o n d c a s e in w h i c h ruah c a n b e found in a u s a g e parallel t o t h a t o f s e c t i o n 2b a b o v e is in 4 Q D e {270} 2 II 1 3 - 1 4 a , nn TPfita. This v e r s e h a s a l r e a d y b e e n t r e a t e d a b o v e in section 2 c in c o n n e c t i o n w i t h tfTipn rrn, in w h i c h it w a s n o t e d that this e x p r e s s i o n is in a p p o s i t i o n to nm 'n'tfo a n d with it f o r m s a c o m p o u n d e x p r e s s i o n equivalent to lK)Tp nn Treta f o u n d in C D 2:12 a n d 4 Q 2 8 7 , 4 , 3 . H o w e v e r , if t h e c o m p o u n d expression in 4 Q D e {270} 2 II 1 3 - 1 4 a s a w h o l e refers to t h e Spirit of G o d , w h a t d o e s nn vr&a m e a n b y itself a n d w h y d o e s it require the further definition of shipn nn? T h e best solution a p p e a r s to b e a s follows: w h e n e v e r a n unqualified f o r m of ruah refers to G o d ' s Spirit (as i n d i c a t e d b y t h e c o n t e x t ) , it is d e s c r i b i n g this Spirit in its m o s t a b s t r a c t sense a s " d i v i n e p o w e r . " T h e further definition of it h e r e a s B h i p n n n o r in I Q H 1 2 : 1 1 - 1 2 a s nytfnp nn specifies t h e p r e c i s e n a t u r e o f this p o w e r , i.e., it is G o d ' s specific Spirit of h o l i n e s s ( a s i n d i c a t e d b y t h e article o r p r o n o m i n a l suffix) in c o n t r a s t , for e x a m p l e , to G o d ' s Spirit of m e r c y (cf. I Q H 16:9 a n d the analysis of this e x p r e s s i o n in section 2 c a b o v e ) . 4 5

N o t e that even I Q H 4:31-32 does not present the sectarian's (new) spirit or disposition as the source of his spiritual knowledge or behavior (cf. n. 23 above): it is not the sectarian's spirit that establishes his way, but it is God Himself who does this through the new disposition which he creates for His people so that they may have an understanding of His merciful work on their behalf. But without God's constant support through His Spirit (cf. IQH 7:6ff.& 16:7), the beleaguered sectarian with only the power of his own spirit (however transformed it may be) would soon lose his ability to remain faithful to God and fall into transgression ( I Q H 4:33-35). The sectarian's new "spirit," of course, is not totally inactive: it responds to God's mercy toward it by "holding on" (rrp'mn) to what it has been given (IQH 4:36). 4 4

C / . Lys' comments in Ruah, p. 130 on a similar use of ruah in Ezekiel: "ainse, pour Ezechiel ruah est assez impersonelle: sans article, du genre feminin, elle exprime action puissante plutot qu' entite." 4 5


87

2) T h e a b s o l u t e u s e of ruah in its a s s o c i a t i o n w i t h biblical v o c a b u l a r y . T h e c o m b i n a t i o n of rrizto in c o n s t r u c t w i t h ruah h a s a l r e a d y b e e n treated in n. 34 a b o v e . In 4 Q D e {270} 2 I I 1 3 - 1 4 this c o m b i n a t i o n in itself ( e v e n w i t h o u t the a p p o s i t i v e zhipn m i ) s h o w s that the s e c t a r i a n s c o u l d refer to G o d ' s Spirit w i t h a n u n q u a l i f i e d ruah'- rnfo h e r e r e f e r s t o t h e O l d T e s t a m e n t prophets, and the connection between p r o p h e c y a n d God's Spirit at this t i m e w a s s t r o n g in J e w i s h t h o u g h t . 46

T h e n e x t m o s t f r e q u e n t o c c u r r e n c e o f t h e a b s o l u t e f o r m of ruah is in the p h r a s e * a n n r o n n a , a n e x p r e s s i o n w h i c h is limited to the later h y m n s of I Q H a n d o n e o f its f r a g m e n t s . It s e e m s to b e b a s e d p r i m a r i l y u p o n ruah a s it is f o u n d in E z k . 3 6 a n d 3 7 . H e r e w e r e a d t h a t G o d will p u t H i s " b r e a t h " o r " s p i r i t " in H i s p e o p l e at s o m e f u t u r e t i m e . W h a t is i m p o r t a n t for this s t u d y is that o n l y in t h e s e p a s s a g e s in t h e H e b r e w lite r a t u r e k n o w n to h a v e b e e n u s e d in Q u m r a n d o w e h a v e s u c h a close a n a l o g y s y n t a c t i c a l l y a n d c o n c e p t u a l l y to t h e s e c t a r i a n e x p r e s s i o n cited a b o v e . E z k . 3 7 : 6 p r o m i s e s that G o d will p l a c e ( ] r u ) ruah ( u s e d w i t h o u t qualifiers) in ( a ) H i s p e o p l e , a n d in v e r s e 14 this ruah is d e f i n e d ( a g a i n w i t h the v e r b ]n3 + a ) a s God's ruah. All o f this is i m m e d i a t e l y p r e c e d e d b y a p r o m i s e of G o d ' s Spirit in 3 6 : 2 7 (using m u c h the s a m e l a n g u a g e a s in 3 7 : 6 & 1 4 ) , w h i c h will t r a n s f o r m t h e heart o f t h e p e o p l e s o t h a t t h e y will live in p u r i t y . G o d will also cleanse t h e m ( 3 6 : 2 9 a a n d esp. 3 3 a with -ino), resulting in m a n y blessings, a n d this in t u r n will lead the p e o p l e to loath t h e m s e l v e s for their sins ( 3 6 : 3 1 ) . All of this will b e d o n e b y G o d in spite of the fact t h a t H i s p e o p l e a r e unworthy of it ( 3 6 : 3 2 ) . T h e g o a l a n d o u t c o m e o f this 47

48

49

50

C / . n. 34 above. 1 Q H 12:11; 13:19; 16:11; and f 3:14. ^ E z k . 36:27; 37:6 & 14. 46

47

2 Kings 19:7 is syntactically similar to our expression but not in terms of its content since it is not in an eschatological context. Ruah in this passage probably means an interior disposition of fear or error; cf. P. van Imschoot, Theology of the Old Testament, I (trans, by K. Sullivan and F. Buck; New York: Desclee, 1965), 184 n. 28. 4 9

50

C / . Lys, Ruah, p. 132.


88

w h o l e e s c h a t o l o g i c a l p r o c e s s is c l e a r : " T h e n t h e y will know t h a t I a m t h e L O R D " ( 3 6 : 3 2 ) . T h e r e c u r r e n c e of t h e s e t h e m e s a n d e v e n m u c h of the v o c a b u l a r y in c o n n e c t i o n w i t h the sectari a n e x p r e s s i o n in q u e s t i o n is striking. T h u s , in I Q H 1 6 the p s a l m i s t n o t e s that h e d e s i r e s to s e r v e G o d w i t h a w h o l e heart (cf. 1 6 : 7 w i t h E z k . 3 6 : 2 6 ) ; h e sees that this is the w o r k of G o d , w h o a l o n e is r i g h t e o u s a n d y e t still f a v o r s m a n , w h o in himself is unworthy (cf. 1 6 : 9 & 11 w i t h E z k . 3 6 : 3 2 ) . T h e p s a l m i s t , t h e r e f o r e , i m p l o r e s G o d b y the Spirit w h i c h H e h a s p l a c e d in h i m to cleanse h i m (ino) a n d to c a r r y o u t his f a v o r t o w a r d h i m (cf. 1 6 : 1 1 - 1 2 w i t h E z k . 36:33ff.). In o t h e r c o n t e x t s the p s a l m i s t a f f i r m s that h e knows G o d a n d H i s w o r k b y the Spirit w h i c h G o d h a s p u t in h i m (cf. I Q H 1 2 : 1 1 a n d 1 3 : 1 8 - 1 9 w i t h E z k . 3 6 : 3 8 ) . C l o s e l y a s s o c i a t e d w i t h this k n o w l e d g e a r e s t a t e m e n t s in w h i c h the p s a l m i s t e x p r e s s e s a n a l m o s t pathological loathing for his sinful c o n d i t i o n (cf. I Q H 1 2 : 2 4 - 2 8 a n d 1 3 : 1 5 - 1 6 w i t h E z k . 3 6 : 3 1 ) . If t h e s e o b s e r v a t i o n s a r e v a l i d , t h e " p a t h o l o g i c a l a b h o r r e n c e of h u m a n n a t u r e " n o t i c e d b y Licht in I Q H (cf. n . 18 a b o v e ) m a y b e m o r e the result of rhetorical o r theological reflection based on Ezk. 36:31 than on actual feelings of this n a t u r e within the sectarians' psychological m a k e - u p . T h i s b e c o m e s e v e n m o r e p r o b a b l e if the s e c t a r i a n s s a w t h e m s e l v e s as the eschatological heirs of Ezekiel's p r o m i s e o f the Spirit in E z k . 3 6 : 2 7 . It s e e m s , t h e n , t h a t t h e p s a l m i s t ( s ) p a t t e r n e d his e x p r e s sion o f ruah s y n t a c t i c a l l y after E z k . 3 7 : 6 , b u t the m e a n i n g h e g a v e to it is m o s t closely r e l a t e d to E z k . 3 6 : 2 7 & 3 7 : 1 4 ; it is p o s sible t h a t h e s i m p l y e q u a t e d its t h r e e u s e s in 3 6 : 2 7 a n d 3 7 : 6 & 14. W h y t h e p s a l m i s t d i d n o t u s e a suffix o n ruah ( a s in in E z k . 3 6 : 2 7 ) is difficult to d e t e r m i n e w i t h certainty, b u t in d o i n g s o h e w a s a p p a r e n t l y f o l l o w i n g the i d i o m of the sect: ruah (as "spirit") w i t h a suffix r e f e r r i n g to G o d is not f o u n d in the n o n biblical, H e b r e w Scrolls (but cf. 4 Q 1 8 5 , 1-2 I 1 0 w i t h ruah a s 5 1

Cf. K. Elliger and W. Rudolph, eds., Biblia Hebraica Stuttgartensia (Stuttgart: Deutsche Bibelstiftung, 1977) on Ezk. 37:6 in loco, in which it is noted that the LXX reads "my spirit" in this place instead of simply "spirit." 5 1

89


" w i n d " ) . It is also interesting to n o t e that t h e unqualified u s e of ruah in referring to G o d ' s Spirit is t w i c e a s f r e q u e n t in Ezekiel as in all the o t h e r Old T e s t a m e n t s o u r c e s c o m b i n e d ; if the sectarians did view themselves as the recipients of Ezekiel's e s c h a t o l o g i c a l p r o m i s e o f the Spirit, this m a y h e l p to e x p l a i n their t e n d e n c y to imitate his p r e f e r e n c e for this unqualified u s age. 52

Finally, a p r e f e r e n c e for the u n q u a l i f i e d u s e o f ruah in r e f e r r i n g to G o d ' s Spirit m a y e x p l a i n t h e difficult a n d u n i q u e f o r m r r n ' " n o in 1QS 4 : 6 . A n u m b e r of s c h o l a r s h a v e s e e n h e r e a reference to the g o o d spirit of the t w o spirits (cf. 1QS 3 : 1 8 - 1 9 ) a n d s o m e h a v e e v e n t h o u g h t that r o » h a s fallen o u t after ruah ( a l t h o u g h t h e y offer n o t e x t u a l e v i d e n c e t o s u p p o r t t h i s ) . This thinking is b a s e d in p a r t o n the i d e a t h a t t h e p n e u m a t o l o g y o f the t w o spirits o f 1 Q S 3:18ff. is basic to the t h i n k i n g of the sect a g a i n s t w h i c h o t h e r e x p r e s s i o n s of ruah s h o u l d b e u n d e r s t o o d . Ruah in 1 Q S 4 : 6 , h o w e v e r , is p r o b a b l y p a r t of t h e traditional p n e u m a t o l o g y of the sect ( w h i c h k n o w s n o t h i n g o f the t w o spirits of 1QS 3 : 1 8 f f . ) a n d s h o u l d b e i n t e r p r e t e d in the light of its unqualified u s e a s s e e n e s p e c i a l l y in I Q H . m o n n , then, s h o u l d p r o b a b l y b e t r a n s l a t e d a s "Spirit-led c o u n sels," i.e., s t a n d a r d s for h o l y living inspired b y the e s c h a t o l o g ical Spirit of G o d a l r e a d y at w o r k in the s e c t a r i a n c o m m u n i t y , a l t h o u g h it is c l e a r that the a u t h o r ( s ) of 1QS 3 : 1 3 - 4 : 2 6 w a n t e d 5 3

5 4

55

I n Ezekiel: 2:2; 3:12,14, & 24; 8:3; 11:1 & 24; and 43:5; outside of Ezekiel: Num. 27:18; Is. 32:15; (57:16?); and 1 Chron. 12:19. 2 Kings 19:7 (with its parallel passage in Is. 37:7) probably refers to an interior disposition (cf. n. 49 above). 52

E . g . , Dupont-Sommer, "instruction," p. 25; Flusser, "Sect," p. 249; Foester, "Geist," p. 129; Irwin, "Spirit-Conflict," p. 191 (possibly); J. Hemple, "Christentum vor Christus? Die Handschriftenfunde vom Toten Meer und das Neue Testament," Deutsches Pfarrerblatt, 51 (1951), p. 484; Lichtenberger, Studien, p. 133 n. 43; and Ringgren, Faith, p. 70. 53

E . g . , Dupont-Sommer, "instruction," p. 25 and Lichtenberger, Studien, p. 133 n. 43. C / . the discussion of this passage in the conclusion of chapter 8 below. 54

55


90

to r e i n t e r p r e t this traditional u n d e r s t a n d i n g in t h e light of t h e n e w , t w o - s p i r i t p n e u m a t o l o g y of t h e Treatise (cf. t h e conclusion to c h a p t e r 8 b e l o w ) . I Q H 1 6 : 6 s e e m s to b e t o o f r a g m e n t a r y for meaningful analysis; its u s e o f Ejp2 w i t h ruah a s its object is u n i q u e . It is c a t e g o r i z e d h e r e w i t h " G o d ' s Spirit" since it s e e m s less likely t h a t the p s a l m i s t w o u l d b e "seeking" a n angel o r t h e spirit of m a n . e. T h e syntactically indefinite f o r m 0Tip n n : (found 5 times; 1 Q S 4 : 2 1 a , cf. c h a p t e r 8 b e l o w ; 9 : 3 ; l Q S b 2 : 2 4 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5 ; and 4 Q 5 0 4 , 4 , 5). M o s t of t h e o c c u r r e n c e s of this e x p r e s s i o n a r e s o m e w h a t m o r e difficult to define c o n t e x t u a l l y t h a n t h o s e t r e a t e d u p t o this p o i n t . E x c e p t i o n s to this a r e 1 Q S 4 : 2 1 a (cf. c h a p t e r 8 b e l o w ) a n d 4 Q 5 0 4 , 4 , 5 , in w h i c h the eschatological c o n t e x t s h o w s ruah t o b e a r e f e r e n c e to G o d ' s S p i r i t . A d d i t i o n a l e v i d e n c e for ruah in 4 Q 5 0 4 , 4 , 5 a s G o d ' s Spirit is its parallel f r a g m e n t , 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 1 1 , w h i c h r e a d s Khipn nn in p l a c e of enip rrn (cf. the a n a l y s i s of ruah in 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 11 a s t h e "Spirit of G o d " in section 2c a b o v e ) , b u t t h e o t h e r three o c c u r r e n c e s of this e x pression a r e contextually m o r e a m b i g u o u s a n d c a n b e u n d e r s t o o d a s e i t h e r m a n ' s s p i r i t o r t h e Spirit of G o d . Nevertheless, 56

57

5 8

C / . n. 27 above. The author of 4Q504-506 ("Words of the Heavenly Lights") views his Hasidean community as the eschatological people, heirs of the promise of Is. 44:3. For the strange form OTWi, cf. Baillet, Discoveries VII, p. 155 n. 5, who believes that it is from the root pn with the H serving as a mater lexionis. 5 6

E.g., for 1QS 9:3 and lQSb 2:24 as man's spirit, cf. Burrows, More Light, p. 295 and Licht, Thanksgiving Scroll, p. 38; for 1QS 9:3 as man's spirit, cf. Coppens, "Documents," p. 36 n. 46; Driver, Scrolls, pp. 258-9; Hill, Greek Words, p. 241; J. Maier, Texte, vol. II, p. 206; Notscher, "Geist," p. 307; and Schreiner, "Geistbegabung," pp. 174 & 180. 57

V e r y few scholars have commented on the meaning of chip mi in 4Q171 IV 25 or 4Q504, 4, 5; for the latter, cf. T. H. Gaster, The Dead Sea Scriptures (3rd. ed.; Garden City: Anchor Press, 1975), p. 331, who translates this occurrence as "the Holy Spirit." However, the majority of scholars who have commented on ruah in either (a) 1QS 9:3 or (b)lQSb 2:24 (or both) have understood it as God's Spirit: cf. Beaven, 58

91


(Snip m i in t h e s e c o n t e x t s also is p e r h a p s b e s t u n d e r s t o o d a s G o d ' s Spirit since this w o u l d b e c o m p a t a b l e with its m e a n i n g in the t w o clearer c o n t e x t s of 1QS 4 : 2 1 a a n d 4 Q 5 0 4 , 4 , 5 a n d t h e r e is no e v i d e n c e in the c o n t e x t s of 1QS 9:3, l Q S b 2:24 a n d 4 Q 1 7 1 , 3 10 IV 2 to s u g g e s t that it m e a n s a n y t h i n g else. T h u s , it is e a s y to u n d e r s t a n d 1QS 9:3 n o t only as the c o m m u n i t y ' s c l a i m of b e i n g a "spiritually h o l y f o u n d a t i o n " b u t also a s a c l a i m o f b e i n g a spiritual f o u n d a t i o n c o n d u c i v e to the p r e s e n c e of G o d ' s h o l y Spirit, n o w e s c h a t o l o g i c a l l y at w o r k a m o n g G o d ' s p e o p l e . Likewise, the blessing d i r e c t e d to the H i g h P r i e s t in l Q S b 2:24 c a n b e u n d e r s t o o d n o t o n l y a s a r e q u e s t that G o d w o u l d g r a c e h i m w i t h a h o l y d i s p o s i t o n b u t also w i t h the h o l y , s p i r i t u a l p o w e r which makes such a disposition p o s s i b l e . The s a m e kind o f spiritual p o w e r c o n d u c i v e to special l e a d e r s h i p in the sect is probably also the m e a n i n g of e r n p n [ n ] in 4 Q 1 7 1 , 3 - 1 0 I V 5 since it is f o u n d in a c o n t e x t w h i c h a l l u d e s to t h e T e a c h e r o f Righteousness, w h o w a s probably c o n s i d e r e d to h a v e b e e n e s p e cially inspired b y G o d ' s h o l y Spirit in his t e a c h i n g a n d l e a d e r ship c a p a c i t y . 59

60

61

f. Three u n r e l a t e d a n d unique c a s e s referring to G o d ' s Spirit: n m n n , I Q H 1 4 : 2 5 ; n m rrton, H Q M e l c h 3 II 1 8 ; a n d n t f n p n n , 1QS 3:7.

"Ruah," p. 102 (a only); Betz, Offenbarung, p. 120 (a only); Bocher, Dualismus, p. 38 (a only); Bruce, "Holy Spirit," p. 55 (a only); Carmignac and Guilbert, Textes, p. 155 n. 9 (a only); Carmignac, Cothenet and Lignee, Textes, p. 37 n. 20 (a & b); Delcor, "Doctrines," col. 972 (a & b); Irwin, "Spirit-Dualism," pp. 73 & 192 (b only); Johnston, "Spirit," p. 38 (a only); J. Maier, Texte, vol. II, 206 (b only); Manns, symbole, p. 80 (a only); Montague, Holy Spirit, p. 121 (a only); Notscher, "Heiligkeit im Qumranschriften," Revue de Qumran, 2 ( 1 9 5 9 / 6 0 ) , 339 (b only); and Ringgren, Faith, p. 89 (a only). S o most scholars; cf. n. 58 above. Ibid. ^^Cf. Foerster, "Geist," p p . 1 2 3 - 5 ; cf. also Schreiner, "Geistbegabung," p. 179, who recognizes this in his discussion of I Q H 7:6/7; so also most scholars: see n. 8 above. 59 60

92


T h e m e a n i n g of the e x p r e s s i o n n a n r r n is difficult to determ i n e . It is possible that it is e q u i v a l e n t to run m i in 1QS 4 : 4 , l Q S b 5 : 2 5 a n d 6Q18, 5 , 3, w h i c h p r o b a b l y refers to the spirit of m a n (cf. the a n a l y s i s of this e x p r e s s i o n in c h a p t e r 4 a b o v e ) . But n m , a l t h o u g h it h a s t h e s a m e basic m e a n i n g a s r u n , still h a s a different f o r m , a n d t o g e t h e r w i t h its a s s o c i a t e d s y n t a x (viz., a + p n ) , its f o r m m a y h a v e f u n c t i o n e d a s a s e m a n t i c m a r k e r indic a t i n g its m e a n i n g a s " G o d ' s Spirit." T h e b r o k e n c o n t e x t of I Q H 1 4 : 2 5 m a k e s it difficult to s a y m u c h m o r e t h a n this. O u r p o s i tion, then, that r u n n n refers to the Spirit of G o d is b a s e d prim a r i l y o n t h e s i m i l a r i t y o f its s y n t a x w i t h ruah in I Q H 16:9 a n d l Q S b 2 : 2 4 (i.e., a s a n object of the p r e p o s i t i o n a f o l l o w i n g the v e r b p n ) , b o t h of w h i c h w e r e interpreted in section 2e a b o v e a s r e f e r r i n g to the Spirit of G o d . T h e e x p r e s s i o n n n n rrato in 11 Q M e l c h 3 II 18 is the o n l y t i m e in t h e Scrolls in w h i c h ruah a s G o d ' s Spirit h a s the article. B u t e v e n in this c a s e t h e article o n ruah p r o b a b l y h a s n o m o r e significance for its m e a n i n g t h a n the article o n the g e n i t i v e f o l l o w i n g ruah in t h e e x p r e s s i o n n h i p n n n in 4 Q 5 0 6 , 1 3 1 1 3 2 , 11 a n d 4 Q D e {270} 2 II 1 3 - 1 4 b (cf. s e c t i o n 2 c a n d 2d(l) a b o v e ) . In t h e c a s e of all three e x a m p l e s t h e article defines the w h o l e c o n s t r u c t p h r a s e r a t h e r t h a n just a p a r t of it. The m e a n i n g o f t h e a r t i c l e o n ruah in the c o n t e x t of H Q M e l c h 3 II 18, t h e n , is n o t t h a t t h e rruta will h a v e the Spirit (e.g., a s if this w e r e a p e r s o n a l b e i n g in c o n t r a s t to a n i m p e r s o n a l , d i v i n e power) b u t r a t h e r t h a t t h e " h e r a l d " ( n f t D D n ) of Isaiah (in 5 2 : 7 ) is t h a t p a r t i c u l a r p e r s o n a n o i n t e d b y t h e S p i r i t a s p r o m i s e d b y t h e p r o p h e t Daniel (in 9 : 2 7 ) . W e s h o u l d n o t e , finally, t h a t t h e m e a n i n g of ruah in this e x p r e s s i o n a s " G o d ' s Spirit" is s t r o n g l y indicated b y its nomen regens, n ' t t f Q . 6 2

63

T h e final e x p r e s s i o n to b e c o n s i d e r e d u n d e r the c a t e g o r y of " G o d ' s Spirit" is n t f n p rrn in 1QS 3:7. It a p p e a r s to b e l o n g to this c a t e g o r y for the following r e a s o n s : 1) the u s e of the root e h p to d e s c r i b e t h e spirit of m a n (or e v e n the s e c t a r i a n ' s spirit) is u n u s u a l , a n d w h e n e h p is u s e d for this p u r p o s e (e.g, in C D 5:11

62

C / . Lys' view of the article on ruah in chapter 1, pp. 2-3 above.

Cf.

a

n. 34 above.


93

a n d 7:4), its syntactical m a r k e r s , unlike o u r e x p r e s s i o n , clearly refer to m a n ; 2 ) a c o p y of 1QS f r o m C a v e 4 (viz., 4 Q S a ) r e a d s l e h i p rrn r a t h e r t h a n n t f n p m i ; 6 4 this m a y i n d i c a t e t h a t t h e s e e x p r e s s i o n s w e r e s y n o n y m o u s for t h e s e c t a r i a n s (cf. section 2b a b o v e for the m e a n i n g o f l e h l p n n a s G o d ' s Spirit); a n d finally, 3) the w o r k of n t f n p n n in 1QS 3:7 is to p u r i f y ( i n o ) G o d ' s p e o ple, a n d w h e n e v e r nno is u s e d to describe the m o r a l purification of m a n , G o d r a t h e r t h a n m a n is t h e p r i n c i p l e a g e n t of this in the S c r o l l s . 65

3. Conclusion. F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults with the results of c h a p t e r s 4 - 6 (ruah a s m a n ' s spirit {ch. 4}, a n g e l / d e m o n {ch. 5 ) , a n d w i n d & b r e a t h {ch. 6 } ) , see c h a p t e r 7 below.

C / . J. T. Milik's review of P. Wernberg-Moller, The Manual of Discipline in Revue Biblique, 67 (1960), p. 413, note on col. Ill, line 7. C / . Manns in symbole, p. 83, who points out this pattern but only as it applies specifically to the Spirit of God in the context of I Q H 3:7 as the agent of purification. However, an inner moral cleansing, e.g., from "iniquity" (pis), seems in every case to be a result of God's activity throughout the Scrolls. 1QS 3:8-9 (cf. nno in v. 8) should offer no difficulty if the a is understood as indicating manner or circumstance rather than means (cf. Lohse, Texte, p. 11, who translates lefea msa as "wenn er sine Seele demutigt. . . . " ) , and other passages such as 1QM 7:2, CD 10:12, 4Q512 XII 1-15, 4Q514 1 I 1-10 and Temple Scroll 45:5, 47:14 & 49:14 which describe man as accomplishing a purification of one kind or another are concerned essentially with ritual purification. Note, finally, that fits in HQPsa Zion XXII, 11, 7 with "Zion" as its subject does not refer to the cleansing of individual people but of the city as a whole and that, in any case, this psalm together with the rest of the psalms in HQPsa was probably not composed by the sectarians; cf. J. A. Sanders, Discoveries in the fudaean Desert of Jordan, IV: The Psalm Scroll of Qumran Cave 11, (Oxford: Clarendon Press, 1965), pp. 75-6. 6 4

65

CHAPTER 4 RUAH

AS MAN'S SPIRIT

1. The basic s e m a n t i c r a n g e of ruah a s m a n ' s spirit. W i t h the e x c e p t i o n of 1 Q S 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 , the basic s e m a n t i c r a n g e for ruah a s m a n ' s spirit in t h e n o n - b i b lical, H e b r e w Scrolls s e e m s for t h e m o s t p a r t to reflect biblical c a t e g o r i e s b u t w i t h a m o r e n e g a t i v e e m p h a s i s a n d w i t h a tend e n c y to describe m a n a s n o t o n l y h a v i n g a spirit b u t also a s being o n e . This t e n d e n c y to stay within biblical c a t e g o r i e s m e a n s that there is no clear u s e of ruah in a n y of the nonbiblical, H e b r e w Scrolls to m e a n a d i s e m b o d i e d s p e c t e r o r a n a s p e c t of h u m a n p e r s o n a l i t y w h i c h s u r v i v e s d e a t h . T h e r e also s e e m s to b e 1

2

3

4

*Cf. F. Brown, S. R. Driver and C. A. Briggs, A Hebrew and English Lexicon (Oxford: Clarendon Press, 1979), p. 925, who list six basic categories for the human spirit; cf. sections 3 - 8: 1) disposition, 2) spirit of life, 3) seat of emotion, 4) seat of the mind, 5) designation of the will, and 6) designation of the moral character. For corresponding examples in the Scrolls, cf. 1) Proverbs 15:13 with 1QM 11:10; 2) Zech. 12:1 with IQH 1:15; 3) Job 7:11 with 1QS 10:18-19; 4) Isaiah 29:24 with 1QS 11:1a; 5) Ps 5 1 : 1 2 with IQH 9:2; and 6) Ps. 51:19 with 1QS 11:1c. This is largely because of the sectarians' view of human nature as found especially in IQH; cf. chapter 3, section 2b2 above. C / . IQH 1:22; 2:15; 3:21; 7:11; 9:16; 13:13; 4Q510,1, 6; and 4Q511,10, 2. Cf. R. B. Laurin, "The Question of Immortality in the Qumran Hodayot," Journal of Semitic Studies, 3 (1958), 344-355 for a discussion of this issue. For a viewpoint which supports the hope of immortality in the Scrolls, cf. J. van der Ploeg, "The Belief in Immortality in the Writings of Qumran," Bibliotheca Orientalis, 18 (1961), pp. 118-124. Van der Ploeg is probably correct in his view that the sectarians had a hope of immortality, but as he himself notes, it is not at all clear from the Scrolls "how individual immortality is to be realized," ibid., p 123.1 2

3

4


96

n o c l e a r u s e o f ruah ( w i t h the e x c e p t i o n o f 1QS 3 : 1 3 - 4 : 2 6 , I Q H 15 a n d 4 Q 1 8 6 ) a s a g o o d o r evil p r e d e s t i n e d " b e i n g " o r "self" g i v e n to m a n at birth w h i c h u n c h a n g e a b l y d e t e r m i n e s his spirituality, i.e., his ability ( o r lack of it) to k e e p G o d ' s l a w p r o p e r l y . T h e p r e d o m i n a n t l y n e g a t i v e v i e w o f the n a t u r a l , spiritual c o n d i t i o n of b o t h s e c t a r i a n a n d n o n - s e c t a r i a n (as reflected e s p e c i a l l y in I Q H ) h a s a p p a r e n t l y d i s c o u r a g e d m u c h o f this t y p e o f t h i n k i n g . T h e sectarian, of c o u r s e , is often d e s c r i b e d as h a v i n g a s p i r i t u a l l y p o s i t i v e ruah in t h e Scrolls b u t , a s w e h a v e seen ( c h a p t e r 3 ) , m a n y of these u s e s of ruah s h o u l d b e u n d e r s t o o d a s r e f e r r i n g to G o d ' s Spirit, w h e r e a s o t h e r u s e s to b e i n v e s t i g a t e d b e l o w in this c h a p t e r p r o b a b l y refer to the spirit u a l d i s p o s i t i o n s , qualities a n d gifts w h i c h c o m e to the sectarian a s a m e m b e r of Q u m r a n ' s eschatological c o m m u n i t y (cf. E z k . 3 6 : 2 6 ) . O u t s i d e of I Q H 4 : 3 1 & 3 6 a n d 1 7 : 1 7 , h o w e v e r , t h e Scrolls s e e m to h a v e v e r y little to s a y a b o u t this v i e w of ruah, p r o b a b l y b e c a u s e o f t h e t e n d e n c y of t h e w r i t e r s (especially in I Q H ) to p l a c e t h e s e c t a r i a n in a position of h u m i l i t y before the m a j e s t y a n d r i g h t e o u s n e s s of G o d . S u c h a c o n c e p t i o n o f ruah m a y , o n the o t h e r h a n d , b e implicit in m a n y of the references to m a n ' s spirit in 1QS w h i c h i n v o l v e p r a c t i c a l c o n s i d e r a t i o n s of m e m b e r s h i p a n d r a n k in the c o m m u n i t y . T h e Q u m r a n l e a d e r s c o u l d n o t s e e t h e invisible p r e s e n c e o f G o d ' s e s c h a t o l o g i c a l Spirit in their m e m b e r s o r in a p r o s p e c t i v e c a n d i d a t e , b u t t h e y c o u l d s e e a n d e v a l u a t e t h e effects o f this Spirit in the n e w "spirit" o r d i s p o s i t i o n g i v e n to G o d ' s elect in the last d a y s (cf. E z k . 3 6 : 2 6 ) in g r e a t e r o r lesser d e g r e e s . 5

6

It is possible, of c o u r s e , to interpret the a n t h r o p o l o g i c a l u s e of ruah in 1 Q S a n d the r e s t o f t h e Scrolls a g a i n s t t h e b a c k am aware of only one scholar who sees a clear use of ruah to mean an entity which survives death (viz., J. Carmignac, La Regie de la Guerre (Paris, 1958), p. 18 on 1QM 12:9 and 13:10), but no one seems to have followed him on this in so far as his suggestions involve the word ruah. For an assessment of Carmignac's position, cf. J. van der Ploeg's review of Carmignac's La Regie de la Guerre in Revue de Qumran, 2 (1958), 300. Cf. chapter 3, section 2b2 above. C / . chapter 3, n. 23 above. 5

6

Ruah

a s M a n ' s Spirit

97

g r o u n d of 1 Q S 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 in w h i c h c a s e a n u m b e r of o c c u r r e n c e s of ruah b e y o n d the confines o f these three p a s s a g e s will b e seen a s reflecting the post-biblical i d e a s of the t w o - s p i r i t t h e o l o g y o f 1 Q 3 3 : 1 3 - 4 : 2 6 w i t h its c o n c e p t o f m a n ' s spirit a s a p r e d e s t i n e d , g o o d o r evil "self" g i v e n to h i m a t b i r t h . T h e r e a r e g o o d r e a s o n s , h o w e v e r , n o t to a s s u m e s u c h a 7

H . W. Kuhn, Enderwartung, pp. 120-136, believes that ruah as man's predestined being given to him at birth is present also in 1QS 2:20; 5:21; 6:17; 9:14,15, & 18 (all in ibid., p. 122 n. 3); I Q H 1:9 (ibid., pp. 125-6); 4:31 (ibid., p. 126); 14:11 (ibid., p. 132); 15:13-14 (ibid., pp. 124-6); 15:22 (ibid., pp. 123-5); and 16:10 (ibid., p. 134). We should note that Kuhn along with most scholars regards the two spirits of 1QS 3:18ff. as cosmic angels (cf. ibid., pp. 121-2) and that he relates these two spirits to ruah as man's predestined being "religionsgeschlichtlich," i.e., on the basis of their common historical origin in Iranian thought and their shared views on predestination (ibid., p. 122). Osten-Sacken, on the other hand, denies this relationship (he also views the two-spirits as cosmic angels; cf. Osten-Sacken, Gott und Belial, p. 141) and seeks to find the conceptual origins of ruah as man's predestined being in the Old Testament alone (cf. ibid., pp. 136-7) while at the same time disagreeing with Kuhn on the extent of this concept of ruah in the Scrolls. In IQH, at least, he would limit its presence to 15:13 & 22 (cf. ibid., p. 137 n. 11; cf. also Osten-Sacken's view of 4:31 in ibid., p. 133). It appears that both scholars have valid points. Osten-Sacken seems to be correct in reading most of the occurrences of ruah in the Scrolls against an Old Testament background as opposed to the background of 1QS 3-4, and he also seems to be correct in recognizing ruah as the predestined being of man in IQH only in 15:13 & 22. Kuhn, however, seems to be correct in seeing a strong connection between 1QS 3-4 and IQH 15. This connection, in fact, is stronger than Kuhn supposes since not only does ruah mean the predestined being of man in I Q H 15;13 & 22, but it also has the same meaning in 1QS 3:18ff. The two spirits, in fact, are not personal, cosmic entities at all but rather two predestined, religious dispositions of good and evil given to man at birth to varying degrees (cf. chapter 8 below). The only essential difference between IQH 15:13 & 22 and 1QS 3:18ff. is that the latter has abstracted (perhaps under indirect Persian influence) the various types of religious dispositions found in men into two basic "spirits" which men then inherit in various degrees. The basic idea which 1QS 3-4, IQH 15 and 4Q186 share, however (i.e., that men are given at birth 7


98

b a c k - g r o u n d u n c r i t i c a l l y , a n d this is especially t r u e in those i n s t a n c e s in w h i c h s u c h a n u n d e r s t a n d i n g of ruah is n o t indic a t e d b y the c o n t e x t itself a n d m a y e v e n p r o d u c e tensions with c o n c e p t u a l e l e m e n t s a l r e a d y present. T h u s , 4 Q 1 8 6 c a n be u n d e r 8

9

a basically good or evil religious disposition which unchangeably determines their future conduct), seems to be essentially foreign to Old Testament thought; in this case Kuhn is probably more correct than Osten-Sacken in tracing its origins to foreign (Persian) sources. M o s t of Kuhn's evidence for ruah as man's predestined being in Enderwartung is based on an analysis of vocabulary patterns rather than context. Thus, expressions such as Dnvrn T O VD ? and irrn "th found in 1QS 3:14 and 4:26 within the two-spirit Treatise indicate that similar expressions outside of it (e.g., in 1QS 2:20, 9:14, etc.) should have the same meaning, viz., man's predestined being (cf. ibid., p. 122 n. 3). Likewise, nVifla (found in 1QS 3:16; 4:15 & 25) indicates by its presence in I Q H 1:9 and 14:12 that ruah in these passages should be understood against the background of 1QS 3-4; other key vocabulary items used for this purpose are p and (cf. ibid., p. 126). There are two problems with this approach, however. One is that Kuhn assumes too easily that the relatively few vocabulary items which 1QS 3:13-4:26 and various passages share (in the case of IQH 4:31, only one item: lU') should be read in the light of 1QS 3:13-4:26 as if this were a dominant conceptual touchstone for the sect; but even within 1QS itself, it is not clear that 1QS 3:13-4:26 had a basic linguistic or conceptual influence within it. Murphy-O'Connor in "Regie," pp. 537ff., for example,would place 1QS 1-4 as the last major element in the redaction of 1QS; and if the thesis of Osten-Sacken in Gott und Belial is correct, the two spirit dualism of 1QS would be late in the literary history of the sect and could not be used uncritially as a conceptual background against which to understand other sectarian compositions. A second problem is that Kuhn at times does not give full weight to the specific context which he is interpreting. Thus, for example, the psalmist in IQH 4:31 appears to be contradicting himself in Kuhn's exegesis when he first identifies himself in vv. 29-30 with the rest of humanity as profoundly sinful by nature and then describes himself in w . 31-32 as being born with a spirit capable of attaining perfection. Kuhn himself notes a similar tension in his interpretation of IQH 14:llf. and 16:8-12 (ibid., p. 132). 8

1

C / . John M. Allegro, "An Astrological Cryptic Document from Qumran," Journal of Semitic Studies, 9 (1964), pp. 291-4. 9

Ruah


99

stood a s a n interpretation of 1 Q S 3-4 o f h o w v a r i o u s m i x t u r e s of light a n d d a r k n e s s a r e a p p o r t i o n e d t o m e n a t b i r t h , b u t this v i e w of m a n is in tension w i t h t h e rest of 1 Q S w h i c h e n v i s i o n s a y e a r l y e v a l u a t i o n o f t h e changing spiritual s t a t u s of t h e s e c t a r i a n . T h e s a m e is t r u e for 1 Q S 3 - 4 a n d I Q H 1 5 : if a m a n is b o r n w i t h a specific q u a l i t y of "spirit" f r o m w h i c h h i s w o r k s necessarily flow, a y e a r l y e v a l u a t i o n o f e i t h e r h i s spirit o r works would seem to b e unnecessary. 1 0

1 1

2. Basic syntactical c h a r a c t e r i s t i c s of ruah a s m a n ' s spirit. Ruah is f o u n d 9 7 t i m e s in t h e p u b l i s h e d , non-biblical litera t u r e of t h e Scrolls a s t h e spirit of m a n , i n c l u d i n g 4 c a s e s in w h i c h it is i m p l i e d ( 1 Q S 4 : 1 5 & 1 6 ; 4 : 2 5 & 2 6 ) a n d 6 c a s e s in w h i c h it is r e c o n s t r u c t e d ( I Q H 5 : 2 8 a n d l Q S b 5 : 2 5 a ) o r p a r tially r e c o n s t r u c t e d ( I Q H f 1 2 : 6 ; 3 1 : 1 a n d 4 Q 2 6 6 , 1 X V I I 1 2 ) . It is f o u n d a s a s i n g u l a r 8 6 t i m e s , 6 t i m e s of w h i c h it s e r v e s a s a c o l l e c t i v e (e.g., n n n "their spirits"); 7 t i m e s it is f o u n d a s m r r n b u t n e v e r in a m a s c u l i n e p l u r a l f o r m , i.e., a n y f o r m i n v o l v i n g D'nn.12

P e r h a p s t h e m o s t i m p o r t a n t c h a r a c t e r i s t i c o f ruah a s m a n ' s spirit, h o w e v e r , is its c o n s i s t e n t l y f e m i n i n e g e n d e r . T h e e v i d e n c e for this is quite s t r o n g . T h u s , for e x a m p l e , ruah in 1 Q S 2:14 is t h e subject of t h e feminine v e r b nnSDJ a n d is m o d i f i e d b y the f e m i n i n e a d j e c t i v e max; in 1 Q S 7 : 1 8 & 2 3 , I Q H 4 : 3 6 , 9 : 1 6 a n d 1 3 : 1 5 it is t h e subject of t h e f e m i n i n e v e r b s aim, r o 0 , n p ' r n n , -am a n d rftKta ( r e s p e c t i v e l y ) ; in 1 Q S 8 : 3 & 1 2 , 1 1 : 1 c a n d I Q H 1:22 it is m o d i f i e d b y t h e f e m i n i n e participial a d j e c t i v e s n-a03, nits: a n d nnasj; in I Q H 1 5 : 2 2 the feminine suffix o n n r f r w s r e f e r s to it, a n d in 4 Q 1 8 6 1 II 7 a n d 4 Q 1 8 6 1 III 5 it is m o d i f i e d b y t h e f e m i n i n e n u m b e r s 00,0"?0 a n d n n » . T h e e v i d e n c e t h a t ruah a s m a n ' s spirit c a n b e c o n s t r u e d a s m a s c u l i n e , o n t h e o t h e r h a n d , is

10 11

C / . for example, 1QS 5:23-24. C / . this description of 1QS 3-4 in H. W. Kuhn, Enderwartung, pp.

121-2. F o r a detailed listing of these 93 forms (excluding the 4 implied forms), cf. section 3a of this chapter below. 12


100

n o t s t r o n g . T h e r e a r e o n l y t h r e e c a s e s in w h i c h this is possible ( I Q H 8 : 2 9 ; 1 5 : 1 3 a n d 1 6 : 1 0 ) a n d in o n l y o n e of t h e m ( I Q H 8 : 2 9 ) is this p r o b a b l e . In I Q H 1 5 : 1 3 it is possible that the m a s c u l i n e suffix o n irons r e f e r s to ruah, b u t it is m o r e p r o b a b l e t h a t it r e f e r s to t h e nomen regens e s p e c i a l l y in v i e w of t h e femin i n e suffixal r e f e r e n c e to ruah o n nrfnaa o n l y a f e w v e r s e s later (v. 2 2 ) . In I Q H 1 6 : 1 0 it is possible that p-ix s h o u l d b e taken a s a n a d j e c t i v e m o d i f y i n g ruah, b u t it is e q u a l l y possible that p'TX should b e u n d e r s t o o d a s a genitive in construct with ruah a s "the spirit o f t h e r i g h t e o u s . " A n d e v e n in I Q H 8 : 2 9 , in w h i c h ruah s e e m s t o b e t h e subject of the m a s c u l i n e v e r b foarr, there a r e a l t e r n a t i v e possibilities. M a n s o o r s u g g e s t s , f o r e x a m p l e , that this v e r b c a n b e u n d e r s t o o d either in t e r m s of 'Eton cnoD in P s . 8 8 : 6 a n d t r a n s l a t e d a s "set a d r i f t " o r r e l a t e d to t h e A r a m a i c r o o t Eton w i t h t h e m e a n i n g " t o d e l i v e r . " In b o t h c a s e s G o d w o u l d b e t h e subject of t h e v e r b w i t h ruah a s t h e object a n d its g e n d e r w o u l d n o t b e a n issue. If this v e r b is u n d e r s t o o d in t e r m s of P s . 7 7 : 7 , h o w e v e r , t h e p o e t ' s ruah is p r o b a b l y its subject 13

14

15

E.g., Mansoor, Hymns, p. 186. S o apparently most scholars: cf. Hans Bardtke, Die Handschriftenfunde am Toten Meer (2nd. ed.; Berlin: Evangelische HauptBibelgesellschaft, 1961), p. 256; Carmignac and Guilbert, Textes, p. 164; Dupont-Sommer, ecrits, p. 261; Holm-Nielsen, Hodayot, p. 236; Lohse, Texte, p. 169; J. Maier, Texte, vol. I, p. 113; and Vermes, Scrolls in English, p. 196. From the syntactical indications it would seem best to regard pns as a genitive substantive in construct with ruah by analogy, e.g., with trb&O mi in I Q H 8:36. The genitive relationship with ruah is the most common pattern in the Scrolls for describing man's spirit (39 times, cf. section 3a below), whereas an adjectival modifier is less common (8 times, cf. section 3d below) and unlike pns, it is always participial in form. There are only three other cases of a non-participial, adjectival modifier following ruah in the published, non-bibical Hebrew Scrolls, but they do not refer to man's spirit and they all involve special circumstances: see ntfnp nn (1QS 3 : 7 ) in chapter 3 above (changed to ltf-np nn in 4QSa), and run nn (4Q511,15, 7 and 4Q511, 81, 3) in chapter 5 below (apparently in imitation of Jgs. 9:23 and 1 Sam. 16:14). 1 4

15

C / . Mansoor, Hymns, p. 156 n. 14.

Ruah ( w h a t e v e r it m a y m e a n ) ,

101

a s M a n ' s Spirit 1 6

b u t this m a y still n o t b e c o n c l u s i v e

e v i d e n c e of a c t u a l s e c t a r i a n e x p r e s s i o n . It is p o s s i b l e t h a t t h e s e c t a r i a n p s a l m i s t w a s s i m p l y i m i t a t i n g t h e biblical a u t h o r o f Ps. 77:7 syntactically as he sought to imitate him conceptually in his feelings of d e s p a i r o v e r G o d ' s lack of h e l p a n d c o n c e r n for him.

1 7

This possibility is s t r e n g t h e n e d in t h e light of t h e fact

that the p h r a s e 'rrn d/tosrr o c c u r s o n l y in P s . 7 7 : 7 in t h e O l d T e s t a m e n t a n d only in I Q H 8 : 2 9 in t h e Scrolls p u b l i s h e d so f a r .

1 8

3 . Specific s y n t a c t i c a l p a t t e r n s o f ruah a s m a n ' s spirit. a. G e n e r a l o v e r v i e w . T h e m o s t f r e q u e n t a n d d e s c r i p t i v e m e a n s of r e f e r r i n g t o m a n ' s spirit in t h e Scrolls is w i t h ruah ( u s u a l l y in t h e s i n g u l a r ) in c o n s t r u c t w i t h o n e o r m o r e g e n i t i v e s ; o c c a s i o n a l l y , t h e first g e n i t i v e s e r v e s a s t h e nomen

regens

of t h e s e c o n d a n d in t w o

c a s e s ruah is b o t h a g e n i t i v e a n d a nomen

regens

(39 times): n n

C / . Gert Jeremias, Der Lehrer der Gerechtigkeit, Studien zur Umwelt des Neuen Testaments, 2 (Gottingen: Vandenhoeck & Rupricht, 1963), p. 251 n. 1, who suggests that this verb should be translated "angstlich sein/sich dngstigen" on the basis of its relationship to the word ran. Other suggestions are "sink low/conceal oneself (HolmNielsen, Hodayot, p. 157 n. 61), "imprisoned/shut up" (Vermes, Scrolls in English, pp. 178 & 185), "sucht" [with ruah as the object] (J. Maier, Texte, vol. I, p. 96), and "etait en quite" [with ruah as the subject] (Dupont-Sommer, ecrits, p. 244). 1 6

T h e connection between I Q H 8 : 2 8 / 2 9 (with DTD Di>) and Ps 88:6 (with DTioa) is clear, but the connection between I Q H 8:29 and Ps. 77:7 seems to be especially strong. Thus, in Ps. 77:4 the psalmist complains that his spirit is faint ('mi «pj)nn) and in v. 5 that God has deprived him of sleep ('2'JJ rrnotf nrn»); likewise, the sectarian in I Q H 8:29 complains that his soul is faint ('tfs: fpflnn) and in v. 30 that he has no rest (rruo p»6). Note also that the content of IQH 8:26-35 and 8:35-40 can be understood as extended reflections by the sectarian on TEJJBJ and ~on« tub, respectively, of Ps. 77:5. 17

I n IQH 8:29 the author was probably weaving together the language of Ps. 77:7 and 88:6; cf. Mansoor, Hymns, p. 28, who notes that "in numerous places the text sounds virtually like a mosaic of Biblical phrases and quotations." 1 8

102


m » ( I Q H 1 : 1 5 ) , runi nron rrn ( H Q P s a Plea 1 9 : 1 4 ) , no* n n ( 1 Q S 4 : 2 1 b a n d 4 Q 1 7 7 , 1 2 - 1 3 I 5 ) , shut rrn ( I Q H 1:32), nra n n ( 4 Q 5 1 0 , 1, 6 a n d 4 Q 5 1 1 , 10, 2 ) , •*& rrn ( I Q H 1 3 : 1 3 a n d 1 7 : 2 5 ) , run n n ( 1 Q S 4 : 4 ; l Q S b 5 : 2 5 b ; a n d 6 Q 1 8 , 5 , 3 ) , row rrn ( I Q H 7:11), n n -iron ( 1 Q S 9 : 2 2 ) , m r r rrn ( 1 Q 2 9 , 1 4 : 1 ) , nw n n ( 1 Q S 4 : 1 0 , nerr> n n m m ( I Q H 3 : 8 ) , m •?© n n ( 4 Q 5 0 4 , 6, 2 2 ) , trtero n n ( I Q H 8 : 3 6 ) , n-rj rrn ( 1 Q S 4 : 2 2 ) , rr>iD n n ( 1 Q S 4 : 9 , a n d 4 : 2 0 w i t h the nomen regens Via), [ntf]p *piD n n ( I Q H f 1 2 : 4 ) , nua n n ( 1 Q S 4 : 3 ) , n n ] ns[j» ( l Q S b 5 : 2 5 a ) , no« nxs rrn ( 1 Q S 3 : 6 ) , p n s n n ( I Q H 1 6 : 1 0 ) , mop n n ( I Q H 2 : 1 5 ) , »Eh n n {roup} ( 1 Q S 5 : 2 6 ) , nuen n n ( 1 Q S 1 0 : 1 8 / 1 9 ) ; i n c l u d e d h e r e a r e also 5 c a s e s of a g e n i t i v e w i t h a s u f f i x : w a n n ( 4 Q 5 1 1 , 1 8 , II 6 ) , " p a s n n ( I Q H 10:22 { r e c o n s t r u c t e d } , a n d 1 6 : 1 4 ) , nmizhp n n ( C D 5 : 1 1 ) a n d vehp n n ( C D 7 : 4 ) ; t w o c a s e s of a g e n i t i v e w i t h t h e article: D"nn n h b ( 4 Q 2 6 6 D a 1 X V I I 1 2 ) a n d rumn n n ( I Q H 1:22); o n e c a s e of ruah in t h e plural in c o n s t r u c t w i t h indefinite genitives: ~m mrrn ( 1 Q S 3 : 2 5 ) ; a n d a n o t h e r c a s e w i t h g e n i t i v e s h a v i n g the article: •nam roan mrrn ( 1 Q S 3 : 1 8 - 1 9 ) . 1 9

T h e n e x t m o s t frequent m e a n s of referring to m a n ' s spirit is w i t h a suffix o n ruah referring to m a n (24 t i m e s ) : lmn ( 1 Q S 2 : 1 4 ; 4 : 2 6 b ; 6:17; 7:18 & 2 3 ; 9 : 1 5 & 1 8 ; I Q H f 3 1 : 1 ; C D 3 : 3 ; 2 0 : 2 4 ; a n d 4 Q 1 8 4 , 4, 4) and 'nn ( I Q H 4:36; 8:29; 9:12a & 12b); there are v a r i o u s f o r m s of the 3 r d . m . pi. suffix: nrrn ( 1 Q S 5 : 2 4 ; I Q H f 6:4; 11:4; a n d C D 3:7), mrm ( 1 Q S 5:21 a n d 9 : 1 4 ) a n d norm ( 5 Q 1 3 , 2, 2 0

T h e r e is a possibility that aeh here should be understood as an adjective (atfn) rather than a noun (Dtfi), thus indicating the gender of ruah as masculine. The use of J>eh (cf. also rtiKh in 1QS 10:18-19) as a noun in 1QS 5:26 is the most probable, however, since every case in which a form of stf~i in association with a form of ruah can be evaluated, it always turns out to be a noun; cf. IQH f 5:4 ns0i nrrn, 1QM 15:14 rw]vh rrn Vo, and 4Q511,1,6 snh rrn. = arm; cf, Lohse, Texte, p. 18 note e, and p. 34 note e. For the interchange of p, and tn with other words, cf. 1QS 1:21 (Dimias) and IQH 19

2 0

11:27 (afrw).

Ruah

103


9); finally, t h e r e a r e t w o c a s e s of ruah in t h e p l u r a l w i t h t h e 3rd. m . pi. suffix: nmrrn ( 1 Q S 2 : 2 0 a n d 3 : 1 4 ) . T h e next m o s t frequent u s e of ruah is in t h e singular w i t h o u t qualifying e x p r e s s i o n s ( 1 9 t i m e s ) : it is f o u n d b y i t s e l f ( I Q H 5:28 {reconstructed}; 5 : 3 6 ; 9 : 1 6 a ; 1 5 : 2 2 ; 4 Q 1 8 6 1 I I 7; 4 Q 1 8 6 1 III 5 ; a n d 4 Q 1 8 6 2 I 6 ) , a s t h e object o f a p r e p o s i t i o n ( a in I Q H 4 : 3 1 a n d o in 9:16b) a n d a s a genitive (nn T O J in I Q H 1 8 : 1 5 a n d 1 Q M 11:10; nn ' i » in I Q H 1 4 : 3 a n d 1 Q M 14:7; rrn vn in 1QS 11:1b; w i nn in 1QS 1 1 : 1 a a n d 4 Q 1 8 3 1 II 6; a n d rrn m s n in 1 Q M 7 : 5 ) ; finally, t h e r e a r e t w o c a s e s of ruah in t h e p l u r a l (ronn) f o l l o w i n g the propositions 'B 1 ? in I Q H 14:11 a n d o in I Q H 1 7 : 1 7 . 2 1

22

N e x t in f r e q u e n c y is t h e u s e of ruah in t h e s i n g u l a r f o l l o w e d b y o n e o n e o r m o r e participial adjectives ( 8 t i m e s ) : mini rwoa rrn ( H Q P s a D a v C o m p 2 7 : II 4 ) ,raiOJnn ( 1 Q S 8 : 1 2 a s t h e g e n i t i v e o f run'), nvn rrn ( I Q H 3 : 2 1 ; 1 1 : 1 2 ; 1 3 : 1 5 ; a n d f 1 2 : 6 ) a n d rratii nn (1QS 8:3 a n d 1 1 : 1 c ) . 23

2 1 = DTrn as an alternative paradigm; cf. M. H. Goshen-Gottstein, "Linguistic Structure and Tradition in the Qumran Documents," Scripta Hierosolymitana, IV (1958), pp. 118-119. Occasionally a waw precedes ruah, but this does not affect is meaning. F o r an alternative view of the syntax of m i K i miai nri and mm rrn, cf. Baillet, Discoveries, VII, pp. 222 and 231-2, respectively. Concerning rnwi rum nn, Baillet differs with Sanders' view in J. A. Sanders, Discoveries in the Judaean Desert of Jordan, IV: The Psalms Scroll of Qumran Cave 11 (Oxford: Clarendon Press, 1965), p. 92 that mw a n d rum should be read as participles and prefers, instead, to understand them as nouns. It seems that either view is possible, but if Baillet is correct, this would not essentially effect the analysis of this expression in section 3e of this chapter below. As for mm, Baillet suggests that the usual understanding of it as a participle is brought into question by the form ' m i w in 4Q511, 118 II 9, which he understands as a nominal plural of mfl] (thus showing m») to be a noun). However, it seems possible that 'fflUJ] is simply a fern. pi. Niphal participle functioning as an abstract substantive much in the same w a y as, e.g., vniR'JB] in Ps. 96:3 (cf. Kautzsch, Grammar, §§116g and 122q). Note also the parallel construction between mm and the particple nrun] in I Q H 1:22. 22

23

104


Finally, t h e r e a r e a f e w u s e s o f ruah w h i c h r e q u i r e special a t t e n t i o n : n n n ( 4 Q 2 6 6 D a 1 XVII 6 ; this f o r m t o g e t h e r w i t h D"nn n n in v e r s e 12 of the s a m e f r a g m e n t will b e treated in sect i o n 3 / o f this c h a p t e r b e l o w ) ; r r n * ? D i r ( I Q H 1 5 : 1 3 ; this will b e t r e a t e d with n n in v. 2 2 o f the s a m e c o l u m n in section 3d2 of this c h a p t e r b e l o w ) ; a n d m r r n Ti0 ( 1 Q S 3 : 1 8 ; this will be a n a l y z e d a s p a r t of the two-spirit Treatise in c h a p t e r 8 b e l o w ) . b. T h e m e a n i n g of ruah a s a nomen regens in c o n s t r u c t with t h e g e n i t i v e : (39 t i m e s ; cf. section 3a of this c h a p t e r a b o v e for r e f e r e n c e s ; the n i n e o c c u r r e n c e s of this p a t t e r n in the two-spirit T r e a t i s e will b e h a n d l e d in c h a p t e r 8 b e l o w , viz., 1QS 3 : 1 8 / 1 9 ; 3 : 2 5 ; 4 : 3 , 4 , 9, 1 0 , 2 0 , 2 1 b & 2 2 . N o t e also that 4 Q 2 6 6 D a 1 XVII 12 will b e t r e a t e d in section 3 / of this c h a p t e r b e l o w ) . P e r h a p s t h e b e s t w a y to h a n d l e this p a t t e r n of ruah is to d i v i d e it i n t o the three f o l l o w i n g c a t e g o r i e s : t h o s e o c c u r r e n c e s w h i c h a r e r e g a r d e d b y a l m o s t all s c h o l a r s as referring to m a n ' s spirit, t h o s e o v e r w h i c h s c h o l a r s h a v e d i v i d e d o p i n i o n s , a n d t h o s e w h i c h h a v e r e m a i n e d largely u n t r e a t e d . 1) O c c u r r e n c e s of ruah r e g a r d e d b y a s t r o n g c o n s e n s u s of s c h o l a r s a s r e f e r r i n g t o m a n ' s spirit: 1 Q S 5 : 2 5 / 2 6 ; 9 : 2 2 ; I Q H 1:15, 2 2 , & 3 2 ; 2 : 1 5 ; 8 : 3 6 ; 1 0 : 2 2 { r e c o n s t r u c t e d } ; 1 3 : 1 3 ; 16:10 & 1 4 ; a n d 1 7 : 2 5 . This c o n s e n s u s s e e m s to b e essentially correct. T h u s , t h e p s a l m i s t d e s c r i b e s himself a s n o t o n l y h a v i n g a "spirit" but also a s being a spirit, e.g., of flesh (-ifco n n , I Q H 1 3 : 1 3 ) , of zeal (roup n n , I Q H 2 : 1 5 ) , o r o f e r r o r ( n a i n n n n , I Q H 1:22), i.e., as b e i n g a fleshly, z e a l o u s o r e r r o r p r o n e person. In t w o cases ruah is qualified w i t h the genitives DTK a n d t n » , o n c e in a clear allusion to the n a t u r a l , h u m a n spirit a s described in Z e c h . 12:1 (note t h a t I Q H 1:15 a n d Z e c h . 12:1 s h a r e the t e r m s en* n n a n d ist-) 2 4

25

I have found no clear disagreement among scholars on the meaning of ruah in these texts as referring in some sense to the spirit of man; a possible exception, however, is the opinion of Ringgren in Faith, p. 88 in which he defines ruah in IQH 16:10 somewhat ambiguously as either "the spirit of truth" or "God's turn of mind." 2 4

Cf. Anderson, "'Ruah'," pp. 294ff.

25

Ruah

105


a n d a n o t h e r t i m e in t h e c h a t a c t e r i s t i c position of m a n ' s n a t u r a l spirit a s b e i n g in f u n d a m e n t a l n e e d o f G o d ' s h e l p (viz.,

IQH

1:32; t h e chat rrn r e c e i v e s s t r e n g t h f r o m G o d in a d v e r s i t y ) .

26

In

I Q H 8 : 3 6 t h e ruah of t h e tf'jeJ'D n e e d s n o t o n l y G o d ' s h e l p b u t also t h e h e l p of t h e s e c t a r i a n l e a d e r , w h o a c t s i n G o d ' s p o w e r w h e n this is a v a i l a b l e t o h i m (cf. v v . 21ff.). In I Q H 1 6 : 1 4 a l s o , the p s a l m i s t s e e m s t o b e referring to G o d ' s h e l p i n t h e f o r m of a d i v i n e a s s o c i a t i o n of s o m e kind w h i c h h e either h a s o r will r e c e i v e : G o d ( ? ) is t o b e c o m e " p a r t " (mann) o f t h e spirit o f t h e - O J ) ; 2 7 a similar e x p r e s s i o n in I Q H 1 7 : 2 5 ( - p a s t 1 ? ~i]fcn r r n ) r e i n forces o u r i m p r e s s i o n of t h e spirit of t h e s e r v a n t a s c o n t i n u a l l y s t a n d i n g in n e e d of G o d ' s h e l p , i.e., it r e m a i n s o n l y "flesh." O n the o t h e r h a n d , if t h e r e c o n s t r u c t i o n [ " p a s n n ] n r r a ' is c o r r e c t in IQH 10:22,

2 8

it is n o t e n t i r e l y c l e a r f r o m t h e c o n t e x t w h e t h e r

this r e f e r s t o t h e s e r v a n t ' s n a t u r a l , " f l e s h l y " s p i r i t g i v e n t o h i m a t b i r t h ( a s in I Q H 1 7 : 2 5 ) o r to t h e n e w , m o r e c a p a b l e spirit (i.e., r e l i g i o u s d i s p o s i t i o n ) c r e a t e d b y G o d o n l y f o r t h e s e c t a r i a n ( a s in I Q H 4 : 3 1 & 3 6 ; cf. section 3d b e l o w ) , a l t h o u g h it is c l e a r that this w o u l d still b e t h e s e c t a r i a n ' s spirit in c o n t r a s t t o t h e Spirit o f G o d o r a n a n g e l .

2 9

H o w e v e r , ruah

as a

simple g o o d o r evil disposition c a n b e s e e n in 1 Q S 5 : 2 5 / 2 6 a n d 9:22 in w h i c h it is p r e s e n t e d a s t h e responsibility of t h e s e c t a r ian in a c o n t e x t of v a r i o u s qualities w h i c h h e is to p u r g e o r c u l t i v a t e w i t h i n himself; t h u s , in 1 Q S 5 : 2 5 / 2 6 t h e s e c t a r i a n is n o t to s p e a k to his b r o t h e r in a n g e r , s t u b b o r n n e s s o r in B E h r r n roup, a n d in 1 Q S 9 : 2 2 t h e "rafco is to h a t e t h e " m e n o f t h e p i t " w i t h a -inon n n , i.e., in a n a t t i t u d e o f s e c r e c y , w h i l e r e s i s t i n g a n y d e sire for their w e a l t h . Finally, t h e object o f t h e v e r b n n o K h i n

26

C / . nn. 1 8 , 2 1 & 22 in chapter 3 above.

C / . Mansoor, Hymns, p. 186 n. 16, who compares yvim here to the technical meaning of anc in the Talmud in which it has to do with a voluntary association of mutual help and co-operation. C / . Lohse, Texte, p. 150; for an alternative reconstruction (Tin), cf. Mansoor, Hymns, p. 165 n. 6. 2 7

28

N o t e that ruah, however it may be reconstructed, is parallel to the 1st. per. sg. suffix (refering to the psalmist) on the following verb fan. 29


106

I Q H 1 6 : 1 0 (viz., p H S n n ) 3 0 is p r o b a b l y n o t h i n g m o r e t h a n a refe r e n c e to a n y r i g h t e o u s m e m b e r o f the sect, w h a t e v e r the p r e cise m e a n i n g o f nrtoBh m a y b e . Ruah, then, d o e s not refer h e r e t o a p a r t o f t h e s e c t a r i a n in c o n t r a s t , for e x a m p l e , to his "flesh," b u t a s in I Q H 9: 12 in w h i c h G o d "establishes" (v. 12a) o r " f o u n d s " (v. 12b) the "spirit" of the sectarian, ruah c o u l d b e d r o p p e d c o m p l e t e l y (with o n l y a r e f e r e n c e to the sectarian a n d o t h e r q u a l i f i e r s r e m a i n i n g ) a n d t h e r e w o u l d b e little o r n o c h a n g e in m e a n i n g . 3 1

32

2 ) O c c u r r e n c e s of ruah o v e r w h o s e m e a n i n g s c h o l a r s h a v e d i v i d e d o p i n i o n s : 1 Q S 3:6 & 8; 1 0 : 1 8 ; l Q S b 5 : 2 5 a & 2 5 b ; I Q H 7:11; f 12:4; C D 5 : 1 1 ; 7:4; a n d H Q P s a Plea 19:14. 1 Q S 3:6 & 8: not* ms rrn & rmfli -itfr n n , r e s p e c t i v e l y . Schola r s s e e m to b e e v e n l y d i v i d e d o n w h e t h e r to u n d e r s t a n d ruah in 1QS 3:6 & 8 a s a disposition in m a n o r a s the Spirit of G o d , b u t 3 3

Viz., "(the) spirit of (the) righteous." C / . Carmignac and Guilbert, Textes, p. 165 n. 21 and Mansoor, Hymns, p. 186 n. 4. C / . Irwin, "Spirit-Dualism," p. 188: "A personal pronoun or a reflexive may be substituted with little change in signification." Cf. also IQH 13:13 and 17:25. 3U 3 1

32

M o s t scholars who comment on both 1QS 3:6 & 8 understand ruah in both verses in the same sense, but cf. Anderson, "'Ruah'," p. 296, who understands ruah in v. 8 as a disposition in the sectarian but thinks that ruah in v. 6 might refer to the Spirit of God (ibid., p. 301); cf. also Notscher, "Heiligkeit," p. 341, who understands v. 6 as a reference to the holy Spirit from God and v. 8 as referring to the spiritual cooperation of the sect members. Scholars who think that w . 6 & 8 refer to man's spirit or disposition are as follows: Burrows, More Light, p. 195; Coppens, "don," p. 210 (comments on v. 8 only); Carmignac and Guilbert, Textes, p. 30 n. 72; Hill, Greek Words, p. 234 (comments on v. 8 only); Irwin, "Spirit-Dualism," p. 18; Kamlah, "Geist," p. 482; Leaney, Rule, pp. 34-35 (comments on v. 8 only); Licht, Rule, p. 75; J. Maier, Texte, vol. II, p. 206 (comments on v. 6 only); Manns, symbole, pp. 82-3; Notscher, "Geist," pp. 307 & 309; and Pryke, "'Spirit'," p. 345. Scholars who think that w . 6 & 8 refer to the Spirit of God (sometimes equated with the spirit of truth in 1QS 3:18/19; cf. nn. 108, 213 & 318 in chapter 2 above) are as follows: Charlesworth, "Comparison," p. 100 (comments 33

Ruah

107


h o w e v e r ruah is u n d e r s t o o d in t h e s e p a s s a g e s , it s e e m s c l e a r (as w e will try to s h o w b e l o w ) t h a t t h e y s h o u l d b e u n d e r s t o o d t o g e t h e r . A slight p r o b l e m of t r a n s l a t i o n e x i s t s in 1 Q S 3 : 6 in which

c a n be u n d e r s t o o d either as"?« o r "PHI, b u t a decision in 34

f a v o r o f bvt w o u l d n o t in itself i d e n t i f y ruah

here as God's

Spirit since *?» w o u l d d i r e c t l y qualify n o t ruah b u t r a t h e r nn» o r riDR raw.

35

T h e r e is, h o w e v e r , a b a s i c r e a s o n w h y ruah in 1 Q S

3:6 & 8 is d e s c r i b i n g a h u m a n d i s p o s i t i o n (i.e., in t h e s e n s e of t h e n e w spirit o f E z k . 3 6 : 2 6 w h i c h o n l y t h e s e c t a r i a n

has)

r a t h e r t h a n t h e Spirit of G o d . This h a s to d o w i t h a n o b s e r v a tion of F. M a n n s that a t o n e m e n t (iBD) in this c o n t e x t (cf. v v . 9 12) is a n act o f man's

spirit r a t h e r t h a n o f G o d ' s S p i r i t .

36

In

B o t h 3 : 6 a n d 8, m a n ' s iniquities (vmnifl v. 6 ) or sin Onon v . 8 ) u n d e r g o a t o n e m e n t (pual i m p e r f e c t of naD in b o t h v e r s e s ) t h r o u g h ( i n s t r u m e n t a l 2 in b o t h v e r s e s ) either a spirit o f t r u e c o u n s e l (v. 6 ) o r a spirit of u p r i g h t n e s s a n d h u m i l i t y ( v . 8 ) . T h e s e v e r s e s , on v. 6 only); Chevallier, Souffle, pp. 54-5 (sees a mixture of divine and human elements); Delcor, "Doctrines," col. 973; Flusser, "Dualism," pp. 159-60; Graystone, "Scrolls," 23, p. 27 n. 4 (comments on v. 6 only); Hauschild, Gottes Geist, p. 249; Jaubert, notion, pp. 239 & 241; Johnston, "Spirit," pp. 38 & 40 (comments on v. 6 only); Lichtenberger, Studien, p. 120 (comments on v.6 only); Montague, Holy Spirit, p. 120 (sees a mixture of divine and human elements); Osten-Sacken, Gott und Belial, p p . 1 3 3 - 4 ( c o m m e n t s on v. 8 o n l y ) ; and Sjoberg, "Neuschopfung," p. 135. For cf. Lohse, Texte, p. 10 and P. Wernberg-Moller, The Manual of Discipline, Translated and Annotated with an Introduction, Studies on the Texts of the Desert of Judah, I (Grand Rapids: Eerdmans, 1957), 24. For b» cf. Leaney, Rule, p. 137 and Vermes, Scrolls in English, p. 75. M o s t scholars who understand b» as % translate the construct phrase "TKTOR nai rrn as "the spirit of God's true counsel" or something similar, which could refer to a proper religious disposition within the sectarian. Note that Wernberg-Moller in Manual, pp. 24 & 61 n. 18 understands resfl as "council." M a n n s , symbole, p. 83. God, however, can also atone for sin in the Scrolls (cf. 103 in 1QS 2:8 & 11:14 and 9:3 in relationship to God's Spirit); for additional references to men making atonement, cf. 1QS 5:6; 8:6 & 10; and 9:4. 3 4

35

36


108

then, belong together as conceptual and syntactical parallels a n d f o r m a c o n t r a s t to v. 7 (with n t f n p r r n ) w h i c h deals n o t with a t o n e m e n t for iniquity b u t w i t h a n a t t a i n m e n t of p u r i t y w h i c h is able to a v o i d sin ( t r n i D - f i D ' ) a n d c a n b e g r a n t e d only by G o d o r H i s S p i r i t . N o t e , finally, t h a t t h e f o r m s o f ruah in b o t h v. 6 a n d v. 8 a r e u n i q u e in the Scrolls p u b l i s h e d so far (cf., h o w e v e r , 1QS 3:6 w i t h 1QS 4 : 3 mw r r n ) . 37

1 Q S 1 0 : 1 8 ; r i s e n n n . A l t h o u g h m o s t s c h o l a r s c o n s i d e r ruah in this v e r s e to b e a r e f e r e n c e to m a n ' s spirit either a s s o m e t h i n g h e h a s o r s o m e t h i n g h e i s , at least t w o scholars u n d e r s t a n d its u s e differently. G. B a u m b a c h u n d e r s t a n d s it a s referr i n g to a n evil s p i r i t a n d J . Licht thinks that it is n n TOD n ^ i s (cf. 1 Q S 4 : 9 ) , w h i c h in t u r n refers to t h e evil spirit of the t w o ( c o s m i c ) spirits of 1QS 3 : 1 8 f f . T h e majority opinion, h o w e v e r , s e e m s to b e c o r r e c t in this instance. It is t r u e that i>en a n d nsnh a r e f o u n d a s genitives in c o n s t r u c t w i t h ruah as " d e m o n s , " b u t ruah in t h e s e c a s e s is a l w a y s p l u r a l a n d it is v e r y r a r e in a n y c a s e for the s e c t a r i a n s to u s e the singular of ruah in reference to 3 8

3 9

40

41

42

F o r moral purity in man as an act of God rather than of man in the Scrolls, cf. n. 65, chapter 3 above. The meaning of 1QS 3:8b & 9a, then, would be that a lack of proper humility toward the sectarian interpretation of the law prevents true, moral purification from taking place. E . g . , G. Maier, Mensch, pp. 186-7; J . Maier, Texte, vol. I, p. 42 and vol. II, p. 206; and Noll, "Angelology," p. 136. In this case, the a is translated as indicating circumstance or manner. E . g . , Anderson, "'Ruah'," p. 295; William H. Brownlee, "The Dead Sea Manual of Discipline translation and Notes," Bulletin of the American Schools of Oriental Research, Supplementary Studies, 10-12 (New Haven, 1951), p. 42; and Irwin, "Spirit-Dualism," pp. 188 & 191. In this case, the a is taken with the verb ftp as indicating the direct object. G u n t h e r Baumbach, Qumran und das Johannes-Evangelium, Aufsatze und Vortrage zur Theologie und Religionswissenschaft, 6 (Berlin: Evangelische Verlagsanstalt, 1958), p. 14. L i c h t , Rule, p. 219. E.g., 1QM 15:14; IQH f 5:4; and 4Q511,1, 6. 3 7

38

3 9

40

41 42

Ruah a n a n g e l o r evil s p i r i t .

a s M a n ' s Spirit 4 3

A n d if it w e r e t r u e t h a t ni>Kh

109 nn

s h o u l d b e u n d e r s t o o d a s t h e evil spirit o f 1 Q S 3 : 1 8 f f . , t h i s w o u l d still n o t i d e n t i f y it a s a n a n g e l i c b e i n g s i n c e b o t h t h e g o o d a n d evil spirits of 1 Q S 3:18ff. a r e essentially d i s p o s i t i o n s w i t h i n m e n w i t h n o p e r s o n a l , a n g e l i c s t a t u s (cf. c h a p t e r 8 b e l o w ) . G i v e n t h e o b s e r v a t i o n s , then, 1) t h a t t h e closest s y n t a c t i cal a n d c o n c e p t u a l a n a l o g y to nsvh n r o is n r c p a s e n n n in 1 Q S 5 : 2 6 ( w h i c h h a s to d o w i t h a h u m a n a t t i t u d e o r d i s p o s i t i o n )

44

a n d 2 ) that ruah in 1 0 : 1 8 a p p e a r s t o b e c o n c e p t u a l l y p a r a l l e l t o •032 in t h e f o l l o w i n g v e r s e ,

4 5

it is c l e a r t h a t n o m o r e t h a n t h e

p s a l m i s t ' s d i s p o s i t i o n is i n v o l v e d h e r e . H e s i m p l y w i s h e s t o a v o i d b e i n g z e a l o u s " i n " o r " w i t h " a n evil s p i r i t u a l d i s p o s i tion. l Q S b 5 : 2 5 a a n d 2 5 b ; n [ s a r r n ] a n d r u n rrn, r e s p e c t i v e l y . W e should n o t e first of all that l Q S b 5 : 2 5 a is a r e c o n s t r u c t i o n b a s e d o n Is. 1 1 : 2 to w h i c h l Q S b 5 : 2 5 a l l u d e s . A m a j o r i t y o f s c h o l a r s c o n s i d e r v. 2 5 a a l o n g w i t h the e x p r e s s i o n r u n n n in v. 2 5 b t o b e references to God's S p i r i t ,

46

b u t it is p r o b a b l y b e s t t o r e g a r d

C / . Noll, "Angelology," p. 136: "Angelic spirits almost invariably occur in the plural (exceptions: rrn Vo in IQH vii 29; x 8, if it is referring to angels at all, is syntactically pi.; 4QBera 10 II 7 - p[a«rr n ] n refers to Belial; 4QSirSabb (unpublished) - atiTUl Ehip n n is without context; on H Q P s a Plea xix 5 see below), and they never occur in pairs." Another use of the singular of ruah as a "demon" is in col. 20 of the Aramaic lQapGen, but this work (like H Q P s a Plea, cf. Sanders, Discoveries, IV, pp. 75-6) is probably not sectarian in origin and should be used with caution in reconstructing the content and expressions of sectarian pneumatology (cf. Joseph A. Fitzmyer, The Genesis Apocryphon of Qumran Cave I (2nd. ed.; Rome: Pontifical Biblical Institute, 1971), pp. 11-13 and also Walter Kirchschlager, "Exorzismus in Q u m r a n ? " Kairos, 18 (1976), pp. 135-153). We should also note that the expression n m n n in 4Q511, 15, 7 and 4Q511, 81, 3 may refer to a demon (cf. chapter 5 below). 43

^Cf. the analysis of this expression in paragraph 1) directly above. 45

C / . Wernberg-Moller, Manual, p. 147 n. 58.

C f . Dupont-Sommer, ecrits, p. 126 (comments on v.25b only); Foerster, "Geist," p. 119; Jaubert, notion, p. 144 (comments on v. 25b only); Manns, symbole, pp. 77-8 (comments on v. 25a only); Notscher, 46


110

these a s r e f e r r i n g to v a r i o u s spiritual dispositions p o s s e s s e d b y t h e K'fM h e r e a s t h e effects

of God's S p i r i t

4 7

available to the

s e c t a r i a n c o m m u n i t y a s a w h o l e r a t h e r t h a n a s r e f e r r i n g to a s p e c i a l p r e s e n c e of G o d ' s Spirit itself (e.g.,

for special l e a d e r -

s h i p o r p r o p h e t i c a c t i v i t y ) . T w o c o n s i d e r a t i o n s point in this dir e c t i o n . T h e first is t h a t t h e r e a r e n o c l e a r links b e t w e e n e x p r e s s i o n s o f ruah

in t h e n o n - b i b l i c a l Scrolls w h i c h r e f e r to

G o d ' s Spirit a n d ruah in 2 5 a a n d 2 5 b , w h e r e a s t h e e x p r e s s i o n s no»

nn

in 1 Q S 3 : 6 a n d run n n in 1 Q S 4 : 4 & 6 Q 1 8 , 5,3 a r e

similar t o ruah in l Q S b 5 : 2 5 a & 2 5 b ( r e s p e c t i v e l y ) a n d bot h a r e bes t u n d e r s t o o d a s referring t o m a n ' s s p i r i t .

48

A second, m o r e b a -

sic c o n s i d e r a t i o n , h o w e v e r , is that t h e Scrolls n e v e r clearly d e scribe t h e f u t u r e , kingly M e s s i a h (man God's Spirit.

50

R'iw)

49

in relationship to

This m a y b e b e c a u s e t h e Spirit of G o d w a s r e -

Terminologie, p. 42 (comments on v. 25a only); and Schreiner, "Geistbegabung," p. 179 (comments on v. 25b only). On the other hand, J. Maier in Texte, vol. II, p. 206 lists ruah in both passages under "Geist (des Menschen), Gesinnung"; Milik in Berth^lemy and Milik, Discoveries, I, p. 155 translates both as "esprit," and Irwin in "SpiritDualism," pp. 74-5 & 192 thinks that both could refer either to a disposition in man or to God's Spirit. T h i s is how P. van Imschoot in Theology of the Old Testament, I (trans, by K. Sullivan and F. Buck; New York: Desclee, 1965), pp. 182-3 n. 23 understands the original meaning of the "spirit of wisdom" in Is. 11:2 (and presumably the following two uses of ruah); but cf. Lys, Ruah, p. 81, who understands all four uses of ruah in Is. 11:2 as referring essentially to God's Spirit. F o r ruah in 1QS 3:6 as a reference to man's spirit, cf. above in this paragraph; for ruah in 1QS 4:4 as man's spirit, cf. chapter 8 below; for ruah in 6Q18, 5, 3 as man's spirit, cf. paragraph 3) of this section below. C / . Milik's comments on this expression in Barth&emy and Milik, Discoveries, I, pp. 128-130. 47

4 8

4 9

C / . W. D. Davies, "Paul," p. 176: "If we reject the strictly messianic reference in 1QS iv 20, and in CD ii, 9ff., then in no case in the Scrolls is the spirit specifically connected with the Messiah(s), although in 1QS iv, 20f., it is connected with the end." Note also the remarks of Chevallier in his 1978 work, Souffle, p. 62: "Ces deux chapitres [i.e., Levi 18 and Judah 24 in the Test, of the XII Patriarchs] 5 0

Ruah

111


g a r d e d a s a n o r m a l p o s s e s s i o n of all the m e m b e r s of the sectarian c o m m u n i t y a n d w a s therefore taken for g r a n t e d a s w o r k i n g within the c o m i n g P r i n c e , b u t m o r e p r o b a b l y this silence is int e n t i o n a l . A special m e n t i o n o f the p r e s e n c e o f G o d ' s Spirit within s u c h a n i m p o r t a n t l e a d e r o f the Sect m i g h t h a v e i n d i c a t e d that h i s a u t h o r i t y e v e n in r e l i g i o u s m a t t e r s (e.g., a s a prophet) w o u l d t r a n s c e n d the a u t h o r i t y of the n o r m a l , priestly l e a d e r s h i p o f t h e sect, a n d it is c l e a r t h a t Q u m r a n ' s priestly l e a d e r s h i p w a n t e d to a v o i d this k i n d o f s i t u a t i o n . 5 1

52

I Q H 7:11; nnn nn. S c h o l a r s a r e d i v i d e d o v e r the m e a n i n g of ruah in this v e r s e as either a n evil a n g e l / d e m o n o r a n evil p e r s o n . H o w e v e r , ruah h e r e is p r o b a b l y a r e f e r e n c e to m a n a s a "spirit" for the f o l l o w i n g r e a s o n s : 1) it is r a r e for t h e Scrolls to refer to an a n g e l o r d e m o n w i t h the s i n g u l a r o f ruah; 2) ruah is o t h e r w i s e n e v e r a s s o c i a t e d w i t h t h e w o r d min o r a n y f o r m of it, w h e r e a s nrn is u s e d to describe m a n in I Q H 5:25 w i t h the syntactically a n a l o g o u s e x p r e s s i o n rvnn * n ; 3 ) t h e e x p r e s s i o n nm nn ? na \m is f o l l o w e d b y t h e p a r a l l e l e x p r e s s i o n PUBD K ? nottfK *a bob ymfy, w h i c h refers to m e n a n d s e e m s to d e f i n e m o r e 5 3

5 4

55

1

1

sont en effet les seuls textes des pseudepigraphes qui attribuent la ruah divine au Messie. . . , et ils donnent des precisions. . . qui cont r a s t e d avec 1'obscurite des fragments rep^res a ce sujet dans les ecrits de Qumran." Chevallier also notes here that it is uncertain whether or not the Test, of the XII Patriarchs represents late Judaism; for a view of this work as having a Christian origin, cf. M. de Jonge, The Testaments of the Twelve Patriarchs: A Study of their Text, Composition and Origin (Leiden, 1953). C / . n. 32 in chapter 3 above. C / . Vermes, Perspective, pp. 184-5. C / . Huppenbauer, Mensch, p. 74; Irwin, "Spirit-Conflict," pp. 52 & 192; Johnston, "Spirit," and J. Maier, Texte, vol. II, p. 206. C / . Anderson, "'Ruah'," p. 295; Hauschild, Gottes Geist, p. 254; Holm-Nielsen, Hodayot, p. 132 n. 13; Notscher, "Geist," p. 305; OstenSacken, Gott und Belial, p. 138; and Pryke, "'Spirit'," p. 345. C / . n. 43 above. 51

5 2 5 3

5 4

55


112

c l o s e l y its p r e c e d i n g s t i c h ;

a n d finally, 4 ) it is n o t u n u s u a l in

56

I Q H for m e n to b e d e s c r i b e d a s

ruah-

57

I Q H f 1 2 : 4 ; [ntf]p * n i f l r r n . I h a v e f o u n d o n l y t w o s c h o l a r s w h o h a v e c o m m e n t e d o n this v e r s e . O n e r e g a r d s ruah h e r e a s a simple religious d i s p o s i t i o n

58

a n d the other as a n impersonal

p o w e r o f evil s t a n d i n g b e h i n d m a n ' s sin a n d g o d l e s s n e s s .

59

The

e x p r e s s i o n ntfp fpu) n n o c c u r s o n l y h e r e (in a v e r y f r a g m e n t a r y c o n t e x t ) , b u t it p r o b a b l y r e f e r s s i m p l y to a h u m a n disposition w i t h n o m e t a p h y s i c a l o r c o s m i c significance since syntactically a n d c o n c e p t u a l l y it fits in b e s t w i t h t h e m o s t d o m i n a n t a n d c h a r a c t e r i s t i c s y n t a c t i c a l p a t t e r n in t h e Scrolls for d e s c r i b i n g m a n ' s spirit (cf. s e c t i o n 3a a b o v e ) . In this p a t t e r n t h e s i n g u l a r of ruah

is in c o n s t r u c t w i t h a g e n i t i v e w h i c h , i n t u r n , is often

d e s c r i p t i v e of a g o o d o r evil m o r a l q u a l i t y , e.g., naiDR, mar, etc. A l t h o u g h this p a t t e r n is v e r y c o m m o n l y u s e d for d e s c r i b i n g t h e c h a r a c t e r o f m a n ' s spirit, is it n e v e r c l e a r l y u s e d in t h e s e c t a r ian literature t o describe a n angel o r d e m o n . C D 5 : 1 1 & 7 : 4 ; arrtiip

6 0

nn a n d vehp n n , r e s p e c t i v e l y . M o s t

s c h o l a r s b e l i e v e t h a t ruah

in t h e s e p a s s a g e s r e f e r s to m a n ' s

s p i r i t , a l t h o u g h a s t r o n g m i n o r i t y b e l i e v e s t h a t it r e f e r s in s o m e s e n s e to t h e Spirit of G o d .

6 1

T h e m a j o r i t y s e e m s to b e c o r -

rect. A s in c h a p t e r 3 (section 2bl), w h i c h d e a l t w i t h t h e i m p o r t a n c e o f t h e suffix in d e f i n i n g chip nn a s G o d ' s h o l y Spirit, a C f . Holm-Nielsen, Hodayot, p. 132 n. 13. E.g., I Q H 1:22; 2:15; 3:21; 9:16; and 13:13. N 6 t s c h e r , "Geist," p. 309.

56 57

58

H . W. Huppenbauer, "Belial in den Qumrantexten," Theologische Zeitschrift, 15 (1959), p. 84. 5 9

^ N o t e that H Q P s a Plea 19 with rtttOD nn in v. 15 (which probably refers to a demon; cf. chapter 5 above) is probably not a sectarian composition; cf. Sanders, Discoveries, IV, 75-6. Note also that the genitive in the expression |n[a»«n n]n in 4Q286Bera 10 II 7-8 is not so much a moral description as a description of function. In any case, this expression is highly unusual since this is the only place in the Scrolls in which Belial (or the corresponding good angel, viz., Michael, the Prince of Lights) is ever called a ruah. Also, it is only rarely that any demon or angel is called a ruah in the singular (cf. n. 43 above). Cf. the list of these scholars in n. 6 in chapter 3 above. 6 1

Ruah


113

p r i m a r y e v i d e n c e for ruah a s m a n ' s spirit in C D 5:11 ( a n d b y a n a l o g y C D 7 : 4 ) is the fact that the suffix o n the g e n i t i v e Bhp in both c a s e s refers to m a n . W e n o t e d in t h e analysis o f c h a p t e r 3, section 2bl that it is doubtful if the s e c t a r i a n s o r a n y o n e else a t t h a t t i m e e v e r r e f e r r e d to m a n ' s s p i r i t a s t h e S p i r i t ( o r spirit) of God, a n d this s e e m s to b e essentially t r u e for m a n ' s spirit: there d o e s n o t a p p e a r to b e a clear p l a c e in s e c t a r i a n lite r a t u r e in w h i c h ruah a s the Spirit of G o d is e v e r r e f e r r e d to a s the spirit of man (e.g., w i t h a suffix o r s o m e o t h e r s y n t a c t i c a l m a r k e r ) . T h e r e is a biblical sense, of c o u r s e , in w h i c h G o d i m p a r t s H i s "spirit" (i.e., t h e c a p a c i t y o f life h a v i n g its s o u r c e o n l y in H i m ) to m e n a n d t h e y live, o r H e w i t h d r a w s H i s spirit a n d t h e y d i e , a n d this k i n d o f t h i n k i n g m a y in p a r t lie b e hind the l a n g u a g e of C D 5:11 a n d 7:4. B u t e v e n m o r e basic to the t h o u g h t of the sectarians, a s w e h a v e seen in c h a p t e r 3 , is their r a d i c a l d i s t i n c t i o n ( e s p e c i a l l y in I Q H ) b e t w e e n G o d ' s Spirit a n d m a n ' s s p i r i t . In the c o n t e x t of this t h e o l o g y , t h e n , if it h a s h a d a n y i n f l u e n c e o n C D at all, it is difficult to b e l i e v e that C D r e g a r d s m a n a s h a v i n g a d o m i n a n c e o v e r G o d ' s Spirit e v e n to the point o f defiling it. Ruah in C D 5:11 a n d 7:4 p r o b a bly refers to the n a t u r a l spirit of m a n w h i c h h e h a s f r o m birth ( p e r h a p s also r e n e w e d in the sense of E z k . 3 6 : 2 6 ) a s o p p o s e d to the t r a n s c e n d e n t a n d a u t o n o m o u s Spirit o f G o d . T h i s is c o n firmed b y the following t w o o b s e r v a t i o n s : it is n o t u n u s u a l for 6 2

63

6 4

6 5

66

W i t h o u t the parallel passage CD 5:11, it might be possible to understand the suffix on ehp in 7:4 as referring to God; but cf. the syntactical and conceptual analogies between CD 7:4, 12:11, and Lev. 20:25 which strongly indicate that the suffix on the expression in CD 7:4 refers to man. / . e . , either directly or indirectly with a suffix or some other marker; cf. nn. 12-14 in chapter 3 above. ^Cf. however, 2 Kings 2:15 (and 1 Cor. 5:4 in the New Testament). This kind of language seems to be absent for the most part also in the intertestamental sources known to be used by the sectarians. C / . Gen. 6:3 and Job 27:3. In these cases, however, ruah expresses man's complete dependence on God's spirit rather than his possession or control over it; cf. Lys, Ruah, pp. 321-315. ^Cf. nn. 18, 21 and 22 in chapter 3 above. 62

63

6 5

114


m a n ' s spirit at this time to b e called " h o l y , " a n d as E. S c h w e i z e r n o t e d a s e a r l y a s 1952, t h e p h r a s i o l o g y of C D 7:4 is a n a l o g o u s to t h e levitical e x p r e s s i o n nynefBJ n» raptin 161 in L e v . 20:25 (cf. also C D 12:11 in w h i c h is r e t a i n e d ) a n d p r o b a b l y h a s a s i m i l a r m e a n i n g . T h e c o n t e x t of C D 5:11, o n t h e other h a n d , m a k e s u s e n o t of fpeJ b u t of t h e c o n c e p t u a l l y a n a l o g o u s v e r b ROD a n d it is c o n c e r n e d less w i t h c e r e m o n i a l d e f i l e m e n t t h a n d o c t r i n a l a n d m o r a l sins, b u t t h e r a r e f o r m of its genitive (i.e., t h e p l u r a l of chip w i t h a suffix r e f e r r i n g to m e n ) w h i c h it s h a r e s w i t h 7:4 a n d t h e s h a r e d t h e m e of m e n e n g a g i n g in defiling, u n c l e a n a c t i v i t y i n d i c a t e s a similarity o f m e a n i n g for ruah in b o t h p a s s a g e s . 6 7

6 8

H Q P s a P l e a 19:14; rum ruia* rrn. I h a v e f o u n d o n l y t w o s c h o l a r s w h o take clear positions o n t h e m e a n i n g of ruah in this v e r s e : N o l l r e g a r d s it a s a r e f e r e n c e t o h u m a n p s y c h o l o g i c a l qualities a n d M a n n s s e e s it a s a r e f e r e n c e t o t h e Spirit of G o d . N o l l s e e m s to b e c o r r e c t i n this instance since t h e c o n t e x t of this p r e - E s s e n e p s a l m is n o t that of a special, e s c h a t o l o g i c a l p r e s e n c e o f G o d ' s Spirit i n t h e e n d - t i m e c o m m u n i t y , b u t r a t h e r h a s to d o w i t h t h e biblical p s a l m i s t ' s f o r g i v e n e s s a n d c l e a n s i n g f r o m sin ( v v . 13-14) a n d his d e s i r e to live h e n c e f o r t h in t r u e k n o w l e d g e a n d faithfulness to G o d ( v v . 14-15). 6 9

7 0

7 1

72

C f . n. 15 in chapter 3 above. E d u a r d Schweizer, "Die sieben Geister in der Apokalypse," Evangelische Theologie, 11 (1951/1952), p. 506 n. 25. Cf. also the same connection in Chaim Rabin, The Zadokite Documents (2nd. ed.; Oxford: Clarendon Press, 1958), p. 26 n. 1 on line 4. N o l l , "Angelology," p. 72. M a n n s , symbole, p. 71. Cf. Sanders, Discoveries, IV, pp. 75-6. C / . n. 71 above. This is probably how the sectarians would have understood the authorship of this psalm, i.e., the author by definition would not be part of their eschatological community. Note that if the author was thought to be David himself, he would not be praying for the prophetic Spirit of God as such, which he had from his youth (cf. 1 Sam. 16:13) but for a righteous disposition (cf. Ps. 51), which is the basic theme of this hymn. 67

6 8

69

70

7 1 7 2

Ruah


115

3 ) O c c u r r e n c e s of ruah w h i c h h a v e r e m a i n e d l a r g e l y u n treated: 1 Q 2 9 , 14, 1; 4 Q 1 7 7 , 1 2 - 1 3 , 1 , 5 ; 4 Q 5 0 4 , 6, 2 2 ; 4 Q 5 1 0 , 1, 6; 4Q511,10,2; 4Q511,18 II6; and 6 Q 1 8 , 5 , 3 . 1 Q 2 9 , 1 4 , 1 : nrrr m i . This e x p r e s s i o n is u n i q u e in the Scrolls a n d w i t h o u t a c o n t e x t , b u t its p a t t e r n o f ruah in t h e s i n g u l a r (which is uncharacteristic a s a r e f e r e n c e to a n a n g e l o r d e m o n ) f o l l o w e d b y t h e g e n i t i v e m r r ( w h i c h c a n n o t a p p l y to G o d ) indicates that this p h r a s e is d e s c r i p t i v e of m a n ' s spirit o r d i s position. 7 3

7 4

75

4 Q 1 7 7 , 1 2 - 1 3 , 1 , 5 ; n o R n n . This e x p r e s s i o n is v e r y interesting since this is o n e of the f e w p l a c e s o u t s i d e the t w o - s p i r i t T r e a tise (cf. 1QS 3 : 1 8 / 1 9 a n d 4 : 2 1 b ) that a n y f o r m of ruah e v e r o c c u r s w i t h a n y f o r m o f r o R in the non-biblical, H e b r e w Scrolls p u b lished so f a r . Of e v e n m o r e interest is a p h r a s e in t h e i m m e diate c o n t e x t of o u r e x p r e s s i o n (v. 7 ) w h i c h s e e m s to h a v e b e e n t a k e n d i r e c t l y f r o m 1 Q S 3 : 2 4 : TIR '33 bisb w "iriDR A l t h o u g h it is difficult to d e t e r m i n e the m e a n i n g of TOR nri in the f r a g m e n t a r y c o n t e x t of v. 5 , the c o n n e c t i o n of v e r s e 7 w i t h 1QS 3:24 is a s t r o n g indication that noR r r n s h o u l d b e u n d e r s t o o d in the light of Viam noRn m n n in 1 Q S 3 : 1 8 / 1 9 a s a d i s p o s i t i o n g i v e n to the s e c t a r i a n at birth (cf. t h e a n a l y s i s of ruah in 1QS 3 : 1 8 / 1 9 in c h a p t e r 8 b e l o w a s essentially a h u m a n d i s p o s i t i o n ) . 7 6

Cf. nn. 43 and 60 above. T h i s is probably a negative term; note Milik's translation in Barthelemy and Milik, Discoveries, I, p. 132 as "ambition." T h e singular of ruah followed by a genitive indicating a good or evil moral quality is a common syntactical pattern for describing man's spirit in the Scrolls; cf. section 3a above. 1 Q M 13, which has a strong literary relationship with 1QS 3-4 (cf. Irwin, "Spirit-Dualism," p. 210), contains the expressionTORr r n in v. 10; the only other occurrence of r c « with ruah I have found is in IQH 2:4 in which r c R was replaced with pTX by the scribe. Also, with the exception nVifi rnrrn in IQH f 5:6,1 have found no form of ruah with any form of bvi/nbvi, f» (noun) or Êfn outside of the two-spirit Treatise; cf. 1QS 3:18 & 25. If the consensus of the late 1950's and early 1960's were correct, which viewed the two-spirit Treatise as having a dominant position in sectarian pneumatology (cf. chapter 2 above), this almost total lack of contact with the two-spirit vocabulary of 1QS 3-4 would be astonishing. 73

74

75

76


116

Finally, w e s h o u l d n o t e that a n e x p r e s s s i o n identical to o u r e x p r e s s i o n (viz., nnR m i ) is f o u n d in 1QS 4 : 2 1 b in w h i c h it a p p e a r s a t first s i g h t t o h a v e t h e m e a n i n g " G o d ' s e s c h a t o l o g i c a l Spirit." H o w e v e r , a s w e will a t t e m p t t o s h o w in c h a p t e r 8 b e l o w , t h e a u t h o r of this se ct i on of t h e t w o - s p i r i t Treatise ( 4 : 1 5 2 6 ) is a t t e m p t i n g t o r e i n t e r p r e t t h e t r a d i t i o n a l p n e u m a t o l o g y of t h e sect (as s e e n especially in I Q H ) in t e r m s of his two-spirit (i.e., disposition) v i e w , a n d h e c h o s e to u s e nnR n n ( = the g o o d disposition o f 3 : 1 8 / 1 9 ) in t h e c o n t e x t of 4:21 precisely b e c a u s e it reflected a n d s u p p o r t e d this v i e w . 4 Q 5 0 4 , 6, 2 2 ; TT VO n n . T h i s e x p r e s s i o n is u n i q u e in t h e Scrolls. Its c l o s e s t e q u i v a l e n t in t h e literature k n o w n a n d u s e d b y t h e sect s e e m s to b e T I bo BteJ (cf. Job 1 2 : 1 0 a n d H Q P s a Plea 19: 3 - 4 ) . T h e s e c o n t e x t s w o u l d s e e m to i n d i c a t e that ruah in o u r e x p r e s s i o n r e f e r s to t h e b r e a t h of life in a n y t h i n g ( m a n o r a n i m a l ) t h a t h a s life, b u t p e r h a p s it h a s to d o chiefly w i t h h u m a n life m u c h like t h e e x p r e s s i o n n bf\o in 1QS 4 : 2 6 , 9 : 1 2 a n d 10:17. 4 Q 5 1 0 , 1 , 6 a n d 5 Q 5 1 1 , 1 0 , 2 : nra rrn. T h e s e t w o f r a g m e n t s a r e e s s e n t i a l l y p a r a l l e l to e a c h o t h e r ( w i t h 4 Q 5 1 1 , 1 0 p e r h a p s being a n e x p a n d e d recension) a n d so contain the s a m e unique e x p r e s s i o n in essentially t h e s a m e c o n t e x t . In these f r a g m e n t s , a s Baillet n o t e s , t h e p s a l m i s t seeks "a la fois p o u r louer Dieu et p o u r c h a s s e r l e s m a u v a i s e s p r i t s , " i.e., h e p r a i s e s G o d t o t h r o w fear into t h e d e m o n s ( 4 Q 5 1 0 , 1, 4 - 5 ) w h o w o u l d o t h e r w i s e n n n n vnsrb mans a r e D'Wis ("strike u n e x p e c t e d l y for t h e l e a d i n g a s t r a y of a spirit of k n o w l e d g e , " v. 6 ) . It s e e m s clear, t h a t nra n n h e r e r e f e r s t o t h e s e c t a r i a n himself o r his fellow religionists for t h e f o l l o w i n g r e a s o n s : 1) t h e basic t h e m e of this c o n t e x t is t h e p s a l m i s t ' s a t t e m p t t o p r o t e c t h i m s e l f a n d o t h e r m e m b e r s of the s e c t f r o m d e m o n i c a t t a c k (cf. 1QS 3 : 2 4 ) ; 2) it is n o t u n u s u a l in t h e Scrolls for t h e sectarian to describe himself or a n o t h e r p e r s o n a s a ruah o f o n e k i n d o r a n o t h e r ; a n d finally, 77

78

79

77

Baillet, Discoveries, VII, p. 226.

Ibid., p. 215. E.g., IQH 1:22; 2:15; 3:21; 9:16; and 13:13; cf. also 1QS 8:12. Note that most of the clear uses of ruah in this manner are found in IQH and compare this with Baillet's remarks in ibid., p. 220 on the relation78

79

Ruah

117


3 ) w h e n e v e r t h e v e r b nun h a s a logical subject ( a s intransitive) or a n object ( a s transitive) in t h e Scrolls, s u c h a subject o r object is a l w a y s a h u m a n b e i n g a n d o f t e n t h e s e c t a r i a n h i m s e l f r a t h e r than, e.g., a n angel o r a d e m o n .

8 0

4 Q 5 1 1 , 1 8 II 6; 'lira nn. This e x p r e s s i o n is u n i q u e d e s p i t e its s i m i l a r i t y t o nra nn t r e a t e d i m m e d i a t e l y a b o v e , s i n c e t h i s spirit is s o m e t h i n g w h i c h t h e p s a l m i s t has r a t h e r t h a n s o m e thing h e is. This is also t h e o n l y p l a c e e x c e p t for C D 5 : 1 1 a n d 7:4 in t h e published, non-biblical H e b r e w Scrolls in w h i c h ruah as m a n ' s spirit is in c o n s t r u c t w i t h a g e n i t i v e s u b s t a n t i v e w i t h the suffix r e f e r r i n g b a c k t o m a n a s its p o s s e s s o r . T h e r e is a c e r t a i n f o r m a l similarity, then, b e t w e e n ruah h e r e a n d in C D 5:11 a n d 7:4, a n d a s in these C D p a s s a g e s , ruah in o u r p a s s a g e s b e l o n g s to m a n r a t h e r t h a n to G o d . T h i s is i n d i c a t e d b y t h e b a sic t h e m e of 4 Q 5 1 1 , 18 II w h i c h h a s t o d o n o t w i t h t h e Spirit of G o d a s s u c h b u t w i t h t h e p e r s o n a l s p i r i t u a l i t y of a s e c t a r i a n e v i d e n t l y t r y i n g to d e f e n d h i m s e l f a g a i n s t o p p o n e n t s w h o a r e pointing o u t his s h o r t c o m i n g s ( w . 9 - 1 0 ) . T h e psalmist's m e n t i o n of his "spirit of u n d e r s t a n d i n g " in v. 6, then, p r o b a b l y m e a n s n o m o r e t h a n t h e e x p r e s s i o n nra run in v. 8 ; it is s i m p l y h i s c l a i m to h a v e a d i s p o s i t i o n o f u n d e r s t a n d i n g a n d a c c e p t a n c e of h i s c o m m u n i t y ' s d o c t r i n e a n d practice. 81

6 Q 1 8 , 5 , 3 ; run nn. This e x p r e s s i o n o c c u r s e l s e w h e r e o n l y in 1QS 4 : 1 4 a n d l Q S b 5 : 2 5 b , a n d i n c o n n e c t i o n w i t h ruah t h e v e r b prn o c c u r s o n l y in I Q H 1 6 : 7 . T h e full e x p r e s s i o n o f 6 Q 1 8 , 5 , 3 is run rrna iptn[. . . ] in w h i c h , a c c o r d i n g t o Baillet, lprn c a n b e r e a d either a s a piel o r a h i t h p a e l . If a hithpael f o r m o f ptn is u n d e r s t o o d here, this w o u l d g i v e o u r e x p r e s s i o n a f o r m a l likeness 82

ship between 4Q510/511 and I Q H : "Les rappochements avec les H o dayot sont si nombreux qu'il peut y avior une communaute" d'auteur avec au moins certain passages." Ê.g., 1QS 5:4 & 11; 11:1; and IQH 4:25. C f . the patterns for man's spirit in section 3 c in this chapter above. Note that the suffix on "paa nn ( I Q H 16:14) refers formally to God. C / . M. Baillet, J. T. Milik and R. de Vaux, Discoveries in the Judean Desert of Jordan, Textes, III (Oxford: Clarendon Press, 1962), p. 134 n. 3. 81

8 2


118

to I Q H 1 6 : 7 in w h i c h ruah w a s u n d e r s t o o d a s referring to G o d ' s S p i r i t , a n d p e r h a p s w i t h o t h e r e v i d e n c e (e.g., I Q H 1 4 : 2 5 ) , run n n h e r e c o u l d also b e u n d e r s t o o d a s G o d ' s Spirit. T h e hithp a e l r e a d i n g is n o t c e r t a i n , h o w e v e r , a n d e v e n if it w e r e , this f o r m w i t h 2 is a m b i g u o u s in m e a n i n g . Baillet s u g g e s t s , for e x a m p l e , that its m e a n i n g in 6 Q 1 8 , 5 , 3 s h o u l d b e u n d e r s t o o d in a r e f l e x i v e s e n s e b y a n a l o g y w i t h l Q S a 2:7 ("se tenir f e r m " ) , w h e r e a s G. J e r e m i a s u n d e r s t a n d s it in I Q H 4 : 3 9 & 18:9 as h a v ing a n a c t i v e m e a n i n g a n d M a n s o o r in I Q H 1 6 : 7 as a p a s s i v e . T h e k e y to the m e a n i n g of o u r e x p r e s s i o n s h o u l d p r o b a b l y b e s o u g h t in the e x p r e s s i o n run rrn itself ( g i v e n the f r a g m e n t a r y c o n d i t i o n of this p a s s a g e ) , w h i c h in its other o c c u r r e n c e s m e a n s m a n ' s s p i r i t a n d p r o b a b l y also h a s the s a m e m e a n i n g here. 83

8 4

8 5

86

87

88

c. T h e m e a n i n g of ruah w i t h a suffix: (24 t i m e s , cf. section 3a a b o v e for r e f e r e n c e s ; 1 Q S 3:14 & 4 : 2 6 b will b e h a n d l e d in c h a p t e r 8 b e l o w , a n d I Q H 4 : 3 6 will b e h a n d l e d b e l o w in section 3d of this c h a p t e r in c o n n e c t i o n with 4 : 3 1 ) . If t h e c o n s e n s u s of s c h o l a r s h i p o n the interpretation of the a b o v e p a s s a g e s is c o r r e c t , a significant p a t t e r n for d e t e r m i n i n g t h e m e a n i n g o f ruah in the non-biblical, H e b r e w Scrolls c o u l d b e its u s e in the singular w i t h a n a t t a c h e d suffix ( 2 2 t i m e s ; in 2 c a s e s a b o v e ruah is in the p l u r a l , cf. 1QS 2 : 2 0 & 3 : 1 4 ) . E v e r y t i m e , in fact, that this p a t t e r n of ruah is f o u n d in the non-biblical, H e b r e w Scrolls ( w i t h o n l y o n e x c e p t i o n : 4 Q 1 8 5 , 1-2, I, 1 0 ) , s c h o l a r s a l m o s t u n a n i m o u s l y r e g a r d it a s referring in s o m e sense to t h e spirit of m a n in c o n t r a s t , e.g., to G o d ' s Spirit o r an a n g e l . T h i s c o n s e n s u s s e e m s to b e c o r r e c t for the following r e a 8 9

83

C / . section 2b3 in chapter 3 above.

C / . section If in chapter 3 above. Baillet, Milik and de Vaux, Discoveries, III, p. 134 n. 3. G . Jeremias, Lehrer, p. 210 n. 11. M a n s o o r , Hymns, p. 185. C / . paragraph 2 in this section above for lQSb 5:25b and chapter 8 below for 1QS 4:4. I have found only three scholars who have commented on the verses associated with this pattern and who disagree somewhat with 84 85

8 6 87

88

8 9

Ruah

119


sons: 1) there is n o clear c a s e in the non-biblical, H e b r e w Scrolls in w h i c h ruah a s G o d ' s Spirit e v e r h a s a n a t t a c h e d s u f f i x ; 2 ) the s i n g u l a r of ruah o n l y r a r e l y m e a n s " a n g e l / d e m o n " and this n e v e r i n v o l v e s a suffix; 3 ) the m o s t basic r e a s o n , h o w e v e r , s u p p o r t i n g the a b o v e c o n s e n s u s is t h a t the c o n t e x t s t h e m s e l v e s in the p a s s a g e s cited a b o v e i n d i c a t e t h a t ruah r e f e r s to m a n ' s spirit ( s o m e t i m e s in the sense of E z k . 3 6 : 2 6 ) a n d n o t h i n g m o r e . This is e s p e c i a l l y c l e a r in c o n t e x t s in w h i c h ruah c a n b e r e placed b y a personal p r o n o u n referring to m a n w i t h o u t c a u s i n g a basic c h a n g e in m e a n i n g . T h u s , in 1QS 2:14 the ruah suffers d e s t r u c t i o n d u e t o m a n ' s d i s o b e d i e n c e , o r it " w a v e r s " (air 1 Q S 7 : 1 8 ) , " t u r n s a s i d e " f r o m t h e t r u t h (mtf 1 Q S 7 : 2 3 ) o r is " i m p r i s o n e d " ( ? ) w i t h t h e d e a d (fosn I Q H 8 : 2 9 ) ; in o t h e r p a s s a g e s G o d "establishes" (TDBJI I Q H 9 : 1 2 a ) o r " f o u n d s " ( n c I Q H 9 ; 1 2 b ) the sectarian's ruah in the f a c e of o p p o s i t i o n , a n d it a p p a r e n t l y c a n e x p e r i e n c e s a l v a t i o n (cf. I Q H f 6:4, Wvb Drrn p ) . In C D 3:3 a n d in the r e c o n s t r u c t i o n of 3:7, the m e a n i n g o f ruah a s m a n ' s n a t u r a l , sinful d i s p o s i t o n is c l e a r w h e n A b r a h a m is p r a i s e d for n o t f o l l o w i n g t h e d e s i r e o f his ruah w h i l e the wilderness g e n e r a t i o n is criticized for f o l l o w i n g t h e i r s . O n e o f the m o s t i m p o r t a n t c o n t e x t s of ruah w i t h t h e suffix, h o w e v e r , is in the r e g u l a r p r o m o t i o n o r d e m o t i o n o f the s e c t a r i a n w i t h i n 90

9 1

92

the consensus on their meaning: Dupont-Sommer in Nouveaux aperqus sur les Manuscrits de la Mer Morte, L'Orient ancient fllustr6, 5 (Paris, 1953), p. 168 translates inn in 1QS 4:26b as "Son esprit" (but cf. Dupont-Sommer in his later work, ecrits, p. 98 in which this is rendered "son esprit"); Ringgren in Faith, p. 72 (translated edition) renders the same verse somewhat ambiguously as "His (its) spirit"; finally, R. Murphy in The Dead Sea Scrolls and the Bible (Westminster: N e w man Press, 1956), p. 69 describes ruah in 1QS 5:21, 2 3 / 2 4 & 6:17 as standing "both for the opposing 'angels' as well as for the influence which they initiate and exert in the heart of man." F o r this pattern as the "wind" or "breath" of God, cf. the single case in 4 Q 1 8 5 , 1 - 2 , 1 , 1 0 . This situation in the Scrolls is surprising since this pattern in reference to God is not unusual in the Old Testament; e.g., Num. 11:29; Is. 44:3; and Ezk. 37:14 C f . n. 43 above. C / . Ezk. 13:3. 90

91

92

120


his c o m m u n i t y o n the basis of his "spirit" a n d w o r k s ; cf. 1QS 5:21 & 2 3 - 2 4 ; 6:17; 9 : 1 4 , 15 & 1 8 ; a n d also the plural in 2 : 2 0 . A c l e a r c o n t e x t u a l indication o f the m e a n i n g of ruah in these p a s s a g e s (all o f w h i c h s h a r e the s a m e c o n t e x t , viz., s t a t u s in the c o m m u n i t y ) is the close s t r u c t u r a l parallel b e t w e e n v. 14 a n d v. 1 7 o f 1 Q S 6 in w h i c h ruah in v. 1 7 r e p l a c e s bolD in v. 14 with a p p a r e n t l y little c h a n g e in m e a n i n g . T h e s e c t a r i a n ' s spirit, a s his insight, d e s c r i b e s his p e r s o n a l a n d c o n s t a n t l y e v o l v i n g relig i o u s c h a r a c t e r , w h i c h s e r v e s a s the basis for his c h a n g i n g r a n k in the c o m m u n i t y . 9 3

Finally, m e n t i o n s h o u l d b e m a d e of the e x p r e s s i o n inn 'B ? in C D 2 0 : 2 4 ( f o u n d also in 1QS 2 : 2 0 ; 4 : 2 6 b : a n d 9:14 w i t h s o m e v a r i a t i o n ) . It is clear t h a t ruah h e r e m e a n s a s i m p l e , spiritual d i s p o s i t i o n in m a n ( p e r h a p s in t h e s e n s e o f E z k . 3 6 : 2 6 ) a n d n o t h i n g m o r e since C D a s a w h o l e i n v o l v e s n o two-spirit d u a l i s m (although a dualistic tradition of t w o o p p o s e d angelic f o r c e s is p r e s e n t to s o m e e x t e n t ) . T h e s a m e m e a n i n g is p r o b a b l y also p r e s e n t in 1QS 2 : 2 0 a n d 9 : 1 4 , a l t h o u g h the two-spirit c o n t e x t o f 1 Q S 4 : 2 6 b s h o w s t h a t h e r e m a n ' s spirit h a s to d o w i t h t h e p r e d e s t i n e d , g o o d o r evil "self" o r " b e i n g " g i v e n to m a n a t birth w h i c h totally d e t e r m i n e s the quality o f his religious life. 1

94

95

T h e r e a r e f o u r a d d i t i o n a l o c c u r r e n c e s o f ruah (all singular) w i t h a suffix, b u t t h e s e a r e t o o i s o l a t e d a n d f r a g m e n t a r y for m u c h a n a l y s i s . It s e e m s clear f r o m the c o n t e x t available, h o w e v e r , that these o c c u r r e n c e s for the m o s t p a r t b e l o n g to the c a t e g o r y of m a n ' s spirit. T h u s , n m n in 5 Q 1 3 , 2, 9 a p p e a r s to refer to the spirit o f the L e v i t e s , Drrn a n d inn in I Q H f 11:4 a n d 4 Q 1 8 4 , 4 , 4 ( r e s p e c t i v e l y ) , a r e in a c o n t e x t in w h i c h &* * a a n d DIR a p p e a r to b e the topic of discussion, a n d vrn "no in I Q H f 31:1 is in a s s o c i a t i o n w i t h "ifcn. T h e c h a r a c t e r i s t i c , h o w e v e r , w h i c h m o s t s t r o n g l y i n d i c a t e s that ruah (sg.) in all these p a s s a g e s is m a n ' s

93

C / . Brownlee, Manual, p. 25 n. 35 and Licht, Rule, p. 150.

C / . Osten-Sacken, Gott und Belial, p. 194. As Osten-Sacken notes, however, Belial has no eschatological, cosmic dimensions in CD. C / . H. W. Kuhn, Enderwartung, pp. 120-2. 9 4

95

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spirit is its suffix. A s n o t e d a b o v e , t h e r e is o n l y o n e c l e a r c a s e in t h e non-biblical Scrolls s o far in w h i c h t h e s i n g u l a r o f

ruah

w i t h a suffix d o e s n o t refer to m a n (viz., 4 Q 1 8 5 , 1 - 2 , 1 , 1 0 ) , a n d t h e r e t h e c o n t e x t i n d i c a t e s w i t h o u t a m b i g u i t y that ruah

means

" w i n d " o r " b r e a t h " of G o d (cf. c h a p t e r 6 b e l o w ) . d. T h e m e a n i n g of ruah

used without qualifying expres-

sions: (19 t i m e s ; cf. section 3a a b o v e for r e f e r e n c e s ; n o t e t h a t I Q H 4 : 3 6 f r o m section 3c a b o v e will b e h a n d l e d h e r e t o g e t h e r w i t h I Q H 4:31 a n d that rrn V D - a ' in I Q H 1 5 : 1 3 will b e h a n dled here together with I Q H 15:22). P e r h a p s t h e b e s t w a y to h a n d l e this p a t t e r n o f ruah

is t o

d i v i d e it into t w o basic c a t e g o r i e s : t h o s e o c c u r r e n c e s w h i c h a r e r e g a r d e d b y a l m o s t all s c h o l a r s a s referring to m a n ' s spirit a n d t h o s e o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t . 1) O c c u r r e n c e s of ruah r e g a r d e d b y a l m o s t all s c h o l a r s a s r e ferring to m a n ' s spirit; category

A: 1 Q S 1 1 : 1 a & l b ; I Q H 1 4 : 3 ;

1 8 : 1 5 ; 1 Q M 7 : 5 ; 1 1 : 1 0 ; 14:7; a n d 4 Q 1 8 3 , 1 II 6 ; category

B:

IQH

5 : 2 8 ( r e c o n s t r u c t i o n ) ; 5 : 3 6 ; 4 Q 1 8 6 , 1 II 7; 4 Q 1 8 6 , 1 III 5 ; a n d 4Q186, 2,1, 6 .

9 6

T h e s p e c i a l s y n t a c t i c a l c h a r a c t e r i s t i c of t h e u n q u a l i f i e d u s e of ruah in c a t e g o r y A a b o v e is its u s e a s a s i n g u l a r g e n i t i v e of a nomen

regens

w h i c h , in t u r n , i n d i c a t e s a spiritual d i s p o s i -

tion o r quality of c h a r a c t e r .

97

T h e p a t t e r n of a nomen

regens

fol-

l o w e d b y a n unqualified, s i n g u l a r g e n i t i v e o f ruah is f o u n d for meanings other than "man's spirit,"

98

b u t t h e nomen

regens

in

t h e s e c a s e s n e v e r i n d i c a t e s a spiritual d i s p o s i t i o n o r q u a l i t y . I have found only one scholar who has regarded any of these occurrences as referring to something other than man's spirit or disposition: cf. H. E. del Medico, L'enigme des manuscrits de la Mer Morte (Paris: Librairie Plon, 1957), p. 397, who translates nn 'io: as "un souffle destructeur." N o t e that the genitive qualifies its nomen regens rather than the reverse; cf. Kautzsch, Grammar, §§ 89a and 128f & x. 9 6

9 7

£ . g . , n n m o 1QS 4:6, r r n ' o n * 1QM 6:12 (referring to a horse as "longwinded"; cf. chapter 6 below), r r n Ttaa I Q H f 9:6, r r n »BD f 19:3, and rrn 'rr-Bto 4QDe {270} 2II 13-14a. 98

122


W h e n e v e r a nomen regens d o e s i n d i c a t e s u c h a disposition or quality, if the c o n s e n s u s a b o v e is c o r r e c t , a n unqualified u s e of ruah a s its g e n i t i v e a l w a y s r e f e r s t o m a n in the non-biblical, H e b r e w Scrolls p u b l i s h e d so far. It s h o u l d also b e n o t e d that s u c h a nomen regens w i t h ruah a s its genitive is f o u n d o n l y with t h e unqualified, s i n g u l a r of ruahIt a p p e a r s , in fact, that the c o n s e n s u s o n c a t e g o r y A a b o v e is c o r r e c t . T h u s , in 1QS 11:1 the "TDto t e a c h e s k n o w l e d g e to his err a n t f o l l o w e r s ( n n -sir??) so that t h e y m a y h a v e the p r e s e n c e of m i n d to a v o i d a n g r y religious d e b a t e s w i t h their p r o u d e n e m i e s ( n n 'D"i), w h o a r e f u r t h e r identified in the following stich a s non it is n o t a s clear, o n the o t h e r h a n d , that rrn 'Bin i n 4 Q 1 8 3 , 1 , II, 6 refers to e r r i n g s e c t a r i a n s d u e to its f r a g m e n t a r y c o n t e x t , b u t it is still clear that it h a s to d o w i t h h u m a n b e i n g s of s o m e kind since the t h e m e of this f r a g m e n t is the struggle b e t w e e n t w o g r o u p s of m e n , viz., s e c t a r i a n s a n d the n o n - E s s e n e p r i e s t s w h o defile t h e s a n c t u a r y w i t h their i m p u r i t y (v. 1 ) . In I Q H 1 4 : 3 , h o w e v e r , t h e r e s e e m s to b e a c l e a r r e f e r e n c e to the s e c t a r i a n s in t h e e x p r e s s i o n n n -MS, w h o a r e s a i d to b e " p u r i f i e d " (D'ppito); this is a n i d e a b a s e d o n M a i . 3 : 3 , w h i c h d e a l s with G o d ' s purification of the Levitical priests w h o s e r v e H i m (a t h e m e w h i c h r e c u r s also in I Q H 5 : 1 6 a n d 4 Q 5 1 1 , 35, 2 ) , a n d the s a m e e x p r e s s i o n is parallel w i t h -|-n 'D'on Vo in 1 Q M 1 4 : 7 a s d e s c r i p t i o n s of the Q u m r a n f a i t h f u l . Note also the r e l a t e d e x p r e s s i o n -ifcm n n 'D'on in 1 Q M 7:5, w h i c h in c o n t e x t d i s t i n g u i s h e s b e t w e e n those sectarians w h o a r e eligible to fight in t h e e s c h a t o l o g i c a l w a r a n d t h o s e w h o a r e not. The k e y difference b e t w e e n this e x p r e s s i o n in 1 Q M 7:5 a n d the o n e in 1 4 : 7 ( - | T T -a-an " T O ) is t h a t 7:5 specifies a p h y s i c a l ( l e n ) a s well a s a spiritual ( n n ) s t a n d a r d n e c e s s a r y for p a r t i c i p a t i o n in t h e c o m i n g w a r , w h e r e a s 1 4 : 7 s i m p l y refers to the p r o p e r relig i o u s c o n d u c t e x p e c t e d f r o m all s e c t a r i a n s . 1 Q M 7:5, then, h a s n o t h i n g to d o w i t h a hellenistic distinction b e t w e e n b o d y a n d 99

1 0 0

101

Cf. Is. 29:24; note that according to 1QS 9:16ff. the master is not to teach non-sectarians. C / . Baillet, Discoveries, VII, p. 238 n. 2. C / . Mansoor, Hymns, p. 104 n. 1. 99

1 0 0 1 0 1

Ruah- a s M a n ' s Spirit

123

soul. Finally, the e x p r e s s i o n n n H O J o c c u r s in 1 Q M 1 1 : 1 0 a n d I Q H 18:15 (partially r e c o n s t r u c t e d ) a s a d e s c r i p t i o n of the d e s p o n d e n t s e c t a r i a n . In 1 Q M 1 1 : 1 0 G o d is to set t h e s e s e e m ingly ineffective p e o p l e o n fire, w h o will then c o n s u m e u n g o d liness like s t r a w until it exists n o m o r e , a n d in I Q H 1 8 : 1 5 it is these p e o p l e w h o r e c e i v e the g o o d n e w s of G o d ' s m e r c y f r o m a sectarian l e a d e r especially gifted b y G o d to p r o c l a i m this m e s s a g e to t h e m (cf. v v . 10ff.). 1 0 2

C a t e g o r y B a b o v e h a s t o d o w i t h the u n q u a l i f i e d u s e of ruah u n a t t a c h e d to o t h e r p a r t s of s p e e c h ( e x c e p t for waxv in 4 Q 1 8 6 , 1 III 5 a n d 2 , 1 , 6 ) . All t h e p a s s a g e s listed a b o v e in this c a t e g o r y also refer c l e a r l y t o m a n ' s spirit. T h u s , in I Q H 5 : 3 6 ( a n d in t h e p a r a l l e l r e c o n s t r u c t i o n in 5 : 2 8 ) t h e o p p o s i t i o n w h i c h the p s a l m i s t f a c e s f r o m his e n e m i e s h a s a d i r e c t effect within his o w n p e r s o n ( - p a s ' Q D T Q v. 3 5 ) , c a u s i n g (his) spirit to s t u m b l e ( n n b'tfonb, v v . 2 8 & 3 6 ) a n d (his) s t r e n g t h to b e d e s t r o y e d ( m a amb v v . 2 8 / 2 9 , a n d no nt>2b v. 3 6 ) . It s e e m s clear that the unqualified u s e of ruah in v. 3 6 ( a n d p r o b a b l y v. 2 8 ) m e a n s a p p r o x i m a t e l y the s a m e t h i n g a s the unqualified m a foll o w i n g it in parallel c o n s t r u c t i o n , i.e., b o t h t e r m s h a v e t o d o with the sectarian's personal disposition a n d character. Finally, the t h r e e o c c u r r e n c e s of ruah in 4 Q 1 8 6 (viz., 1 II 7; 1 III 5 ; a n d 2, I, 6 ) h a v e to d o w i t h m a n ' s spirit, p r o b a b l y in t h e s e n s e of 1QS 3-4 a n d I Q H 15 as the p r e d e s t i n e d b e i n g of m a n , b u t with the a d d e d precision that m e n ' s spirits a r e m a d e u p of m i x t u r e s of "light" a n d " d a r k n e s s " d e t e r m i n e d b y the f o r m a t i o n of the stars at o n e ' s birth. U n l i k e 1 Q S 3 - 4 , h o w e v e r , ruah h e r e is not set in relationship to t w o c o s m i c , angelic c r e a t u r e s d o m i n a t ing h u m a n i t y . In this r e s p e c t ruah in 4 Q 1 8 6 a n d I Q H 15 a r e similar. N e i t h e r h a s a n interest in p e r s o n a l , c o s m i c i n t e r m e d i a r i e s , w h i c h i n d i c a t e s t h a t t h e t w o s p i r i t s of 1 Q S 3 - 4 ( t h e m s e l v e s e s s e n t i a l l y h u m a n d i s p o s i t i o n s ; cf. c h a p t e r e i g h t b e l o w ) h a v e n o necessary c o n c e p t u a l r e l a t i o n s h i p to t h e t w o angels of 1QS 3 : 2 0 - 2 5 . 1 0 3

C / . ibid., p. 192 n. 1. C / . Dupont-Sommer, "documents," p. 251, who understands ruah in these passages as simply "l'esprit de chaque individu." 1 0 2

1 0 3

124


2 ) O c c u r r e n c e s o f ruah u s e d w i t h o u t q u a l i f i c a t i o n o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g scholars: I Q H 4:31 & 36 ( a n a l y z e d t o g e t h e r ) ; 9:16a & 16b; 14:11; 15:13 & 22 ( a n a l y z e d t o g e t h e r ) ; a n d 1 7 : 1 7 . N o t e t h a t I Q H 4 : 3 6 a n d 15:13 d o n o t b e l o n g in this syntactical c a t e g o r y b u t a r e a n a l y z e d h e r e for c o n t e x t u a l r e a s o n s . I Q H 4 : 3 1 , n r o ; a n d 4 : 3 6 , ' r r n . T h e m e a n i n g of ruah in I Q H 4 : 3 1 h a s b e e n at the c e n t e r o f the d e b a t e o v e r sectarian p n e u m a t o l o g y a l m o s t f r o m the b e g i n n i n g of Q u m r a n i a n s t u d i e s to the present, a n d d u r i n g this time it h a s been u n d e r s t o o d in a n u m b e r of different w a y s . M a n y s c h o l a r s h a v e r e g a r d e d it a s referr i n g in s o m e s e n s e to the spirit of m a n , b u t it h a s also b e e n 104

1 0 5

T h e basic history of this verse is as follows: 1) K. G. Kuhn initially regarded it in 1950 as referring to a spiritual Neuschopfung experienced at one's entrance into the sect, cf. K. G. Kuhn, "Texte," p. 201 and n. 7; 2) Sjoberg would contest this shortly afterwards and regard ruah here as referring to the spirit of man given at birth, cf. Sjoberg, "Wiedergeburt," pp. 79ff.; 3) Kuhn appears subsequently in 1952 to agree with Sjoberg (although without citing this passage), cf. K. G. Kuhn, "Tleipacruos," pp. 214-5; 4) Sjoberg then decides in 1955 that Kuhn was originally correct and cites this verse (among others) as evidence of a spiritual "Neuschopfung" at Qumran, cf. Sjoberg, "Neuschopfung," p. 135 and n. 6; 5) Kuhn appears again in 1961 to agree with Sjoberg (but without citing this passage), cf. K. G. Kuhn, "Epheserbrief," p. 344; 6) in 1966, H. W. Kuhn, a student of K. G. Kuhn, defined ruah here as the "predestined being" of man given to him at birth, cf. H. W. Kuhn, Enderwartung, p. 126 and n. 5; 6) not everyone, however, even in Heidelberg, was convinced of this, and in 1980 Lichtenberger (another student of K. G. Kuhn) defined ruah in IQH 4:31 as God's own Spirit, cf. Lichtenberger, Studien, pp. 67. It seems, in fact, that K. G. Kuhn's original position in 1950 was correct but with the added observation that the spiritual "Neuschopfung" in IQH 4:31 has its origin in the eschatological presence of God's Spirit at work in the sectarian community; cf. in this chapter below. 1 0 4

C / . Egon Brandenburger, Fleisch und Geist, Paulus und die dualistische Weisheit, Wissenschaftliche Monographien zum Alten und Neuen Testament, 29 (Neukirchen: Neukirchener Verlag, 1968), pp. 92-3; Hauschild, Gottes Geist, pp. 248-9; Irwin, "Spirit-Dualism," pp. 58, 192 & 224 n.60; Jaubert, notion, p. 243; G. Jeremias, Lehrer, p.209 n.4; 1 0 5

Ruah

125


s e e n a s G o d ' s Spirit ( a s distinct f r o m the "spirit o f t r u t h " in 1QS 3 - 4 ) or a s the a m b i g u o u s Spirit of G o d / s p i r i t of t r u t h , sometimes with more emphasis on one than another, but with no essential distinction m a d e b e t w e e n t h e m . It a p p e a r s , h o w e v e r , t h a t t h o s e s c h o l a r s w h o i d e n t i f y ruah h e r e w i t h m a n ' s spirit a r e c o r r e c t , especially t h o s e w h o see this spirit a s a religious disposition characteristic of the s e c t a r i a n . A n u m b e r of considerations point in this direction, the m o s t i m m e d i a t e of w h i c h is t h e v e r b "cr in a s s o c i a t i o n w i t h a n u n q u a l i fied, singular f o r m of ruah a s its logical object. This s y n t a c t i c a l p a t t e r n refers to m a n ' s spirit in c o n t r a s t to G o d ' s Spirit or a n a n gel for the following r e a s o n s : 1) t h e r e a p p e a r s to b e n o p l a c e in the literature w r i t t e n o r u s e d b y the sect in w h i c h G o d ' s Spirit is c l e a r l y e v e r t h e object o f a c r e a t i n g a c t i v i t y ; 2 ) ruah a s 1 0 6

1 0 7

1 0 8

1 0 9

1 1 0

Johnston, "Spirit," p. 28; Kamlah, "Geist," p. 482; H. W. Kuhn, Enderwartung, p. 126; Licht, Thanksgiving Scroll, p. 38; Eugene H. Merrill, Qumran and Predestination, A Theological Study of the Thanksgiving Hymns, Studies on the Texts of the Desert of Judah, VIII (Leiden, Brill, 1975), p. 18; Molin, Sdhne, p. 38; Notscher, "Heiligkeit," pp. 337-8; Pryke, "'Spirit'," p. 345; Schreinder, "Geistbegabung," p. 165 n. 19; and Sjoberg, "Wiedergeburt," pp. 78-9 (but cf. n. 106 below). C / . Chevallier, Souffle, p. 56; Dietzel, "Beten," p. 23; Hiibner, "Dualismus," p. 284 n. 2; Lichtenberger, Studien, p. 67; J. Maier, Texte, vol. II, p. 206; Osten-Sacken, Gott und Belial, p. 133; Sjoberg, "Neuschopfung," p. 135 and n. 6; and idem, "irveiiua," p. 385. 1 0 6

C f . Anderson, "'Ruah'," p. 293; H. Braun, Qumran, vol. II, p. 253; Carmignac and Guilbert, Textes, p. 211 n. 60; Delcor, "Doctrines," col. 973; idem, Hymns, p. 46; Dupont-Sommer, "instruction," p. 21; Flusser, "Sect," pp. 257 & 259; idem, "Dualism," p. 162 Foerster, "Geist," pp. 1289; Holm-Nielsen, Hodayot, p. 20 n. 10 and p. 85 n. 77; Mansoor, Hymns, p. 76; Notscher, "Geist," p. 306; Ringgren, Faith, p. 89; Schweizer, "m/ev\ia," p. 390 and n. 329; and Seitz, 'Two Spirits," pp. 94-5. 107

C / . nn. 213,215, 216 and 218 in chapter 2 above. C / . Irwin, "Spirit-Dualism," pp. 5 8 , 1 9 2 & 224 n. 60 and Merrill, Qumran, pp. 40-1 for a similar opinion. B o t h C h e v a l l i e r in Souffle, p. 56 and Sjoberg in "Neuschopfung," p. 135 & n. 6 understand ruah in IQH 4:31 as "God's Spirit," but they are unable to cite analogies in relevant literature in which God's Spirit is the object of a creating activity. Chevallier in 1 0 8

1 0 9

1 1 0


126

" a n g e l , " o n t h e o t h e r h a n d , c a n b e t h e object o f " i r in the Scrolls, b u t there is n o e v i d e n c e in the Scrolls for a n unqualified u s e o f ruah in the singular a s a n angel o r d e m o n ; a n d finally, 3 ) ruah in its i m m e d i a t e c o n t e x t in I Q H 4:31 c a n be best u n d e r s t o o d in t e r m s o f E z k . 3 6 : 2 6 (i.e., a s a n e w d i s p o s i t i o n g i v e n b y G o d to H i s eschatological p e o p l e ) in contrast to a n und e r s t a n d i n g b a s e d o n 1QS 3 : 1 3 - 4 : 2 6 in w h i c h the g o o d spirit u a l i t y o f t h e s e c t a r i a n is g i v e n to h i m f r o m birth since the p s a l m i s t identifies h i m s e l f w i t h the rest of h u m a n i t y as sinful b y n a t u r e (cf. I Q H 4:29ff.). This s t a n d s in c o n t r a s t , e.g., to the c o n t e x t of I Q H 15 :13 & 2 2 , w h i c h h a s to d o with a g o o d o r evil p r e d e s t i n e d d i s p o s i t i o n r e c e i v e d at birth a n d is p r o b a b l y best u n d e r s t o o d in t h e light of 1 Q S 3-4 (cf. the d i s c u s s i o n of these p a s s a g e s b e l o w in this s e c t i o n ) . In the c o n t e x t of I Q H 1 5 , the 111

1 1 2

1 1 3

Souffle, p. 63 suggest somewhat tentatively that Jubilees 1:21 & 23 (which speak of God creating a "holy spirit" in His people) may refer to God's Spirit, but the context of these passages seems to make this unlikely; cf. Sjoberg in "t:vev\ia," p. 378 & n.236,who regards this context as referring to man's spirit and also the same opinion in Russell, Method, p. 403. E.g., IQH 1:8-9 T h e r e are rare uses, however, of a qualified ruah in the singular as an angel or demon; cf. n. 43 above; note also that ruah in VD mi (e.g., I Q H 1:10 & 10:8) is qualified in this case by its nomen regens, V D ; cf. Kautzsch, Grammar, § 146c. For ruah in I Q H 4:31 as the "spirit of truth" of 1QS 3:18-19 viewed as a cosmic angel, cf. Dupont-Sommer, "instruction," p. 21 and Holm-Nielsen, Hodayot, p. 20 n. 10 and p. 85 n. 77; C / . Carmignac and Guilbert, Textes, p. 211 n. 60 and Seitz, "Two Spirits," pp. 94-5. A complicating factor in any discussion of the two spirits is their status as either simple dispositions in man or as angelic creatures which work within man but also transcend him. However, this question has no direct bearing on the issue at hand since with either view of the two spirits God stills creates men from the beginning as either essentially good or evil; thus, a scholar who views the two spirits as angels in 1QS 3-4 and then interprets I Q H 4:31in the light of 1QS 3-4 is not necessarily prevented from regarding ruah in IQH 4:31 as a predestined disposition rather than an angel; cf. for example, H. W. Kuhn, Enderwartung, p. 126. m

112

1 1 3

Ruah

127


s e c t a r i a n c a n n o t r e a l l y p u t h i m s e l f o n a level b y n a t u r e w i t h the r e s t o f sinful h u m a n i t y s i n c e h e b e l i e v e s t h a t h e a n d his fellow s e c t a r i a n s w e r e c r e a t e d spiritually g o o d f r o m birth (cf. I Q H 15:14ff. a n d 1QS 3 : 1 7 - 1 9 ) . H e c a n , o f c o u r s e , n o t e t h a t m a n ' s righteousness h a s its s o u r c e solely in G o d ' s ordination a n d c r e a t i v e p o w e r c o m p l e t e l y a p a r t f r o m all the e f f o r t s o f m e r e "flesh" ( I Q H 1 5 : 1 2 - 1 3 ) a n d t h a t m e n c a n d o n o t h i n g to a l t e r this situation in the least (cf. I Q H 1 5 : 1 2 - 1 3 a n d 1 Q S 3 : 1 6 ) , y e t h e still c a n n o t identify himself b y n a t u r e w i t h h u m a n i t y ' s sinfulness before G o d but o n l y w i t h its dependence u p o n H i m . It is clear, then, that I Q H 4 : 3 1 d o e s n o t s h a r e the s a m e c o n c e p t u a l e n v i r o n m e n t w i t h I Q H 15 o r 1 Q S 3-4 in spite o f t h e fact t h a t I Q H 4 : 3 8 a n d 1 5 : 1 3 & 17 s h a r e s o m e c o m m o n v o c a b u l a r y : " Y o u Y o u r s e l f h a v e c r e a t e d ( m a ) the r i g h t e o u s ( p n s ) a n d the w i c k e d 0>Eh)." T h e basic c o n c e p t u a l f r a m e w o r k of this s h a r e d v o c a b u l a r y is different in the t w o c o n t e x t s : in I Q H 1 5 , G o d ' s c r e a t i o n o f t h e r i g h t e o u s t a k e s p l a c e i n d i v i d u a l l y in t h e w o m b , w h e r e a s in I Q H 4 : 3 8 this " c r e a t i o n " p r o b a b l y h a s to d o w i t h the birth of the eschatological c o m m u n i t y at the e n d of days. 1 1 4

A major p r o b l e m , h o w e v e r , w i t h a v i e w of ruah in I Q H 4:31 as m a n ' s spirit is that it a p p e a r s to b e a source o f s p i r i t u a l i t y for the psalmist, a n d n o r m a l l y in I Q H the s e c t a r i a n ' s spirit is p r e s e n t e d a s b e i n g in need of spiritual h e l p . H o w e v e r , if the sectarians w e r e a s g r e a t l y influenced b y E z k . 3 6 & 3 7 a s w e b e lieve, it is r e a s o n a b l e that t h e y v i e w e d t h e m s e l v e s n o t o n l y a s h a v i n g r e c e i v e d G o d ' s e s c h a t o l g i c a l Spirit as p r o m i s e d in E z k . . 3 6 : 2 7 & 3 7 : 1 4 b u t also a s p o s s e s s i n g the n e w h e a r t a n d ruah (i.e., d i s p o s i t i o n ) p r o m i s e d in t h e s e s a m e v e r s e s ( E z k . 1 1 5

1 1 6

N o t e that Jubilees 1:20-25 talks about God creating a righteous people in the latter days— a promise that our author probably saw as fulfilled in his own community. He may have also had Isa. 45:7 in mind; cf. Wernberg-Moller, "Reconsideration," p. 415 n. 5: "The sentence [i.e., IQH 4:38] simply implies that God created everybody." Cf. also 4Q495 2 1 with 1QM 13:9. 1 1 4

1 1 5 1 1 6

C / . nn. 18-24 in chapter 3 above. C / . section 2d2 in chapter 3 above.


128

3 6 : 2 6 ) . N e v e r t h e l e s s , b e c a u s e of t h e r e q u i r e m e n t in E z k . 3 6 : 3 1 t h a t t h e y a s s u m e a p o s t u r e o f u n w o r t h i n e s s in spiritual m a t t e r s , it w a s difficult for t h e m to s p e a k a b o u t their n e w spiritual w o r t h a n d spiritual capabilities especially w h e n addressing t h e m s e l v e s t o G o d H i m s e l f i n their h y m n s . N e v e r t h e l e s s , this kind of l a n g u a g e w a s n o t c o m p l e t e l y forbidden, a n d in I Q H 4:31 it e m e r g e s . T h e r e f e r e n c e to t h e p s a l m i s t ' s spirit in I Q H 4 : 3 6 (Tin), then, m e a n s essentially the s a m e t h i n g a s ruah in v . 3 1 . In b o t h v e r s e s t h e ruah is s e e n a s a secondary s o u r c e of t h e p s a l m i s t ' s ability to l e a d a sanctified life w i t h G o d ' s Spirit, of c o u r s e , b e i n g the p r i m a r y s o u r c e . T h u s , in I Q H 4 : 3 1 the general s t a t e m e n t is m a d e that G o d h i m s e l f m u s t c r e a t e t h e k i n d of d i s p o s i t i o n in m a n w h i c h enables h i m t o lead a g o d l y life, a n d in v. 3 6 t h e p s a l m i s t s a y s t h a t it w a s this G o d - g i v e n disposit i o n w i t h i n h i m w h i c h o v e r c a m e his w e a k a n d sinful n a t u r e ( v v . 33ff.) a n d held f i r m (np'trn Tin) its s t a n d in t h e face of p e r secution. I Q H 9 : 1 6 a & 1 6 b ; rrno n n . M o s t s c h o l a r s think that the t w o o c c u r r e n c e s of ruah in this v e r s e refer in s o m e sense t o m a n ' s spirit, a l t h o u g h a f e w b e l i e v e t h a t t h e y refer to a n g e l i c creatures or even to the w i n d . It a p p e a r s h o w e v e r , that t h e m a j o r i t y is c o r r e c t in this c a s e for the following r e a s o n s : 1) t h e r e a r e n o clear e x a m p l e s in t h e H e b r e w , non-biblical Scrolls s o far i n w h i c h ruah a s " a n g e l / d e m o n " o c c u r s in a n unqualified, singular f o r m or as a feminine, a n d 2 ) the i m m e d i a t e c o n 1 1 7

1 1 8

1 1 9

1 2 0

121

C / . Betz, Offenbarung, p. 129; Carmignac and Guilbert, Textes, p. 245 n. 87; Hauschild, Gottes Geist, p. 248; Holm-Nielsen, Hodayot, p. 162 n. 118; Irwin, "Spirit-Dualism," p. 192; Leaney, Rule, p. 159; G. Maier, Mensch, p. 183; Noll, "Angelology," p. 136; Notscher, "Geist," p. 308; Pryke, "'Spirit'," p. 345; and Schreiner, "Geistbegabung," p. 171. 1 1 7

C / . Huppenbauer, Mensch, p. 105 and n. 456 and Johnston, "Spirit," p. 37. C f . J. Maier, Texte, vol. I, 98. C / . n. 112 above. A possible exception to this is n n rrn in 4Q511,15, 7 and 4Q511, 81, 3, but this appears to be a direct borrowing from the Old Testament; cf. chapter 5 below. Cf. also the analysis of n m in section 3/ below. 1 1 8

119

1 2 0

1 2 1

Ruah


129

t e x t of o u r p a s s a g e ( v v . 1 5 b - 1 7 ) is c o n c e r n e d p r e d o m i n a n t l y w i t h the i d e a that m e n m a y differ in s t a t u r e t o w a r d o n e a n o t h e r b u t all m e n in r e l a t i o n s h i p to G o d a m o u n t to a b s o l u t e l y n o t h i n g at all. T h u s , ruah in o u r e x p r e s s i o n is i m m e d i a t e l y p r e c e d e d b y t h r e e parallel e x p r e s s i o n s all r e f e r r i n g t o m a n , a n d the third e x p r e s s i o n (-nD' h o n ] "CPD nfco) u s e s t h e w o r d s "flesh" a n d " c r e a t u r e o f [ c l a y ] " a s m e t a p h o r i c a l d e s c r i p t i o n s of m a n a n d so p r e p a r e s the r e a d e r for t h e a u t h o r ' s f u r t h e r m e t a p h o r i cal reference to m a n a s "ruah-" 122

I Q H 1 4 : 1 1 ; mrrn. T h e f e w s c h o l a r s w h o h a v e c o m m e n t e d o n this v e r s e h a v e u n d e r s t o o d r n r r n h e r e a s a r e f e r e n c e to the t w o spirits of 1QS 3-4 ( u n d e r s t o o d a s c o s m i c a n g e l s ) , or as man's p r e d e s t i n e d b e i n g ( r e l a t e d c o n c e p t u a l l y to t h e t w o spirits o f 1QS 3-4 v i e w e d as a n g e l s ) , o r a s a s i m p l e r e f e r e n c e to a n g e l s w i t h n o special r e l a t i o n s h i p to 1 Q S 3 - 4 . Most scholars simp l y d o n o t c o m m e n t o n this v e r s e w h e n t h e y h a v e the o p p o r t u nity. In light o f t h e f r a g m e n t a r y c o n d i t i o n o f t h e t e x t here, this m a y b e a w i s e policy, b u t t h e r e d o e s s e e m to b e e n o u g h e v i d e n c e in the t e x t a s it s t a n d s ( w i t h o u t e x c e s s i v e r e liance o n r e c o n s t r u c t i o n ) to i n d i c a t e that r n r r n refers to n o m o r e than g o o d a n d evil religious dispositions w h i c h d i s t i n g u i s h the p i o u s f r o m the w i c k e d . W e a r e referring to the u s e o f t h e p r e p o sitional e x p r e s s i o n -sb before mnri. In all the c a s e s in w h i c h -sb is u s e d b e f o r e a f o r m o f ruah in o u r m a t e r i a l , ruah always 1 2 3

1 2 4

1 2 5

1 2 6 1 2 7

T h i s use of ruah to describe man is not unusual in I Q H ; cf. n. 57 above. 122

C f . J. Maier, Texte, vol. II, p. 107 n. on 1 1 / 1 2 and p. 206; Merrill, Qumran, p. 28; and Ringgren, Faith, p. 76. H . W. Kuhn, Enderwartung, pp. 125 & 132. I r w i n , "Spirit-Dualism," pp. 52 & 193. 123

1 2 4 125

T h e five scholars above (nn. 123-125) and Domkowski Hopkins (cf. n. 127 below) are the only scholars I know who have offered specific opinions on mrrn in IQH 14:11. Cf. Dombkowski Hopkins, "Community," p. 340, who notes that IQH 14:11-12 "by no means offers clear evidence for the two spirits doctrine since the text is damaged and much reconstruction is necessary," 1 2 6

127


130

m e a n s m a n ' s spirit in o n e s e n s e o r a n o t h e r ,

1 2 8

and there would

s e e m t o b e n o t h i n g t o p r e c l u d e t h e s a m e m e a n i n g for ruah in I Q H 1 4 : 1 1 . It is t r u e t h a t s c h o l a r s h a v e s u g g e s t e d t h a t mrrn s h o u l d b e u n d e r s t o o d a s being in c o n s t r u c t w i t h nbvi,

129

or DVIIJ,

131

o'Tifln,

130

a n d if a n y o f t h e s e s u g g e s t i o n s is c o r r e c t , this w o u l d

i n d i c a t e t h a t mrrn h e r e p r o b a b l y h a s to d o w i t h angelic b e i n g s of s o m e k i n d r a t h e r t h a n w i t h m a n ' s s p i r i t .

132

These suggested

r e c o n s t r u c t i o n s , h o w e v e r , all face v a r i o u s t e x t u a l a n d syntactical p r o b l e m s . nVi», for e x a m p l e , is n o t l o n g e n o u g h t o fill the g a p in t h e t e x t after m r r n ,

133

a n d t h e f o r m DVisn, w h i c h s e e m s to b e

l o n g e n o u g h , is n e v e r f o u n d a n y w h e r e in t h e Scrolls, at least in a s s o c i a t i o n w i t h a n y f o r m of ruah-

134

drva,

finally, is p e r h a p s a

p o s s i b l e r e a d i n g e p i g r a p h i c a l l y , b u t t h e f e m i n i n e plural f o r m mrrn is n e v e r f o u n d w i t h a n y f o r m of b~m; a n d a l t h o u g h "ma is f r e q u e n t l y f o u n d a s a genitive of ' n i l ,

1 3 5

it n e v e r h a s a suffix re-

ferring t o m a n b u t is a l w a y s f o u n d w i t h a 3 r d . m . sg. suffix referr i n g t o Belial. P e r h a p s t h e b e s t r e a d i n g for t h e w o r d s i m m e d i a t e l y f o l l o w i n g rnrrn w o u l d b e dny to m e n ) ,

1 3 6

(with t h e suffix r e f e r r i n g

w h i c h s e e m s to b e e p i g r a p h i c a l l y possible a n d is

C / . 1QS 2:20; 4:26b; 9:14; & CD 20:24; cf. also the analysis of these verses in section 3c of this chapter above. E.g., Mansoor, Hymns, p. 181 n 4. 1 2 8

1 2 9

130

E . g . , H. VV. Kuhn, Enderwartung, p. 126 n. 1.

C / . Vermes, Scrolls in English, p. 192, who translates "the spirits of their lot." W h e n a form of dm or b-m is a genitive in construct with a form of ruah, such an expression always means an angel or demon; cf. chapter 5 below. S o Holm-Nielsen, Hodayot, p. 220 n. 5. 1 3 1

1 3 2

1 3 3

T h e article with any form of oVifl seems to be very rare in the non-biblical, Hebrew Scrolls; cf. for example, K. G. Kuhn, Konkordanz zu den Qumrantexten, (Gottingen: Vandenhoeck and Ruprecht, 1960), 1 3 4

s.v. oVifl.

£ . g . , 1QS 3:24; 1QM 13:2, 4, & 1 1 / 1 2 ; 4Q287 Berb 4, 3; 4Q491,141 5 , 1 0 ; HQMelch 3 I I 1 2 ; and llQMelch 3 I I 1 3 . S o Lohse, Texte, p. 162, w h o also translates "denn entsprechend den Geistern scheidet er sie zwischen dem Guten und dem Frevelhaften." 135

1 3 6

Ruah


131

f o u n d in o t h e r p l a c e s in t h e Scrolls in a s s o c i a t i o n ( a s h e r e ) w i t h t h e p r e p o s i t i o n s pa a n d " P . T h e m e a n i n g of this v e r s e , t h e n , w o u l d b e that G o d d i s t i n g u i s h e s b e t w e e n m e n o n t h e b a s i s of their g o o d o r evil religious dispositions. 137

W e s h o u l d note, finally, that if I Q H 14:11 w e r e u n d e r s t o o d fully in the light of 1QS 3-4, this w o u l d still n o t m e a n that m r r n w o u l d h a v e to b e u n d e r s t o o d h e r e a s c o s m i c a nge l s since t h e t w o spirits of 1 Q S 3-4 a r e t h e m s e l v e s n o t a n g e l i c b e i n g s b u t e s s e n tially religious dispositions p r e d e s t i n e d b y G o d w h i c h u n c o n d i tionally d e t e r m i n e t h e s p i r i t u a l q u a l i t y o f a p e r s o n ' s life (cf. chapter 8 b e l o w ) . m r r n in I Q H 1 4 : 1 1 , h o w e v e r , p r o b a b l y refers to religious dispositions in a less theoretical s e n s e , i.e., a s i n v o l v i n g G o d ' s h e l p t o g e t h e r w i t h h u m a n effort in a d a i l y p r o c e s s of c h a n g e a n d g r o w t h . T h u s , t h e p s a l m i s t c o n f e s s e s that his u n d e r s t a n d i n g of G o d h a s its s o u r c e not in his o w n spirit b u t in G o d ' s h o l y Spirit (v. 13) a n d that a s h e g r o w s in this u n d e r s t a n d i n g h e also g r o w s in zeal a g a i n s t t h e w i c k e d ( v v . 1 3 - 1 4 ) . A s a result o f G o d ' s g o o d n e s s , h e d e t e r m i n e s w i t h i n h i m s e l f n e v e r to sin against G o d ( v v . 1 7 - 1 8 ) o r assign a n i m p r o p e r r a n k to a c o m m u n i t y m e m b e r ( v v . 1 8 - 2 0 ) since it is u n t i m a t e l y G o d H i m s e l f w h o is a d v a n c i n g o r r e m o v i n g t h e m e m b e r s in their spiritual levels (v. 2 1 ) . This v i e w o f a c h a n g i n g a n d f l u c t u a t i n g spirituality with the psalmist achieving a p r o p e r spiritual l e a d e r s h i p of t h e sect at least in p a r t t h r o u g h his o w n r e s o l v e (cf. v. 1 7 ) , d o e s n o t h a r m o n i z e well w i t h the v i e w of 1QS 3-4 (or I Q H 15 & 4 Q 1 8 6 ) that t h e q u a l i t y o f a p e r s o n ' s spirituality is determined unchangeably from b i r t h . 1 3 8

1 3 9

I Q H 1 5 : 1 3 , rrn Via i s ' ; a n d I Q H 1 5 : 2 2 , n n . Strictly s p e a k ing, ruah in I Q H 1 5 : 1 3 d o e s not b e l o n g in this c a t e g o r y (i.e., a s a n unqualifed u s e of ruah) since its nomen regens Via d o e s h a v e a

E.g., IQH 7:12; CD 6:17 and 12:19. T h i s view is possible (although not characteristic) even for scholars who understand the two spirits as cosmic angels; cf. n. 113 above. C / . H. W. Kuhn, Enderwartung, p. 121, who notes that 1QS 3-4 presents a spirituality "die dem Menschen schopfungsmafiig gegeben ist und sein Handeln von vornherein festlegt." n7

1 3 8

1 3 9

132


q u a l i f y i n g effect o n i t . It is t r e a t e d h e r e b e c a u s e of its close s e m a n t i c a n d c o n t e x t u a l r e l a t i o n s h i p to t h e unqualified u s e of ruah in v. 2 2 . B o t h v. 1 3 a n d v. 2 2 , in fact, a r e i m m e d i a t e l y p r e c e d e d b y similar r e f e r e n c e s h a v i n g to d o with m a n ' s inability to d e t e r m i n e the n a t u r e of his o w n c o n d u c t ( c o m p a r e v. 13 rura p r r ? efi:» tor vb w i t h v. 21 rwx p r f ? tor T R ) . B o t h v e r s e s a l s o d e s c r i b e t h e n a t u r e of ruah w i t h s i m i l a r v o c a b u l a r y (cf. the e x p r e s s i o n nrnran in v v . 14 & 2 2 a n d the a n a l o g o u s c o n c e p t s m a in v. 14 a n d i s ' in v. 2 2 ) . B e c a u s e of the similar c o n t e x t s a n d v o c a b u l a r y of ruah in b o t h p a s s a g e s , then, a c o n c l u s i o n a b o u t the m e a n i n g of ruah in o n e p a s s a g e will effect the a s s e s s m e n t of its m e a n i n g in the other. 1 4 0

1 4 1

C / . Kautzsch, Grammar, §146c. T h i s seems to be the view of most scholars; every scholar I know who analyzes ruah in both v. 13 and v. 22 understands it as having the same meaning in both verses. It is also interesting to note that all these scholars except for one (viz., Noll in "Angelology," pp. 84 & 136, who defines ruah in both verses as "the motive principles of creation") understands ruah here as referring in some sense to the spirit of man: cf. Brandenburger, Fleisch, pp. 86, 88-9 & 91; Coppens, "don," p. 218; Irwin, "Spirit-Dualism," pp. 54 & 193; Johnston, "Spirit," pp. 29 & 34; H. W. Kuhn, Enderwartung, pp. 123-6; Lichtenberger, Studien, p. 70; G. Maier, Mensch, p. 184; Notscher, "Heiligkeit," pp. 337-8; and Schreiner, "Geistbegabung," p. 165 n. 19 and p. 166. Among those who have commented only on I Q H 15:13, only Holm-Nielsen in Hodayot, p. 230 n. 10 understands ruah in this verse as a reference to the "spirits of the world" (i.e., the two spirits of 1QS 3-4), while Huppenbauer in Mensch, p. 74 defines it as a reference to the "agierende Machte des Bosen;" most scholars, however, have understood ruah here as referring in some sense to man's spirit: cf. Betz, Offenbarung, pp. 129 & 147; Foerster, "Geist," p. 128; R. Murphy, "Yeser in the Qumran literature," Biblica, 39 (1958), p. 342; and Kurt Schubert, The Dead Sea Community (trans, by J. Doberstein; London: Adam & Charles Black, 1959), p. 60. Among those who have commented only on IQH 15:22, only Hiibner in "Dualismus," pp. 269-270 thinks that ruah may refer to something other than man's spirit (viz., "im Sinne der zwei-Geister-Lehre"); for those who understand ruah here as man's spirit, cf. Anderson, "'Ruah'," p. 294; Kamlah, "Geist," p. 482; Osten-Sacken, Gott und Belial, p. 129; and Pryke, "'Spirit'," p. 345. 1 4 0 1 4 1

Ruah


133

T h e m o s t p r o b l e m a t i c u s e of ruah syntactially in t h e s e t w o p a s s a g e s is in v. 1 3 . A l t h o u g h m o s t s c h o l a r s a g r e e t h a t ruah h e r e refers to m a n ' s s p i r i t , o t h e r s feel t h a t it refers in s o m e sense to angelic b e i n g s , a n d there d o e s s e e m to b e s o m e syntactical s u p p o r t for this v i e w in the q u a l i f i c a t i o n of ruah w i t h •yo.144 This s h o u l d n o t b e c o n s i d e r e d d e c i s i v e for its m e a n i n g . T h e p h r a s e as a w h o l e (nn bo i r ) is a u n i q u e e x p r e s s i o n in the Scrolls a n d s h o u l d b e a n a l y z e d p r i m a r i l y o n the basis of its o w n c o n t e x t u a l a n d c o n c e p t u a l f r a m e w o r k , a n d g i v e n this k i n d of analysis, t w o b a s i c c o n s i d e r a t i o n s p o i n t to ruah a s m a n ' s spirit b o t h h e r e a n d in v. 2 2 . T h e first h a s to d o w i t h the i m m e d i a t e c o n t e x t s of v e r s e s 13 a n d 2 2 . In the c o n t e x t just p r e c e d i n g ruah in v. 1 3 , t h e p s a l m i s t n o t e s t h a t m a n c a n n o t d i r e c t his o w n w a y , a n d just after ruah h e r e h e identifies the r e a s o n for this inability in the fact that G o d a l o n e c r e a t e s t h e " r i g h t e o u s " a n d t h e " w i c k e d " f r o m the womb a n d a l o n e establishes t h e m either for s a l v a t i o n (v. 15) o r d e s t r u c t i o n ( v . 1 7 ) . -up mn bo is t h u s p r e c e d e d a n d followed b y references n o t to a n g e l s b u t to h u m a n b e ings; f u r t h e r m o r e , it is a s s o c i a t e d w i t h m u c h of t h e s a m e v o c a b u l a r y u s e d in m a n ' s description.]':^! a n d m a a r e u s e d w i t h the " r i g h t e o u s " a s their object in v v . 1 4 - 1 5 a n d ma in v. 1 7 w i t h the " w i c k e d " a s its object, a n d b o t h o f these v e r b s a r e u s e d in v. 14 with n n bo u r a s the object o f m a a n d p r o b a b l y t h e " w o r k s " of this " i s ' " a s t h e object o f p n . Ruah in I Q H 1 5 : 1 3 t h e r e f o r e h a s to d o w i t h t h e spirit of m a n s i n c e it is w i t h i n a c o n t e x t w h i c h h a s m a n a s its t h e m e a n d it is also d e s c r i b e d w i t h the s a m e v o c a b u l a r y . T h e s a m e kind of c o n t e x t is likewise f o u n d in v. 2 2 in w h i c h ruah is directly p r e c e d e d a n d f o l l o w e d b y refer142

143

1 4 2

C / . n. 141 above.

I n the four places in which m i bo appears in the Scrolls (disregarding m i l m i bo in Temple Scroll 36:5 & 40:8 in which ruah refers to " w i n d / direction"), most scholars believe that it means "angel/demon"; cf. IQH 1:9; 10:8 and 1Q36,15, 5 in chapter 5 below; cf. also rr>u> rrn bo (1QS 4:20) in chapter 8 below in which ruah, however, probably refers an evil disposition in man rather than to evil demons of some kind which are thought to live within him. 1 4 4

134


e n c e s t o m a n a s t h e c e n t e r o f interest (cf. I B S a n d "ifen in v . 2 1 , a n d { p r o b a b l y } T i Vo in v . 2 2 ; cf. t h e a n a l y s i s o f 4 Q 5 0 4 , 6, 2 2 in section 3b3 a b o v e ) . T h e s e c o n d c o n s i d e r a t i o n p o i n t i n g to ruah a s m a n ' s spirit in b o t h I Q H 1 5 : 1 3 & 2 2 h a s to d o w i t h the n u m b e r of e x p r e s s i o n s t h e s e v e r s e s s h a r e w i t h 1 Q S 3 . This c o n s i d e r a tion is b a s e d , in t u r n , o n the position t h a t the t w o spirits of 1QS 3-4 are essentially dispositions within m e n rather than pers o n a l , a n g e l i c b e i n g s (cf. c h a p t e r 8 for the e v i d e n c e o f this). G i v e n t h e v a l i d i t y o f this p o s i t i o n , t h e n , t h e c o n n e c t i o n s b e t w e e n 1 Q S 3 a n d I Q H 15 c a n b e seen in their descriptions of G o d " e s t a b l i s h i n g " ( p n , cf. 1 Q S 3 : 1 5 w i t h I Q H 1 5 : 1 4 & 2 2 ) m a n ' s activity

1 4 5

b e f o r e a c t u a l l y c r e a t i n g h i m w i t h a g o o d o r evil

s p i r i t u a l n a t u r e ( t e a , cf. 1 Q S 3 : 1 5 - 1 8 w i t h I Q H 1 5 : 1 4 - 1 7 ) a n d , t h e r e f o r e , f i x i n g u n c h a n g e a b l y m a n ' s f u t u r e a c t i v i t y (cf. rrpiJJB in 1 Q S 3 : 1 6 a n d I Q H 1 5 : 2 2 ) so t h a t it is in n o s e n s e u n d e r his p e r s o n a l c o n t r o l ( c o m p a r e 1 Q S 3 : 1 6 : nnbos I Q H 15:14: - p m

m

twUnb bo bor

IK'TO' rvatfrr? r s i ) with

r o ' K ) . G i v e n t h e v i e w that

t h e t w o spirits of 1 Q S 3:13ff. a r e n o t p e r s o n a l , angelic c r e a t u r e s b u t e s s e n t i a l l y spiritual d i s p o s i t i o n s g i v e n to m e n at birth, it s e e m s c l e a r t h a t ruah in I Q H 1 5 : 1 3 & 2 2 h a s t h e s a m e m e a n i n g . If a s c h o l a r is c o n v i n c e d of the angelic s t a t u s o f the t w o spirits, h o w e v e r , t h e k i n d s of c o n n e c t i o n s n o t e d a b o v e w o u l d be e v i d e n c e that ruah in I Q H 1 5 : 1 3 & 2 2 , d e s p i t e its p r e d o m i n a n t c o n c e r n w i t h m a n , is really r e f e r r i n g t o t h e c o s m i c a n g e l s of 1QS 3 4 . N e v e r t h e l e s s , m o s t s c h o l a r s h a v e n o t t a k e n this p o s i t i o n

1 4 6

e v e n t h o u g h m o s t of t h e m r e g a r d the t w o spirits of 1QS 3-4 a s c o s m i c a n g e l s (cf. c h a p t e r t w o a b o v e ) . W e s h o u l d n o t e , finally, t h a t ruah in v. 2 2 is feminine a n d in a n u n q u a l i f i e d , s i n g u l a r f o r m ; this fact a l o n e w o u l d indicate t h a t t h e a u t h o r is n o t t h i n k i n g of a p e r s o n a l , a n g e l i c entity of s o m e k i n d s i n c e a n u n q u a l i f i e d f. sg. of ruah

is n e v e r clearly

T h e text is damaged at the end of v. 13, but with a comparison of v. 22 it is a resonable conjecture that it is man's nViflS or something analogous (e.g., i['5Tt] ) which God establishes before creating man. 1 4 5

1 4 6

C / . n. 141 above.

Ruah

135


u s e d to refer to a n angel o r d e m o n in the non-biblical, H e b r e w Scrolls p u b l i s h e d so f a r . I Q H 1 7 : 1 7 ; n i n n o . T h i s is o n e of t h e m o s t difficult o c c u r r e n c e s of ruah in the Scrolls to a n a l y z e since its e x p e c t e d f o r m in a s s o c i a t i o n w i t h the e x p r e s s i o n *a nnro left* is n r o o r m - i o . S c h o l a r s s e e m to b e a l m o s t e q u a l l y d i v i d e d o v e r its m e a n i n g h e r e w i t h s o m e s u g g e s t i n g t h a t it r e f e r s to s p i r i t u a l gifts o r d i s p o s i t i o n s of s o m e k i n d or to angelic spirits ( u s u a l l y the t w o spirits of 1QS 3-4 v i e w e d a s a n g e l s ) o r e v e n to the Spirit of G o d . T h e p r e c i s e f o r m of ruah h e r e (i.e., a n u n q u a l i f i e d , f e m i n i n e p l u r a l ) is a n a d d i t i o n a l p r o b l e m for a n a l y s i s s i n c e this f o r m is r a t h e r r a r e in t h e non-biblical S c r o l l s and never o c c u r s with D o r ]D. N e v e r t h e l e s s , ruah h e r e p r o b a b l y d o e s n o t refer to G o d ' s Spirit o r to a n g e l s but to v a r i o u s spiritual qualities a s s o c i a t e d w i t h life in the Q u m r a n c o m m u n i t y (as t h e r e cipient of the p r o m i s e of E z k . 3 6 : 2 6 ) for t h e f o l l o w i n g r e a s o n s : 1) there is n o clear r e f e r e n c e to the Spirit of G o d in t h e Scrolls 1 4 7

1 4 8

1 4 9

1 5 0

1 5 1

152

1 4 7

C / . n . 112 above.

C / . IQH 12:11; 13:19; 16:11; and f 3:14. C/.Dupont-Sommer, ecrits, p. 263 n. 1; Irwin, "Spirit-Dualism," pp. 58, 193 & 225 n. 68; Johnston, "Spirit," p. 29; Licht, Thanksgiving Scroll, p. 38; Notscher, "Heiligkeit," p. 337; and Pryke, "'Spirit'," pp. 3456. C / . Carmignac and Guilbert, Textes, p. 152 n. 40 & p. 175 n. 23; Ellis, "Gifts," pp. 136-7; Gaster, Scriptures, p. 253 n. 6; Holm-Nielsen, Hodayot, p. 247 n. 2 & p. 249 n. 22; Hubner, "Dualismus," p. 269; and J. Maier, Texte, vol. II, p. 206. 1 4 8 149

1 5 0

Cf. Dietzel "Beten," p. 2 5 ; H. W. Kuhn, Enderwartung, p. 130; Schanckenburg, "'Anbetung'," p. 92; and Sjoberg, "Neuschopfung," p. 135 n. 6. Leaney in Rule, p. 35 also defines ruah here as God's Spirit, but he probably identifies God's Spirit with the good spirit of 1QS 3:18ff. (cf. ibid., pp. 43-4); Hauschild in Gottes Geist, p. 251 interprets the plural of ruah as a reference to both man's natural spirit and God's holy Spirit (cf. ibid., p. 249 and n. 42). 1 5 1

C / . IQH 1:29b; 14:11 and 1QM 10:12; cf. also I Q H 17:23 & 4Q511, 24, 2. Note, finally, that the number in m r r n »nef (1QS 3:18) qualifies ruah;cf. Kautzsch, Grammar, §134c. 1 5 2

136


w i t h a n y f o r m of ruah in the p l u r a l ; 2 ) t h e r e is r a r e l y a refe r e n c e to a n g e l s in the Scrolls with a n unqualified u s e of ruah in the p l u r a l ; 3 ) t h e c l o s e s t c l e a r s y n t a c t i c a l parallel in the Scrolls to o u r e x p r e s s i o n is mrrn in I Q H 1 4 : 1 1 , w h i c h a p p e a r s to b e a reference to n o m o r e than g o o d a n d evil h u m a n dispositions (cf. t h e d i s c u s s i o n o f this v e r s e a b o v e in this s e c t i o n ) ; a n d finally, 4 ) t h e g e n e r a l c o n t e x t of this h y m n s e e m s to s u p p o r t the v i e w that the p s a l m i s t is referring to spiritual dispositions a n d c a p a c i t i e s w h i c h h e h a s r e c e i v e d n o t in birth b u t a s a faithful m e m b e r of the s e c t a r i a n c o m m u n i t y . H e n o t e s that o n his o w n h e h a s o n l y a "spirit of flesh" ( v . 2 5 ) a n d t h a t h e h a s fallen into sin in the p a s t ( v . 1 8 ) ; h e i m p l o r e s G o d n o t to let this h a p p e n a g a i n since h e k n o w s that G o d alone is the s o u r c e of qualities s u c h a s r i p i x a n d toe> ( v v . 2 0 - 1 ) . It is p o s s i b l e t h a t t h e p s a l m i s t d i d n o t u s e t h e s i n g u l a r o f ruah in v. 1 7 s i n c e h e w a n t e d to m a k e it c l e a r that his r e f e r e n c e w a s to spiritual disp o s i t i o n s a n d qualities r a t h e r than to the Spirit o f G o d a s s u c h , a n d h e m a y h a v e u s e d t h e p h r a s e ' 3 nnro nef« ( w h i c h is so c h a r acteristic in I Q H in r e f e r r i n g to G o d ' s Spirit a s a n e s c h a t o l o g i cal g i f t ) in o r d e r to m a k e it c l e a r that s p i r i t u a l qualities s u c h a s r i g h t e o u s n e s s a n d insight w e r e gifts of G o d w h i c h h e h a d r e c e i v e d in h i s e s c h a t o l o g i c a l c o m m u n i t y r a t h e r t h a n " n a t u r a l , " spiritual d i s p o s i t i o n s w h i c h h a d a l w a y s b e e n at his p e r s o n a l disposal f r o m birth o n w a r d . This p s a l m , in fact, c a n be r e a d a s a p r o t e s t a g a i n s t the i m p l i c a t i o n s o f 1 Q S 3-4 a n d I Q H 15 t h a t m e n a r e b o r n w i t h t h e ability (or inability) to k e e p the l a w a n d t h a t n o t h i n g c a n a l t e r this in t h e least (cf. 1QS 3 : 1 6 and I Q H 15:14). 1 5 3

1 5 4

1 5 5

e. T h e m e a n i n g of ruah in the singular, followed b y o n e or m o r e participial adjectives: (8 t i m e s ; cf. section 3 a in this c h a p ter a b o v e for references). E x c e p t for the e x p r e s s i o n trw n n in I Q H 1 3 : 1 5 a n d f 12:6, there is a l m o s t u n a n i m o u s c o n s e n s u s a m o n g scholars that the o c -

1 5 3 154 1 5 5

C / . section 2a in chapter 3 above. E . £ . , 1QM 10:12; cf. also IQH 17:23. C / . section 2d2 in chapter 3 above.

Ruah

137


c u r r e n c e s of ruah in t h e p a t t e r n a b o v e refer in s o m e s e n s e t o t h e spirit of m a n ,

1 5 6

a n d this c o n s e n s u s s e e m s t o b e c o r r e c t . T h u s ,

m a e J j r r n (cf. P s . 5 1 : 1 9 ) is a s s o c i a t e d w i t h yco

"UP in 1 Q S 8:3 a s

a q u a l i t y r e q u i r e d of s e c t a r i a n l e a d e r s , a n d in 1 Q S 1 1 : 1 c it is c o n c e p t u a l l y parallel t o rrus a s a q u a l i t y o f l e a d e r s h i p s o u g h t b y t h e p s a l m i s t . It is a l s o c l e a r t h a t mioa n n in 1 Q S 8:12 r e f e r s in s o m e w a y to m a n ( r a t h e r t h a n to a d e m o n ) for t h e f o l l o w i n g r e a s o n s : 1) t h e c o n t e x t of this p a s s a g e h a s t o d o p r i m a r i l y w i t h t h e s e c t a r i a n s ' fear of d i s l o y a l t y in their n e w m e m b e r s r a t h e r t h a n w i t h a fear of d e m o n i c a t t a c k ; 2 ) t h e r e is n o difficulty in u n d e r s t a n d i n g ruah in n n w n n ITKTD either a s a h u m a n d i s p o s i t i o n ( " b e c a u s e of a fear of d i s l o y a l t y " ) o r a s a m e t a p h o r i c a l r e f e r e n c e to m a n ( " b e c a u s e of a fear o f a d i s l o y a l p e r s o n " ) ; a n d finally, 3 ) t h e f e m i n i n e of ruah

1 5 7

is n e v e r u s e d u n a m b i g u -

o u s l y in sectarian e x p r e s s i o n s to refer t o a n angel o r d e m o n . T h e e x p r e s s i o n rrm\ n r o j n n in H Q P s a D a v C o m p 2 7 II 4 , o n t h e o t h e r h a n d , is m o r e difficult t o u n d e r s t a n d . Its c o n t e x t is less clear, a n d its position s y n t a c t i c a l l y a s t h e object of )ru r e m i n d s the r e a d e r of p a s s a g e s s u c h a s I Q H 1 2 : 1 1 ; 1 3 : 1 9 ; 1 6 : 1 1 : a n d f 3:14 w h i c h refer t o G o d ' s Spirit a s a gift (cf. section 2d2

in c h a p t e r

t h r e e a b o v e ) . B u t t h e e x p r e s s i o n is p r o b a b l y r e f e r r i n g t o a s i m ple h u m a n disposition for t h e f o l l o w i n g r e a s o n s : 1) t h e v e r b ]ru is followed not b y 3 b u t b y b, w h i c h is different f r o m t h e r e g u larity of e x p r e s s i o n in I Q H (3 + ]ru) a n d m a y i n d i c a t e a different m e a n i n g ; 2 ) the i m m e d i a t e c o n t e x t of o u r e x p r e s s i o n (cf. v v . 2 - 3 ) is p r i m a r i l y i n t e r e s t e d in d e s c r i b i n g D a v i d ' s

personal

qualities (i.e., h e is C D n , yoi a n d D ' o n ) , a n d it is n o t until v. 11 of o u r text t h a t a r e f e r e n c e is m a d e to D a v i d ' s gift o f p r o p h e c y . This reference m a y h a v e b e e n n e c e s s a r y b e c a u s e n o t h i n g in v v . 1-4 e x p r e s s l y i m p l i e d t h a t D a v i d h a d t h e s p e c i a l c h a r i s m a t i c

I have found only two scholars who regard ruah in any of these occurrences as referring to something other than the spirit of man: cf. Foerster, "Geist," p. 124, who thinks that ruah in I Q H 8:12 could refer either to man's spirit or to one of the various spirits of Belial, and also Huppenbauer, "Belial," p. 84 and n. 22, who describes ruah in I Q H 11:12 as an impersonal "Macht" which stands behind godlessness. 1 5 6

157

E . g . , as in IQH 1:22; 2:15; 3:21; 7:11; and 13:13.

138


p r e s e n c e of G o d ' s Spirit ( a n d therefore the gift of p r o p h e c y ) , a n d t h e a u t h o r w i s h e d t o m a k e this point clear.

1 5 8

A s n o t e d a b o v e , nun nn in IQH 13:15 a n d f 1 2 : 6 h a s involved some disagreement among scholars. Semantically, t h e s t a t u s o f mm a s a p a r t i c i p i a l a d j e c t i v e o r a n o u n d o e s n o t seem to m a k e m u c h difference unless, of c o u r s e , the four e x a m p l e s o f this e x p r e s s i o n (IQH 3:21; 11:12; 13:15 a n d f 12:6) a r e n o t really identical in f o r m ( s o m e h a v i n g the n o u n a n d a n d s o m e t h e p a r t i c i p l e ) . If a s it s e e m s , h o w e v e r , w e a r e d e a l i n g with a single e x p r e s s i o n , t h e c o n t e x t o f rrua nn in IQH 3:21 a n d 11:12 ( w h e t h e r rrua is r e g a r d e d t h r o u g h o u t a s a n o u n o r participial adjective) w o u l d indicate that the s a m e expression in IQH 13:15 ( a n d f 12:6) is describing m a n r a t h e r t h a n a d e m o n . In IQH 3:21 t h e s e c t a r i a n refers t o h i m s e l f a s a " p e r v e r t e d spirit" (i.e., a p e r v e r t e d p e r s o n ) w h o m G o d h a s cleansed, a n d in IQH 11:12 t h e s a m e e x p r e s s i o n (this t i m e w i t h t h e m e a n i n g " p e r v e r t e d disposition") is p r e s e n t e d a s the o p p o s i t e of [rolnra ( " k n o w e d g e 159

1 6 0

161

1 5 8

C / . n. 32 in chapter 3 above.

S u k e n i k in rrfrxm "XW transcribes the letters in f 12:6 following nuu as bwo (cf. this transcription in loco), but K. G. Kuhn believes that some form of the verb btta should be read; cf. K. G. Kuhn, Kondordanz, s.v. nn in f 12:6. This would mean that I Q H 13:15 and f 12:6 have the same construction and probably the same meaning. 159

M o s t scholars believe that ruah in I Q H 13:15 is simply the human spirit (I have found no one except Huppenbauer who has commented on the meaning of ruah in f 12:6), but some believe that it may refer to an evil spirit or demon: cf. Anderson, "'Ruah'," p. 298 (or possibly also man's spirit); W. H. Brownlee, "Anthropology and Soteriology in the Dead Sea Scrolls and the New Testament," The Use of the Old Testament in the New and Other Essays, Studies in Honor of W. F. Stinespring (ed. by J. E. Efird; Durham: Duke University Press, 1972), p. 229; Huppenbauer, "Belial,: p. 84 and n. 22 (for both IQH 13:15 and f 12:6, but he regards these spirits as impersonal); idem, Mensch, pp. 745 and n. 304 (for both I Q H 13:15 and f 12:6 as "agierende Machte des Bosen"); May, "Cosmological Reference," p. 5 n. 17; and Noll, "Angelology," p. 225. Cf. also Mansoor, Hymns, p. 179 n. 7. 1 6 0

1 6 1

C / . the discussion of this form in n. 23 above.

Ruah

139


of [ Y o u ] , " i.e., G o d ) . In both cases, then, mm rrn is clearly d e scriptive of m a n , a n d this e m p h a s i s fits in w e l l w i t h t h e c o n text of I Q H 1 3 : 1 5 , w h i c h d o e s n o t d e a l w i t h the p r o b l e m of d e m o n i c a t t a c k (e.g., a s in 4 Q 5 1 0 , 1 a n d 4 Q 5 1 1 , 1 ) b u t w i t h m a n ' s spiritual u n w o r t h i n e s s f r o m birth ( v v . 1 3 - 1 5 a n d his o w n a c countability before G o d ' s j u d g m e n t (v. 1 6 ) . A p r o b l e m with this v i e w of ruah in I Q H 1 3 : 1 5 , h o w e v e r , is the v e r b btia. In the o n l y o t h e r u s e of Êta w i t h ruah in t h e non-biblical Scrolls (viz., C D 1 2 : 2 ) , it c l e a r l y d e s c r i b e s d e m o n i c a c t i v i t y a n d this is t r u e also of similar c o n t e x t s in J u b i l e e s . But t w o b a s i c syntactical c o n s i d e r a t i o n s i n d i c a t e t h a t ruah in I Q H 1 3 : 1 5 s h o u l d n o t b e r e a d in the light of C D 1 2 : 2 o r t h e a n a l o g o u s p a s s a g e s in J u bilees. T h e first is that C D 12:2 s p e a k s of spirits in t h e p l u r a l w h i l e c l e a r l y a s s o c i a t i n g t h e m w i t h Belial, w h i c h is c h a r a c teristic o f sectarian e x p r e s s i o n w h e n r e f e r r i n g to evil a n g e l s o r demons, w h e r e a s I Q H 1 3 : 1 5 h a s the singular o f ruah a s p a r t of a n e x p r e s s i o n w h i c h is n e v e r f o u n d e l s e w h e r e a s a c l e a r refe r e n c e to a d e m o n (viz., mm n n ; cf. a b o v e ) . B u t p e r h a p s m o s t i m p o r t a n t l y , ruah in C D 12:2 is m a s c u l i n e in g e n d e r , w h i c h is characteristic for for its m e a n i n g a s " a n g e l / d e m o n , " whereas in I Q H 1 3 : 1 5 it is f e m i n i n e , w h i c h is c h a r a c t e r i s t i c f o r its meaning as "man's s p i r i t . " 1 6 2

1 6 3

164

1 6 5

1 6 6

167

f. U s e s of ruah w h i c h r e q u i r e special a t t e n t i o n : n n n , 4 Q 2 6 6 D a 1 X V I I 6 ; B « m n n , 4 Q 2 6 6 D a 1 X V I I 1 2 ; n n bo T S T , I Q H 1 5 : 1 3

N o t e the similar contrasts between man's natural spirituality and divine knowledge in IQH 1:22-24 and 13:13-14 C / . chapter 5 below; I know of no scholar who disagrees with this view of ruah in CD 12:2. £ . g . , Jubilees 1:20; 10:3-6; 12:20 and 20:28. C / . n. 43 above and 1QM 13:2, 4, & 1 1 / 1 2 ; 14:10; 4 Q 1 7 7 , 1 - 4 , 1 0 ; 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4,3; 4Q491, 14-15, 10; HQMelch 3 II 12; and HQMelch 3 I I 1 3 . In Jubilees also the "spirit" or "spirits" who rule over men are either expressly associated with Belial or clearly identified as demons; cf. the references in n. 164 above. 1 6 2

1 6 3

164

1 6 5

1 6 6 1 6 7

C / . section 1 in chapter 5 below C / . section 2 in this chapter above.

140


( a n a l y z e d w i t h rrn in I Q H 1 5 : 2 2 in section 3d of this c h a p t e r a b o v e ) ; a n d m r r n Tie), 1 Q S 3 : 1 8 ( a n a l y z e d in c h a p t e r 8 b e l o w a s p a r t of t h e t w o - s p i r i t T r e a t i s e ) . A c c o r d i n g to Milik, 4 Q 2 6 6 D a 1 XVII is a f r a g m e n t of a halakhah b a s e d o n L e v . 13 & 15 w h i c h o n c e b e l o n g e d to C D but w a s not conserved by i t . T h e basic c o n c e r n of 4 Q 2 6 6 D a 1 XVII in so far a s this i n v o l v e s ruah is t h e identification a n d ritual t r e a t m e n t of skin d i s e a s e (lines 1 - 1 3 ) . Its u s e o f ruah h e r e r e q u i r e s special a t t e n t i o n for t w o basic r e a s o n s : it is o n l y in this f r a g m e n t (line 6 ) in the non-biblical, H e b r e w Scrolls published to d a t e t h a t n n n (i.e., u n a t t a c h e d a n d w i t h t h e a r t i c l e ) e v e r a p p e a r s in a c o n t e x t sufficient e n o u g h for a n a l y s i s , a n d it is o n l y h e r e t h a t the Scrolls p r e s e r v e a c o n t e x t ( w i t h the e x c e p tion of the A r a m a i c l Q a p G e n 2 0 ) w h i c h closely relates ruah to a disease p r o c e s s . If ruah in line 6 of this f r a g m e n t is inter1 6 8

169

1 7 0

J . T. Milik, "Fragment d'une source du psautier (4Q Ps 89) et fragments des Jubiles, du Document de Damas, d'un Phylactere dans la grotte 4 de Qumran," Revue Biblique, 73 (1966), p. 105. T h i s appears otherwise only in the fragmentary context of 4Q178, 1, 6 and has no discernable meaning; cf. also HQMelch 3 I I 1 8 in section If in chapter 3 above (with i m n attached as a genitive to preta). T h e idea that demons attack men was accepted at Qumran, but is is difficult to determine if these attacks were generally thought to involve disease. In van der Ploeg's analysis of the apotropaic, noncanonical matrerial attached to Ps. 91 found in Cave 11 (cf. J. van der Ploeg, "Un petit rouleau de psalmes apocryphes (HQPs Apa)," Tradition und Glaube, Festgabe fur K. G. Kuhn (Gottingen: Vandenhoeck & Rupprecht, 1971), pp. 128-139), there does not seem to be a clear reference to demons as the cause of a disease process (although demons are mentioned and the psalmist seems to seek "healing" of some kind, cf. ibid., pp. 130-1), and this is also true for the apotropaic literature analyzed by Baillet in Discoveries, VII, pp. 215-262 (4Q510 and 4Q511). Apparently, the main work of demons in sectarian thought (as seen in 4Q510 & 511) was to inspire fear (cf. ibid., p. 225 line 4) and strike without warning at the sectarian's religious confidence and his capacity to obey the law (cf. 4 Q 5 1 1 , 1 , 6 in ibid., p. 216: nra rrn mirb D I W I D una D'wisn •aa ? DtfnVi). Note also the Aramaic fragment 4QprNab, which speaks of an "exorcist"(?) (irj) who healed Nabonidus of some sort of disease ( K 0 ' R 3 WHltf); the precise meaning of "ira, however, is not clear (cf. Kirch1 6 8

1 6 9

1 7 0

1

Ruah


141

p r e t e d in t h e light of h o w m o s t s c h o l a r s i n t e r p r e t l Q a p G e n 20 (cf. also Jubilees 1 0 ) , it w o u l d s e e m to b e c l e a r that the 1 7 1

1 7 2

schlager, "Exorcismus," pp. 146-7), and there is no mention here of either a ruah or demon. The status of this fragment as a sectarian composition is also unclear (cf. ibid., p. 147). Finally, we should note that the exact relationship between n n rmoe in H Q P s a Plea 19:15 (probably a demon; cf. chapter 5 below) is ambiguous: the "pain" (and also "inclination to sin") here may not be the result of demonic activity as such but may themselves be personifications of evil which actively "possess" their victims (so OstenSacken, Gott und Belial, p. 143). Note, finally, that this is probably not a sectarian composition (cf. Sanders, Discoveries, IV, p. 76). Cf. also Tobit 6:7-8. T h e editors of the Genesis Apocryphon understood the destructive ruah in column 20 as an "evil wind" (cf. Nahman Avigad and Yigael Yadin, A Genesis Apocryphon, A Scroll from the Wilderness of fudaea (Jerusalem: Magnes Press, 1956), pp. 43-44), and a number of scholars in the late 1950's followed their lead: cf. Burrows, More Light, pp. 389-390; Medico, L'enigme, pp. 521-2; and H. Michaud, "Un livre apocryphe de la Genese en Aramden," Positions Lutheriennes, vol. 5 no. 2 (1957), pp. 96-97; cf. also Bardtke, Handschriftenfunde, p. 279, who translates ruah here as "Hauch." In 1957, however, Flusser suggested that ruah should be understood as a demonic spirit (cf. David Flusser, "Healing through the Laying-on of Hands in a Dead Sea Scroll," Israel Exploration Journal, 7 (1957), pp. 107-8), and most scholars have since agreed: cf. especially Fitzmyer, Genesis Apocryphon, pp. 131-2 for this view; cf. also Dupont-Sommer, ecrits, pp. 300-1; idem, "Exorcismes et guerisons dans les ecrits de Qoumran," Supplements to Vetus Testamentum, VII (Leiden: Brill, 1960), p. 249; Joseph A. Fitzmyer and Daniel J. Harrington, A Manual of Palestinian Aramaic Texts, Biblica et Orientalia, 34 (Rome: Biblical Instutute Press, 1978), pp. 115-7; Gaster, Scriptures, pp. 266-7; P. Grelot, "Sur 1'Apocryphe de la Genese (col. XX, Ligne 26)," Revue de Qumr&n, 2 (1958), pp. 274 & 276; Irwin, "Spirit-Dualism," pp. 73, 194 & 234 n. 70; B. Jongeling, C. Labuschagne and A. van der Woude, Aramaic Texts from Qumran with Translations and Annotations, Semitic Studies Series, 4 (Leiden: Brill, 1976), pp. 97-101; Kirchschlager, "Exorcismus," pp. 139-141; G. Lambert, "Une 'Genese Apocrypha' trouv£e a Qumran," Recherches Bibliques, 4 (1959), pp. 94-5; Lignee in Carmignac, Cothenet and Lignee, Textes, pp. 230-2; J. Maier, Texte, vol. I, pp. 160-1; Noll, 1 7 1

142


s e c t a r i a n s u n d e r s t o o d runs ( a n d p e r h a p s o t h e r p h y s i c a l afflictions) a s the w o r k of p e r s o n a l d e m o n i c forces, a n d the article o n ruah h e r e w o u l d s e e m to u n d e r l i n e this u n d e r s t a n d i n g . It w o u l d also b e clear that the sectarians c o u l d refer to a personal, d e m o n i c b e i n g w i t h the feminine singular of ruah- A n u m b e r of c o n s i d e r a t i o n s , h o w e v e r , i n d i c a t e that ruah h e r e s h o u l d not b e u n d e r s t o o d a s a n evil angel o r d e m o n b u t a s a n abstract description of a d i s e a s e p r o c e s s s o m e w h a t e q u i v a l e n t to B E in Levitic u s 1 3 , b u t w i t h p e r h a p s m o r e e m p h a s i s o n the disease a s a virulent p r o c e s s d r a w i n g a p e r s o n t o w a r d d e a t h r a t h e r t h a n as a s i m p l e s t a t e o f ill-health. T h u s , 1) in t h e p l a c e in w h i c h BJJ w o u l d b e e x p e c t e d in 4 Q 2 6 6 Da 1 XVII, ruah instead is f o u n d and o t h e r w i s e n e v e r a p p e a r s in the t e x t . 2) The counterp a r t o f nnn in 4 Q 2 6 6 Da 1 XVII 6 is n o t a personal angelic figure b u t r a t h e r the i m p e r s o n a l D"nn nn of G e n . 6:17, 7:15 & 2 2 , a n e x p r e s s i o n w h i c h in Genesis refers to t h e i m p e r s o n a l "breath of life" in b o t h m e n a n d a n i m a l s a n d is o t h e r w i s e n e v e r f o u n d in Q u m r a n ' s n o n - b i b l i c a l l i t e r a t u r e , nnn a s the o p p o s i t e o f nn D"nn, t h e n , w o u l d b e the i m p e r s o n a l d e a t h / d i s e a s e p r o c e s s w h i c h r e p l a c e s m a n ' s D'Tin nn . 3 ) l Q a p G e n a n d Jubilees m a y n o t h a v e b e e n c o m p o s e d in s e c t a r i a n c i r c l e s a n d , t h e r e f o r e , s h o u l d n o t b e u s e d uncritically a s a b a c k g r o u n d a g a i n s t w h i c h 173

1 7 4

1 7 5

1 7 6

"Angelology," pp. 31, 40 & 225; and Vermes, Scrolls in English, pp. 219220. R u s s e l l notes in Method, p. 251, that the evil spirits in Jubilees 10 "make men suffer from all kinds of diseases." C / . chapter one above on D. Lys' view of the effect of the article on ruah in the Old Testament. C / . Lev. 13:29 p n W ttoa im... rr.T with line 6 of 4Q266 Da 1 XVII |pra in tfm n n mo. Note that a n is an alternate orthography in the Scrolls for tiin; cf. Baillet, Discoveries, VII, 251, note on line 3 of fragment 71. H o w e v e r , in line 16, which deals with the halakhah concerning discharges, the forms wo and Milt) are found. C / . the phrase (in various forms) in lines 1, 4-5,10-11 and 11: *]Oi: 'nn ]a ran "TK (lit. "it has increased to the dead from the living"). 172

1 7 3

1 7 4

175

1 7 6

Ruah


143

to v i e w 4 Q 2 6 6 D a 1 X V I I . R a t h e r , the g e n e r a l lack o f interest in the Scrolls in afflictions c a u s e d b y d e m o n s o r in rites o f e x o r c i s m for h e a l i n g these afflictions (as in col. 2 0 of lQapGen) p o i n t s a w a y f r o m a v i e w of nnn in 4 Q 2 6 6 1 D a XVII 6 a s a p e r s o n a l , d e m o n i c figure. Finally, 4 ) the c o n s i s t e n c y of the s e c t a r i a n s in u s i n g the f e m i n i n e g e n d e r for m a n ' s spirit a n d the m a s c u l i n e g e n d e r for p e r s o n a l entities s u c h a s a n g e l s a n d d e m o n s in itself a r g u e s for a n u n d e r s t a n d i n g of ruah h e r e a s an i m p e r s o n a l d i s e a s e p r o c e s s . It is difficult t o s a y w i t h c e r tainly w h y the article is p r e s e n t o n ruah in b o t h v. 6 a n d 12 of o u r f r a g m e n t , b u t a possibility m a y be that b o t h "spirits" w e r e m e n t i o n e d earlier in a section n o w l o s t . 1 7 7

1 7 8

1 7 9

4. Conclusion. F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults w i t h the r e s u l t s o f c h a p t e r s 3 , 5 a n d 6 (ruah a s G o d ' s Spirit {ch. 3}, a n g e l / d e m o n {ch. 5}, a n d w i n d & b r e a t h {ch. 6 } ) , see c h a p t e r 7 b e l o w .

T h i s is basically Lichtenberger's opinion on lQapGen in Studien, pp. 40-2, citing Fitzmyer in Genesis Apocryphon, pp. 11-12; cf. also G. Nickelsburg, in Stone, Writings, p. 106, who notes that "indications of Essene beliefs are not demonstrable" in lQapGen. The situation is more complex in the case of Jubilees. Nickelsburg reports (ibid., pp. 101-2) that recent scholarship is divided over an Essene or pre-Essene date of composition and that those who favor an Essene date are divided on the question of Jubilee's origin in Qumran (cf. ibid., p. 103 n. 74). 177

C / . n. 170 above and the observation of Kirchschlager in "Exorcismus," p. 151: "Eine Austreibungstatigkeit, wie sie uns in den synoptischen Evangelien fur das Wirken Jesu bezeugt wird, hat es in Qumran nicht gegeben. Eine Durchsicht aller bisher aufgefundenen Texte gibt dafiir nicht den geringsten Anhaltspunkt." 1 7 8

'Cf. Kautzsch, Grammar, §126d.

179

CHAPTER 5 RUAH

AS ANGEL/DEMON

1. Basic syntactical charactersistics of ruah a s a n g e l / d e m o n . Ruah is f o u n d a s a n g e l / d e m o n in t h e p u b l i s h e d , nonbiblical H e b r e w Scrolls 5 8 times, including 4 c a s e s in w h i c h it is r e constructed ( I Q H 1:12; 1 Q M 19:1; 4Q511, 4 8 - 4 9 + 5 1 , 2-3; a n d 4 Q 5 1 1 , 1 8 2 1) a n d 9 c a s e s in w h i c h it is p a r t i a l l y r e c o n s t r u c t e d ( I Q H f 3 1 : 1 ; 4QS1 4 0 , 2 4 , 5 ; 4 Q 1 7 7 , 1-4, 1 0 ; 4 Q 1 7 7 , 1 2 - 1 3 , I, 9 ; 4 Q 2 8 6 B e r a 1 0 II 7-8; 4 Q 2 8 7 B e r b 4 , 3 ; 4 Q 5 1 1 , 1 5 , 7; 4 Q 5 1 1 , 8 1 , 3 ; a n d H Q M e l c h 3 , II, 1 3 ) . It is u s u a l l y f o u n d in t h e p l u r a l (51 times) a n d m o s t often i n a m a s c u l i n e f o r m (31 t i m e s ) , a l t h o u g h various forms of the feminine plural a r e also frequent ( 2 0 times). It also o c c u r s 7 t i m e s in t h e singular in v a r i o u s p a t t e r n s ( I Q H 1 : 9 ; 1 0 : 8 ; 1 Q 3 6 , 1 5 : 5 ; 4 Q 5 1 1 , 1 5 , 7; 4 Q 5 1 1 , 8 1 , 3 ; 4 Q 2 8 6 B e r a 1 0 II 7; a n d H Q P s a Plea 1 9 : 1 5 ) . 1

2

3

P e r h a p s t h e m o s t o u t s t a n d i n g c h a r a c t e r i s t i c of ruah a s a n g e l / d e m o n is its consistently m a s c u l i n e g e n d e r . T h u s ruah is t h e subject of the m a s c u l i n e v e r b s ian* ( a n d possibly •o'jnm) in 1 Q S 4 : 2 3 , rrr in I Q H f 5:4, Tierr in I Q H f 5 : 6 , anv» in 1 Q M 13:4, •otorv (partially) in 1 Q M 1 3 : 1 1 / 1 2 , -frta- in C D 1 2 : 2 , uer ( p a r t i a l l y ) i n *C/. John Strugnell, "The Angelic Liturgy at Qumran, 4Q Serek Shlrot 01at HaSSabbat," Supplements to Vetus Testamentum, 7 ( 1 9 5 9 ) , pp. 32-3 who lists 1 8 unpublished forms of ruah as angels (but cf. C. Newsom, Songs of the Sabbath Sacrifice: A Critical Edition, Scholars Press, 1 9 8 5 ) : «•» mrrn : p~v rnrrn: nopn mrrn : D'DVUJ ^ 'rrn : now run 'rrn : e

rem run 'rrn: -m m i : ftm ovrt») Tim m 'rrn: TCD 'rrn: O'QVID 'rrn: nos rrn

vbs : D'DVU) snip r m : D'errp efrp 'mi: D'ecrp errip mip ' m i : neo ' m i : |a» 'mi

: nrjctoo rrn and mrrn nrae

This form may not be singular or unattached to following modifiers due to its fragmentary context. F o r a complete listing of all the above forms, cf. section 2a of this chapter below. 2

3

Ruach a s A n g e l / D e m o n

146

4QS1 4 0 , 2 4 , 5 , DObnm in 4QS1 4 0 , 2 4 , 6, a n n a & t r o w in 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 - 4 , D T P f i t o in 4 Q 5 0 2 , 2 7 , 1 , t r a i n ' in 4 Q 5 1 1 , 1 , 3 , a n d D n o o t n ] v [ n . . . (partially) in H Q M e l c h 3 I I 1 2 ; it is referred t o b y m a s c u l i n e suffixes o n DrrtoJJQ in I Q H 1:9, DnVtoD in I Q H 1 : 1 1 , DBtth & n n K D D in 1 Q M 1 3 : 4 - 5 , n c a t h , nor»DD & n o m i p B i n

4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 - 4 , a n d omarr? & nrrTBtaD in 4 Q 5 1 1 , 3 5 , 7; finally, t h e m a s c u l i n e p r o n o u n nnn r e f e r s t o ruah t w i c e in 1 Q M 1 3 : 4 - 5 , t w i c e in 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 - 4 , a n d o n c e ( p a r t i a l l y ) i n H Q M e l c h 3 II 1 2 . O n t h e o t h e r h a n d , u n a m b i g u o u s r e f e r e n c e s to ruah a s a n g e l / d e m o n in t h e feminine a r e rare. A p o s s i b l e c a s e is t h e e x p r e s s i o n n j n r r n in 4 Q 5 1 1 , 1 5 , 7 a n d 4 Q 5 1 1 8 1 , 3 , w h i c h m a y refer to a d e m o n ; b u t if s o , it is u n i q u e a n d p r o b a b l y i n v o l v e s a special c i r c u m s t a n c e .

4

2. Specific s y n t a c t i c a l p a t t e r n s o f ruah a s a n g e l / d e m o n . a. G e n e r a l o b s e r v a t i o n s T h e m o s t frequent u s e o f ruah a s a n g e l / d e m o n is a s a nomen regens in a m a s c u l i n e plural c o n s t r u c t f o l l o w e d b y o n e o r m o r e g e n i t i v e s a n d o f t e n p r e c e d e d itself b y t h e nomen regens bo ( 2 6 t i m e s ) : n o * Tin (Via) ( 1 Q M 1 3 : 1 0 ) , Vun not* ' n n ( 1 Q S 4 : 2 3 ) , O o ) n a s i * ' n n ( I Q H 3 : 1 8 ) , bu-bfr ' ] n n ( 4 Q 1 7 7 , 1 - 4 , 1 0 ) , TWO ' n n ( H Q M e l c h 3 II 1 2 ) , -rmi ' n n (Via) ( 1 Q S 3 : 2 4 ; 1 Q M 1 3 : 2 ; 1 3 : 4 ; 13:11/12; 4Q286

Bera/287

Berb 4, 3; 4Q491, 14-15, 10; and

H Q M e l c h 3 I I 1 3 ) , crton ' n n ( 4 Q 5 1 1 , 1 5 , 5 ) , 'pan ' n n ( 4 Q 5 1 1 , 4 3 , 6 ) , n a [ n ] ' n n ( 1 Q M 1 4 : 1 0 ) , ton suho

' n n (•?») ( 4 Q 5 1 0 , 1, 5 a ) ,

D ] n « a ' [ n n ( 4 Q 5 1 1 , 1 8 2 , 1 ) , o n r c o ' n n ( M i a ) ( 4 Q 5 1 1 , 3 5 , 7), ' n n mtoo

( 4 Q 5 0 2 , 2 7 , 1 ) , p i x T i [ n ( I Q H 2 : 4 ) , w h ' r r n ( 4 Q 5 1 1 , 1, 6 ) ,

n j > ] e h ' n n (Via) ( 1 Q M 1 5 : 1 4 ) , [?] ' r r n ( I Q H 1 1 : 1 3 ) , [?] ' n n (Via) ( 4 Q 5 1 0 , 2 , 3),[?] ' n n (Via ' a n ) ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 ) , a n d [? ' ] n n ( 4 Q 5 1 1 , 6 0 , 2 ) . T h e n e x t m o s t f r e q u e n t p a t t e r n for ruah a s a n g e l / d e m o n is w i t h ruah a s a nomen regens in a feminine plural f o r m f o l l o w e d b y a g e n i t i v e a n d o c c a s i o n a l l y p r e c e d e d itself b y t h e nomen regens bo ( 1 6 t i m e s ) : D " n DTinM n n n (4QS1 4 0 , 2 4 , 6 ) , to'Va n n n

( C D 1 2 : 2 ) , nsn n n n ( I Q H 3 : 2 2 ) , D'-IIDD n n n ( 4 Q 5 1 0 ,

1, 5 b ) , D'-iron [ n n n ( V a ) ] ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2 - 3 ) , n r b e t a o n n n

Cf. the analysis of this in section 2e3 of this chapter below.

147

Ruah a s A n g e l / D e m o n ( 4 Q 5 1 1 , 1 , 3 ) , rfn» m r r n ( I Q H f 5 : 6 ) , dm

n n n I Q H 1:11), r n r r n

c0a (1Q36, 2:5), chip n n n ( I Q H 8:12), D'ehip c h i p [ n ] i r m

(4QS1

40, 24, 5), n « h n n n ( I Q H f 5:4), [ ? ] m r m ( I Q H 17:23), O I D ) [ ? ] n n n ( I Q H f 4 5 : 6 ) . a n d [ ? n ] n n (bo) ( 4 Q 1 7 7 , 1 2 - 1 3 , 1 , 9 ) ; n o t e , finally, the s o m e w h a t c o n j e c t u r a l r e s t o r a t i o n (n"U>D n n n ) a d v o c a t e d b y s o m e s o m e in I Q H 1 : 1 2 . T h e r e m a i n i n g f o r m s o f ruah 5

in t h e plural a s a n g e l / d e m o n a r e less w e l l r e p r e s e n t e d a n d in s o m e c a s e s u n c e r t a i n : cf. ruah ( m a s c u l i n e f o r m ) a s a g e n i t i v e in c o n s t r u c t w i t h t h e nomen

regens

(3 t i m e s ) , "prm t a x ( I Q H

13:8), i n n l a x ( 1 Q M 12:9), a n d i n n

( 1 Q M 1 9 : 1 ) ; ruah b y 6

itself w i t h a suffix ( 3 t i m e s ) , (f. f o r m ) v n n n ( 4 Q 1 8 5 , 1 - 2 , I, 9 ) , a n d ( m . f o r m s ) r D ' n n ( 1 Q 3 6 , 1 7 : 2 ) & T m h ( I Q H f 3 3 : 2 ) ; ruah (f7

f o r m ) a s a g e n i t i v e w i t h the article in c o n s t r u c t w i t h t h e

nomen

regens bo (2 t i m e s ) , n v r n n bo ( 4 Q 1 5 8 , 1 4 , 1 , 2 & 8 Q 5 , 2, 6 ) ; a n d ruah a s a n u n q u a l i f i e d g e n i t i v e in c o n s t r u c t w i t h Rfro ( o n c e ) , n n n RfoD ( 1 Q M 1 0 : 1 2 ) . Finally, ruah o c c u r s 7 t i m e s i n t h e s i n g u l a r in t h e f o l l o w i n g f o r m s : a s t h e s e m a n t i c a l l y p l u r a l qualified g e n i t i v e of bo

9

1Q36,

1 5 : 5 ) ; a s a nomen 1 0

8

and

(3 t i m e s ) , n n bo ( I Q H 1 : 9 ; 1 0 : 8 ; a n d regens

of a genitive (2 times), n ] r i

i n b a n ( 4 Q 2 8 6 B e r a 1 0 II 7 ) a n d n«no n n ( H Q P s a P l e a 1 9 : 1 5 ) ; a n d a s qualified b y t h e feminine adjective n a n (2 t i m e s ) , n u n n n (4Q511,15, 7 & 4Q511,81, 3). b. T h e m e a n i n g of ruah a s a nomen regens in a m a s c u l i n e p l u ral c o n s t r u c t f o r m followed b y o n e o r m o r e g e n i t i v e s : ( 1 6 t i m e s ; cf. section 2 a for r e f e r e n c e s ; n o t e that 1 Q S 4 : 2 3 will b e h a n d l e d b e l o w in c h a p t e r 4 ) . P e r h a p s t h e best w a y to h a n d l e this p a t t e r n is t o d i v i d e it into t h r e e c a t e g o r i e s : t h o s e o c c u r r e n c e s o v e r w h i c h t h e r e is n o

E.g., Lohse, Texte, p. 112; cf. also Mansoor, Hymns, p. 99 n. 2.

5 6

A s restored on the basis of 1QM 12:9; cf. Lohse, Texte, p. 222.

This form could also be a genitive with its nomen regens now lost due to its fragmentary context. Cf. n. 43 in chapter 4 above and also the plural suffix on QTtMffl in IQH 1:9 referring back to nn bo. Cf. Kautzsch, Grammar, §146c for this effect of bo on its genitive. Cf. n. 2 above. 7

8

9

w

148


a p p a r e n t d i s a g r e e m e n t a m o n g scholars, those o v e r w h i c h there is s o m e d i s a g r e e m e n t , a n d t h o s e w h i c h h a v e n o t b e e n treated. W e s h o u l d n o t e that e v e n in the s e c o n d c a t e g o r y a b o v e a strong m a j o r i t y of scholars s u p p o r t s the m e a n i n g a n g e l / d e m o n for ruah in e v e r y c a s e . 1) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is n o a p p a r e n t disagreement among scholars: to^b ']rrn ( 4 Q 1 7 7 , 1 - 4 , 1 0 ) , Qro) r>vu Tin ( 1 Q M 1 3 : 2 ; 1 3 : 4 ; 1 3 : 1 1 / 1 2 ; & 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4, 3 ) , pnx Ti[n ( I Q H 2 : 4 ) , a n d [?] Tin ( I Q H 1 1 : 1 3 ) . 11

1 2

T h i s c o n s e n s u s s e e m s t o b e essentially c o r r e c t . T h u s , the closest a n a l o g y syntactically to to'^b 'Irrn (or to'^b ni]rrn ?) in 4 Q 1 7 7 , 1-4, 10 is to'to mnn in C D 12:2, w h i c h clearly h a s to d o w i t h d e m o n s ( c f . section 2c b e l o w ) , a l t h o u g h the s t a t e m e n t that Israel h a s " w a l l o w e d " ( n V : [ n ] n ) in t h e spirits of Belial is simil a r t o 1 Q S 4 : 2 2 w h i c h d e s c r i b e s the s e c t a r i a n s as " w a l l o w i n g " ^ F o r ruah as "angel" in I Q H 2:4, cf. Irwin, "Spirit-Dualism," p. 198 n. 17 & p. 199 n. 18 and Schweizer, "irveOua," p. 390 n. 332; for 4Q177,1-4, 10 & 4Q286 Bera/287 Berb 4, 3, cf. Noll, "Angelology," pp. 225-6; for (a) I Q H 11:13, (b) 1QM 13:2, (c) 1QM 13:4, and (d) 1QM 13: 1 1 / 1 2 , cf. Anderson, "'Ruah'," pp. 297-8 (c & d); Betz, Offenbarung, p. 129 n. 3 (all); Bocher, Dualismus, p. 30, 47-8 & 75 (all); Coppens, "don," p. 119 (a only); Delcor, Hymns, p. 42 (a only);idem,"Doctrines," col. 964 fls, c & d); Hill, Greek Words, p. 235 (b, c & d); Holm-Nielsen, Hodayot, pp. 185 & 187 n. 26 (a only); Huppenbauer, Mensch, pp. 84-5 & 96 (all); Irwin, "Spirit-Dualism," p. 198 n. 17, p. 199 n. 18 & p. 194 (all); Johnston, "Spirit," p. 37 (b only); B. Jongeling, Le rouleau de la guerre des manuscrits de Qumran, Studia Semitica Neerlandica, 4 (Assen, 1962), p. 293 (b only); Leaney, Rule, p. 36 n. 1 (a only); Ross E. Lilly, "The Idea of Man in Qumran Literature," (dissertation; Boston University Graduate School, 1962), p. 70 (a, b & d); J. Maier, Texte, vol. II, pp. 204 & 206 (all); May, "Cosmological Reference," p. 2 (b, c & d ) ; Noll, "Angelology," pp. 176 & 225-6 (all); Notscher, "Geist," pp. 310 & 313 (a, b & c); Pryke, "'Spirit'," p. 345 (a & b); Ringgren, Faith, pp. 88 & 92 (a & d); Schreiner, "Geistbegabung," p. 162 n. 7 (all); Schweizer, "trveii|ia," p. 390 nn. 331-2 (b & d); and Yadin, Scroll of War, p. 231 (b, c & d). T h i s reading follows the reconstruction by John Strugnell, "Notes en marge du Volume V des 'Discoveries in the Judean Desert of Jordan'," Revue de Qumran, 7 (1969-71), p. 238. 12

Ruah a s A n g e l / D e m o n

149

in a ma n n , w h i c h p r o b a b l y refers to a d i s p o s i t i o n r a t h e r t h a n to a d e m o n (cf. c h a p t e r 8 b e l o w ) , toiann, h o w e v e r , is a t r a d i tional t e r m (cf. 2 S a m . 2 0 : 1 2 ) w h i c h w a s often u s e d b y t h e s e c t a r i a n s m e t a p h o r i c a l l y to d e s c r i b e m a n ' s i n v o l v e m e n t in i m p u r e a t t i t u d e s a n d activities (cf. 1 Q S 4 : 1 9 ; I Q H 6 : 2 2 ; 1 7 : 1 9 ; C D 3:17; 8:5 & 1 9 : 1 7 ) , b u t like m o s t m e t a p h o r s it w a s p r o b a b l y n o t l i m i t e d to this. O n the o t h e r h a n d , h o w e v e r , it is c l e a r t h a t the e x p r e s s i o n rma Tin O o ) in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 refers to evil a n g e l s o r d e m o n s since this is the w a y the a u t h o r o f 1 Q M defines t h e m (viz., ton " D R t o vrra T i n " T O , 1 Q M 1 3 : 1 1 / 1 2 ) a n d the s a m e e x p r e s s i o n is g i v e n the s a m e m e a n i n g b y its c o n t e x t in 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 , w h i c h h a n d l e s the a n g e l i c f o l l o w e r s of Belial s e p a r a t e l y f r o m Belial's h u m a n f o l l o w e r s . T h i s is in c o n t r a s t to [?] Tin in I Q H 1 1 : 1 3 w h i c h is m o r e difficult to a n a lyze since its genitive is n o t k n o w n a n d its c o n t e x t p e r m i t s a refe r e n c e to either m e n o r a n g e l s . T h e g e n e r a l p a t t e r n of its c o n struction, h o w e v e r , eliminates m o s t o f the a m b i g u i t y h e r e since the m a s c u l i n e plural f o r m o f ruah in the H e b r e w S c r o l l s n e v e r clearly refers to a n y t h i n g b u t a n g e l s o r d e m o n s (cf. t h e lists in sections 2a c h a p t e r 3 , 3a c h a p t e r 4 , a n d the listings for " w i n d " a n d " b r e a t h " in c h a p t e r 6 ) , a n d it is o n l y in t h e u n i q u e t w o spirit T r e a t i s e of 1 Q S 3-4 t h a t a n y p l u r a l o f ruah in c o n s t r u c t w i t h a n y g e n i t i v e e v e r refers to m a n ' s spirit (cf. 1 Q S 3 : 1 8 - 1 9 & 3 : 2 5 ; cf. also c h a p t e r 8 b e l o w a n d section 3a in c h a p t e r 3 a b o v e ) . Finally, t h e e x p r e s s i o n pix Tin in I Q H 2:4 ( t h e s c r i b e o r i g i nally w r o t e n o K b u t r e p l a c e d it w i t h p i : * ) is difficult to a n a l y z e d u e to its f r a g m e n t a r y c o n t e x t , b u t it p r o b a b l y h a s to d o w i t h angels of s o m e kind for the s a m e r e a s o n s cited a b o v e in the analysis of ruah in I Q H 1 1 : 1 3 . 13

14

1 5

1 6

T h e human followers are called bsrbs ' a in line 6; for this as a description of men, cf. 4 Q 1 7 4 , 1 - 2 , 8 . T h i s form never occurs in the Hebrew Old Testament; cf. Mansoor, Hymns, p. 18 n. 7. C / . Lohse, Texte, p. 116 note a. 13

14

15

C / . also pns nmn as "angels" in 4QS1 (unpublished) in Strugnell, "Angelic Liturgy," p. 332. 16


150

2 ) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g s c h o l a r s : no» Tin C r o ) ( 1 Q M 1 3 : 1 0 ) , TTU> rm ( 1 Q S 4 : 2 4 , cf. c h a p t e r 8 b e l o w ) , TWB* T i n (bo) r r n : ( H Q M e l c h 3 II 1 2 ) ,

' m ] i ( • » ) ( H Q M e l c h 3 II 1 3 ; for

1 Q S 3 : 2 4 , cf. c h a p t e r 8 a b o v e ) , n a [ n ] 'rrn ( 1 Q M 1 4 : 1 0 ) , a n d ru>]Kh ' n n ( 1 Q M 1 5 : 1 4 ) . 1 Q M 1 3 : 1 0 ; rm

Tin

( I Q H 3:18), T i n (bo)

1 7

' n n bo.

A c c o r d i n g t o C a r m i g n a c , this e x -

p r e s s i o n r e f e r s t o the s o u l s of t h e d e p a r t e d s e c t a r i a n s w h o fight o n b e h a l f o f their e a r t h l y b r o t h e r s ,

18

b u t the c o n t e x t h e r e d o e s

M o s t of the disagreement involves I Q H 3:18: for ruah as man's spirit in this passage, cf. Ellis, "Gifts," p. 136 n. 6 and Pryke, "'Spirit'," p. 345; for ruah here as either evil men or angels (or both), cf. HolmNielsen, Hodayot, p. 292 and n. 34, Barthelemy and Milik, Discoveries, I, p. 104 n. 5, Noll, "Angelology," pp. 8 4 , 1 0 6 & 176, and Ringgren, Faith, p. 91. Dissenting views on other passages in this category can be found in Carmignac, Regie, pp. 18 & 192-4, who believes that 1QM 13:10 may refer to the souls of the departed sectarians, in Gaster, Scriptures, p. 435, who believes that HQMelch 3 I I 1 2 & 13 refers to elders who defy God's law, and in Noll, "Angelology," pp. 136,212 & 226, who thinks that 1QM 14:10 and 15:14 may refer to men or angels. For the interpretation of ruah as angel in llQMelch 3 I I 1 2 , cf. Delcor , "Doctrines," col. 964 and in llQMelch 3 I I 1 2 & 13, cf. Noll, "Angelology," pp. 61 & 225; for ruah as angel in (a) IQH 3:18, (b) 1QM 13:10, (c) 1QM 14:10, and (d) 1QM 15:14, cf. Anderson, "'Ruah'," p. 298 (a & b), Betz, Offenbarung, p. 129 n. 3 fb & c); Bocher, Dualismus, pp. 30 & 48 (c & d); Carmignac and Guilbert, Textes, p. 198 n. 52 (a only); Delcor, Hymns, p. 39 (a only); Dupont-Sommer, ecn'fs, p. 224 n. 4 (a only); Ellis, "Gifts," p. 136 (b only); Gaster, Scriptures, p. 566 (c only); G. S. Glanzman, "Sectarian Psalms from the Dead Sea," Theological Studies, 13 (1952), p. 523 n. 6 (a only); Hill, Greek Words, p. 235 (a & b); Huppenbauer, Mensch, pp. 74 & 845; Irwin, "Spirit-Dualism," p. 198 n. 17, p. 199 n. 18 & pp. 192 & 194 (all); Johnston, "Spirit," p. 37 (b & d); Jongeling, rouleau, p. 316 (c only); Licht, "Doctrine," p. 90 (a only); J. Maier, Texte, vol. II, pp. 204 & 206 (all); Mansoor, Hymns, p. 116 n. 1 (a only); Noll, "Angelology," pp. 176 & 226 (b only); Notscher, "Geist," pp. 310 & 313 (a, b & d ) ; Schreiner, "Geistbegabung," p. 162 n. 7 (b, c & d); Schweizer, "irveOna," p. 390 and nn. 331 & 332 (all); and Yadin, Scroll of War, p. 231 (b only). 17

18

C / . n. 17 above.

151


not necessarily indicate this m e a n i n g for ruah, a n d in the o n l y o t h e r p l a c e this e x p r e s s i o n o c c u r s in the Scrolls ( 1 Q S 4 : 2 3 ) s u c h a m e a n i n g w o u l d b e difficult to s u p p o r t . T h e c o n t e x t of 1 Q M 13:10, o n the other h a n d , is m o r e a m b i g u o u s , b u t e v e n if o n e a c c e p t s the e x i s t e n c e of a n e a r t h l y a n d h e a v e n l y d i v i s i o n of sectarians, t h e h e a v e n l y g r o u p is n e v e r clearly d e s c r i b e d in 1 Q M (or a n y w h e r e else in the Scrolls) w i t h a n y f o r m o f ruah. The close association in v o c a b u l a r y a n d t e r m i n o l o g y b e t w e e n 1QS 3 4 a n d 1 Q M 1 3 , m o r e o v e r , i n d i c a t e s that nnK 'rrn in 1 Q S 4 : 2 3 a n d 1 Q M 1 3 : 1 0 s h o u l d p r o b a b l y b e i n t e r p r e t e d in e a c h o t h e r ' s light, a n d g i v e n this a p p r o a c h , the m o s t suitable m e a n i n g for ruah in b o t h w o u l d be "angels." 20

2 1

I Q H 3 : 1 8 ; n s s R Tin V o . T h i s e x p r e s s i o n is u n i q u e in t h e Scrolls a n d the p r e c i s e m e a n i n g of nss» is s o m e w h a t u n c e r t a i n . The context is also s o m e w h a t a m b i g u o u s a n d w o u l d s e e m to s u p p o r t e q u a l l y well t h e m e a n i n g of ruah h e r e a s e i t h e r d e m o n s o r evil m e n . H o w e v e r , the f o r m of ruah a s a m a s c u l i n e plural a s well a s its c o n s t r u c t i o n w i t h a g e n i t i v e i n d i c a t e s that it is referring to d e m o n s r a t h e r t h a n to m e n (cf. the a n a l y s i s of I Q H 11:13 in section 2bl a b o v e ) . 22

2 3

l l Q M e l c h 3 I I 1 2 , n i l ) Tin; l l Q M e l c h 3 I I 1 3 , l P n u -m]-i 'TO. W e s h o u l d n o t e , first of all, the i d e n t i t y of t h e s e e x p r e s s i o n s w i t h t h o s e in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 a n d a l s o t h a t 1 Q M 1 3 : 1 0 e x p r e s s l y identifies these spirits a s a n g e l s (ton O K t o ) , cf. the analysis of ltou T i n Vo in section 2 6 3 a b o v e . This m e a n i n g also fits in well w i t h the c o n t e x t of l l Q M e l c h 3 II, w h i c h h a s to d o w i t h t h e a n g e l M e l c h i z e d e q a n d his f e l l o w a n g e l s (cf.

20

n. 4 in chapter 4 above. N6tscher, "Heiligkeit," pp. 324-5.

C / . the chart of verbal relationships in Irwin, "Spirit-Dualism," p. 210 and note his comment on the style of the author of 1QM in ibid., p. 30: "One is remined of a student writing a paper by copying the ideas of his source and using much of its vocabulary, but purposely juggling the terms in an attempt to conceal the close dependence." Cf. Mansoor, Hymns, p. 114 n. 7. C / . the views on this in n. 17 above. 21

22

23

152


p - r a n ] -b* a n d b» va in line 1 4 ) w h o c o m e to e x e c u t e j u d g m e n t a g a i n s t Belial a n d t h e "spirits o f his lot" for rebelling a g a i n s t the l a w o f G o d (cf. line 1 2 ; cf. also the idea of angelic rebellion against G o d in 4 Q 1 8 0 a n d 1 E n o c h 6-10). 2 4

1 Q M 1 4 : 1 0 ; T t o [ n ] T i n . This e x p r e s s i o n should b e c o m p a r e d to ton O K t o r r r a T i n Vo in 1 Q M 1 3 : 1 1 / 1 2 , in w h i c h the w o r d s n n a n d ton a r e a s s o c i a t e d in o n e w a y o r a n o t h e r with the w o r d ~\*bn; cf. J u b i l e e s 1 0 : 5 a n d a l s o ton T i n in t h e f r a g m e n t a r y c o n t e x t of 4 Q 5 1 1 , 4 3 , 6, w h i c h is the o n l y o t h e r place in the n o n biblical, H e b r e w Scrolls in w h i c h a f o r m of ton is in c o n s t r u c t w i t h a f o r m of ruah. T h e m e a n i n g " d e s t r u c t i v e a n g e l , " h o w ever, fits the specific c o n t e x t of 1 Q M 1 4 : 1 0 well for t w o r e a s o n s : 1) the w o r d w h i c h is u s e d h e r e to describe G o d ' s opposition to t h e spirits, is closely a s s o c i a t e d w i t h t h e r e b u k e of d e m o n i c f i g u r e s in t h e Scrolls a n d in t h e O l d T e s t a m e n t (cf. Z e c h . 3:2 w i t h I Q H f 4 : 6 a n d the u s e of - I M in l Q a p G e n 2 0 : 2 8 - 9 ) ; a n d 2 ) t h e i d e a t h a t G o d r e b u k e s the d e m o n s s o that t h e y d o n o t m o l e s t his p e o p l e fits in w e l l w i t h t h e s e c t a r i a n s ' f e a r of d e m o n i c a t t a c k a s seen especially in 4 Q 5 1 0 , 1 , a n d 4 Q 5 1 1 , 10 in w h i c h t h e p s a l m i s t s e e k s d i v i n e p r o t e c t i o n f r o m d e m o n s of v a r i o u s k i n d s t h r o u g h t h e r e c i t a t i o n of G o d ' s p r a i s e s ; cf. section 2b3 in this c h a p t e r b e l o w a n d also 1QS 3:24. 25

2 6

1 Q M 1 5 : 1 4 ; n i ) ] 2 h Tin V o . T h e closest equivalent to the e x p r e s s i o n is s e n ' m i in 4 Q 5 1 1 , 1, 6, w h i c h is difficult to a n a l y z e o n the basis of c o n t e x t a l o n e (cf. section 2b3 b e l o w ) , a n d the only o t h e r o c c u r r e n c e of a f o r m of D E h a s a g e n i t i v e of ruah is n i n n ni?eh in I Q H f 5 : 4 . In t h e specific c o n t e x t o f 1 Q M 1 5 : 1 4 , the m e a n i n g of ruah a s either d e m o n s o r w i c k e d m e n (or both) s e e m s equally possible, b u t n u e h T i n bo h e r e p r o b a b l y h a s to d o with w i c k e d a n g e l s r a t h e r than w i t h m e n for the r e a s o n s cited in section 2bl a b o v e in the analysis of ruah in I Q H 1 1 : 13. 2 7

C / . Milik, "Milki-sedeq," p. 107. T h i s follows Baillet's reading; cf. Baillet, Discoveries, VII, p. 241, note on 4 Q 5 1 1 , 4 3 , 6 . C f . ibid., p. 215. T h i s follows Lohse's restoration in Texte, pp. 214-6; the reading, however, could be svh rm bo. 24

25

26

27

153

Ruah a s A n g e l / D e m o n 3 ) O c c u r r e n c e s o f ruah

which have not been defined b y

s c h o l a r s : i b m r n n ( b o ) ( 4 Q 4 9 1 , 1 4 - 1 5 , 1 0 ) , D'ban 'rrn ( 4 Q 5 1 1 , 1 5 , 5 ) , b a n 'mi ( 4 Q 5 1 1 , 4 3 , 6 ) , ton o » t o ' n n ( b o ) ( 4 Q 5 1 0 , 1, 5 a ) , D ] n r o o ' [ n n ( 4 Q 5 1 1 , 1 8 2 , 1 ) , a n i o n ' n n ( b o ) (4Q511, 35, 7), 'rm D'DbiD ( 4 Q 5 0 2 , 2 7 , 1 ) , s e n ' n n ( 4 Q 5 1 1 , 1 , 6 ) , ' ] n n ( 4 Q 5 1 1 , 6 0 , 2 ) , ' m i ( b o ) ( 4 Q 5 1 0 , 2 , 3 ) , a n d 'mi ( b o o n ) ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 ) . 4 Q 4 9 1 , 1 4 - 1 5 , 1 0 ; r r n J ' n n b o . A c c o r d i n g t o Baillet, 4 Q 4 9 1 , 1 4 - 1 5 , 1 0 is p a r t o f a v a r i a n t r e c e n s i o n of 1 Q M s o m e w h a t in c o n t e n t to 1 Q M 1 5 : 7 f f .

29

2 8

and corresponds

T h e e x p r e s s i o n 'mi b o i b i u

in this v e r s e , t h e n , s h o u l d p r o b a b l y b e u n d e r s t o o d in t e r m s o f the s a m e e x p r e s s i o n f o u n d in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 (cf. t h e analysis of these v e r s e s in section 2bl a b o v e ) . 4 Q 5 1 1 , 1 5 , 5 ; D'ton ' n n . This e x p r e s s i o n o c c u r s o n l y h e r e in t h e Scrolls p u b l i s h e d s o far a n d its c o n t e x t is t o o f r a g m e n t a r y for a n a l y s i s . It p r o b a b l y r e f e r s t o evil a n g e l s o f s o m e k i n d , h o w e v e r , for t h e r e a s o n s cited i n section 2bl a b o v e in t h e a n a l y sis of ruah in I Q H 1 1 : 1 3 . 4 Q 5 1 1 , 4 3 , 6 ; ban ' n n . C o m p a r e this e x p r e s s i o n t o r t o n ' n n in 1 Q M 1 4 : 1 0 a n a l y z e d a b o v e in section 2b2 a n d a l s o t o Jubilees 10:5. A l t h o u g h t h e specific c o n t e x t o f 4 Q 5 1 1 , 4 3 , 6 is t o o f r a g m e n t a r y for a n a l y s i s , it is still p r o b a b l e t h a t ruah

h e r e is r e -

ferring to a n g e l s r a t h e r t h a n to m e n b e c a u s e of its similarity of e x p r e s s i o n to 1 Q M 1 4 : 1 0 ( a n d Jubilees 10:5) a n d also for t h e r e a s o n s cited in section 2bl in t h e analysis of I Q H 1 1 : 1 3 . 4 Q 5 1 0 , 1 , 5 a ; ban O R b o ' n n b o . This u n i q u e e x p r e s s i o n s e e m s to b e a v a r i a t i o n of a n e x p r e s s i o n f o u n d in 1 E n o c h 19:1 ("the spirits of t h e a n g e l s " ) , w h i c h a r e said to defile t h e p e o p l e a n d lead t h e m into error. It is p a r t of a s t o r y f o u n d in 1 E n o c h 6 - 1 6 in w h i c h angelic spirits ( o r " w a t c h e r s " ) c o m e d o w n to e a r t h , c o n sort w i t h w o m e n w h o b e a r t h e m g i a n t s , a n d a s a result b e c o m e t h e s o u r c e o f m u c h o f h u m a n i t y ' s ills. It a p p e a r s t h a t t h e s e i d e a s w e r e a c c e p t e d a t Q u m r a n a t least t o s o m e e x t e n t

(cf.

4 Q 1 8 0 , 7-8 w i t h 1 E n o c h 9 : 6 - 1 0 ) a n d e v i d e n t l y a l s o b y t h e a u thor of this a p o t r o p a i c c a n t i c l e (cf. nnrDO n i n n , "spirits o f b a s t a r d s , " w i t h 1 E n o c h 1 0 : 9 & 1 5 : 8 - 1 2 ) . N o t e that o u r e x p r e s s i o n is

Baillet, Discoveries, IV, p. 12. Ibid., p. 314.

28 29

154


in a p p o s i t i o n to five o t h e r s all p r o b a b l y r e f e r r i n g to v a r i o u s t y p e s of d e m o n s :

3 0

DHTDD rnrrn (evil spirits that c a m e forth f r o m

t h e d e a d b o d i e s of t h e p r e - f l o o d g i a n t s , cf. 1 E n o c h 9 : 6 - 1 0 ) , D'N-itf = (D'ltf, " d e m o n s " ) , rrV' ? (a f e m a l e d e m o n ) , DTM ( a 1

h o w l i n g d e m o n ? ) , a n d [D"2{] ( m e a n i n g i m p r e c i s e , r e c o n s t r u c t e d f r o m Isa. 1 3 : 2 1 ) . E v e n w i t h o u t t h e m e n t i o n of a n " a n g e l " in o u r e x p r e s s i o n , t h e n , it is c l e a r f r o m this c o n t e x t a n d its c o n c e p t u a l ties to 1 E n o c h 6 - 1 0 (in w h i c h evil, a n g e l i c b e i n g s v i c t i m i z e h u m a n i t y ) t h a t t h e c o n c e r n of 4 Q 5 1 0 , 1, 1-9 is n o t t o w a r d off evil m e n but r a t h e r to find p r o t e c t i o n a g a i n s t d e m o n s of v a r i o u s types. 4 Q 5 1 1 , 1 8 2 , 1 , olnroD '[rrn; a n d 4 Q 5 1 1 , 3 5 , 7, n n r o o - n n

Mo.

A l t h o u g h t h e c o n t e x t o f 4 Q 5 1 1 , 1 8 2 , 1 is t o o f r a g m e n t a r y for a n a l y s i s , t h e r e c o n s t r u c t i o n onron 'rrn o f f e r e d b y Baillet o n the basis o f 4 Q 5 1 1 , 3 5 , 7 s e e m s to b e certain e n o u g h

3 1

a n d it probably

h a s t h e s a m e m e a n i n g in b o t h v e r s e s . 4 Q 5 1 1 3 5 , 7, o n the o t h e r h a n d , c l e a r l y b e l o n g s to t h e s a m e t y p e o f c o n t e x t a s 5 1 0 , 1 ( t r e a t e d in t h e p a r a g r a p h d i r e c t l y a b o v e ) s i n c e t h e i n t e n t of e a c h c o n t e x t is t o e x a l t G o d (cf. 4 Q 5 1 1 , 3 5 , 6 w i t h 4 Q 5 1 0 , 1, 4 ) a n d in this m a n n e r to s u b d u e o r frighten a w a y evil spirits (cf. 4 Q 5 1 1 , 3 5 , 6 - 7 w i t h 4 Q 5 1 0 , 1, 4 - 5 ) . T h e g e n i t i v e of o u r e x p r e s sion (nntQQ) is l i k e w i s e a n o t h e r i n d i c a t i o n t h a t evil spirits o r d e m o n s a r e t h e c o n c e r n h e r e since it a l l u d e s directly to the c o n t e x t o f 1 E n o c h 1 0 : 9 a n d 1 5 : 8 - 1 2 : cf. t h e c o m m e n t s o n this in the a n a l y s i s of 4 Q 5 1 0 , 1, 5 a a b o v e . 4 Q 5 0 2 , 27, 1; •'D'PU) ' n n . This e x p r e s s i o n is cited b y Strugnell in " A n g e l i c L i t u r g y , " p . 3 3 2 a s a t e r m for a n g e l s in a n u n p u b lished f r a g m e n t of 4QS1, a n d it m a y also b e c o m p a r e d w i t h DVID n i n n in I Q H 1:11 w i t h w h i c h it s h a r e s a similar c o n t e x t , viz., a d e s c r i p t i o n o f n a t u r e a s u n d e r t h e a u t h o r i t y of v a r i o u s angelic s p i r i t s (cf. D ' n j T ' b n a n d D ' D t f n ' ] 3 D O in 4 Q 5 0 2 , 2 7 , 3 - 4

3 2

with

nniKQ a n d D ' 3 3 1 D in I Q H 1 : 1 1 - 1 2 ) . T h e e x p r e s s i o n D'DVUJ ' n n ,

W h a t follows is basically Baillet's analysis; cf. ibid., p. 217 note on line 5. 3 0

Ibid.,

31

3 2

p. 217 note on line 5.

A s reconstructed by Baillet in ibid., p. 89.


155

t h e n , p r o b a b l y h a s t o d o w i t h a n g e l i c s p i r i t s in c h a r g e of natural p h e n o m e n a . 4 Q 5 1 1 , 1 , 6; svh ' i m . A s n o t e d in the a n a l y s i s of 1 Q M 1 5 : 1 4 in section 2b2 in this c h a p t e r a b o v e , t h e m e a n i n g of ruah in eit h e r 1 Q M 1 5 : 1 4 o r 4 Q 5 1 1 , 1, 6 c o u l d b e u n d e r s t o o d a s either d e m o n s o r w i c k e d m e n , b u t o n the basis of the r e a s o n s cited in s e c t i o n 2bl a b o v e in t h e a n a l y s i s of ruah in I Q H 1 1 : 1 3 , ruah here a n d in 1 Q M 1 4 : 1 0 probably refers to d e m o n s . 4 Q 5 1 1 , 6 0 , 2, ']m-i; 4 Q 5 1 0 , 2 , 3 , J'tm Via; a n d 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 , . . . ] ' n n bo ' a n . T h e f r a g m e n t a r y c o n t e x t o f all these p a s s a g e s m a k e s analysis difficult, b u t b e c a u s e o f t h e r e a s o n s cited in section 2bl a b o v e in the a n a l y s i s o f ruah in I Q H 1 1 : 1 3 , ruah in all of these p a s s a g e s p r o b a b l y refers to d e m o n s . It s h o u l d b e n o t e d , h o w e v e r , t h a t the c o n t e x t just p r e c e d i n g T r n bo ' a n i n 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7-8 is the s a m e a s t h a t in 4 Q 5 1 0 , 1 ( c o m p a r e 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2-3 w i t h 4 Q 5 1 0 , 1, 4 - 5 ) a n d t h a t 1 Q S 4 : 2 3 ( w h i c h i n v o l v e s g o o d a n d evil a n g e l s , cf. c h a p t e r 8 b e l o w ) is the o n l y o t h e r p l a c e in the Scrolls p u b l i s h e d s o far in w h i c h a f o r m of ruah is directly e n g a g e d in the activity o f a n ; n o t e t h a t in 1 Q S 4 : 1 8 the a n is n o t b e t w e e n the "spirits" a s s u c h b u t b e t w e e n their DTiBBto. c. The m e a n i n g of ruah a s a nomen regens in a feminine p l u ral f o r m followed b y genitive: ( 1 5 t i m e s ; cf. section 2a for references). P e r h a p s the best w a y to h a n d l e this p a t t e r n is to d i v i d e d it into t h r e e c a t e g o r i e s : t h o s e o c c u r r e n c e s of ruah o v e r w h i c h t h e r e is n o a p p a r e n t d i s a g r e e m e n t a m o n g s c h o l a r s , t h o s e o v e r w h i c h there is s o m e d i s a g r e e m e n t , a n d t h o s e for t h e m o s t p a r t n o t t r e a t e d . W e s h o u l d n o t e that e v e n in the s e c o n d c a t e g o r y a b o v e ( e x c e p t for I Q H 1:12, w h i c h requires conjectural r e s t o r a tion) a s t r o n g m a j o r i t y o f s c h o l a r s s u p p o r t s the m e a n i n g a n g e l / d e m o n for ruah in e v e r y c a s e .

156

Ruach a s A n g e l / D e m o n 1) O c c u r r e n c e s of ruah o v e r w h i c h t h e r e is n o a p p a r e n t dis-

agreement among scholars: "wta.

(CD

mnn

12:2), c e h p

33

0 " n D T I P H m r r n (4QS1 4 0 , 2 4 , 6 ) ,

chip m n n

(4QS1 4 0 , 2 4 , 5 ) ,

?]mnn

( I Q H 1 7 : 2 3 ) , a n d [ ? ] m n n (Vo) ( I Q H f 4 5 : 6 ) . T h e e x p r e s s i o n D"n o v m n * m n n a p p a r e n t l y o c c u r s not only in 4 Q S 1 4 0 , 2 4 , 6 b u t also t h r o u g h o u t the u n p u b l i s h e d f r a g m e n t s of 4QS1,

b u t so far it h a s n o t a p p e a r e d o u t s i d e o f 4QSI in a n y

3 4

o t h e r p u b l i s h e d Q u m r a n i a n m a t e r i a l . This is a l s o t r u e for m n n avhp

efmp in t h e p r e v i o u s l i n e

3 5

( 5 ) , b u t cf. the a n a l o g o u s m n n

c h i p in I Q H 8 : 1 2 . It is clear, h o w e v e r , t h a t ruah in b o t h lines is r e f e r r i n g t o angelic b e i n g s of s o m e kind since 4QS1 4 0 , 2 4 , 2-8 is d e s c r i b i n g t h e Divine T h r o n e of G o d (cf. E z k . 1) s u r r o u n d e d b y t h e p r e s e n c e o f v a r i o u s t y p e s o f a n g e l s w i t h their w o r s h i p a n d ministry.

3 6

In s u p p o r t of Strugnell's translation of ruah in line 6

a s " t h e S p i r i t s o f t h e L i v i n g G o d , " cf. §132h.

Kautzsch,

Grammar,

3 7

T h e e x p r e s s i o n bfl'ba m n n in C D 12:2 likewise refers to a n gelic b e i n g s (in this c a s e t h e a n g e l s o r d e m o n s o f Belial) since

F o r ruah as angel in (a) IQH 17:23, (b) IQH f 45:6, (c) CD 12:2, (d) 4QS1 40, 24, 5, and (e) 4QS1 40 24, 6, cf. Betz, Offenbarung, p. 129 n. 3 (c only); Bocher, Dualismus, p. 48 (c only); Brownlee, "Anthropology," pp. 229-230 (a only); Delcor, Hymns, p. 5 2 (c only); Dupont-Sommer, "instruction," p. 20 (c only); Holm-Nielsen, Hodayot, p. 249 n. 22 (a only); Huppenbauer, Mensch, pp. 61-2 & 101 (c only); Irwin, "SpiritDualism," pp. 198-9 n. 17 & 199 n. 18 (c only); H. W. Kuhn, Enderwartung, p. 125 (a only); J. Maier, Texte, vol. II, p. 206 (a & c); Noll, "Angelology," pp. 125-6,136 & 226 (b, c & d); Notscher, "Geist,' p. 313 (c only); Pryke, "'Spirit'," p. 345 (c only); Ringgren, Faith, p. 91 (c only); Schreiner, "Geistbegabung," p, 162 n. 7 (c only); Schweizer, "•nvev\La," p. 391 (c only); idem, "sieben Geister," p. 505, (c only); and Strugnell, "Angelic Liturgy,' pp. 332 (d & e). 3 3

^Cf. Strugnell, "Angelic Liturgy," p. 332, who describes this with the term passim. (But cf. n. 1 above on the 1985 work of Carol Newsom.) 35

/ b i i . , also with the term passim.

Ibid.,

36

pp. 335-6 & 342.

C / . ibid., p. 337. Gaster in Scriptures, as "live angelic spirits." 3 7

p.289, translates ruah here


157

t h e y a r e t r e a t e d a s m a s c u l i n e (cf. ibtDD') a n d a r e m e n t i o n e d within the c o n t e x t o f the o c c u l t (cf. v. 3 ) . C o m p a r e also the s i m ilar e x p r e s s i o n s in Jubilees 1:20, 1 0 : 3 & 6, 1 2 : 2 0 a n d e s p e c i a l l y 2 0 : 2 8 , w h i c h w e r e p r o b a b l y w e l l - k n o w n to the c o m m u n i t y . N o t e , finally, t h a t the o n l y o t h e r o c c u r r e n c e o f bmbl w i t h a f o r m o f ruah is in 4 Q 1 7 7 , 1-4, 1 0 (cf. section 2bl a b o v e ) , w h i c h refers to evil a n g e l s . 3 8

T h e f o r m r n r r n in I Q H 1 7 : 2 3 , o n t h e o t h e r h a n d , is m o r e difficult to a n a l y z e b e c a u s e o f its f r a g m e n t a r y c o n t e x t . H o w e v e r , if ptn is the c o r r e c t transcription of t h e first legible w o r d b e f o r e r n r r n to a n d if mnn is in c o n s t r u c t w i t h a w o r d ( n o w lost) s u c h a s J)0S (cf. 1 Q 3 6 , 2, 5 ) or nseh (cf. I Q H f 5:4) or rfcis (cf. I Q H f:6), then m r r n h e r e w o u l d p r o b a b l y b e r e f e r r i n g to evil a n g e l s for the f o l l o w i n g r e a s o n s : 1) m r r n in c o n s t r u c t w i t h a g e n i t i v e is a frequent p a t t e r n for r e f e r r i n g to a n g e l s (cf. s e c t i o n s 2b a n d 2 c a b o v e ) , w h e r e a s this p a t t e r n is c l e a r l y u s e d f o r t h e h u m a n spirit or d i s p o s i t i o n o n l y in the t w o spirit T r e a t i s e (cf. s e c t i o n 3a in c h a p t e r 4 a b o v e ) ; a n d 2 ) a r e f e r e n c e to evil spirits o r a n gels w o u l d fit this c o n t e x t well a s p a r t o f the p s a l m i s t ' s r e q u e s t that G o d w o u l d k e e p h i m f r o m sin (cf. v v . 2 1 - 2 3 ) , i.e., h e w o u l d b e a s k i n g G o d to s t r e n g t h e n h i m a g a i n s t t h e evil spirits w h o seek his spiritual d o w n f a l l (cf. 1 Q S 3:24 a n d e s p e c i a l l y 4 Q 5 1 0 , 1 , 6 and 4 Q 5 1 1 , 1 0 , 2 ) . 39

4 0

T h e f o r m mnn bo in I Q H f 4 5 : 6 is in a c o n t e x t e v e n m o r e f r a g m e n t a r y t h a n I Q H 1 7 : 2 3 , b u t if mnn bo is n o t f o l l o w e d b y a suffix (cf. t h e o n l y o c c u r r e n c e s o f this p a t t e r n w i t h a suffix in T e m p l e Scroll 3 0 : 1 0 , 3 1 : 1 0 & 3 8 : 1 4 a s " d i r e c t i o n / s i d e , " a m e a n ing w h i c h d o e s n o t fit t h e a v a i l a b l e c o n t e x t o f I Q H f 4 5 : 6 ) , it

C f . Vermes, Perspective, p. 210: "Fragments [of Jubilees] representing no less than twelve manuscripts were found in Caves 1-4 and 11." 38

T h e editor reads pin, cf. Sukenik, Dead Sea Scrolls, plate 51, line 23; but cf. Lohse Texte, p. 172 and Vermes, Scrolls in English, p. 199. C f . Vermes translation in ibid.: "Strengthen the loins of Thy servant that he may resist the spirits of falsehood." Note also the remarks of Baillet in Discoveries, VII, p. 220 on the close literary connection between 4Q510 & 511 and IQH. 39

40

158


p r o b a b l y refers to either g o o d o r evil a n g e l s . T h e e v i d e n c e for this is a s follows: 1) w h e n e v e r a feminine o r m a s c u l i n e plural of ruah ( w i t h o u t a n article o r suffix) functions a s a genitive in c o n s t r u c t w i t h blD, it is a l w a y s itself in c o n s t r u c t w i t h a following g e n i t i v e ( w h e n this c a n b e c h e c k e d ) a n d its m o s t p r o b a b l e m e a n i n g is a l w a y s a n g e l s o r d e m o n s (cf. 4 Q 5 1 1 , 1 , 3 for the only f e m i n i n e f o r m in this c a t e g o r y a n d its analysis in section 2c3 b e l o w ; for t h e m a s c u l i n e , cf. t h e n u m e r o u s e x a m p l e s listed at the b e g i n n i n g o f secion 2a a b o v e a n d their analysis in section 2b); 2) e x c e p t for t h e t w o - s p i r i t Treatise, rnrrn in c o n s t r u c t with a genitive n e v e r r e f e r s to m a n a n d w h e n it d o e s refer to m a n in this T r e a t i s e , it is n o t qualified w i t h b o (cf. 1 Q S 3 : 1 8 - 1 9 & 3:25 a n d s e c t i o n 3a in c h a p t e r 4 a b o v e ) ; a n d finally, 3 ) o n l y in I Q H 1:10 (ru> m r r n ) a n d 1 Q M 9 : 1 3 (D'ffln m r r n ne^ti) d o e s m n n in c o n s t r u c t w i t h a g e n i t i v e ( o u t s i d e of 1 Q S 3:18ff.) a p p e a r to refer to s o m e t h i n g o t h e r t h a n a n g e l s (viz.,

"wind," "direction"), but again,

t h e s e e x p r e s s i o n s a r e n o t qualified b y V o . It is m o s t p r o b a b l e , t h e n , that m n n biD h e r e is in c o n s t r u c t w i t h a f o l l o w i n g genit i v e n o w lost a n d that it is r e f e r r i n g t o evil a n g e l s or d e m o n s a g a i n s t w h i c h t h e p s a l m i s t is s e e k i n g h e l p . 2 ) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g s c h o l a r s : r u n m n n ( I Q H 3 : 2 2 ) , nbifl m n n ( I Q H f 5 : 6 ) , nbw m n n ( I Q H 1 : 1 1 ) , Mtfa m n n ( 1 Q 3 6 , 2 : 5 ) , c h i p m n n ( I Q H 8 : 1 2 ) , noth

m n n (IQH f 5:4);

4 1

n o t e , finally that v a r i o u s

A minority of scholars understands one or more or the above occurrences as possibly referring to something other than angels: Beaven, "Ruah," p. 103 believes that I Q H 8:12 may refer to "holy winds"; W. D. Davies, "Paul," p. 177 understands IQH 3:22 as members of the community; Jean L. Duhaime, "La redaction de 1QM and revolution du dualisme a Qumran," Revue Biblique, 2 (1977), pp. 5756, understands IQH f 5:4 & 5:6 as referring to internal dispositions; Holm-Nielsen, Hodayot, p. 22 n. 17 and p. 292 believes that IQH 1:11 refers to forces of nature and that I Q H f 5:6 refers to ungodly people; Huppenbauer, "Belial," p. 84 understands I Q H f 5:4 & 5:6 as references to impersonal powers of evil standing behind godlessness; Irwin, "Spirit-Dualism," p. 192 believes that IQH 1:11 could refer to wind; G. Maier, Mensch, p. 183, regards IQH f 5:4 as a reference to men; Noll, 4 1


159

f o r m s of ruah h a v e b e e n s u g g e s t e d for I Q H 1:12, b u t this c a n n o t be a n a l y z e d syntactically since t h e r e is n o t e n o u g h e v i d e n c e in the Scrolls to conjecture w h a t its actual f o r m m a y h a v e b e e n . 4 2

I Q H 3 : 2 2 ; run mrrn. This e x p r e s s i o n a p p e a r s to refer to a n gels r a t h e r than to m e n for t h e f o l l o w i n g r e a s o n s : 1) it is t h e third e l e m e n t in a series of e x p r e s s i o n s w h i c h p r o b a b l y refer to

"Angelology," p. 176, views I Q H 1:11 as describing the impersonal "motive forces" of creation; Notscher, "Geist," p. 309 understands 1Q36, 2:5 a describing a spiritual disposition; and Schweizer, "Gegenwart des Geistes," p. 493 believes that IQH 3:22 may refer to a member of the sectarian community in the sense of the Persian concept daena. For scholars who understand (a) I Q H 1:11, (b) I Q H 3:22, (c) IQH 8:12, (d) IQH f 5:4, (e) I Q H 5:6, and (f) 1Q36, 2:5 as references to angels or demons, cf. the following: Anderson, "'Ruah'," p. 298 (b, c, d & e); Betz, Offenbarung, p. 129 n. 3 (all); Bocher, Dualismus, pp. 36 & 75 (b & c); Brandenburger, Fleisch, p. 104 (b only); Carmignac and Guilbert, textes, p. 200 n. 11 and p. 239 n 22 (b & c); Coppens, "don," p. 212 (b only); Delcor, "Doctrines," col. 971 (b & c); idem, Hymns, pp. 4244 (a, b & c); Ellis, "Gifts," p. 136 (b & c); Hill, Greek Words, p. 239 (c only); Holm-Nielsen, Hodayot, p. 68 n. 13 p. 291 n. 32 (b & c); Hiibner, "Dualismus," pp. 269, 270 & 274 (a & b); Huppenbauer, Mensch, pp. 74 & 96 (b, d & e); Irwin, "Spirit-Dualism," pp. 52, 7 2 , 1 9 2 - 4 , 1 9 8 n. 17 & 199 n. 18 (b, c, d, e, & f); G. Jeremias, Lehrer, p. 251, n. 4 (c only); Johnston, "Spirit," p. 37 (a & d); H. W. Kuhn, Enderwartung, p. 146 (b only); Leaney, Rule, p. 36 n. 1. (c only); Licht, "Doctrine," p. 90 (b, d & e); Lichtenberger, Studien, p. 166 n. 8 (a only); Lilly, "Idea of Man," p. 70 (b only); G. Maier, Mensch, p. 183 (a, b, c, d & e); J. Maier, Texte, vol. II, pp. 204 & 206 (a, b, c, d, & e); Mansoor, Hymns, pp. 82, 98 and 117 n. 7 (a, b & c); May, "Cosmological Reference," p. 5 n. 17 (b only); Noll, "Angelology," pp. 91 & 225-6 (b, d, e, & f); Notscher, "Geist," pp. 307 & 309-310 (b, c & f); idem, "Heiligkeit," p.323 n. 59 & p. 342 (b & c); Pryke, "'Spirit'," p. 345 (a, b, & c); Ringgren, Faith, pp. 57 & 88 (a & c ) ; Schreiner, "Geistbgabung," p. 162 n. 7 (b & c); Schubert, Community, pp. 63-4 (b & c); Schweizer, "m/e0|ia," p. 390 (a, b, c & 0 ; Strugnell, "Angelic Liturgy," p. 332 (a, b & c); Treves, "Two Spirits," p. 452 (a only); Wildberger, "Dualismus," p. 168 (b only); and Yadin, Scroll of War, pp. 231-2 (a,b & c). 42

C / . n. 5 above.


160

a n g e l s (cf. B T t f n p a n d t r e e ) ' a in v. 2 2 ) ; 2 ) the closest equivalents in f o r m to run n n n a r e t w o e x p r e s s i o n s f r o m 4QS1, w h i c h refer a c c o r d i n g to Strugnell to a n g e l s ( n o K run T i n a n d r u n T i n n r m ) ; 3 ) a n d a l t h o u g h ruahin the p l u r a l c a n refer to m e n in t h e s e n s e o f " d i s p o s i t i o n s , " it n e v e r refers to m e n ' s spirits as d i s e m b o d i e d s o u l s n o r is it e v e r u s e d a s a m e t a p h o r to m e a n " p e r s o n s " (e.g., " p e o p l e of k n o w l e d g e " ) a s is the c a s e o c c a s i o n ally w i t h ruah in t h e s i n g u l a r (e.g, m m n n in I Q H 3:31 a s a " p e r v e r t e d p e r s o n " ) . N o t e , finally, that t h e plural of ruah in c o n s t r u c t w i t h a f o l l o w i n g g e n i t i v e n e v e r clearly refers to m a n in a n y s e n s e in the Scrolls e x c e p t for t w o o c c u r r e n c e s in the u n i q u e t w o - s p i r i t t r e a t i s e o f 1 Q S 3 - 4 in w h i c h it m e a n s " d i s p o s i t i o n s " (cf. t h e analysis o f 3 : 1 8 / 1 9 a n d 3:25 in c h a p t e r 8 b e l o w a n d the list of f o r m s for m a n ' s spirit in section 3a of c h a p t e r 4 a b o v e ) . G i v e n the o b s e r v a t i o n , t h e n t h a t m n n a s t h e nomen regens of a genitive clearly refers to a n g e l s in a n u m b e r of c a s e s (cf. section 2cl a b o v e ) a n d e x c e p t for 1QS 3 : 1 8 - 1 9 a n d 3:25 t h a t it o n l y r a r e l y a p p e a r s to refer to a n y t h i n g else (cf. the a n a l y s i s o f I Q H 1:10 a n d 1 Q M 9 : 1 3 a s " w i n d s / d i r e c t i o n s " in section c h a p t e r 6 b e l o w ) , " a n g e l s " is p r o b a b l y also its m e a n i n g here. 4 3

4 4

45

4 6

4 7

I Q H f 5:6, nVu> n n n ; a n d I Q H f 5 : 4 , nach n n n . T h e s e t w o e x p r e s s i o n s a r e t r e a t e d t o g e t h e r h e r e b e c a u s e o f their similar c o n t e x t a n d s y n t a x . T h u s , both e x p r e s s i o n s are subjects of m a s c u line v e r b s w h i c h f o l l o w t h e m (rrr f o l l o w i n g f 5:4 a n d nerr- in 5:6), a n d t h e d e v a s t a t i o n of the spirits in f 5:6 s e e m s to be a c o n t i n u a t i o n of the t h o u g h t of f 5:4-5 in w h i c h G o d "terrifies" (n'an

C / . Mansoor, Hymns, p. 117 nn. 5, 6 & 7; cf. also Carmignac and Guilbert, Textes, p. 200 nn. 9 & 10 and Holm-Nielsen, Hodayot, p. 68 n. 11. Cf. Strugnell, "Angelic Liturgy," p. 332. £ . g . , 1QS 2:20; 3:14; IQH 14:11 and 17:17. C / . n. 4 in chapter 4 above; the psalmist would then be thinking, perhaps, of the heavenly community of the departed. T h e psalmists would then be thinking of his fellow sectarians in the future (?), glorified community with whom he would praise God forever. 43

u

45 46

4 7


161

is p r o b a b l y a m i s s p e l l i n g of rv-JJan) t h e spirits a n d t h e y c e a s e to exist (rrp vM). W i t h t h e o b s e r v a t i o n that mrrn n e v e r r e f e r s t o m a n in the Scrolls e x c e p t in the s e n s e of "di sposi t i ons" a n d t h a t mnn followed b y a g e n i t i v e refers t o m a n o n l y in t h e t w o - s p i r i t T r e a t i s e ( a g a i n , a s " d i s p o s i t i o n s " ; cf. c h a p t e r 8 b e l o w ) , it is p r o b a b l e h e r e that ruah in I Q H f 5:4 a n d 5 : 6 is referring to h o s tile d e m o n i c b e i n g s a s is o f t e n c l e a r l y t h e c a s e w i t h this p a t tern (cf. section 2cl a b o v e ) . 48

I Q H 1:11; oVo) m n n . T h e q u e s t i o n h e r e is w h e t h e r this e x pression refers to "spirit" in a n i m p e r s o n a l sense s u c h a s " w i n d , " or w h e t h e r it r e f e r s t o p e r s o n a l , a n g e l i c c r e a t u r e s . It p r o b a b l y m e a n s the latter for t h e following r e a s o n s : 1) DVIB mnn C?) is in a p p o s i t i o n to [ n a e h p ] "OWTQ (b) w i t h t h e b p r e c e d i n g b o t h e x pressions referring b a c k to nnvn at the b e g i n n i n g of t h e v e r s e a s p a r t of t h e v e r b " b e c o m e " ; 2 ) t h e closest a n a l o g y t o tfrw m n n is D'oVis Trn in 4 Q 5 0 2 , 2 7 , 1 (cf. secion 2b3 a b o v e , u n d e r s t o o d a s a n g e l s ) a n d 4QS1 (cf. n. 1 a b o v e ) , w h i c h S t r u g n e l l d e f i n e s a s " a n g e l s " ; a n d 3 ) mrrn in c o n s t r u c t w i t h a g e n i t i v e a s " w i n d " is r a r e in t h e non-biblical Scrolls ( I Q H 1:9; cf. also 1 Q M 9 : 1 3 ) . O n t h e b a s i s o f t h e s e o b s e r v a t i o n s , t h e n , a n d in t h e light of t h e clear u s e of mrrn w i t h a following g e n i t i v e to m e a n " a n g e l s " (cf. section 2cl a b o v e ) , ruah in I Q H 1:11 p r o b a b l y r e f e r s t o a n g e l s rather than to wind. 49

1 Q 3 6 , 2:5; sttfa mrrn. This is a u n i q u e e x p r e s s i o n in t h e Scrolls a n d the c o n t e x t h e r e is v e r y f r a g m e n t a r y , b u t o n t h e basis of its p a t t e r n (mnn + a g e n i t i v e ) , it p r o b a b l y refers to a n g e l s (cf. the a n a l y s i s of I Q H 1:11 in t h e p a r a g r a p h d i r e c t l y a b o v e ) . N o t e also the p r e s e n c e of the v e r b l a n n in line 1 (cf. 1QS 4 : 2 3 in c h a p ter 8 b e l o w ) I Q H 8 : 1 2 ; chip m n n . A l m o s t all s c h o l a r s u n d e r s t a n d t h i s e x p r e s s i o n a s referring to a n g e l s , a n d this s e e m s t o b e c o r r e c t 50

A characteristic of sectarian Hebrew is its elision of the gutturals as seen often in their writings; cf. Goshen-Gottstein, "Linguistic Structure," p. 107ff. Cf. also the analogous example in I Q H 11:32 ('ratf: for rush). For a conceptual parallel to rrjnn, cf. 4 Q 5 1 0 , 1 , 4 - 5 . Strugnell, "Angelic Liturgy," p. 332. C / . n. 41 above. 4 8

49

50

162


for t h e f o l l o w i n g r e a s o n s : 1) I Q H 8 : 1 2 is clearly a l l u d i n g to the c h e r u b i m of G e n . 3 : 2 4 ,

51

a n d since chip mrrn is parallel to m a :

ma in I Q H 8:11 ( w h i c h c l e a r l y r e f e r s t o a n g e l s ) ,

52

both terms

c a n b e s e e n a s d e s c r i p t i o n s of t h e k i n d of a n g e l s that g u a r d t h e c o m m u n i t y ' s "fruit" ( v . 1 1 ) ; a n d 2 ) t h e t e r m c h i p rnrrn is n e v e r c l e a r l y u s e d t o m e a n " w i n d s " in t h e Scrolls (cf. c h a p t e r 6 b e l o w ) , w h e r e a s t h e v a r i e n t e x p r e s s i o n D ' C h i p c h i p mnn is a c o m m o n t e r m in 4QS1 a s " a n g e l s . " 3 ) O c c u r r e n c e s o f ruah

53

which scholars h a v e largely not

t r e a t e d : D n r a n mnn ( 4 Q 5 1 0 , 1 , 5 b ) , n n r c o [mnn Oia)] ( 4 Q 5 1 1 , 4 8 4 9 + 5 1 , 2 - 3 ) , nnbtfDD mnn 0 ? i a ) ( 4 Q 5 1 1 , 1, 3 ) , a n d n]inn (Via) (4Q177, 12-13,1, 9). 4 Q 5 1 0 , 1 , 5 b , anroD mnn; a n d 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2 - 3 , [nvrn Vo] a n r n n . 5 4 These t w o expressions are treated together here bec a u s e of their similar s y n t a x a n d c o n t e x t . T h u s , t h e y a r e b o t h f e m i n i n e p l u r a l f o r m s o f ruah in c o n s t r u c t w i t h cntDD a n d a r e b o t h in a p o t r o p a i c c o n t e x t s a s objects o f t h e s a m e v e r b ( i n s ) w i t h t h e p s a l m i s t a s t h e a g e n t of this a c t i o n . This a p o t r o p a i c c o n t e x t t o g e t h e r w i t h t h e g e n i t i v e o n t c n c l e a r l y p o i n t s to these spirits a s d e m o n i c b e i n g s ; cf. t h e e v i d e n c e for this v i e w a l r e a d y g i v e n i n section 2b3 a b o v e i n c o n n e c t i o n w i t h t h e following e x p r e s s i o n s : ban 'aaVa Tin Via in 4 Q 5 1 0 , 1 , 5 a , ontoD n n in 4 Q 5 1 1 , 3 5 , 7 & 4 Q 5 1 1 , 1 8 2 , 1 , a n d n n V D 'an in 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 . 4 Q 5 1 1 , 1 , 3 ; nnVdoo mnn Via. This e x p r e s s i o n d o e s n o t o c c u r e l s e w h e r e in t h e Scrolls p u b l i s h e d s o far, a l t h o u g h a c c o r d i n g to S t r u g n e l l , nbtfoD n n is f o u n d in a n u n p u b l i s h e d f r a g m e n t of 4QBerakot with the meaning " a n g e l s . "

55

But even apart from

this c o n n e c t i o n to 4 Q B e r a k o t , t h e r e s e e m s to b e e n o u g h e v i d e n c e in t h e f r a g m e n t a r y c o n t e x t of 4 Q 5 1 1 , 1 to i n d i c a t e that

5 1 52

As pointed out by Notscher in Terminologie, p. 75. C / . Mansoor, Hymns, p. 154 n. 7.

C / . Strugnell, "Angelic Liturgy," p. 332, who describes this with the term passim. T h i s is Baillet's restoration on the basis of 4 Q 5 1 0 , 1 , 5b; cf. Baillet, Discoveries, IV, p. 244, note on lines 2-3. Cf. Strugnell, "Angelic Liturgy," p. 333. 53

54

55


163

r n r r n h e r e m e a n s a n g e l s . T h u s , in line 1 of this text t h e r e is the m e n t i o n of Drf7!fo[D (cf. n n b t o a DVIS m r r n in I Q H 1 : 1 1 ) , in line 2 t h e r e is the m e n t i o n o f t h e e a r t h ( p [ » 3 ) a n d just a f t e r this c o m e s o u r e x p r e s s i o n w i t h t h e f e m i n i n e suffix o n " d o m i n i o n " (nnbctoD) referring back to p R . G i v e n t h e b a c k g r o u n d of Jubilees 2:2, w h i c h refers to c l a s s e s of a n g e l s w h o h a v e r e s p o n s i b i l i t y for v a r i o u s e a r t h l y a n d h e a v e n l y m a t t e r s , it a p p e a r s t h a t Baillet is c o r r e c t w h e n h e s u g g e s t s t h a t t h e e x p r e s s i o n in 4 Q 5 1 1 , 1 , 3 refers to angels w h o rule o v e r e a r t h l y p h e n o m e n a in contrast to those ruling in the h e a v e n s . 56

4 Q 1 7 7 , 1 2 - 1 3 , 1 , 9 ; njirrn bo. A l t h o u g h this text is s o m e w h a t f r a g m e n t a r y , this e x p r e s s i o n p r o b a b l y refers to evil spirits o r a n g e l s for the following r e a s o n s : 1) the u s e of bo a s the nomen regens of the f o r m m n n i n d i c a t e s t h a t it is r e f e r r i n g to a n g e l i c c r e a t u r e s (cf. the e v i d e n c e for this in section 2c2 a b o v e in the a n a l y s i s of m r r n bo in I Q H f 4 5 : 6 , a n d 2 ) it is said t h a t t h e m i g h t y h a n d of G o d ( r r r n n b* T ) is w i t h H i s p e o p l e to h e l p t h e m ( D i n s ' ? ) f r o m "all" t h e spirits. T h i s k i n d of l a n g u a g e is r e m i n i s c e n t of 1 Q M 15:14 a n d 1QS 3:24 in w h i c h G o d "lifts u p H i s h a n d in H i s m a r v e l o u s m i g h t " ( y ? a n h i a j n , 1 Q M 1 5 : 1 4 ) o r " h e l p s " ( i t s , 1QS 3 : 2 4 ) H i s p e o p l e a g a i n s t "all" t h e e v i l spirits (cf. section 2b2 a b o v e a n d c h a p t e r 8 b e l o w for a n a n a l y s i s of ruah a s evil a n g e l s in these p a s s a g e s ) . d. D i v e r s e p a t t e r n s of ruah in the plural: (9 c a s e s ; cf. section 2a a b o v e for references). 1) Ruahin a m a s c u l i n e p l u r a l f o r m a s a g e n i t i v e w i t h suffixes: v r r n (1QM 12:9); y m i Rns ( I Q H 13:8); and v r r n a n ] * ( 1 Q M 1 9 : 1 ; r e c o n s t r u c t e d o n t h e b a s i s of 1 Q M 1 2 : 9 , cf. n. 6 a b o v e ) . This p a t t e r n in these o c c u r r e n c e s is r e g a r d e d b y a l m o s t all s c h o l a r s as a r e f e r e n c e to a n g e l s , a n d this s e e m s to b e 5 7

Baillet, Discoveries, VII, p. 220, note on line 3. I have found only two scholars who would disagree: cf. Carmignac, Regie, pp. 18 & 178, who believes that 1QM 12:9 refers to the souls of the dead, and Noll, "Angelology," p. 176, who believes that IQH 13:8 refers to the impersonal motive forces of creation. For (a) 56

5 7


164

essentially c o r r e c t . T h u s , I Q H 13:8 is in a c r e a t i o n c o n t e x t a n d a p p e a r s t o reflect t h e v i e w of Jubilees 2:2 in w h i c h a host of a n g e l s w a s c r e a t e d b y G o d a l o n g w i t h t h e h e a v e n s a n d e a r t h in c o n t r a s t to t h e c r e a t i o n o f o n l y t w o h u m a n s (cf. Jubilees 3 : l f f . ) . A s i m i l a r c o n t r a s t b e t w e e n m e n a n d a n g e l s is a l s o p r e s e n t in 1 Q M 1 2 in w h i c h t h e a u t h o r a s a m e m b e r of the Q u m r a n c o m m u n i t y n o t e s t h a t t h e host o f spirits is w i t h " o u r s t e p s " ( i n s * ) . P e r h a p s w i t h i n 1 Q M a l o n e it is p o s s i b l e c o n t e x t u a l l y to v i e w t h e s e spirits a s t h e d i s e m b o d i e d souls of the s e c t a r i a n s ,

58

but if

1 Q M 12:9 is t a k e n t o g e t h e r w i t h I Q H 1 3 : 8 , this v i e w b e c o m e s l e s s p r o b a b l e s i n c e it is d o u b t f u l t h a t t h e s e c t a r i a n s b e l i e v e d t h a t G o d c r e a t e d a l o n g w i t h t h e h e a v e n s a n d e a r t h a h o s t of disembodied souls.

59

T h e c o m m o n m e a n i n g w h i c h best fits b o t h

o f t h e s e o c c u r r e n c e s is " a n g e l s . " It s h o u l d also be n o t e d that the o n l y u n a m b i g u o u s m e a n i n g w h i c h ruah h a s in the Scrolls in its m a s c u l i n e p l u r a l f o r m is " a n g e l " (cf. t h e list of f o r m s in section 2 a a b o v e ; cf. also section 2a in c h a p t e r 3 , 3 a in c h a p t e r 4 a n d the lists in c h a p t e r 6 ) . 2 ) T h e m a s c u l i n e p l u r a l f o r m o f ruah

w i t h a suffix (2

t i m e s ) : r O T r n ( 1 Q 3 6 , 1 7 : 2 ) , a n d T,Tnh ( I Q H f 3 3 : 2 ) . T h e c o n t e x t

I Q H 13:8 and (b) 1QM 12:9 as angels, cf. Anderson, "'Ruah'," pp. 294 & 298 (both); Betz, Offenbarung, p. 129 n. 3 (both); Bocher, Dualismus, pp. 36 & 47 (both); Delcor, Hymns, p. 41 (b only); Holm-Nielsen, Hodayot, pp. 277 & 212 n. 11 (a only); Huppenbauer, Mensch, p. 96 (b only); Irwin, "Spirit-Dualism," pp. 52, 192, 198 n. 17 and p. 199 n. 18 (both); Johnston, "Spirit," p. 34 (b only); Leaney, Rule, p. 36 n. 1 (a only); Lilly, "Idea of Man," p. 70 (b only); G. Maier, Mensch, p. 183 (a only); J. Maier, Texte, vol. II, pp. 204 & 206 (both); Manns, symbole, p. 92 (b only); Noll, "Angelology," p. 226, (b only); Notscher, "Geist," pp. 310-311 (both); Schreiner, "Geistbegabung," p. 162 n. 7 (both); Schubert, Community, p. 63 ( a only); Schweizer, "trvev\ia," p. 390 n. 332 (b only); and Yadin, Scroll of War, p. 231 (both). 58

E . g . , as Carmignac; cf. n. 57 above.

Cf. the observation of Sjoberg, "irveOua," pp. 379-380: "There can be no certainty when the idea of the pre-existence of the soul arose in Palestinian Judaism. In fact there are in the apocryphal and pseudepigraphical works of Palestine no unambiguous instances of the idea." 59


165

for b o t h of these e x p r e s s i o n s is v e r y f r a g m e n t a r y , a n d in t h e c a s e of I Q H f 3 3 : 2 it is also possible that T m h alone b u t is in c o n s t r u c t with a nomen regens n o w lost. B o t h of t h e s e e x p r e s sions, h o w e v e r , p r o b a b l y refer to angelic b e i n g s of s o m e k i n d since the m a s c u l i n e plural f o r m of ruah s e e m s to h a v e b e e n u s e d b y the sectarians o n l y for this p u r p o s e (cf. the c o m m e n t s o n this in section 2dl a b o v e ) . T h e r e is, h o w e v e r , s o m e c o n t e x t u a l e v i d e n c e for n y r r n in 1 Q 3 6 , 1 7 : 2 a s " d e m o n s " w i t h the m e n t i o n of the n'b'M in t h e p r e v i o u s f r a g m e n t ( 1 Q 3 6 , 1 6 : 3 ) , i.e., t h e p r e flood giants f r o m w h o s e d e a d b o d i e s c a m e forth evil s p i r i t s . 1 S

n o t

60

3 ) T h e f e m i n i n e p l u r a l f o r m o f ruah w i t h a suffix: *[. . .] v n r r n ( 4 Q 1 8 5 , 1 - 2 , 1 , 9 ) . A l t h o u g h a suffixed f. pi. of ruah is n o t u n i q u e in t h e Scrolls (e.g., 1 Q S 2 : 2 0 ; 3 : 1 4 ; 4 Q 1 7 6 , 2 1 , 3 ; a n d T e m p l e Scroll 3 0 : 1 0 ; 3 1 : 1 0 & 3 8 : 1 4 ) , it is o n l y h e r e that a suffix o n n n n refers to G o d . T h e closest a n a l o g y to o u r e x p r e s s i o n , therefore, is not, e.g., D r n r r n in 1QS 2 : 2 0 ( w h o s e suffix r e f e r s to m a n ) b u t r a t h e r p a t t e r n s s u c h a s " p r r n tax in I Q H 13:8 ( w h o s e suffix refers to G o d ; cf. t h e a n a l y s i s in section 2a"2 a b o v e ) . O u r expression, then, is p r o b a b l y referring to a n g e l s , a n d this u n d e r s t a n d i n g fits the available c o n t e x t best. T h u s , in line 8 o f t h e text G o d ' s D O R b o a r e m e n t i o n e d , a n d it is possible to u n d e r s t a n d vronri a n d w h a t e v e r nomen regens m i g h t h a v e b e e n b e f o r e it in line 9 ( p e r h a p s » T X ; cf. m r r n n ' S in Strugnell, " A n g e l i c L i t u r g y " p. 3 3 3 ) a s a f u r t h e r d e s c r i p t i o n of these D ' D K b o . T h e t e r m ' [ T S rrvrn, then, w o u l d be the subject of the v e r b IIDSKJ' a n d t h e t r a n s lation of this section w o u l d b e a s f o l l o w s : " W h o c a n b e a r to s t a n d before H i s a n g e l s ? F o r like a flaming fire H i s s p i r i t - m e s sengers will e x e c u t e j u d g m e n t . " 4 ) The feminine plural o f ruah w i t h the article in c o n s t r u c t with the nomen regens V o : m n n n b o ( 4 Q 1 5 8 , 1 4 , 1 , 2; a n d 8 Q 5 , 2 , 6). This f o r m o c c u r s o n l y in these t w o p a s s a g e s a n d in b o t h c a s e s in a v e r y f r a g m e n t a r y context, but there d o e s s e e m to b e e n o u g h e v i d e n c e in 8 Q 5 , 2, 6, a t least, to define m n n n b o a s " a n g e l s " C / . the analysis of 4Q510, 1, 5a in section 2b3 of this chapter above. 6 0


166

since this p a s s a g e talks a b o u t these spirits a s " s t a n d i n g " before G o d ( a n a i ] s r c n a 1 ? ) . 6 1 T h u s , e v e n t h o u g h m r r n c a n refer to m e n , it is f o u n d in this f o r m o n l y w i t h the m e a n i n g " d i s p o s i t i o n s " ;

62

a n d t h e m e a n i n g " w i n d s , " w h i c h m r r n m a y also h a v e , is also difficult to h a r m o n i z e w i t h t h e c o n c e p t o f p e r s o n a l b e i n g s s t a n d i n g before G o d in attentiveness a n d w o r s h i p . 5 ) T h e feminine plural of ruah a s a n unqualified genitive of a nomen regens: m r r n K B D ( 1 Q M 1 0 : 1 2 ) . T h i s f o r m is essentially u n i q u e in the Scrolls. T h e r e a r e , of c o u r s e , f o r m s s u c h a s m r r n TUS ( 1 Q S 3 : 1 8 ) a n d r n r r n J H - I K ( 3 Q 1 5 VII 5 ) , b u t the nomen regens in t h e s e c a s e s ( a s a n u m b e r ) h a s a qualifying effect o n m n n , 6 3 a n d t h e g e n i t i v e r e l a t i o n s h i p in t h e o n l y o t h e r c o m p a r a b l e f o r m ( n n n n ' X in 4QS1 u n p u b . ) s e e m s to b e essentially different f r o m t h a t of m n n » t o o . D e s p i t e a l a c k of c o m p a r a t i v e f o r m s , h o w e v e r , t h e m e a n i n g o f ruah in 1 Q M 1 0 : 1 2 a s " a n g e l s " c a n still be s e e n in its parallel c o n s t r u c t i o n w i t h D'tfnp n b t f o D ; n o t e e s p e cially t h e p a r a l l e l b e t w e e n K6)D a s a n g e l i c " r e s p o n s i b i l i t y " (cf. l Q S a l : 1 9 f . ) a n d nbtfQD a s a n g e l i c " a u t h o r i t y . " 64

65

e. D i v e r s e p a t t e r n s of ruah in t h e singular: (7 c a s e s ; cf. section 2a a b o v e for references). 1) T h e unqualified singular of ruah a s a genitive in c o n s t r u c t with

n n VoO? jrm) ( I Q H 1 0 : 8 ) , n n 'TO ( I Q H 1:9), a n d V o

Baillet in Discoveries, III, p. 162, note on line 6, reconstructs the participle as feminine while also suggesting the reconstruction no]j> as an alternative reading. 61

C / . the listing of these form in section 3a of chapter 3 above and their analysis in sections 3c and 3d. ^Cf. Kautzsch, Grammar, §134c. ^ T h e genitive relationship of mmn n'S seems to be like that of bn* 'ma, i.e., the genitive is added to the nomen regens as a nearer definition; cf. ibid., §128m. The genitive expression mnn Ktoo, on the other hand, seems to specify possession; cf. ibid, §128g. 62

65

C / . J. Maier, Texte, vol. II, p. 126 n. 8.


167

] n n ( 1 Q 3 6 , 1 5 : 5 ) . E x c e p t for the f o r m s n n b o -cr in I Q H 1 5 : 1 3 (as m a n ' s p r e d e s t i n e d being, cf. section 3d2 in c h a p t e r 4 a b o v e ) , nbw n n b o in 1QS 4 : 2 0 ( a s " d i s p o s i t i o n , " cf. c h a p t e r 8 b e l o w ) , a n d r r n i n n b o in T e m p l e Scroll 3 6 : 5 & 4 0 : 8 (as " s i d e , " cf. c h a p ter 6 b e l o w ) , the a b o v e a r e the only v e r s e s w i t h a s i n g u l a r ruah a s a g e n i t i v e of b o in t h e n o n - b i b l i c a l , H e b r e w S c r o l l s , a n d with 1 Q 3 6 , 1 5 : 5 this is n o t c e r t a i n . W e i n c l u d e it h e r e o n l y b e c a u s e of its a p p a r e n t relationship to I Q H 1:9 a n d 1 0 : 8 . Y e t e v e n if this r e l a t i o n s h i p w e r e n o t v a l i d a n d ruah h a s a n o t h e r f o r m 66

67

A majority of scholars consider ruah in (a) IQH 1:9 and (b) I Q H 10:8 as a reference to angels (I know of only Noll in "Angelology," p. 225, who has commented on ruah in 1Q36,15:5, which he understands to be angels): cf. Anderson, "'Ruah'," pp. 294 & 298 (both); Betz, offenbarung, p. 129 n. 3 (b only); Bocher, Dualismus, p. 34 (both); Carmignac and Guilbert, textes, p. 179 n. 13 (a only); Delcor, "Doctrines," col. 970 (b only); idem. Hymns, p. 39 (b only) DupontSommer, cents, p. 217 n. 3 (a only); Hill, Greek Words, p. 235 (b only); Holm-Nielsen, Hodayot, p. 20 n. 10 (a only); Hiibner, "Dualismus," pp. 269-270 (a only); Huppenbauer, Mensch, p. 74 (both); Irwin, "SpiritDualism," p. 192 (a only; he also considers "wind" a possibility); Johnston, "Spirit," p. 37 (both); J. Maier, Texte, vol. II, p. 206 (both); May, "Cosmological Reference," p. 6 n. 23 (a only); Merrill, Qumran, pp. 1617 (a only); Notscher, "Geist," p. 310 (b only); Pryke "'Spirit'," p. 345 (b only); Ringgren, Faith, pp. 57 & 84 (both); Schubert, Community, p. 63 (b only); Schweizer, "irve0(ia," p. 391 n. 336 (b only); Treves, "Two Spirits," p. 452 (a only); and Yadin, Scroll of War, p. 231 (b only). A number of scholars consider ruah in these passages to be a reference to man's spirit: cf. Brandenburger, Fleisch, p. 89 (a only); J. P. Hyatt, "The View of Man in the Qumran 'Hodayot'," New Testament Studies, 2 (1956), 280 (a only); Irwin, "Spirit-Dualism," p. 192 (b only); H. W. Kuhn, Enderwartung, pp. 124-6 (a only); G. Maier, Mensch, p. 184 (both); Medico, enigme, pp. 426 & 477 (both); Pryke "'Spirit'," p. 345 (a only); Schreiner, "Geistbegabung," p. 165 n. 19 (a only); and Schweizer, "weOua," p. 390 (a only). Finally, Lichtenberger, Studien, p. 166 n. 8 defines ruah in IQH 1:9 as "die von Gott gesetzte, jedes Schopfungswerk bestimmende Kraft," and Noll in "Angelology," p. 80 defines it as referring to the impersonal motive principles of every living thing; he also doubts if ruah in IQH 10:8 refers to angels, (cf. ibid., p. 84). 6 6

Cf. n. 2 above.

6,7


168

h e r e (e.g., a s a plural o r m o d i f i e d w i t h a g e n i t i v e o r adjective), it w o u l d still p r o b a b l y b e a r e f e r e n c e to a n g e l s since in m o s t c a s e s in the Scrolls a n d in a w i d e v a r i e t y o f c o n t e x t s V o in c o n s t r u c t w i t h a f o r m of ruah m e a n s " a n g e l " ; c o m p a r e the list in s e c t i o n 2a a b o v e w i t h the r a r e ( 1 Q S 4 : 2 0 & I Q H 1 5 : 1 3 ) and specialized ( T e m p l e Scroll 3 0 : 1 0 , 3 1 : 1 0 ; 3 6 : 5 ; 3 8 : 1 4 ; & 4 0 : 8 ) c o n t e x t s h a v i n g o t h e r m e a n i n g s . Finally, w e s h o u l d n o t e t h a t the f r a g m e n t i m m e d i a t e l y following 1 Q 3 6 , 1 5 : 5 c o n t a i n s a reference to t h e d e m o n i c D ' V S J (cf. 1 Q 3 6 , 16:3 a n d t h e a n a l y s i s of 1 Q 3 6 , 1 7 : 2 in s e c t i o n 2 d 2 a b o v e ) , w h i c h i n d i c a t e s t h a t this g e n e r a l c o n t e x t is c o n c e r n e d w i t h evil spirits of v a r i o u s kinds. T h e s y n tactical p a t t e r n rrn V o in I Q H 1 0 : 8 a n d 1:9, o n the o t h e r h a n d , is clear, a n d the c o n t e x t s o f b o t h p a s s a g e s indicate that ruah is r e f e r r i n g at least in p a r t to a n g e l i c c r e a t u r e s . T h u s , n n bo i n I Q H 1 0 : 8 is t h i r d in a series o f f o u r d e s c r i p t i o n s all of w h i c h a p p e a r e l s e w h e r e to refer to a n g e l s (n-b*, BTOOI, and nemo71) a n d w h i c h b e l o n g to a c o n t e x t w h i c h seeks to c o n t r a s t G o d ' s p o w e r to the w e a k n e s s of m o r t a l m a n (v. 2 2 ) b y extolling G o d ' s r u l e r s h i p o v e r the g r e a t , i m m o r t a l p o w e r s of the u n i v e r s e , w h o in spite of their g r e a t n e s s ( n ' V n a n ) , still c a n n o t s t a n d before H i s g r e a t g l o r y ( v . 1 1 ) . It w o u l d be o d d , t h e n , to u n d e r s t a n d the p h r a s e n n bob ]rm in this c o n t e x t to m e a n " L o r d o v e r e v e r y ( m e r e ) m a n , " a l t h o u g h p e r h a p s m e n m a y b e included a s h u m b l e m e m b e r s of the g e n e r a l w o r l d of " s p i r i t s . " T h e s a m e e m p h a s i s o n a n g e l i c p o w e r s also a p p e a r s for n n bo in I Q H 1:9 b o t h f r o m a syntactical and contextual standpoint. Thus, the masculine 6 8

69

70

72

B o t h of these verses belong to the relatively rare conceptual context of the two-spirit pneumatology of 1QS 3-4 with its specialized vocabulary; cf. the analysis of IQH 15:13 in section 3d2 of chapter 4 above and the analysis of 1QS 3-4 in chapter 8 below. 6 8

C f . Mansoor, Hymns, p. 163 n. 8. C / . 1 Q 2 9 , 4 , 2 and especially 1 Q 1 9 , 3 , 3 in which the connection to 1 Enoch 106 (as noted by Milik) makes it clear that the arasi are angels; cf. Barthelemy and Milik, Discoveries, I, p. 85. C f . lQ34bis II 7 and Milik's comments on this in ibid., p. 154, note on line 7. ^ T h i s seems to be Lichtenberger's opinion in Studien, p. 166 n. 8. 69 70

71

Ruah as A n g e l / D e m o n

169

suffix o n "their w o r k s " (DIT-BMJO) referring b a c k to n n b"0 is c h a r acteristic a s a reference to a n g e l s (cf. section 1 a b o v e ) b u t n o t a s a r e f e r e n c e t o the s p i r i t s o f m e n (cf. s e c t i o n 2 in c h a p t e r 4 a b o v e ) , a n d the p r i m a r y interest of this a u t h o r h e r e c o n t e x t u ally (as in Jubilees 2:lff.) is to d e s c r i b e first the c r e a t i o n o f the spiritual a n d e a r t h l y u n i v e r s e a n d t h e n to d e s c r i b e m a n ' s c r e a t i o n in r e l a t i o n s h i p to the e a r t h . N o t e that t h e d e s c r i p t i o n of m a n ' s c r e a t i o n d o e s n o t h a p p e n until v. 1 5 o f o u r t e x t (cf. Jubilees 3 : 1 4 ) . 7 3

2 ) T h e singular of ruah a s a nomen regens in c o n s t r u c t w i t h a genitive: ) n [ a a n n ] n ( 4 Q 2 8 6 B e r a 10 II 7) a n d n a n a r r n ( H Q P s a Plea 1 9 : 1 5 ) . 4 Q 2 8 6 Bera 1 0 I I 7 with its u n i q u e t e r m ] n a « n r r n is interesti n g s i n c e this a p p e a r s to b e t h e o n l y p l a c e in t h e S c r o l l s in w h i c h a specific a n g e l ( w h e t h e r g o o d o r evil) is c a l l e d a ruahIt is also interesting to n o t e t h a t Belial is n o t called h e r e either bv)(n) r r n o r -jttJin n n (cf. c h a p t e r 8 b e l o w for the distinction b e t w e e n the t w o spirits a n d t w o a n g e l s of 1QS 3 : 1 3 - 4 : 2 6 ) . 7 4

A s n o t e d a b o v e in n. 7 4 , t h e r e is s o m e d i s a g r e e m e n t a b o u t the m e a n i n g of ruah in H Q P s a P l e a 1 9 : 1 5 . A c c o r d i n g to N o l l , the t e r m s po a n d rtKoo n n a p p e a r in a list o f p s y c h o l o g i c a l qualities (viz., "a spirit o f faith a n d k n o w l e d g e " in line 14 a n d "pain" a n d "the evil inclination" following in line 15) a n d should be u n d e r s t o o d in the s a m e m a n n e r . Osten-Sacken, h o w e v e r , s e e s just the o p p o s i t e h a p p e n i n g w i t h " p a i n " a n d t h e "evil inclination" a c q u i r i n g in this c o n t e x t a k i n d o f p e r s o n a l q u a l i t y , a n d it s e e m s in this c a s e that h e is c o r r e c t . T h e c l o s 75

76

C / . Carmignac and Guilbert, Textes, p. 179 n. 13. M o s t scholars seem to agree that ruah in 4Q286 Bera 10 II 7 refers to the evil angel Belial; as for ruah in H Q P s a Plea 19:15, David Flusser in "Qumran and Jewish 'Apotropaic' Prayers," Israel Exploration Journal, 19 (1966), p. 205 and Osten-Sacken in Gott und Belial, p. 143 regard it as an evil angelic power; Noll, however, in "Angelology," p. 73 sees it as a disposition. 73

74

lbid, p. 72. Osten-Sacken, Gott und Belial, p. 143.

7S

76


170

est a n a l o g y to )ofo a n d n»aa n n in this p r e - E s s e n e p s a l m is not in t h e Q u m r a n s e c t a r i a n w r i t i n g s b u t in Z e c h a r i a h 3 & 1 3 in w h i c h pun (3:lff.) a n d nwaon n n (13:2) a r e b o t h f o u n d . T h e a u t h o r of H Q P s a P l e a 1 9 , then, w a s p r o b a b l y thinking of pa i n t h e realistic t e r m s of Z e c h . 3:lff. w h e n h e w r o t e a n d p r o b a b l y a l s o t h o u g h t of nitDD n n a s a p e r s o n a l b e i n g since h e p u t it in p a r a l l e l w i t h ]o!o. T h e lack of a n article o n ]Bfc>, in fact, m a y i n d i c a t e t h a t t h e a u t h o r p r o b a b l y t h o u g h t of this t e r m a s a personal n a m e . 7 7

7 8

3 ) T h e s i n g u l a r of ruah m o d i f i e d b y a f e m i n i n e adjective: nan m h ( 4 Q 5 1 1 , 1 5 , 7; a n d 4 Q 5 1 1 , 8 1 , 3 ) . B o t h of these o c c u r r e n c e s a r e in a v e r y f r a g m e n t a r y context f r o m w h i c h n o t h i n g c a n b e g a t h e r e d e x c e p t the b a r e f o r m n n r\s~\ itself. N e v e r t h e l e s s , it is p o s s i b l e t h a t this e x p r e s s i o n is r e f e r r i n g to a n "evil spirit" o r d e m o n for the following r e a s o n s : 1) this f o r m a p p e a r s in J u d g e s 9:23 a n d 1 S a m u e l 16:14 in a c o n t e x t w h i c h t h e s e c t a r i a n s c o u l d h a v e easily u n d e r s t o o d a s a n a t t a c k of a d e m o n (cf. 4 Q 5 1 0 , 1 , 4 - 6 ) , a n d 2 ) its A r a m a i c c o u n t e r p a r t (Kttf'jn n n ) a p p e a r s in l Q a p G e n 2 0 a s a d e m o n . If, then, n i n n n is a d e m o n , its f e m i n i n e s t a t e w o u l d s e e m to conflict w i t h t h e p o s i t i o n t h a t ruah a s a d e m o n o r a n g e l is a l w a y s f o u n d in t h e m a s c u l i n e (cf. section 1 a b o v e ) . N e v e r t h e l e s s , this a p p e a r s to b e an isolated c a s e of direct b o r r o w i n g f r o m the Old T e s t a m e n t a n d n o t h i n g m o r e . T h u s , w h e n e v e r ruah is f o u n d in l Q a p G e n w i t h the a d j e c t i v e tf'JJa, it is a l w a y s f e m i n i n e , b u t w h e n e v e r it is w i t h o u t this adjective ( a n d refers to a d e m o n ) , it is a l w a y s m a s c u l i n e . 7 9

80

C f . Sanders, Discoveries, IV, p. 76. C f . 1 Chron. 21:1 and Kautzsch, Grammar, §125b. C f . n. 171 in chapter 4 above. C f . Fitzmyer, Genesis Apocryphon, p. 91, who lists the relevant passages but does not notice the connection. To my knowledge, no other example appears in a Qumran Aramaic source published to date in which ruah appears as a demon; cf. however Milik's reconstructions in J. T. Milik, The Book of Enoch, Aramaic Fragments of 77 78 79

80


171

3. Conclusion. F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults w i t h the r e s u l t s o f c h a p t e r s 3 , 4 a n d 6 (ruah a s G o d ' s Spirit {ch. 3}, m a n ' s spirit {ch. 4 } , a n d w i n d & b r e a t h {ch. 6 ) ) , see c h a p t e r 7 b e l o w .

Qumran Cave 4 (Oxford: Clarendon Press, 1976), p. 189 (4QEnc 1 V 2) and p. 199 (4QEnc 1 VI20).

CHAPTER 6 O T H E R U S E S O F RUAH: 1) W I N D , 2) B R E A T H , A N D 3) U N C E R T A I N A N D F R A G M E N T A R Y T E X T S 1. Ruah a s " w i n d " w i t h its r e l a t e d m e a n i n g s and "vanity."

"quarter/side"

1

a. General o b s e r v a t i o n s . Ruah a s " w i n d " o r a r e l a t e d m e a n i n g is f o u n d 2 7 t i m e s in the p u b l i s h e d , non-biblical H e b r e w Scrolls, i n c l u d i n g 14 t i m e s w i t h the basic m e a n i n g " w i n d " ( I Q H 1:10; 6 : 2 3 ; 7:5; 7:23; f 3 : 6 ; 9:6; 1 9 : 3 ; C D 8 : 1 3 ; 1 9 : 2 5 ; 4 Q 1 7 1 , 1, 3-4 III 8; 4 Q 1 8 5 , 1-2, I, 1 0 ; 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 ; 4 Q 1 8 5 , 1 - 2 , 1 , 1 2 ; H Q P s a Crea 24 I I 1 5 {recon.}), 12 t i m e s a s " q u a r t e r / s i d e " ( 1 Q M 9 : 1 3 ; 3 Q 1 5 VII 5 ; 4 Q 4 9 1 , 1-3, 14; T e m p l e Scroll 6:6; 3 0 : 1 0 ; 3 1 : 1 0 ; 3 6 : 5 {twice}; 3 8 : 1 3 ; 3 8 : 1 4 ; a n d 4 0 : 8 { t w i c e } ) , a n d o n c e a s " v a n i t y " ( I Q H 7 : 2 9 ) . A s in t h e O l d T e s t a m e n t , ruah a s w i n d c a n b e e i t h e r f e m i n i n e ( I Q H 7 : 2 3 , subject of 'iDban; 3 Q 1 5 VII 5 , m o d i f i e d b y Dana; 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 , subject of Rfon; a n d T e m p l e Scroll 6:6, modified b y Ba~M) o r m a s c u line ( I Q H 1:9, referred to b y the suffix o n ampin a n d nnvn; 1 Q M 9:13, modified b y ntfnei; a n d 4 Q 4 9 1 , 1 - 3 , 1 4 , m o d i f i e d b y naxiK). 2

b. Specific p a t t e r n s of ruah a s " w i n d . " 1) The m o s t frequent p a t t e r n o f ruah in this c a t e g o r y is a s a n unqualified singular in the following e x p r e s s i o n s ( 1 0 t i m e s ) : n n ' s b p o a ( i q h 7 : 2 3 ) , n n Wast Vo ( I Q H 7 : 2 9 ) , n n ' m a m ( I Q H f 3

C / . Brown, Driver and Briggs, English Lexicon, p. 924 for this category of meaning. ]

C / . Lys, Ruah, p. 307 n. 2: "le genre de ruah au sens de 'vent' est souvent flottant." Listed according to location. 2

3


174

9:6), n n ' B » ( I Q H f 1 9 : 3 ) , a o * r n o i n n bpitf ( C D 8 : 1 3 ) , m i -pm ma-io b p t f i ( C D 1 9 : 2 5 ) , m [ n a ] m a n rjsa n a v ( 4 Q 1 7 1 , 1, 3-4 III 8 ) ,

m p « » is m i Rton tirs ( 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 ) , n n n Ktcr *h> ( 4 Q 1 8 5 , 1-2, I, 1 2 ) , a n d rmraiKD [ n n ] a s m ( H Q P s a C r e a 2 4 I I 1 5 ) . In all these o c c u r r e n c e s e x c e p t t h r e e (viz., I Q H 7 : 2 9 ; f 9 : 6 ; a n d C D 8 : 1 3 ) , I h a v e f o u n d n o o n e w h o d i s a g r e e s w i t h the definition of ruah a s w i n d o r its r e l a t e d m e a n i n g s , a n d this c o n s e n s u s s e e m s to b e c o r r e c t . T h u s , ruah is f o u n d in these v e r s e s with v o c a b u l a r y a n d concepts traditionally associated with wind (compare I Q H 7:23 w i t h Is. 1 7 : 2 3 ; I Q H f 1 9 : 3 w i t h 2 S a m 2 2 : 1 1 ; 4 Q 1 8 5 , 1-2, I, 11 w i t h Is. 4 1 : 1 6 & P s . 1 0 3 : 1 5 - 1 6 ; 4 Q 1 8 5 , 1 - 2 , I, 1 2 w i t h D a n . 2 : 3 5 ; a n d H Q P s a C r e a 2 4 II 1 5 with P s . 1 3 5 : 7 ) o r its c o n t e x t is c l o s e l y a s s o c i a t e d w i t h a c o r r e s p o n d i n g c o n t e x t in the O l d Test a m e n t d e a l i n g w i t h w i n d a n d its related c o n c e p t s ( c o m p a r e C D 1 9 : 2 5 w i t h M i c a h 2 : 1 1 ; a n d 4 Q 1 7 1 , 1 , 3-4 III 8 with P s . 3 7 : 2 0 ) . A s for t h e t h r e e d i s p u t e d t e x t s , it is likely that t h e y also refer t o w i n d in o n e s e n s e o r a n o t h e r . This is especially true for C D 8 : 1 3 (parallel t o C D 1 9 : 2 5 w i t h b o t h related to M i c a h 2 : 1 1 ) a n d also for I Q H f 9 : 6 in w h i c h ' m a s is p r o b a b l y a r e f e r e n c e to t h e 4

F o r ruah as "spirit" in I Q H f 9:6, cf. Holm-Nielsen, Hodayot, p. 268; as "wind," cf. Carmignac and Guilbert, Textes, p. 272. For ruah as "spirit" in CD 8:13, cf. Irwin, "Spirit-Dualism," p. 69 (a possibility as a kind of manticism) and Molin, Sd'hne, p. 50 ("Geisterverwirrer"); as "wind," cf. Hill, Greek Words, p. 234, Johnston, "Spirit," p. 27, Lohse, Texte, p. 83 and Vermes, Scrolls in English, p. 105. The greatest difference of opinion is over the meaning of ruah in I Q H 7:29: as "angel," cf. Johnston, "Spirit," p. 37 and Noll, "Angelology," p. 136 (as a possibility); as "man's spirit," cf. Betz, Offenbarung, p. 129, Leaney, Rule, p. 159, Notscher, "Geist," p. 305, Pryke, "'Spirit'," pp. 345-6 and Schweizer, "TTveOâ," p. 390; for "vanity" or "wind/breath" in the sense of vanity, cf. Hans Bardtke, "Considerations sur les Cantiques de Qumran," Revue Biblique, 63 (1956), p. 222, idem, Handschriftenfunde, p. 245, Carmignac and Guilbert, Textes, p. 233, Hill, Greek Words, p. 234, Holm-Nielsen, Hodayot, pp. 138 & 139 n. 8, Lohse, Texte, p. 141, Medico ehigme, p. 464 and Schreiner, "Geistbegabung," p. 162 n. 7; finally, Irwin in "Spirit-Dualism," p. 192 believes that ruah in I Q H 7:29 may refer to either "man," "wind" or "angel." 4

175

Other Uses of Ruah

clouds with the meaning "clouds carried along by the wind." The interpretation of IQH 7:29, on the other hand, is more difficult due to the uncertainty involved with the word ['las; its interpretation as "glory," however (viz., "all glory is vanity"), is reminiscent of Is. 23:9, which describes God as bringing into dishonor 'ax *P1D, and it fits in well with the thought of the verses just following our text (IQH 7:32-33) that man next to God is but emptiness and vanity. 5

6

7

2) A less frequent pattern for referring to wind is with the singular of ruah as the nomen regens of a genitive ( 4 times): 0"J»a nn (IQH 6:23 and 7:5), [. . . ] a i o nn (IQH f 3:6), and n n mpn (Temple Scroll 38:13). As for the last two examples, both the context and form of mpn nn in Temple Scroll 38:13 (cf. Ezk. 42:16) show that ruah here means "wind" in the sense of its derivative meaning "quarter/side," and the context of IQH f 3:6 with its reference to the author as a nsa* 'ipn ("heap of ashes") indicates that the ruah before which the author cannot stand is a n-i]jwnn, i.e., a "stormy wind." 8 The meaning of nn D " f l l f l in IQH 6:23 and 7:5, however, is more difficult to determine. Some scholars regard this expression as a reference to man's spirit in some sense, 9 one regards it as a hostile a n g e l , 1 0 F o r the strange plural, cf. Kautzsch, Grammar, §87s. C / . Carmignac and Guilbert, Textes, p. 273 n. 9. C / . Mansoor, Hymns, p. 152 n. 1. Cf. Ezk. 1:4; 13:11 & 13; Ps. 107:25 and 148:8 and also HolmNielsen, Hodayot, p. 263 n. 4; the word following ruah could also be read as nffio, "raging" (cf. ps. 55:9). I know of no scholar who understands this as anything other than a reference to wind. Note that this expression is probably from m u o nn in Ezk. 1:4, Ps. 107:25 and 148:8 (or nruro nn in Ezk. 13:11 & 13); the genitive prune in our expression, then, would be an Aramaizing qutl form of niflO. Cf. Goshen-Gottstein, "Linguistic Structure," pp. 126-7. F o r ruah in (a) I Q H 6:23 and (b) IQH 7:5 as a reference to man's spirit or disposition, cf. Huppenbauer, Mensch, p. 74 (a only); May "Cosmological Reference," p. 5 n. 17 (a only, as a possibility); Notscher, "Geist," p. 308 (b only); Pryke "'Spirit'," p. 345 (both); and Schweizer, "iTveOua," p. 391 (b only). 5 6 7

8

9


176

b u t m o s t u n d e r s t a n d it a s a r e f e r e n c e to w i n d . T h e feminine s i n g u l a r f o r m of ruah in I Q H 7:5 m a k e s it unlikely that it is r e f e r r i n g to a d e m o n , a l t h o u g h a r e f e r e n c e to the psalmist's d i s p o s i t i o n a s c o n f u s e d o r d i s t o r t e d s e e m s possible b y a n a l o g y w i t h the s a m e e x p r e s s i o n in Is. 1 9 : 1 4 . N e v e r t h e l e s s , D"jru> n n in b o t h I Q H 6 : 2 3 a n d 7:5 p r o b a b l y m e a n s " w h i r l w i n d " since in b o t h c o n t e x t s the p s a l m i s t d e s c r i b e s himself a s b e i n g c a u g h t in a violent s t o r m at sea, a n d in I Q H 7:5 it is within this kind of a s t o r m t h a t t h e ruah e n g u l f s (aba) h i m . 1 1

1 2

3 ) T h e f e m i n i n e p l u r a l f o r m of ruah w i t h suffixes o c c u r s 5 t i m e s : [ v m j n n ssi» ( 3 Q 1 5 VII 5 ) ; n ' n i n n i n n * ( T e m p l e Scroll 6:6), v n n n b o ( T e m p l e Scroll 3 0 : 1 0 & 3 1 : 1 0 ) ; a n d n ' m n n b o ( T e m p l e Scroll 3 8 : 1 4 ) . A s s e e n b o t h f r o m t h e f o r m of these e x p r e s s i o n s (cf. Jer. 4 9 : 3 6 a n d E z k . 4 2 : 2 0 ) a n d their c o n t e x t (all h a v i n g to d o w i t h m e a s u r e m e n t o r direction), these o c c u r r e n c e s of ruah a r e best t r a n s l a t e d a s " s i d e s . " 13

C / . May, "Cosmological Reference," p. 5 n. 17 (b only). F o r ruah in (a) IQH 6:23 and (b) I Q H 7:5 as "wind," cf. Bardtke, Handschriftenfunde, pp. 243-4 (both); Carmignac and Guilbert, Textes, pp. 224 & 228 (both); Dupont-Sommer, icrits, pp. 234 & 236 (both); Hill, Greek Words, p. 234 (both); Holm-Nielsen, Hodayot, p. 118 n. 143 and p. 123 n. 186 (a and possibly b); Irwin, "Spirit-Dualism," pp. 192 & 224 n. 58 (both); G. Jeremias, Lehrer, pp. 235 and 289 (both); Johnston, "Spirit," p. 27 (both); Lohse, Texte, pp. 137 & 139 (both); J Maier, Texte, vol. I, pp. 89 & 91 (both); and Vermes, Scrolls in English, pp. 171-2 (both). C / . section 2a of chapter 5 above. There could be, however, a metaphorical reference to the opposition of demonic power as a "stormy wind." O n l y the editors of these scrolls have commented on the meaning of ruah here, and in every case they understand it as "side"; cf. Baillet, Milik and DeVaux, Discoveries, III, p. 292 for 3Q15 VII 5 and Yigael Yadin, The Temple Scroll, Text and Commentary, vol. II (Jerusalem: Israel Exploration Society, 1983), pp. 23, 132-3, 136 & 164 for Temple Scroll 6:6; 30:10; 31:10 & 38:14. 10 n

1 2

1 3

O t h e r U s e s of Ruah

177

4 ) T h e feminine plural f o r m of ruah as the nomen regens o f a genitive o c c u r s 2 times: nn m r r n ( I Q H 1:10), a n d m a n r n r r n nttfoe) (1QM 9:13). S c h o l a r s a r e e v e n l y d i v i d e d o v e r w h e t h e r ruah in I Q H 1:10 refers to a n g e l s o r w i n d s , w h i l e s o m e a r e u n d e c i d e d b e t w e e n the t w o . T h e m a s c u l i n e r e f e r e n c e o n o r p i n m i g h t s e e m to point to m n n a s p e r s o n a l a n g e l i c b e i n g s , b u t ruah a s w i n d c a n b e m a s c u l i n e in t h e O l d T e s t a m e n t a n d in t h e Scrolls it a p p e a r s as m a s c u l i n e w i t h the related m e a n i n g " q u a r t e r / s i d e s " (cf. 4 Q 4 9 1 , 1 - 3 , 1 4 a n d 1 Q M 9 : 1 3 ) . It is in fact difficult to d e c i d e b e t w e e n the m e a n i n g " a n g e l s " o r " w i n d s " h e r e , b u t it is possible that the p s a l m i s t h a d a literalistic u n d e r s t a n d i n g of P s . 1 0 4 : 4 ( u p o n w h i c h I Q H 1:10 s e e m s to b e b a s e d ) a n d t h o u g h t t h a t t h e r e w a s a t i m e w h e n w i n d s w e r e s i m p l y " w i n d s " until G o d m a d e t h e m into "angels." Nevertheless, m n n followed b y a g e n i t i v e (especially a g e n i t i v e i n d i c a t i n g a q u a l i t y ) is a t y p i cal p a t t e r n for d e s c r i b i n g angelic b e i n g s at Q u m r a n . T h e o n l y o t h e r p a t t e r n w h i c h e v e n c o m e s close to this a s " w i n d " o r a r e lated m e a n i n g is in 1 Q M 9 : 1 3 a b o v e , a n d in this p a s s a g e t h e genitive ( n ' a s n ) d o e s n o t i n d i c a t e a quality. P e r h a p s t h e a u t h o r in u s i n g this p a t t e r n in I Q H 1:10 w a s effecting a deliberate a m biguity w i t h ruah a s b o t h " w i n d s " a n d " a n g e l s . " 1 4

15

1 6

1 7

F o r ruah as angels, cf. Delcor, Hymns, p. 44. Johnston, "Spirit," p. 37, Licht, "Doctrine," p. 90, J. Maier, Texte, vol, II, pp. 65 & 206; Mansoor, Hymns, p. 98, May, "Cosmological Reference," p. 6. n. 23, Pryke, "'Spirit'," p. 345 n. 10, Ringgren, Faith, p. 57 and Strugnell, "Angelic Liturgy," p. 333; for ruah as wind, cf. Bardtke, Handschriftenfunde, p. 233, Carmignac and Guilbert, Textes, p. 178, Chavallier, Souffle, p. 52, Dupont-Sommer, ecrits, p. 217, Hill, Greek Words, p. 234, Lichtenberger, Studien, p. 166 n. 8, Lohse, Texte, p. 113; Notscher, "Geist," p. 305; Schweizer, "irveOjia," p. 390 n. 334 and Vermes, Scrolls in English, p. 150; for ruah as either angel or wind, cf. Anderson, "'Ruah'," p. 302, Holm-Nielsen, Hodayot, pp. 16, 20 n. 14 and p. 277 and Irwin, "SpiritDualism," pp. 52 & 192. 14

15 16 17

C / . section 2a in chapter 5 above. C f . n. 2 above. C / . the analysis of IQH f 45:6 in section 2cl of chapter 5 above.


178

A l t h o u g h m o s t scholars u n d e r s t a n d D'ffin m r r n nffbti in 1 Q M 9 : 1 3 a s " t h e t h r e e s i d e s of t h e f r o n t , " t o t h e " A n g e l s of t h e P r e s e n c e "

19

18

s o m e s e e it a s referring

(cf. I Q H 6 : 1 3 ; l Q S b 4 : 2 6 ; a n d

3 Q 7 , 5 , 3 ) . H o w e v e r , it is unlikely that this e x p r e s s i o n is referr i n g t o a n g e l s h e r e since t h e A n g e l s of t h e P r e s e n c e a r e n e v e r c a l l e d t h e "spirits of t h e P r e s e n c e " at Q u m r a n or in its r e l a t e d literature

2 0

a n d a l s o b e c a u s e t h e w o r d D'aan in t h e c o n t e x t of

1 Q M 9 : 1 3 s e e m s to b e referring t o the t h r e e "fronts" of the t o w e r w h i c h a r e t o b e p r o t e c t e d w i t h a b a r r i e r o f 1 0 0 shields for e a c h s i d e for a total o f 3 0 0 shields. T h e s y n t a x a n d m e a n i n g of ntSibn) D'aan n i n n , t h e n , is s o m e w h a t like that o f Z e c h . 2 : 1 0 ( m n n

sort*

D ' D t f n ) "the f o u r q u a r t e r s of the h e a v e n s " ; cf. also E z k . 4 2 : 2 0 .

5 ) M i s c e l l a n e o u s f o r m s o f ruah (6 t i m e s ) : Yin ( 4 Q 1 8 5 , 1 - 2 , 1 , 10), m n n n

numta ( 4 Q 4 9 1 , 1 - 3 , 1 4 ) , a n d m m rrn bo

(Temple

Scroll 3 6 : 5 & 4 0 : 8 ) . T h e f o r m i n n in 4 Q 1 8 5 , 1 2 , 1 , 1 0 is t h e o n l y e x a m p l e so far of a s i n g u l a r ruah w i t h a suffix in t h e p u b l i s h e d , non-biblical H e b r e w Scrolls w h i c h d o e s n o t refer to m a n ' s spirit. In this c o n t e x t it m e a n s a " b r e a t h " o r w i n d f r o m G o d a n d is b a s e d o n the lang u a g e a n d c o n c e p t s of Is. 4 0 : 6 - 8 . T h e f o r m m n n n n a m * in 4 Q 1 8 5 , 1 - 2 , 1 , 10 is i n t e r e s t i n g for t w o r e a s o n s : it is o n e of the f e w t i m e s that ruah h a s the article C / . Anderson, "'Ruah'," p. 303; Bardtke, Handschriftenfunde, p. 224; Dupont-Sommer, ecrits, p. 199; Hill, Greek Words, p. 234; Irwin, "Spirit-Dualism," p. 27 & 194; Jongeling, rouleau, p. 236; Lohse, Texte, p. 203; J. Maier, Texte, vol. I, p. 134; Medico, enigme, p. 394; J. van der Ploeg, Le Rouleau de La Guerre, Traduit et annote evec une introduction, Studies on the Text of the Desert of Judah, 2 (Leiden: Brill, 1959), p. 44; and Vermes, Scrolls in English, p. 135. 1 8

C f . M. Delcor, "La guerre des fils de Lumiere contre des fils de tenebres," La nouvelle Revue Theologique, 77 (1955) p. 388 and Huppenbauer, Mensch, p. 84 n. 364. 19

C f . Jub. 1:27 & 29; 2:1,2, & 18; 19:27; 31:14; cf. also Test, of Levi 3:5 {recension b); 18: 5; Test, of Judah 25:2; and 1 Enoch 40 in which there are four rather than three angels of the presence as also in 1QM 9:1516; cf. Irwin, "Spirit-Dualism," p. 27, who notes that four "spirits" rather than three would be expected in 1QM 9:13 if it were referring to angels. 20

179


in t h e p u b l i s h e d , non-biblical H e b r e w S c r o l l s , a n d it a l s o b e longs to a c o n t e x t like that of craan rnrrn ntfibd in 1 Q M 9 : 1 3 (cf. the a n a l y s i s of this p a s s a g e in p a r a g r a p h 4 d i r e c t l y a b o v e ) i n w h i c h ruah is r e f e r r i n g t o g e t h e r w i t h D'aa (cf. Baillet's r e c o n struction in Discoveries, VII, 1 8 , n o t e o n line 1 4 ) t o t h e four sides of a r e a s s e m b l e d battle f o r m a t i o n . T h e article o n rnrrn w o u l d b e a r e f e r e n c e to t h e p r e v i o u s m e n t i o n of t h e left, right, b a c k a n d front sides of this f o r m a t i o n . 21

Finally, t h e f o r m n m r r n V D i n T e m p l e Scroll 3 6 : 5 a n d 4 0 : 8 is t h e o n l y d i s t r i b u t i v e u s e o f ruah f o u n d in t h e n o n - b i b l i c a l , H e b r e w Scrolls so far, a n d in its c o n t e x t s it m e a n s " e a c h s i d e . " 22

2. Ruah

a s "breath."

a. G e n e r a l o b s e r v a t i o n s . Ruah a s b r e a t h is f o u n d 5 times in t h e p u b l i s h e d , non-biblical H e b r e w Scrolls. In t h e O l d T e s t a m e n t ruah w i t h this m e a n ing c a n b e either m a s c u l i n e o r f e m i n i n e b u t is n o t f o u n d in t h e plural; in t h e Scrolls it c a n b e singular o r p l u r a l , b u t t h e r e is n o e v i d e n c e for its g e n d e r . 23

24

b. Specific p a t t e r n s of ruah a s " b r e a t h . " 1) T h e s i n g u l a r o f ruah u s e d w i t h o u t q u a l i f i c a t i o n ( 2 times): r r n ( I Q H 1 : 2 8 ) a n d r r n o n » ( 1 Q M 6 : 1 2 ) . T h e r e is a difference of opinion a m o n g s c h o l a r s o n t h e e x a c t m e a n i n g of r r n o n a in 1 Q M 6 : 1 2 . M o s t u n d e r s t a n d ruah h e r e a s

Cf. m n n n b o (angels) in 4Q158, 14, I, 2 and 8Q5, 2, 6; n n n (sickness) in 4Q266 Da 1 XVII 6; and n n n meto (God's Spirit) in 11 QMelch III 2 , 1 8 ; cf. also the fragmentary occurrence of n n n in 4Q178, 1,6. C / . Yadin, Temple Scroll, vol. II, p. 153. F o r the masculine, cf. Ecc. 3:19 and Lam. 4:20; for the feminine, cf. Isa. 33:11 and Ps. 146:4. T h e suffix on man in I Q H 1:28 probably refers back to pitfb; cf. the translation of Dupont-Sommer in ecrits, p. 219. 2 1

22

2 3

24

180


" b r e a t h , " b u t s o m e see this a s a r e f e r e n c e to the horse's d i s p o sition, i.e., a s " g e n t l e " o r " p a t i e n t " (cf. E c c . 7:8). T h e a u t h o r in this c o n t e x t , h o w e v e r , is p r o b a b l y m o r e c o n c e r n e d with stamina in the c a v a l r y r a t h e r than w i t h g e n t l e n e s s o r p a t i e n c e . 25

26

T h e r e is also a d i s a g r e e m e n t a m o n g scholars o n the m e a n i n g o f n n in I Q H 1:28. S o m e u n d e r s t a n d it a s r e f e r r i n g s i m p l y to m a n ' s b r e a t h , w h i l e o t h e r s see it a s pointing to a higher function in m a n s u c h a s a d i s p o s i t i o n o r spiritual quality g i v e n to h i m b y G o d . T h e c o n t e x t , in fact, s e e m s to indicate a divine ins p i r a t i o n o f s o m e sort since it is G o d himself w h o b r i n g s forth t h e " u t t e r a n c e s o f b r e a t h s " ( m n n 'Dan, v. 2 9 ) so that m a n m i g h t m a k e k n o w n H i s g l o r y ; n e v e r t h e l e s s , t h e r e is still n o essential c o n n e c t i o n b e t w e e n this p r o c e s s o f inspiration a n d the three o c c u r r e n c e s o f ruah in I Q H 1:28-29 since these v e r s e s depict ruah m o r e a s a tool t h a n a s a s o u r c e o f inspiration. Ruah in this c o n t e x t is n o m o r e a s o u r c e o f inspiration t h a n is the t o n g u e . The e x p r e s s i o n n n in I Q H 1:28 a l o n g w i t h D'nsto n n inn in I Q H 1:29a a n d m n n -soa in I Q H 1:29b, then, s h o u l d p r o b a b l y be u n d e r s t o o d in t h e s e n s e o f 1 E n o c h 8 4 : 1 , i.e., t h a t G o d h a s p u t " b r e a t h " in t h e m o u t h of all m e n . T h e a u t h o r of I Q H 1:28-29, h o w e v e r , w o u l d also a d d that G o d f o r e o r d a i n e d the n a t u r e of this a n d all o t h e r a s p e c t s of h u m a n s p e e c h b e f o r e t h e y c a m e 2 7

2 8

C / . Chavallier, Souffle, p. 52; Hill, Greek Words, p. 234; Irwin, "Spirit-Dualism," pp. 194 & 208 n. 13; Lohse, Texte, p. 195; Schreiner, "Geistbegabung," p. 162 n. 7; and Vermes, Scrolls in English, p. 132. C / . Anderson, "'Ruah'," p. 296, who believes that nn 'arm can mean either long-winded or patient, and Burrows, The Dead Sea Scrolls (New York: Viking Press, 1955), p. 394, who translates this as "gentle." 2 5

2 6

C / . Anderson, "'Ruah'," p. 303; Bardtke, Handschriftenfunde, p. 234; Delcor, Hymns, pp. 88-9; Irwin, "Spirit-Dualism," p. 192 (may also refer to m a n ) ; Lohse, Texte, p. 115; J. Maier, Texte, vol. I, p. 73; Schreiner, "Geistbegabung," p. 162 n. 7; Schweizer, "irveOna," p. 390 n. 334; and Vermes, Scrolls in English, p. 152. 2 7

Cf. Flusser, "Sect," p. 251; Holm-Nielsen, Hodayot, pp. 18 & 26 n. 54; Johnston, "Spirit," p. 36; Licht, Thanksgiving Scroll, p. 38; Merrill, Qumran, p. 16 n. 4; Pryke, "'Spirit'," p. 345. 28


181

into e x i s t e n c e so that t h o s e w h o k n o w H i m w o u l d p r a i s e a n d exalt H i m p r o p e r l y (cf. I Q H 1 : 2 8 - 3 1 ) . 2 ) T h e s i n g u l a r of ruah a s a nomen regens o f a g e n i t i v e ( 2 t i m e s ) : DTSfeJ nn JQD ( I Q H 1 : 2 9 a ) , a n d D'nsto rrn ( l Q S b 5 : 2 4 ) . F o r the analysis of ruah in I Q H 1:29a a s " b r e a t h " s e e p a r a g r a p h 1 directly a b o v e i n c o n n e c t i o n w i t h t h e a n a l y s i s o f ruah in I Q H 1:28. Scholars a r e s o m e w h a t d i v i d e d o n t h e m e a n i n g o f onsO nn in l Q S b 5 : 2 4 . T h e m a j o r i t y u n d e r s t a n d it a s m a n ' s b r e a t h , b u t a few see it a s God's S p i r i t o r a h u m a n d i s p o s i t i o n . T h e g e n itive D'nsto, h o w e v e r , i n d i c a t e s t h a t t h e basic m e a n i n g of ruah h e r e is s i m p l y " b r e a t h " a s in I s a i a h 1 1 : 4 f r o m w h i c h this e x p r e s s i o n is t a k e n . If this " b r e a t h " s e e m s t o h a v e a n e x t r a o r d i n a r y effect, it is n o t b e c a u s e it is really t h e ruah o f G o d b u t b e c a u s e it is the b r e a t h o f the d i v i n e l y a u t h o r i z e d K'fM, just a s t h e m o u t h of this leader r e m a i n s his o w n e v e n t h o u g h it is e x c e p tionally effective i n l e a d e r s h i p (c/.na['s] wa [ffQfl nn'ajm). 29

30

31

3 ) T h e feminine plural f o r m of ruah a s a n unqualified g e n i tive ( o n e time): mnn ' B a n ( I Q H 1:29b). T h e r e d o e s n o t a p p e a r t o be a plural f o r m of ruah in t h e O l d T e s t a m e n t a s " b r e a t h , " b u t the close association of o u r e x p r e s s i o n w i t h D T S t o nn u a o in t h e s a m e v e r s e i n d i c a t e s t h a t its m o s t likely m e a n i n g h e r e i s " b r e a t h s " (cf. t h e a n a l y s i s in p a r a g r a p h s 1 a n d 2 d i r e c t l y above).

C / . Bardtke, Handschriftenfunde, p. 288; Carmignac, Cothenet and Lignee, Textes, p. 40; Dupont-Sommer, ecrits, p. 126; Gaster, Scriptures, p. 99; Irwin, "Spirit-Dualism," pp. 7 4 , 1 8 7 & 192; Lohse, Texte, p. 59; Medico enigme, p. 337; Barthelemy and Milik, Discoveries, I, 128; and Vermes, Scrolls in English, p. 209. 2 9

C / . Foerster, "Geist," p. 119 and Irwin, "Spirit-Dualism," pp. 74-5 & 192 (as a possibility). Cf. J. Maier, Texte, vol. II, p. 206. 3 0

3 1


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3. F r a g m e n t a r y a n d uncertain u s e s of ruah in t h e published, n o n biblical H e b r e w Scrolls. a. T h e following o c c u r r e n c e s of a n unqualified u s e of ruah in the s i n g u l a r ( 1 2 t i m e s ) a r e in c o n t e x t s t o o f r a g m e n t a r y for analy s i s : ( o c c u r r e n c e s u n d e f i n e d b y s c h o l a r s ) nriCi) ( 4 Q 4 8 7 , 4 , 1 ; 4 Q 5 0 2 , 2 3 8 , 1; 4 Q 5 0 4 , 4, 2 0 ; a n d 6 Q 1 8 , 2 1 , 2), n r a (1Q69, 37, 1; 3 Q 9 , 1 , 1 ; a n d 5 Q 1 3 , 2 3 , 6 ) , rrrr? ( 5 Q 1 3 , 4 , 5 ) , a n d n r o ( 4 Q 5 1 3 , 3 1 , 2 ) ; ( d e f i n e d ) n r o ( I Q H 1 7 : 6 & 7; a n d f 1 4 : 1 ) . 32

b. T h e following d i v e r s e f o r m s of a qualified o r plural f o r m o f ruah a r e in c o n t e x t s t o o f r a g m e n t a r y for analysis (3 times, all u n d e f i n e d b y s c h o l a r s ) : nnn ( 4 Q 1 7 8 , 1, 6 ) , mnn ( 4 Q 5 1 1 , 2 4 , 2 ) , and B v n m n (4Q176, 21, 3). c. T h e f o l l o w i n g a r e possible o c c u r r e n c e s of ruah (2 t i m e s ) : nn ( 4 Q 4 9 9 , 6, 3 ) , a n d [o'nvw] nn ( 4 Q 5 1 1 , 3 0 , 6 ) . In both of these v e r s e s it is p o s s i b l e , a c c o r d i n g t o Baillet, t h a t n n s h o u l d b e r e a d a s n n . In t h e c a s e of 4 Q 4 9 9 , 6, 3 it s e e m s that t h e f o r m c a n b e r e a d either w i t h a yodh o r a waw, b u t t h e c o n t e x t is so fragm e n t a r y h e r e t h a t n o s i g n i f i c a n c e c a n b e a t t a c h e d to either r e a d i n g . In t h e c a s e of 4 Q 5 1 1 , 3 0 , 6 it a p p e a r s that t h e r e a d i n g nn is c e r t a i n , b u t f r o m its c o n t e x t Baillet s e e m s to b e c o r r e c t in s e e i n g a scribal e r r o r h e r e since it is b a s e d clearly o n Is. 4 0 : 1 2 1 3 , w h i c h r e a d s n w r r n in this p l a c e . Baillet's s u g g e s t i o n t h a t D T n V R f o l l o w s nn in this f r a g m e n t , h o w e v e r , s e e m s less likely since G o d ' s Spirit is n e v e r d e s c r i b e d in t h e non-biblical, H e b r e w Scrolls p u b l i s h e d t o d a t e w i t h t h e g e n i t i v e n'mbK, just a s nvr is n o t u s e d in this w a y . T h e o n l y t i m e , in fact, that D T i n K e v e r o c 33

Ruah in I Q H 17:6 & 7 is defined by Pryke in "'Spirit'," p. 345 as man's spirit or disposition, and Carmignac in Carmignac and Guilbert, Textes, p. 173 n. 3 integrates f 14:1 into line 2 of I Q H 17 and defines ruah in this context as the "esprit" which God places in His people through which they escape judgment. It seems impossible, however, to define ruah in any of these initial verses of I Q H 17 due to the fragmentary context. C / . Baillet, Discoveries, VII, 75, note on line 3, and p. 236, note on line 6. 32

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c u r s with a f o r m of ruah in t h e Scrolls is w i t h the p h r a s e m r r n ( D " n ) c n O R , w h i c h is f o u n d in 4QS1 in r e f e r e n c e to the a n g e l s . It is m o r e likely that the e x p r e s s i o n f o l l o w i n g ruah in 4 Q 5 1 1 , 3 0 , 6 w a s "ichip, s i n c e in t h e c o n t e x t of t h i s f r a g m e n t t h e psalmist is a d d r e s s i n g G o d (cf. line 3 ) a n d a frequent w a y o f r e f e r r i n g to G o d ' s Spirit in t h e Scrolls ( e s p e c i a l l y I Q H ) w h i l e a d d r e s s i n g H i m is w i t h the p h r a s e ~\t#rv n n (cf. I Q H 7:6; 9 : 3 2 ; 12:12; e t c . ) . 3 4

35

4. Conclusion. F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults w i t h the r e s u l t s o f c h a p t e r s 3 , 4 a n d 5 (ruah a s G o d ' s Spirit (ch. 3}, m a n ' s spirit (ch. 4} a n d a n g e l / d e m o n {ch. 5 } ) , see chapter 7 below.

C / . Strugnell, "Angelic Liturgy," p. 332. C f . Baillet, Discoveries, VII, p. 220 on the close literary connection between 4Q510 & 511 and IQH. 34

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CHAPTER 7 ANALYSIS AND COMPARISON OF THE RESULTS OF CHAPTERS 3 - 6 1. General o b s e r v a t i o n s . P e r h a p s the m o s t significant s y n t a c t i c a l c h a r a c t e r i s t i c of ruah d i s c o v e r e d in this s t u d y is its g e n d e r a s this r e l a t e s to its m e a n i n g s a s m a n ' s spirit a n d a s a n g e l / d e m o n . A s the spirit of m a n , ruah is c o n s i s t e n t l y f e m i n i n e in t h e non-biblical F l e b r e w Scrolls ( w i t h t h e possible e x c e p t i o n o f I Q H 8 : 2 9 ) , a n d a s a n g e l / d e m o n , it is c o n s i s t e n t l y m a s c u l i n e ( w i t h t h e p o s s i b l e e x ception of nan nn in 4 Q 5 1 1 , 1 5 , 7 a n d 4 Q 5 1 1 , 8 1 , 3 ) . It is also i m p o r t a n t to n o t e that a l t h o u g h t h e r e is a c o n s i d e r a b l e o v e r l a p p i n g o f the b a s i c s y t a c t i c a l p a t t e r n s u s e d for ruah in its five c a t e g o r i e s o f m e a n i n g (e.g., the s i n g u l a r o f ruah a s the nomen regens of a g e n i t i v e is f o u n d in all five c a t e g o r i e s ) , t h e r e is still v e r y little s e m a n t i c o v e r l a p p i n g w i t h t h e i n d i v i d u a l expressions of ruah a s listed at the b e g i n n i n g o f c h a p t e r s 3 - 5 a n d in the listings in c h a p t e r 6. T h e o n l y real o v e r l a p p i n g of i n d i v i d ual e x p r e s s i o n s is f o u n d in the following c a s e s : 1) w i t h the u n qualified a n d u n a t t a c h e d s i n g u l a r o f ruah (e-g-, m a n ' s spirit in I Q H 15:22, w i n d in 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 a n d b r e a t h in I Q H : 1:28), 2 ) w i t h n r o (e.g., G o d ' s Spirit in I Q H 12:11 a n d m a n ' s spirit in I Q H 4 : 3 1 ) , 3 ) w i t h n r o (e.g., m a n ' s spirit in I Q H 9 : 1 6 b a n d w i n d in 4 Q 1 8 5 , 1-2, I, 1 2 ) , a n d 4 ) w i t h n n ( o n c e for w i n d in 4 Q 1 8 5 , 1-2, I, 10 a n d often for m a n ' s spirit, e.g., 1QS 2 : 1 4 ) . All the o t h e r i n d i v i d u a l e x p r e s s i o n s of ruah ( a p p r o x . 1 3 0 ) listed in c h a p t e r s 3 - 6 h a v e o n l y o n e m e a n i n g within the five basic c a t e g o r i e s of G o d ' s Spirit, m a n ' s spirit, a n g e l / d e m o n , w i n d a n d breath. 1

*The meanings of the preposition 0 differ, however.

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2 . A n a l y s i s o f specific c a t e g o r i e s o f ruaha. S y n t a c t i c a l p a t t e r n s o f ruah a s s o c i a t e d w i t h its m e a n i n g a s G o d ' s Spirit; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 2a of chapter 3 above. T h e s y n t a c t i c a l p a t t e r n s o f ruah a n d the v a r i o u s e x p r e s s i o n s w i t h i n t h e s e p a t t e r n s u s e d in t h e non-biblical, H e b r e w Scrolls to refer to G o d a r e relatively f e w in n u m b e r , especially in c o m p a r i s o n w i t h t h o s e u s e d for m a n (cf. 2b b e l o w ) . T h u s , the c u s t o m a r y m e a n s for r e f e r r i n g to G o d ' s Spirit (24 of 3 5 o c c u r r e n c e s ) is w i t h t h e s i n g u l a r o f ruah a s t h e nomen regens of a f o r m of e h i p in t h e s i n g u l a r a s its g e n i t i v e (e.g., i/~pT\p, E h i p n or E h i p ) , a n d in the r e m a i n i n g 11 o c c u r r e n c e s the v a r i a t i o n of e x p r e s s i o n is n o t great. In m o s t c a s e s a simple, unqualified f o r m of ruah in t h e s i n g u l a r is u s e d (e.g., ' 3 n n r u ishu nra, 4 t i m e s ; T P B J D r r n , o n c e ; r r n m o , o n c e ; a n d [ . . . ] r r n , o n c e ) , a n d in only 2 cases is a d e s c r i p t i v e g e n i t i v e o t h e r t h a n ef-np u s e d (e.g., r u n n n , o n c e ; a n d T o m n n , o n c e ) w i t h o n e c a s e of the r o o t E h p a s a n adjective ( n t t f n p n n ) a n d o n e c a s e o f ruah a s a g e n i t i v e w i t h the article ( n n n n ' t f o ) . T h e g e n d e r o f ruah a s G o d ' s Spirit is n o t clear, alt h o u g h t h e a v a i l a b l e e v i d e n c e p o i n t s t o t h e f e m i n i n e . It s h o u l d b e n o t e d , finally, t h a t the i n d i v i d u a l e x p r e s s i o n s f o u n d in this c a t e g o r y a r e for t h e m o s t p a r t c o n t e x t u a l l y clear in their reference to G o d . 2

b. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g a s m a n ' s spirit; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 3a in chapter 4 above. In c o n t r a s t to the relatively few kinds of e x p r e s s i o n s u s e d to d e s c r i b e G o d ' s Spirit in t h e Scrolls, t h o s e u s e d for m a n ' s spirit a r e n u m e r o u s a n d v a r i e d . T h u s , the p r e d o m i n a n t p a t t e r n for d e scribing the spirit o f m a n is the u s e of ruah in the singular w i t h o n e or m o r e genitives (37 times, plus 2 additional cases with ruah in t h e p l u r a l ) , w i t h 2 9 different genitives u s e d a n d n o n e o v e r 3 t i m e s . This is in c o n t r a s t to t h e s a m e p a t t e r n for G o d ' s Spirit ( w h i c h is a l s o t h e m o s t f r e q u e n t p a t t e r n of its c a t e g o r y ) ,

2

Cf. n. 1 in chapter three above.

Analysis and Comparison

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w h i c h u s e s only 2 different genitives b e y o n d the v a r i o u s f o r m s of BHTP w h i c h a r e n o r m a l l y u s e d ( 2 4 t i m e s ) . Y e t d e s p i t e t h e v a riety of genitives w h i c h a r e u s e d to d e s c r i b e m a n ' s spirit, n o n e of these e x p r e s s i o n s e v e r o v e r l a p s w i t h t h o s e of o t h e r m e a n i n g s of ruah u s i n g this p a t t e r n . 3

A basic p a t t e r n of ruah w h i c h b e l o n g s a l m o s t e x c l u s i v e l y to the c a t e g o r y of m a n ' s spirit is ruah in the singular w i t h a suffix of a n y kind ( 2 4 t i m e s ) . T h e o n l y e x c e p t i o n to this is 4 Q 1 8 5 , 1-2, I, 10 in w h i c h ruah refers to w i n d w i t h its suffix r e f e r r i n g to God. A s with the m e a n i n g s " G o d ' s Spirit," " w i n d " a n d " b r e a t h , " ruah in a s i n g u l a r , u n q u a l i f i e d f o r m is a l s o f o u n d for m a n ' s spirit ( 1 7 t i m e s ) . H o w e v e r , a s a g e n i t i v e f o l l o w i n g a nomen regens w h i c h , in turn, indicates a spiritual d i s p o s i t i o n o r q u a l i t y of c h a r a c t e r (8 t i m e s ) , ruah refers o n l y to m a n ' s spirit in t h e non-biblical, H e b r e w Scrolls. A n o t h e r p a t t e r n w h i c h is u s e d o n l y to describe m a n ' s spirit is the singular of ruah f o l l o w e d b y o n e o r m o r e participial a d jectives (8 t i m e s ) . T h e r e a r e o n l y t w o o t h e r c a s e s in t h e p u b lished, non-biblical H e b r e w Scrolls in w h i c h ruah is m o d i f i e d b y an adjective, a n d in b o t h c a s e s the adjective is n o t a p a r t i c i ple a n d its u s e i n v o l v e s a special s i t u a t i o n . 4

It is interesting to n o t e t h a t ruah o c c u r s in the p l u r a l o n l y 7 times as m a n ' s spirit (all a s a f o r m o f mnn) w i t h m o r e t h a n half of these o c c u r r i n g in the t w o - s p i r i t t r e a t i s e (4 t i m e s ) . F i n a l l y , a s w e n o t e d a b o v e , all o c c u r r e n c e s of ruah a s m a n ' s spirit a r e feminine with the possible e x c e p t i o n o f I Q H 8:29. c. Syntactical p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g as a n g e l / d e m o n ; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 4b in this c h a p t e r a b o v e .

C / . however, the interesting attempt of the author(s) of 1QS 3:134:26 to redefine ship mi in terms of ro« mi in 1QS 4:21; cf. the analysis of this in chapter 8 below. C / . the analysis of 1QS 3:7 in section 2 / of chapter 3 above and also the analysis of 4Q511,15, 7 and 4Q511, 81, 3 in section 2e3 of chapter 5 above. Cf. also n. 8 in chapter 6 above. 3

4

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O n e of the m o s t striking p a t t e r n s of the w o r d ruah in the Scrolls is its m a s c u l i n e plural f o r m , w h i c h is n e v e r f o u n d in the Hebrew Old Testament and which never unambiguously means a n y t h i n g o t h e r t h a n a n g e l / d e m o n in its 31 o c c u r r e n c e s in o u r m a t e r i a l . It is f o u n d 4 t i m e s w i t h a suffix (2 t i m e s a s a genitive o f i c x a n d t w i c e b y itself), b u t its m o s t frequent p a t t e r n is as a nomen regens in c o n s t r u c t w i t h a genitive ( 2 6 times) often in turn p r e c e d e d b y the nomen regens Vo (14 t i m e s ) . T h e f e m i n i n e plural f o r m of ruah is the next m o s t frequent p a t t e r n in the Scrolls for describing a n g e l s o r d e m o n s ( 2 0 times). T h e r e a p p e a r s to b e n o difference of m e a n i n g b e t w e e n m r r n a n d o r m a s a n g e l s / d e m o n s since b o t h f o r m s c a n refer to both g o o d a n d evil a n g e l s a n d in a n u m b e r of e x p r e s s i o n s t h e y s e e m to be i n t e r c h a n g e a b l e (cf. C D 12:2 w i t h 4 Q 1 7 7 , 1-4, 1 0 ; 4 Q 5 1 0 , 1, 5b w i t h 4 Q 5 1 1 , 1 8 2 , 1 & 4 Q 5 1 1 , 3 5 , 7; a n d I Q H f 5:4 with 4 Q 5 1 1 , 1, 6 & 1 Q M 1 5 : 1 4 ; cf. also I Q H 1:11 w i t h 4 Q 5 0 2 , 27, 1 ) . A l s o like D T r n , the f o r m m r r n is f o u n d p r i m a r i l y a s a nomen regens in c o n struct w i t h a g e n i t i v e ( 1 6 t i m e s ) a n d o n l y 4 t i m e s in o t h e r p a t t e r n s ( t w i c e w i t h the article f o l l o w i n g V o , o n c e w i t h a suffix, a n d o n c e a s a genitive in c o n s t r u c t w i t h Rtoo). Unlike D T r n , h o w e v e r , t h e f o r m m r r n is f o u n d in the Scrolls n o t o n l y a s a n g e l / d e m o n but also as w i n d , breath a n d m a n ' s spirit (disposition). Y e t a s a nomen regens followed b y a genitive, m r r n s e e m s to b e u s e d p r i m a r i l y to refer to angelic beings since 1) this p a t t e r n is f o u n d in r e l a t i o n s h i p to m e n o n l y in the t w o - s p i r i t T r e a t i s e of 1QS 3 - 4 a s p a r t of a p n e u m a t o l o g y a l m o s t u n i q u e to this T r e a t i s e (cf. c h a p t e r 8 b e l o w ) a n d 2 ) the o n l y o t h e r o c c u r r e n c e s of this p a t t e r n a r e in I Q H 1:9 a s " w i n d " ( w h i c h m a y intentionally be m i x i n g the c o n c e p t s " w i n d s " a n d "angels") a n d in 1 Q M 9 : 1 3 a s " q u a r t e r / s i d e " in w h i c h t h e g e n i t i v e h a s to d o w i t h d i r e c t i o n ( n ^ s ) r a t h e r t h a n w i t h a q u a l i t y o r spiritual c h a r a c t e r a s is u s u a l l y t h e c a s e w i t h this p a t t e r n w h e n it means "angel/demon." W e s h o u l d n o t e , finally, t h a t ruah a s a n g e l / d e m o n is alm o s t a l w a y s p l u r a l w i t h a m a s c u l i n e g e n d e r in t h e s e c t a r i a n w r i t i n g s . T h e e x c e p t i o n s to this a r e m o r e a p p a r e n t t h a n real. T h u s , 1) nttDo r r n in H Q P s a Plea 1 9 : 1 5 w a s p r o b a b l y n o t c o m p o s e d b y a s e c t a r i a n , 2 ) n n "TO in I Q H 1:9, 1 0 : 8 a n d possibly


189

1 Q 3 6 , 1 5 , 5 is s e m a n t i c a l l y p l u r a l , 3 ) \raxer r r n in 4 Q 2 8 6 B e r a 10 II 7 is a u n i q u e r e f e r e n c e to Belial a s a ruah, a n d 4 ) r u n r r n i n 4 Q 5 1 1 , 1 5 , 7 & 4 Q 5 1 1 , 8 1 , 3 is a t e r m directly b o r r o w e d f r o m the Old Testament by the sectarians a n d otherwise a v o i d e d by t h e m d e s p i t e i t s biblical o r i g i n a n d t h e i r i n t e r e s t in d e monology. d. Syntactical p a t t e r n s o f ruah a s s o c i a t e d w i t h its m e a n i n g a s " w i n d " ( w i t h the a s s o c i a t e d m e a n i n g s " q u a r t e r / s i d e " a n d " v a n i t y " ) ; for t h e f o l l o w i n g r e f e r e n c e s cf. the listings in c h a p ter 6 a b o v e . A n unqualified ruah in the s i n g u l a r is the m o s t f r e q u e n t l y u s e d p a t t e r n of ruah in the non-biblical, H e b r e w Scrolls for r e ferring to " w i n d " a n d its related m e a n i n g s ( 1 0 t i m e s ) . T h i s s y n t a c t i c a l p a t t e r n is a l s o u s e d to r e f e r t o G o d ' s Spirit, m a n ' s spirit, a n d b r e a t h , b u t the c o n t e x t a n d v o c a b u l a r y r e l a t e d t o ruah a s w i n d in these 10 o c c u r r e n c e s usually r e m o v e m o s t a m b i guity. A less frequent p a t t e r n of ruah in t h e s i n g u l a r a s w i n d is ruah as the nomen regens of a g e n i t i v e (4 t i m e s ) . T h i s p a t t e r n is also f o u n d for G o d ' s Spirit, m a n ' s spirit, b r e a t h a n d (in n o n - s e c tarian a u t h o r s h i p ) for a n g e l / d e m o n . In t h e four c a s e s o f ruah a s w i n d a b o v e , h o w e v e r , the v o c a b u l a r y a n d c o n t e x t s u r r o u n d i n g ruah indicate its m e a n i n g a s " w i n d . " Ruah a s " q u a r t e r / s i d e " a p p e a r s 5 t i m e s a s a f e m i n i n e p l u ral f o r m w i t h suffixes. A l t h o u g h this p a t t e r n is u s e d a l s o for m a n ' s spirit a n d for angels, the c o n t e x t in all 5 o c c u r r e n c e s a b o v e indicates t h e m e a n i n g o f ruah a s "sides." T h e r e are t w o o c c u r r e n c e s of ruah in a feminine plural f o r m as the nomen regens o f a g e n i t i v e , o n c e a s " w i n d s " a n d o n c e a s " s i d e s . " T h i s f o r m is a f r e q u e n t p a t t e r n f o r d e s c r i b i n g a n g e l s / d e m o n s a n d is u s e d t w i c e in the t w o - s p i r i t T r e a t i s e to d e scribe m a n . In o n e of the a b o v e c a s e s ( 1 Q M 9 : 1 3 ) , the g e n i t i v e of ruah (D'isn) a n d t h e c o n t e x t i d e n t i f y it a s " s i d e s , " b u t in t h e o t h e r c a s e ( I Q H 1:10), the p s a l m i s t m a y h a v e u s e d this p a t t e r n to c r e a t e a n i n t e n t i o n a l a m b i g u i t y b e t w e e n " w i n d s " a n d "angels."

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T h e m i s c e l l a n e o u s f o r m s of ruah ( 6 t i m e s , cf. 4 Q 1 8 5 , 1 - 2 , 1 , 1 0 inn; 4 Q 4 9 1 , 1 - 3 , 14 mnnn romf*; a n d T e m p l e Scroll, 3 6 : 5 & 4 0 : 8 nrn nn V o ) a r e all w i t h i n c o n t e x t s w h i c h clearly identify t h e m a s either w i n d ( o n c e ) o r sides (5 t i m e s ) . W e s h o u l d n o t e , finally, that 1) ruah a s w i n d o r a r e l a t e d m e a n i n g c a n b e either m a s c u l i n e o r feminine w i t h no a p p a r e n t effect o n its m e a n i n g a n d that 2 ) it s h a r e s its b a s i c syntactical p a t t e r n s w i t h o t h e r m e a n i n g s o f ruah w h i l e r e l y i n g o n its c o n t e x t a n d s u r r o u n d i n g v o c a b u l a r y {e.g., 'D3D, 'asb + pa, Dnpn) to r e m o v e most ambiguity. e. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g a s " b r e a t h " ; for t h e f o l l o w i n g r e f e r e n c e s , cf. t h e listings in chapter 6 above. Ruah is f o u n d t w i c e a s a n u n q u a l i f i e d , s i n g u l a r n o u n a s " b r e a t h . " A l t h o u g h it s h a r e s this p a t t e r n w i t h ruah a s G o d ' s Spirit, m a n ' s spirit a n d w i n d , its c o n t e x t in b o t h c a s e s (viz., its a s s o c i a t i o n w i t h w a r h o r s e s in 1 Q M 6 : 1 2 a n d m a n ' s t o n g u e in I Q H 1 : 2 8 ) identifies it a s " b r e a t h . " Ruah a s b r e a t h also a p p e a r s t w o t i m e s in the singular a s a nomen regens of a g e n i t i v e , a n d a l t h o u g h it a l s o s h a r e s this p a t t e r n w i t h ruah a s G o d ' s Spirit, m a n ' s spirit, a n g e l / d e m o n (in a n o n - s e c t a r i a n w r i t i n g ) a n d w i n d , the t w o c a s e s a b o v e a r e i d e n t i f i e d a s " b r e a t h " b y their c o n t e x t a n d c h a r a c t e r i s t i c v o c a b u l a r y (both in c o n s t r u c t w i t h the genitive O'nsto). T h e r e is o n l y o n e c a s e o f ruah in a feminine plural f o r m a s " b r e a t h s " ( I Q H 1 : 2 9 b ) , b u t its c o n t e x t a n d a s s o c i a t e d v o c a b u l a r y (viz., ' 2 3 3 , also u s e d in this c o n t e x t w i t h ruah a s "breath") i d e n t i f y it a s " b r e a t h s " r a t h e r t h a n m a n ' s spirit, w i n d o r a n gels. W e s h o u l d n o t e , finally, that t h e r e is n o e v i d e n c e for the g e n d e r o f ruah a s " b r e a t h " in t h e non-biblical, H e b r e w Scrolls s o f a r a n d t h a t ruah a s b r e a t h s h a r e s its s y n t a c t i c a l p a t t e r n s w i t h t h e o t h e r c a t e g o r i e s o f ruah w h i l e d e p e n d i n g o n its c o n t e x t a n d a s s o c i a t e d v o c a b u l a r y t o r e s o l v e m o s t a m b i g u i t y . In t h i s r e s p e c t , t h e n , ruah a s " b r e a t h " is like t h e c a t e g o r i e s of " G o d ' s Spirit" a n d " w i n d , " neither of w h i c h d e p e n d o n g e n d e r o r special s y n t a c t i c a l p a t t e r n s for c o m m u n i c a t i n g m e a n i n g b u t


191

o n context a n d characteristic v o c a b u l a r y (e.g., a f o r m of the g e n itive Bfnp in t h e s i n g u l a r f o l l o w i n g ruah in t h e s i n g u l a r is often u s e d for " G o d ' s S p i r i t " ) . H o w e v e r , ruah a s " b r e a t h " is unlike the c a t e g o r i e s of " m a n ' s spirit" a n d " a n g e l / d e m o n " since b o t h of these d e p e n d o n their g e n d e r as i m p o r t a n t e l e m e n t s in c o m m u n i c a t i n g their m e a n i n g a n d b o t h h a v e a n u m b e r o f s y n t a c t i cal p a t t e r n s w h i c h a r e either s t r o n g l y o r e x c l u s i v e l y c o n f i n e d to their u s e (e.g., the u s e of ruah in the s i n g u l a r w i t h a suffix to refer to m a n ' s spirit, o r t h e u s e of DTrn to r e f e r t o " a n g e l s / demons").

CHAPTER 8 T H E M E A N I N G O F RUAH

I N 1 Q S 3:13-4:26

1. Initial o b s e r v a t i o n s . Ruah a p p e a r s 16 t i m e s in t h e t w o spirit T r e a t i s e o f 1QS 3 : 1 3 - 4 : 2 6 a n d is implied a n additional 4 t i m e s . O n e of its m o s t striking f e a t u r e s is the n u m b e r o f its f o r m s w h i c h a p p e a r o n l y h e r e o r v e r y r a r e l y in o t h e r p a r t s o f t h e S c r o l l s . T h u s , t h e p h r a s e omnn T O b o b is f o u n d o n l y h e r e , a n d the o n l y o t h e r o c c u r r e n c e of rnrrn w i t h a suffix in the Scrolls a s a r e f e r e n c e to m a n is in 1QS 2 : 2 0 ( n m n n ) . M o s t i m p o r t a n t l y , h o w e v e r , t h e k e y e x pressions mrrn T B ) ( 3 : 1 8 ) , b o m nowt mrrn ( 3 : 1 8 / 1 9 ) , Ttfvn TIK m n n (3:25) a n d b u n n o » Tin (4:23) n e v e r o c c u r e l s e w h e r e at Q u m r a n in the Scrolls published so far a n d , in fact, the o n l y o c c u r r e n c e s of a n y f o r m of ruah w i t h a n y f o r m of n n K , bu>, ~m o r -|KTin o u t s i d e of the t w o - s p i r i t T r e a t i s e a r e w i t h n n » n n 3 in 4 Q 1 7 7 , 1 2 - 1 3 , I, 5 , n o * - n n in 1 Q M 13:10, n o * ms n n in 1QS 3: 6, n b o m n n in I Q H f 5 : 6 a n d rniro moi m i in H Q P s a D a v C o m p 2 7 I I 4 (cf. a l s o I Q H 2:4). O t h e r e x p r e s s i o n s u n i q u e to 1QS 3 : 1 3 - 4 : 2 6 a r e mar i m in 4 : 1 0 (cf. H o s . 4 : 1 2 a n d 5:4) a n d . V D n n in 4 : 2 2 ; cf. also mis n n in 4 : 3 (found e l s e w h e r e o n l y in 1QS 3:8 a s mm "Terr n n ) a n d r r n m o in 4 : 6 (also f o u n d a s inn mo in I Q H f 3 1 : 1 ) . O u t o f t h e total of 1 6 e x p r e s s i o n s i n v o l v i n g ruah in the Treatise, t h e n , 5 of t h e m o s t i m p o r t a n t to its thesis ( 3 : 1 4 , 1 8 , 1 8 - 1 9 , 2 5 & 4 : 2 3 ) a r e n e v e r f o u n d e l s e w h e r e in t h e Scrolls a n d m o s t of the o t h e r s a p p e a r o n l y r a r e l y o r in v a r i a n t f o r m s w i t h different m e a n i n g s . O n l y 1

2

4

h Q S 3 : 1 4 , 1 8 , 1 8 / 1 9 , 2 4 & 25; 4 : 3 , 4 , 6 , 9 , 1 0 , 2 0 , 2 1 a , 21b, 22,23 & 26b. 1 Q S 4:15,16,25 & 26a. T h e same form is found in the Treatise in 4:21b; but cf. also ch. 5.

2 3

n.l. A similar form (nbu) nn) is found in the Treatise in 4:9 &4:20; cf. n. 3 above. 4


194

four e x p r e s s i o n s , in fact, a r e found with a n y f r e q u e n c y with the s a m e f o r m a n d basic m e a n i n g o u t s i d e of t h e Treatise: rrrci Trn in 3:24 (cf. 1 Q M 1 3 : 2 , 4 , & 1 1 / 1 2 ; 4 Q 2 8 7 B e r b 4 , 3 ; 4 Q 4 9 1 , 1 4 - 1 5 , 1 0 a n d l l Q M e l c h 3 II & 1 3 ) , run rrn in 4:4 (cf. l Q S b 5:25b a n d 6 Q 1 8 , 5 , 3 ) , Bhip nn in 1 Q S 4 : 2 1 a (cf. l Q S b 2 : 2 4 ; 4 Q 1 7 7 , 3 - 1 0 IV 2 5 ; a n d 4 Q 5 0 4 , 4 , 5 ) , a n d i m in 1 Q S 4 : 2 6 (cf. 1 Q S 2 : 1 4 ; 7:18 & 2 3 ; 9 : 1 5 & 1 8 , etc.). All o f this c r e a t e s t h e i m p r e s s i o n o f a literary a n d c o n c e p t u a l i s o l a t i o n of t h e t w o - s p i r i t T r e a t i s e w i t h i n s e c t a r i a n l i t e r a t u r e a n d t e n d s to s u p p o r t O s t e n - S a c k e n ' s v i e w t h a t t h e t w o - s p i r i t d u a l i s m o f 1 Q S 3 - 4 is a s e c o n d a r y a n d later d e v e l o p m e n t i n t h e e v o l u t i o n of sectarian t h o u g h t . 5

6

2. A n e x e g e t i c a l analysis of ruah in 1QS 3 : 1 3 - 4 : 2 6 o n t h e basis of its u s e in t h e r e s t o f t h e n o n - b i b l i c a l , H e b r e w l i t e r a t u r e of Qumran. a. 1 Q S 3 : 1 4 nmnn T O V D . M o s t s c h o l a r s u n d e r s t a n d this e x p r e s s i o n a s r e f e r r i n g to m a n ' s spirit in o n e s e n s e o r a n o t h e r a l t h o u g h a significant m i n o r i t y sees it a s a r e f e r e n c e to t h e t w o s p i r i t s ( u n d e r s t o o d a s c o s m i c b e i n g s ) a n d o t h e r s think that it includes these a n d o t h e r 7

8

O n l y I Q H 15 and 4Q186 seem to share the basic idea of 1QS 3:134:26 that man's good or evil spiritual nature is given to him at birth; cf. also 4 Q 1 7 7 , 1 2 - 1 3 , 1 5 . Cf. Osten Sacken, Gott und Belial, pp. 165-9. Cf. Bocher, Dualismus, p. 73; Brandenburger, Fleisch, p. 88; Dupont-Sommer, "instruction," p. 13; H. W. Kuhn, Enderwartung, p. 122; K. G. Kuhn, "IleipaCTUos," p. 214 n. 1; Leaney, Rule, p. 147; Lilly, "Idea of Man," p. 68; J. Maier, Texte, vol. II, p. 206; Noll, "Angelology," p. 135, Notscher, "Geist," pp. 306 & 309; Pryke, "'Spirit'," p. 345; Treves, "Two Spirits," p. 450; and Wernberg-Moller, "Reconsideration," p. 419. 5

6 7

Johnston, "Spirit," p. 30; Ehrhard Kamlah, Die Form der katalogischen Paranese im Neuen Testament, Wissenschaftliche Untersuchungen zum Neuen Testament, 7 (Tubingen: Mohr, 1964), p. 42 (he also includes the numerous angels/demons under the two spirits); Licht, "Doctrine," p. 90 n. 7: May, "Cosmological Reference," p. 2; Schweizer, "iive0|ia," p. 390 (he seems to include the numerous angelic spirits here also); and Wernberg-Maller, Manual p. 67. 8

T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6

195

possible m e a n i n g s . It s e e m s , h o w e v e r , t h a t t h e m a j o r i t y is c o r rect in this c a s e . O n e r e a s o n is in t h e p h r a s e *ro Vo itself ("all the varieties o f " ) , w h i c h o n e w o u l d e x p e c t to r e a d T D "Vti ( " t h e t w o k i n d s of") if it w e r e r e f e r r i n g p r i m a r i l y to t h e t w o c o s m i c spirits. A s e c o n d r e a s o n is t h a t t h e c l o s e s t a n a l o g y s y n t a c t i cally a n d s e m a n t i c a l l y to o u r e x p r e s s i o n is o m r r n in 1 Q S 2 : 2 0 , w h i c h is u s e d in that c o n t e x t to refer t o t h e v a r i e t i e s o f spiritual perfection a m o n g the E s s e n e priests w h i c h s e r v e a s the b a sis for their r a n k . S u c h a u s e of Dfirrn just before o u r e x p r e s s i o n in 1QS 3:14 (i.e., after the t w o - s p i r i t T r e a t i s e w a s i n c o r p o r a t e d into 1QS a s w e n o w h a v e it) m u s t h a v e c r e a t e d a n e x p e c t a t i o n in the s e c t a r i a n r e a d e r of 1 Q S 3 : 1 3 - 1 5 that h e w o u l d n o w r e c e i v e instruction n o t o n l y o n the spiritual differences b e t w e e n the p i o u s a n d w i c k e d b u t also o n t h e r e a s o n for t h e spiritual differences b e t w e e n s e c t a r i a n s . A final r e a s o n for v i e w i n g o u r e x p r e s s i o n a s referring to a v a r i e t y of spiritual d i s p o s i t i o n s is that the c o n t e x t of 1 Q S 3-4 itself u l t i m a t e l y e n v i s i o n s a w i d e v a r i a t i o n of spirituality a m o n g m e n in p r o p o r t i o n to their inheritance in a lesser o r g r e a t e r a m o u n t of the t w o " d i v i s i o n s " of the spirits (cf. 1QS 4 : 1 6 & 24 a n d the a n a l y s i s o f t h e s e v e r s e in section 3 b e l o w ) . This w o u l d p r o b a b l y r e m a i n t r u e w h e t h e r 1QS 3:13-4:26 has one author or s e v e r a l since its last a u t h o r o r r e d a c t o r c o u l d h a v e easily e d i t e d the o p e n i n g s t a t e m e n t of the treatise to fit its c o n c l u d i n g v i e w s . 9

10

11

1 2

Cf. Irwin, "Spirit-Dualism," pp. 8 & 191 ("a generalized term including all the other meanings"); Licht, Rule, p. 90 (may refer either to the two spirits or to man's character; cf. n. 8 above); and Shaked, "Qumran," pp. 435-6 (has both a psychological and cosmic sense). I have found only one scholar who thinks that ruah in 1QS 2:20 may refer to something more than man's spirit; cf. Shaked, "Qumran," p. 436, who believes that it has both a psychological and cosmic sense. ^ F o r a single author, cf. Licht, "Analysis," pp. 88-100; for several stages of composition and probable multiple authorship, cf. OstenSacken, Gott und Belial, pp. 17-27. C / . Noll, "Angelology," p. 131, who sees evidence of a literary interrelationship with the beginning of 3:13ff and expressions in 4:15-26. 9

1 0

12

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b. 1 Q S 3 : 1 8 rnrrn rtO a n d 3 : 1 8 / 1 9 Vuim roan mnn. T h e s e e x p r e s s i o n s t o g e t h e r w i t h fSm TIN mnn in 1 Q S 3 : 2 5 a n d "run no* 'nn in 1 Q S 4 : 2 3 a r e at t h e h e a r t o f a c o m p l e x a n d i n v o l v e d d e b a t e o n t h e m e a n i n g of ruah i n 1 Q S 3 : 1 3 - 4 : 2 6 . T h e f u n d a m e n t a l d i f f e r e n c e of o p i n i o n is w h e t h e r t h e "spirits" in these f o u r p a s s a g e s d e n o t e p e r s o n a l , angelic p o w e r s external to m a n ( a s well a s spiritual f o r c e s influencing h i m i n t e r n a l l y ) o r are simply spiritual dispositions a n d nothing m o r e . A d d i tional a r e a s o f d e b a t e i n v o l v e t h e m e a n i n g s of ruah in these p a s s a g e s in r e l a t i o n to e a c h o t h e r a n d to t h e t w o a n g e l s (the P r i n c e of L i g h t a n d A n g e l of D a r k n e s s ) also m e n t i o n e d in this context (1QS 3:20ff.). 13

1 4

1 5

16

I have not found any scholar who denies the psychological function of these spirits in these passages; cf. C h a r l e s w o r t h , "Comparison," p. 82 and the discussion in chapter 2 above. 1 3

C / . n . 16 below. E . g . , Notscher, in "Geist," p. 310 believes that 3:18-19 is referring to opposite spiritual orientations whereas 3:25 and 4:23 refer to numerous, angelic spirits. For scholars who see two cosmic spirits in 3:1819 but see a plurality of angelic spirits in 3:25, cf. Baumbach, Qumran, pp. 14 & 47, Flusser, "Dualism," p. 164 and Huppenbauer, Mensch, p. 27 n. 82 & p. 31 n.100; for those who see a plurality in 4:23, cf. Irwin, "Spirit-Dualism," p. 198 n. 17 and H. W. Kuhn, Enderwartung, p. 121; cf. also Yadin, Scroll of War, p. 231. Most scholars, however, believe that ruah in 3:25 and 4:23 refer to the same two spirits of 3:18-19; cf. nn. 1 7 , 3 1 , 3 2 , and 77 below. 14 15

C / . Betz, Paraklet, pp. 67-68, who views 1QS 3:18/19, 25 & 4:23 as referring to the two spirits and distinguishes them from the two angels of 3:20ff. A number of scholars distinguish ruah in (a) 3:18 & 1 8 / 1 9 , (b) 3:25 and (c) 4:23 from the two angels by regarding ruah in one or more of these passages as no more than dispositions in man: cf. F. M. Braun, "arriere-fond," p. 13 (a only); Coppens, "don," p. 210 (c only); Graystone, "Scrolls," vol. 22, pp. 227-8 (a only); Johnston, "Spirit," p. 30 (c only); K. G. Kuhn, "Sektenschrift," p. 301 n. 4 (a & c); Noll, "Angelology," pp. 135-7 & 176 (he resists the identification of the two spirits in a & b with the two angels and prefers to regard them as "ethical principles"); Notscher, "Geist," p. 310 (a only); Pryke, "'Spirit'," pp. 345-6 (a & b); Treves, "Two Spirits," p. 450 (c only) and Wernberg-Moller, Manual, p. 67 (c only). Note that later Wernberg-Meller in "Reconsideration," pp. 16

The M e a n i n g of Ruah in 1 Q S 3 : 1 3 - 4 : 2 6

197

M o s t scholars w h o offer clear o p i n i o n s o n t h e t w o spirits in 1QS 3:18 & 1 8 / 1 9 t e n d to identify t h e m w i t h the t w o ( g o o d a n d evil) a n g e l s m e n t i o n e d in 3 : 2 0 - 2 5 ' w i t h a f e w o f t h e m u n d e r s t a n d i n g these e x p r e s s i o n s a s i n v o l v i n g n o t just the t w o angelic l e a d e r s but also their angelic followers a s t w o g r o u p s o r a r m i e s of a n g e l i c s p i r i t s . S o m e s c h o l a r s , h o w e v e r , u n d e r s t a n d ruah h e r e a s simple h u m a n dispositions w i t h n o essential c o n n e c t i o n 7

18

422 & 425 also identified 3:18 & 1 8 / 1 9 as dispositions, and in the same work he redefined the two angels of 3:20ff. as no more than personifications of these dispositions, cf. ibid., p. 426 n. 30. Most scholars identify the two spirits in 3:18 & 1 8 / 1 9 (and wherever else they may find them) with the two angels of 3:20ff.: cf. nn. 17 and 31 below. S o m e scholars are ambiguous on this relationship, but cf. Anderson, "'Ruah'," pp. 298-9; Becker, Heil Gottes, pp. 85-86 & 89; Betz, offenbarung, pp. 5 8 , 1 2 9 n. 3 & pp. 143-4 {cf. Betz in n. 16 directly above); Bocher, Dualismus, pp. 36, 38, 77 & 101; Burrows, More light, pp. 280, 283, & 287; Charlesworth, "Comparison," pp. 77-8; Chevallier, Souffle, p. 52; Cross, Library, pp. 210 & 213; W. D. Davies, "Paul," pp. 167 & 173; Jean Dantelou, "Une source de la spirituality chretienne dans le Manuscrits de la Mer Morte: la doctrine des deux Esprits," Dieu Vivant, 25 (1953), p. 128; Driver, Scrolls, p. 537; Dupont-Sommer, "instruction," p. 18; Ellis, "Gifts," pp. 135-6; Hill, Greek Words, p. 236; Huppenbauer, Mensch, p. 19; Johnston, "Spirit," p. 39; Leaney, Rule, p. 43; Lichtenberger, Studien, p. 191; May, "Cosmological Reference," p. 5; Montague, Holy Spirit, pp. 117-8; Murphy, Scrolls, pp. 65-66; Ringgren, Faith, pp. 78-79 & 82; and Schweizer, "TTveOua," p. 390. For those who see the two spirits as cosmic or angelic beings but are ambiguous about how the two angels relate to them, cf. Brandenburger, Fleisch, pp. 97-98; Irwin, "Spirit-Dualism," p. 191; Licht, "Analysis," pp. 91-92; G. Maier, Mensch, pp. 234-6; Osten-Sacken, Gott und Belial, p. 141; Shaked, "Qumran," pp. 435-6; and Wernberg-Moller, Manual, p. 67. Note, finally, that Baumbach in Qumran, pp. 14-16, Licht in Rule, p. 82 and Schubert in Community, p. 62 seem to distinguish the two spirits (understood as angelic beings) from the two angels. 17

C / . J. T. Milik, Ten Years of Discovery in the Wilderness of Judea, Studies in Biblical Theology (trans, by J. Strugnell; Naperville: Alec R. Allenson, Inc., 1959), p. 118; Notscher, Gotteswege, p. 92; and J. van der Ploeg, The Excavations at Qumran, A Survey of the fudaean Brotherhood and its Ideas (trans, by K. Smyth; London: Longmans Green and Co., 1958), pp. 98 & 101. 1 8

198


to p e r s o n a l , angelic f i g u r e s a n d in this opinion they s e e m to be b a s i c a l l y c o r r e c t . T h e k e y e v i d e n c e for this is the feminine g e n d e r of ruah in b o t h v e r s e s , w h i c h c a n b e seen in its modification b y TIE) in v. 18 a n d its c o n n e c t i o n to n n in w . 1 8 / 1 9 . T h e u s e of the m a s c u l i n e suffix ( D 2 ) in reference to ruah in v. 18 is s e m a n t i c a l l y n e u t r a l since ]TO is r a r e (if it exists at all) in t h e non-biblical Scrolls w i t h D 3 o r D r o r e p l a c i n g it (cf. 1QS 5 : 1 2 w i t h D 3 i n r e l a t i o n s h i p to r v n n o x t a n d r i O K ; cf. also C D 3:4 & 1 4 , 4 : 1 6 , a n d a l s o K a u t z s c h , Grammar, § 1 3 5 c ) . If the a u t h o r h a d w i s h e d to i n d i c a t e p e r s o n a l , a n g e l i c b e i n g s w i t h m r r n in t h e s e v e r s e s , especially f o l l o w i n g his a n n o u n c e d intent in v. 14 to talk a b o u t t h e v a r i e t i e s o f h u m a n dispositions, h e a l m o s t certainly w o u l d h a v e u s e d the m a s c u l i n e g e n d e r a s is c u s t o m a r y e v e r y w h e r e in the s e c t a r i a n , H e b r e w Scrolls in talking a b o u t a n g e l s . A s it is, h e u s e d t h e f e m i n i n e g e n d e r , w h i c h is a l m o s t a l w a y s u s e d in t h e s e c t a r i a n Scrolls in r e f e r e n c e to m a n ' s s p i r i t . His main p o i n t in 3 : 1 5 - 1 9 a is t h a t m a n ' s inner spirituality d o e s n o t h a v e its origin in his o w n a u t o n o m y o r free will b u t in G o d ' s p o w e r of p r e d e t e r m i n a t i o n a n d c r e a t i o n ( v v . 1 5 - 1 7 ) . It is G o d alone w h o c r e a t e s m a n Geo v. 17) a n d t h e n situates h i m (v? D e n v. 18) in r e l a t i o n s h i p to t h e g o o d o r evil spiritual d i s p o s i t i o n in w h i c h h e is to c a r r y o u t all o f his p r e d e t e r m i n e d , g o o d or evil c o n d u c t ( D 3 "jbrinn 1 ? v. 18) w i t h n o possibility o f c h a n g e (nuefrr? r-K v. 16). 19

20

21

It is c l e a r , h o w e v e r , t h a t a c o s m i c s i g n i f i c a n c e is n o t e n tirely a b s e n t for ruah in 1QS 3 : 1 8 & 1 8 / 1 9 d e s p i t e the a u t h o r ' s p r i m a r y interest in it a s a h u m a n disposition. This c a n b e seen in t w o r e s p e c t s : 1) the a u t h o r u s e s a p a t t e r n of ruah ( m r r n w i t h a g e n i t i v e i n d i c a t i n g a q u a l i t y ) w h i c h is u s u a l l y u s e d to d e scribe a n g e l s , a n d 2 ) h e r e f e r s to a " S p r i n g of L i g h t " a n d a "Well of Darkness" from which c o m e the "natures" or " o r i g i n s " o f t r u t h a n d i n i q u i t y ( v . 1 9 ) . In this w a y the a u 2 2

2 3

24

C / . n. 16 above. C / . section 1 in chapter 5 above. Cf. section 2 in chapter 4 above. C / . section 2c in chapter 7 above. nn'?in in 3:19 has been translated variously as "generations," "succeeding generation," "origins," "history" and "nature"; cf. Osten19

20

2 1 22 23


199

t h o r i n d i c a t e s t h a t a m a n ' s g o o d o r evil s p i r i t u a l d i s p o s i t i o n cannot be regarded as simply a personal or individual matter b e t w e e n h i m s e l f a n d o t h e r s ( o r e v e n G o d ) b u t is d e e p l y inv o l v e d in a c o s m i c G o o d o r c o s m i c Evil. G o o d a n d Evil far t r a n s c e n d h u m a n limitations, a n d it is p r e c i s e l y h e r e t h a t the t w o , c o s m i c a n g e l s a r e i n t r o d u c e d . U n l i k e t h e n o t i o n of the " t w o s p i r i t s , " h o w e v e r , w h i c h is p r o b a b l y o r i g i n a l w i t h t h i s a u t h o r , the c o n c e p t of a g o o d angel ruling o v e r the p i o u s a n d a n evil a n g e l ruling o v e r t h e w i c k e d w a s p r o b a b l y a l r e a d y a t r a ditional i d e a in s e c t a r i a n t h o u g h t a t the t i m e 1 Q S 3 : 1 3 - 4 : 2 6 25

26

Sacken, Gott und Belial, p. 19 n. 1. Osten-Sacken (citing J. Maier) seems to be correct in noting that the context supports the translation "Herkunft. . . im Sinn der Wesensbestimmtheit" (ibid.); but cf. Licht "Analysis," pp. 89-90 n. 5. For ysa (rather than \\oa) as symbolic for God, cf. Lichtenberger, Studien, p. 127 n. 22. C / . Lichtenberger, Studien, pp. 127-8, who notes that there is no hint of the mythological or cosmic proportions of the two spirits as powers outside of man until verse 19: "Der Obergang dazu [i.e., to a view of the two spirits as forces outside of man] wird freilich im folgenden Satz Z. 19 angebahnt, wenn mit Wahrheit und Frevel nunmehr Licht und Finsternis in Bezug gesetzt werden. . . . 'Wahrheit' entstammt dem gottlichen Bereich, 'Frevel' dem widergottlichen. . . ." Lichtenberger seems to be correct here, but not in the sense that the two spirits attain a personal angelic status; verse 19, rather, is indicating that the good and evil "spirits" are not simply individual or personal characteristics in men but are intimately connected to vast sources of cosmic Good and Evil, which flow from a cosmic "Spring of Light" or godless "Well of Darkness," respectively. Lichtenberger also points to 1QS 10:12 and other verses which show that God Himself may have been thought of as the "Spring of Light" and suggests that the "Well of Darkness" may have been Belial (cf. ibid., p. 127 n. 22). 25 ernberg-Moller in "Reconsideration," p. 425 n. 30 is the only scholar I know who clearly regards the two angels as no more than personifications of good and evil dispositions in man. / . e . , within the Qumran community; cf. Test, of Judah 20:1-5. This seems to be a reasonable conjecture since the two-spirit teaching as such with its distinctive vocabulary (e.g., mrm 'nti, Vuim nnnn m r r n , rnrrn Tehm "im) is never otherwise clearly found in Qumran, although some sources (e.g., IQH 15 and 4Q186) share similar concepts of ruah. 2 4

W

26


200

w a s w r i t t e n a n d w a s p r o b a b l y also u n d e r s t o o d in a non-deterministic w a y . T h e a u t h o r of this Treatise i n t r o d u c e d the t w o a n g e l s in 3:20ff. b e c a u s e h e w a n t e d to relate his n e w p n e u m a t o l o g y to t h e traditional a n d p o p u l a r v i e w t h a t the p i o u s a n d w i c k e d w a l k in r i g h t e o u s n e s s a n d in sin (respectively) b e c a u s e o f their v o l u n t a r y s u b m i s s i o n to their g o o d a n d evil a n g e l i c l e a d e r s . H i s g o a l w a s to t e a c h his listeners that a p e r s o n falls u n d e r the a u t h o r i t y of either the g o o d o r evil angel not b e c a u s e of his o w n g o o d o r evil "decision" b u t b e c a u s e h e is predestined a n d c r e a t e d b y G o d w i t h a g o o d o r evil spiritual disposition w h i c h u n c h a n g e a b l y d e t e r m i n e s the a n g e l u n d e r w h o s e p e r s o n a l a u t h o r i t y h e is to s u b m i t . T h i s p n e u m a t o l o g y h a s n o essential c o n n e c t i o n to t h e t w o angelic figures, h o w e v e r , a s c a n b e seen in the a b s e n c e of these a n g e l s in I Q H 15 a n d 4 Q 1 8 6 . 27

2 8

W e s h o u l d n o t e , finally, that t h e articles in the e x p r e s s i o n 7 W i n o w rrirrn in v. 1 8 / 1 9 refer back to r n r r n TIE) in v. 1 8 . 2 9

c. 1QS 3:24 v r m Tin b o . A l m o s t all s c h o l a r s a r e a g r e e d t h a t this e x p r e s s i o n refers to d e m o n s o r evil a n g e l s o f s o m e k i n d a n d this v i e w s e e m s to 3 0

C / . the Vision of 'Amram, in which two angels (good and evil) claim to have authority over "all the sons of men" (4Q'Amramb 1,12) and dispute with each other over who will control 'Amram (lines 10-11). Noll notes in "Angelology," p. 44 that Milik dates manuscript b to the mid- or early 2nd century B.C. and that the five copies of this work at Qumran attest to its popularity there. 2 7

Cf. ibid., p. 45: "The most unusual feature of the vision of 'Amram is that the patriarch is given a choice between the two angels." Cf. also CD 5 and 1QM 13. C f . Kautzsch, Grammar. §126d. I have found only three scholars who believe that ruah here refers to something other than evil angels or demons: cf.K.G. Kuhn in "fleipaauos," p. 207 n. 2, who believes that it refers to the human enemies of the sect, Schweizer in "Gegenwart des Geistes," p. 493, who believes that it may refer to the spirits of men as "daena," and Treves in "Two Spirits," who doubts that 3:24 refers to angels but is unclear in his alternative view. For scholars who consider Vrm Tin to be a reference to evil angels or demons, cf. nn. 11 and 17 in chapter 5 above. 2 8

29

3 0

201


b e c o r r e c t ; s e e t h e a n a l y s i s o f this e x p r e s s i o n in s e c t i o n 2a o f chapter 5 above.

d. 1QS 3:25 -psim -vm ninn. T h e majority o f s c h o l a r s i n t e r p r e t this e x p r e s s i o n a s a refe r e n c e to the t w o spirits o f 3:18-19 (seen a s c o s m i c b e i n g s ) w i t h m o s t identifying these spirits w i t h t h e t w o a n g e l s o f 3 : 2 0 - 2 5 while others a r e m o r e a m b i g u o u s about h o w these spirits ( a l t h o u g h c o s m i c in n a t u r e ) r e l a t e t o t h e t w o a n g e l s ; some scholars, h o w e v e r , s e e ruah h e r e a s a plurality o f g o o d a n d evil angelic s p i r i t s o r a s referring to something other than a n g e l s . It a p p e a r s t h a t t h e m a j o r i t y is c o r r e c t in i d e n t i f y i n g ruah in 3:25 w i t h t h e t w o spirits o f 3:18-19 ( cf. t h e n u m e r i c a l identity b e t w e e n 3:18 & 3:25 w i t h t h e spirits o f 3:25 b e i n g d e fined b y an» rm a n d aun nnn in 3:26 a n d 4:1), b u t t h e f e m i n i n e g e n d e r of ruah in 3:18-19 a n d 3 : 2 5 i n d i c a t e s that ruah in b o t h v e r s e s refers n o t to p e r s o n a l angelic b e i n g s b u t to t w o o p p o s e d 31

3 2

33

3 4

35

C / . Anderson, "'Ruah'," pp. 298-9; Betz, Offenbarung, p. 129 n. 3 & pp. 143-4; Bocher, Dualismus, pp. 36, 38, 77 & 101; Burrows, More Light, p. 280; Charlesworth, "Comparison," p. 80; Chevallier, Souffle, p. 52; Danielou, "spiritualite," p. 128; Dupont-Sopmmer, "instruction," pp. 16 & 18; May, "Cosmological Reference," pp. 2 & 5; Montague, Holy Spirit, pp. 117-8; Murphy, Scrolls,pp. 65-66; Ringgren, Faith, pp. 69, 7879 & 92; and Schweizer, "irveflaa," p. 390. Note, finally, that Betz in Paraklet, pp. 67-68 and Schubert in Community, p. 62 distinguish the two spirits from the two angels of 3:20-25. C f . Flusser, "Sect," p. 246; Irwin, "Spirit-Dualism," pp. 198-9 n. 17 & p. 191; Licht, "Analysis," p. 92; G. Maier, Mensch, p. 249 and Wernberg-Moller, Manual, p. 67. C / . n. 18 above and also Baumbach, Qumran, p. 47; Flusser, "Dualism," p. 164; Huppenbauer, Mensch, p. 27 n. 82; Notscher, "Geist," p. 310 and idem, Terminologie, p. 96. C / . Pryke, "'Spirit'," pp. 345-6 (two dispositions) and Noll, "Angelology," p. 176 (ethical principles). C / . the feminine references to ruah in 3:25 with the suffixes on tmh*?a in 4:1, m n in 4:1, r r o n in 4:1, and the references with nn» in 3:26 and 4:1. For the unusual form yirvbs, cf. Lohse, Texte, p. 10 note g, who equates it with p'bj). 3 1

32

3 3

3 4

3 5

202


spiritual d i s p o s i t i o n s in m a n . A s in 3 : 1 8 & 1 8 / 1 9 , h o w e v e r , the a u t h o r in 3 : 2 5 is describing m o r e t h a n s i m p l y g o o d a n d evil pers o n a l a t t i t u d e s , b u t w i t h t h e p a t t e r n rorri in c o n s t r u c t w i t h a g e n i t i v e d e s c r i p t i v e of a spiritual q u a l i t y a n d with the s t a t e m e n t t h a t t h e s e d i s p o s i t i o n s h a d their o w n special c r e a t i o n ( w i t h n o m e n t i o n of m a n ) , the a u t h o r s e e m s to g i v e the i m p r e s s i o n o f g o o d a n d evil entities existing b e y o n d the confines of t h e i n d i v i d u a l m a n a n d his e x i s t e n c e . A g a i n , h o w e v e r , the feminine g e n d e r s h o w s that the a u t h o r ' s intent is n o t to describe p e r s o n a l , a n g e l i c b e i n g s w h i c h exist a l o n g s i d e of m a n , b u t to s h o w t h a t t h e d i s p o s i t i o n s w h i c h s p i r i t u a l l y define m a n a r e not m e r e l y individual or personal matters but are intimately related to a c o s m i c g o o d a n d c o s m i c evil w h i c h t r a n s c e n d m a n . A r e f u s a l o f t h o s e o u t s i d e t h e c o m m u n i t y to follow s e c t a r i a n l a w , t h e r e f o r e , is e v i d e n c e to the a u t h o r o f this treatise of m o r e t h a n s i m p l y a m i s t a k e n d e c i s i o n o n their p a r t o r e v e n of the effect o f Belial's p e r s o n a l r u l e o v e r t h e m . It s h o w s that their inn e r m o s t religious life, i.e., their religious identity a s h u m a n b e ings, h a s its p r i m a r y s o u r c e in a g r e a t c o s m i c W e l l of D a r k n e s s ( 3 : 1 9 ) w h i c h totally a n d u n c h a n g e a b l y d e f i n e s w h o t h e y a r e spiritually a c c o r d i n g to the p r e d e t e r m i n i n g a n d c r e a t i v e a c t of G o d . T h i s is q u i t e a h a r s h v i e w of the n o n - s e c t a r i a n a n d m a y i n d i c a t e t h a t it a r o s e (or b e c a m e a c c e p t e d in the c o m m u n i t y ) at a t i m e in w h i c h the conflict b e t w e e n s e c t a r i a n a n d n o n - s e c t a r ian w a s s o intense that the c o m m u n i t y felt the n e e d to isolate itself a s m u c h a s possible n o t o n l y p h y s i c a l l y b u t also spiritually f r o m the o u t s i d e w o r l d . 3 6

e. 1 Q S 4 : 3 mjfl rrn. A m a j o r i t y of s c h o l a r s v i e w s this e x p r e s s i o n a s n o m o r e t h a n a d i s p o s i t i o n in m a n , a l t h o u g h o n e sees it as a definite 3 7

T h i s pattern is characteristically used in the sectarian writings to describe angels, cf. section 2c in chapter 7 above. C f . Anderson, "'Ruah'," p. 295; Coppens, "don," p. 210; W. D. Davies, "Paul," p. 176; Driver, Scrolls, p. 538; Duhaime, "redaction," pp. 575-6; Irwin, "Spirit-Dualism," p. 191 G. Maier, Mensch, p. 187; Manns, 36

3 7

T h e M e a n i n g o f Ruah in 1QS 3 : 1 3 - 4 : 2 6

203

r e f e r e n c e to t h e "spirit o f t r u t h " another as a "personified p o w e r " (but o n l y a s a p o s s i b i l i t y ) a n d t w o o t h e r s a s the Spirit of G o d . T h e majority s e e m s to b e c o r r e c t in this c a s e , h o w e v e r , since maa rrn is p a r t of a series of e x p r e s s i o n s all r e f e r r i n g to h u m a n qualities w h i c h , in turn, a r e said to d e s c r i b e the " w a y s " of the t w o spirits (cf. jrrOTi nb» in 4 : 2 ) . N o t e t h a t t h e c l o s e s t a n a l o g y to this e x p r e s s i o n in the Scrolls is iKJi' n n mm in 1QS 3:8, w h i c h w a s a n a l y z e d in c h a p t e r in section 3b2 of c h a p t e r 4 a b o v e a s m a n ' s spirit o r disposition. 3 8

39

4 0

f. 1QS 4:4 run n n . A significant majority o f s c h o l a r s r e g a r d s this e x p r e s s i o n a s a simple disposition in m a n , a l t h o u g h s o m e u n d e r s t a n d it a s G o d ' s S p i r i t o r a s the g o o d spirit of 3 : 1 8 - 1 9 Like ruah in 4 : 3 , h o w e v e r , run n n is p a r t of a series o f e x p r e s s i o n s all r e f e r r i n g to qualities in m e n w h i c h , in turn, a r e d e s c r i p t i v e o f t h e " w a y s " of the t w o spirits ( 4 : 2 ) . N o t e also that the closest a n a l o g i e s in the Scrolls to o u r e x p r e s s i o n a r e run n n in 6 Q 1 8 , 5 , 3 , w h i c h is in a c o n t e x t too f r a g m e n t a r y for analysis (cf. section 3b3 in c h a p t e r 4 a b o v e ) a n d n n n n in l Q S b 5 : 2 5 b , w h i c h is a n allusion to Is 11:2 a n d probably refers in the c o n t e x t of l Q S b to n o m o r e t h a n a disposition in m a n (cf. the analysis of this v e r s e in section 3b2 of c h a p t e r 4 a b o v e ) . 4 1

42

4 3

symbole, p. 87; Notscher, "Geist," pp. 306 & 309-10; Pryke "'Spirit'," p. 345; Schweizer, "Gegenwart des Geist," p. 492; and idem, "iTveO|ia," p. 390. Cf. also Seitz, "Two Spirits," p. 93 (an attribute of the spirit of truth). Lichtenberger, Studien, p. 134. 38

Chevallier, Souffle, p. 54. Flusser, "Sect," p. 249 and Osten-Sacken, Gott und Belial, p. 152. Cf. Anderson, "'Ruah'," p. 296; Bocher, Dualismus, p. 75; Burrows, More Light, p. 295; Driver, Scrolls, p. 538; Duhaime, "redaction," pp. 575-6; Irwin, "Spirit-Dualism," pp. 9 & 191, G. Maier, Mensch, p. 187; Notscher, "Geist," p. 306 & 309; and Pryke, "'Spirit'," p. 345; cf. also Seitz, "Two Spirits," p. 93 (an attribute of the spirit of truth). C / . Flusser, "Sect," p. 249; Manns, symbole, pp. 77-78; and Notscher, Terminologie, p. 42 (cf. Notscher, in n. 41 directly above). Schweizer, "nvei)\ia," p. 390; cf. also Chevallier, Souffle, p. 54. 39

40

4 1

4 2

43


204

g. 1QS 4 : 6 r r n m o . F o r the a n a l y s i s of this u s e of ruah, see section 2d2 in c h a p ter 3 a b o v e a n d also section 3 of this c h a p t e r b e l o w for its place in t h e t w o - s p i r i t t r e a t i s e .

h. 1 Q S 4:9 nVifl n n . M o s t s c h o l a r s see this e x p r e s s i o n a s a specific r e f e r e n c e to t h e evil spirit o f 3 : 1 8 - 1 9 ( s o m e t i m e s identified w i t h the A n g l e o f D a r k n e s s a n d s o m e t i m e s n o t ) w h i l e a few r e g a r d this a s n o m o r e t h a n a h u m a n d i s p o s i t i o n . T h e identification of this spirit a s t h e evil spirit of 3 : 1 8 - 1 9 s e e m s to b e c o r r e c t since it is p r e s e n t e d a s b e i n g t h e s o u r c e of the n u m e r o u s evil qualities in t h e w i c k e d ( v v . 9 - 1 1 ) a n d s e e m s to reflect the e x p r e s s i o n m n n b o m ( n o u n ) in 3 : 1 8 - 1 9 . H o w e v e r , a s in 3 : 1 8 , 1 8 / 1 9 a n d 2 5 (cf. the a n a l y s i s of t h e s e p a s s a g e s in s e c t i o n 2b a n d 2d a b o v e ) , ruah h e r e is n o t a p e r s o n a l , a n g e l i c f i g u r e b u t r a t h e r a f u n d a m e n tally p e r v e r s e spiritual disposition with an intimate connect i o n to c o s m i c evil, i.e., it d e f i n e s h u m a n spirituality, b u t it is n o t s i m p l y o n e h u m a n characteristic o r disposition a m o n g o t h e r s (e.g., s u c h a s D ' B K m x p in 4 : 1 0 ) . It is a f u n d a m e n t a l l y p e r v e r s e s p i r i t u a l i t y p r o c e e d i n g f r o m a W e l l of D a r k n e s s ( 3 : 1 9 ) . A s in 3 : 1 8 , 1 8 / 1 9 a n d 2 5 , h o w e v e r , the i m p e r s o n a l , n o n - a n g e l i c n a t u r e o f this "spirit" is reflected in its feminine g e n d e r (cf. n n in v. 12 referring b a c k to n b o n n in v. 1 0 ) . A further indication t h a t t h e a u t h o r is r e f e r r i n g to a d i s p o s i t i o n in m a n ( a l t h o u g h i n t i m a t e l y r e l a t e d to c o s m i c evil) is the p a t t e r n of ruah in the s i n g u l a r f o l l o w e d b y a g e n i t i v e i n d i c a t i n g a quality: in Q u m 4 4

4 5

46

^Cf. Bocher, Dualismus, p. 36; Charlesworth, "Comparison," p. 78; Danielou, "spirituality," p. 128; May, "Cosmological Reference," pp. 3 & 5; Montague, Holy Spirit, pp. 117-8; and Ringgren, Faith, p. 71 (c/. also p. 82) E . g . , Delcor in "Doctrines," col. 973; Irwin in "Spirit-Dualism," p. 191 and J. Maier In Texte, vol. II, p. 206 are ambiguous on this possible identification; Licht in Rule, pp. 62 & 97 seems to view them as separate angelic spirits. Cf. also Baumbach in Qumran, p. 14, who seems to regard ruah here as only one angelic spiritual power among others. C o p p ens, "don," p. 210; Duhaime, "redaction," pp. 575-6; and Wernberg-Moller, "Reconsideration," p. 431. 45

4 6


205

r a n ' s s e c t a r i a n H e b r e w l i t e r a t u r e t h i s s y n t a c t i c a l p a t t e r n is n e v e r u s e d to refer to a n angel or d e m o n b u t is the m o s t frequent m e a n s of referring to m a n ' s spirit o r d i s p o s i t i o n . 47

i. 1QS 4 : 1 0 mar rrn. I h a v e f o u n d o n l y o n e s c h o l a r w h o thinks that this e x p r e s sion m a y refer to s o m e t h i n g o t h e r t h a n a h u m a n d i s p o s i t i o n . The majority v i e w s e e m s to b e c o r r e c t h e r e , h o w e v e r , since this e x p r e s s i o n is f o u n d a s p a r t o f a series of d e s c r i p t i o n s w h i c h r e fer to h u m a n qualities ( v v . 9 - 1 1 ) a n d its s y n t a c t i c a l p a t t e r n is the o n e m o s t frequently u s e d b y the s e c t a r i a n s to refer to m a n ' s spirit o r d i s p o s i t i o n Its closest parallel is t h e e x p r e s s i o n n n •'aiar in H o s e a 4 : 1 2 a n d 5:4, w h i c h p r o b a b l y a l s o r e f e r s to a h u man disposition. 48

4 9

50

j. 1QS 4 : 2 0 nVifl rrn Vo. A n u m b e r of s c h o l a r s u n d e r s t a n d this e x p r e s s i o n a s either a r e f e r e n c e t o t h e evil spirit of 3 : 1 8 - 1 9 ( u s u a l l y a l s o i d e n t i f i e d w i t h the A n g e l of D a r k n e s s ) o r a s a r e f e r e n c e to evil a n g e l s in g e n e r a l , but o t h e r s u n d e r s t a n d it a s n o m o r e t h a n a disposition 51

52

Cf. n. 60 in chapter 4 above.

47

C f . Baumbach, Qumran, p. 14, who believes that this is an individual, angelic spirit. For this expression as a human disposition, cf. Anderson, "'Ruah'," p. 296; Burrows, More Light, p. 295; Duhaime, "redaction," p. 576; Irwin, "Spirit-Dualism," pp. 9 & 191; Licht, Rule, p. 98; Murphy, Scrolls, pp. 82-83; Notscher, "Geist," p. 309; and Schweizer, "TrveOua," p. 390 n. 329 (metaphorical use); cf. also Seitz, "Two Spirits," p. 93 (an attribute of the spirit of perversity). 48

49

C / . section 3a in chapter 4 above.

C / . Lys, Ruah, p. 75 and Imschoot, Theology, p. 183 n. 23. Cf. Charlesworth, "Comparison," p. 78 and Dupont-Sommer, "instruction," pp. 18 & 32; cf. also Driver, Scrolls, p. 537. C / . Baumbach, Qumran, p. 40; W. D. Davies, "Paul," p. 161; Irwin, "Spirit-Dualism," pp. 8-9 (he also believes that ruah here may refer to an element in man's character, cf. ibid., p. 191); H. W. Kuhn, Enderwartung, p. 121; and Otzen, "Sektenschriften," pp. 138-9. 50

5 1

5 2


206

in m a n . It s e e m s reasonable to u n d e r s t a n d nbui rrn bo h e r e as a r e f e r e n c e to the evil spirit of 3 : 1 8 - 1 9 since t h e s a m e e x p r e s s i o n ( e x c e p t for bo) o c c u r s in 4 : 9 a s the evil spirit o f 3 : 1 8 - 1 9 (cf. the a n a l y s i s of 4:9 in section 2h a b o v e ) , a n d t h e c o n t e x t just p r e c e d i n g ( 4 : 1 6 ) a n d f o l l o w i n g ( 4 : 2 4 - 2 5 ) o u r e x p r e s s i o n indicates that i n d i v i d u a l s a r e influenced to s o m e extent b y both the g o o d a n d evil spirit (cf. s e c t i o n 3 b e l o w ) . A s w i t h ftbvi rrn in 4 : 9 , h o w e v e r , t h e e x p r e s s i o n in 4 : 2 0 is essentially a h u m a n disposition ( w i t h c o s m i c o v e r t o n e s ) r a t h e r t h a n o n e or m o r e angelic beings. T h e c o r r e c t t r a n s l a t i o n o f rrVrfl rrn bo is p r o b a b l y n o t " e v e r y spirit o f p e r v e r s i t y " ( i n d i c a t i n g a p l u r a l i t y ) b u t "all spirit of perversity" ( i n d i c a t i n g a single, p e r v e r s e d i s p o s i t i o n ) . W e s h o u l d n o t e , finally, t h a t a l t h o u g h the c o n s t r u c t i o n of rrn bo in at least t w o c a s e s in the Scrolls is c l e a r l y u s e d a s a description of a n g e l i c b e i n g s (cf. I Q H 1:9 & 10:8 a n d the a n a l y s i s of these p a s s a g e s in section 2el of c h a p t e r 5 a b o v e ) , it c a n also be u s e d to d e s c r i b e m a n ' s spirit (cf. I Q H 1 5 : 1 3 a n d the a n a l y s i s in section 3d2 o f c h a p t e r 4 a b o v e ) ; a l s o , t h e s i n g u l a r of ruah w i t h a genitive i n d i c a t i n g a quality is n e v e r clearly u s e d b y the sectarians to d e s c r i b e a n a n g e l , w h e r e a s this is the m o s t frequently u s e d p a t t e r n in the non-biblical, H e b r e w Scrolls for d e s c r i b i n g m a n ' s spirit o r d i s p o s i t i o n . 5 3

54

5 5

56

57

58

C / . Coppens, "don," p. 210; Licht, Rule, p. 103; Manns, symbole, p. 88; Pryke, "'Spirit'," p. 345; and Wernberg-Moller, "Reconsideration," p. 423. Note that K. G. Kuhn in "Sektenschrift," pp. 301-2 relates ruah in 4:20 to the evil spirit of 3:18-19, but at this time he regarded the two spirits as no more than human dispositions (cf. n. 18 in chapter 2 above); cf. also Notscher, "Geist," pp. 307-8 & 310, who seems to hold a similar view at that time. 5 3

E.g., as in W. D. Davies, "Paul," p. 161 and H. W. Kuhn, Enderwartung, p. 121. 55 .g., as in Dupont-Sommer, ecrits, p. 97; Leaney, Rule, p. 154; Vermes, Scrolls in English, p. 77; and Wernberg-Moller, Manual, p. 27. T h e lack of the article is probably because the author is treating this expression as a proper name; cf. Kautzsch, Grammar, § 125f. C / . section 2a in chapter 5 and n. 60 in chapter 4 above. C / . section 3a of chapter 4 above. SA

£

56

57

58

T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6 k. 1QS 4 : 2 1 a c r o p

207

rrn.

A majority of s c h o l a r s u n d e r s t a n d s this e x p r e s s i o n a s referring to the Spirit of G o d w i t h s o m e of t h e m e q u a t i n g it w i t h the spirit o f t r u t h in 3 : 1 8 / 1 9 a n d a f e w e q u a t i n g it f u r t h e r w i t h the angelic P r i n c e o f L i g h t s . O t h e r s a r e silent o r n o n - c o m m i tal o n t h e s e p o s s i b l e r e l a t i o n s h i p s while s o m e doubt that ruah h e r e h a s m u c h to d o w i t h e i t h e r t h e spirit of t r u t h o r Prince of L i g h t s . A m i n o r i t y , o n t h e o t h e r h a n d , u n d e r s t a n d s OTip n n a s a sanctified, h u m a n disposition a n d n o t h i n g m o r e . 5 9

60

61

62

6 3

It s e e m s t h a t t h e m a j o r i t y is c o r r e c t in this c a s e , h o w e v e r , especially those w h o d o not identify c h i p r r n h e r e with the spirit of truth in 3 : 1 8 - 1 9 . T h u s , a l t h o u g h not* r r n just f o l l o w i n g c h i p r r n in the s a m e line a p p e a r s b e c a u s e o f its p a r a l l e l c o n s t r u c t i o n to define c h i p r r n a s the spirit of t r u t h of 3 : 1 8 / 1 9 (cf. noK r r n w i t h {biam} rmn r n r r n ) , b o t h o f t h e s e e x p r e s s i o n s in 4 : 2 1 a r e in a c o n c e p t u a l c o n t e x t f u n d a m e n t a l l y different f r o m that of ruah in 3 : 1 8 - 1 9 a n d a s a result m u s t b e a n a l y z e d o n a different

C f . Delcor, "Doctrines," col. 972-3; idem. Hymns, pp. 45 & 47; Flusser, "Sect," pp. 246 & 256; Foerster, "Geist," p. 131; Jaubert, notion, pp. 239 & 244; Notscher, "Heiligkeit," pp. 340-1; and Seitz, "two Spirits," p. 93. 59

C / . Anderson, "'Ruah'," pp. 298-9 & 302; Bocher, Dualismus, pp. 38-9 & 77; Cross, Library, pp. 210 & 213; Leaney, Rule, pp. 43 & 158-9; and Ringgren, Faith, pp. 82 & 89. 60

Cf. Carmignac and Guilbert, Textes, p. 37 n. 76 & p. 155 n. 9; Dietzel, "Beten," p. 19; Graystone, "Scrolls," vol. 23, pp. 33-34; G. Maier, Mensch, pp. 189-190; J. Maier, Texte, vol. II, p. 206; Manns, symbole, p. 88; Montague, Holy Spirit, p. 118; Schnackenburg, "'Anbetung'," p. 89; and Sjoberg, "Neuschopfung," p. 135 n. 3; cf. also Chevallier, Souffle, pp. 54-6. 6 1

B a u m b a c h , Qumran, pp. 13-14; Beaven, "Ruah," pp. 90-91; Betz, Offenbarung, p. 148; Bruce "Holy Spirit," pp. 50 & 5 3 ; Coppens, "Documents," p. 37 n. 46; Irwin, "Spirit-Dualism," p. 191(he also thinks that ruah here may be the same as the spirit of truth, cf. ibid., p. 10); Johnston, "Spirit," p. 39; and H. W. Kuhn, Enderwartung, p. 137 (cf. also pp. 120-1). 62

^ B u r r o w s , More Light, p. 295; Licht, Rule, pp. 38 & 28; and Wernberg-Moller, "Reconsideration," pp. 423 & 440.

208


b a s i s . F r o m t h e b e g i n n i n g o f t h e T r e a t i s e , ruah h a s b e e n p r e s e n t e d within a c r e a t i o n c o n t e x t in w h i c h m e n a r e u n d e r s t o o d as c r e a t e d w i t h a g o o d o r evil spirit a s a r e s u l t o f G o d ' s foreord a i n i n g will ( 3 : 1 5 - 1 8 ) . In 4 : 1 8 f f . , h o w e v e r , t h e a u t h o r n o w s p e a k s o f ruah n o t a s a spiritual c a p a c i t y u n c h a n g e a b l y c o n d i t i o n i n g m a n ' s r e l i g i o u s life f r o m birth b u t a s a n eschatological gift of G o d w h i c h is to c l e a n s e h i m f r o m all evil d e e d s a n d to effect a r a d i c a l c h a n g e in his i n h e r i t e d spiritual n a t u r e ( 4 : 2 0 2 1 ) . T h e a u t h o r o f 4 : 2 1 a , t h e n , is d e a l i n g w i t h a t r a d i t i o n a l , biblical c o n c e p t b a s e d o n p a s s a g e s s u c h a s Is. 4 4 : 3 , Joel 3:1 a n d E z k . 3 6 : 2 5 - 2 7 , a n d e v e n t h o u g h it m a y h a v e b e e n his intent to r e d e f i n e c h i p n n fully w i t h i n the s e n s e of the spirit of truth in 3 : 1 8 / 1 9 (cf. section 3 b e l o w ) , this w a s n o t t h e traditional m e a n i n g of this e x p r e s s i o n a m o n g t h e s e c t a r i a n s f r o m w h o m h e r e c e i v e d it. T h e r e are t w o additional points of evidence which s h o w t h a t c h i p n n r e f e r s to G o d ' s Spirit: 1) t h e r e is n o u n a m b i g u o u s u s e o f t h e s i n g u l a r o f ruah in the Scrolls in c o n s t r u c t w i t h a n y f o r m of c h i p in t h e s i n g u l a r w h i c h m e a n s a n y t h i n g o t h e r t h a n G o d ' s Spirit, w h e r e a s this basic p a t t e r n is often clearly u s e d to r e f e r t o G o d ' s Spirit (cf. s e c t i o n s 2b, 2c a n d 2e of c h a p t e r 3 a b o v e ) , a n d 2 ) the c h i p n n of o u r p a s s a g e s "cleanses" ( n n o ) m a n f r o m sin o f a m o r a l n a t u r e , a n d this kind of c l e a n s i n g is n e v e r a t t r i b u t e d in t h e s e c t a r i a n l i t e r a t u r e to m a n o r m a n ' s spirit b u t is a l w a y s the w o r k of G o d o r H i s S p i r i t . 64

1 . 1 Q S 4 : 2 1 b van n n . B e c a u s e of t h e similarity o f e x p r e s s i o n , m o s t s c h o l a r s u n d e r s t a n d n n » n n a s a r e f e r e n c e to t h e g o o d ( c o s m i c ) spirit of 3 : 1 8 / 1 9 w i t h s o m e identifying it f u r t h e r a s the angelic P r i n c e of L i g h t s a n d the rest a m b i g u o u s o r n o n - c o m m i t a l o n this identif i c a t i o n ; a f e w s c h o l a r s , h o w e v e r , v i e w this e x p r e s s i o n a s n o 6 5

66

^ C f . n. 65 in chapter 3 above. C f . n. 60 above and also Ellis "Gifts," pp. 135-6 and Montague, Holy Spirit, p. 118. ^ C f . n. 59 above and also Irwin, "Spirit-Dualism," pp. 8 & 10; Licht, "Analysis," p. 97; and Manns, symbole, p. 88. 65


209

m o r e t h a n a h u m a n d i s p o s i t i o n o r (it a p p e a r s ) a s G o d ' s h o l y Spirit s e p a r a t e f r o m the g o o d spirit of 3 : 1 8 - 1 9 . T h e a u t h o r ' s intent is p r o b a b l y to refer to the g o o d spirit of 3 : 1 8 / 1 8 ( a s a disposition), b u t n o t e t h e basically different c h a n g e in c o n c e p t u a l ity h e r e f r o m t h a t of 3 : 1 8 / 1 9 (cf. t h e c o m m e n t s o n this in the analysis of e)Tip rrn in section 2k a b o v e a n d the a n a l y s i s o f t h e author's p u r p o s e h e r e in section 3 b e l o w ) . 67

68

m . 1QS 4 : 2 2 r m r r n . S c h o l a r s s e e m to b e d i v i d e d o v e r the m e a n i n g of this e x pression. S o m e u n d e r s t a n d it a s a r e f e r e n c e to the ( c o s m i c ) evil spirit of 3 : 1 8 - 1 9 w i t h o n e identifying it f u r t h e r a s t h e A n g e l of D a r k n e s s a n d a n o t h e r a s a d e m o n s e p a r a t e f r o m t h e evil ( c o s m i c ) spirit of 3 : 1 8 - 1 9 , w h i l e o t h e r s see it a s a s i m p l e h u m a n d i s p o s i t i o n . It s e e m s , h o w e v e r , that m a n n is a n altern a t e t e r m for n b i s n n in 4 : 2 0 w h i c h , in t u r n , r e f e r s to the evil spirit o r disposition of 3 : 1 8 - 1 9 (cf. the analysis of this in section 2 ; a b o v e ) . A l t h o u g h it is t r u e t h a t the p i o u s a r e d e s c r i b e d a s " w a l l o w i n g " ( i b b i a n n ) in t h e "spirits" (i.e. evil a n g e l s ) of Belial in 4 Q 1 7 7 , 1-4, 1 0 , this m e t a p h o r is m o s t o f t e n u s e d in t h e Scrolls to d e s c r i b e a n i n v o l v e m e n t n o t w i t h evil spirits b u t w i t h i m p u r e spiritual d i s p o s i t i o n s a n d c o n d u c t (cf. I Q H 6 : 2 2 ; 1 7 : 1 9 ; C D 3:17; 8:5 & 1 9 : 1 7 ) a s is also the c a s e in t h e i m m e d i a t e c o n text of o u r expression (viz., 4 : 1 9 s e n ' a m a nbbiann . . . b a n n o * ) . A s 6 9

7 0

71

72

7 3

C / . Coppens, "don," p. 210; Notscher, "Geist," p. 309 (cf. n. 59 a b o v e ) ; P r y k e , "'Spirit'," p. 3 4 5 ; and Wernberg-Maller, "Reconsideration," p. 423; cf. also Treves, 'Two Spirits," p. 450. 67

68

17.

C / . Chevallier, Souffle, pp. 55-56 and Huppenbauer, Mensch, p.

C f . Delcor, "Doctrines," col. 973 and Schubert, "Sektenkanon," p. 505 n. 33. Dupont-Sommer, "instruction," p. 33 (cf. also p. 18). Baumbach, Qumran, p. 14; cf. also J . Maier, Texte, vol. II, p. 204. C f . Irwin, "Spirit-Dualism," pp. 9 & 191; Licht, Rule, p. 104; Manns, symbole, p. 88 and Wernberg-Moller, "Reconsideration," p. 423. 69

70

71

7 2

T h i s follows Strugnell's reconstruction in "Notes," p. 238; cf. the discussion of this verse in section 2bl in chapter 5 above. 73

210


w i t h ruah i n 3 : 1 8 - 1 9 , 2 5 a n d 4 : 2 0 , h o w e v e r , ruah in 4 : 2 2 inv o l v e s m o r e t h a n s i m p l y a m a n ' s i n d i v i d u a l o r p r i v a t e spiritual c o n d u c t b u t is i n t i m a t e l y related t o evil o n a c o s m i c scale w h i c h t o t a l l y c o n d i t i o n s h i s r e l i g i o u s life a n d w h i c h c a n b e o v e r c o m e o n l y b y a n a c t of G o d himself. W e s h o u l d n o t e , finally, t h a t a t least o n e s c h o l a r u n d e r s t a n d s ma nn h e r e a s t h e spirit for i m p u r i t y (i.e., " t h e spirit of p u r i f i c a t i o n " ) b y a n a l o g y w i t h ma 'D ( " p u r i f y i n g w a t e r s " ) . It s e e m s , h o w e v e r , that D u p o n t - S o m m e r is c o r r e c t in his o b s e r v a tion that t h e i d i o m a t i c force of ma 'D s h o u l d n o t b e e x t e n d e d to ma r r n , since bViann, w h e n e v e r it a p p e a r s in t h e Scrolls, a l w a y s h a s a negative m e a n i n g . 7 4

75

76

n. 1QS 4 : 2 3 Viffi no* 'nn. A m a j o r i t y of s c h o l a r s u n d e r s t a n d s this e x p r e s s i o n a s a refe r e n c e to angelic b e i n g s w i t h m o s t identifying t h e m a s t h e t w o ( c o s m i c ) spirits o f S : ^ - ^ a n d o t h e r s a s a plurality of angelic and demonic b e i n g s ; a minority, on the other hand, unders t a n d s t h e spirits h e r e a s n o m o r e t h a n g o o d a n d evil disposit i o n s w i t h i n m e n . It s e e m s , h o w e v e r , that t h e majority is corr e c t in this c a s e , especially those w h o u n d e r s t a n d D'nn a s refer7 7

7 8

7 9

e e / . Vermes, Scrolls in English, p. 78. 75 76

Dupont-Sommer, "instruction," p. 33. C / . IQH 6:22; 17:19; CD 3:17; 8:5; 19:17; and 4Q177,1-4,10; cf. also

4Q177,19,4.

C / . Anderson, "'Ruah'," pp. 298-9; Betz, Offenbarung, p. 146; Bocher, Dualismus, pp. 38-39 & 77; Brandenburger, Fleisch, pp. 97-98; Charlesworth, "Comparison," p. 89; Cross, Library, pp. 210-211; Licht, "Analysis," p. 98; Montague, Holy Spirit, p. 117; Ringgren, Faith, p. 72; and Schweizer, "TrveD|ia," p. 390. For the additional question of the relationship of the two spirits to the two angels, see n. 17 in this chapter above. Cf. Irwin, "Spirit-Dualism," pp. 8-9 & 198 n. 17; H. W. Kuhn, Enderwartung, p. 121; Notscher, "Geist," pp. 310 & 313; and Yadin, Scroll of War, p. 231. C o p p e n s , "don," p. 210; Johnston, "Spirit," p. 30; WernbergMoller, Manual, p. 67; and idem, "Reconsideration," p. 422. Cf. also Treves, 'Two Spirits," p. 450. 7 7

78

79


211

ring to a plurality of g o o d a n d evil angelic b e i n g s . T h e b a s i c e v i d e n c e for this is: 1) t h e m a s c u l i n e p l u r a l f o r m of ruah, w h i c h often m e a n s " a n g e l s / d e m o n s " in the Scrolls a n d n e v e r u n a m biguously has a meaning other than t h i s and 2) the masculine reference (as w e w o u l d e x p e c t ) to o'rm C O T in v. 2 5 a n d p o s s i bly obnir in v. 2 4 ) , n o r m a l for ruah a s a n g e l / d e m o n b u t n o t a s a r e f e r e n c e to m a n ' s s p i r i t . T h e a u t h o r ' s intent, then, is to e x p a n d o n the t h o u g h t a l r e a d y e x p r e s s e d in 3 : 2 4 that t h e p i o u s m u s t d e a l n o t o n l y w i t h their o w n sinful n a t u r e b u t a l s o w i t h the p r o b l e m o f d e m o n i c a t t a c k , w h i c h h a s t h e p o t e n t i a l o f m a k i n g t h e m fail in their r e l i g i o u s lives (TIN ' » b'tfarr?). T h e s a m e t h o u g h t is also f o u n d in 4 Q 5 1 0 , 1, 6 in w h i c h the d e m o n s a t t e m p t to d e s t r o y t h e h e a r t of t h e faithful (oaab D E J i f ? ) 8 3 a n d so l e a d t h e m a s t r a y a n d in 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 4 in w h i c h t h e 8 0

8 1

82

C / . section 2c in chapter 7 above. There is a question as to whether - Q J m t a in 4:23 goes with O T preceding it (e.g., Wernberg-Moller, Manual, p. 27) or with oVnrr following it in v. 24 (e.g., Licht, "Analysis," p. 98). If the spirits in 4:23 are identical to the two spirits of 3:18-19 and ina m t a is understood as going with O T , this produces a conceptual tension in the Treatise since the two spirits are no longer seen as dividing mankind into two clearly defined groups (as in 3:18ff.) but as dividing the spirituality of the individual into two conflicting elements (cf. ibid., p. 91 n.13). Given the definition of ruah in 3:18ff. as "dispositions" and DTffi as numerous angelic spirits, however, this is no longer as much of an issue, although it would probably make the most sense in the light of passages such as 4Q510,1 and 4Q511,48-49+51 to view " O J here as referring to individual men (especially sectarians) who must contend with the strife of demonic attacks (cf. also I C S 3:24 and 1QM 13:10ff.). The expression x r » " O l , then, should probably be read with O T , with the "spirits" as its subject and with men as the subject of oVnrv (as in K. G. Kuhn, "Epheserbrief," p. 341) since the chief interest of this treatise is men's conduct. 80

8 1

C / . section 3a of chapter 5 above. 1QS, however, seems to prefer the masculine to the feminine in the imperfect plural; cf. 2:15-16 and 4:17-18. For the feminine imperfect plural in the other Scrolls (although not in connection with ruah), cf. I Q H 7:11; 18:15; 1QM 8:1; 4QpPs 37II, 16. 82

83

C / . the analysis of this context in section 2b3 of chapter 5 above.

212

T h e M e a n i n g of Ruah- at Q u m r a n

psalmist mentions "wars"

(mnnbD)

w i t h i n his " b o d y " ( m a ) a p -

p a r e n t l y b e c a u s e o f t h e n n r o o m n n (lines 2 - 3 ) w h i c h a r e a t tacking his spiritual l i f e .

84

W e s h o u l d n o t e , finally, t h a t t h e f e m i n i n e r e f e r e n c e s b e g i n n i n g in 4 : 2 5 (cf. t h e suffixes o n ]DfD, p f e W Q a n d ftr\r) d o not r e fer t o t h e o n n o f 4 : 2 3 b u t to t h e t w o s p i r i t s o r d i s p o s i t i o n s w h i c h a r e t h e subject o f t h e w h o l e T r e a t i s e . V e r s e s 2 5 - 2 6 , then, a r e a r e s t a t e m e n t o r s u m m a r y o f t h e m o s t i m p o r t a n t points of t h e e s s a y , e s p e c i a l l y t h o s e f r o m 4 : 1 5 o n w a r d (cf. 4 : 1 6 w i t h 4:25). o . 1QS 4 : 2 6 irrn. M o s t s c h o l a r s u n d e r s t a n d T i n h e r e a s r e f e r r i n g to m a n ' s spirit,

8 5

w h i c h s e e m s t o b e c o r r e c t . T h e i m m e d i a t e c o n t e x t of

this e x p r e s s i o n i n v o l v e s t h e s t a t e m e n t that m a n ' s w i c k e d n e s s is p r o p o r t i o n a l l y r e l a t e d to h i s p a r t i c i p a t i o n in t h e "lot" Orria) of w i c k e d n e s s ( 4 : 2 4 ) , a n d d i r e c t l y b e f o r e i n n in 4 : 2 6 t h e a u t h o r s a y s t h a t G o d c a u s e s t h e " l o t s " ( m b - n a ) t o fall for "all t h e livi n g " ( T I V D , t o w h i c h the suffix o n n n r e f e r s ) . T h e c o n t e x t h e r e , t h e n , s h o w s t h a t "all t h e l i v i n g " w i t h its " l o t s " refers p r i m a r ily t o m a n , w h o s e "lot" is t h e p r i m a r y interest o f this Treatise. T h e s a m e m e a n i n g for T J V O c a n b e seen in 1QS 9:12, w h o s e c o n t e x t is a l s o p r i m a r i l y i n t e r e s t e d in m e n a n d h o w t h e Vofoo is to deal with them. A n additional indication that n n

r e f e r s to

m a n ' s spirit in 4 : 2 6 is its s u b o r d i n a t i o n t o t h e p r e p o s i t i o n ' s b , w h i c h is u s e d w i t h ruah in t h e Scrolls o n l y to i n d i c a t e a relat i o n s h i p i n v o l v i n g t h e h u m a n spirit o r d i s p o s i t i o n (cf.

1QS

2:20; 9:15; a n d C D 20:24). C / . Baillet in Discoveries, VII, p. 244, note on line 4, who draws attention to this parallel with 1QS 4:23. 8 4

E x c e p t for Ringgren in Faith, p. 72 (who renders i n n somewhat ambiguously as "His (its) spirit"), almost every one understands ruah here as man's spirit in one sense or another: cf. Irwin, "Spirit-Dualism," p. 191; K. G. Kuhn, "TIeipaqK>s," P- 214; H. W. Kuhn, Enderwartung, p. 122; Licht, Rule, p. 76; J. Maier, Texte, vol. II, p. 206; Molin, Sonne, p. 24; Notscher, "Geist," p. 309; idem, Terminologie, p. 180; Pryke, "'Spirit'," p. 345; Schweizer, "Gegenwart des Geistes," p. 492; and idem, "irveuua," p. 391; and Wernberg-Moller, Manual, p. 27. 85


213

3. Conclusion. A basic p r o b l e m in t h e definition of ruah in 1QS 3 : 1 3 - 4 : 2 6 w h i c h h a s o c c u p i e d s c h o l a r s f r o m the b e g i n n i n g o f the s t u d y of 1QS h a s b e e n the r e l a t i o n s h i p of the t w o spirits in 3 : 1 3 - 4 : 1 4 to their f u n c t i o n in 4 : 1 5 - 2 6 . In 3 : 1 3 - 4 : 1 4 the t w o spirits d i v i d e humanity into t w o o p p o s e d spiritual g r o u p s o f g o o d a n d evil, b u t in 4 : 1 5 - 2 6 t h e y d i v i d e the individual into t w o o p p o s e d spir8 6

C / . K. G. Kuhn, "Sektenschrift," p. 301 n. 4 for the first extensive discussion of this problem. Kuhn's position here is that these two sections involve only a terminological difference (cf. section 2a of chapter 2 above), but in not making it clear that the sharp division of humanity rests primarily on the leadership of the two angels rather than on the two opposite "spirits" in man, Kuhn is subject to the kind of criticism found in Osten-Sacken, Gott und Belial, p. 24 n. 2: "Diese einheitliche Interpretation verkennt die unterschiedliche Stellung diesen Motive in S III, 13ff. und IV, 23bff. In III, 13 bis IV, 14 dominiert die Tendenz der Trennung in Menschengruppen, die Bemerkung iiber die verfiihrung der Lichtsohne durch den Finsternisengel wird ferner sofort abgeschwacht durch die Zusicherung der Hilfe Gottes und des Engels seiner Wahrheit und nicht in dualistischen Sinne ausgewertet. In IV, 23ff. dagegen ist der Widerstreit thematisch behandelt. Eine exakte Scheidung zwischen Licht- und Finsternissohnen, wie sie die Darstellung III, 13 bis IV, 14 durchzeiht, ist nach diesem Abschnitt wie auch in IV, 15ff. unmoglich." However, if the two angels are presupposed in 4:15-26, an exact division of humanity into two, good and evil, warring groups can also be understood there with the individual members of each group being in more or less agreement with their respective angelic rulers. On the other hand, if the two spirits are regarded as cosmic beings ruling over humanity and identified as the two angels of 3:20ff. (so most scholars), the tension between 3:13-4:15 and 4:15-26 would seem to be irreconcilable. Licht in "Analysis," pp. 88-100 has made the most convincing attempt within a view of the two spirits as angelic in nature for understanding 3:13-4:26 as a conceptual unity, but this has involved the view that 4:16 & 24 are not referring to the participation of the individual in both the good and evil spirits, (cf. the discussion of this in n. 87 below). 85


214

itual d i s p o s i t i o n s o f g o o d a n d e v i l . T h e p r o b l e m , then, is o n e o f c o n s i s t e n c y : if the t w o spirits a r e to b e r e g a r d e d a s influenci n g to o n e e x t e n t o r a n o t h e r e a c h i n d i v i d u a l ( 4 : 1 5 - 2 6 ) , h o w c a n t h e y b e u n d e r s t o o d a s also g i v i n g rise t o t w o s h a r p l y disting u i s h e d g r o u p s o f h u m a n i t y ? If b o t h spirits influence e a c h ind i v i d u a l , it w o u l d b e m o r e logical t o e x p e c t a sliding scale of g o o d a n d evil in h u m a n i t y ( w i t h m o s t p e o p l e in t h e m i d d l e ) rather than t w o sharply distinguished groups with one confined to a r e a l m o f spiritual d a r k n e s s a n d the o t h e r to a r e a l m 87

L i c h t maintains in "Analysis," p. 91 n. 13 that the Treatise throughout never presents the two spirits as competing for the soul of the individual person since the notion "is quite incompatible with the main argument, viz. the division of mankind" (ibid.). He understands passages such as 4:16 & 24, therefore, as referring to the greater or lesser participation of the individual in one spirit or the other, but not in both (ibid., pp. 95 & 98). There are varying levels of righteousness in the Qumran community, then, not because of a greater or lesser influence of the spirit of iniquity in the individual sectarian, but because each has a different level of inheritance in the one good spirit. This view, however, does not sufficiently take into account the positive presence of spiritual evil in the sectarian as seen in 3:21-23 and especially in 4:20, which is probably referring to the Qumranian faithful when it says that God will destroy "all spirit of iniquity from the bounds (?) ('DDrra) of his flesh;" cf. note 97 below and passages such as 1QS 11:912, IQH 13:13-16 and 17:25 in which the secarian is accutely aware of his inward, spiritual sinfulness. Cf. also Lichtenberger, Studien, p. 137 and especially Osten-Sacken, Gott und Belial, p. 24, who notes that 4:16 in the context of 4:18-22 "erscheint nur dann als sinnvoll, wenn ausgedmckt werden soil, dafi der Mensch in unterschiedlichem Grad an beiden Geisterklassen Anteil hat und entsprechend dieser Erbschaft handelt." Note, finally, that 4Q186 understands the spirit of the individual as being conditioned by both "darkness" and "light"; cf. Allegro, "Cryptic Document," pp. 291-4. Nevertheless, the conflict of the two spirits in the soul of the individual is not personal in nature since these "spirits" are not personal, angelic beings; they clash only as two fundamentially different spiritual dispositions in men's hearts. The personal dimention in this conflict is only in the numerous good and evil angels who either attack or aid the spiritual life of the sectarian (cf. 1QS 3:24; 4:23; 1QM 12:8-9; 13:10; 4Q SI 40) 87


215

of light. M o r e o v e r , the c o n s e n s u s that the t w o spirits s h o u l d b e identified w i t h the t w o a n g e l s (the P r i n c e o f L i g h t s a n d A n g e l of D a r k n e s s ) further intensifies this p r o b l e m since e a c h a n g e l w o u l d h a v e his " d o m i n i o n " to o n e e x t e n t o r a n o t h e r o v e r e a c h individual rather than o v e r a clearly defined, g o o d o r evil g r o u p of p e o p l e . A s a result of this c o n c e p t u a l t e n s i o n , then, a s well a s c o n s i d e r a t i o n s b a s e d o n v o c a b u l a r y , style a n d l i t e r a r y structure, Osten-Sacken has disagreed with the predominant v i e w ( r e f l e c t e d e s p e c i a l l y in L i c h t ) t h a t 3 : 1 3 - 4 : 2 6 is a litera r y u n i t y a n d sees r a t h e r t h r e e distinct s t a g e s in its p r o d u c t i o n (3:13-4:14; 4:15-23a; and 5 : 2 3 b - 2 6 ) . T h e g e n e r a l r e a c t i o n to Osten-Sacken's position h e r e s e e m s to b e m i x e d : o n e s c h o l a r a c c e p t s his a n a l y s i s e n t i r e l y , a n o t h e r o n l y in r e s p e c t to a d i v i sion b e t w e e n 3:13-4:14 a n d 4 : 1 4 - 2 6 , a n d t w o o t h e r s a r e willing to a c c e p t 3 : 1 3 - 4 : 1 4 a n d 4 : 1 5 - 2 6 a s t w o d i s t i n g u i s h a b l e s e c t i o n s (while m a i n t a i n i n g t h e possibility o f o n e a u t h o r ) b u t resist the v i e w that t h e s e s e c t i o n s c o n t a i n p n e u m a t o l o g i e s w h i c h a r e in essential tension w i t h e a c h o t h e r . 88

8 9

9 0

91

92

9 3

It is possible that O s t e n - S a c k e n is c o r r e c t in his a n a l y s i s o f 1QS 3 : 1 3 - 4 : 2 6 ( e s p e c i a l l y in his d i s t i n c t i o n b e t w e e n 3 : 1 3 - 4 : 1 4 a n d 4 : 1 5 - 2 6 ) , b u t it s e e m s clear that the m e a n i n g of ruah in this treatise s h o u l d n o t b e u s e d a s e v i d e n c e to p r o v e t h a t 3 : 1 3 - 4 : 2 6 h a d t w o o r t h r e e different a u t h o r s o r s t a g e s o f c o m p o s i t i o n . A l t h o u g h the t w o spirits a r e closely related to g o o d a n d evil o f a cosmic nature, they manifest themselves throughout the t w o spirit t r e a t i s e e s s e n t i a l l y a s d i s p o s i t i o n s in m a n a n d a r e a l ways sharply distinguished from the two cosmic angels (3:20ff.) w h o s e l e a d e r s h i p d i v i d e s h u m a n i t y into t w o d i s t i n c t

88

C f . n. 17 above.

C / . Licht, "Analysis," pp. 88-100 and also the comments of Noll in "Angelology," p. 131 and n. 6. Osten-Sacken, Gott und Belial, pp. 17-27. Murphy-O'Connor, "genese," pp. 541ff. Delcor, "Doctrines," col. 963-4. C / . Lichtenberger, Studien, pp. 139 & 141 and Noll, "Angelology," pp. 131-3. 89

90

9 1 92

9 3


216

r e a l m s of spiritual light a n d d a r k n e s s . It is possible that 3 : 1 3 - 4 : 1 4 i n t e n d s t o describe t h e p i o u s a s entirely g o o d (sinning o n l y b e c a u s e o f d e m o n i c a t t a c k , cf. 3 : 2 4 ) a n d t h e w i c k e d a s e n tirely evil, a n d if this is t h e c a s e , 3 : 1 3 - 4 : 1 4 w o u l d b e in c o n c e p tual t e n s i o n w i t h 4 : 1 5 - 2 6 since t h e latter c l e a r l y e n v i s i o n s t h e i n d i v i d u a l a s p a r t i c i p a t i n g in b o t h t h e g o o d a n d evil s p i r i t . B u t 3 : 1 3 - 4 : 1 4 d o e s n o t c l e a r l y s a y t h a t t h e p i o u s h a v e n o inv o l v e m e n t w i t h t h e spirit of iniquity, a n d t h e d e m o n i c t e m p t a tions t o w h i c h t h e y a r e subject (3:21ff.) m a y i n v o l v e a tacit a s s u m p t i o n o f u n d e r l y i n g sinful p r o p e n s i t i e s o n their p a r t . In fact, 3:21-24 creates t h e p r o b l e m of h o w spiritually perfect p e o p l e , influenced o n l y b y t h e spirit of t r u t h a n d u n d e r t h e p r o tection of t h e P r i n c e o f L i g h t s , c a n y e t b e b r o u g h t into sin b y t h e A n g e l of D a r k n e s s a n d his d e m o n s . It difficult to k n o w h o w t h e a u t h o r of 3 : 2 1 - 2 4 w o u l d h a v e h a n d l e d this p r o b l e m if h e d i d n o t a n t i c i p a t e t h e k i n d of solution f o u n d in 4 : 1 5 - 2 6 ( a s m o s t s c h o l a r s u n d e r s t a n d t h i s ) . O n t h e o t h e r h a n d , it is r e a s o n a b l e to s u p p o s e that w h o e v e r w r o t e 4 : 1 5 - 2 6 w o u l d h a v e e x p e c t e d his t e a c h i n g t o h a v e b e e n r e a d in t h e light of 3 : 1 3 - 4 : 1 4 . This w o u l d m e a n , t h e n , that a l t h o u g h t h e a n g e l s o f 3 : 2 0 - 2 5 a r e n o t m e n t i o n e d in 4 : 1 5 - 2 6 , t h e a u t h o r w o u l d still v i e w t h o s e w h o h a d sufficient s p i r i t u a l light a s b e i n g fully u n d e r t h e a u t h o r i t y o f the P r i n c e o f L i g h t s ( d e s p i t e their d a r k n e s s , cf. C D 1 6 : 4 - 5 ) with t h e A n g e l of D a r k n e s s fully d o m i n a t i n g t h e " s o n s of iniquity" 9 4

95

9 6

9 7

T h i s is accomplished primarily by the use of gender: cf. the transition from feminine to masculine in 3:20ff., from masculine to feminine in 3:25ff., from feminine to masculine in 4:23ff. (to indicate personal angelic and demonic forces), and from masculine to feminine in 4:25f. Cf. n. 87 above. Cf. K. G. Kuhn, "Sektenschrift," p. 301 n. 4, who notes that demonic attack against the sectarian is possible because his "flesh" (i.e., the conceptual equivalent to the evil spirit of 3:18/19) makes him vulnerable to this. Kuhn cites 1QS 11 (cf. v. 9) which talks about the sectarian's "iniquitous flesh" (Tea Vu>) as the underlying thought of 3:24. Cf. Lichtenberger, Studien, p. 141, who notes that "der Hinweis in 1QS 3:21ff. auf die Siinde der Frommen [machte] de Fortsetzung in 1QS 4:15-26 grundsatzlich notwendig." 94

95 96

97

217

T h e M e a n i n g of Ruah in 1 Q S 3 : 1 3 - 4 : 2 6

d e s p i t e a n y s m a l l p o r t i o n of g e n u i n e s p i r i t u a l i t y t h e y m i g h t h a v e . T h e r e w o u l d still exist, t h e r e f o r e , t w o distinct d i v i s i o n s of h u m a n i t y in 4 : 1 5 - 2 6 , b u t w i t h t h e a d d e d c l a r i f i c a t i o n t h a t i n d i v i d u a l s within t h e s e d i v i s i o n s h a v e d i s p o s t i o n s of v a r y i n g a m o u n t s of both g o o d a n d evil. This additional clarification w o u l d b e e s p e c i a l l y helpful to the s e c t a r i a n w h o felt h i m s e l f led into sin n o t o n l y b y external, d e m o n i c forces (3:24 & 4 : 2 3 ) b u t also b y his o w n internal d e s i r e s (cf. 1QS 1 1 : 9 - 1 2 ) . W e s h o u l d n o t e , finally, the a t t e m p t in this T r e a t i s e to r e late the t w o - s p i r i t d o c t r i n e to t w o traditional v i e w s in s e c t a r ian p n e u m a t o l o g y . O n e h a s to d o w i t h G o d ' s S p i r i t a n d the other with the p r o b l e m of d e m o n i c i n f l u e n c e . B o t h a r e closely r e l a t e d to a v i e w that G o d ' s e s c h a t o l o g i c a l Spirit is n o t a p r e sent reality in the c o m m u n i t y ' s s p i r i t u a l i t y . In t h e first c a s e the a u t h o r tries to r e i n t e r p r e t t h e t r a d i t i o n a l v i e w of t h e sect that G o d t h r o u g h H i s Spirit will d e l i v e r H i s p e o p l e f r o m sin in the last d a y s b y d e s c r i b i n g the e s c h a t o l o g i c a l 0 - n p r r n a s t h e 98

99

C / . 4Q504, 1-2, 15 which speaks about God as pouring out His holy Spirit on His people. According to Baillet, this is a pre-Essene writing which prefigures the spirituality adopted by the sectarians; cf. Baillet, Discoveries, VII, p. 137. 99 concern about demons leading people into sin can be seen in Jubilees 10 and 11 (fragments of this book were found at Qumran), whose date of composition should probably be set before 140 B.C.; cf. the recent work of O. S. Wintermute in Charlesworth, Pseudepigrapha, vol. II, pp. 43-44. Cf. especially 1 Enoch 15 and 16 (fragments of this book were also discovered at Qumran) and the comments of E. Isaac in Charlesworth, Pseudepigrapha, vol. I, p. 7, who notes that the consensus of critical scholarship on 1 Enoch 12-16 (before Qumran) is that these chapters were written in early pre-Maccabean times. According to J. T. Milik, The Books of Enoch, Aramaic Fragments of Qumran Cave 4 (Oxford: Clarendon Press, 1967), p. 25, "the dates of our manuscripts of 4Q allow us to establish that from the first half of the second century B.C. onwards the Book of Watchers [i.e., 1 Enoch 136] had essentially the same form as that in which it is known through the Greek and Ethiopic versions." Milik also adds that the author of the Book of Watchers "used an early written source which he incorporated without any great changes in his own work (6-19)." 9 8

A


218

now m i of 3 : 1 8 / 1 9 . I n this w a y t h e a u t h o r indicates that the " h o l y Spirit" w h i c h will c o m e f r o m G o d in t h e f u t u r e is really n o n e o t h e r t h a n t h e g o o d spirituality g i v e n to the sectarian at his c r e a t i o n . T h i s m e a n s , then, that the a u t h o r is n o t c o m f o r t a b l e w i t h t h e i d e a t h a t t h e c o m m u n i t y is a l r e a d y enjoying an e s c h a t o l o g i c a l o u t p o u r i n g o f G o d ' s Spirit: he confines its d e c i s i v e w o r k to t h e f u t u r e w h i l e r e d e f i n i n g it a s essentially n o m o r e t h a n the s p i r i t / d i s p o s i t i o n of truth ( 3 : 1 8 / 1 9 ) p o s s e s s e d b y all g o o d m e n to o n e e x t e n t o r a n o t h e r in all a g e s . This v i e w , in t u r n , is r e l a t e d to the s e c o n d , traditional sectarian c o n c e r n , viz., t h e f e a r o f d e m o n i c a t t a c k ( 3 : 2 4 a n d 4 : 2 3 ) . All t h i n g s b e i n g e q u a l , t h e s e c t a r i a n ' s p r e d o m i n a n t l y g o o d spirituality w o u l d p r e s u m a b l y k e e p his evil n a t u r e in c h e c k (cf. I Q H 1 5 : 1 4 - 1 6 ) , b u t w i t h t h e e x t e r n a l a n d u n p r e d i c t a b l e (cf. 4 Q 5 1 0 , 1 , 6 ) a t t a c k s of d e m o n s , this " n a t u r a l " b a l a n c e is t h r e a t e n e d , a n d the sectarian is in d a n g e r o f c o m m i t t i n g sins w h i c h m a y e v e n cost h i m his m e m b e r s h i p in t h e c o m m u n i t y itself (cf. 1QS 6 : 2 7 - 7 : 2 ) . T h e a n s w e r to this traditional c o n c e r n w o u l d b e a s s u r a n c e of a n extern a l , spiritual h e l p of s o m e kind b e y o n d the n a t u r a l c a p a c i t i e s o f t h e s e c t a r i a n ; b u t u n l i k e t h e a u t h o r o f I Q H 7:7-8, the a u thors) of t h e T r e a t i s e c a n n o t a s s u r e the s e c t a r i a n of G o d ' s help t h r o u g h t h e p r e s e n c e o f H i s e s c h a t o l o g i c a l Spirit b u t o n l y of t h e h e l p g i v e n b y G o d t h r o u g h H i s A n g e l o r a n g e l s (cf. 2>:2^ & 4 : 2 3 ) . T h e r e is o n l y o n e v e r s e in t h e T r e a t i s e , in fact, w h i c h m a y i n d i c a t e t h a t G o d ' s e s c h a t o l o g i c a l Spirit is a l r e a d y p r e sent a m o n g t h e s e c t a r i a n s (cf. rrn 'mo in 4 : 6 a n d the analysis of this v e r s e in section 2d2 o f c h a p t e r 3 a b o v e ) , but this is p r o b a bly a traditional expression within traditional materials (especially 1QS 4:2-6 and 4:9-11) which circulated independently before they w e r e i n c o r p o r a t e d into the two-spirit 1 0 0

C / . K. G. Kuhn, "Sektenschrift," p. 302. n.4: ". . . der aus der iranischen Religion in die Sektentexte ubernommene Dualismus der beiden Ur-Geister der Wahrheit und des Frevels in Sekt. 4, 20ff. verbunden ist mit den alttestamentlichen Gedanken von dem "neuen Geist," dem "Heiligen Geist" . . . den Gott dem Frommen ins Herz geben wird . . . Gedanken vor allem aus Ez. 36, 25ff " [emphasis his]. 1 0 0


219

Treatise a s s u c h . T h e a u t h o r o r r e d a c t o r o f 4 : 6 , then, w o u l d h a v e m a d e u s e of r r n ' " n o a s p a r t of his effort to r e i n t e r p r e t the m o r e traditional p n e u m a t o l o g y o f the sect in t h e light of his t w o - s p i r i t d o c t r i n e , b u t h e f o u n d this g o a l difficult to a c c o m p l i s h p r o b a b l y d u e to t h e i n e r t i a o f t h e t r a d i t i o n a l v i e w s ( e x p r e s s e d especially in I Q H ) a n d also b e c a u s e of the c o n t i n u ing influence of the O l d T e s t a m e n t itself. T h u s , t h e a u t h o r ( s ) of the Treatise w o u l d w i s h to redefine b o t h c h i p r r n a n d r r n H I D a s the spirit of t r u t h of 3 : 1 8 / 1 9 , y e t 1) the traditional a n d biblical v i e w that G o d is to s h e d Hzs Spirit u p o n m a n to d e l i v e r h i m f r o m sin ( r a t h e r t h a n sprinkling o n m a n a n a d d i t i o n a l a m o u n t of m a n ' s o w n "spirit of t r u t h , " cf. E z k . 3 6 : 2 7 ) a n d 2 ) t h e c o n v i c tion of the sectarians ( f r o m their origins; cf. 4 Q 5 0 4 , 1-2, 15) t h a t t h e y w e r e a l r e a d y living in t h e final a g e w i t h its p r o m i s e of G o d ' s Spirit (cf. E z k . 3 6 & 3 7 ) w o u l d h a v e p r e v e n t e d a n e w u n d e r s t a n d i n g of either of these e x p r e s s i o n s m u c h b e y o n d the a u t h o r s ) of this T r e a t i s e a s , in fact, the c o n c e p t u a l a n d l i t e r a r y i s o l a t i o n o f this T r e a t i s e d e m o n s t r a t e s (cf. s e c t i o n 1 of this chapter above). 1 0 1

T h e promise of reward and threat of punishment in 4:2-14 are more at home in a less deterministic context which has room for an appeal to the hearers' will; cf. Lichtenberger, Studien, pp. 135-6. Note especially that Osten-Sacken, Gott und Belial, p. 157 on the basis of Foerster's comparisons of 1QS 4:2-6 (cf. Foerster, "Geist," p. 129f.) understands the pneumatology of 4:2-6a as being essentially that of IQH: "In den Tugendkatalog [i.e. 1QS 4:2-6a] sind uberwiegend Verhaltensweisen aufgenommen, die in den Lobliedern als Wirkungen des heiligen Geistes erscheinen, der den Frommen mit dem Eintritt in die Gemeinde geschenkt ist." This relationship between 1QS 4: 2-6 and IQH led Foerster to identify ruah (ibid.) in 1QS 4:6 as God's holy Spirit and then to identify this Spirit with the spirit of truth in 1QS 3 : 1 8 / 1 9 because of the position of 4:6 within the two-spirit Treatise. l u l

CHAPTER 9 CONCLUSION A l m o s t f r o m the beginning o f Q u m r a n i a n studies a k e y issue in the a n a l y s i s of s e c t a r i a n religion h a s b e e n the m e a n i n g of ruah. A s p a r t s of I Q H a n d o t h e r s c r o l l s b e c a m e a v a i l a b l e in 1 9 5 0 , K. G. K u h n c o n c l u d e d that a m a j o r t h e m e in s e c t a r i a n r e ligion w a s a belief in a spiritual Neuschopfung c o m p a r a b l e to t h a t of e a r l y C h r i s t i a n i t y . W i t h t h e p u b l i c a t i o n o f 1 Q S 3 - 4 , h o w e v e r , h e r e v i s e d this o p i n i o n in a d o p t i n g a v i e w o f s e c t a r ian religion w h i c h t a u g h t that m e n a r e b o r n w i t h a g o o d o r evil spiritual disposition which r e m a i n s essentially u n c h a n g e d t h r o u g h o u t life. M o s t s c h o l a r s followed h i m o n this e x c e p t that the majority of t h e m also t e n d e d to identify the t w o spirits of 1QS 3-4 a s angelic, c o s m i c b e i n g s (often e q u a t e d w i t h the P r i n c e of Lights a n d A n g e l of D a r k n e s s ) . This c o n s e n s u s c o n t i n u e d into t h e 1 9 6 0 ' s w h e n it b e c a m e i n c r e a s i n g l y c l e a r t h a t 1 Q S 3 - 4 should not b e u s e d a s a basis o n w h i c h to u n d e r s t a n d all the r e s t of sectarian p n e u m a t o l o g y . A n u m b e r of studies b e g i n n i n g w i t h E . Sjoberg's article " N e u s c h o p f u n g " in 1955 w e r e a l r e a d y l e a d i n g in this d i r e c t i o n , b u t t h e 1966 p u b l i c a t i o n of H . W . K u h n ' s Enderwartung o n the eschatological expectations of the sect s e e m s to m a r k a d e c i s i v e t u r n i n g point; since his s t u d y , m o s t of the literature dealing with sectarian p n e u m a t o l o g y agrees that 1QS 3-4 s h o u l d n o t b e u s e d uncritically a s Q u m r a n ' s s t a n d a r d p n e u m a t o l o g y , a n d there h a s b e e n m o r e interest in t r a c i n g its origins in the O l d T e s t a m e n t . The general results of c h a p t e r s 3-7 h a v e c o n f i r m e d this t r e n d since K u h n . In c h a p t e r 3 w e n o t e d that the e x p r e s s i o n s in the Scrolls d e a l i n g w i t h ruah a s G o d ' s Spirit a r e r e l a t e d c o n ceptually and syntactically m u c h m o r e closely to the Old T e s t a m e n t t h a n to 1 Q S 3 - 4 . T h e c l o s e s t c o n c e p t u a l p a r a l l e l s w e r e f o u n d with e s c h a t o l o g i c a l p a s s a g e s in t h e O l d T e s t a m e n t s u c h a s Is. 4 4 : 3 , Joel 3 : 1 - 2 a n d especially E z k . 3 6 : 2 7 , 3 7 : 6 & 1 4 .

222


A n especially close syntactical parallel w a s found between E z e k i e l a n d t h e Scrolls in the u n q u a l i f i e d u s e o f ruah to d e scribe G o d ' s Spirit. In c h a p t e r 4 o n m a n ' s spirit, ruah w a s a g a i n f o u n d to reflect the basic c a t e g o r i e s of the O l d T e s t a m e n t , b u t w i t h a m o r e n e g a t i v e e m p h a s i s o n m a n ' s spirit a s sinful a t birth a n d w i t h the t e n d e n c y n o t o n l y to d e s c r i b e m a n as h a v i n g a spirit b u t a l s o a s being a spirit. T h e r e w a s v e r y little e v i d e n c e f o u n d of m a n ' s spirit a s a p r e d e s t i n e d spirituality g i v e n to h i m a t b i r t h ( w i t h the e x c e p t i o n s o f 1 Q S 3 - 4 , I Q H 15 a n d 4 Q 1 8 6 ) , b u t a n u m b e r of instances of ruah w e r e seen to reflect the c o n c e p t i o n s o f E z k . 3 6 : 2 6 in w h i c h G o d p r o m i s e s to g i v e H i s p e o p l e a n e w "spirit" (i.e., disposition) in the future. In c h a p t e r 5 o n ruah a s a n g e l / d e m o n , the u s e of the m a s c u l i n e g e n d e r to i n d i c a t e a p e r s o n a l e n t i t y ( a s in the O l d T e s t a m e n t , cf. 1 K g s . 22:21ff.) w a s seen a s a k e y s e m a n t i c m a r k e r t h r o u g h o u t its v a r ious c o n t e x t s in the Scrolls, a n d in c h a p t e r 6 e x p r e s s i o n s for ruah a s " w i n d " a n d " b r e a t h " w e r e seen to b e basically reflective of t h e O l d T e s t a m e n t a n d 1 E n o c h 8 4 : 1 , r e s p e c t i v e l y , e x c e p t for the p l u r a l m n n in I Q H 1:29b a s "breaths," w h i c h is n o t found in the O l d T e s t a m e n t . In the c o m p a r i s o n of c h a p t e r s 3 - 6 in c h a p t e r 7, w e f o u n d t h a t t h e r e w e r e n o p a r t i c u l a r syntactical c h a r a c t e r i s t i c s a s s o c i a t e d w i t h ruah a s " G o d ' s S p i r i t , " " w i n d " a n d " b r e a t h " w h i c h w o u l d a i d in d e t e r m i n i n g its m e a n i n g b u t r a t h e r that ruah in these c a s e s d e p e n d s p r i m a r i l y o n its c o n t e x t a n d c h a r a c t e r i s t i c s u r r o u n d i n g v o c a b u l a r y for r e s o l v i n g m o s t a m b i g u i t y . Ruah as " m a n ' s spirit" a n d " a n g e l / d e m o n , " h o w e v e r , w a s f o u n d to d e p e n d o n a n u m b e r of syntactical p a t t e r n s for c o m m u n i c a t i n g its m e a n i n g , chief of w h i c h is the u s e of the f e m i n i n e g e n d e r for m a n ' s spirit (as is p r i m a r i l y the c a s e in the O l d T e s t a m e n t ) a n d the m a s c u l i n e g e n d e r for a n g e l / d e m o n (to i n d i c a t e a p e r s o n a l entity a s in 1 K g s . 2 2 : 2 1 f f . ) . This d i s c o v e r y w a s seen to b e especially helpful in the interpretation of 1QS 3 4 , since t h e t w o spirits h e r e a r e consistently d e s c r i b e d w i t h the f e m i n i n e g e n d e r , t h u s i n d i c a t i n g that the a u t h o r d o e s n o t w i s h to d e s c r i b e p e r s o n a l , angelic b e i n g s existing i n d e p e n d e n t l y o f m a n b u t r a t h e r the "spirits" o r dispositions w h i c h c o n d i t i o n his religious activity.

Conclusion

223

A basic result of the p r e s e n t s t u d y , then, is to c o n f i r m the general direction of scholarship since the late 1960's as d e scribed a b o v e . It h a s s h o w n t h a t the e x p r e s s i o n s a n d s y n t a c t i cal p a t t e r n s o f ruah in 1 Q S 3-4 ( e s p e c i a l l y t h o s e d i r e c t l y r e l a t e d to its t w o - s p i r i t p n e u m a t o l o g y ) a r e e s s e n t i a l l y c o n f i n e d to 1QS 3 : 1 3 - 4 : 2 6 a n d that e x p r e s s i o n s m o r e c o m m o n in the n o n biblical H e b r e w Scrolls (e.g., chip mi in 1QS 4 : 2 1 a n d Oil; ' n n in 3 : 2 4 ) a r e p r e s e n t in the T r e a t i s e a s p a r t of a n a t t e m p t to i n t e g r a t e its r e l a t i v e l y n o v e l t w o - s p i r i t t e a c h i n g i n t o t h e t r a d i tional p n e u m a t o l o g y of the sect. T h e s a m e isolation c a n b e seen for 1 Q S 3-4 c o n c e p t u a l l y : its v i e w of ruah a s a spiritual d i s p o sition inherited a t birth s e e m s to b e clearly p r e s e n t o n l y in I Q H 15 a n d 4 Q 1 8 6 . O n t h e o t h e r h a n d , the basic p n e u m a t o l o g y o f the rest of the non-biblical, H e b r e w Scrolls h a s its o r i g i n in the O l d T e s t a m e n t , e s p e c i a l l y in e s c h a t o l o g i c a l p a s s a g e s s u c h a s E z k . 3 6 - 3 7 . T h e e x t e n s i v e u s e o f ruah to designate a n g e l s / d e m o n s a n d the c o n c e p t of t w o c o s m i c angels ruling o v e r all m e n a r e , of c o u r s e , d e v e l o p m e n t s b e y o n d the Old T e s t a m e n t itself. B u t their p r e s e n c e in s e c t a r i a n t h o u g h t also h a s n o t h i n g essentially to d o w i t h t h e t w o - s p i r i t p n e u m a t o l o g y o f 1QS 3 - 4 : the t w o spirits a r e consistently p r e s e n t e d t h r o u g h o u t t h e T r e a tise as i m p e r s o n a l d i s p o s i t i o n s w i t h i n m e n ( a l t h o u g h c l o s e l y related to c o s m i c G o o d a n d Evil), a n d the t w o a n g e l s o f 3 : 2 0 - 2 5 (seen also in 1 Q M 1 3 , C D 5 a n d 4 Q ' A m r a m ) a r e t h r o u g h o u t the T r e a t i s e c a r e f u l l y d i s t i n g u i s h e d f r o m t h e m . It a p p e a r s t h a t the a u t h o r i n t r o d u c e d the t w o a n g e l s into the p n e u m a t o l o g y of the T r e a t i s e b e c a u s e t h e y w e r e a l r e a d y a n i m p o r t a n t e l e m e n t in sectarian t h e o l o g y w h i c h he c o u l d n o t afford to i g n o r e . T h e e v i d e n c e , t h e n , p o i n t s to Q u m r a n a s a n e s c h a t o l o g i cally o r i e n t e d c o m m u n i t y w h i c h s a w itself a s t h e heir of G o d ' s e s c h a t o l o g i c a l Spirit a n d r e g a r d e d this Spirit a s the b a s i s a n d s o u r c e of its spirituality. A s n o t e d a b o v e , h o w e v e r , e x c e p t i o n s to this v i e w c a n b e s e e n in 1QS 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 in w h i c h the spirituality c h a r a c t e r i s t i c o f t h e sect is g i v e n to the s e c t a r i a n at birth. H o w or w h y these a l t e r n a t e a n d c o n f l i c t i n g p n e u m a t o l o g i e s a r o s e is difficult to d e t e r m i n e , b u t it s e e m s clear f r o m a l i t e r a r y s t a n d p o i n t , at least, that t h e y r e m a i n e d isolated a n d s e c o n d a r y in Q u m r a n i a n t h o u g h t .

INDEX TO RUAH IN THE NON-BIBLICAL, HEBREW SCROLLS OF QUMRAN PUBLISHED TO DATE CITATION EXPRESSION

MEANING

PLACE TREATED

1QS 2:14

rrn nnsoj

m a n ' s spirit

c h . 4, sec. 3 c

1QS 2:20

onvm 'sb

m a n ' s spirit

c h . 4, sec. 3 c

1QS 3:6

ran ms

m a n ' s spirit

ch. 4 , sec. 3 b 2

1QS 3 : 7

nttfnp n r o

G o d ' s Spirit

ch. 3 , sec. 2f

1QS 3:8

mun -itfp n r o

m a n ' s spirit

ch. 4 , sec. 3 b 2

1QS 3:14

Dnvrn T O bob

m a n ' s spirit

ch. 8, sec. 2

1QS 3:18

ninn TWJ

m a n ' s spirit

ch. 8, sec. 2

1QS 3 : 1 8 / 1 9

bom na»n mrrn

m a n ' s spirit

ch. 8, sec. 2

1QS 3:24

ib-«j -nn b o

demons

ch. 8, sec. 2

1QS 3:25

-]tfm T>» n n n

m a n ' s spirit

c h . 8, sec. 2

1QS 4:3

mo nn

m a n ' s spirit

c h . 8, sec. 2

1QS4:4

r\si rrn

m a n ' s spirit

ch. 8, sec. 2

1QS 4 : 6

nn

G o d ' s Spirit

c h 3 , sec. 2 d

1QS 4 : 9

nbo rrnb

m a n ' s spirit

c h . 8 sec. 2

T O

nro

226


1QS 4:10

rrar n r o

m a n ' s spirit

ch. 8, sec. 2

1QS 4 : 1 5

implied

m a n ' s spirit

ch. 8

1QS4:16

implied

m a n ' s spirit

ch. 8

1QS4:20

nbu> r r n

m a n ' s spirit

ch. 8, sec. 2

1QS 4:21a

chip

G o d ' s Spirit

ch. 8, sec. 2

1QS 4:21b

nia* n n

m a n ' s spirit

ch. 8, sec 2

1QS 4:22

nn

m a n ' s spirit

ch. 8, sec. 2

1QS 4 : 2 3

b u n roK

demons

ch. 8, sec. 2

1QS 4 : 2 5

implied

m a n ' s spirit

ch. 8

1QS 4:26a

implied

m a n ' s spirit

ch. 8

1QS 4 : 2 6 b

irrn ' s b

m a n ' s spirit

ch. 8, sec. 2

1QS 5:21

own

m a n ' s spirit

ch. 4, sec. 3 c

1QS 5 : 2 3 / 2 4

nnn

m a n ' s spirit

ch. 4, sec. 3 c

1QS 5 : 2 5 / 2 6

D&I n n

m a n ' s spirit

ch. 4 , sec. 3 b l

1QS 6 : 1 7

vrnb

m a n ' s spirit

ch. 4, sec. 3 c

1QS 7:18

inn

m a n ' s spirit

ch. 4, sec. 3c

1QS 7:23

irrn

m a n ' s spirit

ch. 4, sec. 3c

1QS 8:3

n-oe>j

m a n ' s spirit

ch. 4, sec. 3 e

1QS 8:12

nroi n n

m a n ' s spirit

ch. 4 , sec. 3 e

bo

nn

nra 'nn

nwpa

nn

tvcro

I n d e x to Ruah

227

G o d ' s spirit

ch. 3 , sec. 2 b

chip rrn - n e b

G o d ' s Spirit

c h . 3 , sec. 2 e

1QS 9:14

m r r n -sb

m a n ' s spirit

c h . 4, sec. 3 c

1QS 9:15

rrna

m a n ' s spirit

c h . 4, sec. 3 c

1QS 9:18

nro

m a n ' s spirit

c h . 4, sec. 3 c

1QS 9:22

iron

nro

m a n ' s spirit

ch. 4 , sec. 3 b l

1QS10:18

nsKh rrna

m a n ' s spirit

c h . 4 , sec. 3 b 2

1QS 1 1 : 1 a

n n -STb

m a n ' s spirit

ch. 4, sec.3dl

1QS 11:1b

n n tan

m a n ' s spirit

ch. 4, sec.3dl

1QS 11:1c

mats:

mi

m a n ' s spirit

c h . 4 , sec. 3 e

l Q S b 2:24

ernp

nro

G o d s ' Spirit

c h . 3 , sec. 2 e

l Q S b 5:24

namsfc) n r o

breath

c h . 6, sec. 2 b 2

lQSb 5:25a

n[xs n n as]

m a n ' s spirit

ch. 4 , sec. 3 b 2

l Q S b 5:25b

ba

mm

m a n ' s spirit

ch. 4 , sec. 3 b 2

I Q H 1:9

nn

bo

demons

c h . 5 , sec. 2 e l

I Q H 1:10

ni) m r r n

winds

ch. 6, sec. I b 4

I Q H 1:11

nbu> n m n b

angels

ch. 5, sec. 2 c 2

I Q H 1:12

uncertain reconstruction

angels/winds

ch. 5 , sec. 2 a

I Q H 1:15

cn*

m a n ' s spirit

c h . 4 , sec. 3 b l

1QS 8:16

ltf-np

1QS 9:3

nro

mnb

tun

nn

228


I Q H 1:22

nsnn n n

m a n ' s spirit

ch. 4 , sec. 3 b l

I Q H 1:28

rut/n n n

breath

ch. 6, sec. 2 b l

I Q H 1:29a

D T S f D r r n ssa

breath

ch. 6, sec. 2b2

I Q H 1:29b

m n n 'Bin

breath

c h . 6, sec. 2b3

I Q H 1:32

e h » rrn

m a n ' s spirit

ch. 4 , sec. 3 b l

I Q H 2:4

pis Ttn

angels

ch. 5 , sec. 2 b l

I Q H 2:15

roup

m a n ' s spirit

ch. 4 , sec. 3 b l

I Q H 3:18

nssx -rrn Vo

demons

ch. 5 , sec. 2b2

I Q H 3:21

nu>3 m i

m a n ' s spirit

ch. 4 , sec. 3 e

1QH3:22

run

angels

ch. 5, sec. 2 c 2

I Q H 4:31

V7

m a n ' s spirit

ch. 4 , sec.3d2

I Q H 4:36

'nn

m a n ' s spirit

ch. 4 , sec.3d2

I Q H 5:28

[ n n ] "ntfarf?

m a n ' s spirit

ch. 4 , s e c . 3 d l

I Q H 5:36

n n b-CDn 1 ?

m a n ' s spirit

ch. 4 , s e c . 3 d l

I Q H 6:23

arms n n

wind

ch. 6, sec. I b 2

I Q H 7:5

D^BW

wind

ch. 6, sec. I b 2

IQH 7:6/7

' a n m s m nsta-np n n

G o d ' s Spirit

ch. 3 , sec. 2 b

I Q H 7:11

nnn nn1?

m a n ' s spirit

ch. 4 , sec. 3b2

I Q H 7:23

n n 'jsb p a s

wind

ch. 6, sec. l b l

rrrb

mnn

n? n r o

o n '3

nn

ns)'«

I n d e x to Ruah

I Q H 7:29

n n 'as

I Q H 8:12

itrnp

I Q H 8:29

bo

229

wind/vanity

ch. 6, sec. l b l

angels

ch. 5, sec. 2 c 2

' n n toarp

m a n ' s spirit

ch. 4, sec. 3 c

I Q H 8:36

orxfo n n

m a n ' s spirit

ch. 4 , sec. 3 b l

I Q H 9:12a

'nn

m a n ' s spirit

ch. 4, sec. 3 c

I Q H 9:12b

vm

m a n ' s spirit

ch. 4, sec. 3 c

I Q H 9:16

nsan n n n n n

m a n ' s spirit

ch. 4 , s e c . 3 d 2

nsehip

G o d ' s Spirit

ch. 3 , sec. 2 b

angels

ch. 5 , sec. 2 e l

mnn

(2X) I Q H 9:32

nn

bob

]rm

I Q H 10:8

nn

I Q H 10:22

[ n 3 i 3 B n n ] n r c r r nn« m a n ' s spirit

ch. 4 , sec. 3 b l

I Q H 11:12

msa

m a n ' s spirit

ch. 4 , sec. 3 e

I Q H 11:13

[run] n n

angels

ch. 5 , sec. 2 b l

I Q H 12:11

' 3 nnru ncto n r o

G o d ' s spirit

ch. 3 , sec. 2 d

I Q H 12:12

nstirp n r o

G o d ' s Spirit

ch. 3 , Sec. 2b

I Q H 13:8

-(Tin

angels

ch. 5 , s e c . 2 d l

I Q H 13:13

"iftn n n

m a n ' s spirit

ch. 4 , sec. 3 b l

I Q H 13:15

13 nbtfo nurj n n

m a n ' s spirit

ch. 4 , sec. 3 e

I Q H 13: 18/19

' 3 nnru

G o d ' s Spirit

ch. 3 , sec. 2 d

nno

vox

nra

230


I Q H 14:3

r r n "os

m a n ' s spirit

ch. 4, s e c . 3 d l

I Q H 14:11

n'rhrr] m r r n

m a n ' s spirit

ch. 4, sec.3d2

I Q H 14:13

-jiirrp

G o d ' s Spirit

ch. 3 , sec. 2b

I Q H 14:25

run r r m

G o d ' s Spirit

ch. 3 , sec. 2f

I Q H 15: 13/14

nn

m a n ' s spirit

ch. 4, sec.3d2

I Q H 15:22

n n nrrcr nnn

m a n ' s spirit

ch. 4 , sec.3d2

I Q H 16:2

[... ~piYp n r o

G o d ' s Spirit

ch. 3 , sec. 2b

I Q H 16:3

[... "p]Tp

G o d ' s Spirit

ch. 3, sec. 2b

I Q H 16:6

[ . . . ] r r n tdpa 1 ?

G o d ' s Spirit

ch. 3 , sec. 2 d

I Q H 16:7

[yh]p

G o d ' s Spirit

ch. 3 , sec. 2b

I Q H 16:9

Torn

G o d ' s Spirit

ch. 3, sec. 2 c

I Q H 16:10

p n x mn

m a n ' s spirit

ch. 4 , sec. 3 b l

I Q H 16:11

n n n r a ntfK n n 3

G o d ' s Spirit

ch. 3, sec. 2 d

I Q H 16:12

•\&rp m n 3

G o d ' s Spirit

ch. 3, sec. 3 b

I Q H 16:14

•\~ao

m a n ' s spirit

ch. 4, sec, 3 b l

I Q H 17:6

mnn

?

ch. 6, sec. 3 a

I Q H 17:7

nno

?

ch. 6, sec. 3 a

I Q H 17:17

' 3 n n r u ml*

m a n ' s spirit

ch. 4, sec.3d2

m h

TO -iir

bo

mn

rrn rrm

w i m

nro

mmno

I n d e x to Ruah

231

I Q H 17:23

[...]ninn bo

demons

ch. 5 , sec. 2 c l

I Q H 17:25

-\-ao[b n]t>3 rrn

m a n ' s spirit

c h . 4 , sec. 3 b l

I Q H 17:26

G o d ' s Spirit [nalid-rip mn rmiswn "TOO bo

I Q H 18: 14/15

mn KD3 7

m a n ' s spirit

ch. 4, sec.3dl

I Q H f 2:9

lernp mn nms'in

G o d ' s Spirit

c h . 3 , sec. 2 b

I Q H f 2:13

nniEnn rotfn[p mn]

G o d ' s Spirit

c h . 3 , sec. 2 b

I Q H f 3:6

m]ov mn

wind

ch. 6, sec. I b 2

I Q H f 3:14

'a nnru mi* nna

G o d ' s Spirit

ch. 3 , sec. 2 d

I Q H f 5:4

man nirch mnn

demons

ch. 5 , sec. 2 c 2

I Q H f 5:6

nVui mnn

demons

ch. 5 , sec. 2 c 2

I Q H f 6:4

D'Onb arm p

m a n ' s spirit

ch. 4 , sec. 3 c

I Q H f 9:6

mn T r a i n

wind

ch. 6, sec. l b l

I Q H f 11:4

omn

m a n ' s spirit

ch. 4 , sec. 3 c

I Q H f 12:4

[nitf]p «]-n» mn

m a n ' s spirit

ch. 4 , sec. 3 b 2

I Q H f 12:6

[...]bBta mw m[n

m a n ' s spirit

ch. 4 , sec. 3 e

I Q H f 14:1

nro

?

ch. 6, s e c . 3 a

I Q H f 19:3

mn

wind

ch. 6, sec. l b l

I Q H f 31:1

vn[n] mo

,

I

ba

m a n ' s spirit

ch. 3 , sec. 2 b

ch. 4 , sec. 3 c

232


I Q H f 33:2

Tmh...

angels/demon

ch. 5 , sec.2d2

I Q H f 45:6

. . .]mnri Vo

demons

ch. 5 , sec. 2 c l

1 Q M 6:12

nn o n n

breath

ch. 6, sec. 2 b l

1 Q M 7:5

-ifcni rrn 'o'on

m a n ' s spirit

ch. 4 , s e c . 3 d l

1 Q M 9:13

D'jan m n n nchVefr

wind/sides

ch. 6, sec. I b 4

1 Q M 10:12

ninn Kioo

angels

ch. 5 , sec.2d5

1QM 11:10

nn noa

m a n ' s spirit

ch. 4 , s e c . 3 d l

1 Q M 12:9

v n n an*

angels

ch. 5 , s e c . 2 d l

1 Q M 13:2

vrra 'nn bo

demons

ch. 5 , sec. 2 b l

1 Q M 13:4

Vrvu n n

bo

demons

ch. 5 , sec. 2 b l

1 Q M 13:10

nDK ' m i

bo

angels

ch. 5 , sec. 2 b 2

1QM 13: 11/12

Vrra ' n n bo

demons

ch. 5 , sec. 2 b l

1 Q M 14: 7

[ „ . ] n n nun

m a n ' s spirit

ch. 4 , s e c . 3 d l

1 Q M 14:10

n[an] 'nn

demons

ch. 5 , sec. 2 b 2

1 Q M 15:14

[ . . . n a ] K h -rrn "re [ b a ] d e m o n s

ch. 5 , sec. 2b2

1 Q M 19:1

[...vnn

angels

ch. 5 , s e c . 2 d l

C D 2:12

On'Kta) unto T S

G o d ' s Spirit

ch. 3, sec. 2 b

C D 3:3

inn yctra nro. »•?

m a n ' s spirit

ch. 4 , sec. 3 c

C D 3:7

•nn

m a n ' s spirit

ch. 4 , sec, 3 c

ban ' D K b n

•rchp nn

I n d e x to Ruah

233

m a n ' s spirit

ch. 4 , sec. 3 b 2

m tin* fp0» *b vehp mn

m a n ' s spirit

ch. 4 , sec. 3 b 2

n o *]Tioi mn bpitf

wind

ch. 6, sec. l b l

C D 12:2

n o t f ' nefo d'K Vn •wrVn m r r n in

demons

ch. 5, sec. 2 c l

C D 19:25

n i B i o b p t i i mn " p i n

wind

ch. 6, sec. l b l

C D 20:24

imn ' D b KCN

m a n ' s spirit

c h 4, sec. 3 c

1Q29,14:1

n m mn

m a n ' s spirit

ch. 4 , sec. 3 b 3

l Q 3 4 b i s II

yhv

G o d ' s Spirit

ch. 3 , sec. 2 b

C D 5:11 C D 7:4

CD

8:13

[mn] 'nnn

6/7 1Q36,2:5

Dt!& m n n

demons

ch. 5, sec. 2 c 2

1Q36,15:5

[...]mn «wfc

demons

ch. 5 , sec. 2 e l

1Q36,17:2

nmvn

angels/demon

ch. 5 , s e c . 2 d 2

1Q39,1:6

nnernp mnn

G o d ' s Spirit

ch. 3 , sec. 2 b

1Q69,37:1

mnn

7

ch. 6, sec. 3 a

3Q9,1,1

mnn

?

ch. 6, sec. 3 a

3 Q 1 5 VII 5

mmn ann»n

wind/sides

ch. 6, sec l b 3

4QS1 4 0 , 24,5

m t h p ernp

[n]mn

angels

ch. 5, sec. 2 c l

4QS1 4 0 , 24,6

D"n crmbn

mmn

angels

ch. 5, sec. 2 c l

234

4Q158,14,


nirrnn b o

a n g e l s / d e m o n s ch. 5 , sec.2d4

m h a ] mm p i o rav

wind

ch. 6, sec. l b l

ernpn[n

G o d ' s Spirit

ch. 3 , sec. 2 e

4Q176,21,3

Dnmvrn

?

c h . 6, sec. 3 b

4 Q 1 7 7 , 1-4,

b i r b [ a ']rrna l b b i a t m

demons

c h . 5, sec. 2 b l

n o K rrn

m a n ' s spirit

c h . 4 , sec. 3b3

...n]rrn b o o aitob

demons

c h . 5, sec. 2 c 3

4Q178,1,6

nnn

?

c h . 6, sec. 3 b

4Q183,1II6

n n 'Bin

m a n ' s spirit

ch. 4, sec.3dl

4Q184,4,4

i n n m» p

m a n ' s spirit

c h . 4 , sec. 3 c

4Q185,1-2,

»[

angels

c h . 5, s e c . 2 d 3

n n [ n]as3

wind

c h . 6, sec. I b 5

n n Kfon i s ' X

wind

c h . 6, sec. l b l

n n n KSD' Kb

wind

ch. 6, sec. l b l

1,2 4Q171,1,3-4 III 8 4Q171, 3-10 IV 2 5

10 4Q177, 12-13,1, 5 4Q177, 1 2 - 1 3 , 1,9

IJDBBT' n a n b DKD

I, 9 4Q185,1-2,

Trrrn

1.10 4Q185,1-2, 1.11 4Q185,1-2, 1.12

I n d e x to Ruah

235

4Q186, H I 7

omn

m a n ' s spirit

ch. 4, sec.3dl

4Q186,1 III 5

v? rrn

m a n ' s spirit

ch. 4, sec.3dl

4Q186,2, 1,6

lib rrn

m a n ' s spirit

ch. 4, sec.3dl

4Q266, Da

mnn

m a n ' s spirit, c h . 4 , sec, 3f i.e., d i s p o s i t i o n / sickness

1 XVII6

4Q266, Da 1 XVII12

D'Tin n[i]n

4 Q D e {270}

mo [nam •*...]

m a n ' s spirit, C h , 4 , sec. 3f i.e., d i s p o s i t i o n / health G o d ' s Spirit & 2c

c h . 3, sees. 2 d

yn[o*n n]in

Belial

ch. 5 , sec. 2 e 2

(t>[iUi) n ] n b o

demons

ch. 5 , sec. 2 b l

4Q287,4,13

nn[o nam? [ic)]mp mn moo

G o d ' Spirit

ch. 3, sec. 2b

4Q487,4,1

]rm

?

c h . 6, s e c . 3 a

4Q491,1-3, 14

mnnn ruan[«

wind/sides

c h . 6, sec. I b 5

4Q491,

rrvu 'mn V D

demons

ch. 5 , sec. 2 b 3

2II13-14 (2X) 4 Q 2 8 6 Bera

tfnpn

mn mn moo

1 0 I I 7-8 4 Q 2 8 7 Berb 4,3

14-15,10

236


4Q499,6,3

mn

?

ch. 6, sec. 3 c

4Q502,27,1

D'obuJ 'mn

angels

ch. 5 , sec. 2b3

4Q502,238, 1

mn

?

ch. 6, sec. 3 a

4Q504,1-2

naizrnp mn tin n r v p r

G o d ' s spirit

c h . 3, sec. 2 b

4Q504,4,5

ern]p (mn [u)]n»(ixi)

G o d ' Spirit

c h . 3 , sec. 2 e

4Q504,4,20

mn n «

?

ch. 6, sec. 3 a

4Q504,6,22

T I bo

m a n ' s spirit

ch. 4 , sec. 3 b 3

vbo

V15

mn

4Q506,131KrrOpn [mn C t O M u n ] G o d ' s Spirit 1 3 2 , 11 ( p a r a l l e l to 4 Q 5 0 4 , 4 , 5)

c h . 3, sec, 2 c

4Q510,1,5a

ban ' 2 W » 'mn bo

demons

c h . 5 , sec. 2 b 3

4Q510,1,5b

D'nrnn mmn

demons

c h . 5, sec. 2 c 3

4Q510,1,6

n r a mn msnC?

m a n ' s spirit

c h . 4 , sec. 3b3

4Q510,2,3

...]'mn bo

angels/

ch. 5 , sec. 2b3

demons c h . 5, sec. 2 c 3 4Q511,1,3

nnbetao mmn Voa

a nge l s

4Q511,1,6

» B h 'mn

demons

4Q511,10,2

nra] mn mi>n[b

m a n ' s spirit

ch. 5 , sec. 2b3

(perhaps a longer recension of4Q510,l)

c h . 4, sec. 3b3

I n d e x t o Ruah

237

5Q511,15,5

D'ban'mn

demons

ch.5, sec.2b3

4Q511,15,7

run npn

demon

c h . 5, sec. 2 e 3

4Q511,18 116

'nra rrn

m a n ' s spirit

c h . 4, sec. 3 b 3

4Q511,24,2

mrrn

?

c h . 6, sec. 3 b

4Q511,30,6

[...](mn)rm

G o d ' s Spirit

c h . 6, sec. 3 c

(?)

4Q511,35,7

antra 'mn bo

demons

c h . 5, sec. 2 b 3

4Q511,43,6

ban'mn

demons

c h . 5, sec. 2 b 3

4Q511, D'nrao [mmn bo] 49-49+51. 2-3

demons

c h . 5, sec. 2 c 3

4Q511, ]...'mn Via 'an 48-49+51, 7-8

a n g e l s / d e m o n s c h . 5, sec 2 b 3

4Q511,60,2

'mn afro

a n g e l s / d e m o n s c h . 5, sec. 2 b 3

4Q511,81,3

run mh

demon

c h . 5, sec. 2 e 3

4Q511,182,1 D]ntDD'[mn

demons

c h . 5, sec. 2 b 3

4Q513,31,2

rmo

7

ch. 6, sec. 3 a

5Q13,2,9

norma

m a n ' s spirit

c h . 4, s e c . 3 c

5Q13,4,5

mn ?

?

c h . 6, sec. 3 a

5Q13,23,6

rrna

?

c h . 6, sec. 3 a

6Q18,5,3

run mna om[...

m a n ' s spirit

c h . 4, sec. 3 b 3

1

238


6Q18,21,2

..Jfrrn

?

ch. 6, sec. 3 a

8Q5,2,6

nmnn b o

angels

ch. 5 , sec.2d4

llQMelch 3 1112

r r m -nn

demons

c h . 5 , sec. 2 b 2

demons

c h . 5 , sec. 2 b 2

G o d ' s Spirit

c h . 3 , sec. 2f

m a n ' s spirit, disposition

ch. 4 , sec. 3 b 2

demon

ch. 5 , sec. 2 e 2

wind

c h . 6, sec. l b l

M a n ' s spirit, disposition

ch. 4 , sec. 3 e

nmyrn aannb

wind/sides

c h . 6, sec. I b 3

vmnn bob

wind/sides

c h . 6, sec. I b 3

vnvrn b o b

wind/sides

ch. 6, sec. I b 3

nni nn b o b

wind/side

c h . 6, sec. I b 5

l l Q M e l c h 3 libra T n h b o 1113 llQMelch 3

rrnn rrtia

II18 H Q P s a P l e a 'inn nun ran* 19:14 ( H Q P s b

nn

P l e a 2 - 3 is parallel) H Q P s a Plea 19:15

p& o obtfn b« nKDD nni

H Q P s a C r e a [nn] rcrn 24II14-15 HQPsa DavComp

lTtrcriKD

nn mn' t> rrm

\m

TOOJ

27114 Temple Scroll 6 : 6 Temple Scroll 3 0 : 1 0 Temple Scroll 3 1 : 1 0 Temple

I n d e x to Ruah

239

Scroll 3 6 : 5 (2X) Temple Scroll 3 8 : 1 3

m p n nrb

TTIHI

Temple Scroll 3 8 : 1 4

n'nirrn boh

Temple Scroll 4 0 : 8 (2X)

n m n n bob

"pi*

wind/side

c h . 6, sec. I b 2

wind/sides

c h . 6, sec. I b 3

wind/sides

c h . 6, sec. I b 5

CLASSIFIED BIBLIOGRAPHY 1. R E F E R E N C E W O R K S F O R T H E O L D T E S T A M E N T AND QUMRAN B r o w n , F . ; D r i v e r ; S. R.; B r i g g s , C. A . A Hebrew and Lexicon of the Old Testament. Oxford: Clarendon 1906.

English Press:

F i t z m y e r , J. A . The Dead Sea Scrolls, Major Publications and Tools for Study. S o u r c e s for Biblical S t u d y , 8. M i s s o u l a : Scholars P r e s s , 1 9 7 5 . K a u t z s c h , E., e d . Gesenius's Hebrew Grammar. T r a n s l a t e d b y A . E. C o w l e y . 2 n d e d . O x f o r d : C l a r e n d o n P r e s s , 1 9 1 0 . K u h n , K. G., e d . Konkordanz

zu den Qumrantexten.

Gottingen:

Vandenhoeck & Rupricht, 1960. . "Nachtrage zur 'Kondordanz zu den Qumrantexten'." Revue de Qumran, 4 ( 1 9 6 3 - 1 9 6 4 ) , 1 6 3 - 2 3 4 . . RUckliiufiges Hebraisches Vandenhoeck & Rupricht, 1958.

Worterbuch.

Gottingen:

M a n d e l k e r n , S. Veteris Testamenti Concordantiae, Hebraicae atque Chaldaicae. Tel A v i v : S c h o c k e n P u b l i s h i n g H o u s e Ltd., 1 9 6 7 .

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The Meaning of Questions

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The Meaning Of War

The Meaning of Liff

The Metaphysics of Meaning

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The Meaning of Europe

The Meaning of Literature

The Concept of Purity at Qumran and in the Letters of Paul (Society for New Testament Studies Monograph Series)

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The meaning of 'meaning'

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The meaning of relativity

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The Meaning of Life

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The Meaning of Questions

The Meaning Of Liff

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The Meaning of Europe

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