Wisdom at Qumran

Wisdom at Qumran

An Introduction to the Literature of Wisdom in the Dead Sea Scrolls

Community

Introducing Khirbet Qumran

• Khirbet Qumran • 10 miles south of Jericho, Qumran was on

a "dead-end street" and provided a perfect location for the isolationist sect of the Essenes to live.

• The site was excavated by Catholic priest Roland de Vaux from 1953-56. More recent excavations of the site have taken place under the direction of Hanan Eshel.

The Water Dam and Cisterns

• Qumran Dam • Requiring vast amounts of water for their

daily purification rites, the Essenes had to channel the water from the wadi during the infrequent winter storms.

• This dam helped to divert the water into an aqueduct which led to the site which in turn had dozens of cisterns, mikvot and pools.

The Geography and Archeology of the Dead Sea Scrolls: Southern Palestine

Geographical Location

The Scrolls

Location of the Dead Sea Scrolls

Number of Scrolls

• 11 Caves• Thousands of fr11

Caves• Thousands of

fragments• Over 900 copies of

350 documents• Biblical• Noncanonical• Sectarian

Who were the Sectarians of Qumran?

• The establishment of the Qumran community center occurred perhaps as early as the last quarter of the third century, B. C. E. Serving as the location for a group of specialized Essene sectarians among whom were priests, sages, and scribes who engaged in worship, education, and the producing and copying of manuscripts, this community center likely radiated outward to include within the larger sect numerous Essene settlements in southeastern Judea. [My own view is that these Essenes were a group of religious sectarians strongly opposed to the Sadducean priesthood in Jerusalem who controlled the Jerusalem temple and its cultic celebrations and were charged with corruption. This sect became even more disaffected by the growing Hellenization of Judean communities in general and the sacred city of Jerusalem in particular

The Faith of the Community

• The Community broke away from the temple and its priesthood, which were considered corrupt.

• The members believed they were living in the last days, ushered in by a final war between the forces of God (God and his angels) and the forces of the evil (the “Romans” and the apostate priests). Following the victory in this war, the temple would be cleansed and the sectarians would return to rule over the new Kingdom of God in Jerusalem.

The Coming of the Messiahs and the Eschatological Prophet

The sectarians believed several types of leaders The sectarians believed several types of leaders wouldwould participate in the eschatological events: participate in the eschatological events:

a messianic king (Is. 11:1-5 is the basis a messianic king (Is. 11:1-5 is the basis for 1Q28b v.20-29; 4Q161 8-10.iii.11-25, for 1Q28b v.20-29; 4Q161 8-10.iii.11-25, 4Q285 5.2-6); 4Q285 5.2-6); a royal and a priestly Messiah (Zech. a royal and a priestly Messiah (Zech. 4:14, as in 4Q254 iv.2; 1 QS ix.11) 4:14, as in 4Q254 iv.2; 1 QS ix.11) (perhaps the same individual, perhaps (perhaps the same individual, perhaps two persons)two persons)a priestly judge Melchizedek (11QMelch a priestly judge Melchizedek (11QMelch 11.6, which refers to Isa. 61:1-3)11.6, which refers to Isa. 61:1-3)another anointed figure (4Q521 2.ii.1-another anointed figure (4Q521 2.ii.1-12), likely either the eschatological 12), likely either the eschatological prophet, a prophet like Moses, or Elijah prophet, a prophet like Moses, or Elijah redivivus (4Q521 2.ii.2; 4Q558)redivivus (4Q521 2.ii.2; 4Q558)

The Story of the Dead Sea Community:

Settlement dates from second half of Settlement dates from second half of second century BCE; some (few) date as second century BCE; some (few) date as early as 150 BCEearly as 150 BCECoins:Coins:

1 from John Hyrcanus (134-104)1 from John Hyrcanus (134-104)143 from Alexander Jannaeus (103-143 from Alexander Jannaeus (103-76)76)5 silver coins from Antiochus Sidetes 5 silver coins from Antiochus Sidetes (138-129)(138-129)

Settlement seems to have been in place at Settlement seems to have been in place at least by 103, perhaps earlier, in Hyrcanus’ least by 103, perhaps earlier, in Hyrcanus’ reignreignNo sectarian scrolls given dates earlier No sectarian scrolls given dates earlier than 100 BCEthan 100 BCESite appears to have been abandoned at Site appears to have been abandoned at end of first century BCE; 31 BCE end of first century BCE; 31 BCE earthquake or violent destruction and fire earthquake or violent destruction and fire 9/8 BCE. Then, reinhabited until Roman 9/8 BCE. Then, reinhabited until Roman destruction and occupation in 68 CE.destruction and occupation in 68 CE.

The Story of the Dead Sea Scrolls: The Turning Point

In the 1980s, John Strugnell was editor-in-chief of the Discoveries in the Judean Desert series, which was responsible for publishing the scrolls. He came under increasing pressure from the scholarly community to open access to the scrolls but steadfastly refused to do so. By 1990, Herschel Shanks (editor of Biblical Archeology Review) and others had mounted a public campaign to have the scrolls made available to all qualified scholars. Meanwhile, a computer-generated reconstruction of one of the unpublished scrolls was published, and the Huntington Library in California released its photographs of the scrolls. The straw that broke the camel’s back was when Strugnell gave an interview in an Israeli newspaper that supposedly disparaged Judaism. Strugnell was forced to resign, and the “secrecy rule” became a thing of the past.

The Story of the Dead Sea Scrolls: Phase 4 (1991-present)

• First Jewish editor-in-chief

• Larger editorial team

• More rapid publication of scrolls

• No “secrecy rule”

The Geography and Archeology of the Dead Sea Scrolls: Qumran

Kinds of Scrolls Found

• Biblical Scrolls• Nonbiblical Scrolls

– Biblical Paraphrases and Interpretations– Apocryphal and Pseudapigraphical Texts– Community Rule Books– Poetic, Liturgical, and Calendrical Works– Eschatological Texts– Wisdom Texts– Other Texts

The Geography and Archeology of the Dead Sea Scrolls: The Caves

The Geography and Archeology of the Dead Sea Scrolls: The Caves

The Geography and Archeology of the Dead Sea Scrolls: The Settlement

• Pre-Phase: Ancient City (8th or 7th Century BCE)

• Phase 1a (Before 140 BCE)

• Phase 1b (After 134 BCE-31 BCE)

• Phase 2 (4 BCE-68 CE)

• Phase 3 (Intermittently during the late first and early second centuries CE)


• The settlement is 75 meters wide at the north entrance and extends 50 meters to the south.

• Stegemann sees three complexes of buildings: living quarters, “domestic economic” buildings, and the assembly/dining hall (Stegemann 1998, 35).

• Originally, however, de Vaux argued that there were no living quarters. Instead, he found here what he thought was a Scriptorium (VanderKam 1997, 14).

• There were also three cemeteries and an extensive water system.


• Sectarian Community

• Roman villa

• Roman fort




The Geography and Archeology of the Dead Sea Scrolls: The Scriptorium

The Scriptorium

• The Scriptorium On the basis of inkwells and "writing benches" found in this room, archaeologists have suggested that the second story room of this building was the place where scrolls were copied. No scrolls were found in this room or in the ruins of the site itself. But the same type of unique pottery was found both on site and in the caves with the scrolls, helping to connect the two.

The Geography and Archeology of the Dead Sea Scrolls: The Refectory and Assembly Hall

Refectory and Assembly Hall

• The Dining Hall • This long room was used for communal meals.

Three rows of tables were apparently in place where the sectarians ate in silence.

• In the next room over, more than 1000 complete vessels were found including 708 cups, 210 plates and 108 salad bowls. All of these were serving vessels as they were never fired.



The Archeology of the Dead Sea Scrolls: The Artifacts

The Geography and Archeology of the Dead Sea Scrolls: The Artifacts

The Great Isaiah Scroll

Shrine of the Book

• The Shrine of the Book was erected in 1965 for the preservation and exhibition of the Dead Sea Scrolls. As the fragility of the scrolls makes it impossible to display them on a continuous basis, a system of scroll rotation has recently been developed. After a scroll has been exhibited for 3-6 months, it is removed from its showcase and placed temporarily in a special storeroom, where it is given a "rest" from exposure. Scrolls that had been removed from exhibition are replaced by other authentic scroll fragments.

Who Wrote the Dead Sea Scrolls?

• The Essenes?

• A group of proto-Sadducees?

• A variety of sources from Jerusalem?

Wisdom Literature of the Scrolls

• Among the many manuscripts discovered in the caves adjacent to the Qumran community are a series of texts and fragments that bear the major literary and theological features of mantic wisdom. Some of these appear to have been produced in locations outside the Qumran community itself, while others were written and copied by the sectarians probably in the community center. These wisdom compositions include 11QPsa, a wisdom hymn to the creator, 4Q11 a wisdom hymn on creation, Words of the Heavenly Luminaries (4Q504-506), the Mysteries of Creation (4Q304-305), and 4QInstruction (I Q26, 4Q416-18, 423). 4QInstruction moves toward the more apocalyptic teaching of Enoch and Daniel, both of which combine traditional wisdom teaching with the eschatological themes of revelation through divine wisdom, eternal life, dualism, determinism, and judgment after death.

Other Wisdom Texts• Other Qumran wisdom instructions include 4Q424 (those to avoid

and those to seek out as friends in order to be successful) and 4Q420-421 (the traits of the righteous). Harrington points to 4Q413 that is the initial part of a hymn praising the obtaining of wisdom, 4Q298 that introduces an instruction by the maśkhîl of the “sons of dawn,” 4Q525 that lists five beatitudes as well as other materials too fragmentary to read, and the Book of Mysteries, 1Q27 and 4Q299-301, which indicates clearly the connection between wisdom and apocalyptic. 4QBeatitudes makes a connection between wisdom and the Torah (4Q525 4). As for biblical wisdom texts, one finds wisdom fragments of Proverbs (4Q102-103), Job (4Q99-101; Targums of Job 4Q and 11Q), Qoheleth (4Q109-110), and Ben Sira (2Q18 and 11Q5), in addition to non-biblical wisdom and apocalyptic-wisdom texts written either by the sages of Qumran or elsewhere and then later archived in their library.

Difficulties in the Study of Qumran Wisdom

• The Uncertainty about Which Texts Should Be Considered “Wisdom”

• The Fragmentary Nature of the Texts• The Immature State of Qumran

Scholarship• The Specialized Nature of Qumran

Studies• The Uncertainty of the Connection

between the Texts and the Community

Dating the Texts

• Why is the date of composition for the texts important? Because it helps us determine whether the texts are a product of the community or of Israel’s wisdom tradition in general (Collins 1997, 113).

• To put the question another way, did the sectarian documents influence the wisdom texts, or did the wisdom texts influence the sectarian documents?

Dating the Texts

• Stegemann (1998, 100) argues that none of the texts require a date before the 4th or 3rd century BCE, which would place all of them before the founding of the community.

• Though Stegemann may have overstated the matter, a scholarly consensus does seem to be forming around the idea that most of the texts predate the community (Vermes 2005, 9).

What Constitutes Wisdom Literature?

• Elgvin finds 3 categories of literature at Qumran that reflect wisdom influence:– Clearly sapiential: texts that are sapiential in

form and do not contain apocalyptic or sectarian elements

– Clearly apocalyptic: texts that are apocalyptic in form and contain only a few sapiential and sectarian elements

– Mixed sapiential-apocalyptic

What Constitutes Wisdom Literature?

• 4Q184, 4Q185, 4Q302a, 4Q424, 4Q525 fall into the “clearly apocalyptic” category.

• Interestingly, 4Q415-18/4Q423/1Q26 (sometimes referred to as 4QInstruction but herein referred to as Sapiential Work ii) is considered by Elgvin to be a mixed document, and 4Q413, 4Q434-37, and 4Q510-11 are not considered.

• Elgvin also considers 4Q420-21 to be an anomaly because it is a “clearly sapiential” work that contains sectarian references. Perhaps the document is sectarian in origin, or perhaps, as Elgvin argues, it is simply a composite document, in which a wisdom section has been inserted (Elgvin 2000, 16-20, 23).

Literary Characteristics

• Subgenres of Traditional Wisdom– Admonition– Exhortation– Command– Prohibition– Instruction

• Literary Forms of Traditional Wisdom (Elgvin 2000, 17).

• Pithy Sayings and Aphorisms (Schiffman 1995, 205)

Grouping the Documents

• John Strugnell tried to ascertain what, if any, groups the wisdom documents might fall into.

• By his own admission, Strugnell’s work was inconclusive, but it does appear that, of the three major documents, 4Q525 is the most distinct, while The Triumph of Righteousness (1Q27 and 4Q299-301, also called 4QMysteries) and Sapiential Work ii have some important similarities (Strugnell 2002).

• Strugnell’s work illustrates the difficulty of this research, for we are not considering 4QMysteries to be part of the wisdom corpus.

Thematic Characteristics

“Three features of the sapiential texts composed by the sectarians at Qumran broaden the scope of interest in directions already indicated within traditional wisdom. They become more eschatological, heighten the erotic dimension associated with personified wisdom, and intensify the particularism made possible by Ben Sira’s use of Israelite history as a special instance of guidance by wisdom.” (Crenshaw 1998, 178)


• Crenshaw detects two kinds of wisdom that will address different issues (Crenshaw 1997, 178):– Practical or proverbial– Reflective

• This division is reminiscent of the “earthly” and “heavenly” distinction of presented by Matthew Goff and commented on by Florentino Garcia Martinez, which we will encounter later. For now, it suffices to say that the corpus can address a wide range of issues.


• A prominent theme running throughout the wisdom literature is that “one must develop a strong antipathy to evil by acquiring wisdom.”

• Likewise, the twin themes of predestination and obedience are prominent (both within and outside of the wisdom texts). The two must be taken together because the reasoning seems to be that the wise have been given their destiny by God, and so they owe it to God to live in accordance with that wisdom (Schiffman 1995, 203-4).


• Epistemology is also an important topic related to Qumran wisdom. For example, wisdom can be found through the observation of nature (Schiffman 1995, 204).

• There are, however, deeper issues. Collins observes the epistemological significance of “mystery” (zr), and he contends that it undermines the “empirical epistemology” of Qoheleth and Ben Sira.


• The term most often occurs in the phrase nhyh rz. The meaning of this phrase is uncertain; it should not be translated “mystery of existence” (contra Tigchelaar 2003) because it is a niphal participle and not an abstract noun.

• This does not mean, however, that the phrase has no significance, for it seems to attach a meaning to “mystery” in which it refers to the inner-workings of creation and all that God has planned for it (Collins 2003, 287-91).

• Likely means: “the mystery which was, is, and shall be”


It is interesting that the personification of wisdom is not always a prominent feature of Qumran wisdom, but it is there, and as noted above, it has some of the characteristics of biblical portrayals.

4Q184 (The Seductress)

This document was found in six fragments, of which only one provides a substantial amount of the content of the original work. The document was probably not written before the 3rd century BCE, but paleographic data indicates that it was probably not written after the last third of 1st century BCE. The document is an allegory akin to Proverbs 7 (Lange 2002, 9-10).


• Begins by describing “her” speech as being deceptive, vain, and, perhaps, full of errors.

• Her body parts, then her adornments, then her furnishings are associated with all things evil.

• She herself has an “inheritance” of destruction, and she brings it to others as well.

• Traveling imagery is used to describe her evils, and she brings destruction to those who follow her.

• Shows her participation in public life and her intent to destroy all those who are good.

• Highly charged sexual imagery.


Similar to Woman Folly in Proverbs 7 and 9.

Likely a metaphor for foolishness and wickedness that lead to destruction.

4Q185 (Exhortation to Seek Wisdom)

This document was likely originally an extensive exhortation speech (or collection of exhortation speeches). It likely dates from the 3rd or early 2nd century BCE. It’s use of the tetragrammaton and its unusual usage of ~yhla are two of its most distinctive features (Lange 2002, 11-12).

4Q185 (Exhortation to Seek Wisdom)

• Reminds humans of their finitude, and, based on this, encourages them to seek wisdom (1.9-2.1; contra Qoheleth).

• Part of the justification for seeking wisdom is drawn from God’s mighty acts in the past, especially those done through Moses (1.15).

• Search for wisdom seems to bring life (2.2).• Appeals to the “words of YHWH” and urges not to rebel against

them (2.3).• Uses Jacob and Isaac as examples (2.4)• Wisdom is associated with Israel and with eschatological salvation

(2.9-11).• Wisdom does not seem to be a personification, an emanation, or a

deity (2:9-11).

4Q415-18, 4Q423, 1Q26 (A Sapiential Work ii, aka 4QInstruction)

• Portrays God as the judge of the wicked (4Q416 fr. 1)

• Associates God with truth (4Q416 fr. 1).• Seems to call for eschatological and

anthropological awareness (4Q417 fr. 1.1).• God is pictured as the judge of all and the

forgiver of sins (4Q417 fr. 1.1.16-17).• There seems to be some kind of concern for

daily provision (4Q417 fr. 1.1.19-21; 1.2.1-3).• Practical wisdom on debt (4Q417 fr. 1.2.4-6).


• “And you will be His first-born son” (4Q417 fr. 1.2.17).

• “Do not trust your likeness / and do not keep awake because of the storm” (4Q417 fr. 1.2.18).

• Warns against glorying in poverty (4Q417 fr. 1.2.25)

• Poverty is no excuse for not seeking wisdom (4Q416 fr. 2.3.12-14)

• Obedience to parents is recommended (4Q416 fr. 2.3.15-19)


• Assumes marriage (4Q416 fr. 2.3.20-21).• Marital advice with reminiscences of Gen 3 (4Q416 4).• Speaks of the “elect” (4Q418 fr. 69.2.10).• Those who seek wisdom seem to be promised an

eternal reward (4Q418 fr. 69.2.14).• “When He made of you the holy of holies . . . “ (4Q418 fr.

81.4).• “ . . . and has made you the first-born among . . . ”

(4Q418 fr. 81.6)• The imparting of truth is the active and intentional work

of God (4Q418 fr. 81.8-9).


Once again, the issue of the origin of these texts rears its ugly head. Some argue that the advice given concerning marriage, family, and economics, as well as the absence of sectarian language, means that this document was not written by the community (Strugnell 2002, 31, Harrington 2002, 277). This reasoning, however, could be turned on its head, so that the text would be considered a description of how the community functioned.


Garcia Martinez takes over the earthly/heavenly wisdom rubric of Matthew Goff and uses it to categorize the topics treated in Sapiential Work ii. Garcia Martinez does not accept the rubric uncritically, however, because he argues that all of the topics that are treated in this work come under the heading of revelation. Therefore, he argues, it would be better to see all of them as expressions of heavenly wisdom (Garcia Martinez 2003, 8-10).


• Earthly Wisdom– barrowing and repaying– loans and securities– poverty and wealth– superiors and inferiors– avoiding shame– dealing with strangers– handling changes in

fortune– parents– marriage– marriage of children

• Heavenly Wisdom– God– God’s plan– Creation– The Cosmos– Angels– Good and Evil– Eschatology

• afterlife

• final judgment


• There are two kinds of immortality in Sapiential Work ii:– remembrance– eternal life

• The development of this distinctive eschatology was not based on Hellenistic philosophy, but on cultic practices which inculcated a sense of the presence of God and upon the belief that people were created with eternal life in mind (Collins 2003, 294-9).

4Q434-37 (Bless My Soul)• Describes the kindness of God displayed towards the poor

and socially disenfranchised (4Q434 fr. 1)• “He has circumcised the foreskin of their heart” [~bl

twlrw[ lwmyw] (4Q434 fr. 1.3).• God is pictured as the source of wisdom (4Q434 fr. 1.9)• “understanding” is associated with what might

anachronistically be called pastoral care (4Q436 1.1-2).• God is described as helping the writer obey divine law and

attain wisdom (4Q436 1.5-9).• God is portrayed as bringing moral purification (4Q436 1.10;

4Q436 2).• The writer has enemies, but God protects him/her from them

(4Q437 2.1.1-6, 9-12).• God gives forgiveness and mercy (4Q437 2.1.7-8).

4Q510-11 (The Songs of the Sage)

• Demons seem to be the enemies of understanding (4Q510).

• God is described in terms of “knowledge,” and there is an implication of revelation (4Q511 fr. 1.8).

• God seems to illuminate the writer in that God “caused the knowledge of understanding to shine in my heart” [ybblb hnyb t˜[d ~yhwla ryašh˜] (4Q511 fr. 18.1.8).

4Q525 (Beatitudes)

• This document is noteworthy because of its use of the beatitude, although there are differences with the structure of the beatitudes in Matthew 5 (Collins 1997, 113-4).

• The notable characteristic of this document is its personification of wisdom. Wisdom is ascribed traits and activities that are typical for wisdom literature of the day.

Other Texts

4Q302a (The Parable of the Tree)

This text was too fragmentary for analysis, but it is important because it appears to be a parable that would have been addressed to ‘sages” in their education.

4Q413 (Sapiential Work ii)

This work emphasizes the connection between wisdom and morality. It states that wisdom leads the wise to separate themselves from evil, and it provides the capacity for people to look at the past and understand human actions and their consequences (Schiffman 1995, 203-4).

Other Texts

4Q420-21 (Sapiential Work iii)

A rather fragmentary text that advocates generally accepted concepts of righteous living.

4Q424 (Sapiential Work iv)

This is a fragmentary work that is either derived from Sapiential Work ii or comes from the same source (Strugnell 2002, 47). It provides a list of people who are not to be trusted with certain tasks in order to illustrate the importance of worthy people being put in charge of wisdom instruction.

Other Interesting Features of the Wisdom Texts

• Obey God• Be careful how you speak• Negative “she” (4Q184)• Positive “she” (4Q185 2.12)• Flattery condemned (4Q185 2.13)• “inheritance” (4Q417 fr. 1.1.19; 4Q416 2.3.10;

4Q511 fr. 2)• Warnings about wealth (4Q417 fr. 1.2.9; 1.2.21-

24; 4Q416 fr. 2.3.2-9)

Other Evidence of Wisdom at Qumran

• The most important evidence for the prominence of wisdom at Qumran is the presence of all the biblical wisdom books as well as two Job targums. There are also non-canonical wisdom psalms from Cave 11 (Collins 1997, 112; Crenshaw 1998, 78).

• The presence of wisdom elements in the apocalyptic literature at Qumran has already been alluded to.


• One example of this is 1Q27/4Q299-301 (The Triumph of Righteousness or 4QMysteries). it is a priestly document, probably of pre-Hasmonean origin, that condemns the astrology of pagan Hellenistic culture (Tigchelaar 2003).

• It is a document that many scholars have treated as a wisdom text, although this does not seem appropriate. Even still, it is noteworthy that the document speaks of divine revelation, which previously had only been done in Job (Crenshaw 1998, 178).


• Another important piece of evidence for wisdom at Qumran is the prominence of wisdom language in the sectarian scrolls, especially the Community Rule, the Damascus Document, and the Thanksgiving Hymn (Collins 1997 113, Crenshaw 1998, 178; Elgvin 2000, 19).

• This terminology includes yd’, msk’l, and hkm (Elgvin 2000, 17).

The Teachings of Wisdom at Qumran

• The wisdom texts of Qumran teach that the final judgment is immanent. Redemption is obtained by following the teachings of the sages that would lead to participation in the world to come. The traditional wisdom categories of the wise/righteous and the wicked/foolish of Proverbs are categories now used to identify two different classifications of people: “those inside the sectarian fold and those outside, those chosen by God and those rejected, the ‘children of light’ and the ‘children of darkness.’” One Mystery text (4Q301) presents God as promising the reward of the elect and punishment of the wicked. The establishment of justice will occur from divine proclamations that are issued from the temple. Other community texts speak of wisdom and creation, including the “Meditations on Creation” (4Q303-305). God is in control of history and creation, and evil will soon be destroyed, while the righteous will reign with him in a New Kingdom in Jerusalem.

The Destruction of the Community

Wisdom at Qumran

Documents

sapiential

dead sea scrolls

constitutes

3rd century

thematic characteristics

century bce

eternal life

sectarian