The Thanksgiving Hymns

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THE THANKSGIVING HYMNS

STUDIES ON THE TEXTS

OF THE DESERT OF JUDAH EDITED BY

J.

VAN DER PLOEG, O.P.

VOLUME III

GRAND RAPIDS 3. MICHIGAN

Wm. B. EERDMANS 1961

THE THANKSGIVING HYMNS TRANSLATED AND ANNOTATED WITH AN INTRODUCTION BY

MENAHEM MANSOOR CHAIRMAN, DEPARTMENT OF HEBREW AND SEMITIC STUDIES UNIVERSITY OF WISCONSIN, U.S.A.

GRAND RAPIDS 3, MICHIGAN

Wm. B. EERDMANS 1961

This work is gratefully dedicated to my teacher, colleague and friend, Professor William F. ALBRIGHT, of Johns Hopkins University, for his ever-unfailing guidance, inspiration and encouragement.

Copyright 1961 by E. J. Brill, Leiden) Netherlands. All rights reserved. No part of this book may be reproduced or translated in any form, by print, photopritlt, microfilm or any other means without written' permission from the publisher.

PRINTED IN THE NETHERLANDS

TABLE OF CONTENTS Preface . . . Abbreviations and Sigla. GENERAL INTRODUCTION •

The Discovery of the Hodqyot Scrolls Description of the 1QH Scroll . . The Dating of the Scrolls . . . . The Linguistic Aspects of the Thanksgiving Hjmns . The Thanksgiving Hjmns and the Massoretic Text Contents and Analysis of the Texts Author(s) of the Hjmns . . . . . . . . . . Names and Attributes of the Sects . . . . . The Doctrines in 1Q H: Introductory Remarks God and Creation Predestination and Dualism View of Man and Sin . . . Salvation Through Election Knowledge-Gnosticism-in 1QH Spirit Angelology Immortality Resurrection Messianism . Concluding Remarks TRANSLATION

VII

IX

1 1

4 7 11 28

33 45

50 52 54 55

58

62 65

74 77

84

87 89

93 94

Introduction

94

Translation of Plates i-xviii, with Textual Notes

97

REFERENCE TABLES

195

Bibliography . . Textual Sources

197

198

VI

TABLE OF CONTENTS

Translations of the Hodqyot . . . . . Works relating to the Hodqyot . . . . General Studies in Qumran Texts, including 1QH Index Index Index Index

of of of of

Authors . . . . Passages. . . . Hebrew Words. Subjects . . . .

198 199 201 209 212 224 226

PREFACE Some of the present material, in an abridged form, appeared in articles in Journal of Biblical Literature, Journal of Semitic Studies and Commentary. Three out of eighteen plates of the Hodcryot were published in the first mentioned Journal, in collaboration with Dr. Joseph M. BAUMGARTEN of Johns Hopkins University. It was indeed a delightful experience to have had the privilege of working with him. When I went to the University of Wisconsin, Dr. BAUMGARTEN found it impossible to collaborate, mainly due to distances and other interests. I have always regretted the inability to do the entire work together. It is this experience that prompted me to undertake the work. I have been engaged with this work for about four years-a much longer time than I could afford. Even before starting on this venture I had my hands full in directing the newly-established Department of Hebrew and Semitic Studies at the University of Wisconsin, in addition to long hours of teaching and research. But I have been inspired by the encouragement and assistance of Professor William Fox ALBRIGHT, of Johns Hopkins University, in whose seminar the work was first conceived. I am particularly indebted to him for the deep and sustained interest he has taken in the work. He has been indeed a constant source of encouragement, criticism, and assistance. I have to express my warmest thanks to Mrs. Elizabeth BOUMANN, to Professor Mary Lu JOYNES, of the University of Wisconsin English Department and to Dr. Doris PLATT for their kindness in reading the manuscript. I have been glad to adopt most of their suggestions. I wish to express my profound indebtedness to my graduate assistants Mr. Avraham AVNI, M.A.; Mr. John RIBAR, M.A. and Miss Naima W ALLENROD, M.A., whose constant help in research and patient corrections of the manuscript and proofs were invaluable. But for Mr. AVNI and Miss WALLENROD'S painstaking care and assistance it would not have been possible for me to have passed this book through the press without considerable delay. There are additional acknowledgments that could be made of the kind assistance of many friends and colleagues, by which the introduction to this book has quite literally been made possible. The

vIn

PREFACE

scholars whose industry, learning, and insight have provided most of its substance, especially those who have generously sent me their books and reprints of their articles cannot be named here. I can only express my obligation and gratitude to them all. No scholar, however, working on the Hodayot, can fail to acknowledge his indebtedness to Dr. Jacob LICHT whose pioneer work will be an indispensable standard work of reference for many years to come. Without the invitation of Professor J. VAN DER PLOEG, of Nijmegen, editor-in-chief of the series of studies on the texts of the Dead Sea Scrolls, this book would not have been undertaken at all. For his considerate, helpful cooperation and encouragement throughout its preparation I am indeed grateful. I am also indebted to the University of Wisconsin authorities and especially to the Research Committee and to Dean Mark H. INGRAHAM for their generous assistance in this work. My sincere thanks are also due to the Wisconsin Society for Jewish Learning for its grant which enabled me to publish the Hebrew text in the original and not in transcription. Last, but not least, I am deeply thankful to my wife for patient help, especially in the German works of reference. Madison, Wisconsin; April, 1960

Menahem MANSOOR

ABBREVIATIONS Analecta Lovaniensia Biblica et Orientalia M. ALLEGRO, The Dead Sea Scrolls (London, 1950). American Schools of Oriental Research American Theological Review Biblical Archaeologist H. BARDTKE, "Die Loblicder von Qumran," TLZ 81 (1956), col. 149-154; 589-604; 715-724 and 82 (1957), col. 339-348 BASOR Bulletin of the American Schools of Oriental Research BM Beth Miqra BIES Bulletin of the Israel Exploration Society BJ Bellum Judaicum, see Wars BJRL Bulletin of the John Rylands Library BO Bibliotheca Orientalis BURRows-DSS M. BURROWS, The Dead Sea Scrolls (New York, 1955). BURRows-MLDSS M. BURROWS, Jtlore Light on the Dead Sea Scrolls (New York, 1958) Catholic Biblical Quarterly CBQ CROSS F. M. CROSS, Jr., The Ancient Library ofQumran (London, 1958) Cahiers Sioniens CSion DEL-MEDICO H. E. DEL-MEDICO, The Riddle of the Scrolls (London, 1957) DUPONT-SOMMER A. DUPONT-SOMMER, Le Livre des Hymnes decouvert pres de la Mer Morte (1QH), (Semitica VII), (Paris, 1957) DV Dieu Vivant EvTh Evangelische Theologie ETL Ephemerides Theologicae Louvanienses GASTER T. H. GASTER, The Dead Sea Scriptures (New York, 1956) HTR Harvard Theological Review Hebrew Union College Annual HUCA Israel Exploration Journal IEJ Journal of the American Oriental Society JAOS Journal of Biblical Literature JBL Journal of Bible and Religion JBR Jaarbericht ... Ex Oriente Lux JEOL Journal of Jewish Studies JJS Journal of Near Eastern Studies JNES Jewish Quarterly Review JQR Journal of Semitic Studies JSS Journal of Theological Studies JThSt LICHT J. LICHT, mg;'lt hhwt/ywt (Jerusalem 1957) LXX Septuagint MARTIN M. MARTIN, The Scribal Character of the Dead Sea Scro/ls (Louvain, 1958) MG I E. L. SUKENIK, mgylwt gnwzwt, sqprh ryfwnh (Jerusalem, 1948) MG II - , mgylwt gnwzwt, sqvrh fnyyh (Jerusalem, 1950) MLDSS See BURRows-MLDSS MT Massoretic Text NCLio La Nouvelle Clio Nouvelle Revue Theologique NRTh ALBO ALLEGRO ASOR ATR BA BARDTKE

J.

x

ABBREVIATIONS

NTS Osar

New Testament Studies E. L. SUKENIK and N. AVIGAD, 'wfr hmgylwt hgnwzwt (Jerusalem, 1954) PAAJR Proceedings of the American Academy of Jewish Research VAN DER PLOEG J. VAN DER PLOEG, The Excavations at Qumran (London, 1958) PSBA Proceedings of the Society for Biblical Archaeology Qumran Cave I D. BARTHELEMY and J. T. MILIK, et. al., Qumran Cave I. Discoveries in the Judean Desert I (Oxford 1955) Rapport I R. DE V AUX, "Fouille au Khirbet Qumran. Rapport prelim inaire," RB 60 (1953), pp. 83-106. Rapport II R. DE V AUX, "Fouilles aux Khirbet Qumran. Rapport preliminaire," RB 61 (1954), pp. 206-36 Rapport III R. DE V AUX, "Fouilles de Khirbet Qumran. Rapport preliminaire sur les 3e, 4e, et 5e campagnes," RB 63 (1956), pp. 533-77 RB Revue Biblique RHPR Revue d' histoire et de philosophie religieuses RHR Revue de I' histoire des religions RQ Revue de Qumran SEA Svensk Exegetisk Arsbok SH Scripta Hierosolymitana SP Studia Patristica ST Studia Theologica STENDAHL K. STENDAHL, ed., The Scrolls and the New Testament (New York 1957) ThR Theologische Rundschau ThS Theologische Studien ThZ Theologische Zeitschrift TLZ Theologische Literaturzeitung TS Theological Studies TSK Theologische Studien und Kritiken Theologisches Wiirterbuch zum Neuen Testament, ed., G. KITTEL TWZNT (Stuttgart) VD Verbum Domini VT Vetus Testamentum Wars Flavius JOSEPHUS, The Jewish Wars WERNBERG-M0LLER P. WERNBERG-M0LLER, The Manual of Discipline (Leiden 1957) WZKMU Wissenschaftliche Zeitschrift der Karl-Marx Universitiit (Leipzig) ZAW Zeitschrift fur die alllestamentHche Wissenschaft ZNW Zeitschrift fur die neutestamentliche Wissenschaft Zeitschrift fur Religions- und Geistesgeschichte ZRGG ZTK Zeitschrift fur Theologie und Kirche

The sigla used in designating the manuscripts of Qumran follow the standard system adopted in the series Discoveries in the Judaean Desert. A full listing is given in Qumran Cave I, pp. 46-48. Among the more important documents discussed in the Text or notes are the following: 1QS [Serek ha-yabad] 1QSa, 1QSb 1QH [HOd - (for 1-) is also a characteristic of these writings. This again refutes the view held by some scholars, prior to the Qumran finds, that the suffix lea was introduced by the Tiberian Massoretes sometime in the 8th century. Kahle and his followers argued that the Massoretic vocalization is to be regarded as a restitution of the lost final vowel due to Arabic influence. The argument is based on the transcription 2 Sam xix 19 (for ":lliiti;»; Cl'11mi;> Exod xiii 21 (for Cmnlit~). On the other hand, in the MT Is xxiii 11 we find "~W" whereas in 1QIs we read "~Wit~ -the correct form. 1) It is perhaps relevant to observe that in other Qumran writings we have several instances of commutation between consonantal laryngeals. Commucation between consonantal laryngeals is a common feature in Samaritan, both Hebrew and Aramaic dialects. 1QIs' xvi 11 it~O~ (for li~O~); xxviii 22 it11~ (for it11li); xxx 23 :Jit'l (for :In'l); viii 13 'Wlil (for ·Wl~). Similarly in Samaritan: 1"~ dfak (for 1"it); 1~~ dlak (for 1~it). Cli~ ICm (for Cn~); "',n eriri (for ""li); ':Jm~ mu'abi (for ':J~'~). All quotations above are from A. COWLEY, The Samaritan Liturgy (Oxford, 1911). 2) For illustrations from other Scrolls, cf. 1Qls' xxxvii 31, xli 18; 4QpPs xxxviii 9. 3) Cf. 1 QS i 3; 1QM vii 2 et al. LICHT, p. 8, observes here that mp~ is used for "hope" whereas "p~ for "gathering". See note on 1QH iii 6 and xii 29. 4) The Cairo Geniza, p. 103. 6) For a full listing, cf. M. MARTIN, pp. 304 if.

18

GENERAL INTRODUCTION

-ak found in the second column of Origen's Hexapia, in Jerome's transcriptions, in the early manuscripts with Palestinian vocalization, and in Samaritan. As Wernberg-Moller observes, p. 11, the Massoretic vocalization i1::l - (ka), was based on old Hebrew tradition rather than on loan from Arabic. Some scholars have even shown 1) that the piene writing of this suffix, which occurs a few times in the MT 2), originates in the early pre-Massoretic period in which the suffix was still fully pronounced3 ). Clearly, therefore, the forms i1n- and i1::l- preserved in the MT can be traced to the era of the Scrolls. In lQH, as in the other Scrolls, both forms with i1::l and ,- are found. According to Martin, there are, in lQH, 122 forms with ,- and 256 with i1::l- 4). UNUSUAL PLURAL FORMS

a. t:I~37~ll (as plural of 3713) appears always with Yod. i 18 5); b. Both forms t:I~", i 16, frag v 7 and m", i 18, xiii 16 et ai., appear as plural forms of ", 6). mm, i 29, xiv 11 et ai., and t:I~m' iii 18, xiii 8 are found in our text as plural of m, 7). One important observation should be made here. Although there are several linguistic, especially orthographic, features common to all the Qumran scrolls, the greatest number of these features and their frequent occurrences are found in 1QIs·. Of the other Scrolls, 1QH is fortunately the most stable 8). 1) MEYER, TLZ74 (1949), col. 724 and ZAW, N.F. 32 (1951), p. 228 and p. 232. Cf. also H. BIRKELAND, "Some Linguistic Remarks on the Dead Sea Scrolls", Norsk Teologisk Tidsskrift 56 (1955), pp. 24-35, n. 27. 2) Cf. SPERBER, op. cit. 3) Cf. H. Y ALON, Sinai 13 (1949-50), p. 272. This is realized and acknowledged by KAHLE, Die hebriiische Handschriften aus der Hijhle (Stuttgart, 1951), p. 13 f., n. 35. 4) For further discussion of the plene vocalization of i1::l- and i1n-, cf. Z. BENHAYYIM, Studies in the Traditions of the Hebrew Language, pp. 13 ff. and 71 ff.; Y. GUMPERTZ, mbt>y sptnw (Jerusalem, 1953), pp. 267 ff.; E. KUTSCHER, Tarbiz 25 (1955), p. 357; GOSHEN-GOTTSTEIN, SH 4 (1958), pp. 117-121. A useful summary is given in WERNBERG-MoLLER, pp. 3-11. 5) Cf. in MT: t:I~'~OEl plural of 'OEl ; t:I~n~'n of o,n; Itis found in post-Biblical literature: l~P~Tl of pTl, for instance. See also Tur-Sinai, ha-liifon ve-hasifer, p.247 and M. H. SEGAL, diqdt2q /efon ha-mifnii, p. 91. 8) Both forms are also found in MT. Cf. Is Ii 8 and 9. 7) In MT only mm, occurs. 8) As GOSHEN-GOTTSTEIN aptly observes, ibid., p. 109, the terms "deviating" and "stable" are measured by the consensus of the Qumran texts and not by the standard of the MT. GOSHEN-GOTTSTEIN, p. 133, also gives an analytical table of these linguistic features for the various non-Biblical Scrolls. However, E. KUTSCHER, in his contribution in Lefonenu 22 (1958), pp. 89-106 questions most

LINGUISTIC ASPECTS OF THE THANKSGIVING HYMNS

19

SCRIBAL ERRORS There are definitely some scribal errors in the Qumran Scrolls 1). Those portions in 1QH copied by Scribe B contain a number of such errors, as indicated in the Notes elsewhere 2). In several instances the scribe himself, or another scribe, corrected the words or erased the error by placing dots over and under each letter and writing the correct word over the erased one 3). In viii 29, one scribe wrote i11l'\~:ln by error as it makes no sense here. The Kaph was subsequently erased and the result is i11l'\~n which fits the context 4). One of the reasons advanced for the occurrences of the errors was that these mistakes, especially those in 1QIs·, were due to poor hearing of the scribe who wrote from dictation 5). A number of important words, however, have been branded as scribal errors without any justification 6). Here we shall particularly refer to the following words: a. C~~:ll'\ (iv 21, v 29, vii 4). This word is found several times in the Qumran texts: 1QS iv 20, 21; Qumran Cave I xxxvi 14.2; and twice in the Hodayot (v 28 and vii 4). It seems that because the root is not found in the OT or in post-Biblical writings, some writers have branded this word as a scribal error, too. After exhaustive research, J. BAUMGARTEN and this writer reached the conclusion that the word meant "bowels, inner parts" and almost wherever it is found this makes good sense 7). b. C,:J:JO (ii 25) Here we may have a case of enclitic Mem. SUKENIK, of GOTTSTEIN'S arguments and conclusions. The best reference work for analytical purposes is no doubt that of M. Martin, op. cit. 1) Especially in lQIs'. 2) Cf. vii 2 y:J:J:J for y:J:J and viii 14; ix 8; x 6 l;!~tv:lN for l;!~:ltvN; xi 11 et al. 3) Cf. for instance, in SUKENIK'S edition Ofar and the appropriate note in this work in iii 32; iv 33; v 14, 22. 4) For a detailed account, cf. MARTIN, pp. 475 ff. 6) Scribes were only human and prone to make mistakes. It should be noted that the resemblance in script of certain letters such as , and'; :l and :l; ~ and 1 has been mainly responsible for their confusion with each other and hence the scribal errors. Cf. also A. SPERBER, op. cit., pp. 166 ff., listing over 100 such scribal errors in MT. It is also possible that, since the Hebrew language was becoming unfamiliar at that period, it filtered through a different phonemic system. This is exactly what happened with Latin in English monasteries of the Middle Ages. 6) Several such words from lQIs' are discussed in this writer's article quoted above in this chapter, pp. 50-53, such as tv~~l;!D for tD'~D; ~':l17 for ',:J17; ~'TlN for "T:lN; ",~ for etc. 7) For a fuller discussion of this word see note in v 28.

"':l,

20

GENERAL INTRODUCTION LICHT and others amend to ~l':l:lO on the ground that the final Mem may have arisen by confusion from a ligature of ~l. This is, however, no scribal error but the use of enclitic Mem with verbs 1). THE VOCABULARY OF THE HodtfYot

The MT actually employs only a small part of the Hebrew vocabulary known in Biblical times. This theory is becoming more and more established-not only by numerous inscriptions and texts discovered up to 1947 containing Hebrew words not found in the Bible-but especially by the discovery of the Qumran Scrolls. This is a rich mine which will have to be carefully explored. This writer collected and compiled from the Qumran texts a large number of expressions and words hitherto unknown in the MT. Some words assume a new or extended meaning which sometimes gives better renderings to some Biblical passages. Some obscure words in MT have now become clearer. The vocabulary material is vast and important, but requires careful sifting, winnowing, and study 2). One certain conclusion can already be drawn: the Hebrew Lexicon will have to be revised once a thorough investigation of all the text is completed and the various linguistic features are carefully scrutinized and knit together 3). a. Some words assume an additional or extended meaning different from that understood in the MT 4). Word

1.

C'tllN

Traditional Meaning bands: wings (of army); hordes (Ezek xxxix 4) worthlessness; base fellows; destruction (Deut xiii 14; Prov vi 12; Ps xli 9) lot, portion, thing assigned (Num xxvi 55; Jer xii 25)

Extended Meaning banks (of a river) iii 29) evil plot, device, chief of hosts of evil (iv 10; vii 3). group, category (iii 25; vi 13)

1) See note in ii 25. 2) Two papers entitled "Studies in the Qumran Vocabulary", I and II were read by this writer before the "Chicago Society for Biblical Research" in Feb., 1956 and April, 1958 respectively. 3) This writer intends to do further research on this problem and will be grateful for any materials and criticism. 4) For a fuller list and discussion of words, consult the notes in the plate as indicated. See also chapter, "The Thanksgiving Hymns and the Massoretic Text".

LINGUISTIC ASPECTS OF THE THANKSGIVING HYMNS

Word 4. im;, 5. 6. 7.

e~~:l'n

",;,

8.

i'::l:l

9.

,,:l

,:s"

Traditional Meaning destruction; desire (Prov x 3; Mic vii 3) madness, folly (Eccl i 17; ii 12) oppressed; hapless (Ps x 10) form (pottery or man); imagination; purpose (Is xxix 16; Ps cii 14; Gen vi 5) abundance; honor; glory (Gen xxxi 1; Ps xcvi 3) crucible; furnace (Deut iv 20 et al.)

i11pn hope; cord (Job vii 13; Jos ii 18) e~'pn;, rise up against (Job xx 27; Ps xvii 7) 12. rp end (Gen vii 6; etc.) 10. 11.

13.

ll' murmer, whisper (as a verb only)

14. 15.

(Deut i 27, Ps cvi 25) en, womb (Jer i 5; etc.) en;" to complete; perfect (2 Sam xx 18)

21

Extended Meaning threat (ii 6; iii 25) deceit (ii 36; iv 8, 17) wicked (ill 25) man's evil impulse; good or evil tendency (xi 3) victory; power, might (x 10) euphemism for female pudenda (iii 8) end (ill 27) lift oneself up (xii 35; frag i 6) fixed period; time (v 27 etc.) murmering (as a noun) (v 23) birth (iv 30; xv 15) to destroy (ii 32; ill 29)

b. New Vocabulary in the Hodqyot, not found in the MT. Meaning

Word 1. c,n"N

(iv 6, 23; et al.) a light of perfectness; a perfect light

2. 3. 4.

(ill 13, 35) foundations

e"w'~ ;'''';'

c. ~:ln

(referring to Divine lumination) (iii 9, 10) a pregnant woman; she who is pregnant (iv 21; v 29; vii 7) midst; inward parts (of the body). SYNTAX

a. Omission of the relative pronoun ,!U~. In Biblical Hebrew, the relative pronoun 'w~, being a prosaic word, may be omitted in the poetical parts 1). In Aramaic the omission of the relative is not permissible; so we find that the scribe, whether 1) Cf. Gen xlix 27. Studies Desert of Judah, II I

3

22

GENERAL INTRODUCTION

deliberately or not, inserts 'IZlN where he thought it was required: ?N ,~, m'~ (lQH iv 31) for'N ,~, 'IZlN m'~ 1). b. Use of the prepositions An interesting feature is the use of a preposition, where the accusative particle 1'IN is expected 2): also 1QpHab ix II ':17 :I7~lV';' "~:17~ "~n~. In Hebrew :I7'IZl';' is not followed by a preposition, cf. Deut xxv I :l7lV';' 1'IN :I7'lV,m; also Prov xvii 15 and xii 2; 1 Kings vii 32. c. Use of prefix Waw Hebrew grammarians who may venture to conduct an investigation into the use of the prefix Waw in the Qumran writings will be baffled; all the more so, if they are to apply the theories of Gesenius and others to this usage. This is a matter for thorough research. There is also a general, though inconsistent tendency to avoid the Waw Consecutive 3). ARAMAIC INFLUENCE

Whereas the language of the Qumran Scrolls, on the whole, is influenced by Aramaic 4) there is little evidence of Aramaism in the Hodayot: a. The use of the preposition as nota accusativi: ,,:l, m'E:lm (i 18) ~ll'1:17";' ;':IN'E:l 't'~' (vii 27) (xi 9) ;':l1'l~N "o~ C1'I:I7";' ':l (for m~~) in vii 29 5). C;'~N~N~

b. Perhaps the doubtful reading

,~~

1) Cf. also in lQls' ';,'n~N 'TVN C'~;' m N";' lviii (for MT C'~ m N";' ';,'n~N); 1'1'1 'TVN 1"~ xlviii 17 (for MT 1'1'1 1"~)' CE. also 2 Sam x 5; and 1 Chron xix 5. The same thing occurs in Samaritan: MT Exod xviii 20 ;,~ ,:l,' 1";'; Sam ;,~ '::I'~ 'IZlN 1";'. MT Gen. xxxix 4 "lV~ Sam

"::1,;

It" 'lVN ':l,. 2) See paragraph (a) in the next section. 3) For further illustrations see M. BURROWS, loc. cit., and H. GOTTSTEIN, loc. cit. 4) See E. KUTSCHER, "leIon megillat )'efa'yiihU iileph", Hii'iiref September 28, 1952 and "hiireqa C hal-Ieloni lei megillat )'ela'yiihU", ibid., September 25, 1950; M. WALLENSTEIN, BJRL (1955), pp. 251 and 259; G. R. DRIVER, The Hebrew Scrolls pp. 36 ff.; BEN I:!AYYIM, Studies in the Traditions of the Hebrew LanJ!,uage (1954), pp. 59 ff. and M. MANSOOR, op. cit., pp. 44-46 on the Aramaic influence on the Scrolls, especially 1Qls·. For Aramaisms in lQS, cf. WERNBERG-MoLLER, op. cit., p. 7, n. 2; cf. also CARMIGNAC in VT 5 (1955), pp. 345-365 for Aramaisms in lQM. 6) Cf. LICHT on vii 29 and x 18, Licht regards (i) '31'133 (for '31'13) morphologically as an Aramaism too, and (ii) the use of ,''':l (ix 25) for '1'I:l or ;"~:17, also as an Aramaism. '~':l in the OT usually means "perfect" (Ezek xxviii 12) or "the whole" (Jud xx 40), not "crown" as used in post-Biblical Hebrew. "

23

LINGUISTIC ASPECTS OF THE THANKSGIVING HYMNS STYLE

Imitation of the poetical style of Biblical Hebrew, especially that of the Book of Psalms is perhaps the best way to describe the language of the Hodqyot in one paragraph:

p,:::t

'~~TV~~ ;'11l7~1' m'~ N~~ 'l71, (i

22-23)

TVl'1111 C'l7W' 11~;'p '~l7' C'l7TV'~~ m'll '11";' 'IN, (ii 11-12)

N'~ ;'l7~N 'l7P~' m"T~~ (ii 27-28) C~l' ":;'~11 ,~ 'TV'~ 11TV' cm (li 29) 1'~;' ~'p~ c'pnw ,~;'" (iii 13)

(iv 33) (ix 5) Several Hodqyot expressions are derived from Biblical Hebrew idioms: ;,~n 111~ (iii 28) from '11~n 11111 (] er xlii 18): ;'~TV ~"l7 (ii 18) from C'11~TV ~'l7 (Exod vi 12). Since the author strives to imitate the Hebrew poetical style, Biblical parallelism, chiefly synonyms, obviously occurs in the Hodqyot 1): C~l' ":;'~11 ,~ 'W'~ 11TV, cm (ii 29) WN ~1~~ lm:;, ,~~~ o~"

C'~ '~Ml:;' '11l7~"

C;, '~~1 '!V~1~ '1~~ c'n~'

c'w"p

N~:::t Cl7 '~l7~~ ~:::t'M~

C'~TV '1~ 11'l7 Cl7 'n'~ N'~~' 'TV 111l7~ '~"l ;'11'~;' N'~ 'p,n ;'11~TV N~ C'~~l71 "o~, ;':;'~~TV~~ ~,:;, p,:::t' N~ ':;'

(lii21-22) (vii 34) (Ix 15)

;,:;,~"~ jJ:;'T' N~'

It is clear that the author had a fine command of the Hebrew language of his day and was thoroughly acquainted with the Scripture. In his desire to imitate Biblical language and style the author was sometimes carried away by his enthusiasm. In numerous places the text sounds virtually like a mosaic of Biblical phrases and quotations, especially from the later books of the Bible. Occasionally, we come across Biblical mosaics containing allusions not easy to understand 2): 1) For additional discussion, cf. LICHT, pp. 11-12 and C. F. KRAFT, "Poetical Structure in the Qumran Thanksgiving Psalms", Biblical Research 2 (1957), pp. 1-18. 2) The Hymns "often exhibit all the learned and tortured exploitation of Scripture that we find later in the medieval poetsters (payy!tiinlm) of the synagogue". (GASTER, p. 112).

24

GENERAL INTRODUCTION Cl"lllV7;)::l ~::l ":"I" ml~::l N" Cli''' eii 19), from Is xxvii 11 and Hosea iv 14. i"7;)::l C~'l'7;) C~7;)~ ~~'::l ,~",' lVN 'll:)7;) ll'i~ ~::l::l" 07;)" (iv 33-34). This is

a mosaic of Ezek vii 17, Micah i 4 and Ps xxii 15; C'l'ln n7;)n ,:"lin n'ln~ cm17n"7;)' (v 10-11) C:"I'I:) '''17 ,~I:) N'" ,::l," ~'nn" Cm7;)T7;) ,,~

from Ps lvii 7, Deut xxxii 33, Prov xxiii 28 and Ps xxii 14; c'~p" nn"1:) C'l'ln n7;)n~

(v 27)

from Deut xxxii 33 and Hos x 4; ::lT~' N", c"n C'7;) 17,::l7;)'

(viii 16)

from Is xxv 7, lvii 11 and Jer ii 13; 'ni'~7;)' ~T'li' 17"0 ~::lllV7;)

(ix 28)

from Ps xviii 3, lxii 3 and cxliv 2 1).

METRICAL AND OTHER POETICAL STRUCTURES

s. MOWINCKEL 2) was under the erroneous impression that the translation of several plates of the Hodayot published in JBL by BAUMGARTEN and MANSOOR 3) was based on some metrical structure or division of the verse-lines. The authors gave no such consideration to any metrical details or division of lines. They simply aimed at translating groups of words, phrases and expressions which gave a clear meaning, especially to help those scholars who have no access to the language. Moreover, there is no regular meter in lQH, as MOWINCKEL correctly observes, and even the classical rule of the 'thought' rhyme is not rigidly followed. It is for this reason that no attempt is made here by the writer to discuss the meter. It has not been taken into account in the translation of these Hodcryot. C. F. KRAFT 4) presented a detailed analysis of the poetry of the Thanksgiving Elymns. His conclusions may be briefly summarized as follows: a. The lQH psalms throw considerable light on OT poetry in its latest period and what NT writers regarded as poetry. b. The one clear mark of poetry is parallelism: rarely does this appear in more than a few lines of exact and simple synonymous, antithetic or synthetic parallelism. Irregularities, however, are consistent. c. There 1) For further illustrations see notes on ii 35; iii 8; v 8; vi 20; x 33; xi 23 et at. Licht points out that such mosaic expressions can be traced in the NT: Matt xxi 5 (Is lxii 11 and Zech ix 9); Rom xi 8 (Is xxix 10 and Deut xxix 4). 2) "Some Remarks on Hodqyot 39. 5-20", JBL 75 (1956), pp. 265-276 3) See Bibliographies. 4) Op. cit.

LINGUISTIC ASPECTS OF THE THANKSGIVING HYMNS

25

seems to be a conscious poetic artistry but with many poetic irregularities. KRAFT correctly infers that the variety of metrical structure of those hymns "seems to amount almost to metrical chaos" 1). THE WRITING OF HYMNS As we have already noted, the thanksgiving hymns resemble and often echo the language of the Hebrew Bible. This is of interest since they indicate that the practice of composing hymns of praise was by no means extinct in the immediate post-Biblical and Rabbinic era. While these hymns may not have the same degree of poetic power and originality as the Old Testament Psalms, they are at least "the equal of most of the hymns we sing in our churches", and the difference between them and the Biblical psalms is a relative matter, concerning which our judgment may not be entirely objective. A fairer comparison may be made with other post-Biblical psalms, such as the Psalms of Solomon and the canticles in the first two chapters of the Gospel of Luke 2). F. M. CROSS 3) refers to discoveries of Essenic "collections of hymns of Maccabean and Hasmonaean date. They include many categories of material of which the Thanksgiving Hymns (lQ and 4QH) are but a single type." He believes that analysis of the literary types, the prosody, the language and theological motifs of these documents will on the one hand greatly expand our knowledge of the development of late Old Testament psalmody and will, on the other hand, illuminate difficult problems in the study of the literary types and prosodic canons of New Testament psalms (especially in the prologue of Luke) and poetry. "Preliminary study already indicates that the psalms of the Maccabean period are much developed beyond the latest of Old Testament psalms: their language is neoclassical, not classical; sapiential forms and language have profoundly influenced hymnic style. Older patterns of symmetry (meter) and many classical forms of thought rhyme (parallelismus membrorum) have largely broken down or been lost. The hymns are archaistic. They imitate Biblical psalms to such an extent that most Essene hymns are patchworks of phrases from the Psalter and, notably, from the Prophets; yet the mood and theological structure differ strikingly from canonical psalms. For suitable parallels one must 1) Ibid., p. 18. 2) See BURROWS, DSS, p. 28. Cf. also J. BONSIRVEN, "Genres litteraires dans la litterature juive postbiblique", Bib/ica 35 (1954), pp. 328-345. 3) The Ancient Library of Qumran (London, 1958), p. 122.

26

GENERAL INTRODUCTION

look to the hymns, especially the Apocalyptic hymns, of the Apocrypha and New Testament." M. R. LEHMANN 1) observes that the thanksgiving liturgy of the Hodayot is parallelled by the multiple versions and texts of the Thanksgiving benediction of the 'Amidah, in the daily Jewish worship, beginning with l ' 'lnlN C"'~. Yer. Berakhoth I, 5 lists several texts which were not finally accepted, but which echo some terms and sentiments of 1QH: 'lNlV l' 'lnlN C"'~ rrnN 1"::1 in',!) 'lVN 'lV!)l' l' rr'~TN ,~ 'n!)lV rrll,n i 1~lV' 1'::1"" mN"rrrr 'N 'rr. "We thank Thee for we are obliged to thank Thy name; may my lips utter songs, for I sing to Thee, as does my soul which Thou hast redeemed; blessed art Thou, Oh God of Thanksgiving" 2). LEHMANN states further that the standard Benediction on Wisdom (rr~~" n~'::I) of the 'Amidah is found with all its principal elements'~lV, rrl'::I, n:s:,-in the following 1QH passages: x 14-15, xi 27-34 and xvi 8-10. There is evidence that in Talmudic times Scrolls containing benedictions were known, but were frowned upon by the rabbis 3). The Hodayot can be best described as Thanksgiving Hjmns or Psalms 4). According to MOWINCKEL, the thanksgiving psalm was originally a part of the liturgy of the cultic thank-offering which a man who has been saved from some danger or distress had to give. But in post-canonic "late Judaism", a private "psalmography of the learned" had arisen. The "wiseman" is the archetype of the God-fearing man, whose duty it is to praise God constantly, in the old sacred correct way. So the custom arose, that the "wise man" who had been saved from distress, made a thanksgiving psalm and recited and "published" it in the circle of the disciples, in the "wisdom school" 5).

m"rr,

1) "Talmudic Material relating to the Dead Sea Scrolls", RQ 1 (1959), pp. 403-404. 2) Cf. 1QH ii 35; ii 19 and vi 3. Other thanksgiving benedictions are mentioned in Yer. TaCanith I, 3, Yer. So!ah VII, 6 and elsewhere in the Talmud. 3) "Books of Benedictions, even though they may contain words and quotations from the Torah do not defile the hands Tosephta Yadaim I. "Books of Benedictions containing quotations from the Torah must not be rescued from a fire (on the Sabbath)" Yer. Shabbath xvi 1. 4) On the composition and style of this psalm species-type: "Gattung"cf. S. MOWINCKEL, op. cit., pp. 267-8; H. GUNKEL, Einleitung in die Psa!men (1933), pp. 33, 42, 267. 5) For a detailed discussion see S. MOWINCKEL'S paper "Psalms and Wisdom in the Rowley Festschrift. Wisdom in Israel and in the Ancient Near East, Supplements to VT, Vol. III (Leiden, 1955), pp. 205 ff. In "The Psalms of Solomon" we have examples of this type, and we find it in Jesus Sirach as well.

LINGUISTIC ASPECTS OF THE THANKSGIVING HYMNS

27

In S. MOWINCKEL'S view 1), the normal "introduction" to the thanksgiving psalm is that of the worshipper expressing his intention to praise Yahweh "I praise Thee, 0 Lord". Then he gives a short summing up of the experiences for which he now is going to offer the thanksgiving psalm: "For ... I was in distress." Then the corpus of the psalm: the "narrative" of the worshipper's definite experience. It contains normally three points which we find in their shortest form in Jonah ii 3: a) "in my distress, b) I cried to Yaweh, c) and he heard me." The 'finale' returns often to the introduction with more or less hymnic words of praise and thanks." This pattern we find in lQH v 5 ff., but somewhat disintegrated 2). A number of thanksgiving hymns open with the expressions 'm~ i1::l"~ 3); .,,~ i1::l"~ 4); or 'm~ i1rl~ 1,.,::1 5); The author is mainly concerned with giving thanks to God for delivering him and members of his sect from their enemies 6). H. BARDTKE 7) points out that in contrast with the Biblical Psalms there is no mention in the Hodayot or elsewhere in the Scrolls of the acts of deliverance of Israel, so frequently recounted in the OT, such as the Exodus, the crossing of the Red Sea and the conquest of Canaan. Only the acts of creation are mentioned 8). 1) "Some Remarks on Hodayot 39. 5-20",JBL (1956), pp. 268-9. 2) This writer is indebted to S. MOWINCKEL for his assistance in the preparation of this chapter, either through his published work or through information contained in private correspondence. 3) Cf., for instance, ii 20, 31; iii 3, 19, 37 et al. It should be noted here that C'i1"~ is found in lQs vii 14; lQM x 4, 7; lQpHab iv 10, 13 and almost one hundred times in lQIs' but not once in lQH. 4) xi 13, 15. ZEITLIN, JQR 46 (1955-56), pp. 1-39, points out that this formula is not found in the QT, nor the apocryphal or apocalyptic literature. It occurs for the first time, says ZEITLIN, in the Karaitic doxologies. 5) Cf., v 20, x 13. Cf. Is xii 1 mi1' 1"~ and Ps. xcccviii '::1" "::l::1 1"~ as opening to a poem or hymn. 'l"~ i1rl~ 1,.,::1 is found in the later book 1 Chron xxix 10 as an opening to DAVID'S prayer; also in Ps cxix 12. For further illustrations of such formulas of thanksgiving hymns, consult studies by J. LICHT, p. 13 and H. GUNKEL, op. cit., p. 40. 6) For the significance of the opening expressions in the "psalms of praise", see particularly H. GUNKEL, op. cit., pp. 33, 42, 267; C. WESTERMANN, Das Loben Gottes in den Psalmen (1954); LICHT, pp. 12-13 and S. MOWINCKEL, Offersang etc. pp. 277 ff. and 283 ff. 7) "Considerations sur les cantiques de Qumran", RB 63 (1956), p. 223. 8) Cf. i 9,14 ef al. "Moses", however, is mentioned in xvii 12 and the "Torah" in iv 10 and v 11 both words and frequently found in the other Scrolls.

THE THANKSGIVING HYMNS AND THE MASSORETIC TEXT It has already been observed that the author of the Thanksgiving 1)

Hymns had a £ne command of the Hebrew language of his day and was thoroughly acquainted with Scripture. In numerous places the text sounds virtu?.!ly like a mosaic of Biblical phrases and quotations, especially from the prophets and the later books of the Hebrew Bible. These hymns will therefore be of considerable value for the textual criticism of the Old Testament 2). This is one of the areas in which the discoveries are proving to be of tremendous value 3). HYATT 4) believes that there was considerable freedom at Qumran and some books appear in more than one form 5). Jeremiah, for example, is represented in two forms; one corresponding to the LXX and one to the MT 6). Whether normative Judaism in Jerusalem was as free in such matters as was Qumran, is a matter for thorough investigation. The whole problem as to what we consider to be the "original" or "proto-Massoretic Text" will 1) See chapter, "The Linguistic Aspects of the Hodayot". 2) This is true also in respect to the other Scrolls and especially 1QIs' and 1QpHab. See W. F. ALBRIGHT, "New Light on Early Recensions of the Hebrew Bible", BASOR 140 (1955), pp. 27-33; M. BURROWS, DSS, pp. 301-325 and MLDSS pp. 138 if.; F. M. CROSS Jr., The Ancient Library of Qumran and Modern Biblical Studies (London, 1958), pp. 120-145 and "The Oldest Manuscripts from Qumran", JBL 74 (1955), pp. 147-172; M. GREENBERG, "The Stabilization of the Text of the Hebrew Bible, Reviewed in the Light of the Biblical Materials from the Judean Desert", JAOS 76 (1956), pp. 157-67; A. M. HABERMANN, ed., mg)'lwt mdbr )'hwdh (Jerusalem, 1959), p. xv; J. P. HYATT, "The Dead Sea Discoveries: Retrospect and Challenge", JBL 76 (1957), pp. 5-11; H. E. DEL MEDICO, The Riddle of the Scrolls (London, 1957), pp. 160 if.; C. RABIN, "The Dead Sea Scrolls and the History of the OT Text",JThSt 6 (1955), pp. 174-182; B. J. ROBERTS, "The DSS and OT Scriptures", BJRL 36 (1953-4), pp. 75-76; H. H. ROWLEY, Jewish Apocalyptic and the Dead Sea Scrolls (London, 1957). 3) In the case of the Book of Isaiah, for instance, it has been asserted that the study of the Qumran Isaiah Scrolls and fragments would enable us "to set up several families of MSS, or text types." See especially J. P. HYATT, op. cit., p. 5; W. F. ALBRIGHT, op. cit., pp. 27-33; M. GREENBERG, op. cit., pp. 157-167. 4) Ibid. 6) See also J. T. MILIK, "Le Travail d'edition des manuscrits du Desert de Juda", Supplement to VT 4 (1956), pp. 17-26. 6) For details, see especially CROSS, op. cit., p. 139. See also M. GREENBERG, op. cit., p. 166 on the existence of "two main types" of Biblical texts at the beginning of the Hellenistic period.

THE THANKSGIVING HYMNS AND THE MASSORETIC TEXT

29

necessitate extensive research and intensive study. This work however, is not the vehicle for discussing this important issue. We are here concerned with the bearing of the Hodayot on the textual criticism of the Old Testament. We are not, for the present, concerned with the examination of the problem as to which is superior, the traditional Hebrew text, the LXX version or the Qumran Biblical writings 1). One point, however, it is desirable to stress here. This writer is, on the whole, in broad agreement with the views represented by F. M. CROSS on the present state of Qumran studies with respect to the OT 2). This view is ably summed up by P. W. SKEHAN as follows 3): The Qumran period and the Qumran texts fall just prior to the final stabilization and the general acceptance within the Palestinian Jewish community of the consonantal text which we characterize, with its later apparatus, as the Massoretic Text. To discuss the MT at this period is to affirm that it exists in a large proportion of the Qumran texts though not in fully standardized copies. It is also to affirm that the MT, in this period, is for many books a single recension paralleled by one or more other recensions, usually of a type familiar to us from later documents (Septuagintal, Samaritan). The purpose of this chapter is to study Biblical quotations and allusions in 1QH which throw light on the traditional Hebrew text. Several obscure passages in the MT appear to be satisfactorily cleared up by the Thanksgiving Hjmns 4). The following selection is by no means exhaustive; we present only a few examples; a considerable amount of research is yet to be done: a. C'1'1ElW "Ell:lm "And Thou didst establish the fruit of the lips" (i 28). This expression may be the same as 'l'1'1ElW C',El in Hos xiv 3, which LXX renders xexpnov XE~AE:CJ)V ~!J.wv correctly emended in Kittel as 'l~1'1ElW~ ',El. Cf. Is lvii 19; C'1'1ElW :l'l Prov xviii 20; and 1QS x 6 C'1'1ElW 1'1~"1'1. For identical expressions cf. Ps of Sol xv 5; Heb xiii 15. b. C'l1W' 1'111:'1 "The threats of the wicked" (ii 16). The word ,mil 1) For the literature on this problem, the reader is referred to the excellent study by F. M. CROSS, op. cit., pp. 120-145 and to some extent J. P. HYATT, op. cit., pp. 6 ff. 2) Op. cit., pp. 120-145. A number of Bible scholars have expressed similar views but lack of space prevents listing them. 3) See "Qumran and the Present State of OT Text Studies: The Massoretic Text", JBL 78 (1959), p. 21. 4) For a more detailed discussion, see the notes on the appropriate plates, as indicated.

30

GENERAL INTRODUCTION

is usually rendered "destruction, evil desire". Cf., however, Ugaritic hwt "deed, word" hence the above expression "the threats of the wicked." This would improve the meaning of a number of Biblical passages in which ;,,;, is used with verbs of speech. Cf. for instance, Ps xxxvill 13 :m;, ,,:1"1 ~~~, ~W'"1'. c. ":11 ~~'m "And she who is pregnant with a male-child" (iii 9). Cf. Job ill 3 ,~~ ;'1i"1 where the suggested emendation ;,,;, = ~,;, = m;, after LXX L1~ou may be withdrawn. d. c~~ ~:l':13 ,~ "Over the springs of the waters" (ill 15). The expression c~ ~:l:13 occurs in Job xxxviii 16. The word is original and hence the emendations ~~:13 = ~~':1~ by KAUTZSCH-BuDDE, and ~':13 by J. OLSHAUSEN and C. SIEGFRIED should be rejected. GASTER 1) believes that we have here a play on Job's words where, by changing the vowels, the Hebrew words may mean "the eddies of the sea". This is supported by the Targum N':1'~~ "whirlwind".

"And were hurled beyond hope" (iii 27). Here mp~ is used in the sense of "end". Cf. W'3N mp~ in Ecdus vii 17, quoted in Aboth iv 4, which is translated in the Syriac version as "end". This gives better meaning to Jer xxix 11 ~~'"N C:l, ~~, mpm; perhaps also in Job xvii 15 and J os ii 18 ~3W;' ~'" mp~. f. 1':l3 ,"W:l, "And as the dawn firmly established" (iv 6). This expression is found in Hos vi 3 'N:::t'~ 1':l3 ,"W:l. In the light of lQH here, the expression is quite clear. LXX renders w'~ "the dominion of Michael" in 1QM xvill 6, 7. 8. This writer is inclined to suggest an additional term for "angel" 9). C~l~!l r~"~ meaning "interpreting angel" or "intercessor". The word has several meanings. It is found as "interpreter" in Gen xlii 23, supported by LXX €P!J.1Jve:u't'~~. CANNEY points out that r~"~ "here denotes some official intermediary or go-between" 10). Again in Is xliii 27, we render ,~:s~,,~ "Thy spokesmen", "Thy

""m

1) Cf. The Book of the Cave of Treasures, op. cit., p. 128. 2) Cf. Tan/pima Mzlpa!lm 19; Deut. Rabba 4 and Pesapim 113 a; Esther i-vi 12. 8) BJRL 38 (1955), p. 258. 4) Op. cit., p. 211. 5) Cf. also Ps lxxxix 7, 8. 6) Cf. L. H. CHARLES, Apocrypha, p. 180. 7) In Dan x 13, 20, ,trJ refers to "patron angel" of Persia and Greece respectively. In post-Biblical Hebrew,trJ is regularly used for a "guardian angel". Cf. Ex. R. s. 2; Pesapim 118a; B. Bath. 74b and others. 8) Op. cit., p. 211. 9) lQH vi 13. 10) A]SL 40 (1924), p. 137.

THE DOCTRINES IN 1QH

83

mediators", rather than "Thy interpreters" of the word of God. K. MARTI 1) suggests that the word refers to the prophets who were basically "mediators" and "speakers", and not necessarily "interpreters". The expression '~"~:1 in 2 Chron xxxii 31, or its parallel passage in Is xxxix 1 should be understood in this light. Finally Job xxxiii 23 clearly refers to "an angel", "a mediator": f"~ and ,~,~ are in apposition. H. N. RICHARDSON 2) concludes, "The angel does not come hither to interpret from one language to another or to explain the significance of life's experiences. His sole function is to inform man of his rights, etc." 9. C,.,':11 "mighty ones" for angels: m::l ,.,':11 (iii 35; viii 11) "mighty (angels) in strength"; ~,~ ,.,':11 (v 22) "wondrous in might"; C'~!Z) ,.,':11 (iii 35) "mighty ones of heaven". Y. YADIN, who has written extensively on Qumran angelology, attaches much significance to the study of names of angels of the sect, especially with reference to the War Scroll 3). This is all the more striking, Y ADIN remarks 4), in view of Josephus' observation 5) that the Essenes took an oath not to reveal the names of angels. Exuberant angelology and demonology no doubt flourished in that age and were cultivated in Apocalyptic circles. G. F. MOORE 6) draws attention to Acts xxiii 8. Here the Sadducees are said to deny not only the revival of the dead but also the existence of angels and spirits 7). In this connection, F. M. CROSS 8) observes that the Qumran sectarian in his daily life "girds himself to withstand the final trial, purifies himself to join the holy armies, anticipates the coming conditions in God's inbreaking kingdom 9). In the new age he will 1) Das Buch jesaia, p. 274. 2) "Some notes on f" and its Derivatives", VT 5 (1955), p. 169. 3) For a study of the names of angels in the Genesis Apoc1)phon see M. R. LEHMANN, "1Q Genesis Apocryphon in the Light of Targumim and Midrashim", RQ 1 (1958), pp. 256 fr. ') Op. cit., p. 209. 6) Bj II viii 7. 6) judaism, II, p. 68. 7) For the esoteric lore of the Essenes about the names of angels see Josephus, Bj loco cit., section 142. 8) The Ancient Library o/Qumran and Modern Biblical Studies, pp. 73, 107. 9) NOTSCHER, op. cit., p. 165. "1m Kampf der S6hne des Lichtes gegen die S6hne der Finsternis ... sind auch die Engel als Bundesgenossen der S6hne des Lichtes beteiligt (lQM 1: 10f; 12: 5). Aber diese Anwesenheit der Engel muss nicht eschatologisch, sie kann mystisch erklart werden, denn die Engel sind bereits jetzt in den Versammlungen der Gemeinde anwesend, so dass kein

84

GENERAL INTRODUCTION

live eternally in the presence of the holY ones, the angels oj God, and even in the very presence of the Holy God. In this new age the righteous live like the angels and preserve themselves in perpetual purity before the throne of God." Immortality

J. VAN DER PLOEG 1), discussing the beliefs of the Qumran Sect, observes that many commentators on the Old Testament refer to various texts in which the doctrine of resurrection of the dead is supposed to appear. He adds, however, that these can be explained in more than one way. The same is true for the Qumran texts. Several passages suggest themselves to some scholars as being definite references to immortality and resurrection; C. RABIN 2), for one, believes that certain passages in the Qumran texts are capable of being interpreted as allusions to immortality 3) and other passages 4) to resurrection. Different scholars interpret these same texts as alluding to immortality only 5). Still others 6) seem to be unable to find either immortality or resurrection in the Qumran texts. The conception of immortality is, on the whole, alien to the Biblical Hebrew mind 7). J. VAN DER PLOEG, who made a special study of the problem, pointed out 8) that "the thought of a blessed immortality and of an eternal happiness reserved for the pious among the angels may be said to be foreign to the Hebrew Old Testament. The ancient Israelite looked for blessedness not in the after-life, but on earth ... Hence death is the worst that can come upon a man, and a premature death is the punishment par excellence of the sinner." It seems that this outlook on death was still prevailing as late as the beginning of the second century B.C.: "0 death, how bitter is the remembrance of thee, for the man who dwells tranquil Unreiner oder Unwurdiger daran teilnehmen darf (lQSa II Sf.; vgl. lQS xi S), eine Mystik, die nach dem NT auch fur den christlichen Gottesdienst in ahnlicher Weise gilt (I Kor 11: 10)." 1) The Excavations at Qumran, p. lOS. 2) Qumran Studies (London ,1957), pp. 73-74. 3) CD ii 20; vii 6 and lQH iv 21-22. 4) lQH vi 29-30, 34 and xi 12, for instance. 5) See below in this chapter. 6) T. H. GASTER, for instance. 7) There are texts in the Hebrew Bible containing expressions capable of being interpreted as promises of eternal fellowship with God: Ps xvi 10-12; xlix 15; lxxiii 23; Job xix 25. 8) The Excavations at Qumran, pp. 106-7.

THE DOCTRINES IN 1QH

85

in his house . . . and that is yet able to gather the fruits of joy ... o death, how welcome is thy portion to the poor man whose strength is wasted ... whose life is a burden and who lacks all hope ... " (Ecclus xli 1 f). By the first century B.C., however, both immortality and resurrection were current beliefs. Immortality is clearly implied in the Wisdom of Solomon 1). "The souls of the just are in the hands of God ... In the eyes of the fools it seemed as though they died Yet it is immortality that awaits them, And after brief affiiction they are richly rewarded" (Wis of Sol ill 1-5). One of the recurring themes in the Hodqyot is that which refers to the presence of the righteous before the Divine majesty and the association with the angels. In this there is a general agreement among scholars 2). The following are some relevant illustrations: a. "I praise Thee, 0 Lord for Thou hast redeemed my soul from the pit; and from the Sheol of Abaddon Thou hast drawn me up to an eternal height, so that I may walk about in uprightness unsearchable and know that there is hope for him whom Thou didst fashion from the dust unto eternal foundation. And a perverted spirit Thou didst cleanse from much transgression to stand in array with the host of the holy ones and enter into fellowship with the congregation of the sons of heaven" (1QH ill 19-22). b. "And those that are according to Thy pleasure shall stand before Thee forever, and those who walk in the way of Thy heart shall be established to eternity (1QH iv 21-22). c. "An everlasting rejoicing in His establishel place" (1QH frag vii 5). On the other hand R. B. LAURIN 3) reaches the cO:J.clusion that personal immortality was not the expectation of the Qumran Sect. 1) This is significant in view of the fact that some serious scholars hold that the Wisdom of Solomon is connected with the Qumran writings. 2) M. BLACK, "Theological Conceptions in the Dead Sea Scrolls", SEA 18-19 (1953-54), p. 82; A. DUPONT-SOMMER, The Dead Sea Scrolls (1952), p. 72, observes that the expression (line 20) reflects the Essene belief that "The soul, once detached from the ties of the flesh, takes it joyful flight towards the heights." (Cf. Josephus, B] II, viii, II); J. VAN DER PLOEG, "L'immortalite de l'homme d'apres les textes de la mer Morte", VT 2 (1952), pp. 171-75. 3) "The Question of Immortality in the Qumran 'Hodayot'," ISS 3 (1958), pp. 344-355.

e',Y e"

Studies Desert of Judah, III

7

86

GENERAL INTRODUCTION

He advances the view that the author of the Hodcryot is not here referring to the future, to a bodiless existence in heaven or to any form of immortality. He is simply thanking God for delivering him from a current difficulty, for protecting him from his enemies, for making his way secure and for specific favors received. It is difficult to accept LAURIN'S argument especially with reference to 1QH iii 21-22: " ... to stand in array with the host of the holy ones and enter into fellowship with the congregation of the sons of heavens." According to him, such significant passages as this and others in the Hodcryot show that the author is simply describing equality with the angels in an earthly kingdom. He asserts that this is brought about most clearly in 1QSb iv 24-28 which perhaps refers to Zech xiv 5 and iii 7. LAURIN admits that the author makes use of "timeless" vocabulary and bold language 1) and this being a psalm "the language cannot always be pressed", yet the language is indeed pressed in his suggestion that the author is "promising 2) equality with the angels in respect to knowledge and access to God, but strictly on the earthly sphere." In support of his theory LAURIN cites another passage (1 QH vi 7 ff.), referring to the restoration of Israel with direct access to God. Even the association with "angels of Presence" and others in that passage (line 13) is supposed by LAURIN to take place on the earthly sphere. "It would seem", he says, "That all of those expressions 3) must be understood in the hyperbolic sense of 1QH frag iv 17, '1 will bless Thy name continually', "~n. The writers are using poetic license" 4). While there is much to learn from LAURIN'S able treatment of the subject, it is difficult to be convinced by his conclusion. The Hodcryot do not conceive of immortality for the righteous either in the body or in the soul. As we would expect they use the timeless expressions of the Biblical psalms, but this is implicit in any real fellowship with God 5). LAURIN clearly implies that the Hodcryot Sect is not to be identified with the Essenes. Now, Josephus, who was, on his own testimony, much attracted by the Essene belief in the survival of the soul, is extremely explicit: "The soul, once detached from the ties of the flesh ... takes its joyful flight towards the heights." He clearly writes that 1) LAURIN maintains that the "timeless" vocabulary often found in the Hodayot should be interpreted figuratively along with many OT expressions and ideas. 2) Who is he, a mortal-author, to promise such blissl 3) Such as C",17, ,pn l'N etc. ') Op. cit., p. 354. 5) Ibid., p. 355.

THE DOCTRINES IN 1QH

87

the Essenes believed in an incorporeal survival, not, as did the Pharisees, in bodily resurrection 1). We can, therefore, safely accept J. VAN DER PLOEG'S conclusion that the obvious kinship of the Sect with the Essenes, coupled with the passages quoted above, indicates a belief in the immortality of the soul apart from the body.

Resurrection Scholars are also at variance on the question of the belief in the resurrection. There are several expressions in the hymns which probably allude to resurrection. a. "For then the sword of God shall hasten the period of judgment, and all his true children shall be aroused to destroy the sons of wickedness; and all the sons of guilt shall no longer be" (lQH vi 29-30). b. "And those who lie in the dust 2) have lighted up their standardpole and the worm of men have raised the ensign ... " (vi 34). c. "To lift the worm of men from dust unto eternal foundation" (xi 12) 3). d. "I praise Thee, 0 Lord for Thou hast redeemed my soul from the pit; and from the Sheol of Abaddon Thou hast drawn me up to an eternal height, so that I may walk about in uprightness unsearchable and know that there is hope for him whom Thou didst fashion from the dust unto eternal foundation. And a perverted spirit Thou didst cleanse from much transgression to stand in array with the host of the holy ones and enter into fellowship with the congregation of the sons of heaven" (1 QH iii 19-22). In passage (c) above, the author regards himself purified to stand in array before God with the eternal host ... and to be renewed with all creatures and with ... the community (xi 13, 14). The first OT text which definitely refers to resurrection is in 1) See BJ II. viii II. For an import:lllt work on the relation of the Essenes to Qumran, see G. VERMES, "Essenes-Therapeutae-Qumran," Durham University ournal, June, 1960. 2) The Hebrew is '£)37 ~~::mZ;1. The reading is probably correct. The expression is used three times in Job (vii 21; xx 11; xxi 26) and clearly refers to death. Nevertheless, BURROWS (MLDSS, p. 345) maintains that it is not clear whether this passage "speaks of the dead or of the living". 3) H. E. DEL MEDICO asserts that the belief in the resurrection is also "clearly set forth in x 33-4". Cf. The Riddle of the Scrolls, p. 161. However, the exact meaning of the passage in question is dubious. See translation below.

88

GENERAL INTRODUCTION

Daniel xii 2, "And many of them that sleep in the dust of the earth shall awake 1) some to everlasting life and some to reproaches and everlasting abhorrence" 2). In the late Apocryphal books, the belief in resurrection seems to be much developed, especially in the second book of Maccabees. Here the author's belief in the resurrection of the body is all the more striking. We read of the seven Maccabean martyrs who courageously sustained mutilation and death. The author not only believed in survival after death, but in eternal life for the righteous (vii 36), in contradistinction to the punishment which awaits the wicked. The resurrection would include the restoration of the body which though mutilated at death, would be restored whole and entire (vii 11, 23; xiv 26) and would involve reunion with the members of one's family. (vii 6,9, 14 and 29) 3). The resurrection was denied by the Sadducees hut asserted hy the Pharisees, and it became one of the most important doctrines of Judaism and Christianity. On the basis of the above passages (a) and (b), NOTSCHER 4) accepts the Sect's belief in resurrection as proven. J. ALLEGRO 5) presents the view that not only the Teacher of Righteousness, but also the "Wicked Priest" was expected to be resurrected at the end of days. RABIN 6), too, asserts, that three passages in Hodayot (lQH vi 29-30; vi 34 and xi 12) "definitely speak of the rising of the dead." RABIN further regards. lQH viii 31 ("To exhaust my strength unto seasons, and to destroy my flesh until the appointed times ... ") as a more direct reference to resurrection, although the context is far from clear. LICHT, (p. 50) on the other hand, believes that the Hodqyot do not allude at all to the belief in the resurrection. R. B. LAVRIN 7) categorically seems to be overcritical, "To the men of Qumran there was no hope after death. The grave would be man's final resting place." G. VERMES 8) finds in the Qumran writings not a definite belief in the resurrection but the idea that the whole 1) The literal agreement in lQH vi 34 and Daniel xii 2, as RABIN in Qumran Studies, p. 73, has already observed, is curiously lacking: "'17~ instead of '~~j?~; "that lie" instead of "that sleep"; "dust" instead of "dust of earth". 2) See also Is xxvi 19 and Job xiv 7-10. 3) See also B. M. METZGER, An Introduction to the Apocrypha, p. 147. 4) Op. cit., p. 151. 5) "Further Light on the History of the Qumran Literature", ]BL 75 (1956), p.95. 8) Op. cit., pp. 73-74. 7) "The Question ofImmortality in the Qumran 'Hodayot'," ISS 3 (1958), p. 355. 8) Les Manuscrits du Desert de ]uda (Paris, 1954), p. 122.

THE DOCTRINES IN lQH

89

person will be taken up to heaven in a purified body. He observes that the Qumran covenanters expected the final judgment before the end of their own generation and therefore were not concerned about the resurrection of the body 1). It is generally admitted that the sect laid no emphasis on resurrection. J . VAN DER PLOEG 2) explains that the Qumran writings did not attribute to the resurrection any particular emphasis because perhaps it may have been taken for granted. Messianism It is well known that in the latest book of the OT and the Apocrypha-such as Daniel, Maccabees and Wisdom, we encounter doctrines like the End of Days, the Last Judgment, resurrection of the body, immortality and reward and retribution after death. The Apocrypha contain a further development of these ideas, and it has been asserted that the Qumran documents exhibit an advanced stage of this development. G. GRAYSTONE 3) pointed out that parallels with NT teaching have been cited under such headings as (a) belief in an ultimate calamity leading to the end of days, (b) salvation of the elect (c) the fate of the just and the wicked-the former join the society of angels to praise God, i.e., eternal life-whereas the latter will perish in the eternal conflagration. In making these parallels one must bear in mind that the points of contact, especially in Qumran eschatological issues, are not conclusive. The points of contact are to be found mainly in the NT apocalyptic literature; and their themessuch as angelology and resurrection-were current in Pharisaic Judaism of the era. Our sect was probably an apocalyptic body, expecting the "end of days" and coming of the Day of Judgment or Wrath. The "sons of truth" -members of the sect-would then be "elected" for salvation whereas the sons of deceit and iniquitythe enemies of the Sect-would be punished. Hymn iii 27-36 gives 1) VERMES does not exclude a belief in resurrection among the Covenanters. He rejects his statement as a mere "hypothese". He compares with the eschatological expectation expressed in 1 Cor xv 51: "Lo, I tell you a mystery. We shall not all sleep, but we shall all be changed." Here, however, Paul's real point is that Christian believers, alive or dead, will all instantly be changed when the last trumpet sounds; "the dead will be raised imperishable". 2) Op. cit., p. 109. 3) The Dead Sea Scrolls and the Originality of Christ (1956), pp. 62-5. In the Qumran literature, "there is no description of the Last Judgement to compare with Matthew xxv, nor, indeed, anything on a par with the discourse on The Last Things, The 'Synoptic Apocalypse' ot Mark xiii and parallels." (p. 63).

90

GENERAL INTRODUCTION

a vivid description of the great destruction that would destroy the world by eternal conflagration. The End of Days The Qumranites believed that Evil, having been decreed by God, holds sway over the present world. At the imminent end of days, this Evil will be blotted out and the Good (i.e. Righteousness) will emerge. "And wickedness Thou shalt exterminate forever, and Thy righteousness shall be revealed in the presence of all Thy deeds" (xiv 16). The pending "end of days", when the wicked will be utterly annihilated through God's intervention, bulks large in the mind of the author of 1QH. "For I have taken my stand in the domain of wickedness and together with the tyrants in (their) lot. And the soul of the poor was assailed with great oppression. And amid calamitous destruction are my steps, when all the snares of the pit were (set) opened, and all the traps of wickedness were spread and the nets of the tyrants (were spread) upon the face of the waters" (iii 24-26). The "end of days" will be preceded by an upheaval, disasters in nature such as earthquakes, rivers of flames and flood. These will exterminate the Evil and prepare the ground for a better new world 1). "The river of fire, graphically portrayed in the hymns, finds its counterpart in Revelation xix 20; xx 19, 14 f., suggesting that this was the standard element of the current eschatological nightmare" 2). God's "light of perfection" will then eventually shine sevenfold strong 3). "Thou didst help my soul and raise my horn on high. And I have shone forth with a sevenfold light with the light which Thou hast established for Thy glory. For Thou art unto me an everlasting illumination and Thou setteth up my feet in righteousness" (vii 23-25). The "Messiah" Interpretation Together with some of the leading authorities on the subject such as MOWINCKEL 4), SILBERMANN 5), CROSS 6) and others, this writer is inclined toward a non-Messianic interpretation of 1QH; 1) Cf. iii 19-38 and xiii 11-13. 2) GASTER, op. cit., p. 14. 3) See also vii 24 in context. GASTER, op. cit., p. 24, pointed out that the basic idea has good OT authority (Is Ix 19); according to a statement in the Talmud (Sanh 91 b) the light of the Messianic sun will be seven times as powerful as usual. 4) JBL (1956), pp. 276 If. 5) JBL 75 (1956), pp. 276 If. 8) Op. cit., p. 167.

THE DOCTRINES IN lQH

91

for there are no clear references to the Messiah in these hymns. However, the possibility of a Messianic interpretation has been favored by some scholars who regard lQH iii 1-18 as a Messianic hymn 1). We have here a description of the suffering of a woman "who brings forth a male-child, a wondrous counsellor." ALLEGRO, BLACK, STENDAHL, VERMES, DUPONT-SOMMER, CHAMBERLAIN and others regard this as an allusion to Is ix 6 while J. DANIELOU 2) asserts that "it is definitely a question of the Messiah" 3). The interpretation of this hymn, however, remains obscure, and cannot be regarded as a definite reference to the Messiah 4). J. M. OESTERREICHER 5) rejects the views advanced by ALLEGRO and others that, in lQH iii 6-18, the Sect thought of itself "as the womb that would bring forth the Messiah." He adds that there is nothing in this hymn to strengthen the Messianic hypothesis. L. H. SILBERMAN 6), too, challenges the Messianic interpretation of this passage. MOWINCKEL 7) clearly rejects the Messianic view when he states that the Messianic interpretation of CHAMBERLAIN, DUPONT-SOMMER 8), BROWNLEE and others is "quite in error, as absolutely incompatible with the construction of the Gattung of the Thanksgiving Song". O. BEn 9) regards lQH iii 1-18 as a description of the spiritual birth of the Messianic community through the author of the prayer. The key to this meaning may be recognized in the allusions to NUll xi 12 in line 10; as God made Moses the mother and nurse of the people, so the Qumran Teacher gives birth to the collectivity. BETZ further observes that in the light of Num xi 12, the citation of Is ix 5 N'El r17'~ must be given a collective interpretation and the following lni':Jl eli' be rendered "the people of His might" rather than "with 1) See notes in the context. 2) The Dead Sea Scrolls and Primitive Christianity, p. 78. 3) See also W. H. BROWNLEE, "Messianic Motifs of Qumran", NTS 3 (1956-57), p. 29. BROWNLEE has suggested that the "motif of the Suffering Servant is applied to the eschatological Prophet in the Qumran literature adumbrating the identification of Jesus with the Servant of II Isaiah. He builds his case essentially on two crucial passages: 1QS iv 20-23 and 1QH iii 6-18. The interpretation of both is disputed." F. M. CROSS, The Ancient Library of Qumran, p. 166 ff. ') BURROWS in MLDSS, p. 341 described the above 1QH passage as "an exceptionally obscure passage." 5) "The Community of Qumran", The Bridge, Vol. II (1956), p. 131, footnote. 6) JBL 75 (1956), pp. 276 ff. 7) Ibid. 8) RHR 14 (1955), pp. 174 ff. 9) "Das Volk seiner Kraft; zur Auslegung der Qumran-hodajah III, 1-18", NTS 5 (1958), pp. 67-75.

92

GENERAL INTRODUCTION

His might." The expression signifies that it is the power of God that really creates the people and God is related to them as their Father. The author of the Qumran psalms, like St. Paul, was conscious of his role as a means by which the power of God works among men, giving them spiritual rebirth. However, this writer fully endorses VAN DER PLOEG'S conclusion 1) that some scholars have so exaggerated the role of the Teacher as to say that in the eyes of his associates he was the Messiah, the long-awaited deliverer and redeemer of Israel and the world. There is little or nothing of this in the texts; the theory depends to a great extent on texts that were mistranslated when study of them was only in its infancy. There are, however, a number of passages where the teacher is expressly distinguished from the Messiah and which therefore contradict the above-mentioned theory. 1) The Excavations at Qumran (1958), pp. 123-124.

CONCLUDING REMARKS In conclusion, this writer fully endorses the following observation l ): "For all its resemblances to the Qumran movement, Christianity owes its essential character to something quite distinctive-the life and teaching of its founder. No doubt the Qumran sectaries owed much to the shadowy figure of the Righteous Teacher, who so stamped his individuality on the movement. But it is not sufficient to say with RENAN-and, more recently, with DUPONT-SOMMERthat 'Christianity is an Essenism which has largely succeeded'." 2) With reference to the relation between the Qumran texts and the NT we can only conclude by quoting from two theologians and scholars who have made special studies on the subject: "Agreements are marked enough to deserve serious study and they are of great interest to the student of the New Testament. The New Testament scholar, O. CULLMAN, has said that the writings of Qumran teach us that various elements in Christianity, once attributed to the influence of Greek culture and Hellenism, can now be explained as the outcome of trends within Judaism itself. This is said to be of particular importance for the explanation of the Gospel of St. John and the Epistles of St. Paul. Whatever one thinks of this, it has certainly become clearer than before that Christianity did not arise in a vacuum but that it took over its form of organization and part of its moral teaching from organizations and ethics already in existence" 3). Moreover, "The strong sense of determinism and the pessimism regarding man which are found in the Hodqyot, and in the Sect of the Judaean Covenanters generally, form an important part of the theological background of early Christianity, inasmuch as similar ideas occur in the New Testament, more particularly in Paul rather than in the gospels. This is a subject that should be explored by New Testament scholars" 4). 2) F. F. BRUCE, "Qumran and Early Christianity", NTS 2 (1955-56), p. 190. 3) E. RENAN, Histoire de peup!e d'/sraet, Vol. V, p. 70. 3) J. VAN DER PLOEG, The Excavations at Qumran (London, 1958), p. 223. 4) J. P. HYATT, "The View of Man in the Qumran Hodayot", NTS 2 (1955-56), p. 284. Another important contribution is that by D. FLUSSER, "The Dead Sea Sect and Pre-Pauline Christianity", in SH 4 (1958), pp. 215-266, to which several references have already been made.

TRANSLA TION INTRODUCTION The text from which this translation was made 1) is that of E. L. SUKENIK, (wfr hmgylwt hgnwzwt (Jerusalem, 1954). This writer attempted to translate plates i-xviii, most of which contain complete lines. No attempt was made to translate the fragments 2). Most of the restored lacunae in the following translation are justified by documentary evidence given in the footnotes. A number of restorations were possible on account of similar or identical expressions and phrases in the MT or in the Qumran Texts. Restorations suggested by other scholars were sometimes included with appropriate references 3). But as H. BARD'TKE 4) indicates, most of these restorations have only relative value. Yet we cannot omit them if we wish to gain a notion of the structure of the hymn or an indication of the size (i.e. the beginning or the end) of the individual hymns. Because of the damage done to the upper and lower parts of the columns it is impossible to determine exactly the total number of lines in each column 5). In the translation itself, the hymns presented several difficulties. The main obstacle is caused by the fact that numerous passages lend themselves to two or even three different interpretations, as attested by all scholars who have worked on this scroll 6). Often the text constitutes 1) Several texts of the Hymns were previously published by this writer: "Two More New Psalms as Translated from the Dead Sea Scrolls", Commentary (1955), pp. 368-69; with]. BAUMGARTEN, "Studies in the New Hoda)'ot (Thanksgiving Hymns)-I, II and III", JBL 74 (1955), pp. 115-24, 188-95 and 75 (1956), pp. 107-13; "Studies in the New Hodayot (Thanksgiving Hymns)-IV", JBL 76 (1957), pp. 139-148. 2) See, however, chapter, "Description of the Scroll", n. 8. 3) No attempt has been made to complete most of the lacunae to which the above possibilities do not apply. The interested reader is referred to the works by H. BARDTKE, op. cit., DUPONT-SOMMER, op. cit., and especially]. LICHT, op. cit. 4) "Die Loblieder von Qumran", TLZ 81 (1956), p. 150. 5) SUKENIK. himself, gives the number of lines in a column as between 30-41, but see the chapter, "Description of the Scrolls". 6) Cf. H. E. DEL MEDICO, The Riddle of the Scrolls (London, 1957), p. 305; P. WERNBERG-MoLLER, RQ 1 (1959), p. 545; H. BARDTKE, op. cit., p. 19; J. LICHT, pp. 11, 16; J. CARMIGNAC, Biblica 39 (1958), p. 139; J. VAN DER PLOEG, VT 2 (1952), p. 175; DUPONT-SOMMER, Evidences (March, 1957), p. 19. T. H. GASTER, The Dead Sea Scriptures (New York, 1956), p. 8 remarks: "It is impossible for anyone who reads the Book of Hj'mns sensitively and sympathetically not to

INTRODUTCION

95

a Biblical mosaic, sometimes with alterations, allusions or play on words 1). A special difficulty in understanding the Hymns lies in the fact that they use allusions to the poetic diction of the Bible. D. FLUSSER described the Hymns as a derivative work stuttering away in the language of the Book of Psalms 2). He further explains that the poetic diction of the author of these Hymns is not based on Biblical verse alone; it also contains expressions regularly found in the other writings of the Sect. Both the Biblical and the specifically sectarian turns of phrases are used by the author-more than llDy other of the Sect's writers-"as a secret technical language, and from this literary inheritance he creates his forte and piano baroque poetry, which writhes and pushes forward in strange imagery and conceits which were well understood by those who read it 2000 years ago. Thus the verse of the Hymns has many meanings, including most Gf William EMPSON'S ambiguities." An added difficulty is the fact that a large number of lines are poorly preserved 3). In the words of P. WERNBERG-M0LLER 4), "the Thanksgiving Hymns are full of vexing problems, which have not yet been squarely faced ... No book on the Scrolls has yet the latest word, and the debate must J at the end of 16. 5) Supplying the' which probably was omitted through haplography. 6) Here God makes use of the author (the Teacher?) who had God's grace in order to reveal to all the understanding "the sources of knowledge", but he himself is taught :1l':t by God and has it put into his heart. It is a gift that is not bestowed to all but only to those who are susceptible to it and who themselves are called "men of understanding" O'l':t~. Before the guilty ones He conceals the source of understanding and the secret of the truth l"I~N "tn :1l':I l'li'~ l"I'l"IO (lQH v 26), evidently as a punishment (NOTSCHER, p. 54). 7) An allusion to Hos iv 14 and Is xxvii 11. Cf. lQH iv 7 and CD v 16. mlZi~ is found i!1 Gen xliii 12 as mas. noun; as feminine noun it is also found in CD iii 5. C. RABIN renders, "to fail through their confusion", RABIN further explains that mlZi~ in 1QH is used here "as an ironic allusion to :1llZi~". 8) A relatively large number of Thanksgiving hymns in the Hodayot begin with this expression: 1 QH ii 31; iii 19; iii 37; iv 5; v 5; vii 6; vii 34; viii 4(?); ix 37(?); xiv 8, 23 or '''N :1:>"N vi 25-26; xi 3,15; it is a common expression, especially in Psalms. Cf. particularly Is xii 1;" Ps lxxxvi 12. 9) Cf. 1 Sam xxv 29 (LX X tv 8e:crfLii> TIi~ ~w~~). 10) Cf. Has ii 8; Job i 10; iii 23; xxxviii 8. 11) Also in CD xiv 2. Cf. 2 Sam xxii 6. 12) For similar expressions, see Ps liv 5 and lxxxvi 14. 13) The manuscript has 1 in its final form, :11l"1":I:I. 14) BARDTKE reads "0' "Fundament des Truges".

108

23

24

25

TRANSLATION

ii 22-25

and a congregation of belial 1)-they know not that from Thee is my stand 2). And in Thy lovingkindness 3) Thou savest my life, for my footsteps 4) are (guided) by Thee 6). But as for them, it is with Thy (knowledge) that they have assailed My life 6) so that Thou mayest be glorified through the judgment of the wicked 7). And through me manifest Thy might 8) before the sons of Men, for through Thy lovingkindness is my stand. And I said: Mighty men have encamped against 9) me, they have surrounded me 10) with all

1) The name usually applied to the evil spirit or the spirit of perversion According to Qumran the world is dominated by two created leaders: the good spirit and the evil spirit. The latter is also called "the spirit of perversion, the angel of darkness, the angel of destruction" (Cf. 1QS iii 19, 21; iv 12; CD xxiv, etc.). The name Belial is used as (a) a personal entity outside of man to hinder him: "And it is because of the angel of darkness that all the sons of righteousness go astray." (1QS iii 21). 1. SONNE, (op. cit., pp. 295-6), observes that in the second century A.D. the term Belial seems to have become almost a technical term for "heresy", based on Deut xiii 14, in connection with the locus classicus of the false prophet; ~"'~~::1 ~l::1 are defined as those who seduce the people by saying: "Let us go and serve other gods." Accordingly Belial has been interpreted etymologically as "men who cast off the yoke of God" (5 ijre, ad 1. ed. FRIEDMAN p. 93a). A scholar of the second century, R. JOSHUA BEN KORI;IA, states that, whenever the term Belial occurs, there is an allusion to idolatry and heresy (Tosejta, ed. ZUCKERMANDEL, C. p. 24, Peah, iv 40). In (Cf. SCHECTER'S edition of CD, p. 12, line 12) Belial is often used as synonym of Satan, but ~"'"~::1 mm, seems rather to denote "spirits of heresy" speaking words leading to apostasy, since there is an allusion to the passage in Deut. mentioned above." Most references in lQS to Belial have allusion to a spirit of a personal nature. (b) a spirit within man, "spoken of impersonally as ways of acting" (lQH ii 22). It can be taken abstractly "worthlessness", as in the OT (Prov xix 28; Ps xli 9; Is xxx 22). The latter gives better sense in lQH ii 22; iv 10 and others. (For an excellent comprehensive treatment of the problem, see R. E. BROWN, "The Qumran Scrolls and the Johannine Gospel and Epistles", CBQ (1955), pp. 403-19, 559-74). See also 2) SUKENIK refers here to Ps lxix 3. line 16 above. 3) For a discussion of the term ,OM see J. GUILLET, Themes Bib/iques (Paris, 1951), pp. 43-46. 4) Cf. Ps xxxvii 23; Prov xx 24; Dan xi 43. 5) All predestined. Cf. Ps xxxvii 23. BARDTKE renders "mit deiner Bewilligung" for il:ln~~. 6) Cf. vii 12; Ps lix 4. This may justify the reading "'l~ for in Ps xciv 21, also quoted in CD i 20. This reading is supported by the Targum. Cf. also Is liv 15; Deut ii 24. HABERMANN, 'dh w'dwt, p. 17, gives the root as = ~~l. Cf. Gen xliii 18. 7) Cf. NOTSCHER, op. cit., p. 158. B) The author is the instrument that God uses to display His might. 9) This verb with ~'" often indicates "encamp against" with hostile purpose. Cf. Josh x 5; J udg vi 4; J er x 29; Ps xxvii 3 and others. Cf. also Is xix 3 referring to God's hostility to apostate Jerusalem. 10) Read "l'::1:10 as SUKENIK. The final m may have arisen by confusion from a

,,'l"

"l

TRANSLATION

26

27 28

29

ii 26-29

109

Their war-weapons 1) and they have let loose 2) (their) arrows with no respite 3) and the flaming spear (they have set loose) unto a wood-devouring fire. And as roaring of many waters (so is) the tumult of their voice 4), the bursting storm of rain 5) destroying many. Naught and worthlessness 6) shall break through the planets 7) when their waves lift themselves up. And as for me, when my heart is melted 8) like water, (then,) my soul is fortified 9) by Thy covenant. But as for them, the net they have spread for me, shall catch

ligature of ny. All agree that the context requires ~l'::J.::J.O not O,::J.::J.O. LICHT (p. 26) emends to ~l'::J.::J.O; others translate "they encompassed me". This is no scribal error but the use of enclitic mem with verbs. Cf. 'l17 '~:l Oi~P"~t Ps xxxix 6 (first suggested by H. L. GINSBERG, Ki!be Ogar/!, pp. 129-131) and Oiit( Ps xlii 5 "I move", not "I move them", with enclitic m, first suggested by T. GASTER, "Psalm 29",jQR 32 (1946), p. 65. For a comprehensive treatment of the enclitic mem see H. D. HUMMEL, "Enclitic mem etc.",jBL 74 (1957), pp. 85-107. 1) Note the 3rd pI. mas. suffix with fern. pI. noun. Cf. Biblical usage of om::J.t(. 2) From .,.,!) "break" (so WALLENSTEIN and SUKENIK, referring to Job xvi 12) or Aramaic t(.,!) "run" (as Habermann) or perhaps :"I"!). It is also found in iii 27, parallel with '1!)'17l'1:"1::J., hence the meaning is clearly "to let fly", "to let loose". Cf. Ugaritic "prr" "flee". Cf. also Ps xviii 15. HABERMANN assumes the meaning "and they shall destroy", referring to Hosea xiii 15. 3) Same phrase and spelling in 2 Chron xxi 18; xxxvi 16 and CD viii 4. t(!).,~ = :"I!)"~, interchange of t( and :"I. BURROWS and BARDTKE render "for which there is no healing", "ohne dasz einer heilt", (t(!).,). VERMES and GASTER: "unceasingly", (:"I!)"). 4) A mosaic of Biblical expressions. Cf. Is xvii 12; Jer x 13, li 55. 5) Cf. Is xxx 30. O.,T' f!)l. 6) "Naught". Cf. Is xli 24. The usual meaning of :"I17!)t( "viper" does not make much sense. Another plausible interpretation is given by SUKENIK. :"I17!)t( from :"I17!) "cry, yell" (Is xlii 14) and N'lV read with Sin not Shin; "rising" (Ps lxxxix 10) referring to "waves". 7) Again a difficult expression with probable allusion to Is lix 5. SUKENIK takes it as Om"T~ as in Job xxxviii 32, "stars". LXX transliterates mazourot, used in parallelism with the names of constellations. GLANZMAN, who made a comprehensive study of this expression ("Sectarian Psalms from the Dead Sea", TS 13 (1952), pp. 487-524), points to LXX rendering of MT m'T~', in 2 Kings xxiii 5 also as mazourot, the latter appears in a series of constellations. As GLANZMAN aptly points out, "the most important point for us is that the LXX has a reading which can sguare perfectly with lQH". Hence the rendering "unto the planets", for l'I''''T~~ is preferable to YALON'S "unto torrential waters" (Qiryat Seier 26, p. 244) or "that are scattered" (Habermann, megil16t midbar yehUda, p. 202). "Zu den Planeten brechen hervor Geschrei und Larm, wenn ihre Wellen sich erheben" (BARDTKE). 8) For O'~:"I::J. with the omission of :"I. 9) CROSS and GLANZMAN reads pmm as Hiphii.

110

30 31

32

TRANSLATION

ii 29-32

their own feet 1); and (in) the snares which they have hid for my life, they themselves fell therein. But my foot standeth 2) in uprightness 3) (In) the assemblies I bless Thy name 4). I praise Thee, 0 Lord for Thou [setteth] Thine eye over my soul and Thou didst rescue me from the envy of the spokesmen of lies 5) And from the congregation of those that seek smooth things 6) Thou didst redeem the soul of the needy 7) whose blood they had sought to destroy 8) ;

1) A mosaic of Ps ix 16; xxxv 8 and Jer xviii 22. 2) It seems that originally line 29 ended up with the word ~~l'; two other words, "!Z}~~:: ;"~:s7 were inserted intralinearly by another scribe. (MARTIN, p. 477), The handwriting of the latter is clearly different. 3) "Uprightness" not "level ground". This word also means "level place" but it may assume the meaning of "judicial fairness", "uprightness" (cf. '~~~). See Ps lxvii 5; Ps xlv 7; Is xi 4 and Mal ii 6 where

"!Z}~~

is parallel with

P':-: and

C'~!Z} respectively. "im Ebenen" (BARDTKE). 4) Cf. Ps xxvi 12 ;";''' C~.,;,p~::. Cf. also Ps lxviii 27 where m~;,p~:: should be read m~;,p '~::. (Cf. W. F. ALBRIGHT, "A Catalogue of Early Hebrew

1'::N

Lyric Poems", RUCA 23 (1950-51), p. 30). 5) Cf. lQH iv 9, 10. BURROWS: "Babblers of lies". The leader of the sect's enemy is described as :lT~;' I:]"tm (lQpHab x 9) and CD viii 13. See also note on v 9, r~~~ (lQH vi 13). A detailed discussion of the root r~~ is found h H. N. RICHARDSON, "Some Notes on r~" and its Derivatives", VT 5 (1955), p. 169. 6) A frequently used expression in Qumran texts. Cf. lQH xxxvi 15; CD i 18. "The seekers of smooth things" are found in line 2 in lQp Nah. Cf. J. M. ALLEGRO,JBL 75 (1956), pp. 89-93. We are told that Demetrius sought to come to Jerusalem by their counsel. Here they are in company with "the interpreters of lies". BROWNLEE ingeniously suggests that in mp~n "smooth things", the writers of those documents were playing on the word for m~~;, the legal precepts of the Pharisees. So BURROWS and LICHT. Cf. also C. RABIN, The Zadokite Documents (1954), p. 5. For the reference to the Pharisees, cf. JOSEPHUS, Antiquities xiii, 14, 2. 7) Cf. Jer xx 13, lQH xii 3, 10. "The idea of the poor man rescued by God is very common in the Bible. The poor man here is the humble man, the friend of God, who is oppressed by the strong" (GLANZMAN, op. cit.). l'~::N is one of the numerous expressions used by the Qumran community to describe itself, collectively l'~::N and individually, as here. It is particularly in lQpHab (xii 3, 6,10) that the members call themselves C~l'~::N. This led to the famous TEICHER theory on the Ebionites. (Cf. the excellent treatment of the subject by J. A. FITZMEYER, "The Qumran Scrolls, The Ebionites and their Literature", TS (1955), pp. 335-72. This writer was privileged to hear Father FITZMEYER'S original paper on the subject at the Oriental Seminary, (Johns Hopkins University). According to K. ELLIGER, (Studien Zum Rabakuk-Kommentar vom Tolen Meer (1953), p. 222), the designation l'~::N has become almost a proper name for the group. 9) Double usage of as "life" and "blood" understood after "to shed."

C,

TRANSLATION

33

34

35

36

37 38 39

ii 33-iii 3

111

To shed (it) for Thine service 1) except that they [kn]ew [not] that from Thee are my steps (directed). And they made me (an object of) contempt And derision 2) in the mouth of all the seekers of deceit. But Thou, my God 3), Thou didst succor the soul of the oppressed and destitute From the hand of him that is stronger than he. And Thou didst redeem my soul from the hand of the mighty 4), and despite all their revilings 5) Thou hast not caused me to be dismayed 6) Into forsaking Thy service. Because of the fear of the threats 7) by the wi[cke]d 8) and barter the steadfast mind 9) into deceit 10) which ... statues and testimonies shall be given to ears 11) ... ... to all [their] offsprings ... 12) ... in Thy teachings ...

Translation iii 1-39 1 2 3

... and through me ... ... Thou hast illumined 13) my face

t:l1'l:'1~ in this sense found in lQS iv 20; lQH iv 29, vi 28; Daniel ix 24 Qri (K t:I~07 BH3).

1) Cf. NOTSCHER, op. cit., p. 185. 2) Cf. Ps cxix 22 and more loosely in Prov xviii 3. 3) The word '~N is written in paleo-Hebrew script. 4) "Mighty" The wicked are sometimes referred to as "mighty". Cf. lQH v 7. 5) As GLANZMAN (ibid.) points out we find in MT two different forms for this word: gedupah (Ezek v 15) and giddupah (Is li 7; in lQIs' wmgdpwtm). The orthography here points to the vocalization found in Isaiah; but cf. gdwpym in lQS iv 11; CD v 11. 6) Hiphil of 1'l1'ln, also found in Is ix 3; Jer xlix 37. Cf. lQH vii 8. 7) "Threats". See line 6 above and the note on this word. 8) "In abandoning Thy worship for fear of denunciation to the Ro[man]s", (DEL MEDICO, for the first half of this line). 9) Common expression in Qumran writings. Cf. above i 35; ii 9; lQS iv 5; viii 3. See Is xxvi 3. Emendation in loco is thus not necessary. 10) "Deceit" not "madness" its usual biblical sense. Cf. lQH iv 8 and 17. For ~~':'1 in parallel with :'1'~', cf. iv 20. This word appears several times in Ecclesiastes, but only as a fern. sing. "(zu vertauschen) gegen einen Verblendeten (den festen Sinn)" (BARDTKE). 11) The reading from MS is dubious. " ... Gesetze, und durch Bezeugungen sind sie den Ohren gegeben worden" (BARDTKE). 12) Restoring [t:I:'1]'N~N~ cf. "ihren Gewachsen" (BARDTKE). 13) For the suffixes with :'1, cf. "Studies in the New HOdi{yot", JBL 74 (1955),

112 4 5 6 7

8

TRANSLATION

iii 4-8

... to Thee with everlasting glory, with all ... . .. Thy mouth and Thou didst deliver me 1) from . . . and from ... ... now, a soul . . . they esteem me 2), and they have made (my) life like a ship 3) in the [de]pths [of the sea] 4). And like a fortified city in the fa[ ce of an enemy] 5). [And] I was in distress as a woman in travail 6) bringing forth her first child 7), for [her] birth pangs came suddenly 8) And an agonizing pain 9) with her birththroes 10) to cause writh-

p. 116, n. 3. See also note above on i 6, and the chapter in the Introduction on the "Linguistic Aspects of the HOdiiyot". 1) Reading ~3~~~m instead of '~m. The context indicates the idea of personal deliverance from peril. Not only would the plural be incongruous here, but the following preposition ~ definitely points to a verb like ~~~:-r rather than m~. The suggested reading is quite compatible with the MS, in which' and ~ are very similar. Another possible reading is [:-r::l~"£)!z)]~' [:-r::l~m~]~ '~m. These two nouns often occur together in OT; Num xxxvi 13; Dan ix 5; 1 Chron xxviii 7; Deut viii 11, etc. The verb m~ with m~~ also occurs: Deut viii 1; xxx 11; 1 Kings ii 43, etc. 2) The Hiphil of ~!Z)n is not found in the Bible. It may be that we should read Qal, ~3':l'tVn~; the' and the ~ are very similar in the text. 3) Reading :-r~m(::l rather than :-r~m(~, as in the following phrase "~~::l'; cf. line 13 below. The spelling :-r~m~ is characteristic of the free use of vowel letters in the scrolls. 4) Restoring [I:l~] m~'~[~]~. Cf. Mic viii 19. 5) This restoration [.,~ ~3]£)~~ is suggested only as a possibility. LICHT restores [:l',N ~3]£)~~. 8) Cf. Jer xiii 21. K. STENDAHL, ("Introduction and Perspective", The Scrolls and the New Testament (New York, 1957), p. 12) remarks that the woman in travail appears to be the community itself which through tribulations brings forth the Messiah, "as the woman in Rev 12 is a symbol for the church". L. H. SILBERMAN, however, deals with such pictures as I:l~ m~'~~:l :-r~3'N, "~:l~ .,~~, and the woman giving birth to her first born, depicted in lines 6 fr. He disclaims any messianic concept. (fBL 75 (1956), pp. 96-106). 7) Cf. :-r"~::l:l~::l in Jer iv 31. The spelling here is perhaps due to scribal transposition; cf. also Mishna Behkorot iii 2 m"~::l~~:-r, "the animals which have given birth tor the first time". 8) Restoring [:-r~].,~~ '::l£):13 N~::l. Cf. 1 Sam iv 19. Also Dan x 16, where the phrase is used with reference to a man. The silent N added after a long vowel at the end of a word is common in the Qumran writings: N'~, N~::l etc., 1QIs' lvii 14 N~~~, and 1QpHab ii 6 NU~~N~. It is also found in the middle of words and, strangely enough, also after a short vowel: 1QIs' xlii 19 "N'~ for .,,~ and xxx 31 :-r::lN~ for :-r::l~. For similar spellings in the MT: N'P3 Joel iv 19 and Jonah i 14: I:lNp Hos x 14 and IN' Neh xiii 16. 9) Cf. line 12 below. This phrase is found in Mic ii 10, but the meaning there is obscure. l""~3 is from l""~ (Arabic "strong pains that debilitate the body". In line 11 below we find l""~ ·~~n. l""~ as Noun is not Biblical. For the use of ~!.7 to express "in addition to", cf. Ps. lxix 28. 10) The word .,~tV~ assumes two distinct meanings: (a) "orifice of the matrix";

'3'

'3"

"""'.r

TRANSLATION

9

iii 8-9

113

ing 1) in the womb 2) of the pregnant woman 3), for 4) children are come to the throes of death 5). And she who conceived a male 6) child was distressed by her pains 7), for amid the throes of death she shall be delivered of a man-child 8). And with infernal pains 9) there shall break forth

cf. Is xxxvii 3 and JASTROW, Dictionary, s.v.; (b) "birth-stool". The second meaning is common in rabbinic literature, and M. BURROWS would favor it here (it gives a good rendering in 1. 8). '~9~, however, does not occur in the plural. The related !:I~!#9'? also has two meanings: (a) "waves, waterbreakers", cf. Ps xciii 4, xlii 8 and Jonah ii 4; (b) "severe pains", cf. BEN YEHUDA, Dictionary, s.v. It appears likely that the author of the HMiiyot intended a skillful play on words by alluding to these different meanings. BROWNLEE believes that he utilized this ambiguous word to denote both the place of birth and the streams of muscular contractions (waves) suffered by a woman in labor (cf. CHAMBERLAIN, "Another Qumran Thanksgiving Psalm",]NES 14 (1955), p. 36). It should be noted that !:I~':I!l}~ is repeatedly parallel to ~:ln in our text: cf. lines 9, 11, and 12; cf. also ix 6 !:I~":I!l}~" !:I~~:ln~" indicating that the latter denotes an aggravated pain. In these places we have used the translation "travail, birth-throes". 1) Hiphil of ~'n. Cf. Is !xvi 8. Not used in OT in this sense. 2) For the use of ":;,, "crucible, furnace", as a euphemism for the female pudenda, cf. Aramaic N":;' in B. Shabbat 140b (cf. JASTROW, Dictionary, s.v.). CHAMBERLAIN (op. cit., p. 34) reads bekhor "first-born"; he, therefore, suggests the reading ":;':1 for ,,:;,~ in 1. 10, taking the latter form as a scribal error. BAUMGARTEN and this writer think, however, that -~ and -:I are prefixes to ,,:;, "furnace" (i.e., "womb" as above). The verb n~l~ (1. 10), requires the preposition -~ after it; cf. Judg xx 33 and Ps xxii 10. Job xxxviii 8 is particularly significant here: N:S~ !:In'~ 'n~l:l "When it broke forth and issued out of the womb." The word ,,:;, is also found in i 22. CHAMBERLAIN objects to the reading ,,:;,~ on the grounds that it would "make the Wonderful Counselor mean the Messiah instead of God". "If so, "he continues, "the sect must also have accepted the Mighty God of Is ix 6 as a complete name of the Messiah". This he considers "unlikely, if not impossible, in Jewish theology". We concur with CHAMBERLAIN'S argument, but it is possible that the sectarian author took rl1'~ Ni;I£) in Is ix 5 as a human epithet, contrary to the normative Jewish interpretation. We do not know, of course, whether he translated ":ll ~N in verse 6 by Mighty God or something like "mighty hero" (cf. Ezek xxxii 21 !:I~":ll ~~N). Perhaps il":;'~ in Ezek xxi 35 where it is parallel with rlN':ll '!l}N !:I'p~:I is derived from ,,:;, and also assumes this meaning. 3) This form occurs only once in MT: '~m~'m Hos xiv 1. In our passage it is found seven times: lines 8, 9, 10 (bis), 12 (bi,-), and 18. It apparently refers to the pregnant woman rather than pregnancy. LICHT translates as "pregnancy". 4) For the plene writing sec above line 7. 5) A phrase combining two biblical allusions: cf. Is xxxvii 3 and II Sam xxii 5. The author apparently does not distinguish between !:I~!~lP~ and !:I~!#lP'?; cf. n. in line 8 above. " 6) Cf. Job iii 3: ':ll il'il, where the suggested emendation to .,:ll illil should be discarded. 7) Cf. Jer xlix 22. 8) See Is lxvi 7. 9) The expression ~'N!l} ~l;i:ln is parallel with m~ ~":I!l}~ "hellish pangs" and "deadly pains" respectively. (Cf. 2 Sam xxii 5, 6). D. WINTON THOMAS, ("Some

114 10

11

12

13

14

TRANSLATION

iii 10-14

From the womb of the pregnant woman a wondrous counselor 1) in his might. And there shall come forth safely 2) a male child from the throes of birth by the woman who was pregnant with him. All Throes were hastened and agonizing pains at their (1) birth 3) and a terror 4) to those who are pregnant with them (1) 5) and at the time of giving birth all pangs 6) shall come suddenly In the womb of the pregnant woman. And she who is pregnant with nought 7) is possessed by an agonizing pain 8) and the pangs of the pit by all acts of horror. And the foundations 9) of the wall shall crumble like a ship (storm tossed) upon the face of the waters and the clouds shall roar with a tumultuous voice. And they who dwell upon the earth (Shall be) as seafarers 10) terrified by the roar of the waters.

Unusual Ways of Expressing the Superlative in Hebrew", VT 3 (1953), pp. 209-24) explains this usage of '?,NlV and rm~ with reference to 1 Sam iv 20; Cant viii 6; Ps xviii 6; et al. This lends support to the view that e~,:lV~ refers to pains. 1) Cf. Is ix 5. 2) For the use of ~'?tl as a verb for the delivery of young, cf. Job xxi 10. 3) "Birth, travail, or time of birth"; the last meaning seems most suitable here. Compare the rabbinic term ill:'?il ,,?,~ "the birth of the new moon" and the use in Baba Bathra 16b: il''?'~~ iltl'n~ "She is relieved of her birth-throes". Cf. also eil~''?'~ "their delivery", (Exodus Rabba 112). "In the channels of birth and pregnancy" (HABERMANN). 4) Or "shuddering"; cf. Job xxi 6 and Ps lv 6. LX X renders this word in Job xxi 6 as meaning "pain", 03UVOCL. 5) Probably plural of il"il; cf. Cant ii 4, where 'n"il is parallel with ·~N. The pronominal suffix en- for eil~n- is very common; e.g., e1'l1:N Exod iv 5. It may also be that we should read en-'il'? for en~"il'?, "for her who is pregnant with them". 6) Cf. 1. 7 above. 7) Cf. below iii 17 il37tlN "'1)37~ and iii 18 il37tlN il37tlN occurs three times in the Bible (Is xxx 6; lix 5 and Job xx 16) with the meaning "viper", as Arabic 'af'an. In Is xli 24, however, we find 37tlN parallel with l~N, "nothing". BARDTKE renders "Schlange". The expression il37tlN alludes "to the wickedness that comes to the world" (HABERMANN). The meaning is not quite certain. CHAMBERLAIN and DUPONT-SOMMER take it to mean "viper", representing the Messiah's adversaries, the Antichrist or Belial himself. BURROWS and GASTER assume the meaning "nought". L. H. SILBERMANN, ("Language and Structure in lQH", JBL 75, p. 96 f.,) retains the meaning of the root il37tl "groaning" or "crying" as in Is xlii 14 and translates "a groaning or crying mother". See, however, note 38 in this plate. 8) Cf. 1. 8 above. 9) Cf. lQH iii 35 and Biblical Aramaic N'lVN, "foundations" (Ezra iv 12). 10) For this phrase and the following passage, cf. Ps cvii 23 ff.

-m,.

TRANSLATION

15

16

17

iii 14-17

115

And as for its skilful men-(yea,) all of them 1) (shall be) as mariners in the depths (of the sea). For all their skill shall vanish in the roaring of the seas 2). When the depths seethe 3) over the springs of the waters 4) they [shall ra]ge 5) unto the heights of the waves And the breakers of the waters by the roar of their voice. And when they do rage, they shall open (the) ga[tes of] ... the arrows of the pit 6) With their stepping into the abyss they shall make heard their voice and they shall open the gates of [Sheol to all] 7) acts of nought 8).

1) A poetic form of cl;!,::l "all of them". The suffixes - emo, - mo, and - limo occur with the noun, especially in the Psalms: xx 23, xvii 23 and xxii 2. (Cf. GESENIUS-KAUTZSCH, Hebrew Grammar (G-K), § 103 f., n. 3). 2) Cf. Is xxvii 12. 3) Cf. Job xli 23, 24. 4) The expression c~ ~::l:Jl in Job xxxviii 16 is translated in the Targum as NI;!:J'U7~ or "whirlpool". It is clear from the text here that the emendation c~ '17:Jl for the above-mentioned c~ ~::l:Jl of Job, proposed by KAUTZSCHBUDDE, should now be rejected. "A play on Job xxxviii 16, where (by changing the vowels) the Hebrew words for 'springs of the sea' can be interpreted to mean 'eddies of the sea'. This, it may be added, is the way in which the ancient Aramaic translation (Targum) understood them, and our poet had the same tradition" (GASTER, p. 210, n. 13). 5) Restoring 'lD[l.,n~]. Cf. ClDl.,nil:J in the following line and lQH ii 12. 6) "Disaster was often portrayed in antiquity as the loosing of divine or demonic arrows; cf. Ps xci 5; Job vi 4. In the Iliad (i, 51), the plague which besets the Greeks before Troy is attributed to the arrows of Apollo, and in the Middle Ages a man who was diseased was said to be 'elf-shot'." (GASTER, p. 210, n. 15). 7) Restoring [l;l'::ll;lI;!'NlD]. Cf. the parallel phrase nnlD ~nl;li in the next line. As G. S. GLANZMAN, ("Secterian Psalms from the Dead Sea", TS 13 (1952), pp. 487-524) points out the phrase nnlD ~nl;li is not attested in the Bible nor in The Pseudepigrapha. The expression l;l'NlD '.,17W, however, is found in Is xxxviii 10 probably referring to death. Cf. also Job xxxviii 17; Ps ix 14 and cvii 18. 8) BETZ, 0., ("Die Proselytentaufe der Qumransekte und die Taufe im Neuen Testament", RQ 1958, p. 223) takes il17!)N ~lD17~ as "viper creatures" and refers to Matt iii 7. He says that the Sect encounters the "viper-creatures" YE'IV~fL(xT(x tXL8v&'JV mainly in the false teachers, among whom are also counted the "wise" of the world who will suffer a miserable shipwreck at the chaotic storm at the end of days (lQH iii 12 f.), though now these "wise" are still very strong. In lQH ii 28 the notion "viper" means beside "nought" also the power of evil assailing the prayer. Its representatives (of nought) are assembled in the "circle of nought" and in the community of never-do-well, i.e. of Belial. The "viper creatures" are consequently sons of the devil. A little later they appear as "seekers of smooth things", (ii 32). The Sect probably refers here to the Pharisees, who led astray the people. To be sure, in the judgment of the Sect also the priestly nobility of the Saducees is also caught in the net of Belial (CD iv 13-21). The expression Matt iii 7 and parallel expressions mean accordingly the same as 'lD17~ il17!)N in lQH iii 17, mainly the spiritual creatures and accomplices of the devil,

116 18

19 20

TRANSLATION

iii 18-20

And they shall shut the gates of the pit upon her who conceives injustice 1) and the bars of eternity 2) upon all the spirits of nought. I praise Thee 3), 0 Lord, for Thou hast redeemed my soul from the pit 4); and from the Sheol of Abaddon 5) Thou didst draw me up to an eternal height 6), so that I may walk about in uprightness 7) unsearchable 8) and know that there is hope 9) for him whom

1) GLANZMAN, ibid., points out that while the word may refer to some preceding feminine noun, it may refer to female demons just as, in the next line, kwl rwfJ 'p'h may refer to male demons. "Female demons play an important part in Rabbinical literature, and chief among them is Lilith, known because of popular etymology as the 'night hag'. In Is xxxiv 14, Lilith is mentioned in connection with satyrs, etc. of the desert. She was almost certainly borrowed from the Babylonians during the Jewish exile; belief in her lasted to a late date among the Mesopotamian Jews. From the description of Lilith in Rabbinical literature, she would appear as a most likely candidate for the title 'pregnant with evil'. In this Psalm-fragment, we may be on the threshold of the later demonology which developed in Judaism". (GLANZMAN, ibid.). 2) Cf. Jonah ii 7. 3) Cf. note ii 31 above. 4) Cf. Job xxxiii 28. 6) Hymn iii apparently denotes the dark localities in the depths of the interior of the earth as l"!lN; if not a deeper region or possibly even the lowest part of this realm of darkness is meant. (Cf. MOLIN, op. cit., p. 125). The combination of l"!lN ",NlV is not found in the OT although the two words are used in close connection. Cf. Job xxvi 6. GLANZMAN (ibid.) points out that the "Greek equivalent of 'bdwn is apoleia, and the destroying angel of the Apocalypse, in Greek Apolluon, is named in Hebrew Abbadon (Apoc ix 11). In the Psalms of Solomon (ii 31), the proud are brought down to apoleai aionos. In the Book of Enoch (ch. xxii), there is an elaborate description of Sheol, which is divided into a number of hollow places; though no names are mentioned, it is possible that the place where 'souls are slain' is Abaddon. Note that in this psalm, Abaddon is used alone as the terminus for the bursting torrents of Belial". 6) The expression appears twice in the Jewish daily morning service, as the seat of His divine majesty, where His angels attend on Him. It is not found in the MT. Cf. 1QS where "!l:l C" appears as one of the attributes of God. "Ebenso bleibt einigermassen unsicher, ob c1?,17 C" den Himmel als Ort der Seligen im Gegensatz zur Scheol oder metaphorisch nur sicheren Schutz vor todlicher Gefahr bedeutet, ahnlich auch lQSb V 23." (NOTSCHER, op. cit., p. 155). See also J. VAN DER PLOEG, "rum 'olam", VT 3 (1953), pp. 191-2. "Ie monde en haut". 7) Cf. Ps cxix 45; cxliii 10 and cxiv 3. 8) Cf. Ps cxlv 3, Job ix 10, etc. Cf. also Job v 9 where this expression is found in parallelism with '£)O~ "The total picture seems to be that this plain is without limits or obstructions, so that one can roam about" in complete freedom. (F. M. CROSS, "The Newly discovered Scrolls in the Hebrew University Museum in Jerusalem", BA (1949), pp. 36-46). GASTER: "uplands unbounded". WALLENSTEIN: "unsought level places". 9) In contrast with mV~ (1 Chron xxix 15).

rN.

rN'

TRANSLATION

21

22

23

iii 21-23

117

Thou didst fashion from the dust 1) unto eternal foundation 2). And a perverted spirit 3) Thou didst cleanse from much transgression to stand in array 4) with The host of the holy ones 5) and enter into fellowship with the congregation of the sons of heaven 6). And Thou hast apportioned an eternal lot to man amongst the spirits of Knowledge 7), to praise Thy name (in) exul[ta]tion 8) in com-

1) Cf. J. KELSO, The Ceramic Vocabulary of the Old Testament, in BASOR, Supplementary Studies, nos. 5-6 (New Haven, 1948), p. 4. 2) "An eternal foundation". Cf. Provo x 25 C,,17 "O~ p~'~l For "0 as "O~ cf. lQS x 25 and lQH ii 10. "0 assumes four meanings in Biblical and Rabbinic Hebrew: (a) foundation (b) council (c) counsel (Numbers R. sections 10, 11) and (d) secret. See also S. MOWINCKEL, "Some Remarks on HOdcryot 39",]BL 75 (1956), p. 272 on the meaning of n~~ "0; L. KOHLER, Der hebraische Mensch (Tiibingen, 1953), pp. 89 if., and NOTSCHER, op. cit., p. 156. 3) Cf. Pro v xii 8; Ps li 12. 4) "To stand in array", in the HOdcryot this is used with reference to the Divine Presence. Cf. Enoch Ix 2, "And the angels and the righteous stood around Him". Cf. also lQS ii 23; 1 Chron xxiii 28; Is xxii 19 and Job ii 1. Some scholars hold that particular passage, lines 19-24, does not necessarily allude to a hope after death but to immortality. R. B. LAURIN believes that to the men of Qumran there was no hope after death, expressions to the contrary being the timeless expressions of the Psalms. According to him, though the Qumran men looked for fellowship with God to last forever, yet they remained bound to the belief that they would die and that would be the end of it. (R. B. LAURIN, "The Question of Immortality in the Qumran 'Hodayot'," ]SS 3 (Oct. 1958), pp. 344-55). For fuller discussion of the problem, see chapter on "Immortality and Resurrection". 5) The expression C"tZI"p ~~~ refers to angels. According to G. LAMBERT, "Traduction de quelques 'psaumes' de Qumran etc.", NRTh (1952), pp. 284-297). This expression refers to "those purified from sin". 6) A member of the Sect regards himself also a member of "the congregation of the sons of heaven", and belongs "in one lot with the angels of presence" (cf. lQH vi 13). An expression found in Qumran writings and Apocrypha. Cf. Enoch xiii 8. Cf. also Enoch vi 2 where the "sons of God" in Gen vi 2 are called "the sons of heaven". 7) The Sons of Heaven are considered as personal beings, as angels like these "Holy Ones" or the "Army of the Holy Ones". Similarly considered are also the "spirits of understanding" n17' mm, which are mentioned together with the above named. It is the eternal lot of man to praise the name of God in their community. It is not only a rhetorical personification of wisdom and understand. ing in the service of God, as in CD ii 2, here we have the notion that basically, personally the spirits of understanding are heavenly beings, whom man, ultimately, should equal or resemble. (Cf. NOTSCHER, op. cit., p. 43). Here n17' mm, refers to "angels", parallel with C~!Zi"p ~~~. Cf. also Is xi 2. It is doubtful whether this refers to the members of the community as E. SCHWEIZER suggests. ("Gegenwart des Geistes und eschatologische Hoffnung", The Background of the New Testament and its Eschatology, p. 493). This view is also presented by D. W. DAVIES, ("Paul and the DSS: Flesh and Spirit", The Scrolls and the New Testament, p. 177). 8) Restoring :'I[l]'. Cf. ;,n~!Zi 'n~~ in lQM xiv 4. Studies Desert of Judah, III

9

118

24

25

TRANSLATION

iii 23-25

muruty, and to rehearse Thy wondrous deeds 1) in the presence of all Thy works. But I, a creature of Clay 2), what am I? I, kneaded 3) with water, and for what am I esteemed? 4) And what strength have I? For I have taken my stand in the domain of wickedness 5) And together with the tyrants 6) (in their) lot. And the soul of the poor shall dwell 7) amid great oppression 8). And amid calamitous destruction 9) are my steps,

1) Cf. Ps ix 2. 2) Cf. KELSO, op. cit., pp. 6-7. 3) The root "~1 in the sense of "kneading" does not occur in the ~T. The verb usually employed is i1!V17. Cf. Ezek xxiii 3. In the sense of kneading it occurs in Rabbinical literature. Cf. Lev. R. section xxix: '''~1 "He kneaded him" referring to man. Tosephta Ma'aser III 13 mtl~17 "~'1 "he kneads his dough". Syriac gbl. 4) DUPONT-SOMMER translates: "For whom have I worth?" .) The author may be referring here to the "time of trouble" preceding the Messiah's coming. This is a prominent feature of Jewish eschatology, as described in Rabbinic literature. It is also known as n~!V~ '''~n or "the birth-pangs of the Messiah". BURROWS (MLDSS, p. 344) remarks that "here the idea of a universal conflagration, consuming the whole world, seems to be reflected". The belief of the Essenes in a universal conflagration is referred to in HIPPOLYTUS Elenehus IX. 27. J. T. MILIK, (Ten Years of Discovery . .. , p. 121) observes in this connection that although each day's life was a struggle between the forces of good and evil, "the Essenes kept their gaze fixed on the final battle, which would make the crisis at the end of days. Their main interests were in the moral and human aspects of this conflict; in contrast with the author of the Book of Enoch, they did not become fascinated by its cosmic character. They knew of the belief that the universe would finally dissolve in a great conflagration." Cf. lines 28-36 below. 6) "Wicked, tyrant" in Qumran writings. It is usually translated in RSV as "unfortunate, hapless". This new meaning will give better rending to, Ps x 10, for instance. (LXX 'T:iJJv 1t€v1j'T:wv). In Ps iv 21, the word is used as the enemies of God's friends. (Cf. G. LAMBERT, "Une 'Psaume' decouverte dans Ie Desert de Juda", NRTh 71 (1949), p. 628). For another meaning of the word, cf. O. KOMLOS, "The Meaning of i1~"n-O'N~"n, ]55 2 (1957), pp. 243-6. "In our view i1~"n is derived from the word i1~n "hook", and the" appears as a further formative consonant in the word, of which there are several instances. Accordingly, the meaning of the word (in Ps x) is "a persecuted man whom they chase with a net". A proof of the connection with i1~n is the O'N~ li'~~~ occuring in the text known as Hodayot among the Dead Sea Scrolls, in which we find in the status eonstruetus li'~~~, the synonym of i1~n". 7) "And it shall dwell" from (So GLANZMAN). "L'ame du pauvre fut une etrangere" (DUPONT-SOMMER), implying the meaning of'l, "sojourner". SUKENIK'S previous reading wtgws (megillot genuzot, I) was subsequently corrected to wtgwr. SUKENIK'S reference, in this connection, to Prov xxi 7 is questioned by GLANZMAN. 8) For this usage of the plural form, cf. GESENIUS-KAUTZSCH, section 142e. Cf. m~~n Prov ix 1. For the Hebrew i1~', cf. Ezek xxii 5 and Ps lxxviii 15. It is used as an adverbial accusative. 9) Cf. Is xiv 4. LXX 0 €mQ'1tOUacxQ''T:1j~. Hence most commentators read

"n

,,1.

TRANSLATION

26

27

28

29

iii 26-29

119

When all the snares of the pit were (set) opened, and all the traps of wickedness were spread and the nets 1) of the tyrants (were spread) upon the face of the waters, When all the arrows of the pit darted about with no turning back and were hurled 2) beyond hope 3); when the (measuring) line fell upon judgment; and the lot of anger (fell) Upon the abandoned ones and the outpouring of wrath 4) upon the dissemblers 5) and the period of fury-to all Belial. And deadly pangs 6) have surrounded (me) with no escape. And the torrents of Belial 7) have overflowed 8) all the high

n:ln'~, the root of which is found in the QT. GLANZMAN cautiously suggests the reading n:ln'~. See also 1QH xii 1, where :In, is used as a verb. It is interesting to note here that 1QIs' has n:ln'~. 1) Alluding to Is xix 8. 2) Cf. note above to 1QH ii 26. See however, GLANZMAN'S comment on LAMBERT'S reference to the Babylonian "land of no return". 3) Here in the sense of "end". Perhaps mpZ"1 in Jer xxix 11 should assume this meaning. WUN mpZ"1 in Ecclus vii 17 quoted in Mishnah Aboth iv 4 is translated in the Syriac version as "end". 4) CE. Jer xlii 18; xliv 6. The passage contained in lines 28 if. relates to "judgment by fire" or the "eschatological river of fire". BROWNLEE, ("John the Baptist in the New Light of Ancient Scrolls", The Scrolls and the New Testament, p. 43) connects this with the "baptism with fire" (Matt iii 11-12). At first it was suggested that "baptism with fire" in the New Testament is related to Zoroastrian religion (See C. H. KRAELING, John the Baptist, p. 177). "The finding of this passage in an ancient Jewish document of Palestine makes it seem quite reasonable to suppose that the baptism of fire of which John spoke may have been in the torrents of hell (Belial) so vividly described here" (BROWNLEE, op cit., p. 42). 6) "Forsaken by God, dissemblers, hypocrites", referring to the wicked. Cf. also Ps xxxvii 24 and xxvi 4 where C'~~:I7l is parallel with NWI 'Z"1~. Cf. Enoch xxiii 11, 13. C'~':I7l is found also in vii 34, referring to the wicked or the enemies of the sect. Cf. Ps xxvi 4 where C'~'37l is parallel with N'W 'Z"1~ "men of falsehood". The Targun renders NWN:lN' l'~~~" "those who hide themselves to do evil". 1. SONNE, ("A Hymn against Heretics", HUCA 23, p. 301), believes that C'~'37l has the same connotation as "hypocrites" in the Christian writings of the second century, observing that the earlier Christian took hypocrisy in a much broader sense and branded it as one of the principal vices. Cf. also Kir)'at Sefer 26, p. 244 and R. GORDIS,]NES (1950), p. 44. 6) Cf. Ps xviii 6; cxvi 3. 7) Here as the LXX rendering XdfL(XPPO~ .xvofLt(XC; (Ps xviii 5; in LXX, xviii 5). "The river (or lake) of fire, graphically portrayed in one of the Hymns as destined to burn up the wicked (cf. Dan vii 10 f.), finds its counterpart in Revelation xix 20; xx 10, 14 f.; xxi 8, suggesting that this was a standard element of the current eschatological 'nightmare'." (GASTER, p. 14). 8) Hebrew '37 ... ,;:"." The preposition '37 is an interlinear. insertion. An essential correction. The mistake arose from the proximity of the preceding word '37":l.

120

30

31

32

TRANSLATION

iii 29-32

banks 1) like a devouring fire in all their courses 2) to destroy every green And withered tree alike in their channels 3). And it shall wander about with flaming flashes until all those who drink of them 4) shall be no more; into the walls 5) of cl3y 6) it shall devour; And into the expanse of the dry land 7). The foundations of the mountains shall become ablaze with fire 8) and the roots of flint rock 9) (shall become) streams of pitch 10). And it shall consume into the great Abyss 11). And the torrents of Belial shall burst forth unto Abaddon and the depths 12) of the abyss shall roar in the tumult of the eruptions of mire 13). And the earth

1) In Bible it means "wings" (of army); "hordes" etc. Here it assumes the post-Biblical meaning "banks" of a river. Cf. B. Baba Kamma 61a; Baba Bathra 99b. Also Ecclus xl 16. In Ugaritic, in text 52: 30, GORDON rendersgpym "shore of the deep" (c. GORDON, Ugaritic Handbook (Rome, 1947) and Ugaritic Literature (Rome, 1949), pp. 59 and 36. GLANZMAN refers to the discussion of W. F. ALBRIGHT, "The North Canaanite Poems of Al'eyan Bacal",fAOS 14 (1934), n. 175. 2) HABERMANN reads 1:l:"I':lN'lD in parallel with C~'mlD in line 30. The text however reads C~':lNllD (perhaps for C~':lNlDl?). J. P. DE MENASCE, ("Un Mot Iranien dans Les Hymnes", RQ 1 (1958), pp. 133-4) connects the word with Persian sinab, "natation". BARDTKE, remarking that the word is not found in the OT or the Mishna, suggests that the word is derived from :l'l "to grow, to sprout", thus considering the N as a plene orthography and the lD as a nominal prefix in a causative sense (Aramaic influence). The expression will mean: "That which causes to sprout, that could be both the flesh, fertile earth and the watering canal". 3) Hebrew C~'l'!)~, "their channels, (course of a river)", in the Bible, as here, is generally plural. Cf. lQS iv 15 If. Both suffixes (here and in C~':lNllD) refer to the rivers of Belial. 4) So GASTER and a few others. Y ALON (op. cit.) and LICHT read C~'l"l'lD (for C~'mlD in SUKENIK'S edition). l"l'lD in the sense of "channels, canals" is found in post-Biblical literature. "A pit by the side of the altar into which the remainder of libations was poured". ]ASTROW (1926) p. 1570. Cf. Mishna Middoth iii 3. In the Iranian religion "red flames" and "molten metal" playa role in retribution. 6) It is not found in Hebrew but only in the Aramaic sections of the Bible (Ezra iv 13; v 16; vi 3). GLANZMAN thinks that it is probably a loan word into Aramaic from Accadian ussu "foundation". It is common in Aramaic and Syriac. 6) On this word, cf. the discussion of KELSO, op. cit., pp. 6, 35, 38. 7) Cf. Is xlii 5 y"'N~ l'i". 8) Cf. Deut xxxii 22 and Ps xviii 8. 9) Cf. Job xviii 9. 10) In Is xxxiv 9, where the rivers of Edom are to be turned into pitch. 11) Cf. Amos vii 4 with l"lN instead of ,:17. 12) GLANZMAN and DUPONT-SOMMER read ':llDn~ here and in next line. Cf. Ps !xxiv 20 and lQS iv 13 where C':llDn~ appears. But see lQH i 13. 13) The!) of this word is written above the line. Cf. Is lvii 20. GLANZMAN reads "!D,'l with , and compares with lD',l, "a heap, stack" and Aramaic NlD"l "clump" (of mud).

TRANSLATION

33

34

35

36

iii 33-36

121

Shall groan because of the destruction wrought 1) in tr.e universe. And all its deep places 2) sh::lll howl and all are that upon it will act like mad men. And they did melt away amid u[tte]r destruction, for God thundereth 3) with the tumult of His strength 4) and His holy abode 5) shall vibrate with his awe-inspiring Glory 6). And the host of heaven 7) shall utter its voice 8) [and] the foundations of the world 9) [did] melt and quake and the battle 10) of the mighty ones Of heaven 11) shall be waged abroad in the universe. And it shall not turn back, until the extermination is wholly determined 12) and there shall be nothing like it 13).

1) Niphal participle of ;,~;" a very common form in 1QS (ix 26; xi 4 et at.). 2) See note in previous line. 3) Cf. Ps xviii 14. 4) For T'~;' as "tumult", cf. Jer xlvii 3; '~~l~l T'~;' "the tumult of his wheels". 5) Cf. Is lxiii 15. 6) Reading emat kebOdiJ. The word 'emah without yod is found in Job ix 34, and 1QpHab iv 7. "Sa verite glorieuse" (DUPONT-SOMMER thus reads emet and so does SUKENIK). 7) Either referring to angels or stars. (Gen ii 1). Cf. S. B. FROST, (Old Testament Apocalyptic (1952), p. 133) in his comments on Is xxiv 21-23: "We notice the characteristic sympathy of nature with these events of cosmic importance, sun and moon being confounded by them-or is this not the visible sun and moon but the old mythological deities they so often represent? Here we are in some doubt, though it is obvious that in later apocalypses the old mythological language continues to be used, but nothing more than an interruption of the natural course of nature is intended. As LINDBLOM (op. cit., p. 150) remarks, "you cannot draw a sharp line between angels and stars." 8) Cf. Ps lxxvii 18; Job xxxviii 7. For the expression cf. also Jer xii 8. 9) According to NOTSCHER, (op. cit., p. 155) the "eternal foundations" (of the world) are an image of the unshakable, that will totter only in the final eschatological struggle, (cf. above line 30 .,~n ~tz.',~ "foundation of clay" (of earth) and Pro v x 25 C~'l1 "O~). They always are and will remain like the eternal debris (Is lviii 12). The image of the eternal foundations is also applied to the personal safety of a group or community ("0), brought about by God (cf. 1QH vii 9). 10) Cf. 2 Chron xiii 3. 11) Referring to angels, as interpreted by GLANZMAN too. "The description here resembles that of the angels in the Apocalypse". (See chapter on "Angelology" in the Introduction). 12) A well known expression in the QT. Cf. Is x 23; xxviii 22; Dan ix 27. Cf. also 1QS iv 20. NOTSCHER, (op. cit., p. 152) explains here that the threatened extinction and annihilation of injustice and wickedness, expected by the devout to take place, is eternal by itself and irrevocable. (Cf. also 1QH xiv 15 fr.; xi 22). As NOTSCHER rightly points out it is hard to determine the precise meaning of such expressions. In our text, under discussion, the eternal destruction probably constitutes the goal of the global battle of the hosts of the heaven, eschatologically speaking. 13) Denying the existence of anything similar; this is the proper meaning of O!)~. (GLANZMAN).

122 37 38 39

TRANSLATION

iii 37-iv 6

I praise Thee, 0 Lord, for Thou art a wall of strength 1) unto me [In the presence of a]ll those who (seek to) destroy and all ... Thou hast sheltered me from the threat of oppression ... it shall not come 2) ...

Translation iv 1-40 1 2 3 4

5 6

... [And Thou didst set] my feet upon the rock ... ... [to walk about in] everlasting way and the paths which Thou didst choose ... I praise Thee 3), 0 Lord, for Thou hast illumined my face 4) for Thy covenant 5) ... ... I seek Thee 6). And as the dawn firmly established 7) in a perfect i11[uminati]on 8) Thou didst appear unto me and they with you ...

1) Cf. Mic v 3; Is xlix 5 et al. 2) Lines 37-39 of this plate and iv 1-5 constitute a very fragmentary passage. 3) Cf. note ii 20. 4) The light of the human face reflects happiness, just as a gloomy face spells misfortune. 5) "For Thy covenant". This instrument is expressed in the Bible by the preposition -:1. GLANZMAN takes "",, here to mean "in view of, for the purpose of", understanding that "God has illumined the psalmist so that he enters the covenant". 6) For this imperfect poce! pattern, cf. M. GOTTSTEIN, "Studies in the Language of the DSS", ]]S (1953), p. 105 f. and YALON, Kiryat SeJer (1950), p. 241. Cf. also Job xx 26. See also "The Linguistic Aspects of the Hodayot", in the Introduction. 7) Cf. Hos vi 3. The Biblical emendation 1::> 'l.,ntv::> suggested in Hosea by several scholars is obviously not justified. This is also supported by LXX w~ I$p6pov hO~[Lov. 8) SUKENIK restores C['l"l.,]'N"; cf. below iv 23; vii 25 and xviii 3, 29. It probably means "a light of perfectness" or "a perfect light". SUKENIK treats it as singular of c'~'m C~"'N. In this connection, Y. YADIN, "Some Notes on the Newly Published Pesharim of Isaiah", IE] 9 (1959), p. 42, points out that in 4Qp lsd, frag i 5-6, published by J. M. ALLEGRO,]BL 77 (1958), pp. 215-221, the phrase ",::>:1 tv~tv::> ,.,'N (1. 6) is used in reference to the light of the c'~'m C,.,'N (1. 5). He therefore observes that this perhaps gives additional support to SUKENIK'S suggestion that C'l"l.,'N in the Scrolls is a singular of c'~'m C,.,'N for the desscription of the full light of the sun in the eschatological sense. Cf. SUKENIK, Meglllot Genuzot, II, p. 43. TOURNAY and GLANZMAN'S rendering agrees with SUKENIK. DUPONT-SOMMER first accepted SUKENIK'S explanation and rendered it "destiny" 1eferring to Greek d[Locfl[LEV1J. In his edition of the HOdayot in Semitica, he renders "point du jour", thus endorsing MILIK'S view that C'l"l."N should be read C"l"l.,'N (ortayim), a dual form like C·.,;,~ and C·:1"~. DUPONT-

TRANSLATION

7

8

9

iv 7-9

123

[For] they make smooth [the words] 1) to them 2). And the interpreters of deceit [have led] them [astray] 3) and they were distraught 4) with no understanding for) .. 5. Falsehood 6) are their deeds. For they have become reje< ted 7) to themselves and they esteem 8) me not when Thou hast wrought mightily through me 9). For they banish me from my land As a bird (that is banished) from its nest 10). And all my companions and kinsmen 11) were banished 12) from me and have esteemed me as a useless tool 13). And they are preachers 14)

SOMMER further remarks that his rendering "point du jour" is appropriate in views of JOSEPHUS' account (Wars, II, 8, 5, Section 128) that the Essenes prayed daily at sunrise. LICHT (p. 91) regards tm,"N as a Midrashic and Talmudic derivation; cf. Sifre xxvii 21. Yoma 73b. The meaning clearly refers to "divine lumination". Any allusion to or play of words on, the MT word C11tvN~ in Jer vi 29 (cf. LX X C~ !V~~)? See also NOTSCHER, op. cit., p. 96.

1) Restoring C~'[!l"]. SUKENIK restores C~'PN !ll~ ~t).~~] referring to Prov ii 16; vii 5. 2) Cf. Ps xxxvi 3, with preposition ~N and Prov xxix 5, with preposition ~l7. The Qumran texts often employ the prepositions in a loose manner. Cf. also lQpHab. 3) SUKENIK restores C['l711il]. 4) Cf. ~!l~il~ lQH ii 19. Cf. Hos iv 14. 5) SUKENIK supplies P' after this word. 6) "Deceit, falsehood". Wherever the word "'il appears as a noun in lQH, it assumes this new meaning. It is used in parallelism with il'~' in iv 20. In Ecclesiastes, as "madness', it appears several times as fern. sing. Cf. above ii 36. 7) LICHT reads '110N~l, with SUKENIK. The latter believes that the writer omitted the 11 and refers to Amos v 21. Cf. also BARDTKE: "Ja, ein Verworfener bin ich fur sie". B) For a discussion of !ltvn(m!l!l)n~), see NOTSCHER, op. cit., pp. 52f. The basic meaning of the root !ltvn seems to be "to use, adapt knowledge", i.e. to think, judge, discern, plan. The verb has a moral and intellectual connotation. Plans, thoughts, desires ("~' 11!l!l)n~) or man's heart can lead him astray. It is not said if it is originally evil or not, it is only morally evaluated, positively or negatively. The members of the sect are expected to fulfill in their thinking and acting intellectual and moral demands. !l!l)n refers also to God. He has his plan for the creation and ruling of the world (lQH xi 4 ff.) For the idiom, cf. Is !iii 3. 9) Cf. lQH ii 24; x 15. A common expression peculiar to the HOdiiyot. 10) Allusion to Prov xxvii 8. 11) This defective form is found as Qri in Ruth ii 1. Cf. also Prov vii 4 and Ruth iii 2. 12) In the Niphal. GLANZMAN points out that MILIK'S translation, "omnes amici ... fugerunt a me", implies separation or banishment of their own accord which is not the case here. 13) Cf. Ps xxxi 13. 14) J. M. OSTERREICHER, "The Community of Qumran", The Bridge 2 (1956), p. 100, believes that the author here (lines 10-13) refers to the Hellenists, the

124 10

11

TRANSLATION

iv 10-11

Of lie and seers of deceit. They have devised vileness against me to exchange Thy teaching which Thou rehearseth in my heart 1) for smooth words 2) Unto Thy people. And they have withheld the draught 3) of knowledge 4) from the thirsty ones and for their thirst they made them drink vinegar 5), so that 6) (they) may gaze upon 7)

sympathizers with Greek ways. In 2 Chron xxxii 31 r'l;l~ is used as "messenger". Cf. note in 1QH vi 13. 1) Alluding to Deut vi 7 referring to the words of God. "Der Sprecher in 1QH iv 10 f., wohl ein Gemeindemitglied von Qumran, bekennt, dasz Gott ihm sein Gesetz ins Herz gepragt habe, beklagt aber, dasz Lugenredner und Trugpropheten durch Schmeichelreden beim Volk es andern wollen und damit den 'Trunk der Erkenntnis den Durstigen vorenthalten'." (NC)rSCHER, op. cit., p. 63). 2) Cf. Is xxx 10 and Dan xi 32. 3) The metaphor of "drinking" as a synonym for "studying" is well known to us from the Rabbinic literature. We meet a similar metaphor in the words of one of the earliest Tannaim: Aboth iv 4: Ci1"~' l"lN N~~~ i1mTV i1,;" M. R. LEHMANN, who has an interesting study on this question, "Talmudic Material relating to the Dead Sea Scrolls", RQ 1 (1959), p. 392, also refers to Aboth i 11; "Oh, ye sages, be careful with your words, lest you will be condemned to go into exile. Your place of exile may then be the place of the bad waters, and your disciples who follow after you may drink therefrom and may die in which case the name of Heaven is desecrated". It is not unlikely that "the place of the bad waters" refers to the shores of the Dead Sea, instead of Alexandria as traditional commentaries have it. That we find the interpretation: i1"1"li1 N'i1 'N~i1 "'the well'-stand for the Torah". The group referred to in the Talmud as m~'TV' ("the Interpreters of the Scriptures", or "of the hidden meanings") made a similar statement l1-"n N~N C'~ l'N (Babli Baba Kamma 62a). Again, this metaphor is found in the Aggadah (Numeri Rabbah XIV, 11) "we are your disciples and we drink from your waters" (ibid.). In this connection, NOTSCHER, (p. 64), remarks that l"ll:, here is the Law, out of which flows the "wisdom of life" and the "knowledge of eternity", by which the sincere members of the covenant should be enlightened and graced. Characteristic of the conception of the law and its obligation is the interpretation of Num xxi 18 in CD viii 5: "The well is the Law, and those who dug it are the penitents of Israel, who move out of the land of Judah to settle as foreigners in the land of Damascus, subsequently to become earnest and strict in the observance of the Law." 4) "Knowledge played an important role in the life of the community. It is not a question of esoteric learning, but of the truth as opposed to lies and deceit. It is not at all correct to take this tendency as an indication that the sect was gnostic." (GLANZMAN). No rash conclusion should be drawn that the references to "knowledge" in the HiJdiiyiJt are closely associated with Greek Gnosticism. For a fuller discussion of "Knowledge", see Introduction. 5) Cf. Ps lxix 22. 6) Reading 1l:~1;l; either an unknown form, or an error, for 1l:~1;l. 7) It seems clearly a preposition (GASTER, LICHT, BURROWS and GLANZMAN). However, MILIK understands 'I to mean God; DUPONT-SOMMER too first reads I;lN as "God". However in his rendering of HiJdiiyot in Semitica he regarded it as a preposition.

'TV'"

TRANSLATION

12

13

14

15

16

iv 12-16

125

Their error to go revelling at their feasts 1) and be trapped in their (own) snares 2). For Thou, 0 Lord, Thou despisest 3) all the devices of Belial, but Thy counsel prevaileth 4) and the thought of Thy heart is established forever. But they are dissemblers 5), the devices 6) of Belial Do they scheme; and they seek Thee with a double heart 7) and they are not established in Thy truth. A root that breedeth gall and wormwood 8) (is) in their thoughts. But with the stubborness of their heart 9) they go astray, and they inquire of Thee amid their (abominable) idols. And the stumbling block of their iniquity they set before their faces 10); and they come To inquire of Thee from the mouth of the prophets of lies. They are (indeed) allured by error 11), and they, with sta[mmer]ing lips 12) and an alien tongue 13) do they speak to Thy people

1) Cf. lQpHab xi 3 where the allusion to Hab ii 15 contains C;'''i:l7'~ for MT (LXX cr1t1jAIXW:, "secret parts"). Some reference is found here to the sect's calendar of 364 days. (Cf. CD xvi 2 If. and Jub vi 28 If.) For discussion on the Sect's calendar, cf.: D. BARTHELEMY, RB (1952), pp. 201-203; lQM-Yadin, p. 185. The latter contains a valuable bibliography on the subject. The ~ does not appear in its final form. The scribe apparently omitted the final Mem or suffix and was subsequently inserted by the second scribe. We find this type of mistake elsewhere in lQH, cf. i 17; iii 14. 2) The reference here is to the net of "The preachers of lie and the seers of deceit" of lines 9-10 above. Cf. Ezek xii 13 and ;':I7lZ." mi'~~ in lQH iii 26. 3) Cf. Deut xxxii 19. 4) Cf. Prov xix 21. 5) See note above in iii 28. 6) In MegiJJot Genuzot II, SUKENIK reads "n~ "the men of". GLANZMAN reads n'~' "and death". SUKENIK'S Ofar reads n'~T. 7) Cf. Ps xii 3. It is an expression for hypocrisy, perhaps "double heart" is appropriate here. 8) Cf. m:l7~' lZ.'N' Deut xxix 17, the defective form lZ.'" is also found in Deut xxxii 32. lZ.'" ":13:17. 9) "Stubbornness of the heart", a common Biblical expression, Ps lxxxi 13; Deut xxix 18. For the phrase cf. 1QS ii 14. 10) Alluding to Ezek xiv 3, 4; 1QS ii 12, 17. 11) Not found in this form in the MT. In Is xxxii 6 and Neh iv 2, the form is ;':I7,n. GLANZMAN thinks that n':I7n is a plural form of ;':I7n. However, it is possible that the word here is a fern. sing. noun. Cf. line 12 above. 12) Restoring with SUKENIK ;'!:llZ.' l[:I7'l~[~l. Cf. Is xxviii 11. This orthography is the only example in the non-Biblical scrolls. It is found, however, in lQIs·. 13) C. RABIN, ("The Historical Background of Qumran Hebrew", SH 4 (1958), p. 146) that the allusion here is of Mishnaic Hebrew. (1 QH ii 18 "an uncircumcised language" and CD v 11-12 "a tongue of blashphemies" are also allusions to this C;''''':I7~

126 17

18

19

20

21

22

TRANSLATION

iv 17-22

To falsify all their works by deceit. For [they have] not [hearkened unto] Thy [voice] 1) nor have they given ear to Thy word; for they have said Concerning the vision of knowledge it is not right! And the way of Thy heart it is 2) not established! But Thou, 0 God, Thou wilt answer them to execute judgment upon them Through Thy might, [according] to their (abominable) idols 3) and according to their manifold transgression, so that they may be trapped in their own designs 4), (they) who have estranged from Thy covenant. And Thou wilt cut off 5) through ju[dgme]nt 6) all men of deceit 7 and the seers of error shall be found no more; for there is no falsehood 8) in all Thy works Nor deceit [in] the intent of Thy heart 9). And those that are according to Thy pleasure 10) stand before Thee forever, and those who walk in the way of Thy heart Are established to eternity 11). [As for] me 12), as I hold firmly in Thee, I am fortified 13); and I will rise against those who despise me and my hands (shall be laid) upon all who scorn me, for

language, according to RABIN). "The counter argument, that these terms are mere metaphors to characterize the wrongness and insolence of the opponent's teaching, is weakened by the appearance next to it, in both 1QH passages, of 'another tongue', as well as by the fact, stressed again and again, that the false teachers know how to disguise their falsehoods as true halakhah (,righteousness', CD iv 17), thus are not open antinomians and blashphemers." 1) Restoring :1::ll"'v:J '17~!Z)l X", with SUKENIK. 2) This orthography of :1X':1 is the only example in 1QH. It is very common in 1Qls' and to a lesser degree in 1QS. 3) SUKENIK restores C:1'\;i'''l[::ll "according to their abominable idols". Cf. line 15 above. 4) Ezek xiv 5. 5) HIPHIL also used with reference to destruction of life a. of animals (Lev xxvi 22; Mic v 9) and b. of men by their enemies (Is x 7; Ezek xvii 17) or by God (Deut xix 1; Is xlviii 9). 6) SUKENIK restores '~[~!l)l~:J. 7) Cf. Ps Iv 24. Both forms :1'~" and :1~"~ are found in Qumran writings. 8) "Deceit, falsehood". See above line 8. 9) SUKENIK restores l"\~T~[:Jl. 10) Cf. Deu t xiii 7. 11) For a new meaning for this word, see note in line 25 below. 12) Su KENIK restores 'l[~'l. 13) l\fILIK and GLANZMAN read :1""'17l"\~. The comparison with Ps xx 9 'l~V clearly justifies SUKENIK'S reading.

",17l"1l'

TRANSLATION

23

24

25

26

iv 23-26

127

They esteem [me] not [until] 1) Thou didst work mightily through me. And Thou didst appear to me in Thy might 2) amid a perfect illumination 3) and Thou hast not besmeared with shame 4) the faces of All those who inqu[ire] of me 5); those who unite 6) for Thy covenant. And they hearkened unto me 7), (they) who walk in the way of Thy heart and they order (a prayer) unto Thee 8) In the council of the Holy Ones 9), and their cause Thou bringest forth forever 10) and Thy truth (Thou bringest forth) in uprightness. And Thou causest them not to err by the hand of the tyrants 11). When (the plot) is devised against them, and Thou shalt lay the fear of them upon Thy people 12) and a shattering-weapon 13)

1) Restoring '[WN 'li' 'll':Jwn' N'? and emending, to , in ,WN. 2) John RIBAR suggests the rendering "in Thy wisdom" and refers to Dan ii 20 fr., "wisdom, might". Also Baruch iii 14, "wisdom, strength, and Prov viii 14, "counsel, sound wisdom, ,-trength". 3) "A perfect illumination". For a justification of this rendering, see note in line 6 above. 4) Cf. Ps xliv 16. 5) SUKENIK supplies O'W. GLANZMAN rejects this reading in favor of 0"'1;'. SUKENIK'S is more plausible. 6) Cf. Neh vi 2, 11 and lQH v 23. 7) GLANZMAN reads '1'li' '~W't For the form 'l'li'~'W't See the grammatical note on ;'~W"'N, line 6 above. 8) GLANZMAN supplied In'?w from lQS vi 4; "The covenanters are instructed to invoke God's blessing whenever the table is set. It may be that this table is set up to God within the community in opposition to a table set up by those outside the community, and especially by the particular adversaries who appear in this psalm." In view of Ps v 4, no additional word to the text is necessary here. 9) Cf. Ps lxxxix 8. The reference is probably to angels or members of the sect themselves. 10) Hab i 4. GLANZMAN introduces a new meaning "victory". Here n~l'? is parallel to O"W'~'? (In Phoenician, the verb nfl} is found in the meaning "prevails over". The LXX of 2 Sam ii 26 translates liinefal} by dN' for i1:>'. Cf. in MT: Joel iv 9 and Jonah i 14 N'j:'l for 'j:'1; Hos x 14 CNj:' and Neh xiii 16 lNi. 3) Readingyaca,r, a segholate noun. Cf. ,~ lQS iii 5. 4) Restoring n'~:> 'Z'l["i1] Compare lines 22-23 lQM iii 5-15. 5) Referring to "sea". Cf. Jonah i 15. 6) Probably C'~'~ as in Is xix 14. 7) An allusion to Is xliii 16. 8) Restoring i~ [i1~'lN]' Cf. Ps cvii 18. 9) Cf. Ps xxxi 22, Ix 11; 2 Chron viii 5. 10) "Strengthened", a niphal participle of n~, with active meaning. The niphal of n~ is not found in the QT. The form T'~l corresponds to 1tl1 from 1':1 "understand, discern", and to 1':>1 from 1':> "establish". 11) Cf. Is xxx 13; Prov xviii 11 and lQH viii 8. SCRIBE A originally wrote Samekh in place of Sin in i1:1l!l)l. Scribe B erased the Samekh and corrected it to Sin. 12) Cf. also 1QH frag ii 6. 13) Perhaps restoring i1:>Z'l~N[:I i1n~]tz1N' Cf. Ps xxxi 8. 14) For i'O' "foundation". Cf. lQH vii 9 where 'i'O is clearly parallel with 'Z'l'l:l~; also B. Sanhedrin 92b where i'O is used for i'O'. See, however, Y ADIN'S note on i'O (reading "0), jBL 74 (1955), p. 42 relating to lQH ii 22. 15) See below lQH vi 36. 16) "Line of buildings", cf. Is xxviii 17 Z'l'j:'!l)~' i1j:'i:S' ~!:)tz1~ 'Z'l~tz1" WALLENSTEIN (BjRL 38 (1955), p. 263 translates 'j:' "abode", referring to QIM1;II (Sifer hafforiifim I.V. mp), who renders 'p' 'p Is xxviii 131'1:1 ,nN 1'1:1.

rn,

m,

'p'

146

27

28

29

30

31

TRANSLATION

vi 26-31

of judgment, and a \Veighing s[tone] 1) to [beco]me tried stones of my he[a]rt, [a tower of] 2) Strength, so that it shaketh not 3). And all those who come unto her shall never be moved 4), for no stranger shall come [in it] 5). Its [doors] are protecting doors with no Entry, and mighty bars which cannot be broken in sunder 6). No (marauding) troops shall enter with their weapons of war until 7) all (the) sw[ords] Of (the) wars of wickedness shall be consumed. For then the sword of God shall hasten 8) the period 9) of judgment, and all His t[r]ue children 10) shall be roused 11) to [destroy the sons] 12) Of wickedness; and all the sons of guilt shall no longer be. And the mighty shall bend his bow 13), and he shall break the siege ... Wide open, with no end. Yea, (even) the everlasting gates, to bring forth the weapons of wars, so that they may wax mig[ht]y from border to [border] ...

1) Cf. Is xxviii 16 and lQH vii 8 In:ll'l~'n. 2) Restoring m7 ["l~'] Cf. Ps lxi 4; Prov xviii 10 and lQH vii 8. 3) For lm7,m hithpalpel of lm. Cf. below lQH vii 9 and lQS viii 8 and probably lQS xi 4 (following the reading of H. L. GINSBERG and W. H. BROWNLEE, BASOR, Supplementary Studies, Nos. 10-12, p. 43). 4) This expression with ':l is very common in Psalms. 6) The restoration [:"1:l] makes good sense and the context requires something like it. HABERMANN restores :"1',17W:J. Some read referring to 2 Kings vi 23. 6) Cf. Is xlv 3. 7) Of time, "as long as, until", cf. Ps lxxii 5. 8) This verb usually takes a direct object, cf. Is v 19, Ix 22 and Ps Iv 9. The use of a preposition with the direct object after a transitive verb is common in Qumran non-Biblical texts. Cf. 1QH vii 27; lQpHab ix 11. 9) "Period, season". For an exhaustive discussion of this word see the excellent article by N. WIEDER,]]S 5 (1954), p. 22 If. 10) SUKENIK restores 'l'l[~]~ 'l:l "His true children", cf. Is xxxviii 19; certainly not "the children of His maid-servant". Perhaps this is the reading in Ps lxxxvi 16 and cxvi 16. See also BJRL 38 (1955), p. 263. This expression is frequently used in Qumran texts: l'l~~ 'l:llQS iv 5,iv6; lQH vii 30, xi 11. Cf.alsol'l~~:"1 '!Dl~ lQpHab vii 10; l'l~~'n1' lQS iv 23; l'l~~":I71QSviii6;andevenl'l~~1~'~ 1QS iii 24. (For an interesting comparative study of the use of l'l~~ see lQMYADIN, p. 228 and A. M. HABERMANN, 'eda we'edut, pp. 127-128). 11) Cf. Daniel xii 2, yet the textual agreement with Daniel is somehow lacking: instead of ':S'P'; "that lie" instead of "that sleep" and "dust" instead of "dust of earth". See C. RABIN in chapter on "Resurrection". Cf. also, below, line 34. 12) Restoring ['l:l Cl'l:"1]' Cf. lQS iv 20. 13) Allusion to Zech ix 13. "Mighty", referring to God. It is one of the attributes of God especially as fighting for His people. Cf. Deut x 17; Is x 21 and Jer xxxii 18.

"'l

",:17'

TRANSLATION

32

33 34

35 36

vi 32-36

147

[And there shall be no es]cape fcr the intent of guilt. Unto utter deftruction 1) they shall be trampled down 2), and there shall be no [remnant, and no] hope, in the abundance of ... And unto all the mighty ones of wars 3) there shall be no escape 4 ) For unto the Most High God ... And those who lie in the dust 5) have lifted up their standardpole and the worm of men 6) have raised tbe ensign 7) ... lAnd the tyrants shall be c]ut ofP) In the wars of strangers 9). And the one who brings on a scouring scourge 10), shall not enter the fortress ... ... unto a white plaster 11) and as a plummet 12) it shall not ...

1) Here used as an adverb, a common usage in Qumran writings. Cf. 1QM i 10

i1'~ l"l~n'~'; ix 6 i1'~ ~"'; CD viii 2. Cf also 2 Chron xii 12.

2) The pausal form in the middle of a sentence is regularly found in Qumran writings. There are numerous illustrations. 3) An interlinear insertion of Waw; an essential correction here where the pI. fern. suffix has always plene writing. 4) Cf. also 1QM xiv 11. 5) The reading in the MS may well be ,El17 "l~'!z)', cf. Is xxvi 19. Nevertheless the expression of ,El17 ~~!Z) is found in Job vii 21, xx 11 and xxi 26. This seems to be an allusion to resurrection. LICHT, (p. 119), sees here no allusion to resurrection. NOTSCHER, op. cit., p. 151 comments in this connection that the possibility of the resurrection (of the dead) is considered; a resurrection which would give access to eternal joy, to eternal honor, to eternal salvation and would put man into eternal proximity of God. This belief in resurrection seems to be attested by phrased expressions like the one in lQH vi 29f which says, that "at the time of judgement, all the sons of truth will awake" ",17" 'l"l~~ 'l~ ,,~, whereas all guilty won't exist then anymore, or, that "those resting in dust will raise the signal and the worm of the dead will lift the banner". Anyway, this sounds more definite, more explicit than the allusions to a hope of resurrection which M. DELCOR (Revue des Sciences Religieuses 26 (1952), p. 377f) finds in lQS. The question of the time and the extent of resurrection remains to be sure, an open one, though it is probably expected to come at the end of time. See also chapter on "Resurrection" in the Introduction. 6) "The worm of men"; this expression is taken from Is xli 14 "l"l~ ~P17' 1"117"1"l '~'!Z)'. WALLENSTEIN aptly paraphrases "the worm-eaten bodies". It is also found in 1QH xi 12. Cf. Ps xxii 7 and Job xxv 6. The plural verb is puzzling. 7) A very common expression in the OT, especially Isaiah. Cf. Is v 26, xi 12, xiii 2, etc. 8) Restoring [O"~"17] 'l"l'~[l'] Cf. Ezek xxi 12 O"'l "~"'17 O"'T 'i11"1'~". 9) Reading O"'T rather than O"'T in SUKENIK'S transcription. O"T is found parallel with 0"~"'17, cf. Ps liv 5; Ezek xxxi 12. There are several passages in the OT referring to O"'T rather than O"'T invading or overwhelming the country. Cf. Is i 7; lxi 5; Jer Ii 2; Ezek xxx 12; Lam v 2. 10) "A scouring scourge", an OT expression found only in Is xxviii 15, 18. 11) It is found several times in Ezekiel's vision (chap. xiii) applied to a wall. It is also used figuratively of the false prophet, Ezek xxii 18. 12) "A plummet, a girder". The word is found only once in the OT, Hab ii 11, to which the writer of the Hodayot alludes. It is more commonly used in the Talmud as "girder" (JASTROW, Dictionary, s.l.).

148

TRANSLATION

vii 1-4

Translation vii 1-36 1 2 3

4

... As for me, I have become dumb 1) [as a ewe lamb] 2) these are ... ... (my) [ar]m is broken 3) from its shoulder-joints, and my foot is sunken 4) in mire 5). My eyes are shut 6) from seeing Evil, my ears (are deafened) from hearing of bloodshed 7), my he.trt is appalled 8) at the thought of evi1 9), for (they are) base. When there appeared 10) the intent 11) Of their threat 12), then all the foundations 13) of my structure were shattered H)-and my bones 15) were out of joint, and

1) Cf. also lQH xii 32 and lQM xiv 6. 2) Restoring [1m,:;,] Cf. Is 1iii 7. The lower halves of the letters :;, and , of '?n,:;, are clearly visible in the MS. 3) Restoring l'I'::1lVl !.1["Tj for this probable reading, cf. lQH viii 33: '::1lVl'I1 i'I'li'1;) '!.1"T. D. N. FREEDMAN drew this writer's attention to Job xxxi 22 '!.1'TN, .,::1lVl'I i'Ili'1;) "and my arm is broken out of its socket". ') The verb is probably the hopha! form though we would expect scriptio plena. 6) The word y::1 is found only once in the OT (Jer xxxviii 22), a passage identical with the one here. The form y::1::1::1 is a clear illustration of dittography. WALLENSTEIN points out a similar dittography in Is xliv 4. See BJRL 38 (1955), p.250. 6) "Were shut", doubtless from !.1!.1lV not i'I!.1lV, as '::10 from ::1::10. Cf. Is vi 10. 7) This clearly alludes to Is xxxiii 15 C'I;)' !.1'I;)!V1;) ,lTN C~N; however, !.1!.1!V is not found with lTN. 8) Reading hoHam, hopha! of C~!V. Cf. also Ps cxlii 4 with reference to 'heart'. The hophal of the verb is found in several places. Cf. Job xxi 5; 2 Chron xxxvi 21 et al. Cf. also lQH xviii 20. 9) Cf. Ps lvi 6; Prov xv 26. 10) See note 86 in plate v. 11) In the Hodayot the word .,~, often means "creature; that which is formed", as in the oft-occuring phrase .,~ni'l "~". Yet, in several places it seems to bear the meaning "impulse", with emphasis on the evil impulse, as in the following: "Thou hast not forsaken me to the (evil) devices of my yefer" (v 6); "their heart and their yefer was manifested to me for bitterness" (v 31-32). The word may have this meaning also in vi 32; vii 16; xi 20 et al. For further discussion, cf. J. P. HYATT, "The View of Man in the Qumran 'Hodayot', NTS 2 (1955-56), pp. 280-281. 12) "The intent of their destruction", taking hayya as equivalent to hawwa. Cf. the kethib for Job vi 2. YADIN (IQM- Yadin, p. 232) reads cm,i'I and not as the transcription Cl'I1'i'I. For the whole phrase, cf. lQH v 32. BARDTKE, however, renders: "Als das Gebilde ihres Seins erschien". 13) "Foundations", often found in lQH (iii 13, 35). It is not in the OT, cf. Aramaic NlV,N, N"!V'N, Syriac efyatha. Cf. also YADIN,]BL 74 (1955), p. 41, n. 12. 14) Niphal of !.1!.1." an Aramaic loanword equivalent to Hebrew y~". Cf. also lQH iii 12, 33 and iv 33. 15) Cf. Ps xxii 15.

TRANSLATION

5

6 7

8

9

10

11

12

vii 4-12

149

mine inwards 1) were lifted up like a ship 2), in the fury Of a deafening wind 3). And my heart was utterly 4) distraught, and a distorted spirit 5) confounded me, because of the threat of his transgression 6). I praise Thee 7), 0 Lord, for Thou didst support me with Thy might and Thy Holy spirit Thou hast distilled 8) in me that I totter not. And Thou hast strengthened me in face of battles of wickedness and despite all their threats 9) Thou hast n[ot] caused me to be dismayed 10) at Thy Covenant, and Thou hast made me as a tower of strength, yea, as a high wall. And Thou didst set up My structure upon a rock and the eternal bases (are) for my foundation. And my walls (shall be made a testing wall 11) so that it shall not be shaken 12). [But] Thou, my God, Thou didst make him as a foliage 13) unto a holy counsel 14) and Thou didst [set my heart] 15) in Thy Covenant and my tongue according to Thy teachings. And there is no mouthpiece to the spirit of threats 16) and no answer of the tongue to all the [s]ons of guilt for The lying lips are dumb. For all those who contend 17) against

1) See detailed discussion of C'~:lTl in v 28. 2) For this simile, cf. also above iii 6 and vi 22. 3) "East wind", found in Jon iv 8; but it is out of context here. Probably "windstorm". See Gitlin 31b where the meaning is clearly "windstorm, tempest". The translation is thus justified. 4) For the use of iI~:l~ as an adverb, cf. lQM xiv 5. 5) Cf. also lQH vi 23. 8) "Vor dem Verderben ihrer Sunde" (BARDTKE). 7) Cf. note ii 20. 8) Cf. Ps lxviii 10. In usage it is similar to "', "~17 T" in lQS iv 21, though in different context. 9) "In all ihrem Verderben" (BARDTKE). 10) Cf. also lQH ii 35. 11) Cf. lQH vi 261M:! 1:!l(. 12) Scribe A wrote 17T17T'T1 first. He pointed the Zain and wrote an interlinear Zain over its proper place in the word. Afterwards he erased the erroneous Zaino An essential correction (MARTIN, p. 481). 13) This is an Aramaic loanword, cf. Ps civ 12, where 1:l'l(D17 appears with an Aleph. 14) For a detailed and useful discussion of iI~17, fl" and :!!ZJM, cf. P. A. H. DE BOER, "The Counsellor", VT, Supplement III (1955), pp. 42-71. 15) Restoring [':!~ 1:l]T1" HABERMANN ['l:l~T1]T1" 16) "Geist der Verderbnisse" (BARDTKE). 17) Cf. for similar use of the verb "l, cf. lQH ii 23-24. Studies Desert of Judah, III

II

150

13

14

15 16

17

18

19

20

TRANSLATION

vii 12-20

me shall be condemned in judgment [to] make distinction 1) through me between the righteous and the wicked. For Thou knowest every purpose of action and every answer of the tongue Thou discerneth. And Thou establishest my heart 2) [Through Thy tea]chings and through Thy truth, to direct my steps toward paths of righteousness, to walk about before Thee in the boundary of [the livi]ng 3) unto the paths of glory and peace unto no [end] 4); [and it] shall [not] cease forever. And Thou knowest the intent of Thy servant. For not [on wealth and unjust gain] 5) have I [rel]ied to lift up [my horn on high] 6). [And] to take refuge through strength and I seek not protection of flesh, [for] not [for mortal] 7) are righteous deeds to be delivered from [my] trans[gressions] 8) [WithJout forgiveness 9). And I have sought support through [Thy abundant mercies] 10) and [unto] Thy lovingkindness I shall wait 11), to flourish [In sal]vation 12) and to cause a branch to sprout, to take refuge through strength and to ... [For with] Thy righteousness 13) Thou upholdest me Unto Thy covenant. And I sought support in Thy truth, and I ... And Thou hast made me a father unto sons of kindness 14)

1) Cf. Mal iii 18. 2) Cf. 1QH vii 25 '~l' l:lm. 3) Restoring [C"n] ~tJl~ Cf. Ps cxvi 9: C"nil m~'N~ '~ilTlN HABERMANN restores C['v''1~] ~'~l~ as against ill11Z."il ~'~l (1QH ii 8 and ii 24). BARDTKE renders: "im Gebiet ihrer [Bosheit]", restoring C["l11Z."] ~'~l~. and refers to ii 8 and iii 24. 4) Restoring [Tv] l'N~. 5) Restoring, with LICHT "Tlll1[1Z.'l l1~~' Tlil ~l1] N~ ':l Cf. below x 23 and 1QpHab ix 5. 8) Restoring, with LICHT, ['l'V il"l17;)]~ C"il~. Cf. below lines 23-24. 7) Restoring ... l'N [1Z."lN" ':l]. 8) Restoring ["l11Z.']£)7;) "~lil". 9) Restoring iln',O N'["~]. 10) Restoring il:l'10n[" il:l"7;)n, ~"]~. Cf. 1QH xi 32. 11) Cf. also 1QH frag iv 17. 12) Restoring l11Z.'["~]. 13) Restoring il:lTlV'1~[~ ':l]. 14) According to J. MILIK, (Ten Years of Discovery in the Wilderness of Judea. p. 77), this expression "'Ion ~l~ may be an allusion to the name Hassldlm.

TRANSLATION

21

22

23

24 25 26 27

28

vii 21-28

151

And a nursing-father to men of wonder 1) and they have opened (their) mouths as suckl[ings of the breasts of his mother] 2) [and] as the play of a child in the bosom of His nursing fathers. And Thou didst raise my horn above all those who despise me. And they were dis[persed as bou]ghs 3); they that warred against me and they That strove with me (shall be) like chaff before wind. And my dominion upon ... [And Thou], my [God], Thou didst help my soul and raise my horn On High. And I have shone forth with a'sevenfold li[ght] 4) with [the light which] Thou [hast establi]shed 5) for Thy glory. For Thou art unto me an [ever]lasting illumination 6) and Thou settest up my feet in [righteousness] I [praise Thee, 0 Lord,] for Thou hast enlightened me through Thy truth 7). And Thy marvelous mysteries Thou hast made known to me, and Thy lovingkindness (Thou hast made known) to a [wicked] man 8), [and] Thy abundant mercies to him of distorted understanding 9). Who is like unto Thee among the gods 10), 0 Lord? And who is like unto Thy truth? Who shall be right[e]ous in Thy sight when he is judged? For no

1) ]. MILIK (op. cit., p. 77) derives the expression l'1tm~ ~lDlN from Zech iii 8, where it is a title of the High Priest's companions, to whom the Davidic Messiah will appear. 2) Restoring with DUPONT-SOMMER ['~N ~'lD~ P]l'"::l in parallel with ~~'37 (for SUKENIK'S reading ~'~'37) in the same line. Cf. Joel ii 16; Cant viii 1. 3) Restoring, with LICHT, m'N]£)::l "']£)l'1~l DUPONT-SOMMER restores l'1~'N[lD l~N' '~~']£)l'1~', but renders: "et ils ont ete disperses, sans laisser un reste". 4) The Divine light upon man is the culmination of God's grace to His servants. Cf. Is xxx 26 Ps xcvii 11; Enoch civ 2 and in Rabbinic literature. See F. NOTSCHER, op. cit., pp. 102, 110, 129. For the idea, cf. also Mark ix 2-8 and Enoch cviii 11-13. LICHT also refers to S. AALEN, Die Begrijfe Licht und Finsterniss (Oslo, 1951), p. 199. "God's light will eventually shine sevenfold strong. The basic idea has, of course, good Old Testament authority (Is. Ix 19), but it is interesting to observe that, according to the Talmud (Sanh. 91b), the light of the Messianic sun will be seven times as powerful as usual" (GASTER, p. 24). 5) DUPONT-SOMMER aptly restores ;,ml[~::l;' 'lDN 1'37]:3 observing: "C'est dans Ie jardin d'Eden qu'Henoch est egalement transporte par Dieu; cf. ]ubiles iv 23." 6) Cf. Is Ix 19, 20. 7) Cf. Dan ix 131l'1~N:3 ~~::llD;'~'; 1QH x 7; xii 33. 8) Restoring [37lD,] lD~N~. 9) Cf. Prov xii 8. See also 1QH i 22 and xvii 19. 10) Cf. Exod xv 11.

152 29 30

31

32

33 34

35 36

TRANSLATION

vii 29-36

Spirit < will? 1) can answer Thy chastisement, neither can anyone stand before 2) Thy wrath 3). But all Thy true children Thou bringest 4) before Thee in forgiveness [to clean]se them from their transgression, in the abundance of Thy goodness and the overflowing of Thy comp[as]sion, To make them stand in array before thee to the ages of eternity. For verily, Thou art an everlasting God 5), and all Thy ways are established forever 6) [And] eve[r]. There is none besides Thee. And who is he 7), man of emptiness and vanity 8), to consider Thy wondrous works? [In the assemb]lies 9) I (bless Thy name.) [I] praise Thee 10), 0 Lord, for Thou hast not cast my lot 11) in with the congregation of nought 12) nor hast Thou set my portion in the counsel of dissemblers 13) ... for Thy lovingkindness and (Thy) forgiveness 14). . .. and in Thy abundant mercies unto all the judgment of . . . prince 15) (?) ... perversity and in the bosom of ...

1) An interlinear insertion of ':l~ by Scribe B, above m,. DUPONT-SOMMER reads ~:l~. LICHT reads ':l~ from Aramaic ~m:l~, "a thing, desire". MARTIN (p. 481) plausibly suggests that ':l~ should have been placed after the second 5,:l of this line. 2) Cf. lQH x 11 and xii 30. 3) Scribe A wrote originally i"r17:l::1M by error, as it makes no sense here. The Kaph was erased, thus reading il1T\~n which makes sense. Note the final Kaph is in medial position. This occurs elsewhere. 4) The word ~~:lT\ is an interlinear insertion. 5) Gen xxi 33. 6) See same expression in lQH iv 22. 7) Probably referring to the author of the Hymns. Here one of the fundamental doctrines of the sect: Man is base and is neither capable nor worthy of understanding or knowing God's mysterious works. 8) Allusion to Ps lxii 10. See lQS v 19. Cf. ':lil ~'l in lQM iv 12 and vi 6. 9) Restoring C~'[ilP~:l']. 10) Cf. note ii 20. 11) In contrast cf. CD ix 43. 12) For :lWI. 13) Designation for the "sons of darkness", the enemies of the Sect. Cf. also lQH iii 28 and ix 13. 14) Restoring [iI:l~m]n~'C't 15) Line 36 is very badly preserved; the last three lines of this plate have completely disappeared.

TRANSLATION

viii 1-9

153

Translation viii 1-40 1 2 3 4

5

6

7

8

9

... 1) ... Thy righteousness is established forever. For no I [praise Thee, 0 Lord, for] 2) Thou placest me by a source of flowing streams in a dry ground 3) and a spring of water 4) in a parched land 5) and a [d]rink for The garden 6) ... [Thou settest in the desert] 7) the planting of the cypress 8) and the plane tree together with the larch for Thy glory; trees of Life on the mysterious fountain concealed amongst all the trees by the water 9). And they shall be for the purpose of making the sprout to bud for a perpetual plantation So that they may take root 10) before budding. And they spread out their roots unto the riv[er] and (their) stock 11) shall be exposed to the living waters And it shall become an everlasting source and on the sprouting of its foliage all the [beasts of] the forests 12) shall feed. And its stock shall be a trampling place unto all that pass by The road and its branches 13) (shall be trampled) by every winged fowl, and the t[rees] by the water 14) shall exalt them-

1) The first three lines of this plate are very mutilated. (This plate and the next had also been translated by M. WALLENSTEIN whose work has been consulted here. See Bibliography). 2) Restoring 'l"N :-r~']'N Cf. note ii 20. 3) Cf. Is xliv 3. 4) Cf. Is xlix 10 and line 16 below. The righteous are often likened unto "a tree planted by streams of water" (Ps i 3 etc.) whereas the wicked are "like the chaff which the wind driveth away". (Ps i 4). The various aspects of the Biblical usage of "water", and their significance is fully discussed in a monograph by P. REYMOND, L' Eau, sa Vie, et Ja Signification dans!' Ancien Testament, VT supplement VI (1958), pp. 282 ff. 5) A common Biblical expression. Cf. Is xli 18; Ps cvii 35. 6) "The irrigation of the garden of" (WALLENSTEIN). 7) Restoring, with DUPONT-SOMMER :-r[n:l7~l '!I'~!I]. Cf. Is xli 18; John iv 10, 14; vii 37-38. BARDTKE restores :-t[~ml:'~ l':I7!1] p and renders: "eines Gartens in Eden zu deinem Wohlgefallen". 8) Cf. Is xli 19. 9) Ezek xxxi 14. 10) Cf. Is xxvii 6; Ps lxxx 10; Job v 3. 11) Reading ':I7Tl. 12) Restoring ,:17' [,n'n]. Cf. Is Ivi 9 and Ps I 10. 13) Cf. Jer xi 16; Hos xvii 6 ff. 14) Restoring C'~ ['l]:17 ~,~.

154

10

11

12

13

14

TRANSLATION

viii 9-14

selves 1) above it. For in this plantation they shall flourish 2) And unto the river they spread not out (their) root and the budding of the h[o]ly sprout unto a true plantation shall be hidden, Ignored 3); the seal of its secret 4) (shall remain) unknown. But Thou, [0 Go]d 5) Thou didst hedge 6) about its fruit with the mystery of the mighty (angels) in strength 7) And the holy spirits and the fiery flame that turns every way 8) (so that) no [stranger shall pass] 9) in the fountain of life. And together with the everlasting trees 10) He shall not drink 11) the waters of holiness and its fruit shall not flourish together with [the planta]tion of heaven, for he sees without acknowledging; And he considers (in his heart), without believing in the foun-

1) Cf. Ezek xxxi 14. 2) "For they will flourish at their plantation" (W ALLENSTiEIN). The verb here is in Hithpolpel, from lllV "roam, err". So BURROWS. 3) "Neither to be accounted, nor the seal of its secret to be known" (WALLENSTEIN). "Und ohne dasz erkannt wird sein geheimnisvoller Siegel" (BARDTKE). 4) NOTSCHER explains that an impenetrable secret is considered "sealed' c,nn. It seems that such a secret ties up with the Biblical notion (Gen iii) of the tree of life and its generations. With this tree the holy twig, which God causes to grow into the eternal plant of truth, is somehow bound up (8, 6, 11). The trees of life (plural) stand at a mysterious spring l':;'~:J (viii 6) in the midst of all water-trees and they are there in order to cause the twig to blossom into an eternal plant. God surrounds its fruit with the secret of the strong heroes and of the swaying fire-flame (lQH viii 11 f.). It is doubtless that here we have an allusion to the cherub and the sword of fire, which have to guard the access to the tree of life. These things are mysterious, because they surpass the natural, they are therefore supernatural. Nevertheless, everything seems to be somehow interpreted in relation to the existence and life of the community, which is also elsewehere designated as a plantation with an eschatological future (1 QH vi 15; viii 6; Is lxi 3; Matt xv 13). 5) Restoring !;l[N il]nN'. 6) Cf. Job i 10. 7) Referring to angels. Cf. Ps cHi 20; alluding to Gen iii 24. Only once in OT. With reference to man the term "~n "':ll is used. Cf. Jos vi 2; 2 Kings xv 20; Neh xi 14. 8) Cf. Gen iii 24. Reading n::l£)iln~ for SUKENIK'S nn£)iln~ in the Ofar Hebrew edition. It is corrected in the English edition. 9) Restoring [:J .,l N':l]'!;l:J Cf. lQH vi 27 where reference is made to the stranger. 10) The expression c!;l,l1 '~11 is not in OT. 11) A fragment containing these words only and written by a different hand was found in Cave One. Cf. Qumran Cave I plate xxxi 35. 2. This is probably from another copy of the Hodayot.

t.,

TRANSLATION

15 16

17

18 19

20 21

22

viii 14-22

155

tain of life and he placed his ha[nd on the] everlasting [flower.] 1) And I have become ro[bb Jed 2) by the Scourging rivers for they have cast up their mire 3) upon me. And Thou, my God, Thou hast placed rain in my mouth as the early rain, unto all ... and a spring of living waters 4) that faileth not to open wide The hea[ve]ns 5). They shall not cease 6) and they shall become as an overflowing stream 7) [rising over the channels of] 8) water and (they shall become) unto seas unsea[rchable] 9). Suddenly there shall spring forth those hidden in a secret place ... And they shall become ... [unto every] 10) Green and dry 11) [tree]. (And they shall become as) the depth (of the sea) unto all beasts ... [They shall sink as] lead in the mighty water[s] ... fire and they wither and a plant of fruit ... unto a perpetual [fountain] unto Eden, honor and glory .. . And through me Thou didst open their fountain 12) together with their channels [of water] to turn upon a true line 13) (of judgment) and the planting of Their trees upon the plummet of the sun to . . . unto glorious foliage 14). When I swing my hand 15) to dig out 16)

1) Restoring n['~" "]~

In',.

2) Restoring '~T[~]" Cf. Is xviii 2.

3) Cf. also 1QH ii 12; iii 32.

4) Cf. Is xxxv 7 and Iviii 11. 5) Restoring C'[~]!Vi1. Cf. Mal iii 10 c'~tzm m~'~ n~ nn~~. Or perhaps, cf. Is xli 18, m,m C"El!V '17 nnEl~ in a context similar to this line. LICHT reads here

C'[']!Vi1 for C"!V~i1 "the canals".

6) Cf. Jer xvii 8. 7) Jer xlvii 2; Is xxx 28; 2 Chron xxxii 4.

") Restoring ['P'El~ '17 C"]17. There is enough space in MSS to justify this reading based on Is viii 7, in a similar context. Moreover, C'~ 'P'~~ is a common expression. Cf. Joel i 20; Ps xviii 16; xlii 2; Cant v 12. 9) Restoring ['P]n r~', 10) Restoring [":;:']". 11) "And (in the course of time) [they will emit an ill] odour and dry up" (WALLENSTEIN, probably restoring '!V~~"). 12) Reading C"P~ as corrected in SUKENIK'S Hebrew edition. 13) Cf. 1QH vi 26. 14) Cf. Ezek xxxi 5, 6 etc.; Is x 33 where i1'~~ is used collectively for "boughs". 15) Cf. ,~ '~~li1 "waving for signal"; or better Is xix 16 'i1 " n~'ln "the brandishing of God's hand (in hostility)". 16) The root is found once in OT. (Cf. Is v 2). Cf. Menal;oth 85b nnn PT'17 i1'i1 ,"n'T "was hacking and levelling the ground under his olive trees".

156 23

24

25

26 27 28

29

TRANSLATION

viii 13-29

Its canals, (so that) its roots strike into a rock of flint ... [And] its stock [shall take root] 1) in the earth. And at the season of heat it shall retain Its strength 2). But were I to withdraw my hand 3) it shall be· as a tama[risk in the wilderness] 4), (and) its stock, as nettles in a salt waste 5). And its canals Shall bring forth thorns and thistles 6), briers and brambles 7) [it shall become] ... [And the trees of] its banks shall become like stinking weeds 8) before The heat, its leaves wither [and its stock] is not opened by the [wate]r [and I] am cast down 9) with diseases 10) and [stricken] ... With hardships and I became as a man forsaken 11) in ... I have no protection; for my wou[n]d has [spr]ead Into bitter pains and unto a desperate pain 12) that cannot be stayed. [And my soul is cast down 13), and it mo]ans within me as they that go down into Sheol. And with The dead He setteth my spirit adrift 14). For my 1i[fe] drew nigh

1) Restoring r"N~ [W"W"]. In Hiphil, the root W.,W assumes the meaning of "taking root". Cf. Is xxvii 6 et al. 2) LICHT reads 1'3:~ but there is no trace of nun in MS. 3) Ps lxxiv 11. 1" ~'Wl"l ;,~,. 4) Restoring [;'~"3:~ "3:]"3:~. Cf. Jer xlviii 6. 5) Cf. Zeph ii 9. The author of the Hodayot probably alludes to Jer xvii 6 where we read O,.,.,n (for O".,n, probably). But cf. also Jer xlviii 6 and Job xxx 7. Cf. also Ps cvii 34; Jer xvii 6. 6) Cf. Gen iii 18; Hos x 8. 7) Occurs often as a curse upon the land. Cf. Is v 6; vii 24, 25 etc. 8) "Wie Biiume mit faulenden Beeren" (BARDTKE). 9) From "l~ "to cast down deliver". Cf. Ezek xxi 17; and Ps lxxxix 45. 10) With reference to lines 27 ff., LICHT writes: "The conviction of human sinfulness thus turns out to be the logical consequence of absolute divine righteousness, or justice, which has been discussed above. It is, the author of DST (Le. 1QH) feels, an inseparable part of human baseness and turpitude-the ultimate cause of his deep self-disgust and despair". (Cf. also J. LICHT, "The Doctrine of DST", IE] 6 (1956), p. 12. See also 1QH iv 33; v 30 ff.; vii 1-5; xi 19-22). 11) Cf. 1QH iv 35 ('l"l~T3:l). Ps xxxvii 25. 12) Cf. 1QH v 28 for this expression. 13) Restoring "3: ;,~[;,m 'WEll nml"lWm] Cf. Is xlii 6; xliii 5. 14) Cf. Ps lxxxviii 6, where we read 'WEln O'l"l~~ "among the dead I am free", Le. adrift, cut off from Yahweh's remembrance, (See GESENIUS, Hebrew and English Lexicon, 1952 edition, p. 344). WALLENSTEIN renders, "And my spirit is adrift amongst the Dead". But perhaps WEln is with shin not sin. In Aramaic !;pf means "to deliver". See Midrash Yalku! Zeph with reference to IZ.'ElnN in Zeph i 12. Here it will mean "he shall deliver my spirit with the dead." Cf. also 1QH x 33 ,n' IZ.'Elnl"l "NW ,.,'n~"

TRANSLATION

30 31

32

33

34

35

36

viii 29-36

157

unto the pit 1) [and] my soul waxed faint 2), day and night With no respite. And it spread as a blazing fire shut up in my [bones] 3). For days its flame 4) consumeth To exhaust 5) (my) strength, unto seasons and to destroy flesh, until the appointed times. And severe pains 6) were let loose [upon me] 7) And my soul is utterly cast down within me 8) for my strength was extinct 9) from my body. And my heart was poured out like water 10) and my flesh melted As wax 11) and the strength of my loins has become a terror. And my arm was broken from its shoulder-joints 12 )[unab]le 13) to swing a hand [And] my [fo Jot was caught 14) in the fetters, and my knees dripped like water 15). And unable to stretch forth (my) pace nor step-for the tramping of my foot ... [were sn lapped 16) because of the manacles of stumbling 17). And Thou hast strengthened my tongue in [my] mouth without being drawn back. And no Voice is to be r[ ail sed 18) ... to revive 19) the spirit of the stumb-

1) Restoring ["1" nnw!;! '~'lil Cf. Ps lxxxviii 4. 2) Cf. Jonah ii 8; Ps cvii 5. 3) Restoring ['m~~~]:l Cf. Jer xx 9. 4) For i1n:li1!;!w. 5) Cf. lQH v 28-29. c~n assumes both meaning "to perfect" and "to destroy utterly". 6) "Pains". Cf. note on ':lW~ in lQH iii 8. 7) Restoring ['l.;l~]. 8) Cf. Ps xlii 6. 9) For this meaning, cf. Ezek xxx 18; Has ii 13. 10) Cf. Lam iii 49; Mic i 4; 2 Sam xiv 14. 11) Cf. lQH iv 33. 12) Cf. Job xxxi 22 and lQH vii 2. 13) Restoring WN']. 14) Restoring i1'::l!;!l '!;![l"]. SUKENIK'S Hebrew edition reads i1,::l!;!:l but corrected to i1'::l!;!l in the English edition. Cf. Ps cv 18. 15) For this expression, cf. Ezek vii 17; xxi 12 C'~ i1l::l!;!n C'::l,:l !;!::l. 16) Restoring 'pn['l]. 17) For !;!'W::l~ ·P'TN:l. Cf. Job xxxvi 8 C'PT:l; Jer xl 1 C'PTN:l; Ps cxlix 8 C'pT:l. Cf. also lQH v 37. The preposition :l in !;!'W::l~ 'pT:l is here "because of, on account of" Cf. Deut xxiv 16 n~" 'N~n:l W'N "each because of his own sin shall die." 18) Restoring C'[,]i1" l'N'. 19) Alluding to Is v 27 in the use of words. The word C""W,::l refers to members of the Sect. Cf. lQM xiv 5. For the expression I:JN~" m~'" cf. Is I 4.

158

37

38 39 40

TRANSLATION

viii 36-ix 7

ling and to sustain with words him that is weary. All lips are dumb 1) ... ... because of the manacles of judgment ... in the bitter things of. .. And the heart of [the ra]sh 2)[shall discern], the rule of3) .. ... 4) ... they have become dumb as nought ... ... mortal ...

Translation ix 1-41 1 2 3 4

5

6

7

... slumber by night ... ... mercilessly, with anger He stirreth up jealousy 5), unto utter destruction (For) the throes of death [compassed me] 6) and infernal (pains) are upon my bed, my couch shall take up a lament 7) ... with a voice of anguish 8) My eyes have become as the dimness 9) in a furnace and my tears (flow) like streams of water 10). Mine eyes fail ll) (waiting) for relief: (Though) [my righteousness] standeth 12) Afar off from me and my life (standeth) aside. And I, (though I go) from ruin to desolation 13), from pain to blows; yea, from pangs To throes, yet, my soul speaketh of Thy wondrous works 14). And Thou hast not rejected me, through Thy lovingkindness.

1) Reading '~'Nl, with GASTER. 2) Restoring C~'[il~ll :J:J, n~:J~l, after Is xxxii 4. Cf. also Is xxxv 4; Hab i 6 and Job v 13. 3) Cf. 1QM i 5. In the OT this form is found in Dan xi 35 and in 1 Chron xxvi 6. ') The last three lines of this plate are very badly preserved. 6) Cf. Is xlii 13. ilNlj:' '~11~. 6) Restoring m~ ~':Jtv~ [~l'£)£)N ~:>l Cf. 1 Sam xxii 5. For a detailed discussion of C~':Jtv~ and l'l'~ ~':Jtv~, see above iii 8. 7) For a similar idiom, cf. Job vii 13. 8) Cf. Ps cii 6. 9) Reading llZ1l1:> with LICHT and HABERMANN and using "dimness" as synonym of "smoke", cf. Exod xix 18 llZ1:J:>illlZ1l1:> Cf. also Ps vi 8 iltvlZ1l1 ~l~l1 "My eye is wasted". "My eyes are (consumed) like a moth" (WALLENSTEIN). 10) Cf. Lam ii 18. 11) Cf. Ps lxxix 4. 12) Restoring '~11 [j:"~'l Cf. Is lix 14 '~111'l j:"n'~ ilj:"~1. The masc. verb requires j:"~ for ilj:"~. 13) For the idiom cf. Zeph i 15; Job xxx 3; xxxviii 27. See also above v 30. 14) Cf. Ps cxlv 5. Cf. also 1QH xi 5.

TRANSLATION

8

9

10

11

12

13

ix 8-13

159

Continually 1), my soul deli[gh]teth 2) in the overflowing of Thy compassion that I may reply with a word to him that (seeketh to) confound me 3) And him that (seeketh to) cast me down 4). (I may answer with) an argument to condemn his plea but Thy judgment I shall vindicate, for I know Of Thy truth and (therefore) I shall choose (Thy) judgment upon me. And my afflictions I willingly accept, for I have waited for Thy lovingkindness 5) and Thou hast set A supplication in the mouth of Thy servant and hast not rebuked my life 6) nor hast Thou spurned my well-being 7). And Thou hast not forsaken My hope and in the presence of calamity Thou hast upheld my spirit. For Thou hast firmly established my spirit and Thou knowest my intent. And in my distress Thou hast comforted me and I delight in (Thy) pardon and I shall be comforted over the first transgression 8).

1) Literally "from one period to another" i.e. continually. Cf. lQH xii 4 where is parallel with i'~l'1. 2) Restoring 37!V[3:]l'1tVl'1 The scribe left a blank space of one letter. 3) Cf. Prov xxvii 11. 4) A difficult form. Cf. Ps xlii 6. Perhaps it is an archaic form similar to ':'I':ll~:'I; "'EltV~:'I; ':l'tV'~ etc. in Ps cxii 5, 6, 9 respectively. Cf. GESENIUS-KAUTZSCH, section 90 m-k. S) Cf. Ps xxxiii 18. For a discussion of iOn see N. H. SNAITH, The Distinctive Ideas of the Old Testament (London, 1957), pp. 94-130. 6) For the idea, cf. Ps ix 6; cxix 21. HABERMANN'S version, "And thou hast not destroyed my life", referring to Qimpi's interpretation of Mal ii 3. As LICHT explains the "rebuke" contains elements of "curse" and "damage". 7) Cf. Lam iii 17. 8) BURROWS and GASTER "I repent ... former transgression". But cf. Ps !xx 3; Ezek xiv 22 where the Niphal of this verb is used in the meaning of "be comforted". "I regret the Original Sin". (WALLENSTEIN). It is doubtful whether the "Original Sin" as such is meant here but rather the fact that sin which has been cleaving unto mortal man since his creation. This writer concurs with H. GASTER'S view (p. 19) that "There is no vestige of the idea of Original Sin. On the contrary, the idea is affirmed constantly in the Book of Hymns that every man is endowed at birth with the charisma of knowledge and discernement and that any sinfulness which he incurs is due only to his individual neglect of these gifts and to his individual submission to, or entrapment by, the domination of the evil impulse (BELIAL). Moreover, because sin is individual and not the inherited lot of man, and because it is incurred by his own personal disposition, it can be removed also by his own individual experience. Once he 'sees the light' by the exercise of his own God-given powers, he is out of darkness. In such a system, since

yp, yp~

160 14

15

16

17

18 19 20 21 22 23 24

25

TRANSLATION

ix 14-25

For I know tha[t] there lies hope in Thy [lo]vingkindness and (there is) expectation for Thy great strength. For none can be just In ju[dgme]nt before Thee, nor can anyone [be in the right in] dispute with Thee 1). (Verily) mortal man may be more just before another mortal man 2) and a man May have more understanding [than another man] 3) and a (man of) flesh may enjoy more honor than a creature of [clay] 4). (Indeed) a spirit may prevail over (another) spirit but like Thy migh[ty works] 5) there is no equal In strength and to Thy glory there can be no [estimate, 6) and] to Thy wisdom there can be no measure and to [Thy] tru[th there is no bound] 7). And he that freeth himself from it . . . As for me, in Thee ... My stand. And Thou hast not ... And when they plot against me 8) Thou shalt ... And if unto shame of face ... Unto me. But Thou, in [Thy mercy hast upheld me so that] mine adversary shall [not] prevail 9) over me, for a stumbling ... They that warred against [me] 10) ... [sh]ame of face and disgrace unto they that slander 11) against me For Thou, my God, ... Thou pleadest my cause for Thou reproveth me through the mystery of Thy wisdom. And Thou hast concealed the truth until [its appointed time] 12) ... [unto] its appointed season and Thy rebuke of me hath turned into gladness and joy. And my wounds (were turned) unto per[petual] healing [and

there is no concept of original, universal sin, there is obviously no place for universal vicarious atonement." 1) Restoring ;':>::1',[::1 ;':>1]' ~", Cf. lQH frag iv 10 and Job xv 14. 2) Cf. Job iv 17. 3) Restoring ['::1l~] '::1l' from context. 4) Restoring ['~n] ,~, LICHT restores '!:ll7 referring to frag iii 5 '!:ll7 ,~ .. 6) Restoring ;':>'l"\["']::1l:>t 6) Restoring ["n~] r~ Cf. below x 10. 7) Restoring [rp l'~ ;':>l"\]~~"t 8) Cf. also lQH iv 26. 9) Restoring '::1ll"\[. ~,,,, ·ll"\:>~O ;':>'~n]'::1 with LICHT. Cf. line 32 below. 10) Restoring ['l"\]~n"~ .!l.'l~. 11) Cf. lQH v 23 where the root p' is used in a noun form. Cf. also Pro v xxi 2B; xviii B. 12) Restoring [;,~]p".

TRANSLATION

26

27 28

29 30

31

32

ix 25-32

161

unto] eternal [times] 1) and the scorn of mine adversaries [was turned) unto a crown of glory 2) and my failure unto An everlasting might. For in [Thy] na[me have I walked about] 3) and through Thy glory my light didst shine forth. For out of darkness Thou didst light up [for me] the luminary ... [a healing unto the stro]ke of my wound 4). And for my failure-a wondrous might and An eternal ex[panse] 5) in the straitness of (my) soul 6). [For Thou, 0 God, art] my refuge 7), my stronghold 8), (my) rock, my strength 9) and my fortress, in Thee I take refuge from all ... [And Thou art] a deliverance unto me evermore. For Thou, 0 Lord, Hast known me since my father (begat me) and from birth 10) [Thou didst fashion me, and from the womb of ]11) my mother Thou hast dealt bountifully 12) with me. And from the breasts of her that conceived me 13), Thy mercies (have been) [Upon] me and on the bosom of my nurse [Thou didst dandle me] 14) ... And from my youth Thou hast shown unto me through thy insight of Thy judgment And with (Thy) established 15) truth Thou dost uphold me and in Thy holy spirit Thou dost delight me and even unto this day, Thou ...

1) Restoring n~l ['~pl;!, cl;!,]:17 N!:),~l;! Cf lQH i 24. Or perhaps n~l [m",l;!] Cf. above i 16; or even n~l ['1ll) l;!,:>l;!,] cf. above i 19. 2) Also appears in lQS iv 7. Cf. also 1 Peter v 4 'rov &[L()(p&vnvov 'r'ii~ a6~"1)~ cr'rEtp()(VOV. In lQS iv 7 f. we read that the members will have "all eternal blessings and everlasting joy in the life of eternity and a crown of glory ... " 3) Restoring ['li:>l;!i1rlil i1:>~]ll):J ':> Cf. Zech x 12. ':>'i1li' '~ll):J' with context i1":Jl and Cll) or perhaps restoring ['l"n i1:>~]ll):J. Cf. Ps cxliii 11; cxxx 19. "Verily, through thy wisdom I acquired understanding" (WALLENSTEIN). 4) Restoring 'li:>~ f[n~l;! N!:)'~] Is xxx 36 N!:)" 'li:>~ fn~t Also Job v 18. 5) Restoring :J,[n]" with LICHT. 6) Restoring [']ll)!:)lli'~:J SUKENIK'S reading is l;!!:)lli'~:J. The letters l;!!:) of l;!!:)l are not at all certain. 7) Restoring 'O'l~ ['l;!N i1liN']. 8) Frequently used in the Bible. Cf. 2 Sam xxii 3; Ps xxiii 3; lxii 3 etc. ") WALLENSTEIN reads "t,:17 :l7l;!o as one expression. It is a non Biblical expression but occurs in lQS xi 4. 10) Also meaning "from birth". Cf. J er xx 17; Ps xxii 11; lviii 4. 11) Restoring [lr,,:J~' "lim:>] cn'~' Cf. Job xxxi 15 ,nN cn':J ,m:>", and Deut xxxii 6. 12) With the preposition l;!17, cf. Ps cxix 17 and cxlii 8. 13) Reading 'li"'i1 "she who begat me". Cf. Cant iii 4. See also explanation in lQH iii 8. 14) Restoring ["lli17ll)17ll)]. 15) For similar use of 1':>1, cf. lQH ix 16, 18 and xiii 21.

162 33 34

35

36 37 38 39 40 41

TRANSLATION

ix 33-x 3

And Thy just rebuke with ... and Thy guarding of the peace 1) to deliver my soul Abundant forgiveness with my footsteps and the overflowing of [compas]sion when Thou judgest me. And unto old age Thou shalt sustain me 2) for My father knoweth me not and my mother 3) hath abandoned me unto Thee. But Thou art a father 4) unto all Thy true [sons] 5). And Thou rejoicest 6) Over them as (a mother) who hath comp3ssion upon her babe and as a nursing-father in the bosom, Thou nourishest all Thy works ... 7) ... Thou hast wrought mightily infin[itely] ... ... Thy name in wonder ... ... [un]ceasingly .. . ... and praise .. .

Translation x 1-39 1 2

3

[with] the purpose of Thy heart 8) ... and without Thy will 9), it shall not be and nothing shall be considered; in al[l] ... [And] in Thy ... he sees nothing 10). And, indeed, what is he 11), man? He is earth! 12) [From clay] 13)

1) Cf. lQH frag x 5 l'1::lP"T:!t "bttn~. "And Thy secure guard is a refuge for my soul" (WALLENSTEIN). 2) Cf. Ps Iv 23. 3) These are not personal allusions to the author himself. Cf. Ps xxvii 10. 4) BURROWS, in MLDSS, pp. 92-93, observes in this connection that this is the only reference in the Qumran writings to God as "Father" whereas God as the heavenly Father is very frequently taught in Rabbinic literature. Jesus taught his disciples to address God as their heavenly Father. 5) Restoring [~l:l]. 6) The verb '~l with '17 is found in Zeph iii 17 and Hos x 5. 7) Line 37 is blank. This next four lines (38-41) are badly preserved and only 2-3 words are legible on the left hand side of the column. S) Cf. also 1QH iv 13 and v 6. 9) Predestination doctrine. Nothing is done without God's will. This doctrine is being re-iterated at every opportunity. Cf. 1QS xi 17. The whole psalm bears a striking resemblance to 1QS 17-22. 10) Lines 3-7 express succinctly the dualistic concept of the author of the Scroll according to D. FLUSSER in his article in Tarbiz 27 (1958), pp. 158-166. See also note above in iv 29-33. 11) A contraction of I'm1 '11:( Cf. 1QH xv 21 . See also below, line 12. 12) This play of words recalls the Midrashic interpretation in Kohe/eth R. to verse vii 23: "What is thy name?" He replied: "Adam, because I was created from the Adamah." For the meaning of l'1b'l:(, cf. KELSO, op. cit., p. 4. 13) Restoring [.,bnb] with GLANZMAN and others. Cf. Job xxxiii 6, SUKENIK, in his first edition and DUPONT-SOMMER, restore "El17b, referring to 1 QS xi 22.

TRANSLATION X

4

5 6

7 8

9

4-9

163

Was he nipped off!) and to dust is his return 2)-that Thou wouldst enlighten him in such marvels and the secret of [Thy truth] 3) Thou makest him know. And I am but dust and ashes 4), what can I plan unless Thou desirest (it)? And what can I consider Without Thy will? How can I be fortified, if Thou dost not make me stand firm? And how can I be enlightened 5) unless Thou dost it 6) For me? And what can I speak unless Thou openest my mouth? And how can I reply unless Thou dost enlighten me? 7) Behold, Thou art the Prince for mighty ones 8) and the king of the glorious beings 9) and Master of every spirit 10) and ruler over every action 11). And without Thee nothing can be accomplished; nor (can

1) Pual perfect. GLANZMAN regards this verb as Qal perfect passive. Cf. Accadian karafu #ta, "to nip off clay", especially used in connection with the creation of man (Cf. C. GORDON, Ugaritic Handbook (Rome, 1947), p. 268). As GLANZMAN points out it is a technical term in the Hebrew ceramic vocabulary. (Cf. KELSO, op. cit., p. 8). The idea contained in lines 4-5 is expressed In Ps cxliv 3, and iv 23-24. 2) Cf. Gen iii 19. See also lQS xi 22 ,np,wn .,t)!.71;l,. In lQH xii 26 we find

.,t)!.7

n~'!Dn,.

3) Restoring [iI~n~]N ·m,~, SUKENIK and MILIK restore iI~1;l'l and iI~~m"'~l respectively. 4) Both nouns are found together in Job xxx 19; xlii 6. 5) Reading 1;l~~!DN as suggested by SUKENIK as a marginal note. SUKENIK'S edition reads 1;l~W~N, an obvious error of the scribe. (Cf. MARTIN, p. 482). 6) Probably referring to his spirit created by God. Cf. lQH xv 22. 7) A common usage. Cf. 1QH vii 26; xii 33. 8) Referring to "angels". It is not found in the Bible. The expression "mighty ones" in the translation refers to "angels"; not "gods". GLANZMAN remarks correctly, "There is not the slightest hint of polytheism in this expression. Not only would such an idea be entirely out of place at this stage of Jewish history, but, as W. F. ALBRIGHT has constantly insisted, even the most polytheistic sounding expressions of the canonical psalms are simply fine literary devices to denote God's supremacy." (See also chapter on "Angelology" in the Introduction.) 9) The expression is not found elsewhere in the Hebrew Bible or Qumran writings. For the use of '~~l, cf. lQM x 10. See also YADIN'S note in The Scroll of the War of the Sons of Light against the Sons of Darkness (1955), p. 318. 10) Cf. Num xvi 22 .,W~ l;i~1;l mm.,iI ~iI,1;lN. GLANZMAN refers to 2 Macc iii 24, whose God is called "The Lord of Spirits and of all authority". According to CHARLES, the phrase "Lord of spirits" is found 104 times in the Book of Enoch. 11) "This is simply a very apt expression for God's universal dominion; as this psalm and 1QS both express it, without God nothing can be accomplished and he is the master of all creation" (GLANZMAN). BARDTKE renders, "Herrscher tiber alles Geschopfliche". The idea, being one of the sect's principal beliefs is expressed several times in Qumran writings. Cf. also above i, viii et al.

164

10

11 12

13 14

15 16

TRANSLATION X

9-16

anything) be known without Thy will and there is none beside Thee 1). And none (can be compared) to Thee in power and none can equal Thy victory 2) and Thy might is beyond all estimation. And who Among all Thy great wondrous works can retain any strength 3) to stand in the presence of Thy glory? And what indeed is he 4), that returneth to his dust, that he should retain any [strength]? 5) Only for Thine glory Thou hast wrought all these 6) (things). ... 7) Blessed 8) art Thou, 0 Lord, God of compassion and [abundant in] 9) lovingkindness for Thou didst make known [to me all] 10) ... to [recount] 11) Thy wondrous works and not to be hushed 12) day and [night] 13) ... [For I have waited for] 14) Thy lovingkindness in Thy great goodness 15) and Thy abun[ dant forgiveness] ...

1) Cf. 2 Sam vii 22. 2) It should be ;'::l,,::!::l, as corrected by SUKENIK. Here "::!::l is translated as "victory". Possibly "power" or "might" as GLANZMAN suggests. The parallelism in this line supports such a meaning. Cf. GLANZMAN, op. cit. and the discussion of E. YALON, Sinai 13 (1950), p. 284. In lQM xii 10, 11, as Yalon already observed, "::!::l W"N is in parallel with l;!"n ilWUi'. In Ps xxiv il7~nl;!~ "::!l is found along with "::!::lil 1l;!~; in both instances ,,::!::l meaning "victory" or "might" is more appropriate than "glory, honor". Perhaps, too, in 1 Sam iv 21 l;!N'W"~ "::!::l ;,l;!l, ,,::!::l "N, we have here a play of words, the latter "::!::l meaning "victory", hence the rendering, "Victory hath departed from Israel". For a fuller discussion see Y ALON, op. cit. 3) A late Hebrew idiom. Cf. 2 Chron xiii 20; xxii 9 and Dan x 8, 16. Also lQH frag x 3. 4) See note above line 3. It is not an error as suggested by GLANZMANN. 5) Restoring [M1::l] ":Sli'\ See previous line. 6) Cf. Jer xiv 22. 7) This line is completely blank. 6) This hymn (x 14-xi 2) has been badly damaged and only two lines (33, 34) have been completely preserved. 9) Restoring ::!"]. 10) Restoring [l;!,::l "l]nli"';'. 11) Restoring ['!:)O]i:'. 12) Alluding to Num xiii 30 and Neh viii 11. It is not found in the Bible as an infinitive. It occurs in the Bible mainly as Imperative or Interjection. 13) Restoring [;,l;!"l;!], C~'''. 14) Restoring ["n",p "::l]. Cf. Gen xlix 18. 15) The OT expression is l;!"m ,::!,~. Cf. Neh ix 25. For ,::!,~ ::!', see Ps xxxi 20; cxlv 7. The combination ::!,~ l;!"1 however, is not found in ~T.

,Om;,

TRANSLATION' X

17 18 19 20 21

22

23 24

25

17-25

165

For 1 have leaned on Thy truth ... Thy ... and without ... [Without] Thy rebuke 1), there is no stumbling ... rand there is no] 2) Affiiction without Thy foreknowing (it) ... But I, according to my knowledge of [Thy] truth, [I praise Thy name] 3) and when 1 witness Thy glory 1 recount Thy wondrous works and when 1 consider [Thy marvelous secrets] 4), [I lean upon the over]flowing 5) of Thy compassion. And for Thy pardons 1 do hope; for Thou didst form [my spirit] 6) .•• [and by] Thy [will] 7) Thou hast constituted me 8). And Thou hast not placed My support on unjust gain and with wealth [gained by violence] my [heart desireth not] 9). And carnal intent Thou hast not assigned for me. A stronghold of The army of the mighty ones (Thou hast assigned me), upon the abundant [pleasures of the universe and with ple]nty 10) of corn, wine and oil. And the cattle and the foods 11) were augmented ,[and they were planted as a] leafy [tree] 12) by the streams of water to bring forth 13) leaves

1) Restoring ;':;'l"l'17l [N"~']. Cf. also 1QH ix 11 and frag iv 6. 2) Restoring [l'N']. 3) Restoring [;':;'~~ ;''';'N ;':;'l"l]~N~. 4) Restoring [;':;'N'" 'T']~. 5) Restoring l'~[;'~ ·l"ll17tvl]. 6) Restoring ['m,]. 7) Restoring ;':;'1[':!1:'~']. 8) For God's ordaining CT':;';') the movements of natural phenomena according to fixed laws. (Cf. Sumerian Me concept): i 14, 19; ii 17; xi 34; xv 14,19,22; also in Matt 23 and Rev xii 6. J. LICHT, "The Doctrine of DST", IE] 6 (1956), p.5. 9) Cf. 1QS x 19, with LICHT. 10) Restoring ~"[~' '~l"l '1]'717, with LICHT. Cf. 1QS x 15. 11) Allusion to Ezek xxxviii 12-13. The N is not clear in MS. But see LICHT'S note on page 157. (See chapter on the "Linguistic Aspects of the Hodayot", in the Introduction). 12) Restoring 1117[' Y17:;' 'ltvltvl"l·']. Cf. Ps i 3 and above viii 9. LICHT aptly observes here that 1117' y17 is frequently used in Psalms as a symbol of personal prosperity. Cf. Ps i, xc et al. 13) For l"lNtv'. Cf. Ezek xvii 8 " " l"lNtv" and xvii 23 Z')117 Ntvl" as LICHT. HABERMANN reads it as infinitive construct of m~ or l"l'tv "to place". The reading l"lNtv' "to bear" here is more appropriate. (See also the chapter on "The Linguistic Aspects of the Hodayot", in the Introduction).

=

Studies Desert of Judah, III

12

166 26 27

28 29

30 31 32 33 34

TRANSLATION X

26-34

And abound in boughs. For [Thou] cho[osest] 1) ... man so that all may be fed in abundance 2) from the earth And unto Thy true sons Thou apportionest [an everlating] gla[dness and] perpetual [joy] 3). And according to their knowledge [they] honor 4) One above his neighbor and . . . unto the son of [man] 5) ..• Thou hast increased his in[heri]tance 6) Through the knowledge of Thy truth and according to his knowledge .... [And the so]uI 7) of Thy servant abhoretb we[alth] 8) And unjust gain and with chokest pleasures [it] does not [desire] 9). My heart rejoiceth in Thy Covenant 10) and Thy truth Delighteth my soul. And I blossom as a [lilly 11) and my heart shall be opened for a perpetual fountain. And my reliance (shall be) upon the refuge in heaven and ... toil and it shall wither as a blossom 12) before [the heat] 13) And my heart was enraged with convulsion and my loins with trembling 14). And my groaning 15) shall reach into the abyss And into the chambers of Sheol 16) it shall withal roam 17). And I was afraid when I heard Thy judgments with the mighty (angels) 18)

1) Restoring [;,n,,]n::l '::l. 2) Not found in the MT in the Niphal. It appears in Qal (Deut xxxi 20) and Piel (Is xiii 5 and Prov xi 15 el at). See also 1QM ii 15 and YADIN'S note, op. cit., p.267. 3) Restoring, with LICHT, i37 [lW)!V, 0"37 rln~]lZ.'. Cf. lQH xv 16 and lQS iv 7. 4) Restoring [,]i::l::l' Cf. lQSa i 18 'i,::I::l '£)l;! lZ."K etc. (Qumran Cave I, p. 110). It is found in lQS xii 18, alluding to the ranks of the members of the sect. 5) Restoring [Oi]K l::1l;!. 6) Restoring 'l'll;![n]l. 7) Restoring lZ.'[£)l,]. 8) Restoring [l'i'!] i'!::I37l'l, with DUPONT-SOMMER and LICHT. Cf. lQS x 19. 9) Restoring [y,£)nl'l]. 10) Cf. Ps cxix 162 and cxix 14 respectively; with reference to God's commandments. 11) Restoring [i'!]llZ.'['lZ.'::l]. 12) The word is found as a fern. noun, cf. Is xviii 5; Job xv 33, but see also Gen xl 10 where the noun al?pears in mas. form. 13) Restoring [O,n] 'l£)". Cf. above viii 25-26. LICHT restores [n'I']. 14) This line constitutes a mosaic of Biblical expressions. Cf. Is xxi 3; Nahum ii 11; Ps xcviii 7. 15) Cf. Ps xxxviii 9 referring to a groan of heart. 16) This idiom is not found in the Bible, but see Prov vii 27 m~ "in. 17) See discussion of this root in lQH viii 29. Here lZ.'£)n means "to be adrift, to roam". 18) Referring to angels. Cf. Ps ciii 20: n::l "'::11 "::lKl;!~ i'I'Ii'!' ,::l,::I.

TRANSLATION X

35 36 37 38

35-xi 9

167

In strength and Thy dispute with the host of Thy holy ones And justice in [a]ll Thy works and righteousness ... ... 1)

39 Translation xi 1-38 1 2 3

4

5

6 7

8 9

. . . [And He hid trou]ble 2) from mine eyes In the meditation of my heart 3) ... I praise Thee 4), my God, for Thou hast wrought marvels 5) with dust and with a creature of clay Thou hast acted mightily; I praise (Thee) exceedingly 6). For what am I, that Thou [hast Made known] 7) to me Thy true counsel, and enlightened me by Thy wondrous works. And Thou hast put songs of praise 8) in my mouth and on my tongue [A supplication]? 9) Shape my lips unto a place for rejoicing, so that I may sing the praises of Thy lovingkindness, and in Thy might I may muse, all The day. Continually, I bless Thy name, and declare Thy glory among the sons of men, and in the abundance of Thy goodness My soul delighteth. For I know that truth are (the words of) Thy mouth and in Thy hand is righteousness, and in Thy thought is All knowledge; and in Thy power is all might and all glory is with Thee. In Thy wrath are all judgments of affliction, But in Thy goodness there is abundance of forgiveness, and

1) The last three lines are completely missing. 2) Restoring 'l'l7~ ';I[~l7 ,nO"]. Cf. line 19 below. 3) Hebrew 'li1 is probably the Aramaic form of Hebrew mli1 (Ps xlix 4 n,li1 ':1, and lQH xi 2 ':1';1 'li1:1). This is a case of Aramaism. Cf. also ,l7" ml7' "will"; ':1~, m:1~ "will, desire"; ,';I~, m';l~ "prayer". See W. B. STEVENSON, Palestinian Jewish Aramaic (1956 edition), p. 34. A useful discussion of the root ,li1 is given by A. M. HONEYMAN, "Notes on a Teacher and a Book",]JS (1953), p. 131, and by A. L. VINCENT, Les manuscrits hibreux du Desert de Juda (1955), p. 150-51. ') Cf. notes ii 20 and vi 25-26. 5) Cf. 1QH V 15 1":1~:1 i1n';ltm. In both places i111';1tli1 is derived from ~';Itl or i1';1tl. 8) Cf. Berakhot V 3: "i1i'~ i1i'~ ... '~'~i1". MARTIN (p. 483) believes that the interlinear word i1i'~ is defectively written for i1i'~~, as an adverb. 7) Restoring 'l11[l7i'i1]. 8) Cf. Ezra iii 11; Neh xii 46. 9) Restoring i1[l'n11].

168

10

11

12

TRANSLATION

xi 9-12

Thy mercies are on all Thy favored sons 1). For Thou hast made known to them Thy true counsel, And through Thy marvelous mysteries 2) Thou hast enlightened them. And for the sake of Thy glory, Thou hast cleansed man from transgression so that he may consecrate himself For Thee. (Thou hast cleansed him) from all impure abominations and guilt of evil-doing, to be united [with] 3) Thy true sons and in the destiny of The holy ones. To lift the worm of men from dust 4) unto

1) One of the attributes of the members of the sect. See also iv 32. For a comprehensive discussion of 1'~' and 1'~' ~l:l see E. VOGT ("Peace among Men of God's Good Pleasure. Luke 2: 14", The Scrolls and the New Testament, p. 270), and C. H. HUNZINGER, p. 2 ("Neues Licht auf Lc 2: 14", ZNW 44 [1952/53], pp. 85-90). Both scholars observed that prior to the Qumran texts there had been no known text in which this Hebrew term for "God's good pleasure" was used to designate men as Luke ii 14 does. VOGT'S article also contains an extensive apparatus with references to the voluminous exegetical discussion of Luke ii 14. (op. cit., p. 270, n. 3). VOGT refers to several expressions in the Qumran literature to describe the members of the sect. We have already drawn the reader's attention to this elsewhere on several occasions. Cf. lQS. "The sons of light", (i 9; ii 16 et al.); "The sons of justice", (iii 20, 22); "the sons of truth", (iv 5 If.); "the sons of eternal assembly", (ii 25); "the men of holiness", (viii 17, 20); "the men of the covenant", (vi 19); "the men of God's destiny", 'K "lDlK (ii 2); "the chosen of men", (xi 16) and "the chosen of (God's) good pleasure." 1'~' ~'~n:l (viii 6). VOGT (ibid. p. 115) points out that an examination of these expressions will show that "men" and "sons" are interchangeable. (Cf. lQS iv 5 and lQp Hab vii 10 et al.) VOGT thus reaches the conclusion (p. 114) that e:u8Q)doc~ = 1'~' "refers not to the good will of men, but either to the will of God conferring grace on those he has chosen or to the pleasure of God delighting in and approving of the goodness in men's lives." Here in lQH, 1'~' refers to God's will as electing and predestining rather than to the Divine Pleasure (Cf. lQS viii 6). See also E. VOGT'S excellent treatment of e:u8oxtoc~ in "Luke 2: 14", Biblica 34 (1953), pp. 427-429. VOGT reaches the conclusion that neither "good will toward men" nor "peace among men with whom He is pleased" is an accurate translation of Luke ii 14, but rather "peace among men of God's good pleasure", i.e. His chosen ones. 2) For relationship of with Col and Eph, see the very interesting study by R. E. BROWN, "The Semitic Background of the NT Mysterion (II)", Biblica 40 (1959), p. 78-87. BROWN refers to Paul's statement in Eph iii 3, 4, "how He made known to me by revelation the mystery . .. what insight I have in the mystery of Christ ..." He compares this with Qumran expression C~T':l '~:l!Di1, here and below lQH xii 20. 3) Restoring [C:I7] 'n~i1'. lQH frag ii 10. It is also found as 'n~' (lQS i 8); '~ni1' (lQH frag ii 10). The verb here can be either Niphal or Hithpael. HABERMANN vocalizes 'n~' (lQS i 8) as liyyabed. 4) Ps cxiii 7. God elects man by lifting him up, by bestowing upon him spirit. Cf. D. FLUSSER, "The Dualism of Flesh and Spirit in the DSS", Tarbiz 27 (1958), pp. 158-169. The expression c~n~ n:l7"n is another attribute of the sect. Cf. lQH vi 34.

"'l

T'

TRANSLATION

13 14

15 16

17 18

19

xi 12-19

169

[eternal] foundation 1), and from a perverted spirit unto the understanding of [God] 2). And to stand in array before Thee, with the eternal host and the [true] spirits 3), [and] to be renewed 4) with all Creatures 5) and with those who know to rejoice in the Community. [And I,] 6) I praise Thee, my God, I exalt Thee, my Rock 7), and in [Thy] doing wonders (with me) ... ... for Thou hast made known to me the foundation 8) of truth [and through Thy marvellous mysteries Thou hast enlightened me] 9), [And] Thy [wondrous works] 10) Thou didst reveal unto me and I beheld [Thy glory] 11) ... lovingkindness and I know [That] Thine is justice 12) and in Thy lovingkindness is my [salvation] 13) ... And but for Thy mercy, (there shall be) utter destruction And as for me, a fountain was opened for me unto a most bitter mourning . . . [And] trouble was not hidden from mine eyes 14)

1) Restoring [0~n7] i'O~. 2) Restoring [~N] Z"ll~:J ~. 3) Restoring [n~N] ~m't Cf. 1QS iii 24. HABERMANN restores [0'~!Z1] ~m'. Both forms o'm, and mm, are used in Qumran texts. 4) For the doctrine of "new creation", cf., below, xiii 12. 5) The beings; the universe. It is a common expression in Qumran writings. Also in Piural1QH xii 12 and xviii 27; 1QM xvii 5; 1QS iii 15 and CD ii 10 etc. See note in lQH xviii 27 on m':"Il. ") Restoring ['IN']. 7) "Rock" as God, cf. 1 Sam ii 2; 2 Sam xxii 3, 32; Ps xviii 31 et al. See also Matt xvi 18 and Luke vi 48. 8) Reading i'O' for i'O. Cf. above i 23 and ii 10. WERNBERG-MoLLER cites ~':J (Is xliv 191"37 ~':J and Job xl20 0":"1 ~':J) for ~':J\ as supporting illustration. But see also S. MOWINCKEL,]BL 75 (1956), p. 273, where he renders n~N i'O as "an intimate fellowship of truth", i.e., "a true intimate fellowship, but more properly 'an intimate participation in the truth', a real existential being in accordance with 'the truth', which then means: the true right religion." 9) Restoring ['ln~:lTV:"I :"I:l'N~D 'T':J']. 10) Restoring :"In'~l :"I:l'[mN~Dl']. 11) Restoring [:"I:li':J:l:J] O':JNt Cf. 1QH x 20. 12) J. LICHT, op. cit., 1EJ, p. 9: "With the sole exception already quoted, DST (i.e. 1QH) always speaks of God's being just, in this sense, of his unquestionable right to do as He pleaseth (i 6; xii 31), of His being absolutely just in contrast to man's moral insignificance ... (i 26-7)." 13) Restoring ['37]!Z1~ :"I:l'iOn:J,. Cf. Ps lxxxv 8. 14) Cf. Job iii 10.

170 20 21 22

23

24 25

26

TRANSLATION

xi 20-26

For I, knowing 1) the (evil) intents of man and the return of mortals [unto dust] 2) ... for sin and for anguish of Guilt. And they penetrated my heart and touched [my bones 3) ... to mourn sore 4) Anguish and sighing 5) [as] a harp, a dirge unto all mourning [as for an only son1 6) and a most bitter lamentation 7) until injustice is utterly destroyed . . . and there is no affiiction to cause sickness. And I will then sing praises with the harp of salvation and the psaltery of [mirth] [and the timbrel of rejoicing] 8) and the flute of praise without Cease. And who among all Thy works can recount Thy [wondrous works] 9) in the mouths of all? Thy name will be praised forever and ever and they will bless Thee according to [their understanding] 10) ... in chorus shall make The voice of exultation 11) be heard. For there shall be neither

1) "To know" is coterminous with "to be convinced". The pious prayer recognizes besides his physical, also his moral weakness and helplessness (IQH i 29; iv 29-32); he knows that no man can himself possess righteousness and lead a perfect way of life, that rather all righteous and perfect actions emanate from God (as a grace). This is therefore not self-understanding in the sense of the Greek yvw6L Ga:u"t"ov or in the sense of the later asceticism, where this self-understanding is an insight gained as a fruit of formal spiritual exercises, or consistent heartsearching. It is rather a consciousness of a general sinfulness as we also find it in the Psalms of the OT (Cf. cxxx 3; cxl iii 2). The devout man considers himself completely dependent on God not only in his physical existence, but also in his moral-religious aspirations because he knows the strength of man's instincts and inclinations (IQH xi 20). For details of the above comment, see NOTSCHER, op. cit., p. 48. Cf. also, above, iv 29. 2) Restoring ['!:l37'lW'lN. Cf. lQH x 4 and xii 26. 3) Restoring [~l"l'1~:S37:J. 4) See note above, line 2. 6) Six words ... l~ ... ilnlN' are inserted between the lines 21 and 22 by another scribe who takes over the writing of the remaining text. The words ilMlN' l'l~ are found together in the MT. Cf. Is xxxv 10 and Ii 11. Cf. also below line 26. 6) Restoring ["T~ln~ ':IN for n']l~. This can be the reading in MS. Cf. Jer vi 26 to which no doubt this line alludes. 7) Cf. Jer vi 26. 8) Restoring iI'[~l ~'m iln]~W ... iI'~tN with LICHT. DUPONT-SOMMER restores iI"["ll"ll~ll']. A mosaic of Biblical expressions. Cf. Ps lxxi 22 and Is xxiv 8. See also lQS x 8-9. 9) Restoring iI:l[~N'!:l ~1t'37~]. 10) Reading [!::l']:llt' ~!:l:l, the MS suggests this reading. SUKENIK'S edition reads ... !:lit' ~!:l:J. 11) For the expression, ill' "P:J. Cf. lQH xi 14.

TRANSLATION

27 28 29 30 31

xi 26-31

171

anguish nor sighing and [the mouth of] iniquity [shall be shut] 1). And Thy truth will shine Unto glory eternal and peace everlasting. Blessed art Thou, [God of compassion,] 2) who hast given [man] 3) An understanding of knowledge to discern 4) Thy wondrous works ... to recount Thy abundant lovingkindness Blessed art Thou, God of compassion and grace 5) for Thy gre[at good]ness 6) and Thy abundant truth and the multitu[de of] Thy lovingkindness over all Thy works. Gladden the soul of Thy servant 7) in Thy truth. And cleanse me In Thy righteousness seeing that 8) I waited for Thy goodness. And for Thy lovingkindness and [Thy] mercies I do hope.

;,"n,,.

1) Restoring [;"~ r'~pl1] Cf. Ps cvii 42 ;"~ ml:~p ;''',17. LICHT restores ["n17 ;";'11 N']. 2) Restoring 'W;[N I:I'~"';' "N]. Cf. below line 29. 3) Restoring [tZrN]' ;'1111l. 4) This line is a thanksgiving containing their wisdom concept '::ltV, m'~, 1117' (Cf. also xiv 8). This led to an interesting study by M. R. LEHMANN (Cf. above in iv 11) on Talmudic material relating to the Qumran literature. He believes (op. cit., p. 403) that the thanksgiving liturgy of 1QH is parallelled by the multiple versions and tests of the Thanksgiving benediction of the'Amidah. In fact the final redaction of the 'Amidah accepted two alternate versions (Modim de Rabbanan) into the standard prayer book. Yer. Berakhoth i 5 lists several texts which were not finally accepted, but which echo some terms and sentiments of 1QH e. g.: "We thank Thee for we are obliged to thank Thy name; may my lip utter songs, for I sing to Thee, as does my soul which Thou hast redeemed; blessed art Thou, Oh God of Thanksgiving." (Cf. 1QH ii 35; iii 19 and vi 3. Other thanksgiving benedictions are mentioned in Yer. Taanith i 3, Yer So!ah vii 6 and elsewhere in the Talmud). The standard Benediction on Wisdom of the 'Amidah is found with all its principal elements-'::ltV, m'~, 1117' also in the following Qumran passages: lQS xi 15; lQH x 14-15 and xiv 8). LEHMANN says there is evidence that in Talmudic times Scrolls containing benedictions were known, but were frowned upon by the rabbis. "Books of Benedictions, even though they may contain words and quotations from the Torah do not defile the hands" (Tosephta Yadaim I». "Books of Benedictions containing quotations from the Torah must not be rescued from a fire (on the Sabbath) For this reason it was said 'writers of benedictions are burners of the Torah'" (Yer. Shabbath xvi 1). The art of formulating benedictions properly was only mastered by few ("All know how to blow the Shofar, but not all know how to recite the benedictions"; Yer. Rosh Hashana iv 6). (ibid., p. 403). Cf. also above xi 28. "Die Verbindung l'~;" ;'17, "::ltV ... zeigt, wie eng drei Termini fUr Einsicht, Wissen, Verstehen zusammengehoren." (NOTSCHER, op. cit., pp. 55 f.). 5) Cf. Exod xxxiv 6 l'lm 'N a well-known formula in Jewish Liturgy. l"Il"lM is also Biblical (Jer xvi 13). 6) Restoring ;'::l~['~ ']"l~. 7) Cf. Ps lxxxvi 4. 8) For the use of 'tVN::l with a causal force, cf. Gen xxvi 29; Nu xxvii 14. (BROWN-DRIVER-BRIGGS, A Hebrew and English Lexicon of the OT, (1952) p. 455).

1:1,",

172 32

33 34 35 36 37

TRANSLATION

xi 32-xii 4

Thou hast freed 1) (me from) my pains and comforted me in my anguish, for I have leaned 2) on Thy compassion. Blessed art Thou, 0 Lord, for Thou hast wrought these (things) and didst put [a song of praise] 3) in the mouth of Thy servant And supplication and answer of the tongue 4) and Thou didst establish for me ... 5) ... 6) And Thou ...

38 Translation xii 1-36 1 2 3 4

... soul ... ... [I dwell] 7) in safety, in [Thy holly dwelling 8) [in quie]tness 9) and security ... .. . [And I dwell] in tents of [safety] 10) and salvation. And I praise Thy name among them that fear Thee [With psalm of thanksgiving] 11) and prayer prostrating myself 12) and making supplication continually, for evermore 13), with the coming forth of daylight 14)

1) For n11El with -r.l, cf. Jer xl 4. DUPONT-SOMMER renders "mes flots", assuming the meaning of "waves, breakers" of C~':JWr.l. Cf. detailed note in lQH iii 9, 10. 2) For 'Z1l37Wl. Cf. lQH vii 18. "denn ich stiitzte mich auf ... " (BARDTKE). 3) Restoring [il"ill1 '~]. Cf. Ps. xl 4. ') Cf. Prov xvi 1. 6) HABERMANN rt'stores [ilP'~j "'37[r.l] and refers to Is lxi 10. G) HABERMANN restores [']'~37N" 7) Restoring nU:J" il[l~WN1. Cf. Ps xvi 9; Jer xxiii 6; Deut xxxiii 12. 8) Cf. Ps lxvii 6; Deut xxvi 15; 2 Chron xxx 27. Restoring £1W'lP l'37r.l:J. 9) Restoring Up [Wil:Jj. Cf. Is xxx 15 C~11":Jl il'il11 ilnU:J:J' UPWil:J. In Ezek xvi 49 both expressions appear together UplZ1il though not in this sense. 10) Restoring [nu:J] ~"ilN:J il["lN']. Ps lxi 5 1"ilN:J il"lN Ps xv 1; reading ~lmN for SUKENIK '''ilN. The' and ~ in these texts are similar. ll) Restoring m,['il ~"W:J] with BURROWS: The last syllable of this word is probably certainly not " , as given in O,ar and LICHT. The word is therefore m"il. Cf. Neh xii 46 il"ill1 ,~W" 12) According to LICHT this is an abbreviation of the Biblical expression 'il ~lEl" "Ell11il'. Cf. Deut. ix 18; Ezra x 1. Cf. also lQH xvii 18PMl1il'" "[Ell11]il"" In Rabbinic literature "'El~l is used for "falling down for prayer" See Deut R. s. 2 as one of the 10 expressions for prayer, with reference to Deut ix 25. (JASTROW, Dictionary ... , p. 907). 13) "For evermore", lit. "from period to period". The ~ of TP in both instances is not written in its final form. 14) Lines 4-7 of this plate are interesting. Cf. F. M. CROSS, The Ancient Library

m"W\

m,

m"m

TRANSLATION

5

6

7

8 9

xii 5-9

173

Out of its [abode] 1) through the circuits of day, each according to its prescribed measure 2), during the allotted period of the great luminary, at the turn of evening and the outgoing of Daylight, at the beginning 3) of the dominion of darkness 4), for the season of night, through its circuit, at the turn of morning, and at the period of Its withdrawal unto its dwelling place. Because of (the appearance of) daylight, for the outgoing of night and the coming in of daylight continually (so), at all Rebirths 5) of time, the foundations of a period and the circuit of seasons in their prescribed measure, in their signs, throughout Their dominion, in a lasting measure prescribed by the mouth of God, and (by) the testimony of Him that is 6), was 7) and will be.

of Qumran, p. 77, n. 123, where reference is made to prayer at specified periods including sunrise. "While the sun is determinative in fixing the times of the day and year at Qumran, so that their calendar is purely solar, there is, of course, no hint of sun worship in these prayers or elsewhere in the Qumran literature." See also JOSEPHUS, reference to the morning prayers of the Essenes. "They show piety to the Diety in an unusual fashion; before the sun comes up they do not speak of profane affairs, but pray certain traditional prayers to him as if invoking (the sun) to rise." BJ II, 128). CROSS, ibid., refers to a Qumran liturgical papyrus, not yet published, containing among other things the sunrise prayer. Cf. HUNZINGER, "Le travail d'edition ... " p. 67. Lines 4-9 here should also be compared with lQS x 1-8 which contain material referring most probably to the calendar of this sect. It is at variance with the calendar adhered to by the Pharisees. VERMES, in his translation of lQS text mentioned above, refers to the established times of prayer of each period i.e. of the day, the night, the month etc. These periods are indicated by signs, (Cf. Gen i 14): the sun represents the day, the stars-the night, and the moon-the months. Then we have the seasons of the year etc. and the weeks of years; the Jubilee, it appears, occurred at the beginning of a "week of years", i.e. the fiftieth year. Cf. 1 Enoch xli 4f.; lxxi 4; lxxii 3 etc. For a detailed discussion of the sect's calendar, Cf., J. OBERMANN, "Calendaric Elements in the Dead Sea Scrolls", JBL 75 (1956), pp. 285-297. See also OBERMANN'S footnote 1, (op. cit., p. 285). 1) Restoring ['rml7]~~. Cf. line 7 below and lQS x 1. 2) Also below lines 8, 9. It is a common expression in Qumran literature (at least 23 times. See lQM-YADIN, p. 242). The verb 1:::l1"1 is in parallel with ii~ (Is xl 12 ff. Cpo Job xxviii 25); hence l':::ll"1 "prescribed or fixed measure" (See also 1QS-BROWNLEE, p. 36, n. 21 and H. L. GINSBERG'S comment thereon). 3) For l"1'u.'N':I. See note on omission of N under 1QH x 10. 4) In contrast, Cf. 1QS x 1, 2 l"1'u.'~~ l"1'u.',:I. 5) Cf. The Talmudic expression m:l';!;' i';!'~. For the use ofi';!'~, see 1QH iii 11. 6) A term, in an active participle form, from ;";', "that which is, exists", i.e. the universe. We find this term in Niphal participle form too. Cf. note on ;,'m in 1QH xi 14. Cf. 1QS iii 15, where both forms appear together. 7) Reading ;,-m for ;'N';',. HABERMANN, DUPONT-SOMMER read N'm "and it". (f.)

"N

;,'m, ;",;,

17 4 10 11

12

13

14 15 16 17 18 19

TRANSLATION

xii 10-19

And there is no end, and apart from Him nothing existed, and shall be no more, for the God of Knowledge 1) Hath established it. And there is none else with Him. But I, being an enlightened person 2), I have knowledge of Thee, my God, by the spirit Which Thou didst place within me. And steadfastly have I hearkened 3) unto Thy wondrous counsel 4) through Thy holy spirit. Thou didst [o]pen in me (a source of) knowledge through the mystery of Thy understanding and the fountain of [Thy] stren[gth] 5) ... ... unto abundant lovingkindness and an utter jealousy 6) and ... ... Thy glorious splendor (hath turned) unto light [everlasting] ... 7) ... [because of felar 8) of wickedness and there is no deceit [in all Thy works] ... 9) ... [the sea]sons 10) of desolation for there is no in[iquity] 11) ... ... [and] there shall [n]o 12) longer be any destruction 13), for before [Thy] wrath ... ., . [in] my haste, and none can be just with Thee [when he is judged] 14) ...

1) The word was first written as l"l,17",,:-r. Another scribe came and erased the Waw and Yod to produce m17':-r'~ "God of Knowledge". MARTIN (p. 485) thinks this is a doctrinal change based on an error. 2) Cf. lQH frag viii 10; lQS iii 13, ix 12; lQM x 10. For the technical meaning of the root ,~!Z.', see also note in line xi 10. 3) Cf. Hos v 9: :-rl~~l "l"l17,,:-r. 4) For "0 as "counsel", Cf. S. MOWINCKEL, "Some Remarks on Hodayot 39. 5-20",JBL 75 (1956), pp. 265 ff., on lQH v 9. In this and other similar expressions J. OBERMANN ["Calendric Elements in the Dead Sea Scrolls", JBL 75, p. 285] sees reason to believe that the "wonderous secrets" was the secret of binding the periods of the moon to the seasons of the sun. OBERMANN contends that the calender of the Book of Jubilee, which the Qumran Sect is supposed to have followed was based on a year of 364 days and entirely ignored the lunar month. 5) See lQH i 5. 6) Cf. lQH ix 3. 7) Restoring [C"]l7 ,,~,. 8) Restoring 'n[£)~]. 9) Restoring [:-r~"!Z.'3:~ ,,~~] with LICHT. Cf. xiv 15-16. Or [:-r~~, l"l~T~~] cf. 1QH iv 21. 10) Restoring "'3:['~]. 11) Restoring [:-r"]3: l"~ "~. DUPONT-SOMMER, ["]3: l"~. IS) Restoring ,,3: l"[~']' 13) For a discussion of this word, cf. lQH iii 25. 14) Restoring [,~£)!Z.':-r~] :-r~~3:. Cf. lQH vii 28. Also Job ix 2; xxv 4.

TRANSLATION

20 21 22

23 24 25

26

xii 20-26

175

[And to] be enlightened by all Thy mysteries 1) so as to reply with a word 2), [and no one can answer] 3) Thy chastisement. And for Thy goodness they wait, for in [Thy] lovingki[ndness] ... That they have knowledge of Thee, and in the period of Thy glory they rejoice. And according to [their knowledge Thou didst draw them nigh] 4) (to Thee), [and] according to their understanding 5) Thou admittedst them, and according to their rule 6) they serve Thee. According to [their] divisions 7) ... from Thee Transgressing not Thy word. And as for me, from dust [I am] tak[en] rand out of clay] 1 [am nipped off] 8) (To become) a source of impurity 9) and a nakedness of shamefulness, a heap 10) of dust (I am), and knea[ded with water] 11) ... and a dwelling place 12) of Darkness and a returning unto dust 13) (is destined) to the creature of clay at the end of [his time] 14). [And his foundation is] 15) in the dust

1) "To give insight into the mysteries" (Eph iii 4). See R. E. BROWN, op. cit., p. 78. 2) ~'TZli;lt For ~'TZli'li;l,. For the omission of i'l, see note on 1QH vi 10. . 3) Restoring i'l:mn:l1l, [i;l:s7 ~'TZli'li;ll'N'l. Cf. lines 30-31 below and 1QH vii 29. 4) Restoring [C~'Pl"l Cl"l:s7'l 't>i;l" with LICHT and DUPONT-SOMMER. 5) Cf. note on ci;l:lTZl 't>i;l1QH i 31. Cf. 1QS ix 16: 'TZl'li'li;l ,i;l:lTZl't>i;l1. This is one of the main doctrines of the Sect. According to their measure of understanding is their rank and position in the Community of the Sect. The verb tlrli'li;l is often used as term indicating admittance of members of sect. Cf. 1QS xi 13-14; 1QH xi v 13, 19; xvi 12; Ecclus xiii 11. "The Holy Spirit was bestowed upon all the elect, but not to the same degree". D. FLUSSER, SH 4 (1958), p. 247. 6) Meaning "their power, ability". Cf. 1QS ix 23-24. 7) Restoring [Ci'l']l~t>~i;l. Cf. 1QS iv 16. In the Bible mi;lt> (Ju v 15) and i'lli;lt>~ (2 Chron xxv 12) occur but not the form li;lt>~. 8) Restoring '[l"ll~'[P '~'n~' 'l"lnlPi;l ,t>:s7~. Cf. 1QH frag ii 4; Job xxxiii 6. 9) Cf. 1QM xiii 5. See note on 1QH i 22 on i'l,l. 10) For i'l1P~. The meaning may also be "origin". For this peculiar spelling and meaning, see note below, line 29, on "P~, where it is also used as parallel with "p~. See also chapter on "The Linguistic Aspects" in the Introduction. 11) Restoring ... [C'~~ i;ll~l~1. Cf. above i 22; iii 24 et al. HABERMANN restores i'l[~'N i;l]~l~1. 12) Not found in this form in the MT. Cf., however, 1QS xi 21. 13) Cf. x 4 'l"l.:l'Wl"l ,t>:s7i;l,. 14) Restoring ['1"l]:s7 fP.:l usually fP 1"l:s7 as is found several times in Daniel. The expression C'l"l:s7i'l fpi;l, is also found in Daniel (xi 13). In Qumran texts fP usually means "period". Here, however, as in Daniel (xi 13) the usual meaning "end", is assumed. 15) Restoring ,t>:s7~ ["'0-']. LICHT restores ,t>:s7.:l [,t>,0,].

176 27 28 29 30 31 32

33 34 35 36

TRANSLATION

xii 27-36

Whence it was taken. And what can dust and [ashes] reply [to Thy chastisement?] 1) And [how can he] understand His wo[rks] ? 2) And how can he stand before He that chasteneth, ... [the source of holi]ness [and] Everlasting [splendor] 3), the origin of glory 4) and the source of knowledge and stre[ngth]. [Even] they ... [Cannot] 5) recount all Thy glory, (nor can) they stand before Thine wrath 6). And none can answer Thy chastisement for Thou art (ever) just and there is none to equal Thee 7). And what indeed, is he 8) that returneth to his dust? As for me, I have become dumb; what can I say about this? According to my knowledge, I speak. How can a creature of clay be right? 9) For what Can I say except Thou openest my mouth. What insight can I gain except Thou enlightenest me, and what can I sa[y] except Thou revealest (it to) my heart 10), and how can I walk straight in the way except [Thou] prepa[rest my feet] 11). And how can my s[teps] stand (firm) ... ? [I am] strengthened powerfully and how can I be uplifted ... 12) And all . . . 13)

1) Restoring [i1!:)l"ln:m'l ~17 '!)K], '!)17. Cf. above x 5; vii 29 and Job xlii 6 et al. 2) Restoring '~[17~::l] l~::l~ [i1~']. Cf. CD i 1-2. 3) Restoring 1:l~'17 [l"l'K!)l"l]. Cf. 1QS x 12. 4) For i'::l!:) i1'\p~. Here i1'\p~ means "origin", "beginning". It is interesting to note here that in Ecclus x 13, in 1QH xii 25 and here i1'\p~ is parallel with "p~. Hence this meaning is obvious. i1'\p~ in this sense often appears with ~, instead of i1. i1'\p~ meaning "hope" is always spelled with i1 in 1QH. Cf. iii 20; vi 6 etc. See also LICHT, p. 8. For similar changes in later books in MT, cf. Est iii 9; Neh ii 16 and others. Cf. also A. SPERBER, "Hebrew in Parallel Transmission" HUCA (1939), section 31, for similar changes between MT and corresponding passages in the Samaritan Pentateuch. As M. GOTTSTEIN rightly observes "the orthography of the Dead Sea Scrolls reflects the pronunciation current at the time at which the Scrolls were written". ("Studies in the Language of the DSS", ]]S (1953), p. 104). 5) Restoring ['~!:)'~ [K']~ i1~i1 [I:]]K. 8) Cf. also 1QH vii 29: i111"1~n ~.!)~ ::l:S:~l"li1~. 7) Cf. lQH x 10. B) See note above in x 3, 12. 9) A difficult form as it stands. Reading pi:S:~ i1~ in parallel with '::liK i1~t "And only with such sense of right". (GASTER) DUPONT-SOMMER supports this reading. 10) Cf. lQH xviii 24. The usual expression is lTK i1~l, frequently used in Hodqyot. We also find i~ i1~l xiii 3; 1~17 i1~l xviii 9. Cf. l:l~l~17 ~'~l Nu xxiv 4, 6. 11) Restoring [~~l' i1ml]~!:)i1. Cf. lQH vii 25 ~~l' l!:)l"lt 12) It is also found, in this form, only in lQH frag i 6. In both instances it assumes the meaning of "lifting up oneself". In the MT it is usually used in the sense of "rising up against". Cf. Job xx 27; xxvii 7 and Ps xvii 7 et al. 13) About three lines at the bottom of this column have disappeared altogether.

TRANSLATION

xiii 1-11

177

Translation xiii 1-21 1 2 3 4 5 6 7 8

9 10 11

[for Thou art] holy from of old, [everlasting] 1) ... [and Thou hast enlightened them] 2) ... with Thy wondrous mysteries .. . ... Thou didst reveal Thy power ... [the works of ... ... their deeds. True ... ... and eternal lovingkindness unto all . . . (either) for peace (or) for pit 3) ... ... their w[orks] 4), a glory everlasting ... [and] eternal [re]joicing 5), for the work of ... ... and those whom [Thou didst establish from of old] 6) ..• [and Thou hadst known] 7) All Thy works ere Thou didst create them together with the host of Thy spirits and the congregation of [Thy Holy Ones] 8) ... [the firmanent with] 9) Its hosts, together with the earth and all [that which cometh] 10) out of it in the seas and in the deeps 11) ..• And a perpetual charge 12), for Thou didst establish them from of old 13), everlasting, and the work of ... They will recount Thy victory 14) throughout Thy dominion,

1) Restoring [t:I"]l: t:I,p~ W"p n[l'1N ~~]. Cf. Hab. i 12 and Ps lxxvii 6. Cf. also line 10 below. 2) Restoring [t:ll'1'~W:'t]. Cf. 1QH xii 20 or [t:ll'1l:":'t] cf. 1QH vii 27. 3) It could be read "For peace. And a pit ... " LICHT who renders "unto peace and perdition", regards this as part of the sectarian belief in Dualism and Predestination. Cf. LICHT, pp. 179-181. LICHT, in his article (op. cit., IE], p. 7) observes that "the righteous are assured of divine bounty, not by right as a recompense for their deeds (for which they cannot claim merit), but as a free gift of divine grace. The perdition of the wicked is doubly hard and inevitable, for it is not caused by the action of the sinners but by God's inescapable, unfathomable will. The ultimate destiny of all men, to be blessed or damned, is thus also predetermined by the divine will." .) Restoring t:I :'t'W[l:~]. 6) Restoring ,l: l'1n~[!t)']. 8) Cf. line 10 below. 7) Restoring [:'tl'1l:'~ :'tl'1N']. 8) Cf. 1QH frag v 3. 9) Restoring [t:ll: l:~p':'t], with LICHT. 10) Cf. Is xlii 5 :'t'N:S:N:S:' Y'N:'t Is xxxiv 1. 11) Cf. Ps cxxxv 6. 12) Cf. Is Ivii 15 and Hab iii 6 for similar usage of ,l:. 13) Cf. CD ii 7 and Micah v 1. 14) "Thy victory". Cf. 1 Sam iv 21 Job xxix 20 in which the meaning "victory" is also possible. For a detailed discussion of this possible meaning of ":l~, cf. note above in 1QH x 10.

178

12

13

TRANSLATION

xiii 11-13

for Thou didst show them that which no other fle[sh had seen] 1) before. And to create New things 2), to destroy the established things 3) of old and to [establish] 4) the beings forever for [Thou art a God everlasting] 5) . . • and Thou wilt be Forever and ever and with the mysteries of Thy understanding 6) [Thou didst] appor[tion] 7) (the tasks of) all these (things) to make known Thy glory. [And what is h]e, a breath of flesh 8) to understand

1) Restoring 'll1[!1 ';I,~ ilN'], with LICHT. 2) "This chimes with the Rabbinic doctrine of periodic renewal. An ancient prayer in the Jewish daily morning service says of God '~~Z"1 c,~ ';I~!I lZ."n~ N1iI Z"1"1Z.'N'!I illZ.'S1~ 'He reneweth everyday continually the works of the creation.' Not the least significant doctrine of the Brotherhood from the religious point of view, was the constant creation" (T. GASTER, op. cit., p. 22). The new creation doctrine was well-known in apocryphal and NT times. Cf. Jub i 29; 2 Bar xxxii 6 (where God will replace the corruptible by the incorruptible world); Enoch xlv 5 (where God will transform the world with angels and man as members). In John xiv 2 we have a similar vision of the future Messianic kingdom under the protection of the Lord of Spirits. CHARLES (II, p. 214, n. 45: 4) points out that Is lxv 17 and lxvi 22 have this idea of new creation but without the logical consequence of a blessed immortality. (See also 1QH-LICHT, p. 180). In NT the idea of a new world "wherein dwelleth righteousness" occurs several times: 2 Cor v 17; 2 Pet iii 13 etc.). For a basic study of the concept in the NT, the reader is referred to R. A. HARRISVILLE, "The concept of Newness in the New Testament",jBL 74 (1955), pp. 69-79. The writer concludes, "From an examination of the lexicographical evidence, and from these brief examples, it is clear, first of all, that the terms xoc~v6t;; and v€67]. 6) For the phrases, cf. 2 Chron xix 9. 7) Restoring :l,tm [TlN TlW):>7"]' 8) Cf. 2 Chron vi 42. 9) Restoring [i1~]Tl~N 1:l ... '[N']. 10) Restoring [i1~'TlN]'p. LICHT restores ['Tl:l]'P and refers to xiv 14, 11) There is no text after line 20 of this plate. 12) The lines in this plate, and the next, are very fragmentary. For the sake of reference, however, fragmentary translation is being attempted. The upper twelve lines of this plate have been completely lost. 13) Restoring [1'J]El':>7[Tl]~.

0'"" [l'1"

0'""

188 3 4 5 6 7 8 9 10 11

12

13 14

15

TRANSLATION

xvii 3-15

... consuming ... ... in dry land 1), and a stumb[ling] 2) .. . ... lighting upon very sudden[ly] 3) .. . ... judgment, from the spirit that seeks ... ... commandment, from a spirit of stre[ngth] 4) . my (";l) =: . . . . In . auuctlons ... ... from the hidden things tha[t] 5) ... [whi]ch they did not . 6) ... attam ... and from the judgment of ... [thou]ghts 7) of wickedness ... ... and from the judgment of ... [to cleanse] 8) Thy servant from all his transgressions, [in the overflowing of] Thy [mer]cies 9) [As Thou hast sp]oken 10) by the hand of Moses [to pardon transgression] 11) iniquity and sin and to atone fo[r guilt] 12) and treacherous act ... the foundations of the mountains, and [a devouringl fire 13) in the netherworld 14) ... in Thy judgments ... to them who serve Thee in faithfulness ... [to preser]ve their seed alive 15) in Thy presence all the days and [Thy] oa[th] 16) Thou didst discharge [To cleanse them from tr]ansgression 17) and to cast all their

1) Cf. lQH iii 31. Here we have a 1:f81am instead of the expected Qama!. This plene orthography is common in the Qumran texts: "''''37 (vii 21); C''''37 (xi 27) et al. See also chapter on the "Linguistic Aspects". 2) Restoring [l:i']lV::l~'. 3) Restoring [C]'N1'1El. 4) Restoring [n],::l m'~. BARDTKE, in addition, suggests the restoration [C~'lV]'::l as an alternative, referring to Is viii 36. 5) Restoring [']lVN and ['lV]N respectively. 6) Referring to v 29 BARDTKE restores [C~'~]~:I. 7) Restoring m:l[lVn~]. Cf. lQH ii 16, 17. 8) Restoring [':-r~"]. 9) Restoring 1~~nr' l'~:-r:l], a common expression in our texts. 10) Restoring :-r1'1,:I[, ,lVN::l], with LICHT and GASTER. 11) Restoring 1"37 [37lVEl1'1NlV"], with LICHT. Cf. Exod xxxiv 7. 12) Restoring [:-r~lVN ']37:1. 13) Restoring :-r["::l'N] lVN. 14) For the expression, cf. Deut xxxii 22; Is xiv 9; Prov xv 24. 15) Restoring C37'T m~[n"], rather than LICHT'S reading, C37'T m~[:-r"]. Cf. Gen vii 3; xix 32. The expression there alludes to the belief of the Sect that it is assured of an eternal life (LICHT). 16) Restoring [:-r::l1'137']:llVt SUKENIK has [... ]ClVt Restoration is based on the !:xpression in Gen xxvi 3. 17) Restoring 37lV[El~ C,:-r~"].

TRANSLATION

17

18

19

20 21

22

xvii 16-22

189

s[in]s 1) and make them inherit the glory of man 2) [and] length of life. ... 3) because of the spirits which Thou didst place in me I [fin]d 4) an answer of the tongue to recount Thy righteous deeds and (Thou art) slow to anger [In Thy judgments] and the deeds of the right hand of Thy strength 5), [and to confess] 6) (my) former transgressions 7) and to [offer pra]yer 8) and supplication for [The wickedness of] my deeds 9) and the perverseness of [my] hea[rt] 10). For in the midst of pollution do I wallow myself 11) and from the secret of ... and I am not wea[r]y 12) ... To Thee, alone, is righteousness and to Thy name is blessing, for eve[r and ever] 13) is Thy righteousness. And redeem Thou [Thy servants so that] 14) the wicked may come to an end. And, as for me, I have come to understand that whomsoever Thou choosest ... his way and with understanding [And Thou prolon]gest [Thy lovingkindness] 15) to him so that

1) Restoring [rmm:]. Cf. Is xxxviii 17. 2) Cf. 1QS iv 23; CD iii 20. "mortal glory" (GASTER). C,N is translated here as "man", so also VAN DER PLOEG and DUPONT-SOMMER. WERNBERG-MOLLER, (The Manual of Discipline, p. 27), renders "glory of Adam" basing his rendering on Ecclus xlix 16. The Greek translation of this passage reads, "Shem and Set and Enoch are honored, but the glory of Adam surpasses that of any living being." WERNBERG-MOLLER further remarks, "the conception being that the glory in store for the pious is identical with, or of similar grandeur to, the glory of Paradise before the Fall." (op. cit., p. 87 n. 80). 3) Line 16 is a complete lacuna. 4) Restoring ;'[N~~]N. 5) Allusion to the expression in Is lxii 8 ,t17 17"t!l' 'l'~'!l. In 1QIsb we find n17 l'~'!l for the longer MT reading. Our Hodayot version thus supports the reading in 1QIsb. This expression is also found below in xviii 7. 6) Restoring l;!17 m[,,;,l;!] with GASTER. LICHT and DUPONT-SOMMER restore

m[n'l;!o,]. 7) Or "my transgression of old", "aux peches des ancetres" (DUPONT-SOMMER). This contains no allusion whatsoever to the doctrine of the 'original sin'. 8) Restoring l;![n];,l;!l LICHT restores l;![Elll'l];,l;!, referring to above xii 4 and xvi 6. Perhaps '['Ell'l];,l;!. 9) Restoring 'lJ)17~ [17"]. 10) Restoring ['!l]l;! with LICHT, who reads the preceding word as a noun derived from the adjective as used in Prov xii 8 and 1QH vii 27. 11) For the phrase, cf. 1QS iv 21-22; CD iii 17. 12) Restoring 'l'l[N]l;!l. 13) Restoring [,17, C]l;!,17l;!. 14) Restoring '~l'l[" ;'~"!l17]. 15) Restoring ';'~[!Z.'~l'l ;'~'On!l']. Cf. Jer xxxi 3. BARDTKE referring to ix 31 above, restores ';,~!Z.'[nl'l]. "Thou shalt spare him". LICHT restores [~n ;,~n~N] ';'~!Z.' in the sense of "drawing him away" (from sinning), but admits that there is no similar use of the verb in the text of the Scrolls.

190

23

24

25 26 27

28

TRANSLATION

xvii 22-xviii 3

he sinneth not to Thee and to [recompen]se 1) him for his affliction through Thy chastisements and ... his heart ... Thy servant from sinning unto Thee and from stumbling in all the words of Thy good pleasure. The statute of 2) ... upon the spirits ... [to] walk about amongst those whom Thou lovest and to reject all whom [Thou] hatest 3). [And to do] 4) what is good in Thine eyes ... to wipe out 5) in my midst 6), for a spirit of fle[ sh] 7) . . . is Thy servant ... Thou didst distill [Thy] holy spirit 8) upon Thy servant ... his heart ... and unto all the covenant of man, I behold ... they shall find it ... and all who [medi]tate upon it 9) and who love it ... for ever and ever. Translation xviii 1-33

1 2 3

Thy 10) light and Thou madest to stand ... Thy light unceasing[ly] 11) .. . For with Thee is the light .. .

1) Restoring ~~[Wil]'l DUPONT-SOMMER restores ~'[T~]" referring to CD v 6 "et Dieu les lui laissa". 2) Referring to Num xvii 11 and xxxv 29 BARDTKE restores '[~' ~!:lW]~ V,n. 3) For the idea, cf. 1QS i 3, 4. As WERNBERG-Mi..iLLER explains (op. cit., p. 45, n. 7), the object of "love" and "hate", has been taken as referring to things (MILIK) and persons (LICHT, DUPONT-SOMMER). The latter is based on a passage in JOSEPHUS', BJ II 8 with reference to the Essenes' "love" and "hate". 4) Restoring [mW~"]. 5) For Cl'lil', a common expression. Cf. 1QH xiv 12; ii 32; iii 29; vi 30 et at. LICHT restores Cl'l["~ ":>']; the space in the lacuna, however, does not justify this restoration. 6) "In my midst, in my body". For a lengthy semantic discussion of this word, see note in 1QH iv 20; v 29, et al. For the idea, see 1QS iv 20. 7) Restoring [']W~ m,. Cf. 'W~ ,:lt~ x 23. 8) Cf. 1QH vii 6, 7 and frag ii 9, 13. 9) Restoring i1~l'[i1 ":>']. 10) This plate is clearly written by a second hand and does not constitute a continuation of the previous plate. The type on the upper part of the plate is lost. In SUKENIK'S edition a very fragmentary and narrow column is attached to the left of the text in lines 8-14 and again in lines 27-29. Each line contains odd letters or one or two words. It serves no purpose to translate them. Moreover, SUKENIK observes that this plate is composed of three fragments. 11) Restoring [l'll~WiI Cf. 1QH vi 12; xi 24.

'X "C:lTl1',

m,

rX'.

TRANSLATION

4 5 6 7 8 9 10 11

12

13

14

xviii 4-14

191

And Thou didst disclose to dust ... And evil device which . . . his anger . . . they shall be made sure as the li[ght of] 1) .. . Thy servant for ever ... [the re]ports 2) about Thy wonders, to shine forth In the presence of all who hear [Thy words] 3) '" with the right h and of Thy strength, to lead 4) ... By the might of Thy strength 5) ... for Thy name that he may strengthen himself in [Thy] glo[ry] 6) ... Turn not Thy hand 7) ... to be unto him. He fortifies himself in Thy covenant And standing before Thee ... [a foun]tain 8) Thou didst open in the mouth of Thy servant, and in his tongue Thou didst engrave upon the measure ... [to] announce 9) to the creature according to his understanding and to interpret 10) with an oath Unto dust like myself. And Thou didst open [my] foun[tain] 11) to correct the way of a creature of clay and the guilt of a man born of Woman according to his deeds, and to open up the f[ ountain] 12) of Thy truth to the creature which Thou didst sustain in Thy might ... like Thy truth bringing tidings 13) ... Thy goodness, to bring good tidings to the meek, according to the abundance Thy mercies

1) Restoring ["JN~. 2) Restoring rmmJ[W]. It is usually found in the MT in the singular: Is !iii; Ezek xxi 12 ct. al. It is found only once in plural: Dan xi 44. 3) Restoring [:'I~"~'] 'lWIJ'W. 4) Referring to Ps xxxi 4, BARDTKE restores [mMl:'l['[']. 5) Cf. note in lQH xvii 18. 6) Restoring [:'I~']'~~~. 7) Cf. Ps lxxiv 11. 8) Restoring "[i'IJ]. Cf. below line 12. 9) Restoring lW'IJW[:'I']. 10) Reading Y"IJ:'I", as Hiphil, with LICHT. The final form of ~ is not used. According to LICHT the following word :'I'N~ "in those (things)" refers to the words of the Torah. The phrase therefore means to interpret the words of the Torah. ") Restoring ["']i'IJ. 12) Restoring ["i']IJ. 13) LICHT restores :'I~~'~ ['~O'] 'W~IJ :'I~l'1IJN~ [,IJ',:'I]'. GASTER aptly observes here that the term for 'W~IJ "herald of good tidings" is the prototype

192 15 16 17 18 19 20 21 22 23

24

25

TRANSLATION

xviii 15-25

... out of the fountain of ... [of stri]cken spirit 1) and mourners unto an everlasting joy ... born of wo[man] 2) . .. .,. Thy righteousness ... I have seen this (thing) 3). ... [How] can I behold 4) without Thou revealest to my eyes 5) and (how can) I hear? ... my heart is appalled 6) for unto him of a dull ear 7) a speech is opened and a heart of ... For I know that for Thy sake Thou dost those things, my God. And who is he, flesh .. , marvelous[ly] 8) and (it is) in Thy thought, to act mightily and to establish all things for Thy glory ... the host of knowledge 9), to recount unto flesh the mighty acts and (to recount) the established statutes 10) to him who is born [Of woman] 11) ... Thou didst br[ing] 12) in covenant with Thee, and Thou didst reveal unto the heart of dust, to take heed of ... from the snares of judgment, in accordance with Thy compassion. As for me, I am a creature of

of the Christian term "gospel", and refers to Is lxi 1 adding that the mission of the annointed prophet Isaiah is assumed by the author of the Hodayot. BURROWS, however, (MLDSS, p. 95) asserts that the word "gospel", used to designate Jesus' message from the line of his first public appearance in Galilee (Mark i 14f), "is undoubtedly derived from the references to good tidings in Is xl 9; xli 27; lii 7 and lxi 1. 1) Restoring m, "N[~l]. Cf. Prov xv 13; xvii 22 (as opposed to n~w :I,). This expression and the preceding one C"m: refer to the Sect. Referring to viii 16 and Ps xxxiv 19, BARDTKE restores C--n] C"~ "P~~ :I7[":lil' iOn] "N[~i'. 2) Restoring [ilW]N i"". 3) Hebrew rm for nNT. Also below line 26. 4) Restoring ~":lN [il~"N]. Cf. x 6. 5) For the expression 1":17 il'l, cf. Ps cxix 18. 6) Restoring ":1[:1'] CWil. Cf. lQH vii 3. 7) Cf. Jer vi 10. Literally "of circumcized ear", similarly il~W ",:17 above in ii 18. 8) Restoring N"'~[il']. 9) Referring to angels, cf. above C"Tl)'iP N:I:ll: and n:l7i mm, in ii 22, 23. 10) A difficult expression, perhaps nm~l is from ~~ and hence our rendering. 11) Restoring [il!l.'N] at the beginning of this line. 12) Restoring ilmN[":lil].

m,

TRANSLATION

26 27 28 29 30 31 32 33

xviii 26-33

193

[Clay] 1) ... and the heart 2) of stone: For what I am esteemed 3) (to merit) this? For ... Thou hast [slet 4) unto the ear of dust and the established things 5) Thou didst engrave in the heart of ... Thou didst cause it to return 6), to bring (me) into covenant with Thee, and to stand '" in an everlasting foundation, unto a light, (indeed), a light of perfection 7) unto eternity and . . . darkness ... [unto no] end 8), and periods of peace uns[earchable] 9) ... and I am a creature of dust ... ... I open ... ... 10)

1) Restoring ['~n] from context in preceding line. 2) The way in which the promise of the new heart is comprehended, is enlightening. The Sect is averse to the idea of a fleshy heart as the salvation-gift at the end of time. For the sect it is the "freshness" that makes men impure (cf. lQH i 21-23). The sect also speaks of the "stony heart" (lQH xviii 26), but at the end of time it is not the stony heart (as in Ezekiel xxxvi 26) which is removed, but the perverted spirit from the flesh of the elect (lQS iv 20f.). For a detailed discussion, cf. O. BETZ, "Die Proselytentaufe der Qumransekte und die Taufe in Neuen Testament", RQ 1 (1958), pp. 213-34. 3) For a detailed and useful discussion of il~~, r~~ and ::ltZm, cf. P. A. H. DE BOER, "The Counsellor", VT, Supplement III (1955), pp. 42-71. Cf. lQH iii 24. 4) Restoring ilr1r1[l]. 5) Cf. above xiii 12; CD xiii 18. 6) From :JW; "return". Or Hiphil of r1:Jtv "Thou didst exterminate, Thou didst bring to an end", with GASTER. LICHT interprets as Hiphil of :J,tv. "Thou didst cause to repent". 7) The highest in the sphere of light is naturally God himself. "For Thou art to me an everlasting illumination" (lQH vii 25) and the eternal place for the light of lights, or the perfect light, is His domain (lQH xviii 29) Cf. iv 6, 23 as the spirits of Belial's lot constitute the faction of darkness, so God's faction (members of the Sect) belongs to the light or is destined for it ("~' ,~ (lQM xiii 2,11) (Cf. NOTSCHER, op. cit., p. 96 and lQH iv 6). For a fuller treatment of this expression, cf. above iv 3, 23. 8) Restoring '1'0 [1~~']' 9) Restoring [' P] n l~~" Cf. iii 20; viii 17. 10) As stated above the second bundle of the Thanksgiving Hymns contained columns xiii-xviii and also sixty-one small fragments (See chapter on "Description of the Scroll"). Nine of these latter fragments are of fair size (varying from 13 to 20 lines). Not a single line is completely preserved. Most of the lines in these fragments are very badly preserved containing only a few words and in some instances only an odd letter or two. Some of these are described in LICHT'S edition of the Hodayot, (op. cit., pp. 219-234). DUPONT-SOMMER translated a number of them into French. op. cit., pp. 103-117.

"'l)

REFERENCE TABLES

BIBLIOGRAPHY In view of the extensive and numerous Qumran bibliographies which have been published during the last six years, the following bibliographical compilation includes only the works which contain: A. the Hebrew texts of the Hodqyot, B. the translation of individual or of the entire Hodayot, C. materials relating mainly to our scroll, most of which have been studied, consulted, referred to or quoted by this writer, and

D. materials on the Qumran scrolls in general, including the Hodayot. For additional bibliographical materials the reader is referred to the following listings: ALLEGRO, J. M., The Dead Sea Scrolls (1950), pp. 185-197. BAUMGARTNER, W., in ThR (Berlin), 17 (1948-49, pp. 329-346; 19 (1951), pp. 97-154. "Bibliographie" in RQ 1 (1958-59), pp. 147-160, 309-320, 463-479, 547-626; RQ 2 (1959-60), pp. 117-151, 299-310. BURCHARD, c., Bibliographie zu den Handschriften vom Toten Meer (Berlin, 1957). One of the best bibliographies, indicating textual references, published up to 1957. BURROWS, M., The Dead Sea Scrolls (New York, 1955), pp. 419-35. - - , More Light on the Dead Sea Scrolls (New York, 1958), pp. 411-424. HABERMANN, A. M., "Bibliography on the Research into the Scrolls," BM 1 (1955-56), pp. 116-121 (also listed by Burchard, Bibliographie, No. 1551); 2 (1956-57), pp. 92-97; pp. 103-111; 3 (1958-59). (In Hebrew). HEMPEL, ]., "Zeitschriftenschau", ZAW 69 (1957) and 70 (1958). LASOR, W. S., Bibliography of the Dead Sea Scrolls, 1948-1957 (Pasadena, California, 1958). MARTIN, M., The Scribal Character of the Dead Sea Scrolls (Louvain, 1958), pp. ix-xxvii. NOBER, P., Elenchus Bibliographicus Biblicus, published every year by Biblica (Rome) under the heading "Manuscripta Deserti Juda", (1954: pp. 58*-62*; 1955: pp. 46*-50*; 1956: pp. 42*-47*; 1957: pp. 49*-59*; 1958: pp. 59*70*; 1959: pp. 71*-88*). PLOEG, J. VAN DER, inJEOL 11 (1948-50), pp. 41-71; 12 (1951-52), pp. 221-243; 14(1955-56), pp. 85-116; in "La secte de Qumran et les origines du Christianisme" (Paris, 1959), pp. 11-84. ROWLEY, H. H., The Zadokite Fragments and the Dead Sea Scrolls (Oxford, 1952), pp. 89-125. STIER, F., in Internationale Zeitschriftenschau fur Bibelwissenschaft und Grenzgebiete, Bd. I, 1951-52; Bd. II, 1953-54; Bd. III, 1955-56. (Stuttgart und Dusseldorf). Studies Desert of Judah, III

14

198

REFERENCE TABLES

A. The Hebrew texts of the Hodayot, in full or in part may be found in the following: BARTHELEMY, D., and MILIK, J. T., et. al.,Qumran Cave I. Discoveries in theJudean Desert I (Oxford, 1955). [Bits of Hadayot, (1QH) discovered in controlled excavations.]. HABERMANN, A. M., ed. ,mgylwt mdbr yhwdh (Jerusalem, 1959). Edited with vocalization, introduction (Hebrew and English). [Hebrew text and complete concordance. ] LICHT, J., mgylt hhwdywt (Jerusalem, 1957). [Complete text, commentary, excellent introduction and useful glossary.] SUKENIK, E. L., mgylwt gnwzwt, sqyrh ryswnh (Jerusalem, 1948). [1QH ii 20-30; iii 19-32; iv 4-40.] - - , mgylwt gnwzwt, sqyrh fnyyh (Jerusalem, 1950). [1QH5; ii 20-30, 31-39; iii 19-36; iv 5-40; x 2-12.] - - , (published posthumously by N. AVIGAD), 'Wfr hmgylwt hgnwzwt (Jerusalem, 1954). [Complete edition of the 1QH i-xviii and fragments i-Ixi.] - - , The Dead Sea Scrolls of the Hebrew University (Jerusalem, 1955). [English edition of 'Wfr hmgylwt hgnwzwt, listed above.]

B. Translations of 1QH, excluding fragments. The following is by no means exhaustive. This writer wishes most sincerely to apologize for any error or omission made. BARDTKE, H., "Die Loblieder von Qumran", TLZ 81 (1956), col. 149-154; 589-604; 715-724 and 82 (1957), col. 339-348. [A complete German translation with brief commentary and introduction.] BAUCHET, J. M. P., and SUTCLIFFE, E. F., "Transcription and Translation of a Psalm from Sukenik's Dead Sea Scroll," CBQ 12 (1950), pp. 331-35. BAUMGARTEN, J. and MANSOOR, M., "Studies in the New Hodayot (Thanksgiving Hymns) I, II and III". JBL 74 (1955), pp. 115-24, 188-95 and 75 (1956), pp. 107-13, respectively. BURROWS, M., The Dead Sea Scrolls (New York, 1955), pp. 390-415. [Translations of numerous excerpts from 1QH, but without annotation.] COPPENS, J., "Nieuwe Psalmen van Qumran", Wetenschappelyke Tydingen 15 (1955), cols. 156-158. CROSS, F. M., Jr., "The Newly Discovered Scrolls in the Hebrew University Museum in Jerusalem", BA 12 (1949), pp. 36-46. [1QH ii 20-30; iii 19-32. DEL MEDICO, H. E., The Riddle of the Scrolls (London, 1957), pp. 305-365. DUPONT-SOMMER, A., Le Livre des Hymnes decouvert pres de la Mer Morte (1 QH), (Semitica VII), Paris, 1957). [A complete French translation with commentary and introduction.] GASTER, T. H., The Dead Sea Scriptures in English Translation (New York, 1956), pp. 122-225. [Translation of plates i-xviii, excluding the fragments, with some very useful annotations on the text.] GLANZMAN, G. S., "Sectarian Psalms from the Dead Sea", TS 13 (1952), pp. 487-524. [1QH5: See No.5 in Section A above.] LAURIN, R. B., "The Question of Immortality in the Qumran Hodayot", JSS 3 (1958), pp. 347-350. [1QH vi 7-35.] MANSOOR, M., (see also J. Baumgarten for I, II, and III). "Studies in the New Hodayot (Thanksgiving Hymns), IV", JBL 76 (1957), pp. 139-148. [1QH vi, vii 1-6.]

BIBLIOGRAPHY

199

MANSOOR, M., "Two More New Psalms as Translated from the Dead Sea Scrolls", Commentary (1955), pp. 368-69. [IQH xi 3-14; vii 26-33.] MOLIN, G., Die SiJhne des Lichtes (Wien-Miinchen, 1954). [IQH5]. SCHIRMANN, J., "Les Manuscrits hebreux recemment decouverts dans Ie desert de Juda", Semitica 2 (1949), pp. 47-50. [IQH iii 19-36.] SUTCLIFFE, E. F., See Bauchet. TOURNAY, R. J., "Les anciens manuscrits hebreux recemment decouverts", RB 56 (1949), pp. 204-233. [IQH iii 19-32; iv 5-40.] VERMES, G., Les Manuscrits du Desert de juda (Paris, 1953). [IQH5.] WALLENSTEIN, M., Hymns from the judean Scrolls (Manchester, 1950). [IQH ii 20-30; iii 19-32.] - - , "A Hymn from the Scrolls", VT 5 (1955), pp. 277-283. [lQH v 5-15.] - - , "A Striking Hymn from the Dead Sea Scrolls", BjRL 38 (1955-56), pp. 241-265. [IQH v 20-7.] The Nezer and the Submission in Suffering (Leiden, 1957).

c. Materials relating mainly to the Hodayot, most of which have been studied, consulted, referred to or quoted by this writer. ARVEDSON, T., "De s.k. Tacksagelsepsalmerna fran Qumran", SEA 22-23 (1957-58), pp. 208-218. BAIL LET, A., "Deux cantiques d'action de graces du Desert de Juda [1 Q Hodayoth, V, 5-19; vii, 6-25.]" Bulletin de Litterature Ecc!esiastique 57 (1956), pp. 129-141. BARDTKE, H., "Das Ich des Meisters in den Hodajoth van Qumran", WZKMU 6 (1956-57), pp. 93-104. - - , "Considerations sur les cantiques de Qumran", RB 63 (1956), pp. 220-33. BAUCHET, J. M. P., and SUTCLIFFE, E. F., "A note on the Scroll of Thanksgiving Songs", Scripture 4 (1950-51), pp. 277-78. BAUMGARTEL, F., "Zur Liturgie in der Sektenrolle vom Toten Meer", ZAW 64 (1953), pp. 263 ff. BETZ, 0., "Die Geburt der Gemeinde durch den Lehrer (Bemerkungen zum Qumranpsalm lQH 111, 1 ff.)", NTS (1957), pp. 314-326. BIRNBAUM, S. A., "The Date of the Hymns Scroll [IQH] PEQ 84 (1952), pp. 94-103. CARMIGNAC, J., "Remarques sur Ie texte des Hymnes de Qumran", Biblica 39 (1958), pp. 139-155. - - , "Localisation des fragments 15, 18 et 22 des Hymnes", RQ 1 (1959), pp. 425-430. - - , "Les elements historiques des Hymnes de Qumran", RQ 2 (1960), pp. 205-222. - - , "Complements au texte des Hymnes", RQ 2 (1960), pp. 267-76. CHAMBERLAIN, J. V., "Another Qumran Thanksgiving Psalm", jNES 14 (1955), pp. 32-41. - - , "Further Elucidation of a Messianic Thanksgiving Psalm from Qumran", jNES 14 (1955), pp. 181-82. COPPENS, J., "Nieuwe Psalmen van Qumran", Wetenschappe!iJke TiJdingen 15 (1955), cols. 156-58. DELCOR, M., "Un Psaume messianique de Qumran", Melanges Bibliques ridiges en I'honneur d'Andri Robert (Paris, 1957), pp. 334-40. DIETZEL, A., "Beten im Geist (Eine religionsgeschichtliche Parallele aus den Hodayot zum Paulinischer Gebet im Geist)", ThZ 13 (1957), pp. 12-32.

200

REFERENCE TABLES

DUPONT-SOMMER, A., "La Mere du Messie et la mere de l'Aspic dans un hymne de Qumran (DST iii, 6-18)", RHR 147 (1955), pp. 174-88. - - , "Le rouleau des Hymnes", Evidences 1 (1957), pp. 19-32. FLUSSER, D., "First Full Hymn Scroll Book", Jerusalem Post (May 10, 1957), p. 8. (Review of J. Licht's edition of the Hodayot.) GORDIS, R., "NaCalam and other Observations on the cAin Feshka Scrolls", JNES 9 (1950), pp. 44-47. HINSON, G., "Hodayoth III, 6-18: In what sense messianic?" RQ 2 (1960), pp. 183-204. HYATT, J. P., "The View of Man in the Qumran 'Hodayot'," NTS 2 (1955-56), pp. 276-284. KOMLOS, 0., "The Meaning of i1::1~n, !J~N::I~n", JSS 2 (1957), pp. 243-6. KRAFT, C. F., "Poetical Structure in the Qumran Thanksgiving Psalms", Biblical Research 2 (1957), pp. 1-18. LAMBERT, G., "Un 'Psaume' decouvert dans le Desert de Juda", NRTh 71 (1949), pp. 621-637. - - , "Traduction de Quelques 'Psaumes' de Qumran et du 'Pesher' d'Habacuc", NRTh 74 (1952), pp. 254-297. LAURIN, Robert B., "The Question of Immortality in the Qumran Hodayot", JS S 4 (1958), pp. 344-355. LICHT, ]., "The Doctrine of the Thanksgiving Scroll", IEJ 6 (1956), pp. 1-13, 89-101. MANSOOR, M., "Megillat Ha-Hodayot (J. LICHT)", RQ 1 (1959), pp. 447-450; also inJBL. - - , "Studies in the New Hodayot, V", Biblical Research 5 (1960), pp. 1-21. DE MENASCE, ]. P., "Un mot iranien dans les Hymnes", RQ 1 (1958), pp. 133-134. MICHAUD, H., "Le Maitre de la Justice d'apres les hymnes de Qumran", Bulletin de la faculte libre de theologie protestante de Paris (1956), pp. 67-77. - - , "A propos d'un passage des Hymnes (1 Q Hodayot, II, 7-14)", RQ 1 (1959), pp. 413-416. MILIK, J. T., "Duo cantici ex volumine hymnorum nuper invento ad Mare Mortuum", VD 28 (1950), pp. 362-71. MOLIN, G., "Die Hymnen von Khirbet Qumran (1QT)", Vorderasiatische Studien, Festschrift ftir Viktor Christian (Wien, 1956), pp. 74-82. MOWINCKEL, S., "Some Remarks on Hodayoth 39. 5-20", JBL 75 (1956), pp. 265-76. MURPHY, Roland E., "Sabat in the Qumran Literature", Biblica 39 (1958) pp. 61-62. - - , Yew in the Qumran Literature", Biblica 39 (1958), pp. 334-344. VAN DER PLOEG, J., "Rum co/am, 1QH iii 20", VT 3 (1953), pp. 191 f. SILBERMAN, L. H., " Language and Structure in the Hodayot (1QH3)", JBL 75 (1956), pp. 96-106. SONNE, I., "A Hymn Against Heretics in the Newly Discovered Scrolls and its Gnostic Background", HUCA 23 (1950-51), pp. 275-313. SUTCLIFFE, E. F., "A Note on the Scroll of Thanksgiving Songs", Scripture 4 (1949-51), pp. 277-8. VERMES, G., "La secte juive de la Nouvelle Alliance d'apres ses hymnes recemment decouverts", CSion 4 (1950), pp. 178-202. WALLENSTEIN, M., "Some Aspects of the Vocabulary and Morphology of the Hymns of the Judean Scrolls", VT 7 (1957), pp. 209-13. VAN DER WOUDE, A. S., De Dankpsa/men (Amsterdam, 1957).

BIBLIOGRAPHY

201

D. Materials on the Qumran scrolls in general, including the Hodayot. AALEN, S., "Die Begriffe 'Licht' und 'Finsternis' im Alten Testament, im Spatjudentum und im Rabbinismus", RB 60 (1953), pp. 314-16. ADLER, N., "Die Bedeutung der Qumran-Texte fur die neutestamentliche Wissenschaft", ThZ 6 (1955), pp. 286-301. ALBRIGHT, W. F., "On the Date of the Scrolls from cAin Feshka and the Nash Papyrus", BASOR 115 (1949), pp. 10-19. - - , "Are the cAin Feshka Scrolls a Hoax?", JQR 40 (1949), pp. 41-49. - - , "Comments on Dr. Lacheman's Reply on the Scrolls", BASOR 116 (1949), pp. 17-18. - - , "The Chronology of the Dead Sea Scrolls", in The Dead Sea Manual of Discipline, BASOR Supplementary Studies 10-12 (New Haven, 1951), pp. 57-60. , "The Dead Sea Scrolls", The American Scholar (1952-53), pp. 77-85. - - , The Archaeology of Palestine (London-Melbourne-Baltimore, 1954). - - , Recent Discoveries in Bible Lands (New York, 1955), pp. 120-136. ALFRINK, B., "De oude rollen uit de woestijn van Juda", Studia Catholica 24 (1949), pp. 44-48. ALLEGRO, J. M., "A Newly Discovered Fragment of a Commentary on Psalm 37 from Qumran", PEQ 86 (1954), pp. 69-75. - - , The Dead Sea Scrolls and the Origins of Christianity (New York, 1957). ARISTIZABAL, T., "Manuscritos hebraicos del Mar Muerto", RevistaJaveriana 40 (1953), pp. 141-147. ARNALDICH, L., "Los manuscritos del Mar Muerto", Estudios Franciscanos 53 (1952), pp. 199-220. AVIGAD, N., "The Palaeography of the Dead Sea Scrolls and Related Documents", SH 4 (1958), pp. 56-87. BARDTKE, H., Die Handschriftenfunde am Totem Meer (Berlin, 1952). BARTHELEMY, D., and MILIK, J. T.,Qumran Cave I. Discoveries in theJudean Desert I (Oxford, 1955). - - , "Notes en marge de publications recentes sur les manuscrits de Qumran", RB 59 (1952), pp. 187-218. BAUCHAU, A., "Radioactivite et age des manuscrits du desert de Juda", NRTh 72 (1950), pp. 515-517. BAUMGARTEN, Joseph M., "The Beginning of the Day in the Calendar", JBL 77 (1958), p. 355. - - , "Qumran Studies", JBL 77 (1958), pp. 249-256. BAUMGARTNER, W., "Der palastinische Handschriftenfund", ThR 17 (1949) pp. 329-346; and (1951), pp. 97-154. - - , "Die hebraischen und aramaischen Handschriften aus Palastina", ThZ 7 (1951), pp. 391-394. - - , "Die Bedeutung der Hohlenftinde aus Palastina fur die Theologie", Schweizerische Theologische Umschau 24 (1954), pp. 49-63. BEN-HAYYIM, Z., "Traditions in the Hebrew Language, with Special Reference to the Dead Sea Scrolls", SH 4 (1958), pp. 200-214. - - , "Zu dem Aufsatze Die Qumran-Rollen und die hebraische Sprachwissenschaft, 1948-1958, von Goshen-Gottstein", RQ 1 (1959), pp. 423-424. BENOIT, P., et a/., "Editing the manuscript Fragments from Qumran", BA (1956), pp. 75-96. BETZ, 0., "Felsenmann und Felsengemeinde", ZNW (1957), pp. 49-77. - - , "Die Proselytentaufe der Qumransekte und die Taufe im Neuen Testament" RQ 1 (1958), pp. 213-34.

202

REFERENCE TABLES

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SCHOEPS, H. J., "Ebionite Christianity", jThSt 4 (1953), pp. 219-24. - - , "Das gnostische Judentum in den Dead Sea Scrolls", ZRGG 6 (1954), pp. 1-4, 276-9. SCHONFIELD, H. J., Secrets oj the Dead Sea Scrolls, Studies towards their solution. (London, 1956). SCHUBERT, K., "Der Sektenkanon von En Feschcha und die Anfiinge der judischen Gnosis", TLZ 78 (1953), cols. 495-506. - - , Die Gemeinde vom Toten Meer, Ihre Entstehung und ihre Lehren (MunchenBasel, 1958). English edition-The Dead Sea Community: The Story oj the Dead Sea Scrolls (New York, 1959). SCOTT, R. B. Y., Treasure jrom judean Caves: The Story oj the Dead Sea Scrolls (Toronto, 1955). SCHWEITZER, E., "Die hellenistische Komponente im neutestamentlichen Begriff", ZNW 48 (1957), pp. 237-253. SEGAL, M. H., "Itwldwt kt hypd", Tarbiz 20 (1950-51), pp. 136-52. SELLERS, O. R., "Radiocarbon Dating of Cloth from the 'Ain Feshkha Cave", BASOR 123 (1951), pp. 24-26. SKEHAN, P. W., "The Qumran Manuscripts and Textual Criticism", Supplement to VT, Vol. 4 (1956), pp. 148-160. STARCKY, J., and MILIK, J. T., "L'etat actuel du dechiffrement des manuscrits du desert de Juda et Ie plan de leur publication," Comptes rendus des seances de I'Academie des Inscriptions et Belles-Lettres (1954), pp. 403-409. STAUFFER, E., "Das 'Gesetz der Freiheit' in der Ordensregel von Jericho", TLZ 77 (1952), cols. 527-32. STENDAHL, K., ed., The Scrolls and the New Testament (New York, 1957). STRUGNELL, J., "Flavius Josephus and the Essenes: Antiquities XVIII",jBL 77 (1958), pp. 106-115. TALMON, S., "The Sectarian YI:ID-A biblical Noun", VT 3 (1953), pp. 133-140. - - , "The Calendar Reckoning of the Sect from the Judaean Desert", SH 4 (1958), pp. 162-199. - - , "The Order of Prayers of the Sect from the Judaean Desert", Tarbiz 29 (1959), pp. 1-20. TEICHER, J. L., "The Dead Sea Scrolls-Documents of the Jewish-Christian Sect of Ebionites",]jS 2 (1950-51), pp. 67-99. - - , "The Teaching of the pre-Pauline Church in the Dead Sea Scrolls", jjS 3 (1952), pp. 111-18, 139-50; 4 (1953), pp. 1-13, 49-58, 93-103, 139-53. - - , "Jesus' Sayings in the Dead Sea Scrolls", jjS 5 (1954), p. 38. - - and ALLEGRO, J. M., "Spurious Texts from Qumran?" PEQ 90 (1958), pp. 61-64. TOURNAY, R., "Les anciens manuscrits hebreux recemment decouverts", RB 56 (1949), pp. 204-233; 57 (1950), pp. 621-626. TREVER, J. c., "The Discovery of the Scrolls", BA 11 (1948), pp. 46-57. - - , "Preliminary Observations on the Jerusalem Scrolls", BASOR 111 (1948), pp. 3-16. - - , "Some Comments on the Palaeography of the Dead Sea Scrolls", jjS 2 (1950-51), pp. 195-99. - - , "Studies in the Problem of Dating the Dead Sea Scrolls", Proceedings oj the American Philosophical Society 97 (1953), pp. 184-93. UNGER, M. F., Dead Sea Scrolls (Grand Rapids, Michigan, 1957). DE V AUX, R., "Les Manuscrits de la Mer Morte et les origines chretiennes", La Vie Intellectuelle (1951), pp. 60-70. - - , "Quelques Textes hebreux de Murabba'at", RB 60 (1953), pp. 268-275. - - , "Les Grottes de Murabba'at et leurs documents. Rapport preliminaire", RB (1953), pp. 245-267.

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rp

INDEX OF AUTHORS Aalen, A., 151n. Akiba, R., 98n. Albright, W. F., 7n, 12n, 28n, 81n, 105n, 110n, 120n, 131n, 163n. Allegro, J. M., In, 8n, 9n, 88, 91, 110n. Arnold, J. R., 9n. Avigad, N., In. Avni, A., 129n. Bailet, M., In. Bardtke, H., 10,27, 45n, 94, 94n, 106n, I11n, 114n, 120n, 123n, 127n, 133n, 137n, 148n, 149n, 150n, 153n, 154n, 156n. Bartelemy, D., In, 5n, 80, 125n, 138n, 140n. Baumgarten, J., 19, 24, 94n, 96, 128n, 138n. Bellinger, L., 9n. Ben Hayyim, Z., 18n, 22n. Betz, 0., 91, 115n. Bidawid, R. S., 2n. Birkeland, H., 18n, 43, 49, 49n, 134n. Birnbaum, S. A., 7n, 9. Black, M., 85n, 91. Bonsirven, J., 25n. Brown, R. E., 54n, 57, 57n, 58n, 80n, 81, 105n, 108n, 128n, 168n, 175n, 178n. Brownlee, W. H., In, 91, 91n, llOn, 113n, 119n, l27n, 138n, l46n, l73n. Bruce, F. F., 67n, 93n. Budge, E. A. W., 81n. Bultmann, R., 61n, 73n. Burrows, M., In, 2, 2n, 5, 6n, 8n, 12n, 22n,25n, 28n,64n, 66, 71n, 74, 76n, 78,80n, 82, 87n, 91n, 95n, 113n, 114n, 118n, 124n, 129n, 154n, 162n, 179n, 192. Campbell, J. Y., SOn. Canney, 82, 143n. Carmignac, J., 4n, 12n, 14n, 22n, 94n. Casey, R. D., 65n, 66n. Cassuto, M. D., 77. Castello, E., 138n. Chamberlain, J. V., 91, 113n, 114n. Charles, L. H., 82n, 178n.

Cohen, A., 135n. Cohen, S. S., 56n. Coppens, J., 57. Cowley, A., 17n. Cross, F. M., Jr., In, 8n, 25-26, 28n, 29, 29n, 31-32, 73, 73n, 81, 83, 90, 91n, 116n,172n. Crowfoot, G. m., 9, 9n. Cullman, 0., 49, 67n, 72, 93. Danielou, J., 45n, 49, 71n, 72, 91. Daube, D., 66n. Davies, W. D., 54n, 61, 66n, 117n. De Boer, P. A. H., 97n, 149n. Delcor, M., 147n. Del Medico, H. E., 4, 4n, 28n, 87n, 94n, 98n, 104n. De Menasce, J. P., 120n. De Vaux, R., 3, 7n, 8, 8n, 81. Dodd, C. H., 179n. Dietzel, A., 128n. Driver, G. R., 2n, 12n, 14n, 22n. Dupont-Sommer, A., 5n, 33, 85n, 91, 93, 94n, 101n, 122n, 123n, 139n. Eissfeldt, 0., 2. Elliger, K., 49, 51, 110n. Empson, Wm., 95. Eusebius, 50. Fitzmyer, J. A., SOn, ll0n, 13ln. Flusser, D., 61, 62n, 64n, 67n, 70, 76n,93n, 95, 129n, 162n, 168n, 175n. Freedman, D. N., 136n, 148n. Frost, S. B., 121n, 130n, 131n. Gaster, T. H., 23n, 30, 54n, 84n, 90n, 94n, 115n, 124n, 151n, 178n, 181n, 191n. Gesenius-Kautzsch, 115n, 118n, 133n, 156n, l59n. Giesebrecht, F., 30. Ginsberg, H. L., 146n, 173n. Glanzman, G. S., 45n, 105n, 109n, ll0n, l15n, 116n, 120n, 122n, 123n, 124n, 126n, 127n, l30n, 163n. Gordis, R., 119n. Gordon, c., l20n, 163...

210

INDEX OF AUTHORS

Goshen-Gottstein, A. M., 10, lOn, Iln, 12n, 14, 15n, 16, 18n, 19n, 22n, 145n, 176n. Grant, R. M., 65n, 67n. Graystone, G., 80n, 89. Greenberg, M., 28n, 31n. Grintz, ]. M., 13ln. Guillaume, A., 10. Guillet, J., 108n. Gumpertz, Y., 18n. Gunkel, H., 26n, 27n. Habermann, A. M., 28n, 67n, 99n, 114n, 158n. Harding, G. L., In, 8. Harrelson, W., 75, 75n, 76. Harrisville, R. A., 178n. Heaton, E. W., 142n. Heidt, W. G., 77n, 78n, 135n. Hippolytus, 118n. Honeyman, A. M., 167n. Howe, H. H., 74n. Howie, C. G., 64n. Hummel, H. D., 109. Hunzinger, C. H., 130n, 168n, 173n. Hyatt, J. P., 28, 28n, 29n, 45, 45n, 50, SOn, 56n, 58n, 93n, 148n. Jastrow, 113n, 120n, 136n, 138n, 147n. Josephus, F., 83n, 85n, 86, 87, 98n, 110n, i23n, 136n, i73n, i90n. Kahle, P., 2n, 7n, 12n, 15n, 17, 18n, 97n. Kanael, B., 8. Kelso, ]. L., 8n, 9n, 117n, 118n, 120n, 162n, 163n. Kissane, E. J., 81n, 143n. Kittel, G., 73n, 140n. Kohler, L., 117n. Komlos, 0., 118n. Kraeling, C. H., 119n. Kraft, C. F., 23n, 24, 25. Kuhn, K. G., 45n, 54n, 58n, 58, 61, 64n, 66n, 72n, lOOn, 101n, 179n. Kutscher, E., 13n, 16n, 18n, 22n. Lagrange, M. ]., 81n. Lake, K., SOn. Lambert, G., 117n, 118n. La Sor, W. S., 66n, 67n. Laurin, R. B., 85, 86, 86n, 88, 117n.

Lehmann, M. R., 26, 83n, 124n, 171, 180n, 187n. Libby, W. F., 9. Licht,]., 2n, 5n, 14n, 17n, 20, 22n, 23n, 24n, 27n, 33, 34n, 49, 52, 59, 60n, 61, 62n, 63, 65, 66n, 67n, 71n, 73, 76n, 88, 94n, 95n, 97n, 98n, 102n. 103n, 137n, 147n, 156n, 159n, 165n, 169n, 177n, 178n, 179n, 181n, 182n, 183n, 184n, 185n, 186n. Marcus, R., 138n. Marti, K., 30, 83, 143n. Martin, M., 5n, 10, l1n, 12n, 13n, 14n, 15n, 17, 18, 19n, 135n, 149n, 152n, 174n. Metzger, B. M., 88n. Meyer, R., 10, 18n. Michaud, H., 45n, 48, 48n, 105n. Milik, J. T., In, 2n, 3, 5n, 28n, 45n, 80, 118n, 122n, 124n, 126n, 138n, 140n, 150n, 151n. Molin, G., 55n, 79, 79n, 116n. Moore, G. F., 56n, 83. Mowinckel, S., 24, 26, 26n, 27, 27n, 45n, 49, 49n, 90, 91, 105n, 117n, 133n, 134n, 137n, 169n, 174n. Notscher, F., 61n, 67n, 78n, 79n, 83n, 88, 97n, 98n, lOOn, 101n, 102n, 105n, 106n, 116n, 117n, 121n, 123n, i24n, 128n, i29n, 131n, 139n, 14in, 147n, 154n, 170n, 171n. Obermann, J., 71n, 173n, 174n. Oesterreicher, ]. M., 64, 91, 123n. Olshausen, J., 30. Otzen, B., 179n. Pfeiffer, C. F., 45n. Philo, 102n. Ploeg, J. van der, In, 3n, 45n, 54n, 60n, 66n, 67n, 84, 85n, 87, 89, 92, 93n, 94n, 116n, 128n. Porter, F. c., 56n. Preiss, T., 73, 73n. Rabin, c., 16n, 28n, 51n, 56n, 84, 88, 88n, 125n, 126n, 128n, 146n. Reicke, B., 67n, 69, 69n, 72n, 73 73n, 74. Renan, E., 93, 93n. Reymond, P., 153n.

INDEX OF AUTHORS

211

Ribar, )., 127n. Richardson, H. N., 83, 110n, 143n. Roberts, B. )., 28n. Rowley, H. H., In, 28n.

Teicher, ). L., 110n. Tournay, R., 112n. Trever, ). c., In, 7n. Tur-Sinai, N. H., 18n.

Schubert, K., 67n, 68n, 72n. Schweizer, E., 117n. Segal, M. H., 18n. Segert, S., 10. Sellers, O. R., 9n. Siegfried, c., 30. Silberman, L. H., 90, 91, 112n, 114n. Skehan, P. W., 29. Smith, G. A., 30. Snaith, N. H., 159n. Sonne, 1., 10, 108n, 119n. Sperber, A., 15n, 18n, 19, 176n. Stein, B., 81n. Stendahl, K., 45n, 49n, SOn, 51n, 54, 54n, 57n, 58n, 61n, 64n, 91, lOln, 112n. Stevenson, W. B., 167n. Sukenik, E. L., In, 2n, 4, 4n, 5, 19, 19n, 33n, 45n, 94, 109n, 118n, 190n.

Vincent, A. L., 167n. Vermes, G., In, 87n, 88, 89n, 91, 173n. Vogt, E., 51n, 130n, 140n, 168n. Wallenstein, M., 22n, 82, 116n, 133n, 141n, 142n, 143n, 145n, 147n, 148n, 153n, 154n, 155n, 156n, 158n, 159n. Wieder, N., 99n, 137n, 146n. Weiss, P. R., 14n. Wernberg-Moller, P., 7n, lln, 12n, 14, 14n, 18, 18n, 22n, 94n, 95, 103n, 189n, 190. Westerman, c., 27n. Yadin, Y., In, 78, 80, 82, 83, lOln, 122n, 138n, 144n, 145n, 148n, 163n. Yalon, H., 12n, 18n, 97n, 120n, 122n, 141n, 145n, 164n. Zeitlin, S., 9, 10, lOn, 14n, 27n.

INDEX OF PASSAGES Genesis

i 14 if 1 iii 18 iii 19 iii 24 vi 2 vi 3 vi 5 vii 3 vii 6 viii 21 xiv 18 xix 20 xix 32 xxi 33 xxv 22 xxv 24 xxv 24 xxvi 3 xxvi 29 xxix 4 (Sam) xxxi 1 xl 10 xlii 23 xlii 23 xliii 12 xliii 18 xlix 18 xlix 27 Exodus

iv 5 vi 12 vi 12 vi 30 viii 18 xiii 21 xv 11 xviii 20 (Sam) xix 18 xx 4 xx 6 xx 15 xxi 4 xxi 11 xxxi 4 xxxii 12

p.

173n 121n 156n 163n 154n 117n 128n 21 188n 21 60 129n 142n 188n 152n 138n 16n 133n 188n 171n 22n 21 166n 82 143n 107n 108n 164n 21n

p.

114n 23 105n 105n 99n 17n 151n 22n lS8n lOOn 186n BOn 22n 136n 99n 187n

Exodus

xxxii 16 xxxiv 6 xxxiv 7 xxxiv 7 Leviticus

xiii 42 xiii 51 xxvi 22 xxvi 43

Numbers

v 14 x 12 xi 12 xiii 30 xiv 4 xiv 41 xvi 22 xvii 11 xxi 18 xxiii 24 xxiv 6 xxv 3 xxv 5 xxxvi 55 xxvi 55 xxvii 14 xxxv 29 xxxvi 13 Deuteronomy

i 27 i 33 ii 24 iii 26 iv 20 v 26 vi 7 viii 1 viii 11 ix 5 ix 18 ix 25 ix 29 x 17 xiii 2

p.

101n 171n 187n 188n

p.

137n 138n 126n BOn

p.

106n 91 91 164n 176n 144n 163n 190n 124n 132n 176n 137n 137n 19 20 171n 190n 112n

p.

21 145n 108n 137n 21 128n 124n 112n 112n 112n 172n 172n 184n 146n 106n

Deuteronomy

xiii 7 xiii 14 xiii 14 xviii 11 xix 1 xxiv 16 xxv 1 xxvi 15 xxviii 46 xxix 4 xxix 17 xxix 18 xxx 11 xxxi 20 xxxii 32 xxxii 6 xxxii 22 xxxii 22 xxxii 24 xxxii 33 xxxii 33 xxxii 33 xxxii 33 xxxiii 11 xxxiii 12 Joshua

ii 16 ii 18 ii 18 vi 2 x 5

Judges

v 15 vi 4 vi 20 xv 13 xviii 10 xx 4 xx 33 I Samuel

i 6 ii 2 ii 3 iv 19

p. 126n 20 108n 138n 126n 157n 22 172n 184n 24n 125n 125n 112n 166n 125n 161n 188n 120n 138n 24 133n 137n 138n 104n 172n

p.

133n 30 24n 154n 108n

p.

17Sn 108n 99n 141n 183n 22n 113n

p.

134n 169n 102n 112n

213

INDEX OF PASSAGES

I Samuel

p. 114n 164n 177n 16n 133n 101n 143n 15 158n 107n

II Samuel

p. 127n 15 164n 22 142n 16n 157n 17n 142n 21 161n 169n 113n 107n 113n 186n 169n 16n 144n 15

I Kings ii 43

p. 112n 140n 22 15 81n

II Kings

p. 146n 15 154n 109n 15

Isaiah

p. 139n 132n 147n 16

iv 20 iv 21 iv 21 xv 5 xv 5 xvi 14 xvii 4 xvii 7 xxii 5 xxv 29

ii 26 vi 9 vii 22 x5 x 15 xi 1 xiv 14 xix 19 xix 19 xx 18 xxii 3 xxii 3 xxii 5 xxii 6 xxii 6 xxii 27 xxii 32 xxii 40 xxii 40 xxiii 33

v 9 vii 32 xii 18 xxii 19

vi 23 xxv 11 xv 20 xxiii 5 xxvii 11

i i i i

3 4 7 24

Studies Desert of Judah, III

Isaiab

i 24 v 2 v 6 v 19 v 26 vi 11 v 27 vi 3 vi 10 vii 24 vii 25 viii 1 viii 7 viii 36 ix 3 ix 5 ix 5 ix 6 ix 6 x 7 x 17 x 23 x 33 xi 2 xi 4 xi 12 xii 1 xii 1 xiii 2 xiii 4 xiii 4 xiii 5 xiv 4 xiv 9 xiv 23 xvi 11 xvii 11 xvii 12 xvii 12 xvii 12 xviii 2 xviii 5 xix 3 xix 8 xix 8 xix 14 xix 16 xxi 3 xxi 3 xxii 19 xxiii 11 xxiv 8

p. 142n 155n 156n 146n 147n 81n 157n 185n 148n 156n 156n 101n 155n 188n I11n 91 114n 91 113n 126n 146n 121n 155n 117n 11 On 147n 27n 107n 147n 107n 142n 166n 118n 188n 135n 139n 138n 109n 139n 142n 155n 166n 108n 119n 132n 145n 155n 139n 166n 117n 17n 170n

Isaiab

xxv 7 xxvi 3 xxvi 3 xxvi 19 xxvi 19 xxvii 6 xxvii 6 xxvii 11 xxvii 11 xxvii 12 xxvii 11 xxviii 13 xxviii 15 xxviii 16 xxviii 17 xxviii 18 xxviii 19 xxviii 26 xxix 10 xxix 16 xxix 24 xxx 10 xxx 6 xxx 10 xxx 13 xxx 15 xxx 22 xxx 22 xxx 26 xxx 28 xxx 30 xxxi 3 xxxii 4 xxxii 4 xxxii 6 xxxiii 15 xxxiv 1 xxxiv 9 xxxiv 14 xxxv 4 xxxv 4 xxxv 4 xxxv 7 xxxv 8 xxxv 10 xxxv 10 xxxvii 3 xxxvii 32 xxxviii 10 xxxviii 13 xxxviii 17 xxxviii 19

p. 24 103n I11n 88n 147n 153n 156n 24 107n 115n 125n 145n 147n 146n 135n 147n 31 133n 24n 21 101n 51n 114n 106n 145n 172n 80 108n 151n 155n 109n 128n 135n 158n 125n 148n 177n 120n 116n 105n 135n 158n 155n 145n 133n 170n 113n 142n 115n 132n 189n 146n IS

214 Isaiah

xxxix 1 xxxix 1 xl 6 xl6 xl 7 xl 7 xl 9 xl 12 xl 12 xl 19 xl 24 xli 4 xli 14 xli 18 xli 18 xli 19 xli 24 xli 24 xli 27 xlii 5 xlii 5 xlii 6 xlii 6 xlii 13 xlii 14 xlii 21 xliii 5 xliii 16 xliii 21 xliii 27 xliii 27 xliv 3 xliv 4 xliv 19 xlv 3 xlvi 3 xlviii 9 xlix 2 xlix 5 xlix 6 xlix 10 14 111 li 7 li 8 li 8 Ii 9 lill li13 Iii 7 Iii 11 liii 3

INDEX OF PASSAGES

p. 83 143n 60 144n 60 128n 192n 99 173n 134n 99n 99n 147n 153n 155n 153n 108n 114n 192n 120n 177n 156n 185n 158n 109n 142n 156n 145n 129n 82 143n 153n 148n 169n 146n 183n 126n 144n 122n 185n 153n 157n 99n ll1n 18n 99n 18n 170n 98n 192n 186n 123n

Isaiah

p. 105n 148n 108n 153n 185n 180n 101n 24 78 177n 29 102n 106n 155n 121n 99n 109n 114n 158n 105n 142n 90n 151n 151n 192n 154n 147n 172n 189n 81n 24n 142n 121n 101n 104n 178n 113n 113n 178n 179n

Jeremiah

p. 21 183n 24 133n 112n 192n 170n 132n 123n 16n

liii 5 liii 7 liv 15 lvi 9 lvi 6 IAi 11 lvii 1 lvii 11 lvii 15 lvii 15 lvii 19 lvii 19 lvii 20 lviii 11 lviii 12 lviii 13 lix 5 Iix 5 lix 14 lix 20 lix 20 Ix 19 Ix 19 Ix 20 lxi 1 lxi 3 lxi 5 lxi 10 lxii 8 lxii 9 lxii 11 lxiii 18 lxiii 15 lxiv 7 lxv 2 lxv 17 lxvi 7 lxvi 8 lxvi 22 lxvi 24 i 5 i 5 ii 13 ii 36 iv 31 vi 10 vi 26 vi 25 vi 29 viii 11

Jeremiah

viii 11 viii 11 x13 x13 x 23 x 29 xi 16 xii 3 xii 8 xii 25 xiv 22 xv 10 xv 18 xvi 13 xvi 16 xvii 6 xvii 8 xviii 19 xviii 22 xx 8 xx 9 xx 13 xx 17 xxiii 6 xxix 11 xxix 11 xxxi 3 xxxi 13 xxxii 17 xxxii 18 xxxii 19 xxxii 19 xxxvii 12 xxxviii 22 xlii 18 xlii 18 xliv 6 xlvii 2 xlvii 3 xlvii 6 xlviii 6 xlviii 36 xlix 22 xlix 37 li2 li 20 Ii 55 Iii 15 xc 7 cl 1

p. 133n 144n 107n 109n 183n 108n 153n 184n 121n 20 164n 136n 138n 171n 132n 156n 155n 139n 11 On 105n 157n 11 On 161n 172n 30 119n 189n 104n 102n 146n 97 186n 142n 148n 23 119n 119n 155n 121n 134n 156n 139n 113n llln 147n 127n 109n 15 137n 157n

INDEX Eze~ieI

iii 14 iii 26 v 15 vii 17 vii 17 ix 2 xii 13 xiv 3 xiv 4 xiv 5 xvi 8 xvii 17 xvii 23 xiv 22 xvi 49 xvii 8 xvii 23 xxi 12 xxi 12 xxi 12 xxi 12 xxi 17 xxi 17 xxi 35 xxii 5 xxii 18 xxiii 3 xxviii 12 xxx 12 xxx 18 xxxi 3 xxxi 5 xxxi 6 xxxi 12 xxxi 14 xxxi 14 xxxii 21 xxxii 31 xxxiv 4 xxxvi 26 xxxviii 12 xxxix 4 Hosea

ii 7 ii 8 ii 13 iv 14 iv 14 iv 14 iv 14 v 9

p. 99n 139n ll1n 24 157n 127n 125n 125n 125n 126n 136n 126n 144n 159n 172n 165n 165n BOn 147n 157n 191n 132n 156n 113n 118n 147n 118n 22n 147n 157n 144n 155n 155n 147n 153n 154n 113n 142n 20 193n 165n 20 p. 140n 107n 157n 23 24 107n 123n 174n

Hosea

vi 3 vi 3 ix 7 x 8 x 4 x 5 x 14 x 14 xiii 1 xiii 15 xiv 1 xiv 3 xiv 3 xiv 5 xiv 5 xvii 6 Joel

i 6 i 20 ii 16 ii 26 iii 1 iv 9 iv 19 vB Amos

p. 30 122n lOOn 156n 24 162n 112n 145n BOn 109n 113n 29 102n 182n 183n 153n p. 133n 155n 151n 128n 178n 145n 112n 135n

p.

ii 14 vii 4 viii 10

105n 120n 140n

Jonah

p. 112n 145n 145n 27 113n 116n 157n 187n 187n 149n

i 14 i14 i 15 ii 3 ii 4 ii 7 ii 8 iii 10 iv 2 iv 8 Micah

i 4 vii 3 i 4 i 4 ii 10 v 1 v 3

215

OF PASSAGES

p. 24 21 BOn 157n 112n 177n 122n

Micah

p. 126n 121n 21

Nahum

p. 105n 116n 31

Habakkuk

p. 136n 31 127n 103n 135n 158n 177n 137n 147n 30 177n

v 9 vii 3 viii 19 ii 2 ii11 iii 5

i 3 i 4 i 4 i 6 i 6 i 6 i 12 ii 3 iil1 ii 15 iii 6

Zephaniah

i 12 i 15 i 15 ii 2 ii 9 iii 17

Zechariah

iii 7 iii 8 iii 8 ix 9 ix 9 ix 13 x 12 xi 4 xii 1 xiv 5

Malachi

i 4 ii 6 iii 10 iii 18

Psalms

i 3 i 3 i 4

p.

156n 139n 158n 98n 156n 162n

p.

86 151n 179n 24 24n 146n 161n BOn 129n 86

p.

105n 11 On 155n 150n

p.

153n 165n 153n

216 Psalms

INDEX OF PASSAGES

p.

iv 21 118n iv 23 163n v4 127n vi 8 140n vi 8 158n viii 9 165n ix 2 118n ix 6 159n ix 14 115n ix 16 110n x 10 21 x 10 118n xii 3 125n xv 1 172n xvi 9 172n xvi 10 84n xvii 7 21 xvii 7 176n xvii 23 115n xviii 3 24 xviii 5 119n xviii 6 114n xviii 8 120n xviii 14 121n xviii 15 109n xviii 16 155n xviii 20 140n xviii 27 186n xviii 31 169n xix 5 102n, 103n xx 23 115n xxii 2 115n xxii 7 147n xxii 10 113n xxii 11 161n, 183n xxii 14 24,133n xxxii 15 24,130n, 148n xxiii 3 161n xxv 14 105n xxvi 4 119n xxvi 12 110n xxvii 3 108n xxvii 10 162n xxviii 5 104n xxix 1 80 xxxi 4 191n xxxi 8 145n xxxi 10 140n xxxi 11 140n xxxi 13 123n xxxi 20 164n xxxi 22 145n

Psalms

p.

xxxi 23 130n xxxiii 18 159n xxxiv 10 183n xxxiv 19 192n xxxv 1 139n xxxv 8 110n xxxv 16 106n xxxvi 3 123n xxxvi 8 144n xxxvii 14 106n xxxvii 23 108n xxxvii 24 119n xxxvii 25 156n xxxviii 9 166n xxxviii 13 30, 105n xxxix 6 109n xl 54 172n xli 8 138n, 139n xli 9 13,20,80, 108n xli 10 136n xlii 2 155n xlii 6 157n xlii 7 142n xlii 8 113n xliii 6 159n xliv 14 105n xliv 16 127n xlv 7 11 On xlix 4 167n xlix 8 184n xlix 15 84n I 10 153n li 10 129n li 12 117n lii4 105n, 137n Iiv 5 107n, 147n Iv 6 114n Iv 9 146n Iv 23 162n Iv 24 126n Ivi 6 148n Ivii 7, 24,132n Iviii 4 161n Iviii 7 133n lix 4 108n lxll 125n lxi4 146n lxi 5 172n lxii 3 24,161n lxii 10 152n lxiv 3 141n lKiv 4 137n

Psalms

Ixvii 5 Ixvii 6 Ixviii 10 lxviii 27 Ixix 3 Ixix 22 lxix 28 Ixix 171 !xxi 3 lxxi 7 lxxi 22 Ixxii 5 Ixxiii 23 lxxiv 11 Ixxvii 6 lxxvii 18 Ixxviii 15 lxxix 4 Ixxx 7 Ixxx 10 lxxxi 13 Ixxxii 3 lxxxii 5 lxxxv 8 Ixxxvi 4 lxxxvi 12 lxxxvi 14 lxxxvi 16 Ixxxviii 4 Ixxxviii 6 lxxxix 7 Ixxxix 8 Ixxxix 10 lxxxix 45 xc 8 xc 13 xciii 4 xciv 21 xcv 10 xcvi 3 xcvii 11 xcviii 7 cii 6 cii 10 cii 14 ciii 20 ciii 21 civ 2 civ 12 cv 18 cvi 16 cvi 25

p.

110n 172n 149n 110n 108n 124n 112n 103n 140n, 159n 184n 170n 146n 84n 156n, 191n 177n 121n 118n 158n 136n 153n 125n 134n 104n 169n 171n 107n 107n 31 157n 156n 80, 82n 81n, 127n 109n 156n 139n 187n 113n 108n 101n 21 151n 166n 158n 140n 21 154n, 166n 135n 98n 144n, 149n 157n 146n 21

217

INDEX OF PASSAGES

Psalms

evii 5 evii 18 evii 23 evii 34 evii 35 evii 42 ex 3 cxi 1 exii 5 exii 6 exii 9 exvi 9 exvi 16 exviii 27 exix 1 exix 12 exix 14 exix 17 exix 18 exix 22 exix 45 exix 53 exix 62 exix 106 exix 160 exix 162 exix 164 exx 2 exxx 3 170n. exxx 19 exxxv 6 exxxv 7 exxxvii 6 exl 12 exlii 4 exlii 8 exliii 2 exliii 2 exliii 3 exliii 5 exliii 11 exliv 2 exlv 5 exlv 5 exlv 7 exlv 12 exlviii 6 exliv 3 exlix 8 xeeeviii

p.

ls7n 11sn, 14sn 114n ls6n ls3n 171n 139n 141n 1s9n 1s9n ls9n 1s0n 31 141n 104n 27n 166n 161n 192n ll1n 116n 139n 103n 103n 103n 166n 103n 136n lOOn, 129n, 161n 99n,177n 99n 139n Sln 148n 161n 170n 186n lOOn 142n 161n 24 ls8n 18sn 164n 128n 98n 163n 1s7n 27n

Proverbs

p.

i 4 SOn, 104n, 10sn 140n i 17 123n ii 16 iii 21 136n 136n iv 21 136n iv 24 vi 12 20 123n vii 4 sln, 123n vii 5 166n vii 27 viii 5 SOn, 104n, 10sn 104n viii 12 viii 14 127n viii 29 144n ix 1 118n x 3 21, 10sn 117n,121n x 25 xi 13 137n xi 15 166n xi 20 104n 106n xii 1, xii 2 22 xii 8 117n, ls1n, 189n 104n xii 23 xiii 6 129n xv 13 192n xv 24 188n xv 26 148n xvi 1 10sn,172n,185n xvii 15 22 xvii 22 192n 111n xviii 3 xviii 8 160n xviii 10 146n 14Sn xviii 11 xviii 20 29, 29n 12sn xix 21 xix 28 80, 108n xx 24 108n xxi 7 118n xxi 28 160n xxiii 28 24, 133n xxv 18 127n xxvi 21 106n xxvii 8 123n 1s9n xxvii 11 xxvii 21 134n xxviii 5 104n xxix 5 123n xxix 19 18sn xxix 27 106n

Job

p.

i 10 107n, 140n, 1s4n 16n, 133n i 21 ii 1 117n iii 3 30, 113n iii 5 31, 133n, 140n 31 iii 8 iii 10 163n iii 23 107n iii 24 140n iv 7 160n iv 10 133n v 3 ls3n v 9 116n v13 ls8n v 18 161n v 21 137n vi 2 148n vi 4 l1sn vii 13 21, ls8n vii 21 87n, 147n viii 7 142n ix 2 174n,186n ix 9 98n ix 10 116n ix 12 133n ix 34 101n, 121n x 9 101n xiv 1 179n xiv 7-10 88n xv 8 81n xv 14 160n,179n xv 33 166n xvi 12 109n xvii 15 30 xviii 9 120n xviii 15 30 xix 23 101n xix 25 84n xx6 114n xx 11 87n, 147n xx 16 138n xx 26 122n xx 27 21,176n xxi 5 148n xxi 6 114n xxi 10 114n xxi 26 87n, 147n xxv 4 179n xxv 6 147n xxvi 6 116n xxvi 10 98n xxvii 7 176n

218

INDEX OF PASSAGES

p.

Job

xxviii 25 99, 173n xxix 17 133n xxix 20 177n xxx 3 158n xxx 7 156n xxx 9 106n, 139n xxx 19 163n xxxi 15 161n xxxi 22 148n, 157n xxxii 18 16n 175n xxxiii 6 xxxiii 23 83, 143n xxxiii 28 116n xxxiv 2 103n xxxvi 8 157n xxxvi 19 105n xxxviii 7 121n xxxviii 8 107n,113n xxxviii 16 30, 115n xxxviii 17 115n xxxviii 27 158n xxxviii 32 109n xl 20 169n 115n xli 23 xli 24 115n 163n, 176n xlii 6 Song of Songs

ii 4 iii 4 v 12 viii 1 viii 6 Ruth

ii 1 iii 2

Lamentations

i 3 i 14 ii 16 ii 18 iii 14 iii 46 iii 49 iv 4 v 2 Ecclesiastes i 17 ii 12

p.

114n 161n 155n 151n 114n

p.

123n 123n

p.

139n 138n 106n,133n 158n 106n, 139n 133n 157n 139n 147n

p.

21 21

Ecclesiastu

iii 1 iii 17 vii 4 ix 3 x13 xi 9 Esther

i-vi 12 iii 9 vii 6 ix 22 ix 22 Daniel

ii 20 iii 4 iii 10 iv 9 iv 11 iv 18 v 9 vii 10 viii 6 viii 17, viii 20 ix 9 ix 13 ix 24 ix 27 x 8 x13 x 16 x 20 x 21 xi 13 xi 35 xi 43 xi 44 xii 1 xii 2 179n xii 6 xii 13 Ezra

iii 11 iv 12 iv 13 v 16 vi 3 x 1 x 2

p.

99n 99n 104n 30 30 142n

p.

82n 176n 101n 104n 140n

p.

127n 143n 143n 144n 144n 144n 143n 119n 140n 101n 140n 132n 151n I11n 121n 139n, 164n 82n, 144n 112n, 164n 82n, 144n 186n 175n 158n 108n 191n 82, 144n 88, 88n, 146n, 99n 101n

p.

167n 114n 120n 120n 120n 172n 141n

p.

Nehemiah

i 10 ii 2 ii 16 iv 2 vi 2 vi 11 viii 11 ix 12 ix 17 ix 19 ix 25 ix 31 x 30 xi 14 xii 46 xiii 16

I Chronicles

xi 35 xii 13 xiii 12 xv 1 xix 5 xx 1 xxiii 28 xxviii 7 xxix 10 xxix 15 xxvi 6

II Chronicles

132n, 132n,

167n, 112n,

184n 105n 176n 125n 127n 127n 164n 145n 187n 145u 164n 132n 128n 154n 172n 145n

p.

15 144n 15 102n 22n 16n 117n 112n 27n 116n 158n

p.

145n vi 27 187n vi 42 viii 5 145n 15 x 18 147n xii 12 121 xiii 3 164n xiii 20 187n xix 9 109n xxi 18 164n xxii 9 175n xxv 12 172n xxx 27 155n xxxii 4 xxxii 31 83, 124n, 143n 109n xxxvi 16 148n xxxvi 21 15 xl 8

219

INDEX OF PASSAGES

APOCRYPHA AND PSEUDEPIGRAPHA

p. 163n 88 88 88 88 88 88 88 88

II Maccabees

iii 24 vii 6 vii 9 vii 11 vii 14 vii 23 vii 29 vii 36 xiv 26

p. 85 187n p. 187n 105n 30, 119n 51n 105n 51n 31, 140n 175n 133n

Wisdom of Solomon

iii 1f xv 1

Eec/us

ii 12 vl1 vii 17 viii 3 viii 9 ix 18 xi 4 xiii 11 xiv 10

Ecclus

p. 133n 120n 85 98n 99n 134n 99n 99n 189n

Baruch

p. 127n

xv 14 xl 16 xli 1f xlii 15 xlii 30 xlii 4 xliii 8 xliii 15 xlix 16 iii 14

Jub

i 29 ii 2 iv 23 v 16 vi 28 xxiii 32 xxxi 14 Enoch

vi 2

p. 178n 98n 151n 184n 125n 186n 81n, 143n p. 117n

Enoch

ix 5 ix 11 xiii 8 xx xxii xxiii 11 xxiii 13 xxxix 11 xli 3 xli 4 xlv 5 liii 11 Ix 2 lxl1 Ix 12f lxx 12 lxxi 4 lxxii 3 lxxvii 1f lxxxiv 1 xcviii 10 xiv 2 cviii l1f

p. 102n 97n 117n 98n 116n 119n 119n 97n 98n, 99n 173n 178n 98n 117n 98n 98n 98n 173n 173n 99n 102n 184n 151n 151n

TEST. OF THE XII PATRIARCHS Levi

iv 2

p. 81n, 143n

Judah

xx

p. 179n

Ps. of Solomon

ii 31 vii 9 xv 3 xv 5

p. 116n 97n 102n 29

THE ZADOKITE FRAGMENTS (CD)

If 4f i 5 i 16 i 18 i 20 ii 4 ii 5 ii 7 ii 8 ii 10 ii 20 iii 5

176n 142n 184n 16n 106n, 110n 108n 104n 142n 97n, 177n 117n 169n 84n 105n

iii 17 iii 20

iv 13f iv 14f v 6 v11 vl1f v 16 v 18 vii 6 viii 2 viii 4 viii 5

189n 189n 115n 107n 190n 111n 125n 107n 107n 84n 147n 109n 124n

viii 9f viii 12 viii 13 ix 3 ix 43 xiii 4 xiii 18 xiv 2 xix 8 xix 14 xvi 2 xx 1f xxiv

137n 99n 11 On 102n 152n 142n 193n 107n 136n 136n 125n 142n 108n

220

INDEX OF PASSAGES

THE MANUAL OF DISCIPLINE (lQS)

p.

i 3 17n, 190n 181n i 3f i 4 190n 14n i 7 17, 168n i 8 51, 168n i 9 i 12 74, 99n 51, 97n, 168n ii 2 ii 2f 73 BOn ii 6 ii 12 125n ii 14 125n ii 16 51, 168n ii 17 125n 117n ii 23 51, 98n, 168n ii 25 145n iii 5 iii 8 133n iii 13 51, 174n iii 13-iv 26 56n,58n iii 14 103n iii 15 55n, 98n, 102n, 169n, 173n iii 15f 68 99n iii 17 131n iii 17f 51 iii 18 iii 19 108n 5l,80n, l68n iii 20 80n iii 20f iii 21 80, 108n 51, 168n iii 22 iii 24 51, 103n, 104n, 146n, 169n 51, 103n, I11n, iv 5 146n, 168n 104n, 146n iv 6 161n, 166n iv 7 I11n iv 11 103n, 108n iv 12 120n jV 13

P 15 120n 16 175n 18 137n 20 19, I11n, 121n, 138n, 146n, 193n iv 20f 91n iv 21 19, 149n iv 2if 189n iv 22 101n, 104n iv 23 102n,104n, 146n, 189n iv 24 97n v 8 136n 103n v 23 17, 127n vi 4 145n vi 14 187n vi 17 vi 19 51, 168n vii 14 17n 103n, 111n viii 3 viii 5 144n viii 6 51, 106n, 146n, 168n viii 8 146n viii 9 16n, 142n viii 17 51, 168n 51, 168n viii 20 ix 8 51, 107n, 144n, l87n ix 9 104n 174n ix 12 51 ix 14 ix 15f 103n ix 16 181n 51, 70, 70n ix 17 128n ix 18 175n ix 23f 121n ix 26 16n x 1 173n xif 81n, 144n xi 7 iv iv iv iv

p.

xi 7f 81n, lOOn xi 8 81n, 84n xi 9f 59 xi 13f 175n xi 14 181n xi 14f 101n xi 15 171n xi 16 51, 168n xi 16f 56n xi 17 97n, 162n x 6 29, 29n, 102n x 8f 170n x 12 97, 97n, 176n x13 145n 165n, 179n x 15 165n, 166n x 19 142n x 20 17, 103n, 105n, x 25 117n xi 4 121n, 146n, 161n 128n xi 5 xi 6 97, 97n, 103n lOOn xi 18 101n, 175n xi 21 xi 22 163n 143n xii 13 xii 18 166n 31 xvii 8 101n xx 8 xxx 8 l6n lOOn xxxvii 14

p.

lQSa i 18 ii 8

166n 84n

lQSb iv 24f iv 25 iv 26 v 23

86 143n 143n 116n

p.

THE WAR SCROLL (lQM) i 5 i 10 ii 15 iii 5f iv 1

p.

158n 83n, 147n 166n 145n 14n

iv 12 vi 3 vi 6 vi 12 vii 2

p.

152n 99n 152n 143n 17n

ix 6 x 4 x 7 x 10

xll

p.

147n 27n 27n 163n, 174n lOOn

221

INDEX OF PASSAGES

x 12 x 16 xi 8 xii 5 xii 10 xii 11 xiii 2 xiii 5 xiii 8 xiii 10 xiii 11 xiv 4 xiv 5 xiv 6 xiv 7 xiv 11

p. 98n, 99n lOOn 180n 83n 164n 164n 193n 175n 142n 79 193n 117n 149n, 157n 148n 104n, 180n 147n

xiv 14 xiv 16 xvii 5 xvii 6 xvii 7 xvii 8 xviii 6 xviii 6f xviii 7 lQlsa i 24 v 14 viii 13 xvi 11 xxviii 14

p. 128n 80n 169n 144n 144n 51 80n, 82 82 82

p. 16 16n 17n 17n 16n

p. xxviii 15 16n xxviii 22 17n 17n xxx 23 112n xxx 31 xxxvii 29 133n,144n 17n x=vii 31 xxxviii 29 16n xl 12 16n xli 18 17n xlii 12 112n, 145n xliv 17 16n xlviii 17 22n, 31, 144n lvii 14 112n,145n 16n, 142n lvii 15 lvii 20 106n

THE HABAKKUK COMMENTARY (lQpHab) ii 2 ii 2f ii 3 ii 6 iv 7 iv 10 iv 13 v 9 vi 6 vii 4f

p. 14n 45n, 46n 105n 14n, 112n 121n 27n 16n, 27n, 142n 136n 14n 45n, 46n

p. vii 10 51, 106n, 146n, 168n 16n viii 7 101n viii 13 22 ix 2 150n ix 5 146n ix 11 102n ix 18 11 On x 9 136n x 10f

x13 xi 3 xi 7 xii 3 xii 3f xii 6 xii 10 xii 24 xiii 3

p. 106n 30, 125n 139n 50, 110n 50 110n 50, 110n 105n 16n

THE NEW TESTAMENT Matthew iii 7 iii 11 v 3 xiii 10 xv 13 xvi 18 xx 23 xxi 5 xxi 5

p. 115n 119n 180n 70 154n 169n 165n 24n 24n

Mark i 14 iv 10 ix 2

p. 192n 70 151n

Luke ii 14 ii 14

51 BOn

Luke ii 14 vi 48 viii 9

p. 168n 169n 70

John i13 iii 6 iv 10 vii 37 xiv 2 xvii 3

p. 56n 178n 153n 153n 178n 73

ActJ

xv 1ff xxi 21 xxiii 8

p. SOn SOn 83

Romans , iii 20

p. 129n

Romans iii 21 vii 1f vii 5 vii 14 vii 24 viii 26 xi8 xi 25 xv 14

p. 63 BOn 62n lOOn lOOn 128n 24n 128n 70

Corinthian! 1 ii 1f 1 iii 3 1 iv 1 1 viii 1 1 xv 50 1 xv 51 2 x 17

p. 70n 61 128n 70 128n 89n 178n

222

INDEX OF PASSAGES

p. 55 56 64 129n

Ga/atians

i15 i 15 ii 15 ii 16

p. 56n 178n 178n 70 62n 63 158n 168n 175n 128n

Ephesians

ill i 12 i 14 i 17 ii 3 ii 8 iii 3 iii 4 iii 4 vi 12

Colossians

p. 128n 74n

Thessa/onians

p. 141n 140n

ii 2 ii 8

1 ii 7 2 ii 7

Timothy

p. 63

Hebrews

p. 128n 127n 29 102n

2 i 9

ii 14 xi 4 xiii 15 xiii 15

Peter

p. 161n 178n

John

p. 101n

Revelation

p. ll2n 165n ll9n ll9n ll9n ll9n

1 v 4 2 iii 13 1 iv 6

xii 1f xii 6 xix 20 xx 10 xx 14 xxi 8

JOSEPHUS

83n; 85n; 87n

BJ

MISHNA

p. 112n 167n 99n 99n

Berakhoth iii 2

v 3 ix 1 lviii 2

'Erubin

p. 187n

Ma'aser

p. ll8n

vi 1

Pesahim

p. 108n

Hagigah

p. 130n

ii 10 ii 11 ii 19 iv 4

Aboth

p. 124n

iii 3

iv 10 xv 1 ill

Aboth

p. 138n 97, 97n 98n 30, ll9n, 124n

Middoth

p. 120n

Yadaim

p. 171n

TOSEFTA

13

Yoma

ii 4

p. 106n

I

I

BABYLONIAN TALMUD Shabbath

p. 101n

'Erubin

p. 16n

140b 23b

Pesahim

ll3a 114a 118a

p. 82, 82n 143n 82n, 144n

Yoma

38a 73b

Rosh Ha-Shana

26b

p. 106n 123n p. 135n

Ta'anith

p. 101n 101n

Megilla

p. 135n

lOa 19b 18a

Nedarim

48a

Gitlin

31b 69a

Baba Kamma

61a 62a

p. 102n p. 149n 101n p. 120n 124n

Baba Bathra

p. 114n 82n, 144n

Sanhedrin

p. 90n, 151n 101n, 145n

Menahoth

p. 55n

16b 74b

91b 92b

85b 1 Hulin

103b

p. 179n

223

INDEX OF PASSAGES

TALMUD YERUSHALMI

p. 171n

Berakhoth Shabbath

xvi 1

p. 26n, 171n

Rosh Ha-Shana ii

iv 6

p. 77n 77n 171n

Ta'anith

p. 26n, 171n

Sotah

p. 26n, 171n

i 3

vii 6

MIDRASHIM

p. 123n

Sifre

27

p. 68n 77n

Genesis Rabba

i 58

p. 82n, 144n 114n

Exodus Rabba

2 12

p. 101n, 118n

Leviticus Rabba

29

Numbers Rabba

14

p. 124n

p. 82n,143n

Deuteronomy Rabba

4

p. 82n, 143n

Tanhuma Misgpatim

19

Pesikta Rabbati

p. 138n

Koheleth Rabba

p. 162n

Esther Rabba

p. 143n

23

INDEX OF HEBREW WORDS l'i:lK, 116. l":lK, 49, 50, 110. C'E)lK, 20. CiK, 189. :"I~"K, 134. ~mK :"I:l"K, 27, 33. "K :"I:l"K, 27, 33, 107. C~~U" C"'K, 122. C'l"I"K, 21, 122. K"t"1K, 148; K!V'1K, 148. C'IZnK, 21, 121. :"I:lll."'iK, 122. J'll." ll."K, 51. ~K, 102. m:Ui:"l 'K, 68, 174. ":ll 'K, 113. C"K, 79, 80. :"I~ll.'K 'll.'lK, 132. :"I'~' 'll.'lK, 51. :"I~'~ ~lK, 51. :"I:UE)K 109, 114, 115. :l'K, 133; ':l'K" ,:l"\ 133. K~K, 114. "ll.':lK = "~ll.'K, 163. 'll.'K, 21. l"I',:l 'K:l, 50. p:l:l, 148. 1'~' ~"n:l, 51, 168. m~:l, 101, 107, 171. ':U":l, 20, 51, 107. O'~:l, 109. ~"'~:l, 31, 133. C~'K '1:l, 80. l"I~K '1:l, 31, 50, 146. ':U":l '1:l, 108. iOn '1:l, 50, 150. 1'~' '1:l, 50, 168. C'~ll.' '1:l, 81. 'l'iK :"Il"IK 1":l, 27, 33. l"I',:l, 69, 136. ion l"I',:l, 50. Ci' 'll.':l, 128.

1'~0 ":ll, 103. m:l "':l1, 83; "':l1 K'E) 83; C'~ll.'''':ll, 83, 134.

C"':ll, 83. ':ll, 101, 118. "l, 118. "'l, 20, 97, 98. 'K "'l, 51. c~"p "'l, 81. 1TK :"I~l, 176. ll."l, 106. "i, 99; l"I"'i, 18, 99, C~"i, 18, 99. mp,n ~"i, 51, 106. :"I'~' ~"i, 51. m~'ll." ~"i, 124. Ci, 110. l"I:Ui, 73, 124, 171. 'l:"I, 167. m,:"I, 21, 29, 105, 148. m'i':"I, 5. "m, 21, 30, 123. :"1':"1, 113. :"I~':"I, 21, 113. ":lll"l":"I, 30. C~'Pl"l:"l, 21. :"I'~'l

=

;n~'l,

113.

:"I:ln = K:ln, 133. ':In, 113. :r'~ '':In, 112. ~'Kll.' '':In, 113. l"I'lll.'in, 178. :"I~' 'T,n, 51. :"I Ktm, 101. C'K~'n, 21, 51, 118. :"I:l,n, 118. mp,n, 110. ion, 159. fE)n, 130. ll.'E)n, 156, 116. pn,98. ~'n, 101. mn, 101. :lll.'n, 123. Cl"In,154. K~K~,

135.

':"Ill."'i', 145. 170. 'n~, 139. "o~, 101, 102. '~', 21, 56, 139, 148; 1'~0 ,~\ 103. '~'n:"l '~', 148. :Ui~,

i':l:l, 21, 164, 177. ,,:l, 115. '~":l, 115. l':l, 99. ":l, 21. 101, 113. K':l, 14, 112. :"I':l, 147, 149. "':l, 22. C,' ""~:l, 140. 'E)~, 131. n':l, 82, 143. K', 101. ll."l:"l', 175. in', = in':"I', 168. Cl"I:"I', 21, 111. K", 13, 14. f", 83, 110, 143. o,~" 16. 'KE):U', 144. :l'll.", 16. Cl"I', 16. :"I":l:l~, 112. 1TK ~"l~, 100. :"I:I:"Ii~, 119. "'~, 114, 173. C:"I'i:U'~, 30, 125. m'T~, 109. ':UT~, 142. C':lll.'n~, 99. 'K:l'~, 82; 'll.':"1 'K:l'~, 82, 144; 'll.':"1 'K:l~~ "i1:"l, 82. "ll."~, 110. C"ll."~, 127. l"I'~:l~, 118. 1K'~, 79, 83, 1K'~ C~lE), 81, 143; 1K'~ C"ll.', 81.

225

INDEX OF HEBREW WORDS

y~~~ 82, 110, 124, 143; C~l~ y~~~, 82, 143. ~ T:> ~3'';~, 51. il~~' ~3'~~, 51. m171'l ~3~~~, 51. Cil~"17~,

m171'l

31.

'mD~,

127. C~~ilP~, 110.

51.

yD~,

~'P~

=

mp~,

176.

i'~:> mp~, 176. il~il'~, 119. ilD'~ = ~D'~, 109. y'~, 112.

""'~~, ,,~, 31.

122, 113, 157. 113, 158, 172. m~ ,,~tt1~, 113, 158. illtt1~, 107. ~~:>tt1~, 47. il'tt1~, 82, 114; 1'l'IV~ ~~:>~~, 82, 114. il:>1'l~'tt1~, 135. il~n 11'l~, 23. '~IV~,

C'~~ i'O, 81.

M~ i'O, 117, 137. C~~iP i'O, 50, 80.

i'O, 51. for i'O, 101, 102. "0, 145. mn~'o, 132. rrl7 = 1:J~l7, 157. ilil7, 50; C'~~ 1'lil7, 80; ~l7~'~ 1'lil7, 51; 1'lil7 il:l~iP 50. 1'l'3'~il ~~l7, 128. il:l'IV'iP Cl7, 50. '1l7, 49, 134. ~'l7, 186. ilDtt1 ~"l7, 23. ~'tt1

i'O~

C~,~tt1~,

~:l'~1,

30.

51. 115. C~~ll, 18, 100. ~1~, 181; tt111, 181. cn], 132, 142. i~:ll, 163. ion ~'il~l, 135. '11'l33, 22. 0~~~171, 119. n31, 31, 127. ili'171'l 'i~31, 50, 137. 1m 22. ~ T:l ~~~ ~1,

C~ ~:l~1,

108. C,~~O, 19. i'O, 80, 101, 102, 105, 117, 121,137,141,145, 169, 174.

'1'~~0,

il'~D, 55. r.l7'~ ~~D, 91, 113. l~D, 175. ~~D, 114. C~1'lDtt1 ~'D, 29, 102. "D, 109. C'~1'lD, 50, 103. C~1'lD, 105.

C'tt1'iP ~~3, 81, 117. 22, 152, 167. ili'i3, 129.

'~3,

C~ii', 82, 143. ~ili', 50. 'i', 102, 145. C~'i'1'l;', C'p, 21. yp, 21, 99, 101, 137. ~'i', 181.

118. 47, 50. 21. 106, 115. ~il', 119. m" 74, 75, 104; il~',

C~~',

P', tt1l"

mm"

18, 82; o'm, 18, 104, 168. 'IV~ m" 178. IVip m" 76. O'1'lDtt1 m" 103. il17'1'l m" 101. ~l7~~~ mm" 108. 1'll7i mm" 117. nl7 mm" 98. 0"l7 mm" 98. 1'l~~ ~m', 146. i'~:l 0", 116. 0~'l7 0", 116. T', 68, 73, 128. ~~D T', 68. on" 21, il~~', 123, 126. 1'3', 130, 168. IV', 49, 134. 1'l1'l', 130. ~,~tt1, 113, 114, 115.

142. 109. r:l1 ,Mtt1, 30, 112. 1'lntt1, 115. 'Dl7 ~:ltt1, 147; ~~:l'tt1 'Dl7, 87. ~:ltt1, 171. 0'~tt1 '1~: o~~!v, 50. ~1'l7~'~: l7~tt1, 127. 0;'~~l(1!V, 120. ~l~D'~ :~DIV, 145. ,tt1, 82, 114. O'~~ ,tt1, 80. "~~il ,tt1, 79. 0~1'l~ 1'll7~'1'l, 168. l7Tl7iTtl, 146. 0'~:l1'l, 19, 21, 138, 149. 1:>1'l, 99, 173. 1'i '~'~1'l, 50, 104. 01'l;'~, 0~1'l, 21. ml71'l, 125. mp1'l, 21, 30, 119, l7tt11'ltt11'l, 15. '~tt1, ~'tt1,

INDEX OF SUBJEeTS Adam, Book oj, 82 'Amidah, 26 Angelology, 54, 74, 77-84, 98n, 117n, 135n, 143n, 163n; Apocryphal, 143n; Babylonian, 81; New Testament, 78, 89; Prince of Light, 79; Rabbinical writings, 78; Ugaritic, 81. Apocalyptic literature, 72, 73, 74, 81, 89, 121n, 130n. Apocrypha, 78, 80, 82, 88, 89, 143n. Aramaic, influences, 11, 12n, 21, 22, lOOn, 120n, 139n, 140n, 167n. (See also Linguistic aspects). Atonement, 159-160n. Authorship and Author, 45, 46, 48, lOOn, 101n, 136n, 152n. Babylonian influences, 65n, 77,78, 116n. Babylonian literature, 81. Belial, see Demonology. Benedictions, Books oj, 26, 26n, 171n. Biblical parallelism, 23-24. Biblical psalms, 27.

Cave oj Treasures, Book oj the, 81. Christianity, Backgrounds of, 54, 65, 70, 91n, 93, 162n; gnosticism, 73, 74; influences, 54, 65, 73, 74, 93, 129n. Creation, 58, 71, 97n, 99n, lOOn, 163n, 178n. Damascus Document (see Zadokite Fragment). Daniel, Book oj, 73. Dating, 7-10; Archaeological, 8; Carbon test, 8; Coins, 8, 8n; Linen, 8; Linguistic, 11; Methods, 7; Orthography, 9; Paleography, 9; Pottery, 8. (See also Linguistic aspects). Demonology, 116n; Angel of Darkness 79; Belial, 80, 108n, 115n, 116n, 119n, 120n, 139n, 159n, 193n. Determinism, 93, 98; Essene, 98n. Discoveries, in caves, 1-3; in antiquity, 2-3. Dittography, 143. Doctrines, 52-93; Summary, 52-54. Dualism, 45n, 55-57, 61, 79, 97n, lOOn,

129n, 131n, 162n, 177n, 179n, 193n; Spirit and Matter, 61. (See also Predestination). Ebionites, 49, 50n. Election and the Elect, 63, 64, 65, 68, 69, 76, 97n. End of Days, 53, 89, 90, 118n. Eschatology, 58, 118n, 119n, 120n, 122n, 142n, 147n, 154n, 178n, 181n, 193n. Essenes, 86, 87, 123n, 173n; Essenic hymns, 25. Forgiveness, 130n, 131n. Fragments, of lQH, 1, 2, 44, 94. Gnosticism, 53, 65n, 65-74, 98n, lOOn, 106n, 107n, 124n; Christian, 73, 74; Jewish, 72, 73, 74. (See also Knowledge). God,92,97n, 102n, 163n, 182n, 193n; Apocalyptic concept of, 130n; and Creation, 54-55. (See also Creation). Gospels, Synoptic, 89. Grace, 129n, 130n, 168n, 170n, 177n, 192n. Hell, Description of, 119, 119n. Hellenism, influences, 57, 61, 65, 65n, 72,74,93; on Christianity, 93; Jewish, 72. Hexapla, 2. Hodayot, Composition of, 25; contents and analysis, 33if.; description of scroll, 4 if.; discovery, 1; fragments, 1, 2, 44, 94; language, 11 if., 86, 95, 125n, 128n; metrics, 24; poetic structure, 24, 27; style, 23, 24, 95, 1l0n, 128n; title, 5, 6, 6n; translation of, 97-193; Biblical mosaics, 23. Immortality, 54, 84-87. Iranian influence (see Persian influence). Jeremiah, 28. Johannine writings, 73, 73n, 93, 108n, 119n.

INDEX OF SUB]ECTS

John, Gospel of (see Johannine writings). Judaism, influences, 65n. Knowledge, 36, 65n, 65-74, 98n, 100n, 103n, 106n, 107n, 124n, 171n, 175n; "understanding" and wisdom, 103n, 171n, 175n; Christian, 70. Last Judgment, 89. Linguistic aspects, 9, 11 If., 109n; aleph, 14, 16, 17; Aramaic influence, 11, 16, 22 If., 142n; enclitic mem, 109; hymnic style, 25; laryngeals, 15-17; metrical and other poetic structures, 24; orthography, 12-17; plural forms, 18; Samaritan, language, 11, 15 If, 16n, 17n; scribal errors, 19; Scriptio plene, 12 If., 120n, 135n, 188n; style, 23; sulfixes, 17, 97n, 111n, 140n; syntax, 21-22; vocabulary,S, 11, 20-21; vocalization, 17-18; waw, 12 If., 16, 22;yod, 13, 13n, 14, 17, 18, 121n, 142n. Maghdriya, 3. Man, his nature, 56, 58, 102, 93, 128n, 152n, 170n; his understanding, 152n, 170n. (See also Sin). Man and sin, View of, 58-62, 170n. (See also Man, Sin). Manual of Discipline, 4, 73, 74, 79. Massoretic Text and Biblical Criticism, 28 If.; and Hebrew vocabulary, 20-21. Messianism, 89, 92, 113n, 118n, 178n.

Nash Papyrus, 7, 15. New Testament, 24, 25, 69, 78, 89, 93, 178n. Old Testament, (see Textual Criticism). Original Sin, 159. Orthography, 9, 12, 14, 15, 17, 176n; scribal errors, 19,20; scriptio plene, 12, 13, 14, 15, 120n, 135n, 188n; madres lectionis, 14. (See also Linguistic aspects). Paleography,S, 7, 7n, 9. Pharisaism, influence, 72, 98n, 106n, 115n, 173n; calendar, 173n, Pentateuch, Jericho, 3. Persian, influence, 54, 57, 74, 77, 78.

227

Predestination, 53, 55-57, 61, 62, 97n, 99n, 131n, 162n, 168n, 177n, 186n. (See also Dualism). Psalms, 26 If, 85, 128n, 129n. Pre-Massoretic Text, 31. Quinta Editio, 2.

Rabbinical literature, 78, 80, 81. Resurrection, 54, 84, 87-89, 90, 147n. Righteous, attributes, 135n; destiny, 56. Sadducees, 83, 115n. Salvation, 53, 56, 60, 62-65, 68, 89. Samaritan, language (see Linguistic aspects). Sect, names and attributes, 49, 50-51, 52, 60n, 64, 83, 104n, 117n, 130n, 135n, 136n, 168n, 175n, 182n, 1867n; angelology, 78; beliefs, 118n (See also Doctrines); calendar of, 48, 125n, 173n; enemies of, 51, 80, 89, 125n, 126n, 127n, 137n, 152n; dissension in, 136n, 137n; hypocrites, attitude towards; law, attitude toward, 69, 124n. S ifjer ha-Jafar, 10. Sexta Editio, 2. Sin, 58-62, 71, 72, lOOn, 101n, 129n, 140n-141n, 156n, 159n, 170n. Spirit, 61, 62, 74-77, 78, 97n, 98n, 156n, 163n, 168n, 179n, 183n, 193n; in NT, 178n. Teacher of righteousness, 45, 48n, 88, 91, 92, 93, 102n, 106n, 135n, 139n. Textual criticism, 28 If. Translation of lQH, 97-193; introduction to, 94 If. Vocabulary, traditional and extended (from Scrolls) meaning, 20 If. War Sera!!, 79, 83. "Wondrous secrets", 98n, 106n, 174n.

Yahweh, 81; yahwism, 77. Zadokite fragment (CD), 80 (See also Damascus Document). Zoroastrianism, 57, 58, 65n. See also) Persian influences).