Professional Documents
Culture Documents
SOCIETY
OF BIBLICAL
LITERATURE
DISSERTATION SERIES
Number 110
T H E MEANING O F RU"AH AT QUMRAN
by
Arthur Everett Sekki
Scholars P r e s s
Atlanta, Georgia
Advisor:
University of Wisconsin
(Madison)
K e i t h N. Schoville
1989
T h e Society of Biblical L i t e r a t u r e
TABLE OF CONTENTS
Chapter
Page
INTRODUCTION
II
7
7
18
22
25
26
26
3.
a.
b.
c.
d.
31
37
50
51
51
53
60
63
4.
III RUAH
1.
2.
3.
A S G O D ' S SPIRIT
71
72
72
72
c.
83
d.
85
e.
f.
Conclusion
IV RUAH
2.
B a s i c s y n t a c t i c a l c h a r a c t e r i s t i c s o f ruah as m a n ' s
spirit
Specific syntactical p a t t e r n s o f ruah a s m a n ' s spirit
a. General o b s e r v a t i o n s
b. T h e m e a n i n g o f ruah a s a nomen regens in
c o n s t r u c t w i t h the genitive
c.
T h e m e a n i n g of ruah with a suffix
d. T h e m e a n i n g of ruah w i t h o u t qualifying
expressions
e.
90
91
93
A S M A N ' S SPIRIT
1.
3.
66
67
95
99
101
101
104
118
121
136
f.
4.
V
U s e s of ruah w h i c h r e q u i r e special a t t e n t i o n :
mnn, 4 Q 2 6 6 D a 1 X V I I 6 a n d Dnn rrn, 4 Q 2 6 6
Da 1 XVII12
Conclusion
RUAH A S A N G E L / D E M O N
1. Basic s y n t a c t i c a l c h a r a c t e r i s t i c s of
angel/demon
2. Specific syntactical p a t t e r n s of ruah
demon
a. General o b s e r v a t i o n s
b. The m e a n i n g of ruah a s a nomen
masculine plural construct f o r m
c.
139
144
ruah a s
145
as a n g e l /
146
146
regens in a
followed b y
one or m o r e genitives
T h e m e a n i n g of ruah as a nomen regens in a
feminine plural f o r m followed b y the
genitive
d. D i v e r s e p a t t e r n s of ruah in t h e p l u r a l
e. D i v e r s e p a t t e r n s of ruah in the singular
3. Conclusion
147
155
163
166
171
VI O T H E R U S E S O F RUAH- 1) W I N D , 2 ) B R E A T H A N D
3) U N C E R T A I N A N D F R A G M E N T A R Y T E X T S
1.
Ruah a s a n unqualified s i n g u l a r
Ruah in t h e singular a s t h e nomen
of a g e n i t i v e
3)
4)
5)
2.
173
173
173
vii
173
regens
175
176
177
178
179
179
b.
3.
Specific p a t t e r n s of ruah a s b r e a t h
1) T h e unqualified singular of ruah
2) T h e singular of ruah a s t h e nomen regens
of a g e n i t i v e
3) T h e feminine plural of ruah a s a n
unqualified genitive
F r a g m e n t a r y a n d u n c e r t a i n u s e s of ruah in the
p u b l i s h e d , non-biblical H e b r e w Scrolls
a.
b.
4.
179
179
181
181
182
182
182
182
183
VII A N A L Y S I S A N D C O M P A R I S O N O F T H E R E S U L T S O F
C H A P T E R S III-VI
1.
2.
General o b s e r v a t i o n s
A n a l y s i s a n d c o m p a r i s o n of specific categories of
185
ruah
a. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d with
its m e a n i n g a s G o d ' s Spirit
b. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h
its m e a n i n g a s m a n ' s spirit
186
186
186
c.
S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h
its m e a n i n g as a n g e l / d e m o n
187
d.
S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h
its m e a n i n g as w i n d
189
e.
S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h
its m e a n i n g a s b r e a t h
190
VIII T H E M E A N I N G O F RUAH I N 1 Q S 3 : 1 3 - 4 : 2 6
1. Initial o b s e r v a t i o n s
2. A n e x e g e t i c a l a n a l y s i s o f ruah in 1 Q S 3 : 1 3 - 4 : 2 6
o n t h e basis of its u s e in t h e rest of t h e non-biblical,
H e b r e w literature o f Q u m r a n
a. 1 Q S 3 : 1 4 (omrm -TQ 'TO)
b. 1 Q S 3 : 1 8 (mrrn Titf) a n d 3 : 1 8 / 1 9 Cram roan mrrn)
c.
1 Q S 3 : 2 4 (Vrra Tin V D )
viii
193
194
194
196
200
3.
IX
d.
1 Q S 3:25 ( T t f i m iiK n m n )
201
e.
1QS 4 : 3 (mu> r r n )
202
f.
1 Q S 4:4 (run r r n )
203
g.
1QS 4 : 6 ( r r n m o )
204
h.
1 Q S 4 : 9 (rfw> rrn)
204
i.
1QS 4 : 1 0 (mar r r n )
205
j.
k.
1QS 4 : 2 1 a (hip r r n )
207
1.
1QS 4 : 2 1 b (TDK m n )
208
m.
1QS4:22
209
1 Q S 4 : 2 3 C?TBI r o - r r n )
210
o.
1QS4:26 (vm)
212
(pro r r n )
Conclusion
205
213
CONCLUSION
221
LIST O F S O U R C E S
225
CLASSIFIED BIBLIOGRAPHY
241
ix
ACKNOWLEDGMENTS
I w o u l d like to t h a n k t h e f a c u l t y o f the D e p a r t m e n t of
H e b r e w a n d S e m i t i c S t u d i e s of the U n i v e r s i t y of W i s c o n s i n M a d i s o n a n d especially m y advisor, Professor Keith N.
Schoville, for m a k i n g this s t u d y possible. I w o u l d also like to
t h a n k P r o f e s s o r E m e r i t u s M e n a h e m M a n s o o r for the y e a r s of
g u i d a n c e a n d e n c o u r a g e m e n t he h a s g i v e n to m e in the s t u d y of
H e b r e w a n d s e m i t i c s a n d p a r t i c u l a r l y of t h e s e c t a r i a n s of
Q u m r a n . Finally, I w o u l d like to t h a n k m y family a n d friends
for their c o n s t a n t s u p p o r t .
CHAPTER 1
INTRODUCTION
A basic p r o b l e m f r o m the beginning of the s t u d y of the D e a d
Sea Scrolls a n d c o n t i n u i n g to the p r e s e n t h a s b e e n in d e t e r m i n ing w h e n ruah in the s e c t a r i a n literature refers to G o d ' s Spirit,
m a n ' s spirit, a n g e l / d e m o n , w i n d or b r e a t h . T h e k i n d s of d e t e r m i n a t i o n s s c h o l a r s m a k e in this r e g a r d will influence n o t o n l y
their v i e w s of sectarian p n e u m a t o l o g y in g e n e r a l b u t also their
v i e w s o n the beliefs of the Q u m r a n c o m m u n i t y in o t h e r a r e a s .
F o r e x a m p l e , s c h o l a r s w h o v i e w ruah in the Scrolls p r e d o m i n a t e l y in t e r m s of the t w o spirits of 1QS 3:13-4:26 ( u s u a l l y d e fined a s p s y c h o l o g i c a l / c o s m i c in n a t u r e a n d a s i n v o l v i n g a n
Iranian, c o s m i c d u a l i s m ) tend to u n d e r s t a n d it a s a p r e d e s t i n e d
g o o d o r evil s p i r i t / s p i r i t u a l i t y d o m i n a t i n g m e n a n d f o r m i n g
the basis for Q u m r a n ' s r e l i g i o u s e x c l u s i v e n e s s w i t h its c o r r e s p o n d i n g d o c t r i n e s of d o u b l e p r e d e s t i n a t i o n a n d r i g h t e o u s h a t r e d for t h o s e o u t s i d e the c o m m u n i t y . O t h e r s c h o l a r s , h o w 1
T h e M e a n i n g of Ruah at Q u m r a n
e v e r , w h o v i e w ruah m o r e in t e r m s o f its Old T e s t a m e n t backg r o u n d , t e n d to u n d e r s t a n d its u s e in the Scrolls in its m o r e biblical sense a s G o d ' s S p i r i t or as a simple disposition in m a n a n d
t h e r e f o r e t e n d to see less of a strict c o s m i c d u a l i s m with its
h a r s h b o u n d a r i e s b e t w e e n t h e sect m e m b e r a n d t h o s e o u t s i d e
the c o m m u n i t y . T h e definition of ruah in the Scrolls, then, is a
m a t t e r of i m p o r t a n c e . It t e n d s to affect o u r v i e w of Q u m r a n i a n
r e l i g i o n a s a w h o l e a n d its p l a c e w i t h i n i n t e r t e s t a m e n t a l
Judaism.
3
Introduction
u n c e r t a i n t y a s to w h a t the s e c t a r i a n s d i d o r d i d n o t c o m p o s e . 6
S o m e f r a g m e n t s f o u n d a t Q u m r a n , for e x a m p l e , a r e p a r t s of
apocryphal and pseudepigraphical works already known,
p a r t s of w h i c h c o u l d h a v e arisen in the Q u m r a n c o m m u n i t y . 7
But m o r e i m p o r t a n t l y , s o m e of the u n k n o w n w o r k s d i s c o v e r e d
m a y n o t be sectarian c o m p o s i t i o n s (e.g., H Q P s Plea, cf. c h a p ter three, n. 6 5 ) a l t h o u g h m o s t of t h e m p r o b a b l y a r e . 8 T h e prim a r y a r e a of o u r i n v e s t i g a t i o n , then, will b e the non-biblical,
H e b r e w Scrolls as a w h o l e , a n d a s the s t u d y p r o g r e s s e s , possible n o n - s e c t a r i a n s o u r c e s of ruah will b e identified a n d h a n d l e d
o n the basis of their i n d i v i d u a l c h a r a c t e r . W e s h o u l d n o t e also
that O l d T e s t a m e n t e x p r e s s i o n s a n d c o n c e p t s of ruah h a v e often
h a d a s t r o n g i m p a c t o n s e c t a r i a n u s a g e (e.g., E z k . 3 6 - 3 7 , cf.
c h a p t e r three, section 2 d ) ; these will b e c o m p a r e d to s e c t a r i a n
e x p r e s s i o n s w h e n e v e r this is helpful.
a
T h e M e a n i n g of Ruah at Q u m r a n
10
11
12
13
Md.,
p. 130.
C / . ibid., pp. 16ff. in which Lys offers a statistical and
chronological outline of the occurrences of ruah in the Old Testament
as the basis for his subsequent analysis.
n
1 3
Introduction
article a s o u t l i n e d a b o v e r e m a i n e d e s s e n t i a l l y u n c h a n g e d .
The r e l e v a n c e of these results for o u r s t u d y is that the s a m e , b a sic s e m a n t i c v a l u e L y s s a w for t h e g e n d e r of ruah in the O l d
T e s t a m e n t c a n also b e seen for ruah in the Scrolls. This is less
t r u e for L y s ' o b s e r v a t i o n s o n t h e a r t i c l e . T h e p r e s e n c e of a
m a s c u l i n e or feminine g e n d e r , h o w e v e r , s e e m s to h a v e at least
a s m u c h s e m a n t i c v a l u e in the Scrolls for d i s t i n g u i s h i n g b e t w e e n p o s s i b l e m e a n i n g s o f ruah
a s it h a s in t h e O l d
T e s t a m e n t . T h e e v i d e n c e s u g g e s t s , in fact, that the basic f u n c tion of the g e n d e r of ruah in the O l d T e s t a m e n t a s L y s d e s c r i b e s
it w a s clearly r e c o g n i z e d b y the sectarians a n d c o n s c i o u s l y u s e d
b y t h e m in their o w n w r i t i n g s . T h i s s h o u l d b e c o m e e s p e c i a l l y
a p p a r e n t , for e x a m p l e , w h e n w e n o t e that in t h e non-biblical,
H e b r e w sectarian writings e v e r y c o n t e x t u a l l y u n a m b i g u o u s u s e
of ruah a s a n a n g e l o r d e m o n is s y n t a c t i c a l l y m a s c u l i n e ,
w h e r e a s e v e r y c o n t e x t u a l l y u n a m b i g u o u s u s e of ruah a s the
spirit of m a n (with o n e e x c e p t i o n ) is feminine.
1 4
15
16
1 5
16
T h e M e a n i n g of Ruah at Q u m r a n
CHAPTER 2
A CHRONOLOGICAL SURVEY OF THE LITERATURE
1. F r o m 1 9 5 0 t h r o u g h 1955: initial questions a b o u t ruaha. U n d e r s t a n d i n g ruah a s G o d ' s S p i r i t ,
angel.
m a n ' s spirit o r a n
T h e M e a n i n g of Ruah at Q u m r a n
Neuschopfung
in 1 Q H 4:31 w a s c o n f i r m e d for K u h n b y the u s e of
*W in 1 Q H 3 : 2 1 , w h i c h h e translates a s follows:
. . . und ich weiss, dass eine Hoffnung ist fur den, den Du
gebildet hast (~W) heraus aus dem Staub zur ewigen Gemeinschaft (tiiis ro) und dass Du den verkehrten Geist (mm mi)
gereinigt hast von grosser Sunde, so dafi er (nun) steht in der
Standmannschaft des Volkes. . . .
H e r e ( a n d b y i m p l i c a t i o n in 1 Q H 4 : 3 1 ) it w a s clear to
K u h n that " m i t d e m w o r t "ur nicht v o n d e r S c h o p f u n g d e s M e n s c h e n die R e d e ist, s o n d e r n g e w i s s e r m a C e n v o n einer N e u s c h o p fung, n a m l i c h d e r Z u g e h o r i g k e i t z u d e r G e m e i n d e . " It is possible at this p o i n t that K u h n m a y h a v e seen in 1 Q H 4 : 3 1 a relat i o n s h i p to G o d ' s Spirit o r s o m e o t h e r spirit external to m a n as
t h e o r i g i n of m a n ' s n e w spirituality, b u t this is unclear. In the
f o l l o w i n g y e a r s h e w o u l d m a i n t a i n t h a t p a s s a g e s like this inv o l v e n o m o r e t h a n m a n ' s spirit w h i c h h e r e c e i v e s at b i r t h ,
a n d in d o i n g so h e also d e p a r t s f r o m his e m p h a s i s o n ruah as a
s p i r i t u a l Neuschopfung
a s e x p e r i e n c e d a t o n e ' s e n t r a n c e into
t h e Q u m r a n c o m m u n i t y . W e will i n v e s t i g a t e the n a t u r e of this
c h a n g e in m o r e detail later.
5
C / . E. Sjoberg, "Wiedergeburt und Neuschopfung im palastinischen Judentum," Studia Theologica, 4 (1950), p. 78. This is also how
Sjoberg understands Kuhn's argument at this point: "Durch den von
gott gebildeten Geist kann der Mensch also die sonst unmogliche
Gerechtigkeit gewinnen. Das konnte sich auf eine Neuschopfung des
Menschen beim Eintritt in die Sekte beziehen."
5
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
d e s c r i b e d it e x i s t e d a m o n g t h e s e c t a r i a n s . A Neuschopfung
of
this t y p e w o u l d be u n i q u e in Palestinian J u d a i s m . T h i s d o e s
n o t m e a n t h a t J u d a i s m d i d n o t look for a t r a n s f o r m a t i o n of
m a n ' s c h a r a c t e r at the eschaton,
b u t s u c h c h a n g e s w e r e n o t to
b e e x p e c t e d in m a n ' s basic n a t u r e in the p r e s e n t e r a , n o r w e r e
t h e y t h o u g h t to b e n e c e s s a r y o r desirable. M a n h a d a n inclination to the b a d (BTJ t r ) a n d a n inclination to the g o o d (DID "iir),
a n d h e h a d a free responsibility to follow the l a t t e r . In v i e w ,
t h e r e f o r e , of the a b s e n c e o f Neuschopfung
t h e o l o g y in P a l e s tinian J u d a i s m in g e n e r a l , a l t e r n a t i v e e x p l a n a t i o n s o f K u h n ' s
e v i d e n c e s e e m e d preferable to Sjoberg. F o r K u h n ' s v i e w that
in 1 Q H 4:31 refers to a Neuschopfung
at o n e ' s e n t r a n c e into the
sect, Sjoberg p r o v i d e d a n a l t e r n a t i v e parallel f r o m b B e r . 6 0 b ,
w h i c h refers to G o d ' s a c t i v i t y o f f o r m i n g (n^') m a n ' s spirit o r
soul (rtDZJj) at his b i r t h .
S e e n in this light, it b e c o m e s c l e a r
that ruah in 1 Q H 4:31 is "der v o n Gott gebildete G e i s t . . . d e r jed e m Menschen bei seiner S c h o p f u n g g e g e b e n e G e i s t . " A n d a s to
the m e a n i n g of "fir in 1 Q H 3 : 2 1 , it c a n n o t b e p r o v e n that the sect
m e m b e r is s p e a k i n g a b o u t b e i n g r e s c u e d f r o m t h e sinfulness of
his n a t u r a l c o n d i t i o n t h r o u g h a p r o c e s s of Neuschopfung
at his
e n t r a n c e into the sect. It is p o s s i b l e the sect t h o u g h t t h a t a
m a n ' s c h a r a c t e r is d e t e r m i n e d at his c r e a t i o n .
9
1 0
12
13
14
15
u
n
Ibid.
^Ibid., p. 81.
u
T h e M e a n i n g of Ruah at Q u m r a n
10
17
1 7
A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e
11
K u h n in this v i e w of s e c t a r i a n p n e u m a t o l o g y e x c e p t t h a t t h e y
t e n d e d to u n d e r s t a n d the t w o spirits of 1QS 3-4 n o t o n l y a s spiritual f o r c e s o r d i s p o s i t i o n s in m a n b u t a l s o a s a n g e l i c b e i n g s
(usually further identified w i t h the P r i n c e of L i g h t s a n d A n g e l
of D a r k n e s s ) .
It a p p e a r s t h a t K u h n later a g r e e d w i t h t h e
1 9
12
T h e M e a n i n g of Ruah at Q u m r a n
21
22
C / . K. G. Kuhn, "Qumran," Religion in Geschichte und Gegenwart, 3rd ed., V. (1961), col. 747; Kuhn notes that there is not only an alternation between "spirit" and "angel" in 1QS 3:18ff. but also that the
two spirits are called "the Prince of Lights" and "Angel of Darkness."
C / . K. G. Kuhn, "Der Epheserbrief im Licht der Qumrantexte,"
New Testament Studies, 7 (July, 1961), p. 344. Kuhn compares IQH 3:1922 with Eph. 5:14 and concludes that IQH 3:19-22 reflects "der Gedanke
eines volligen Neuanfangs gegenuber dem bisherigen Siindenschlaf
und Siindentod durch die Aufnahme in eine exklusive
Heilsgemeinde, so wie hier in die christliche Gemeinde durch die Taufe"
[emphasis his].
2 0
2 1
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
13
2 4
2 5
23
14
T h e M e a n i n g of Ruah at Q u m r a n
2 7
2 8
ment meme de la naissance, penetrent en meme tempts deux Puissances, l'une salutaire et l'autre malfaisante'."
J d e m , Les ecrits Esseniens decouverts prts de la mer Morte
(Paris: Payot, 1959), p. 93 n. 4.
Ibid., p. 94 n. 6.
Dupont-Sommer's position here seems to have remained basically unchanged; cf. idem, "Deux documents horoscopiques esseniens
decouverts a Qoumran, pres de la Mer Morte," Comptes Rendus de
L'Academie des Inscriptions et Belles-Lettres (Paris, 1965), pp. 244-5. It
is true that Dupont-Sommer describes man's spirit here as comprising (comprendre)
a "mixture" of the two spirits (les deux esprits) in
greater or lesser amounts of each, but he does not capitolize esprit at
this point as he usually does when referring to the two spirits in a
cosmic sense; when he does refer to them in this sense, he speaks of
man's spirit as "participating" in them (ibid., p. 245).
B e n e d i k t Otzen, "Die neugefundenen hebraischen Sektenschriften und die Testamente zwolf Patriarchen," Studia Theologica, 7
(1953), pp. 135-6.
2 6
27
28
29
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
15
3 1
In 1954 H . W i l d b e r g e r d i d a s h o r t s t u d y o n the d u a l i s m of
the S c r o l l s . H i s basic position w a s that t h e Scrolls t e a c h b o t h
a n a n t h r o p o l o g i c a l a n d a m e t a p h y s i c a l d u a l i s m a n d t h a t this
t e a c h i n g h a s its o r i g i n u l t i m a t e l y in Z o r o a s t r i a n i s m
His
a n a l y s i s of this d u a l i s m w a s m u c h t h e s a m e a s K u h n ' s
but
w i t h o n e e x c e p t i o n : h e i d e n t i f i e d t h e "spirit of p e r v e r s i o n "
w i t h Belial as a p e r s o n a l , a n g e l i c f i g u r e , a n d o n t h e b a s i s o f
1QS 10:21 he d e s c r i b e d Belial as b e i n g k e p t "in t h e h e a r t " of
his a d h e r e n t s . H o w W i l d b e r g e r u n d e r s t o o d the c o r r e s p o n d i n g
"spirit o f t r u t h " is u n c l e a r , b u t l o g i c a l l y it w o u l d s e e m t h a t
32
3 3
3 4
35
33
34
35
16
T h e M e a n i n g of Ruah at Q u m r a n
A f t e r t h e first e d i t i o n o f 1 Q M w a s p u b l i s h e d b y E. L .
Sukenik in 1 9 5 4 , a n u m b e r of c o m m e n t a r i e s o n it a p p e a r e d in
t h e f o l l o w i n g y e a r , the m o s t d e t a i l e d a n d e x t e n s i v e of w h i c h
w a s a b o o k b y his s o n , Y i g a e l Y a d i n .
Y a d i n r e g a r d e d 1QS
3:13-25 a s p r e s e n t i n g a d e t e r m i n i s t i c a n d d u a l i s t i c d o c t r i n a l
v i e w p o i n t , a n d h e b e l i e v e d that the a u t h o r of 1 Q M h a d m a d e
frequent u s e of i t .
N o w Yadin's analysis of 1QM clearly
s h o w e d that its a u t h o r e n v i s i o n e d m o r e than just a conflict b e t w e e n h u m a n a r m i e s . G o d H i m s e l f , a s s i s t e d b y the " A n g e l of
L i g h t , " w o u l d c a r r y o n a s i m u l t a n e o u s battle w i t h the sectaria n s ' s u p e r n a t u r a l e n e m i e s , i.e., Belial, the spirits (devils) of
his lot a n d the a n g e l s o f d e s t r u c t i o n . Y a d i n ' s v i e w that 1 Q M
is a n a p p l i c a t i o n of 1QS 3:13-25, then, w o u l d tend to s u p p o r t the
i d e a that the s e c t a r i a n s ( o r at least the a u t h o r of 1 Q M ) u n d e r s t o o d the t w o spirits o f 1QS 3:13-25 a s p a r t o f a s u p e r n a t u r a l ,
cosmic conflict, i.e., a s i n v o l v i n g m o r e than s i m p l y a p s y c h o l o g ical b a t t l e w i t h i n t h e h u m a n h e a r t .
37
3 8
3 9
40
41
36
C / . n. 18 above.
39
*lbid., p. 221.
Cf. Wernberg-Moller, "Reconsideration," p. 428 n. 30, who believes that the two angels of 1QS 3-4 (as personifications of the two
spirits) are no more than psychological dispositions in men; cf. also
Herbert May,"Cosmological Reference in the Qumran Doctrine of the
Two Spirits and in Old Testament Imagery," Journal of Biblical Literature, 82 (1963). p. 5, who disagrees with Wernberg-Moller on this point
and cites the work of Yadin in 1QM as support for the view that both
4 1
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
17
43
4 4
45
46
4 7
the two spirits and the two angels are cosmic beings. However, it is not
necessary to identify the two spirits with the two angels to do justice to
the cosmic scope of 1QS 3-4 (as can be seen especially in K. G. Kuhn's
work previous to 1960; cf. pp. 3-4 above).
E r i c Sjoberg, "Neuschopfung in den Toten-Meer-Rollen," Studia Theologica, 9 (1955), pp. 131-6.
Sj6berg has the support of a strong consensus in sixteen of his
seventeen definitions of ruah in I Q H : man's spirit in 3:21 and 11:12;
God's Spirit in 4:31; 7:6f.; 9:32; 12:11; 12:12; 13:18f.; 14:25; 16:7; 16:11; 16:12;
17:26; f 2:9; 2:13; and 3:14.
^K. G. Kuhn, "Texte."
42
43
45
4 5
47
T h e M e a n i n g of Ruah at Q u m r a n
18
G o t t e s . " T h i s spiritual r e n e w a l is to b e c h a r a c t e r i z e d a b o v e
all b y t h e g r a n t i n g of k n o w l e d g e a n d t h e Spirit of G o d .
A
p r i m a r y e v i d e n c e u p o n w h i c h Sjoberg b a s e d this revaluation of
ruah w a s a c o m p a r i s o n of I Q H 3:19-23 a n d 1 1 : 1 0 - 1 4 . It is intere s t i n g to n o t e t h a t o n e of t h e s t r o n g e s t s u p p o r t e r s of Sjoberg's
a n a l y s i s of these p a s s a g e s ( a l t h o u g h w i t h o u t m e n t i o n i n g
Sjoberg's article) is H . W . K u h n , a student of K. G. K u h n a n d a u t h o r o f o n e of the m o s t definitive studies in this a r e a d o d a t e .
4 8
4 9
5 0
b . I r a n i a n i n f l u e n c e o f the c o n c e p t o f ruah
in s e c t a r i a n
thought.
A l m o s t f r o m the beginning of Q u m r a n research a n d e v e n b e f o r e t h e p u b l i c a t i o n of the " t w o spirit" p a s s a g e s o f 1QS, s o m e
s c h o l a r s felt t h a t t h e r e w a s definite e v i d e n c e of Iranian influe n c e o n s e c t a r i a n t h i n k i n g . After the full publication of 1QS
w i t h its d u a l i s t i c , t w o - s p i r i t t e a c h i n g in 3:13-4:26, this i m p r e s s i o n w a s s t r e n g t h e n e d p r i m a r i l y b e c a u s e it w a s difficult to
s h o w h o w t h e O l d T e s t a m e n t a l o n e c o u l d h a v e g i v e n rise to a
belief in t w o spirits c l o s e l y a s s o c i a t e d w i t h t w o a n g e l s of c o s m i c p r o p o r t i o n s , w h o r u l e d o v e r the c o n d u c t of all m e n .
Not
51
5 2
% f d . , p. 135.
f b i i . : "Die grosse Rolle der Erkenntnis der gottlichen Geheimnisse war uns schon in der Gemeindeordnung der Sekte (DSD
[i.e. 1QS]) entgegengetreten, auch kam die Bedeutung der Fiihrung
durch den Geist Gottes dort zum Vorschein. Beides wird immer
wieder in den Lobleidern betont."
C / . H. W. Kuhn, Enderwartung, pp. 80-5 and 113. Note also the
c o m m e n t of S. F. Noll, "Angelology in the Qumran Texts"
(unpublished dissertation, U. of Manchester, 1979), p. 93: "H. W. Kuhn
in his detailed study of the two hymns in IQH iii 19-36 and xi 1-14 has
put subsequent interpreters in his debt."
Cf. K. G. Kuhn, "Texte," p. 211 and Dupont-Sommer,
"L'instruction," p. 16.
C / . Dupont-Sommer, "instruction," p. 16: "Cette conception des
deux Esprits est absente de l'Ancien Testament. Elle est, au contraire,
essentielle dans les Gatha. Par exemple, Yasna, XLV, 2:
Je vais discourir des deux Esprits,
4
4 9
5 0
5 1
5 2
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
19
e v e r y b o d y a t that t i m e , h o w e v e r , a g r e e d t h a t Z o r o a s t r i a n i s m
(or s o m e f o r m of it) w a s the p r i m a r y s o u r c e of this t w o - s p i r i t
d u a l i s m . G. Molin, for e x a m p l e , s o u g h t to find its s o u r c e the the
O l d T e s t a m e n t , especially a s this is v i e w e d a g a i n s t t h e w i d e r
b a c k g o u n d of the A n c i e n t N e a r E a s t , a n d K. S c h u b e r t s o u g h t
its s o u r c e in early Jewish G n o s t i c i s m . S t r o n g p o s i t i o n s a g a i n s t
Iranian influences w e r e later d e v e l o p e d b y F. N o t s c h e r a n d P.
W e r n b e r g - M e l l e r . A t present, s c h o l a r s s e e m to b e u n d e c i d e d
a b o u t the strength of Iranian influence at Q u m r a n . It is i m p o r 5 3
54
5 5
56
5 7
54
55
56
5 7
T h e M e a n i n g of Ruah at Q u m r a n
20
t a n t to n o t e , h o w e v e r , that the r e l a t i o n s h i p b e t w e e n s e c t a r i a n
d u a l i s m a n d P e r s i a n t h o u g h t h a s h a d , in fact, o n l y a n indirect
b e a r i n g o n t h e definition o f ruah in the Scrolls. It is generally
t r u e t h a t t h o s e w h o d e n y I r a n i a n i n f l u e n c e t e n d to i n t e r p r e t
ruah in 1 Q S 3:13ff. a s a p s y c h o l o g i c a l c o n c e p t a n d t h o s e w h o
a f f i r m t h i s i n f l u e n c e t e n d to v i e w ruah h e r e a s a c o s m i c e n t i t y , b u t this is n o t a l w a y s o r necessarily the c a s e . W e h a v e
a l r e a d y seen, for e x a m p l e , t h a t K. G. K u h n , a s t r o n g a d v o c a t e
of I r a n i a n influence, r e g a r d e d the t w o spirits of truth a n d p e r v e r s i o n in 1 Q S 3-4 a s essentially a n t h r o p o m o r p h i c c o n c e p t s .
H . M a y , o n the o t h e r h a n d , w h i l e n o t d e n y i n g I r a n i a n influe n c e , d e f e n d e d t h e c o s m i c s t a t u s of the t w o spirits o n the basis
of Old Testament conceptions a l o n e .
T h e i n t e r p r e t a t i o n of
ruah, then, h a s t e n d e d to d e p e n d n o t so m u c h o n a direct appeal
to I r a n i a n w r i t i n g s a s o n its a c t u a l c o n t e x t in t h e Scrolls t h e m s e l v e s a s t h e s e a r e i n t e r p r e t e d in the light o f r e l a t e d intertestamental and Old Testament s o u r c e s .
58
5 9
60
61
62
If t h e a b o v e o b s e r v a t i o n is v a l i d , h o w e v e r , this d o e s n o t
m e a n t h a t p o s s i b l e c o n n e c t i o n s to I r a n i a n t h o u g h t a r e corn-
center was at Qumran." The situation seems to be about the same today; cf. Noll, "Angelology," pp. 201-2 n. 90.
C / . Wernberg-Moller, "Reconsideration," pp. 417-8.
C / . ibid., p. 441: this assumption has apparently led WernbergM0ller to lump K. G. Kuhn with Dupont-Sommer in the view that the
two spirits are angelic beings. By 1961 Kuhn had, in fact, adopted this
view (cf. n. 20 above), but it is not present in Kuhn's writings as reviewed by Wernberg-Moiler (cf. n. 18 above).
C / . n. 18 above; cf. also Henri Michaud,"Un mythe Zervanite
dans un des manuscrits de Qumran," Vetus Testramentum, 5 (1955),
137-147. Although Michaud see a strong influence of Zervanism on
1QS 3:13-4:26, he seems to distinguish between the two spirits and the
two angels of this section (ibid., pp. 140-1) and to regard the two spirits
as essentially dispositions within men (ibid., p. 145 sec. 2).
M a y , "Cosmological Reference," pp. 1-14.
C / . K. G. Kuhn, "Die Sektenschrift und die iranische Religion,"
Zeitschrift fur Theologie und Kriche, 49 (1952), p. 10 n. 3; Kuhn notes
that the author of 1QS 3-4 had probably not even heard of the name
Zarathustra.
5 8
5 9
6 0
61
6 2
A C h r o n o l o g i c a l S u r v e y o f the L i t e r a t u r e
21
pletely i r r e l e v a n t . S o m e s o r t of c o n t a c t w i t h I r a n s e e m s to b e
r e a s o n a b l e , a n d this m a y b e e s p e c i a l l y t r u e in c a s e s in w h i c h
the s u p p o s i t i o n o f I r a n i a n i n f l u e n c e m a y h e l p to e x p l a i n a p p a r e n t t e n s i o n s w i t h i n t h e s e c t a r i a n v i e w o f ruah w h i c h a r e
difficult to u n d e r s t a n d o n the basis of t h e Scrolls a n d r e l a t e d
J e w i s h l i t e r a t u r e a l o n e . O n e c a s e i n v o l v e s t h e r e l a t i o n s h i p of
G o d ' s Spirit ( a s p r e s e n t e d in the O l d T e s t a m e n t ) to t h e t w o
spirits o f 1 Q S 3 - 4 . Is t h e "spirit o f t r u t h " h e r e t h e s a m e a s
G o d ' s Spirit in Q u m r a n i a n b e l i e f o r is it e s s e n t i a l l y differe n t ? If a n e x e g e t i c a l a n a l y s i s i n d i c a t e s n o t o n l y t h a t t h e y differ b u t a r e also in f u n d a m e n t a l tension w i t h e a c h o t h e r in their
p l a c e a n d f u n c t i o n in s e c t a r i a n t h o u g h t , the possibility of Iranian influence within a n o t h e r w i s e biblical c o n c e p t of ruah m a y
h e l p to e x p l a i n h o w t h i s u n e a s y r e l a t i o n s h i p d e v e l o p e d .
Similar c a s e s m a y a l s o e x i s t in s e c t a r i a n p a s s a g e s o u t s i d e o f
1QS 3-4 in w h i c h ruah ( a s m a n ' s spirit) s e e m s to h a v e a s t a t u s
a n d f u n c t i o n different f r o m its c h a r a c t e r i s t i c u s e in t h e O l d
T e s t a m e n t to d e s c r i b e a s i m p l e d i s p o s i t i o n o r spiritual c o n d i tion in m a n . If this is the c a s e , Iranian influence m a y h e l p to
e x p l a i n this d e v e l o p m e n t to alert the s c h o l a r to the possibil63
6 4
6 5
6 6
6 7
65
67
22
T h e M e a n i n g of Ruah at Q u m r a n
6 9
70
7 2
73
70
71
A C h r o n o l o g i c a l S u r v e y o f the L i t e r a t u r e
23
A s o u t l i n e d a l r e a d y in section la of this c h a p t e r , s o m e of
the first c o m p a r i s o n s of the Q u m r a n a n d N e w T e s t a m e n t c o n cepts of "spirit" w e r e d o n e b y K. G. K u h n in 1 9 5 0 a n d 1 9 5 2 . In
1953 t w o m o r e studies a p p e a r e d w h i c h c a m e to m u t u a l l y o p p o s ing conclusions, o n e by J. L Teicher a n d the other b y J. C o p p e n s .
Teicher believed that that Q u m r a n c o m m u n i t y w a s really a
pre-Pauline f o r m of early Christianity as reflected primarily
in A c t s
a n d t h a t the "Spirit o f T r u t h " (identified a s t h e A n gel o f T r u t h )
w a s i d e n t i c a l to t h e " H o l y S p i r i t " o f t h e
Jerusalem C h u r c h .
T h i s i d e n t i t y is e s p e c i a l l y a p p a r e n t in
their similar f u n c t i o n s of g i v i n g birth to their c o m m u n i t i e s (cf.
A c t s 2:1, 4 & 4 4 ; 4 : 3 1 - 2 ; with 1 Q S 1 : 1 1 - 1 3 ) , in " h e l p i n g " their
m e m b e r s a g a i n s t the "Spirit of Iniquity" (cf. J o h n 14:16-18 w i t h
1QS 3 : 2 4 ) , a n d in their m u t u a l o p p o s i t i o n to P a u l ' s v i e w t h a t
a c l e a n s i n g f r o m sin t h o u g h the Spirit t a k e s p l a c e in t h e p r e sent (cf. 1 C o r . 6:11) r a t h e r t h a n in the e s c h a t o l o g i c a l f u t u r e (cf.
1QS 4:20-1 ) . C o p p e n s , o n the o t h e r h a n d , w i t h o u t e v e r m e n tioning Teicher's w o r k o n Q u m r a n a s a p r e - P a u l i n e C h r i s t i a n
g r o u p ( a v a i l a b l e s i n c e 1951), s a w n o e s s e n t i a l d i f f e r e n c e b e t w e e n Paul a n d p r i m i t i v e Christianity in their p n e u m a t o l o g y
n o r d i d h e see a special r e l a t i o n s h i p in this r e s p e c t b e t w e e n
A c t s ( T e i c h e r ' s p r i m a r y s o u r c e for p r e - P a u l i n e C h r i s t i a n i t y )
a n d the Scrolls; t h e r e w a s , in fact, a s t r o n g c o n t r a s t b e t w e e n
t h e m s i n c e t h e Scrolls k n o w of n o p r e s e n t o u t p o u r i n g o f the
74
75
76
7 7
7 8
7 9
80
81
8 2
8 3
76
79
80
83
24
T h e M e a n i n g of Ruah- at Q u m r a n
Spirit w h i l e A c t s d o e s .
C o p p e n s finally c o n c l u d e s that the
s e c t a r i a n s k n e w o n l y o f a " h o l y spirit," i.e., T e s p r i t q u e t o u t
h o m m e p o s s e d e , m a i s q u e les m e m b r e s d e la secte sont p a r v e n u s
a sanctifier progressivement p a r l'elimination des penchants
m a u v a i s et d e t o u t e s p r i t i m p u r e "
and that they expected
G o d ' s Spirit, a s s u c h , to b e c o m m u n i c a t e d to t h e m o n l y at the
e n d o f t i m e . A final k e y difference b e t w e e n Teicher a n d C o p p e n s m a y b e in their v i e w s of h o w the Scrolls r e l a t e G o d ' s
" H o l y Spirit" ( w h e t h e r p r e s e n t o r f u t u r e ) to G o d H i m s e l f . It
s e e m s c l e a r t h a t C o p p e n s r e g a r d s this Spirit a s G o d ' s o w n
Spirit in a m o r e t r a d i t i o n a l , C h r i s t i a n s e n s e ,
whereas Teicher s e e m s to r e g a r d it a s u l t i m a t e l y n o m o r e than a n angelic,
created figure.
8 4
8 5
8 6
8 7
88
In s u b s e q u e n t s c h o l a r s h i p , R. B r o w n e m p h a s i z e d the basic
d i f f e r e n c e b e t w e e n the Spirit o f T r u t h in John's G o s p e l as the
" t h i r d P e r s o n o f t h e T r i n i t y " a n d the c o r r e s p o n d i n g spirit of
t r u t h at Q u m r a n a s essentially a n o n - T r i n i t a r i a n c o n c e p t .
A
k e y p r i n c i p l e in e v a l u a t i n g t e r m i n o l o g i c a l p a r a l l e l s like this
is to a p p r e c i a t e t h e " t r e m e n d o u s c h a s m b e t w e e n Q u m r a n
thought a n d Christianity. . . . The Essene sectarians w e r e not
C h r i s t i a n s , a n d t h e r e c o g n i t i o n of this will p r e v e n t m a n y m i s interpretations."
A t this t i m e G. G r a y s t o n e also m a d e the
s a m e p o i n t in a series of articles c o m p a r i n g Q u m r a n t o early
C h r i s t i a n i t y , a n d in his a n a l y s i s of "spirit" in the Scrolls a n d
89
9 0
91
J W i . , pp. 36-7.
Ibid., p. 36 n. 46.
Ibid., p. 37 n. 46.
lbid.: "II existe cependant a cote d cet 'esprit saint' qui indique
la qualite" morale et religieuse des hommes fideles a la loi, un Esprit
saint qui est a Dieu, l'Esprit de D i e u . . . . Cet 'Esprit de Dieu' ressemble
beaucoup plus a 1' Esprit saint de la foi chr&ienne."
T e i c h e r , "Teaching," vol. 3, p. 112 n. 4: "The 'Angel of Truth' is
identical with the 'Spirit of Truth'."
R a y m o n d Brown, "The Qumran Scrolls and the Johannine
Gospel and Epistles," The Catholic Biblical Quarterly, 17 (1955), p. 559.
84
S5
86
87
88
89
lbid., p. 571.
Graystone, "Scrolls," vol. 22 (1955), 214-230, & 329-346 and vol. 23
(1956), pp. 25-48.
90
91
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
25
93
In s u m m a r y , t h e n , t h e t h e o r y t h a t t h e S c r o l l s s h o u l d b e
r e a d a s e a r l y C h r i s t i a n d o c u m e n t s h a s f o u n d little a c c e p t a n c e
a m o n g s c h o l a r s . T h e r e a r e , of c o u r s e , p a r a l l e l s b e t w e e n the
N e w T e s t a m e n t a n d t h e S c r o l l s in v a r i o u s a r e a s i n c l u d i n g
p n e u m a t o l o g y , b u t this d o e s n o t necessarily i m p l y a direct o r
close d e p e n d e n c e in either d i r e c t i o n .
94
95
96
d. Conclusion to section 1, c h a p t e r 2.
D u r i n g this initial s t a g e o f r e s e a r c h (1950 t h r o u g h 1955), it
b e c a m e e v i d e n t that a m a j o r p r o b l e m in the s t u d y of s e c t a r i a n
t h e o l o g y w o u l d b e to d e t e r m i n e w h e n ruah r e f e r r e d to t h e h u m a n spirit a n d w h e n it r e f e r r e d to a spirit b e y o n d m a n s u c h a s
G o d ' s Spirit o r a n angel. This w a s a p e r i o d m a r k e d b y f u n d a m e n t a l shifts of opinion o n this issue a m o n g leading s c h o l a r s . It
c u l m i n a t e d in a small article b y E. Sjoberg in w h i c h h e r e v e r s e d
his f o r m e r o p i n i o n a n d c o n c l u d e d ( p r i m a r i l y o n t h e b a s i s o f
I Q H ) t h a t t h e S c r o l l s d i d , in f a c t , c o n t a i n t h e i d e a o f a
Neuschopfung
o r inner spiritual t r a n s f o r m a t i o n t h r o u g h G o d ' s
Spirit in the s e c t a r i a n at his e n t r a n c e into the Q u m r a n c o m m u nity. Despite its size of o n l y six p a g e s , this article w a s a n i m /bid., vol. 23, 33-4. Cf. the same opinion at this time in Notscher,
Terminology, p. 42.
92
9 4
95
26
T h e M e a n i n g of Ruah at Q u m r a n
98
97
98
A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e
27
1 0 1
wo
T h e M e a n i n g of Ruah at Q u m r a n
28
W i t h Sjoberg's 1 9 5 5 a r t i c l e ,
h o w e v e r , the internal c o n s i s t e n c y of s e c t a r i a n p n e u m a t o l o g y a s o u t l i n e d b y K u h n w a s
o p e n to q u e s t i o n . H o w c o u l d the s e c t a r i a n s u n d e r s t a n d their
s p i r i t u a l i t y b o t h a s a n i n h e r i t i e d d i s p o s i t i o n and a s a gift of
G o d ' s Spirit at their e n t r a n c e in the c o m m u n i t y ? S o m e y e a r s
later K u h n ' s s t u d e n t s , H . W . K u h n a n d H . L i c h t e n b e r g e r w o u l d
w r e s t l e w i t h the p r o b l e m a n d c o n c l u d e that the two-spirit theo l o g y of 1 Q S 3:13-4:26 w a s n o t successfully i n t e g r a t e d into the
rest o f s e c t a r i a n t h o u g h t .
1 0 3
1 0 4
1 0 4
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
29
1 0 6
1 0 7
1 0 8
109
1 0 6
C / . n. 19 above.
1 0 8
109
T h e M e a n i n g of Ruah at Q u m r a n
30
predestination.
H e r e the e m p h a s i s is n o t so m u c h o n the c o n t r a s t b e t w e e n m a n ' s s i n f u l n e s s a n d G o d ' s g r a c e , a s Sjoberg
s h o w e d in I Q H ;
the p r i m a r y c o n t r a s t in 1 Q S 3-4, r a t h e r , is
b e t w e e n t w o a n g e l i c p o w e r s , g o o d a g a i n s t evil, a n d their r e s p e c t i v e a n g e l i c a n d h u m a n folio w i n g s . F u r t h e r m o r e , t h e r e is
n o r e a l ethical c o n t r a s t b e t w e e n t h e s e c t a r i a n ' s spirit a n d the
g o o d spiritual p o w e r of 1QS 3 - 4 ; the t w o , in fact s e e m to m e r g e
t o g e t h e r w i t h the d e s c r i p t i o n o f the s e c t a r i a n ' s spiritual n a t u r e a s a n a t u r a l , f o r e o r d a i n e d " i n h e r i t a n c e " in the spirit of
truth.
110
1 1 1
1 1 2
111
1 1 2
1 1 3
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
31
g r o w i n g n u m b e r of s c h o l a r s b e g a n to c o n s i d e r t h e possibility
that the basic p r e s u p p o s i t i o n s u n d e r l y i n g the a p p r o a c h o f the
majority position m i g h t b e f l a w e d . B y 1961 t w o m u t u a l l y e x c l u sive p o s i t i o n s h a d e v o l v e d , b o t h o f w h i c h w e r e critical o f the
m a j o r i t y . T h e o n e a g r e e d w i t h the m a j o r i t y t h a t t h e r e w e r e
b o t h biblical a n d d u a l i s t i c / I r a n i a n e l e m e n t s in s e c t a r i a n p n e u m a t o l o g y , b u t s t r o n g l y d i s a g r e e d that these e l e m e n t s w e r e s u c cessfully i n t e g r a t e d into a single c o n s i s t e n t s y s t e m of
thought;
the s e c o n d a g r e e d that the Scrolls h a d a c o n s i s t e n t
pneumatology, but disagreed that cosmic dualism (Iranian or
o t h e r w i s e ) h a d e v e r b e e n a p a r t of t h i s .
In t h e f o l l o w i n g t w o
s u b - s e c t i o n s o f this c h a p t e r (2b a n d 2c) w e will o u t l i n e t h e s e
t w o positions.
1 1 4
1 1 5
of 1QS 3-4] are frequently found to be reconstructions. Dupont-Sommer finds the doctrine where Gaster does not recognize it; Gaster assumes it where Dupont-Sommer has another interpretation; and at no
point do they clearly agree upon its presence." Cf. also Jacob Licht,
"The Doctrine of the Thanksgiving Scroll," Israel Exploration Journal, 6
(1956), pp. 3-6, who believes that the doctrine of the two spirits underlies the thought of I Q H but also notes that these two spirits are never
mentioned in it.
E . g . , Betz, Offenbarung, and Irwin, "Spirit-Dualism."
C / . especially Wernberg-Maller, "Reconsideration,"; cf. also
Notscher, Terminologie, pp. 79-92 and Marco Treves,, "The Two Spirits
of the Rule of the Community," Revue de Qumran, 3 (1961), pp. 449-452,
who minimize the effects of Iranian influence and the presence of a
strict cosmic dualism at Qumran.
114
1 1 5
116
B e t z , Offenbarung, p. 143.
T h e M e a n i n g of Ruah at Q u m r a n
32
1 1 8
1 1 9
1 2 0
121
1 2 3
1 2 2
1 2 4
1 1 8
1 1 9
1 2 0
x22
123
m
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
33
A b o u t a y e a r after H u p p e n b a u e r ' s s t u d y , t w o m a j o r w o r k s
a p p e a r e d w h i c h e n e r g e t i c a l l y s t a t e d the c a s e for the p r e s e n c e
o f conflicting p n e u m a t o l o g i e s in the Scrolls, o n e b y O . B e t z
( m e n t i o n e d a b o v e ) a n d the o t h e r b y A . L . I r w i n .
Betz anal y z e d s e c t a r i a n p n e u m a t o l o g y p r i m a r i l y in r e l a t i o n s h i p to the
c o n c e p t of revelation in the Scrolls a n d c o n c l u d e d that t w o c o n flicting d o c t r i n e s of ruah c o u l d b e d i s c e r n e d t h r o u g h c a r e f u l
a n a l y s i s : o n e d e a l s w i t h t h e Spirit of G o d , w h i c h B e t z c a l l e d
Geistlehre,
a n d the other with the t w o spirits of 1QS 3-4,
w h i c h h e c a l l e d Geisterlehre.
T h e Geistlehre
teaches that
m e n b y n a t u r e h a v e a ruah w h i c h is s i m i l a r in "Substanz"
to
G o d ' s o w n Spirit (since it c o m e s f r o m H i m ) a n d therefore c a n b e
r e g a r d e d as "heiliger Geist."
This is G o d ' s initial g r a n t i n g of
H i s Spirit w h i c h calls m e n into life. B u t t h r o u g h their fleshly
n a t u r e m e n defile G o d ' s "spirit" ( w h i c h n o w b e l o n g s to t h e m a s
their o w n spirit) a n d therefore m u s t b e g r a n t e d a s e c o n d gift of
G o d ' s Spirit at their e n t r a n c e into the sect in o r d e r to t r a n s f o r m
them from "Menschen des Verderbens" to "Kinder der
W a h r h e i t . " T h i s is a p r o c e s s w h i c h t a k e s p l a c e t h r o u g h o u t
life, b u t in the e s c h a t o l o g i c a l f u t u r e a t h i r d , d e f i n i t i v e g r a n t ing o f G o d ' s Spirit is to take p l a c e in w h i c h the s e c t a r i a n s a r e
1 2 6
127
128
7bid., p. 110: "Wir haben gesehen, dass die DSS von solch extremen Formen des Dualismus sehr vorsichtig machen. Es ist ja kaum
von ungefahr, dass die Unterweisung uber die zwei Geister im bisher
veroffentlichten Material einmalig ist. Und der mythologische Gegensatz Gott (Engel des Lichts) Belial (Engel der Finsternis o.a.) liegt
ausserdem mit Sicherheit nur in der Kriegsrolle und in der
Damaskus-Schrift vor."
125
B e t z , Offenbarung, p. 143.
Ibid., pp. 129 and 140.
127
U8
34
T h e M e a n i n g of Ruah. at Q u m r a n
In c o m p a r i n g t h e a b o v e Geistlehre
to the Geisterlehre
of
1QS 3 - 4 , B e t z f o u n d t h e following differences: 1) the Geistlehre
is c l o s e l y r e l a t e d to G o d ' s r e v e l a t i o n a l activity in the p r e s e n t ,
w h e r e a s for a c o n s i s t e n t Geisterlehre
G o d h a s n o real c o n t a c t
w i t h m e n , a n d r e v e l a t i o n ( t o g e t h e r w i t h the historical p r o c e s s
this i m p l i e s ) is u t i m a t e l y u n n e c e s s a r y s i n c e e v e r y t h i n g is a l r e a d y p r e d e s t i n e d a n d m a n ' s fate is s e a l e d ;
2) the essential
c o n t r a s t in t h e Geistlehre
is b e t w e e n t h e s p i r i t o f m a n
( o r i g i n a l l y h o l y b u t n o w defiled) a n d the H o l y Spirit o f G o d ,
w h e r e a s in the Geisterlehre
t h e c o n t r a s t is c a r r i e d into the s u p e r n a t u r a l r e a l m of the t w o spirits in their c o s m i c opposition to
each o t h e r ;
3 ) t h e Geistlehre
d i r e c t l y r e l a t e s m a n to G o d ,
w h e r e a s t h e Geisterlehre
places angelic intermediaries between t h e m ;
4 ) the Geistlehre c o n c e i v e s of m e n ( e v e n the o p ponents of the c o m m u n i t y )
as r e c e i v i n g a " h o l y spirit" at
b i r t h w h i c h u n d e r g o e s a d e f i l e m e n t t h r o u g h the influence of
t h e flesh a n d e v e n t u a l l y h a s to b e c l e a n s e d b y G o d ' s Spirit at
o n e ' s e n t r a n c e into the c o m m u n i t y ,
w h e r e a s the
Geisterlehre
v i e w s m e n a s b e i n g essentially different f r o m the b e g i n n i n g
a n d a s h a v i n g a spirit c r e a t e d b y G o d a p p r o p r i a t e to one's p r e d e s t i n e d lot u n d e r either the spirit of t r u t h o r spirit of d a r k n e s s
(understood as a n g e l s ) ;
finally, the Geistlehre looks f o r w a r d
1 3 0
1 3 1
1 3 2
1 3 3
1 3 4
135
1 3 6
Ibid.,
/bi'i.,
lbid.,
lbid.,
%id.,
Ibid.,
Ibid.,
l29
130
m
n2
1 3
n4
n5
pp. 140-1.
p. 149.
pp. 143.
p. 144.
pp. 126 and 141.
pp. 140-1.
p. 146
Ibid.,
p. 147; cf. also pp. 58 & 129 n. 3 and pp. 143-4. Note that
Betz later came to the conclusion that the two spirits were not angels
but rather that they "stellen das sittliche Prinzip, die Kraft des Handelns dar;" cf. Otto Betz, Der Paraklet: Fursprecher im haretischen
Spatjudentum, im Johannesevangelium
und in neu gefundenen
gnostischen Schriften (Leiden: Brill, 1963), p. 67.
136
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
35
to e a r t h l y l e a d e r s a n o i n t e d w i t h t h e Spirit w h o will l e a d a
victory over earthly enemies with the attainment of earthly
b l e s s i n g s , w h e r e a s t h e Geisterlehre
l o o k s f o r w a r d to a h e a v enly l e a d e r (the a n g e l M i c h a e l ) , w h o will l e a d a v i c t o r y o v e r
c o s m i c e n e m i e s w i t h the a t t a i n m e n t of h e a v e n l y blessings e n v i sioned as a transformed heavenly existence a m o n g the a n gels.
1 3 7
G e n e r a l l y s p e a k i n g , s c h o l a r s h i p h a s n o t f o l l o w e d B e t z in
his d e s c r i p t i o n of the spirits of m e n a n d a n g e l s a s b e i n g of the
s a m e "Substanz" a s G o d ' s S p i r i t ,
n o r h a v e m a n y a d o p t e d his
v i e w that there a r e t h r e e s t a g e s in w h i c h m e n r e c e i v e t h e gift
of G o d ' s S p i r i t .
B e t z ' m a i n c o n t e n t i o n , h o w e v e r , t h a t the
t w o - s p i r i t t e a c h i n g of 1 Q S is in t e n s i o n w i t h the d o c t r i n e of
138
1 3 9
1 3 8
T h e M e a n i n g of Ruah at Q u m r a n
36
G o d ' s Spirit ( e s p e c i a l l y a s s e e n in I Q H ) h a s f o u n d s u p p o r t
a m o n g later i n v e s t i g a t o r s .
140
In t h e s e c o n d w o r k m e n t i o n e d a b o v e ,
1 4 1
A . L. I r w i n a n a -
l y z e d t h e m a j o r t y p e s o f d u a l i s m p r e s e n t in the Scrolls a n d
f o u n d t h a t t h e d u a l i s m u n d e r l y i n g 1 Q S 3:13-4:26 is relatively
rare
1 4 2
and unrepresentative
143
of t h e Scrolls a s a w h o l e a n d at
t i m e s i n c o n s i s t e n t w i t h the m o r e c h a r a c t e r i s t i c a s p e c t s of their
teaching.
T h e g e n e r a l d u a l i s m c h a r a c t e r i s t i c of all t h e
1 4 4
145
and
1 4 6
a n d is t h e m o s t basic s u b t y p e in the S c r o l l s ,
147
2) cosmic-
1 4 8
3 ) e s c h a t o l o g i c a l d u a l i s m , w h i c h antic-
i p a t e s t h e f u t u r e a s i m m i n e n t o r a c t u a l l y i n a u g u r a t e d (cf. e s p e cially 1 Q M ) ,
1 4 9
distinguishes
a n d finally 4 ) s o t e r i o l o g i c a l d u a l i s m , w h i c h
man's
natural,
perverted
spirit f r o m
God's
1 5 0
E l e m e n t s of t h e s e d u a l i s m s a p p e a r in v a r i o u s
140
C f . n. 104 above.
1 4 1
C / . n . 114 above.
pp. 32 and 82-3; cf. Irwin's remarks on both cosmic-metaphysical and eschatological dualism in the second reference.
lbid.,
p. 76.
u5
lbid.,
p. 23.
Ibid.,
p. 78.
Ibid.,
pp. 78-9.
U6
U7
U8
Ibid.,
pp. 79-80.
Ibid.,
pp. 80-1.
U9
l50
A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e
37
1 5 2
1 5 1
JWi., p. 77.
Ibid., p. 80.
C / . Molin, Sonne, pp. 129-130 and Notscher, Terminologie,
152
1 5 3
79-92.
pp.
38
T h e M e a n i n g of Ruah at Q u m r a n
( a s u n d e r s t o o d b y Sjoberg a n d a g r o w i n g n u m b e r of scholars)
m i g h t s e e m to b e less. T h e t w o spirits of 1 Q S w o u l d b e seen as
t w o g o o d a n d evil d i s p o s i t i o n s m u c h like the t w o yetzers of
rabbinic t h e o l o g y , a n d the p r e s e n c e of G o d ' s Spirit a g a i n s t this
b a c k g r o u n d w o u l d s e e m to b e similar to that in later J e w i s h
t h r o u g h t . N e v e r t h e l e s s , n o t all the tension w o u l d b e r e s o l v e d .
A s Sjoberg h a s n o t e d , rabbinic yetzer t h e o l o g y in principle h a s
n o p l a c e for a spiritual " N e u s c h o p f u n g , "
a n d if Sjoberg is also
c o r r e c t t h a t I Q H t e a c h e s the n e c e s s i t y of a "Neuschopfung"
as
a b a s i c e l e m e n t in s e c t a r i a n piety, a definite c o n t r a s t b e t w e e n
1 Q S 3-4 ( a s W e r n b e r g - M o l l e r interprets it) a n d I Q H w o u l d still
exist.
It is n o t clear, h o w e v e r , that W e r n b e r g - M o l l e r ' s p u r p o s e w a s to r e s o l v e this tension a s s u c h o r e v e n that h e s a w it a s
a g e n e r a l p r o b l e m in s e c t a r i a n p n e u m a t o l o g y a l t h o u g h it is
c l e a r t h a t h e r e g a r d e d t e a c h i n g s o f 1 Q S a n d I Q H a s an integrated w h o l e
a n d t h o u g h t that s c h o l a r s p r o d u c e d u n n e c e s s a r y t e n s i o n s w i t h i n 1QS itself (e.g., b e t w e e n 3:13ff. a n d 4:20ff.)
154
1 5 5
1 5 6
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
39
b y interpreting it in t e r m s of Iranian, c o s m i c d u a l i s m .
H e believed that these a n d o t h e r tensions w i t h i n 1QS c o u l d b e e l i m inated if the t w o spirits of c o l u m n s 3 a n d 4 w e r e u n d e r s t o o d in a
m o r e biblical s e n s e a s t w o b a l a n c e d d i s p o s i t i o n s w i t h i n m a n
r a t h e r t h a n as t w o c o s m i c b e i n g s .
H i s i n t e r p r e t a t i o n of the
t w o spirits of 1 Q S 3-4 in this a r t i c l e is p e r h a p s t h e s t r o n g e s t
a n d m o s t detailed s t a t e m e n t of its kind to d a t e .
1 5 7
1 5 8
1 5 9
Before entering into a fuller discussion of W e r n b e r g Moller's article, h o w e v e r , w e should assess the scholarship
p r e c e d i n g it a n d m o s t d i r e c t l y r e l a t e d t o its t h e s i s .
In the
c o n c l u d i n g s t a t e m e n t of his article, W e r n b e r g - M o l l e r n o t e s that
m u c h of w h a t he h a d w r i t t e n w a s n o t n e w b u t t h a t h e h a d s i m p l y m a d e a m o r e t h o r o u g h a p p l i c a t i o n t h a n o t h e r s to t h e i n terpretation of 1QS 3-4 of v i e w s w h i c h w e r e a l r e a d y p r e s e n t in
scholarship.
This d o e s n o t s e e m to b e entirely a c c u r a t e , h o w e v e r . T h e r e a r e at least t w o f u n d a m e n t a l l y i m p o r t a n t v i e w s in
his a r t i c l e w h i c h s e e m to b e o r i g i n a l w i t h h i m : t h e s e a r e 1)
that there is n o c o s m i c d u a l i s m at all in 1QS 3 - 4
a n d 2) that
1 6 0
161
1 6 2
157
158
1 6 0
161
1 6 2
40
T h e M e a n i n g of Ruah at Q u m r a n
A C h r o n o l o g i c a l S u r v e y o f the L i t e r a t u r e
41
42
T h e M e a n i n g of Ruah at Q u m r a n
s o u r c e o f the t w o - s p i r i t t h e o l o g y of 1 Q S 3 - 4 ,
3 ) that the m a j o r i t y a p p r o a c h i n v o l v e s c o n c e p t u a l t e n s i o n s b e t w e e n 1QS
3:13ff. a n d 4 : 2 0 f f . ,
a n d 4 ) that the c o n c e p t of p r e d e s t i n a t i o n
1 6 5
166
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
43
1 6 8
1 7 0
sion between 1QS 3:13ff. and 4:20ff. but in different ways. Kuhn felt that
the problem was only one of terminology (cf. K. G. Kuhn,
"Sektenschrift," pp. 301-2 n. 4 and section 2a of this chapter above);
Licht, however, who unlike Kuhn (cf. n. 18 above) believed that the two
spirits were cosmic in nature (cf. Licht, "Analysis," p. 93), could not accept his view but offered a new translation of 1QS 4:23-24 which he felt
solved the problem (ibid., p. 98 and p. 91 n. 13). See also Delcor,
"Doctrines," cols. 963-4 for still another more recent approach.
E . g . , Schubert, "Sektenkanon," col 506, who believes that men
by their good and evil deeds place themselves under good or evil angelic influence; cf. especially Notscher, Terminology, pp. 79-80, 8 4 , 1 8 5
and 180.
167
1 6 9
44
T h e M e a n i n g of Ruah at Q u m r a n
t e r p r e t a t i o n o f 1 Q S 3-4 w h i c h t h e y h a v e t h e n a p p l i e d to
IQH.
F u r t h e r m o r e , 1 Q S s h o u l d b e i n t e r p r e t e d a g a i n s t the
b a c k g o u n d of t h e O l d T e s t a m e n t a n d i n t e r t e s t a m e n t a l literat u r e r a t h e r t h a n that of Iranian o r i g i n s .
1 7 1
1 7 2
In 1QS 3:18 W e r n b e r g - M o l l e r n o t e s that the v e r b dm c o r r e s p o n d s to nsn in Gen. 2:7 a n d refers to G o d creating t w o disposit i o n s (like t h e rabbinic g o o d a n d evil yetzers) in m a n .
mrrn
h e r e , t h e n , h a s n o t h i n g to d o w i t h m e t a p h y s i c a l b e i n g s ; the
i m p l i c a t i o n o f this p a s s a g e is n o t that the " s p i r i t s " r u l e o v e r
m a n , b u t that m a n w a s c r e a t e d to rule o v e r t h e m .
1 7 3
1 7 4
Ibid.,
"in some cases he [Licht] imposes. . . a wrong interpretation on a I Q H passage in order to fit it into its supposed parallel in
1QS. For example. . . he understands I Q H 4:38. . . both dualistically
and deterministically on the basis of 1QS 3:17-19." It should be noted,
however, that Wernberg-Moller tends to assume rather than demonstrate that there are no significant dualistic or deterministic elements
in IQH.
Ibid.,
pp. 416-18.
lbid.,
p. 422.
Ibid.,
p. 422 n. 19.
/ f c i d . , p. 423 n. 30. Wernberg-Moller appears to indicate that
Oscar Seitz in "Two Spirits," pp. 89ff. shares this view. It may be true
that Seitz regards the two spirits as only human dispositions (he is unclear on this point), but this is not so with regard to the two angels; cf.
ibid., pp. 92-3: "According, the Manual divides mankind into two categories. Those who are under the dominion of the prince of light and
walk in the way of light, are called the sons of righteousness, or sons of
light. Those under the dominion of the angel of darkness, who walk in
the ways of darkness, are known as sons of perversion, or sons of darkness. Even the sons of righteousness may be led astray by the angel of
darkness. This angel has other spirits assigned to him, who strive to
overthrow the sons of light, and are therefore probably to be identified
with the angels of destruction. However, the God of Israel and the angel of his truth have helped all the sons of light." Wernberg-M0ller
mentions no other scholars who view the two angels as simply personifications of human dispositions.
m
m
m
m
175
A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e
45
1 7 6
1 7 7
In 4:15 rf?Ki
1 7 8
C o r r e s p o n d i n g l y , p ' j ^ a o a in v e r s e 15
should n o t b e u n d e r s t o o d a s m e a n i n g "in their (i.e. t h e t w o spirits') d i v i s i o n s " b u t "in their (i.e. t h e t w o spirits') numerous
di-
visions" w i t h "divisions" r e f e r r i n g t o t h e v a r i o u s g o o d a n d b a d
qualities just e n u m e r a t e d in 4 : 2 - 6 & 9 - 1 1 .
1 7 9
T w o antithetical
1 8 0
Also, the
181
Understood
1 8 2
t h a t t h e b a s i c c o n t r a s t o f v e r s e 17 is b e t w e e n " t r u t h "
and
Ibid.,
l76
p. 429.
Ibid.,
p. 429.
Ibid.,
p. 431.
177
l78
Ibid.,
pp. 431-2.
Ibid.,
p. 432.
Ibid.,
p. 433.
180
m
lbid.
If Wernberg-Moller is correct, this must mean the author
of this verse assumed that the greatest enemies of the sect had the potential of becoming its greatest supporters without any fundamental
change in their spirituality.
n2
46
T h e M e a n i n g of Ruah at Q u m r a n
In 4 : 2 4 b - 2 5 the s t a t e m e n t c o n c e r n i n g o n e ' s i n h e r i t a n c e in
t r u t h o r iniquity is n o t m e a n t to e x p l a i n w h y different i n d i v i d u a l s h a v e different r e a c t i o n s to t r u t h a n d iniquity ( t h u s c r e a t i n g the b a s i s for a constitutional difference b e t w e e n sectarians
a n d n o n - s e c t a r i a n s ) b u t is to be u n d e r s t o o d a s referring to e a c h
i n d i v i d u a l ; i.e., the a u t h o r is e x p l a i n i n g w h y e a c h i n d i v i d u a l
( i n c l u d i n g t h e s e c t a r i a n ) h a t e s n o t o n l y iniquity b u t a l s o the
t r u t h . T h e r e a s o n , a g a i n , is that G o d h a s p l a c e d both g o o d a n d
b a d inclinations in a b a l a n c e d m e a s u r e in e a c h h e a r t .
1 8 8
Ibid.,
Ibid.,
7birf.,
Ibid.,
/foii.,
m
186
188
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
47
190
1 9 1
1 9 2
In 2 : 2 0 W e r n b e r g - M o l l e r n o t e s that the s e c t a r i a n is t o b e
j u d g e d a c c o r d i n g to the " q u a n t i t y " of the spirits in h i m , a c o n cept w h i c h m a y a n t i c i p a t e the ideas of 4 : 1 6 .
1 9 3
In the light of the outline a b o v e , it c a n b e seen t h a t W e r n berg-Moller's investigation of 1QS 3-4 resulted in t w o v i e w s o r
lines of i n t e r p r e t a t i o n o r i g i n a l w i t h h i m , viz., 1) t h e r e is n o
t r a c e in the Scrolls o f c o s m i c d u a l i s m w i t h its g o o d a n d evil
spiritual p o w e r s e x t e r n a l l y i n f l u e n c i n g m a n ' s c o n d u c t , a n d 2 )
n o t h i n g p o r t r a y s the s e c t a r i a n a s essentially different s p i r i t u ally f r o m the n o n - s e c t a r i a n .
Ibid.,
p. 434.
7bfrf., p. 435. Note that the text here uses a rather than T 3
("under the authority o f ) as in 1QS 3:20.
Ibid.,
p. 436.
m
190
Ibid.,
pp. 436-7. This section, then, presumably should not be
used to show that the author or redactor (cf. ibid., pp. 417-8) of 1QS had
two fundamentally distinct and hostile communities in mind against
which 3:13-4:26 should be interpreted.
192
T h e M e a n i n g of Ruah at Q u m r a n
48
1 9 5
1 9 6
197
1 9 8
1 9 6
l98
A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e
49
status of the t w o s p i r i t s
o r the v i e w of s e c t a r i a n t h e o l o g y a s
deterministic and p r e d e s t i n a r i a n .
H o w e v e r , his v i e w t h a t
the t w o spirits s h o u l d n o t b e identified w i t h t h e t w o a n g e l s b e c a u s e the O l d T e s t a m e n t d o e s n o t u s e ruah to m e a n " a n g e l " is
s o m e w h a t u n i q u e since it d o e s n o t a c c o u n t for t h e u s e of ruah in
this w a y in i n t e r t e s t a m e n t a l l i t e r a t u r e ,
a n d it a s s u m e s t h a t
1QS s h o u l d b e r e a d in isolation f r o m o t h e r s e c t a r i a n d o c u m e n t s
w h i c h u s e ruah in r e f e r e n c e to angelic b e i n g s .
199
2 0 0
201
202
C / . n. 164 above.
C / . n. 167 above.
C / . Charlesworth, "Comparison," p. 82 n. 27: "It is quite surprising, however, to discover that Treves has examined the Qumranic
treatise only by means of the interpretation of ruah found in the Old
Testament. . . . But one dare not overlook the additional meaning obtained by this noun during the intertestamental period."
C / . Treves, "Two Spirits," p. 452: Treves notes that I Q H and
1QM both call angels "spirits," but he does not consider these texts
relevant because he believes that they are later in date than the Rule
of the Community and were written by different authors.
S c h o l a r s such as Treves, of course, would view the sectarian
and non-sectarian alike as having both a good and an evil yetzer, but
they would not deny the fundamentally greater spiritual potential of
the sectarians for obeying God's law due to the spiritual influence and
domination of the cosmic Prince of Lights over their community; cf.
nn. 163 and 198.
1 9 9
2 0 0
2 0 1
2 0 2
203
50
T h e M e a n i n g of Ruah at Q u m r a n
A C h r o n o l o g i c a l S u r v e y o f the L i t e r a t u r e
51
T h e o t h e r t r e n d (outlined in s e c t i o n 2 c ) a g r e e d t h a t s e c t a r i a n
pneumatology should be understood and interpreted as a whole
but d i s a g r e e d that Iranian c o s m i c d u a l i s m w a s a n essential p a r t
of it, while a m a j o r s t u d y o n this issue d o u b t e d t h e p r e s e n c e o f
a n y d u a l i s m at all in 1QS 3-4 o r e l s e w h e r e in t h e Scrolls. B y
1961, then, t h r e e conflicting a p p r o a c h e s to s e c t a r i a n p n e u m a tology a r e evident: 1) T h e majority position, w h i c h v i e w e d sectarian p n e u m a t o l o g y as an essential unity d o m i n a t e d by the
Iranian, c o s m i c d u a l i s m of its t w o - s p i r i t t h e o l o g y , 2 ) a t r e n d
w h i c h questioned the u n i t y of this p n e u m a t o l o g y a n d the d o m i n a n t position of the t w o - s p i r i t t e a c h i n g w i t h i n it, a n d finally
3 ) a position w h i c h v i e w e d s e c t a r i a n p n e u m a t o l o g y a s a u n i t y
b u t d e n i e d that this i n v o l v e d the p r e s e n c e of a s t r o n g c o s m i c
d u a l i s m , Iranian o r o t h e r w i s e .
3. The issue of ruah f r o m 1962 to the present.
a. P r e l i m i n a r y o b s e r v a t i o n s .
F r o m the e a r l y 1 9 6 0 ' s , l i t e r a r y c r i t i c i s m o f t h e s e c t a r i a n
literature o f Q u m r a n g r e w significantly in c o m p l e x i t y l a r g e l y
t h r o u g h the efforts of t h e Qumranforschungsgemeinschaft
at
H e i d e l b e r g u n d e r the d i r e c t i o n of K. G. K u h n
a s well a s
t h r o u g h the w o r k of o t h e r s .
T h i s g r o w t h in l i t e r a r y - c r i t i c a l
r e s e a r c h w o u l d influence the discussion o n the m e a n i n g of ruah
2 0 4
2 0 5
52
T h e M e a n i n g of Ruah at Q u m r a n
in v a r i o u s w a y s
but n o t a l w a y s in a clear d i r e c t i o n .
At present t h e r e s e e m s to be a general a g r e e m e n t a m o n g scholars that
t h e Scrolls s h o u l d n o t b e t r e a t e d uncritically a s a d o c t r i n a l l y
h o m o g e n e o u s g r o u p of w r i t i n g s ,
b u t there is still a g o o d deal
of d i s a g r e e m e n t o v e r the n a t u r e a n d h i s t o r y of their d i v e r s e
t e a c h i n g s a n d r e l a t i o n s h i p s to o n e a n o t h e r .
In the following
2 0 6
207
208
2 0 9
E . g . , if Osten-Sacken in Gott und Belial is correct in his reconstruction of the evolution of dualistic thought in Qumran, H. W.
Kuhn's attempt to understand some uses of ruah in IQH (e.g., 4:31; cf.
H. W. Kuhn, Enderwartung, pp. 120-130) against the background of
1QS 3-4 would be incorrect since I Q H (especially the hymns of the
Teacher of Righteousness) would have preceded the advent of the
dualism of 1QS 3-4; cf. Osten-Sacken, Gott und Belial, pp. 131,136-7 &
165ff.
2 0 6
C / . the Comments of J. Murphy-O'Connor in a review of Lichtenberger's Studien in Revue Biblique, 89 (1982), p. 154: "The early period of Qumran research was characterized by thematic studies which
assumed the homogeneity of the documents. Thus material derived
from one text could be used to fill out a picture derived from another.
Any possibility of internal development or of different trends within
the same community was studiously ignored. As the form-critical and
source-critical analysis of the scrolls progressed, it became steadily
more evident that all the sectarian documents were compilations
which clearly betrayed the evolution of the community. The earlier
thematic syntheses were thereby revealed as entirely artificial constructions that would have to be redone in order to acquire any validity."
2 0 8
53
2 1 1
2 1 2
2 1 ]
212
54
T h e M e a n i n g of Ruah at Q u m r a n
c o u r s e H . W . K u h n in Enderrvartung)
r e g a r d e d it as a n integ r a t e d w h o l e u n d e r the d o m i n a t i o n of its two-spirit t e a c h i n g
a l t h o u g h t h e r e s e e m s to less e m p h a s i s o n Persia a s its s o u r c e .
All of t h e s e s c h o l a r s a g r e e d , h o w e v e r , that the p n e u m a t o l o g y
o f 1QS 3:13-4:26 (as u n d e r s t o o d within s o m e t y p e of c o s m i c d u a l i s m ) s h o u l d b e r e g a r d e d a s reflecting the s t a n d a r d t e a c h i n g of
t h e Scrolls in the light o f w h i c h ruah in the rest o f s e c t a r i a n
literature s h o u l d b e u n d e r s t o o d .
This basic position i n v o l v e d
t w o different a p p r o a c h e s in relating the g e n e r a l p n e u m a t o l o g y
213
2 1 4
2 1 5
2 1 5
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
55
2 1 7
56
The M e a n i n g of Ruah at Q u m r a n
t h e b a s i s for their p o s i t i o n s .
A n e x c e p t i o n to this w a s the
w o r k of W . F o e r s t e r .
A l t h o u g h the g e n e r a l t h e m e of his artic l e w a s to s h o w h o w G o d ' s h o l y S p i r i t w a s a c t i v e in a
p r o p h e t i c s e n s e at Q u m r a n ,
a p o r t i o n of it dealt w i t h the rel a t i o n s h i p b e t w e e n the h o l y Spirit in I Q H a n d the spirit of
2 1 8
219
2 2 0
219
220
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
57
truth in 1QS 3 - 4 .
H e c o m p a r e d w h a t w a s said a b o u t the w o r k
a n d effects of these spirits in their r e s p e c t i v e c o n t e x t s a n d c o n c l u d e d t h a t t h e y w e r e essentially the s a m e a n d t h a t B e t z in
Offenbarung
h a d o v e r s t a t e d t h e difference b e t w e e n t h e m in his
Geist/Geisterlehre
distinction.
It s h o u l d b e n o t e d , h o w e v e r ,
that n e i t h e r F o e r s t e r n o r a n y o n e else s u p p o r t i n g his p o s i t i o n
really dealt w i t h the m o s t striking differences s e e n b y B e t z in
the sectarians' v a r i o u s u n d e r s t a n d i n g s of ruah.
It s h o u l d also
be n o t e d that B e t z did n o t m a i n t a i n that the Q u m r a n c o m m u nity itself w a s a w a r e of the d i f f e r e n c e s b e t w e e n the
Geist/Geisterlehre. *
These t w o traditions, even though they
w e r e essentially i n c o m p a t a b l e , t e n d e d to m e r g e in t h e t h i n k i n g
of the sect. It is n o t a c o n c l u s i v e a r g u m e n t a g a i n s t B e t z ' p o s i tion, then, if F o e r s t e r a n d o t h e r s c a n d e m o n s t r a t e a n o v e r l a p p i n g in the u s e of "holy Spirit" a n d "spirit of t r u t h " in the s e c tarian w r i t i n g s .
2 2 1
222
223
22
2 2 5
lbid.,
pp. 128-130.
lbid., p. 130 n. 1.
E.g.,
the contrast between the "spirit of truth" as an inherited,
spiritual status associated with angelic mediation and the "holy Spirit"
(often found in IQH) as received at one's entrance into the community directly from God; cf. n. 225 below.
m
222
223
224
B e t z , Offenbarung, p. 143.
T h e M e a n i n g of Ruah at Q u m r a n
58
T h e s e c o n d a p p r o a c h to sectarian p n e u m a t o l o g y m e n t i o n e d
a b o v e i n v o l v e s a v i e w of G o d ' s Khip rrn a s n o m o r e than a spiritual d i s p o s i t i o n w i t h i n m e n . This spirit, then, c a n b e r e g a r d e d
a s a spiritual quality o f those b e l o n g i n g to the "spirit of t r u t h "
(understood both cosmically and p s y c h o l o g i c a l l y )
or, if the
"spirit of t r u t h " is u n d e r s t o o d a s n o m o r e t h a n a spiritual disp o s t i o n in m a n , the t e r m " h o l y spirit" c a n b e r e g a r d e d a s simp l y a n a l t e r n a t i v e w a y of d e s c r i b i n g i t .
A l t h o u g h the v i e w
of G o d ' s " h o l y spirit" a s s i m p l y a d i s p o s i t i o n in m a n (in c o n trast to the Spirit of G o d a s s u c h , w h i c h defines the p o w e r of
G o d a n d exists i n d e p e n d e n t l y of m a n ) h a s its origin in a 1953
m o n o g r a p h of J. C o p p e n s ,
the u s e of this position in relating
t h e p n e u m a t o l o g y of 1QS 3-4 to that of I Q H s e e m s to h a v e its
beginning with L i c h t .
Generally speaking, scholarship has
n o t f o l l o w e d L i c h t o n this p o i n t ,
b u t in 1 9 6 5 his position r e 226
2 2 7
2 2 8
2 2 9
2 3 0
E.g.,
Licht, "Doctrine," p. 91-2; idem, The Thanksgiving Scroll. A
Scroll from the Wilderness of Judaea. Text, Introduction,
Commentary and Glossary (Jerusalem: Bialik Institute, 1957), p. 38; and idem,
The Rule Scroll. A Scroll from the Wilderness of Judaea. 1QS, lQSa,
lQSb. Text, Intrroduction and Commentary (Jerusalem: Bialik Institute, 1965), pp. 74-5; for Licht's view of the two spirits as having both
psychological and cosmic dimensions, cf. idem, "Analysis," p. 93.
22b
228
2 2 9
2 3 0
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
59
c e i v e d s o m e s u p p o r t in a n a r t i c l e b y J o s e p h S c h r e i n e r .
Schreiner's basic p o s i t i o n w a s that ruah in the s e c t a r i a n w r i t ings s h o u l d b e u n d e r s t o o d in t e r m s of its priestly ( r a t h e r t h a n
p r o p h e t i c ) u s a g e in the O l d T e s t a m e n t , i.e., a s a d e s c r i p t i o n o f
m a n ' s w o r t h o r q u a l i t y r a t h e r t h a n a s a c h a r i s m a t i c gift e n d o w i n g m e n w i t h s u p e r n a t u r a l abilities o r p r o p h e t i c f u n c tions.
T h e " h o l y Spirit" (e.g., in I Q H ) , then, w o u l d b e t h e
g o o d "Geistanteil" g i v e n to m e n f r o m birth a n d essentially the
s a m e as the "spirit of truth" d e s c r i b e d in 1QS 3 - 4 .
At a man's
e n t r a n c e into t h e c o m m u n i t y , h i s i n h e r e n t " h o l y s p i r i t " is
s t r e n g t h e n e d in its g o o d r e s o l v e ( a g a i n s t t h e "spirit o f iniqu i t y , " w h i c h h e a n d m e n g e n e r a l l y a l s o h a v e f r o m b i r t h in
v a r y i n g d e g r e e s ) , b u t t h e r e is n o essential t r a n s f o r m a t i o n of
m a n ' s n a t u r e at this o r a n y o t h e r t i m e o n the basis o f a n e w o r
s u p e r n a t u r a l p r e s e n c e of G o d ' s Spirit within the s e c t a r i a n .
2 3 1
2 3 2
2 3 3
234
In c o n c l u s i o n , f r o m 1962 to t h e p r e s e n t the g e n e r a l t r e n d
a m o n g s c h o l a r s w h o u n d e r s t a n d sectarian p n e u m a t o l o g y as a n
essential u n i t y u n d e r the d o m i n a t i o n of its t w o - s p i r i t t e a c h i n g
in 1QS 3-4 h a s b e e n to a s s u m e r a t h e r t h a n to p r e s e n t a n a l y t i c a l l y t h e b a s i s f o r their p o s i t i o n . O n l y W . F o e r s t e r a n d J.
Schreiner offer significant e x c e p t i o n s to this g e n e r a l r u l e , b u t
S c h r e i n e r s t a n d s v i r t u a l l y a l o n e in h i s o v e r a l l d e f i n i t i o n of
G o d ' s ETTip rrn in the S c r o l l s a n d the results of F o e r s t e r ' s w o r k
d o n o t s e e m to b e u l t i m a t e l y i n c o m p a t a b l e w i t h t h e v i e w t h a t
the p n e u m a t o l o g y of 1QS 3-4 is in conflict w i t h the m u c h of the
p n e u m a t o l o g y of I Q H .
235
231
232
233
lbid.,
p. 180: "Die Gemeinde von Qumran spricht nie von ruah
in der Weise, daG sie Gott selbst 'Geist' nennen wiirde, etwa in Sinn
von Is 31,3."
C o p p e n s did not maintain his purely anthropological view of
the "holy spirit" (cf. n. 230 above), and unlike Schreiner (cf. n. 227
above) Licht does not identify the "holy spirit" of IQH with the "spirit
of truth" (cf. n. 226 above); the same seems to be true for Driver and
Leaney (cf. chapter 3, n. 10 below and chapter 8, n. 17 below).
2M
235
60
T h e M e a n i n g of Ruah at Q u m r a n
2 3 7
61
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
2 3 9
2 4 0
2 4 1
242
2 4 3
2i2
243
62
T h e M e a n i n g of Ruah at Q u m r a n
h e r e w a s to t r a c e the e v o l u t i o n of dualistic t h o u g h t at Q u m r a n ,
a n d his c o n c l u s i o n s w e r e basically that the earliest s t a g e c o u l d
b e f o u n d in 1 Q M a s a d e v e l o p m e n t of concepts already present in
the O l d T e s t a m e n t .
A n Iranian influence did not affect Q u m r a n until a t i m e after the T e a c h e r of R i g h t e o u s n e s s ( w h o w r o t e
I Q H 2:1-9, 31-39 ; 3:1-18; 4:5-29a; 5:5-19; 5:20-7:5; 7:6-25; and
8:4-40)
a s c a n b e seen in t h e later s t a g e of 1QS 3:13-4:14
I r a n i a n influence, then, c a n n o t b e r e g a r d e d as a f o r m a t i v e elem e n t at the beginning of sectarian t h o u g h t . Osten-Sacken
t h e r e f o r e c o n t e s t s H . W . K u h n ' s v i e w d i s c u s s e d a b o v e that the
u s e of ruah in I Q H as m a n ' s p r e d e s t i n e d b e i n g is to b e related
"religionsgeschlichtlich"
to t h e t w o - s p i r i t t e a c h i n g of 1QS 3 - 4 .
I r a n i a n links to ruah a s m a n ' s p r e d e s t i n e d b e i n g a r e w e a k at
best, w h e r e a s it is e a s y to e x p l a i n this u s e as a n effect of basic
Old Testament concepts involving man's weakness and God's
omnipotence.
U n l i k e K u h n , then, O s t e n - S a c k e n is n o t intere s t e d in c o n t r a s t i n g this u s e of ruah w i t h ruah u n d e r s t o o d a s
G o d ' s gift to the s e c t a r i a n at his e n t r a n c e into the c o m m u n i t y .
A s w e n o t e d p r e v i o u s l y , h o w e v e r , O s t e n - S a c k e n still sees a
clear c o n t r a s t b e t w e e n the p n e u m a t o l o g y of 1QS 3:13-4:14
( w h i c h h e r e g a r d s a s affected b y I r a n i a n t h o u g h t ) a n d that of
I Q H ( w h i c h h e b e l i e v e s d r a w s its v i e w s u l t i m a t e l y f r o m the
Old T e s t a m e n t ) .
2 4 4
2 4 5
2 4 6
2 4 7
2 4 8
2A7
2 4 8
249
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
63
a n d conflicting e l e m e n t s i n v o l v e d in sectarian p n e u m a t o l o g y .
Since 1970, m o s t s c h o l a r s h a v e t o u c h e d o n t h e issue of s e c t a r i a n
p n e u m a t o l o g y o n l y in p a s s i n g , b u t t h e y h a v e also r e c o g n i z e d
that the Scrolls c o n t a i n a c l e a r d i v e r s i t y o f t h o u g h t o n t h i s
matter.
A n d a l t h o u g h there w a s s o m e s u p p o r t w h i c h c o n t i n u e d after the w o r k of H . W . K u h n in Enderwartung
for t h e p r e v i o u s c o n s e n s u s of the late 1950's a n d e a r l y 1 9 6 0 ' s ,
there has
been n o real a t t e m p t since K u h n to s u p p o r t it in the light of c u r rent r e s e a r c h .
2 5 0
2 5 1
252
C / . n. 104 above.
C / . n. 237 above.
C / . n. 236 above.
T h e M e a n i n g of Ruah at Q u m r a n
64
2 5 4
2 5 5
2 5 6
2 5 7
258
2 5 9
2 6 0
2 5 5
257
25S
259
260
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
65
262
2 6 3
2 6 4
2 6 5
2 6 6
2 6 7
268
2 6 9
261
N o l l , "Angelology," p. 137.
2 6 4
265
266
267
Ibid., pp. 6-14. This line of argumentation is not new: cf. Molin,
Sohne, p. 129 and especially Notscher, Terminologie, pp. 86-93.
Wernberg-M0ller, "Reconsideration," p. 416.
268
269
T h e M e a n i n g of Ruah at Q u m r a n
66
2 7 1
2 7 2
e. C o n c l u s i o n to section 3 , c h a p t e r 2.
L i t e r a r y c r i t i c i s m of the D e a d Sea Scrolls h a s g r o w n inc r e a s i n g l y c o m p l e x since the e a r l y 1960's, a n d this h a s h a d an
i m p a c t o n h o w scholars h a v e u n d e r s t o o d the m e a n i n g of ruah in
s e c t a r i a n t h o u g h t . A l t h o u g h t h e c o n s e n s u s of the late 1950's
(i.e., t h a t t h e v a r i o u s u s e s of ruah in t h e Scrolls s h o u l d be
v i e w e d w i t h i n the two-spirit t e a c h i n g of 1QS 3-4 u n d e r s t o o d in
t e r m s of a n I r a n i a n c o s m i c d u a l i s m ) c o n t i n u e d well into the
1960's, this s e e m s to h a v e d i s a p p e a r e d after H . W . K u h n ' s Enderwartung b e c a m e k n o w n , a s m o s t scholars b e g a n to r e c o g n i z e
e l e m e n t s of d i v e r s i t y a n d e v e n tension w i t h i n sectarian p n e u m a t o l o g y . A t p r e s e n t , the m a j o r i t y of scholars r e c o g n i z e the existence of s o m e f o r m of c o s m i c d u a l i s m in 1QS 3-4 a n d tend not to
m a k e a simple e q u a t i o n b e t w e e n , e.g., the p n e u m a t o l o g y of 1QS
3-4 a n d I Q H .
272
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
67
4. Conclusion to c h a p t e r 2.
T h e history of r e s e a r c h into the m e a n i n g of ruah in Q u m r a n
c a n b e d i v i d e d into t h r e e basic p e r i o d s . T h e first p e r i o d (1950
t h r o u g h 1955) w a s a t i m e of basic shifts of o p i n i o n a m o n g m a j o r
s c h o l a r s t o g e t h e r w i t h initial a t t e m p t s to u n d e r s t a n d s e c t a r i a n
p n e u m a t o l o g y in t e r m s of its relationship to I r a n i a n a n d C h r i s tian t h o u g h t . It s o o n b e c a m e e v i d e n t to the m a j o r i t y o f investig a t o r s that ruah in the Scrolls s h o u l d n o t be i n t e r p r e t e d a s a
Christian c o n c e p t , a n d s o m e w o u l d later s t r o n g l y d o u b t the e v i d e n c e for I r a n i a n i n f l u e n c e . M o s t s c h o l a r s , h o w e v e r , w o u l d
e v e n t u a l l y a g r e e that I r a n i a n t h o u g h t h a d i n f l u e n c e d Q u m r a n
to s o m e d e g r e e , b u t the precise e x t e n t a n d n a t u r e o f this influe n c e is still being d e b a t e d . In a n y case, it d o e s n o t s e e m that the
question of Iranian influence h a s h a d a d i r e c t b e a r i n g o n h o w
s c h o l a r s h a v e d i s t i n g u i s h e d b e t w e e n the m o s t basic m e a n i n g s
of ruah in the Scrolls (e.g., a s G o d ' s Spirit, m a n ' s spirit, a n g e l ,
efc.),
a l t h o u g h it is t r u e t h a t s c h o l a r s w h o h a v e s e e n a
strong Iranian influence o n Q u m r a n h a v e a l s o t e n d e d to u n d e r stand the t w o sprits of 1QS 3-4 a s c o s m i c b e i n g s . T h e m o s t i m p o r t a n t d e v e l o p m e n t o f this p e r i o d , h o w e v e r , w a s t h e w o r k of
E. Sjoberg in his 1 9 5 5 article, " N e u s c h o p f u n g . " In it, Sjoberg d e fined the s e c t a r i a n u n d e r s t a n d i n g of ruah in I Q H (as this r e lates to the s o u r c e of their spirituality) a s h a v i n g to d o w i t h
God's Spirit r e c e i v e d at one's e n t r a n c e into the c o m m u n i t y . T h i s
v i e w of ruah w o u l d later h a v e significant i m p l i c a t i o n s for the
u n d e r s t a n d i n g of sectarian p n e u m a t o l o g y in g e n e r a l , a s c a n b e
2 7 3
68
T h e M e a n i n g of Ruah at Q u m r a n
A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e
69
CHAPTER 3
RUAH
AS GOD'S SPIRIT
Mn 1QS 4:6 (cf. this chapter below) the author talks about the
Spirit and those who walk "in it" (m) and in 1QS 3:7 (cf. this chapter below) ruah is modified by n0np. Irwin, Spirit-Dualism, p. 203 n. 10, believes that ntfnp should be pointed as nitfnp ("holiness"), but this is unlikely since a clear use of this noun does not seem to be present elsewhere in the Scrolls. Note that the evidence of 4QSa (which reads m i
Ttftip in place of rteinp m i in 1QS 3:7) indicates the synonymity of both
expressions (cf. this chapter below). Ruah as God's Spirit never
appears as masculine in the non-biblical Scrolls. Lys in Ruah, p. 32 n. 2
notes that God's Spirit in the Old Testament (except for its oldest
texts) is found primarily in the impersonal feminine gender.
C / . Notscher, Terminologie, p. 42; cf. also Bocher, Dualismus, p.
38 and Becker, Heil Gottes, p. 162.
2
72
T h e M e a n i n g of Ruah a t Q u m r a n
n o n - b i b l i c a l , H e b r e w l i t e r a t u r e e v e n w h e n it c l e a r l y refers to
p e r s o n a l angelic o r d e m o n i c b e i n g s .
3
regens
in c o n s t r u c t w i t h t h e sin-
In
five c a s e s t h e s y n t a c t i c a l l y i n d e f i n i t e f o r m ttnip r r n is f o u n d
( 1 Q S 4 : 2 1 a , cf. c h a p t e r eight; 9 : 3 ; l Q S b 2 : 2 4 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5 ;
a n d 4 Q 5 0 4 , 4 , 5 ) ; a n d finally t h e r e a r e t h r e e u n r e l a t e d
and
u n i q u e c a s e s w h i c h r e q u i r e special a t t e n t i o n : n t f n p r r n ( 1 Q S
3 : 7 ) , r u n r r n ( I Q H 1 4 : 2 5 ) , a n d m m mrts ( H Q M e l c h 3 I I 1 8 ) .
b. T h e s i n g u l a r o f ruah a s a nomen
regens in c o n s t r u c t w i t h a
suffixed s i n g u l a r of K h i p r e f e r r i n g to G o d : { - j / r o o r i} E h M p r r n
Cf. chapter 1 n. 15 above; the definite article occurs only two
times (both as mnnn V D ) in the 58 possible occurrences of ruah as an
angel or demon (cf. 4 Q 1 8 5 , 1 4 1 2, and 8Q5, 2, 6).
T h e preposition in itself does not qualify ruah but simply relates
it to the other elements of the sentence.
4
Note that the genitive ruah qualifies the preceding nomen regens rather than the reverse; cf. E. Kautzsch, Gesenius'
Hebrew
Grammar (2nd. English edition; Oxford: Clarendon, 1910), 89a, 128f &
x
5
73
(found seventeen times; see the list of references for these o c c u r rences in section 2a a b o v e ) .
W e should n o t e , first of all, that o n l y C D 5:11 a n d 7:4 c o n tain f o r m s of ruah ( s g . ) in c o n s t r u c t w i t h the g e n i t i v e 0 " n p
w h i c h a m a j o r i t y of s c h o l a r s c o n s i d e r to b e a r e f e r e n c e to the
h u m a n s p i r i t . T h e s e c a s e s will b e t r e a t e d in c h a p t e r f o u r ,
w h i c h deals w i t h ruah as m a n ' s spirit, b u t for n o w w e m a y n o t e
t h a t t h e p l u r a l o f t h e g e n i t i v e 0 - n p i n C D 5 : 1 1 a n d 7:4
( w h a t e v e r its m e a n i n g ) p r o v i d e s a c l e a r s y n t a c t i c a l d e v i c e for
differentiating b e t w e e n the ruah of G o d a n d m a n . If these p a s sages in C D d o refer to the h u m a n spirit, this w o u l d n o t be e v i d e n c e that ruah f o l l o w e d b y the singular genitive of K h i p c o u l d
be u s e d a m b i g u o u s l y to refer to either G o d o r m a n . It m a y , in
fact, indicate the o p p o s i t e . T h e u n u s u a l u s e of the p l u r a l g e n i tive of Kftip w i t h ruah to refer to m a n ' s spirit m a y i n d i c a t e t h a t
6
74
T h e M e a n i n g of Ruah at Q u m r a n
as something which
I h a v e f o u n d only
75
five s c h o l a r s w h o believe that this e x p r e s s i o n m a y refer g e n e r ally to no m o r e than a h u m a n spirit o r d i s p o s t i o n ( w h e t h e r inb o r n or a c q u i r e d in the c o m m u n i t y in contrast to a force or e n tity sent f r o m G o d ) , a n d o n l y o n e of t h e m h a s d e s c r i b e d his p o sition at a n y l e n g t h . T h e majority opinion, h o w e v e r , s e e m s to
b e c o r r e c t for v a r i o u s r e a s o n s w h i c h will b e o u t l i n e d in the following paragraphs.
9
10
11
Geist," pp. 129-130; Graystone, "Scrolls," vol. 23, pp. 33-4; Holm-Nielsen,
Hodayot, pp. 288-9; Hans Hiibner, "Anthropologischer Dualismus in
den Hodayoth?" New Testament Studies, 18 (1972), p. 283; Huppenbauer, Mensch, p. 70; Irwin, "Spirit-Dualism," pp. 58, 69, 72 192-4 & 225
n. 68; Jaubert, notion, pp. 239 & 242-4; Johnston, "Spirit," pp. 34-5 & 3840; H. W. Kuhn, Enderwartung, pp. 132 & 134-5; G. Maier, Mensch, pp.
188-9; J. Maier, Texte, vol. II, 206; May, "Cosmological Reference," p. 5
n. 17; Montague, Holy Spirit, p.121; Osten-Sacken, Gott und Belial, pp.
133 & 138; Ringgren, Faith, pp. 87-89; Schnackenburg, "'Anbetung'," pp.
91-2; Sjoberg, "Neuschopfung," p. 135; and idem, "ttvev\ia," p. 358.
C / . Schreiner, "Geistbegabung."
9
^Schreiner, "Geistbegabung."
T h e M e a n i n g of Ruah at Q u m r a n
76
spirit of God,
it is difficult to k n o w e x a c t l y h o w old this t y p e
of e x p r e s s i o n m i g h t b e . In o t h e r s o u r c e s w h i c h a r e datable to
t h e g e n e r a l p e r i o d of the Scrolls, this k i n d o f l a n g u a g e n e v e r
o c c u r s a s a d e s c r i p t i o n of m a n ' s s p i r i t . O c c a s i o n a l l y the h u m a n spirit is called " h o l y , " b u t w h e n e v e r t h e r e is a syntactical i n d i c a t i o n of p o s s e s s i o n w i t h this m e a n i n g , the r e f e r e n c e is
to m a n a n d n o t to G o d . This is parallel to the situation in the
Scrolls: the t w o c o n t e x t u a l l y clearest e x a m p l e s of a reference to
m a n ' s spirit a s " h o l y " (pi.) w i t h a s y n t a c t i c a l i n d i c a t i o n of
12
1 3
14
15
1 6
E.g., the Heb. Test, of Naphtali 10:9 and Targum // on Gen. 6:3.1
do not know of any other occurrence of this kind of language in possible early Hebrew sources. Cf. Beaven, "Ruah."
12
1 5
1 6
77
p o s s e s s i o n h a v e suffixes w h i c h r e f e r to m a n r a t h e r t h a n to
God.
1 7
2) T h e H o d a y o t in w h i c h 11 of the s e v e n t e e n o c c u r r e n c e s a r e
f o u n d ( w i t h o n e r e c o n s t r u c t i o n , I Q H f 2 : 1 3 ) t e n d s to p r e s e n t
m a n ' s spirit in s t r o n g l y n e g a t i v e t e r m s . This is p a r t of a g e n e r a l
theological v i e w of m a n in I Q H w h i c h L i c h t calls " a n a l m o s t
pathological a b h o r r e n c e of h u m a n n a t u r e . " T h e r e a r e c o n t e x t s
in w h i c h I Q H s e e m s to p r e s e n t the n a t u r a l , h u m a n spirit a s a
s o u r c e of s p i r i t u a l i t y , b u t its g e n e r a l t e n d e n c y is to d e s c r i b e
the sectarian's spirit a s sinful b y n a t u r e a n d in n e e d o f G o d ' s
h e l p . T h i s n e e d , f u r t h e r m o r e , a p p l i e s n o t o n l y to t h e s e c t a r ian's p a s t
b u t a l s o to h i s p r e s e n t ,
especially as his
s p i r i t / s p i r i t u a l i t y f o r m s a c o n t r a s t to t h e p o w e r a n d r i g h t e o u s n e s s of G o d . A g a i n s t this b a c k g r o u n d , t h e n , it is difficult to
18
19
2 0
2 1
2 2
17
18
19
2Q
T h e M e a n i n g of Ruah at Q u m r a n
78
u n d e r s t a n d t h e p s a l m i s t a s s t a n d i n g b e f o r e G o d with the c l a i m
of h a v i n g i m m o v a b l e s t r e n g t h ( I Q H 7:6-7), k n o w l e d g e of G o d ' s
w o n d r o u s c o u n s e l ( 1 2 : 1 2 ) a n d a c c e s s to divine p u r i t y ( 1 6 : 1 2 ) b e c a u s e of the holiness of his o w n p e r s o n a l spirit ( w h e t h e r inborn
o r a c q u i r e d in the c o m m u n i t y ) . A m o r e consistent a p p r o a c h
h e r e w o u l d b e to u n d e r s t a n d the p r e d o m i n a n t t e a c h i n g of I Q H
a s p r e s e n t i n g m a n ' s spirit a s essentially i n a d e q u a t e in spiritual
m a t t e r s a n d p r o n e to failure e v e n within t h e sectarian c o m m u nity.
T h e h u m a n spirit of the s e c t a r i a n , t h e n , w o u l d b e t o tally d e p e n d e n t o n the c o n s t a n t e x t e r n a l i n t e r v e n t i o n of G o d ' s
h o l y S p i r i t f o r s p i r i t u a l s t r e n g t h a n d i n s i g h t . T h u s , the
psalmist k n o w s that G o d has given him strength and knowle d g e b y H i s h o l y Spirit in the past ( I Q H 7 : 6 / 7 & 1 2 : 1 1 - 1 3 ) ) a n d
i m p l o r e s G o d for H i s h o l y Spirit in the f u t u r e to c o m p l e t e the
g o o d w o r k a l r e a d y b e g u n in h i m so that h e m i g h t a l w a y s h a v e
a c c e s s to G o d ' s p r e s e n c e ( 1 6 : l l f f . ) .
2 3
2 4
25
79
2 7
27
T h e M e a n i n g of Ruah at Q u m r a n
80
2 9
3 0
2 9
81
3 2
4 ) Finally, w e s h o u l d n o t e that a n u m b e r of p a s s a g e s c i t e d
in p a r a g r a p h 3 d i r e c t l y a b o v e h a v e a s s o c i a t i o n s w i t h biblical
c o n c e p t s a n d v o c a b u l a r y w h i c h further i n d i c a t e a n influence of
G o d ' s Spirit e x t e r n a l to m a n , viz., G o d ' s a c t i v i t y of " s h e d d i n g "
( I Q H 7 : 6 / 7 ; 17:26: a n d f 2:9) o r " p o u r i n g o u t " ( 4 Q 5 0 4 , 1-2 V 15)
3 2
82
T h e M e a n i n g of Ruah at Q u m r a n
His Spirit
a n d of " c l e a n s i n g " H i s p e o p l e a s H e g i v e s t h e m
H i s Spirit (cf. 1 Q S 3 : 7 ; 4 : 2 1 a ; & especially I Q H 1 6 : 1 2 w i t h E z k .
3 6 : 2 7 - 3 3 ) ; n o t e also the possible link b e t w e e n Is. 61:1 a n d C D
2 : 1 2 ; 4 Q 2 8 7 , 4 , 1 3 ; 4 Q D e {270} 2 II 1 3 - 1 4 a a n d H Q M e l c h 3 II 18
o n t h o s e " a n o i n t e d " w i t h the S p i r i t . T h e i d e a s of "cleansing"
a n d especially of " s h e d d i n g / p o u r i n g o u t " a r e f o u n d in e s c h a t o logical c o n t e x t s o f the O l d T e s t a m e n t ;
a n d g i v e n the schola r l y c o n s e n s u s that the Q u m r a n s e c t a r i a n s v i e w e d t h e m s e l v e s
in s o m e s e n s e a s a n eschatological c o m m u n i t y , they probably
33
34
35
36
F o r the use of rvufa at Qumran and its connection to Is. 61:1, cf.
M. de Jonge, "The Use of the Word 'Anointed' in the Time of Jesus,"
Novum Testamentum, VIII (1966), pp. 132-148. De Jonge notes that
this term can be used for the future high priest as well as for the future
Davidic Messiah (ibid., p. 139) and that in addition to referring to the
Old Testament prophets (cf. 1QM 11:7-8) it can also refer to the
prophet who is to come (ibid., pp. 141-2). In relationship to ruah, however, rritfo denotes a future figure in only one sectarian text (HQMelch
3 II 18), which seems to have been influenced by Is. 61:1 and appears
to be describing a prophet who will attend the coming of
"Melchizedek" (ibid., p. 142); all the other occurrences of rrtfo with ruah
have to do with the Old Testament prophets (CD 2:12; 4QDe (270) 2 II
13-14a; and 4Q287, 4, 13; cf. also J. T. Milik, "Milki-resa," p. 134). This
close relationship in the Scrolls between God's holy Spirit and the
prophetic use of rnfo reflects the general tendency of this time to associate prophecy with the Spirit of God; cf. the comments of Joachim
Jeremias, New Testament Theology (trans, by J. Bowden; New York:
Charles Scribner's Sons, 1971), p. 79, who notes that at this time "the
synagogue regarded the possession of the holy spirit, i.e., the spirit of
God, as the mark of prophecy" [emphasis his]. The holy Spirit was not
restricted to this function at this time, however; cf. n. 32 above.
3 4
83
C / . for example, Vermes, Perspective, pp. 182ff. and 197. Cf. also
S. F. Noll, "Communion of Angels and Men in Realized Eschatology in
the Dead Sea Scrolls," Proceedings of the Eighth World Congress of
Jewish Studies, Division A., 1981 (1982), pp. 91-97, who questions H. W.
Kuhn's strongly eschatological interpretation of sectarian theology in
Enderwartung, but he still notes that the sectarians saw themselves "in
the beginning of the 'end of days';" Noll, "Communion," p. 96.
36
37
84
T h e M e a n i n g of Ruah at Q u m r a n
T h e s e c o n d e x p r e s s i o n n o t e d a b o v e , "porn nn, c o u l d p e r h a p s
b e u n d e r s t o o d in I Q H 16:9 a s a h u m a n disposition g i v e n to m a n
b y G o d , b u t the c o n t e x t s e e m s to b e m o r e oriented to the extern a l a c t i v i t y of G o d t h a n t o t h e p e r s o n a l s p i r i t u a l i t y o f the
p s a l m i s t . T h u s , the " f a v o r " (ion) p r e c e d i n g a n d paralleling o u r
e x p r e s s i o n a n d t h e " r a d i a n c e ( ? ) of Y o u r g l o r y " (rpto *v)...) foll o w i n g it b o t h b e l o n g to G o d a n d d o not necessarily i m p l y that
t h e p s a l m i s t a s the beneficiary o f t h e s e d i v i n e f a v o r s h a s h i m self b e c o m e a s o u r c e of t h e m , a s t h e last half of v. 9 a p p e a r s to
s a y . G o d ' s "Spirit of m e r c y , " then, s h o u l d p r o b a b l y b e u n d e r s t o o d a s describing a n external, spiritual p o w e r f r o m G o d w h i c h
creates within the psalmist a sense of God's love and a c c e p t a n c e o f h i m . It is possible that this e x p r e s s i o n is s y n o n y m o u s
w i t h G o d ' s "Spirit o f h o l i n e s s " ( a s a n a l y z e d in s e c t i o n 2b
a b o v e ) , b u t the limited c o n t e x t of -pom nn m a k e s this difficult
to d e t e r m i n e . T h i s is t h e o n l y p l a c e in the Scrolls in w h i c h n n
in c o n s t r u c t w i t h yam o c c u r s . If G o d ' s "Spirit of m e r c y " a n d
"Spirit o f h o l i n e s s " a r e n o t c o m p l e t e l y s y n o n y m o u s , h o w e v e r ,
the difference m a y lie in their function: G o d ' s Spirit of holiness
m a y b e m o r e associated with the c o m m u n i c a t i o n of divine
k n o w l e d g e (e.g., I Q H 1 2 : 1 2 ) , e m p o w e r m e n t ( I Q H 1 6 : 7 ) a n d
c l e a n s i n g a c t i v i t y ( I Q H 1 6 : 1 2 ) a n d H i s Spirit o f m e r c y w i t h a
c o m m u n i c a t i o n of f a v o r to H i s p e o p l e (ion mioob).
3 9
4 0
39
4 0
85
4 2
4 3
43
T h e M e a n i n g of Ruah at Q u m r a n
86
87
T h e n e x t m o s t f r e q u e n t o c c u r r e n c e o f t h e a b s o l u t e f o r m of
ruah is in the p h r a s e * a n n r o
n n a , a n e x p r e s s i o n w h i c h is
limited to the later h y m n s of I Q H a n d o n e o f its f r a g m e n t s . It
s e e m s to b e b a s e d p r i m a r i l y u p o n ruah a s it is f o u n d in E z k . 3 6
a n d 3 7 . H e r e w e r e a d t h a t G o d will p u t H i s " b r e a t h " o r
" s p i r i t " in H i s p e o p l e at s o m e f u t u r e t i m e . W h a t is i m p o r t a n t
for this s t u d y is that o n l y in t h e s e p a s s a g e s in t h e H e b r e w lite r a t u r e k n o w n to h a v e b e e n u s e d in Q u m r a n d o w e h a v e s u c h a
close a n a l o g y s y n t a c t i c a l l y a n d c o n c e p t u a l l y to t h e s e c t a r i a n
e x p r e s s i o n cited a b o v e . E z k . 3 7 : 6 p r o m i s e s that G o d will p l a c e
( ] r u ) ruah ( u s e d w i t h o u t qualifiers) in ( a ) H i s p e o p l e , a n d in
v e r s e 14 this ruah is d e f i n e d ( a g a i n w i t h the v e r b ]n3 + a ) a s
God's ruah.
All o f this is i m m e d i a t e l y p r e c e d e d b y a p r o m i s e
of G o d ' s Spirit in 3 6 : 2 7 (using m u c h the s a m e l a n g u a g e a s in 3 7 : 6
& 1 4 ) , w h i c h will t r a n s f o r m t h e heart o f t h e p e o p l e s o t h a t
t h e y will live in p u r i t y . G o d will also cleanse t h e m ( 3 6 : 2 9 a a n d
esp. 3 3 a with -ino), resulting in m a n y blessings, a n d this in t u r n
will lead the p e o p l e to loath t h e m s e l v e s for their sins ( 3 6 : 3 1 ) .
All of this will b e d o n e b y G o d in spite of the fact t h a t H i s
p e o p l e a r e unworthy of it ( 3 6 : 3 2 ) . T h e g o a l a n d o u t c o m e o f this
47
48
49
50
C / . n. 34 above.
1 Q H 12:11; 13:19; 16:11; and f 3:14.
^ E z k . 36:27; 37:6 & 14.
46
47
50
T h e M e a n i n g of Ruah at Q u m r a n
88
89
5 4
55
I n Ezekiel: 2:2; 3:12,14, & 24; 8:3; 11:1 & 24; and 43:5; outside of
Ezekiel: Num. 27:18; Is. 32:15; (57:16?); and 1 Chron. 12:19. 2 Kings 19:7
(with its parallel passage in Is. 37:7) probably refers to an interior disposition (cf. n. 49 above).
52
55
T h e M e a n i n g of Ruah at Q u m r a n
90
57
5 8
C / . n. 27 above. The author of 4Q504-506 ("Words of the Heavenly Lights") views his Hasidean community as the eschatological
people, heirs of the promise of Is. 44:3. For the strange form OTWi, cf.
Baillet, Discoveries VII, p. 155 n. 5, who believes that it is from the root
pn with the H serving as a mater lexionis.
5 6
E.g., for 1QS 9:3 and lQSb 2:24 as man's spirit, cf. Burrows, More
Light, p. 295 and Licht, Thanksgiving Scroll, p. 38; for 1QS 9:3 as man's
spirit, cf. Coppens, "Documents," p. 36 n. 46; Driver, Scrolls, pp. 258-9;
Hill, Greek Words, p. 241; J. Maier, Texte, vol. II, p. 206; Notscher,
"Geist," p. 307; and Schreiner, "Geistbegabung," pp. 174 & 180.
57
91
(Snip m i in t h e s e c o n t e x t s also is p e r h a p s b e s t u n d e r s t o o d a s
G o d ' s Spirit since this w o u l d b e c o m p a t a b l e with its m e a n i n g in
the t w o clearer c o n t e x t s of 1QS 4 : 2 1 a a n d 4 Q 5 0 4 , 4 , 5 a n d t h e r e
is no e v i d e n c e in the c o n t e x t s of 1QS 9:3, l Q S b 2:24 a n d 4 Q 1 7 1 , 3 10 IV 2 to s u g g e s t that it m e a n s a n y t h i n g else. T h u s , it is e a s y to
u n d e r s t a n d 1QS 9:3 n o t only as the c o m m u n i t y ' s c l a i m of b e i n g a
"spiritually h o l y f o u n d a t i o n " b u t also a s a c l a i m o f b e i n g a
spiritual f o u n d a t i o n c o n d u c i v e to the p r e s e n c e of G o d ' s h o l y
Spirit,
n o w e s c h a t o l o g i c a l l y at w o r k a m o n g G o d ' s p e o p l e .
Likewise, the blessing d i r e c t e d to the H i g h P r i e s t in l Q S b 2:24
c a n b e u n d e r s t o o d n o t o n l y a s a r e q u e s t that G o d w o u l d g r a c e
h i m w i t h a h o l y d i s p o s i t o n b u t also w i t h the h o l y , s p i r i t u a l
p o w e r which makes such a disposition p o s s i b l e . The s a m e
kind o f spiritual p o w e r c o n d u c i v e to special l e a d e r s h i p in the
sect is probably also the m e a n i n g of e r n p n [ n ] in 4 Q 1 7 1 , 3 - 1 0 I V 5
since it is f o u n d in a c o n t e x t w h i c h a l l u d e s to t h e T e a c h e r o f
Righteousness, w h o w a s probably c o n s i d e r e d to h a v e b e e n e s p e cially inspired b y G o d ' s h o l y Spirit in his t e a c h i n g a n d l e a d e r ship c a p a c i t y .
59
60
61
"Ruah," p. 102 (a only); Betz, Offenbarung, p. 120 (a only); Bocher, Dualismus, p. 38 (a only); Bruce, "Holy Spirit," p. 55 (a only); Carmignac
and Guilbert, Textes, p. 155 n. 9 (a only); Carmignac, Cothenet and
Lignee, Textes, p. 37 n. 20 (a & b); Delcor, "Doctrines," col. 972 (a & b);
Irwin, "Spirit-Dualism," pp. 73 & 192 (b only); Johnston, "Spirit," p. 38 (a
only); J. Maier, Texte, vol. II, 206 (b only); Manns, symbole, p. 80 (a
only); Montague, Holy Spirit, p. 121 (a only); Notscher, "Heiligkeit im
Qumranschriften," Revue de Qumran, 2 ( 1 9 5 9 / 6 0 ) , 339 (b only); and
Ringgren, Faith, p. 89 (a only).
S o most scholars; cf. n. 58 above.
Ibid.
^^Cf.
Foerster, "Geist," p p . 1 2 3 - 5 ; cf.
also
Schreiner,
"Geistbegabung," p. 179, who recognizes this in his discussion of I Q H
7:6/7; so also most scholars: see n. 8 above.
59
60
92
T h e M e a n i n g of Ruah at Q u m r a n
63
T h e final e x p r e s s i o n to b e c o n s i d e r e d u n d e r the c a t e g o r y of
" G o d ' s Spirit" is n t f n p rrn in 1QS 3:7. It a p p e a r s to b e l o n g to
this c a t e g o r y for the following r e a s o n s : 1) the u s e of the root e h p
to d e s c r i b e t h e spirit of m a n (or e v e n the s e c t a r i a n ' s spirit) is
u n u s u a l , a n d w h e n e h p is u s e d for this p u r p o s e (e.g, in C D 5:11
62
Cf.
n. 34 above.
93
3. Conclusion.
F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults with the results of c h a p t e r s 4 - 6 (ruah a s m a n ' s spirit {ch.
4}, a n g e l / d e m o n {ch. 5 ) , a n d w i n d & b r e a t h {ch. 6 } ) , see c h a p t e r
7 below.
65
CHAPTER 4
RUAH
AS MAN'S SPIRIT
T h e M e a n i n g of Ruah at Q u m r a n
96
Ruah
a s M a n ' s Spirit
97
g r o u n d of 1 Q S 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 in w h i c h c a s e a
n u m b e r of o c c u r r e n c e s of ruah b e y o n d the confines o f these three
p a s s a g e s will b e seen a s reflecting the post-biblical i d e a s of the
t w o - s p i r i t t h e o l o g y o f 1 Q 3 3 : 1 3 - 4 : 2 6 w i t h its c o n c e p t o f m a n ' s
spirit a s a p r e d e s t i n e d , g o o d o r evil "self" g i v e n to h i m a t
b i r t h . T h e r e a r e g o o d r e a s o n s , h o w e v e r , n o t to a s s u m e s u c h a
7
H . W. Kuhn, Enderwartung,
pp. 120-136, believes that ruah as
man's predestined being given to him at birth is present also in 1QS
2:20; 5:21; 6:17; 9:14,15, & 18 (all in ibid., p. 122 n. 3); I Q H 1:9 (ibid., pp.
125-6); 4:31 (ibid., p. 126); 14:11 (ibid., p. 132); 15:13-14 (ibid., pp. 124-6);
15:22 (ibid., pp. 123-5); and 16:10 (ibid., p. 134). We should note that
Kuhn along with most scholars regards the two spirits of 1QS 3:18ff. as
cosmic angels (cf. ibid., pp. 121-2) and that he relates these two spirits
to ruah as man's predestined being "religionsgeschlichtlich,"
i.e., on
the basis of their common historical origin in Iranian thought and
their shared views on predestination (ibid., p. 122). Osten-Sacken, on
the other hand, denies this relationship (he also views the two-spirits
as cosmic angels; cf. Osten-Sacken, Gott und Belial, p. 141) and seeks
to find the conceptual origins of ruah as man's predestined being in
the Old Testament alone (cf. ibid., pp. 136-7) while at the same time
disagreeing with Kuhn on the extent of this concept of ruah in the
Scrolls. In IQH, at least, he would limit its presence to 15:13 & 22 (cf.
ibid., p. 137 n. 11; cf. also Osten-Sacken's view of 4:31 in ibid., p. 133). It
appears that both scholars have valid points. Osten-Sacken seems to
be correct in reading most of the occurrences of ruah in the Scrolls
against an Old Testament background as opposed to the background
of 1QS 3-4, and he also seems to be correct in recognizing ruah as the
predestined being of man in IQH only in 15:13 & 22. Kuhn, however,
seems to be correct in seeing a strong connection between 1QS 3-4
and IQH 15. This connection, in fact, is stronger than Kuhn supposes
since not only does ruah mean the predestined being of man in I Q H
15;13 & 22, but it also has the same meaning in 1QS 3:18ff. The two
spirits, in fact, are not personal, cosmic entities at all but rather two
predestined, religious dispositions of good and evil given to man at
birth to varying degrees (cf. chapter 8 below). The only essential difference between IQH 15:13 & 22 and 1QS 3:18ff. is that the latter has
abstracted (perhaps under indirect Persian influence) the various
types of religious dispositions found in men into two basic "spirits"
which men then inherit in various degrees. The basic idea which 1QS
3-4, IQH 15 and 4Q186 share, however (i.e., that men are given at birth
7
T h e M e a n i n g of Ruah at Q u m r a n
98
a basically good or evil religious disposition which unchangeably determines their future conduct), seems to be essentially foreign to Old
Testament thought; in this case Kuhn is probably more correct than
Osten-Sacken in tracing its origins to foreign (Persian) sources.
M o s t of Kuhn's evidence for ruah as man's predestined being in
Enderwartung is based on an analysis of vocabulary patterns rather
than context. Thus, expressions such as Dnvrn T O VD ? and irrn "th found
in 1QS 3:14 and 4:26 within the two-spirit Treatise indicate that similar
expressions outside of it (e.g., in 1QS 2:20, 9:14, etc.) should have the
same meaning, viz., man's predestined being (cf. ibid., p. 122 n. 3).
Likewise, nVifla (found in 1QS 3:16; 4:15 & 25) indicates by its presence
in I Q H 1:9 and 14:12 that ruah in these passages should be
understood against the background of 1QS 3-4; other key vocabulary
items used for this purpose are p and
(cf. ibid., p. 126). There are
two problems with this approach, however. One is that Kuhn assumes
too easily that the relatively few vocabulary items which 1QS 3:13-4:26
and various passages share (in the case of IQH 4:31, only one item: lU')
should be read in the light of 1QS 3:13-4:26 as if this were a dominant
conceptual touchstone for the sect; but even within 1QS itself, it is not
clear that 1QS 3:13-4:26 had a basic linguistic or conceptual influence
within it. Murphy-O'Connor in "Regie," pp. 537ff., for example,would
place 1QS 1-4 as the last major element in the redaction of 1QS; and if
the thesis of Osten-Sacken in Gott und Belial is correct, the two spirit
dualism of 1QS would be late in the literary history of the sect and
could not be used uncritially as a conceptual background against
which to understand other sectarian compositions. A second problem
is that Kuhn at times does not give full weight to the specific context
which he is interpreting. Thus, for example, the psalmist in IQH 4:31
appears to be contradicting himself in Kuhn's exegesis when he first
identifies himself in vv. 29-30 with the rest of humanity as profoundly
sinful by nature and then describes himself in w . 31-32 as being born
with a spirit capable of attaining perfection. Kuhn himself notes a
similar tension in his interpretation of IQH 14:llf. and 16:8-12 (ibid., p.
132).
8
Ruah
a s M a n ' s Spirit
99
1 1
P e r h a p s t h e m o s t i m p o r t a n t c h a r a c t e r i s t i c o f ruah a s m a n ' s
spirit, h o w e v e r , is its c o n s i s t e n t l y f e m i n i n e g e n d e r . T h e e v i d e n c e for this is quite s t r o n g . T h u s , for e x a m p l e , ruah in 1 Q S
2:14 is t h e subject of t h e feminine v e r b nnSDJ a n d is m o d i f i e d b y
the f e m i n i n e a d j e c t i v e max; in 1 Q S 7 : 1 8 & 2 3 , I Q H 4 : 3 6 , 9 : 1 6
a n d 1 3 : 1 5 it is t h e subject of t h e f e m i n i n e v e r b s aim, r o 0 , n p ' r n n ,
-am a n d rftKta ( r e s p e c t i v e l y ) ; in 1 Q S 8 : 3 & 1 2 , 1 1 : 1 c a n d I Q H
1:22 it is m o d i f i e d b y t h e f e m i n i n e participial a d j e c t i v e s n-a03,
nits: a n d nnasj; in I Q H 1 5 : 2 2 the feminine suffix o n n r f r w s r e f e r s
to it, a n d in 4 Q 1 8 6 1 II 7 a n d 4 Q 1 8 6 1 III 5 it is m o d i f i e d b y t h e
f e m i n i n e n u m b e r s 00,0"?0 a n d n n . T h e e v i d e n c e t h a t ruah a s
m a n ' s spirit c a n b e c o n s t r u e d a s m a s c u l i n e , o n t h e o t h e r h a n d , is
10
11
121-2.
F o r a detailed listing of these 93 forms (excluding the 4 implied
forms), cf. section 3a of this chapter below.
12
T h e M e a n i n g of Ruah at Q u m r a n
100
n o t s t r o n g . T h e r e a r e o n l y t h r e e c a s e s in w h i c h this is possible
( I Q H 8 : 2 9 ; 1 5 : 1 3 a n d 1 6 : 1 0 ) a n d in o n l y o n e of t h e m ( I Q H 8 : 2 9 )
is this p r o b a b l e . In I Q H 1 5 : 1 3 it is possible that the m a s c u l i n e
suffix o n irons r e f e r s to ruah, b u t it is m o r e p r o b a b l e t h a t it
r e f e r s to t h e nomen regens
e s p e c i a l l y in v i e w of t h e femin i n e suffixal r e f e r e n c e to ruah o n nrfnaa o n l y a f e w v e r s e s later
(v. 2 2 ) . In I Q H 1 6 : 1 0 it is possible that p-ix s h o u l d b e taken a s
a n a d j e c t i v e m o d i f y i n g ruah,
b u t it is e q u a l l y possible that
p'TX should b e u n d e r s t o o d a s a genitive in construct with ruah a s
"the spirit o f t h e r i g h t e o u s . " A n d e v e n in I Q H 8 : 2 9 , in w h i c h
ruah s e e m s t o b e t h e subject of the m a s c u l i n e v e r b foarr, there a r e
a l t e r n a t i v e possibilities. M a n s o o r s u g g e s t s , f o r e x a m p l e , that
this v e r b c a n b e u n d e r s t o o d either in t e r m s of 'Eton cnoD in P s .
8 8 : 6 a n d t r a n s l a t e d a s "set a d r i f t " o r r e l a t e d to t h e A r a m a i c
r o o t Eton w i t h t h e m e a n i n g " t o d e l i v e r . " In b o t h c a s e s G o d
w o u l d b e t h e subject of t h e v e r b w i t h ruah a s t h e object a n d its
g e n d e r w o u l d n o t b e a n issue. If this v e r b is u n d e r s t o o d in t e r m s
of P s . 7 7 : 7 , h o w e v e r , t h e p o e t ' s ruah is p r o b a b l y its subject
13
14
15
15
Ruah
( w h a t e v e r it m a y m e a n ) ,
101
a s M a n ' s Spirit
1 6
b u t this m a y still n o t b e c o n c l u s i v e
e v i d e n c e of a c t u a l s e c t a r i a n e x p r e s s i o n . It is p o s s i b l e t h a t t h e
s e c t a r i a n p s a l m i s t w a s s i m p l y i m i t a t i n g t h e biblical a u t h o r o f
Ps. 77:7 syntactically as he sought to imitate him conceptually
in his feelings of d e s p a i r o v e r G o d ' s lack of h e l p a n d c o n c e r n for
him.
1 7
1 8
regens
of t h e s e c o n d a n d in t w o
c a s e s ruah is b o t h a g e n i t i v e a n d a nomen
regens
(39 times): n n
I n IQH 8:29 the author was probably weaving together the language of Ps. 77:7 and 88:6; cf. Mansoor, Hymns, p. 28, who notes that
"in numerous places the text sounds virtually like a mosaic of Biblical
phrases and quotations."
1 8
102
T h e M e a n i n g of Ruah at Q u m r a n
2 0
11:27 (afrw).
Ruah
103
a s M a n ' s Spirit
9);
finally, t h e r e a r e t w o c a s e s of ruah in t h e p l u r a l w i t h t h e
3rd. m . pi. suffix: nmrrn ( 1 Q S 2 : 2 0 a n d 3 : 1 4 ) .
T h e next m o s t frequent u s e of ruah is in t h e singular w i t h o u t
qualifying e x p r e s s i o n s ( 1 9 t i m e s ) : it is f o u n d b y i t s e l f ( I Q H
5:28 {reconstructed}; 5 : 3 6 ; 9 : 1 6 a ; 1 5 : 2 2 ; 4 Q 1 8 6 1 I I 7; 4 Q 1 8 6 1 III 5 ;
a n d 4 Q 1 8 6 2 I 6 ) , a s t h e object o f a p r e p o s i t i o n ( a in I Q H 4 : 3 1
a n d o in 9:16b) a n d a s a genitive (nn T O J in I Q H 1 8 : 1 5 a n d 1 Q M
11:10; nn ' i in I Q H 1 4 : 3 a n d 1 Q M 14:7; rrn vn in 1QS 11:1b; w i
nn in 1QS 1 1 : 1 a a n d 4 Q 1 8 3 1 II 6; a n d rrn m s n in 1 Q M 7 : 5 ) ; finally, t h e r e a r e t w o c a s e s of ruah in t h e p l u r a l (ronn) f o l l o w i n g
the propositions 'B 1 ? in I Q H 14:11 a n d o in I Q H 1 7 : 1 7 .
2 1
22
N e x t in f r e q u e n c y is t h e u s e of ruah in t h e s i n g u l a r f o l l o w e d
b y o n e o n e o r m o r e participial adjectives ( 8 t i m e s ) : mini rwoa rrn
( H Q P s a D a v C o m p 2 7 : II 4 ) ,raiOJnn ( 1 Q S 8 : 1 2 a s t h e g e n i t i v e o f
run'), nvn rrn ( I Q H 3 : 2 1 ; 1 1 : 1 2 ; 1 3 : 1 5 ; a n d f 1 2 : 6 ) a n d rratii nn
(1QS 8:3 a n d 1 1 : 1 c ) .
23
2 1
= DTrn as an alternative paradigm; cf. M. H. Goshen-Gottstein,
"Linguistic Structure and Tradition in the Qumran Documents,"
Scripta Hierosolymitana, IV (1958), pp. 118-119.
Occasionally a waw precedes ruah, but this does not affect is
meaning.
F o r an alternative view of the syntax of m i K i miai nri and mm rrn,
cf. Baillet, Discoveries, VII, pp. 222 and 231-2, respectively. Concerning
rnwi rum nn, Baillet differs with Sanders' view in J. A. Sanders, Discoveries in the Judaean Desert of Jordan, IV: The Psalms Scroll of
Qumran Cave 11 (Oxford: Clarendon Press, 1965), p. 92 that mw a n d
rum should be read as participles and prefers, instead, to understand
them as nouns. It seems that either view is possible, but if Baillet is
correct, this would not essentially effect the analysis of this expression
in section 3e of this chapter below. As for mm, Baillet suggests that the
usual understanding of it as a participle is brought into question by
the form ' m i w in 4Q511, 118 II 9, which he understands as a nominal
plural of mfl] (thus showing m) to be a noun). However, it seems possible that 'fflUJ] is simply a fern. pi. Niphal participle functioning as an
abstract substantive much in the same w a y as, e.g., vniR'JB] in Ps. 96:3
(cf. Kautzsch, Grammar, 116g and 122q). Note also the parallel construction between mm and the particple nrun] in I Q H 1:22.
22
23
104
T h e M e a n i n g of Ruah at Q u m r a n
25
25
Ruah
105
a s M a n ' s Spirit
a n d a n o t h e r t i m e in t h e c h a t a c t e r i s t i c position of m a n ' s n a t u r a l
spirit a s b e i n g in f u n d a m e n t a l n e e d o f G o d ' s h e l p (viz.,
IQH
26
In
2 8
it is n o t e n t i r e l y c l e a r f r o m t h e c o n t e x t w h e t h e r
2 9
H o w e v e r , ruah
as a
26
28
T h e M e a n i n g of Ruah at Q u m r a n
106
I Q H 1 6 : 1 0 (viz., p H S n n ) 3 0 is p r o b a b l y n o t h i n g m o r e t h a n a refe r e n c e to a n y r i g h t e o u s m e m b e r o f the sect, w h a t e v e r the p r e cise m e a n i n g o f nrtoBh m a y b e . Ruah, then, d o e s not refer h e r e
t o a p a r t o f t h e s e c t a r i a n in c o n t r a s t , for e x a m p l e , to his
"flesh," b u t a s in I Q H 9: 12 in w h i c h G o d "establishes" (v. 12a)
o r " f o u n d s " (v. 12b) the "spirit" of the sectarian, ruah c o u l d b e
d r o p p e d c o m p l e t e l y (with o n l y a r e f e r e n c e to the sectarian a n d
o t h e r q u a l i f i e r s r e m a i n i n g ) a n d t h e r e w o u l d b e little o r n o
c h a n g e in m e a n i n g .
3 1
32
2 ) O c c u r r e n c e s of ruah o v e r w h o s e m e a n i n g s c h o l a r s h a v e
d i v i d e d o p i n i o n s : 1 Q S 3:6 & 8; 1 0 : 1 8 ; l Q S b 5 : 2 5 a & 2 5 b ; I Q H
7:11; f 12:4; C D 5 : 1 1 ; 7:4; a n d H Q P s a Plea 19:14.
1 Q S 3:6 & 8: not* ms rrn & rmfli -itfr n n , r e s p e c t i v e l y . Schola r s s e e m to b e e v e n l y d i v i d e d o n w h e t h e r to u n d e r s t a n d ruah in
1QS 3:6 & 8 a s a disposition in m a n o r a s the Spirit of G o d , b u t
3 3
32
Ruah
107
a s M a n ' s Spirit
h o w e v e r ruah is u n d e r s t o o d in t h e s e p a s s a g e s , it s e e m s c l e a r (as
w e will try to s h o w b e l o w ) t h a t t h e y s h o u l d b e u n d e r s t o o d t o g e t h e r . A slight p r o b l e m of t r a n s l a t i o n e x i s t s in 1 Q S 3 : 6 in
which
here as God's
35
T h e r e is, h o w e v e r , a b a s i c r e a s o n w h y ruah in 1 Q S
has)
r a t h e r t h a n t h e Spirit of G o d . This h a s to d o w i t h a n o b s e r v a tion of F. M a n n s that a t o n e m e n t (iBD) in this c o n t e x t (cf. v v . 9 12) is a n act o f man's
spirit r a t h e r t h a n o f G o d ' s S p i r i t .
36
In
35
36
T h e M e a n i n g of Ruah at Q u m r a n
108
1 Q S 1 0 : 1 8 ; r i s e n n n . A l t h o u g h m o s t s c h o l a r s c o n s i d e r ruah
in this v e r s e to b e a r e f e r e n c e to m a n ' s spirit either a s s o m e t h i n g h e h a s o r s o m e t h i n g h e i s , at least t w o scholars u n d e r s t a n d its u s e differently. G. B a u m b a c h u n d e r s t a n d s it a s referr i n g to a n evil s p i r i t a n d J . Licht thinks that it is n n TOD n ^ i s
(cf. 1 Q S 4 : 9 ) , w h i c h in t u r n refers to t h e evil spirit of the t w o
( c o s m i c ) spirits of 1QS 3 : 1 8 f f . T h e majority opinion, h o w e v e r ,
s e e m s to b e c o r r e c t in this instance. It is t r u e that i>en a n d nsnh
a r e f o u n d a s genitives in c o n s t r u c t w i t h ruah as " d e m o n s , " b u t
ruah in t h e s e c a s e s is a l w a y s p l u r a l a n d it is v e r y r a r e in a n y
c a s e for the s e c t a r i a n s to u s e the singular of ruah in reference to
3 8
3 9
40
41
42
38
3 9
40
41
42
Ruah
a n a n g e l o r evil s p i r i t .
a s M a n ' s Spirit
4 3
A n d if it w e r e t r u e t h a t ni>Kh
109
nn
s h o u l d b e u n d e r s t o o d a s t h e evil spirit o f 1 Q S 3 : 1 8 f f . , t h i s
w o u l d still n o t i d e n t i f y it a s a n a n g e l i c b e i n g s i n c e b o t h t h e
g o o d a n d evil spirits of 1 Q S 3:18ff. a r e essentially d i s p o s i t i o n s
w i t h i n m e n w i t h n o p e r s o n a l , a n g e l i c s t a t u s (cf. c h a p t e r 8 b e l o w ) . G i v e n t h e o b s e r v a t i o n s , then, 1) t h a t t h e closest s y n t a c t i cal a n d c o n c e p t u a l a n a l o g y to nsvh n r o is n r c p a s e n n n in 1 Q S
5 : 2 6 ( w h i c h h a s to d o w i t h a h u m a n a t t i t u d e o r d i s p o s i t i o n )
44
a n d 2 ) that ruah in 1 0 : 1 8 a p p e a r s t o b e c o n c e p t u a l l y p a r a l l e l t o
032 in t h e f o l l o w i n g v e r s e ,
4 5
it is c l e a r t h a t n o m o r e t h a n t h e
p s a l m i s t ' s d i s p o s i t i o n is i n v o l v e d h e r e . H e s i m p l y w i s h e s t o
a v o i d b e i n g z e a l o u s " i n " o r " w i t h " a n evil s p i r i t u a l d i s p o s i tion.
l Q S b 5 : 2 5 a a n d 2 5 b ; n [ s a r r n ] a n d r u n rrn, r e s p e c t i v e l y . W e
should n o t e first of all that l Q S b 5 : 2 5 a is a r e c o n s t r u c t i o n b a s e d
o n Is. 1 1 : 2 to w h i c h l Q S b 5 : 2 5 a l l u d e s . A m a j o r i t y o f s c h o l a r s
c o n s i d e r v. 2 5 a a l o n g w i t h the e x p r e s s i o n r u n n n in v. 2 5 b t o b e
references to God's S p i r i t ,
46
b u t it is p r o b a b l y b e s t t o r e g a r d
T h e M e a n i n g of Ruah at Q u m r a n
110
of God's S p i r i t
4 7
available to the
s e c t a r i a n c o m m u n i t y a s a w h o l e r a t h e r t h a n a s r e f e r r i n g to a
s p e c i a l p r e s e n c e of G o d ' s Spirit itself (e.g.,
for special l e a d e r -
in t h e n o n - b i b l i c a l Scrolls w h i c h r e f e r to
nn
48
A second, m o r e b a -
50
R'iw)
49
in relationship to
This m a y b e b e c a u s e t h e Spirit of G o d w a s r e -
Terminologie,
p. 42 (comments on v. 25a only); and Schreiner,
"Geistbegabung," p. 179 (comments on v. 25b only). On the other hand,
J. Maier in Texte, vol. II, p. 206 lists ruah in both passages under "Geist
(des Menschen), Gesinnung"; Milik in Berth^lemy and Milik,
Discoveries, I, p. 155 translates both as "esprit," and Irwin in "SpiritDualism," pp. 74-5 & 192 thinks that both could refer either to a disposition in man or to God's Spirit.
T h i s is how P. van Imschoot in Theology of the Old Testament, I
(trans, by K. Sullivan and F. Buck; New York: Desclee, 1965), pp. 182-3
n. 23 understands the original meaning of the "spirit of wisdom" in Is.
11:2 (and presumably the following two uses of ruah); but cf. Lys, Ruah,
p. 81, who understands all four uses of ruah in Is. 11:2 as referring
essentially to God's Spirit.
F o r ruah in 1QS 3:6 as a reference to man's spirit, cf. above in
this paragraph; for ruah in 1QS 4:4 as man's spirit, cf. chapter 8 below;
for ruah in 6Q18, 5, 3 as man's spirit, cf. paragraph 3) of this section
below.
C / . Milik's comments on this expression in Barth&emy and Milik, Discoveries, I, pp. 128-130.
47
4 8
4 9
C / . W. D. Davies, "Paul," p. 176: "If we reject the strictly messianic reference in 1QS iv 20, and in CD ii, 9ff., then in no case in the
Scrolls is the spirit specifically connected with the Messiah(s),
although in 1QS iv, 20f., it is connected with the end." Note also the
remarks of Chevallier in his 1978 work, Souffle, p. 62: "Ces deux
chapitres [i.e., Levi 18 and Judah 24 in the Test, of the XII Patriarchs]
5 0
Ruah
111
a s M a n ' s Spirit
52
5 4
55
5 2
5 3
5 4
55
T h e M e a n i n g of Ruah a t Q u m r a n
112
c l o s e l y its p r e c e d i n g s t i c h ;
a n d finally, 4 ) it is n o t u n u s u a l in
56
I Q H for m e n to b e d e s c r i b e d a s
ruah-
57
I Q H f 1 2 : 4 ; [ntf]p * n i f l r r n . I h a v e f o u n d o n l y t w o s c h o l a r s
w h o h a v e c o m m e n t e d o n this v e r s e . O n e r e g a r d s ruah h e r e a s a
simple religious d i s p o s i t i o n
58
59
The
is in c o n s t r u c t w i t h a g e n i t i v e w h i c h , i n t u r n , is often
6 0
nn a n d vehp n n , r e s p e c t i v e l y . M o s t
s c h o l a r s b e l i e v e t h a t ruah
in t h e s e p a s s a g e s r e f e r s to m a n ' s
s p i r i t , a l t h o u g h a s t r o n g m i n o r i t y b e l i e v e s t h a t it r e f e r s in
s o m e s e n s e to t h e Spirit of G o d .
6 1
T h e m a j o r i t y s e e m s to b e c o r -
56
57
58
Ruah
a s M a n ' s Spirit
113
63
6 4
6 5
66
63
6 5
114
T h e M e a n i n g of Ruah at Q u m r a n
6 8
7 0
7 1
72
C f . n. 15 in chapter 3 above.
E d u a r d Schweizer, "Die sieben Geister in der Apokalypse,"
Evangelische Theologie, 11 (1951/1952), p. 506 n. 25. Cf. also the same
connection in Chaim Rabin, The Zadokite Documents (2nd. ed.; Oxford: Clarendon Press, 1958), p. 26 n. 1 on line 4.
N o l l , "Angelology," p. 72.
M a n n s , symbole, p. 71.
Cf. Sanders, Discoveries, IV, pp. 75-6.
C / . n. 71 above. This is probably how the sectarians would have
understood the authorship of this psalm, i.e., the author by definition
would not be part of their eschatological community. Note that if the
author was thought to be David himself, he would not be praying for
the prophetic Spirit of God as such, which he had from his youth (cf. 1
Sam. 16:13) but for a righteous disposition (cf. Ps. 51), which is the basic
theme of this hymn.
67
6 8
69
70
7 1
7 2
Ruah
a s M a n ' s Spirit
115
7 4
75
4 Q 1 7 7 , 1 2 - 1 3 , 1 , 5 ; n o R n n . This e x p r e s s i o n is v e r y interesting
since this is o n e of the f e w p l a c e s o u t s i d e the t w o - s p i r i t T r e a tise (cf. 1QS 3 : 1 8 / 1 9 a n d 4 : 2 1 b ) that a n y f o r m of ruah e v e r o c c u r s
w i t h a n y f o r m o f r o R in the non-biblical, H e b r e w Scrolls p u b lished so f a r . Of e v e n m o r e interest is a p h r a s e in t h e i m m e diate c o n t e x t of o u r e x p r e s s i o n (v. 7 ) w h i c h s e e m s to h a v e b e e n
t a k e n d i r e c t l y f r o m 1 Q S 3 : 2 4 : TIR '33 bisb w
"iriDR
A l t h o u g h it is difficult to d e t e r m i n e the m e a n i n g of TOR nri in
the f r a g m e n t a r y c o n t e x t of v. 5 , the c o n n e c t i o n of v e r s e 7 w i t h
1QS 3:24 is a s t r o n g indication that noR r r n s h o u l d b e u n d e r s t o o d
in the light of Viam noRn m n n in 1 Q S 3 : 1 8 / 1 9 a s a d i s p o s i t i o n
g i v e n to the s e c t a r i a n at birth (cf. t h e a n a l y s i s of ruah in 1QS
3 : 1 8 / 1 9 in c h a p t e r 8 b e l o w a s essentially a h u m a n d i s p o s i t i o n ) .
7 6
74
75
76
T h e M e a n i n g of Ruah at Q u m r a n
116
78
79
77
Ibid., p. 215.
E.g., IQH 1:22; 2:15; 3:21; 9:16; and 13:13; cf. also 1QS 8:12. Note
that most of the clear uses of ruah in this manner are found in IQH
and compare this with Baillet's remarks in ibid., p. 220 on the relation78
79
Ruah
117
a s M a n ' s Spirit
8 0
ship between 4Q510/511 and I Q H : "Les rappochements avec les H o dayot sont si nombreux qu'il peut y avior une communaute" d'auteur
avec au moins certain passages."
^E.g., 1QS 5:4 & 11; 11:1; and IQH 4:25.
C f . the patterns for man's spirit in section 3 c in this chapter
above. Note that the suffix on "paa nn ( I Q H 16:14) refers formally to
God.
C / . M. Baillet, J. T. Milik and R. de Vaux, Discoveries in the
Judean Desert of Jordan, Textes, III (Oxford: Clarendon Press, 1962), p.
134 n. 3.
81
8 2
T h e M e a n i n g of Ruah at Q u m r a n
118
8 4
8 5
86
87
88
83
8 6
87
88
8 9
Ruah
119
a s M a n ' s Spirit
9 1
92
91
92
120
T h e M e a n i n g of Ruah at Q u m r a n
94
95
93
95
Ruah
121
a s M a n ' s Spirit
ruah
means
is t o
d i v i d e it into t w o basic c a t e g o r i e s : t h o s e o c c u r r e n c e s w h i c h a r e
r e g a r d e d b y a l m o s t all s c h o l a r s a s referring to m a n ' s spirit a n d
t h o s e o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t .
1) O c c u r r e n c e s of ruah r e g a r d e d b y a l m o s t all s c h o l a r s a s r e ferring to m a n ' s spirit; category
A: 1 Q S 1 1 : 1 a & l b ; I Q H 1 4 : 3 ;
1 8 : 1 5 ; 1 Q M 7 : 5 ; 1 1 : 1 0 ; 14:7; a n d 4 Q 1 8 3 , 1 II 6 ; category
B:
IQH
5 : 2 8 ( r e c o n s t r u c t i o n ) ; 5 : 3 6 ; 4 Q 1 8 6 , 1 II 7; 4 Q 1 8 6 , 1 III 5 ; a n d
4Q186, 2,1, 6 .
9 6
T h e s p e c i a l s y n t a c t i c a l c h a r a c t e r i s t i c of t h e u n q u a l i f i e d
u s e of ruah in c a t e g o r y A a b o v e is its u s e a s a s i n g u l a r g e n i t i v e
of a nomen
regens
w h i c h , in t u r n , i n d i c a t e s a spiritual d i s p o s i -
tion o r quality of c h a r a c t e r .
97
T h e p a t t e r n of a nomen
regens
fol-
98
b u t t h e nomen
regens
in
t h e s e c a s e s n e v e r i n d i c a t e s a spiritual d i s p o s i t i o n o r q u a l i t y .
I have found only one scholar who has regarded any of these
occurrences as referring to something other than man's spirit or disposition: cf. H. E. del Medico, L'enigme des manuscrits de la Mer
Morte (Paris: Librairie Plon, 1957), p. 397, who translates nn 'io: as "un
souffle destructeur."
N o t e that the genitive qualifies its nomen regens rather than
the reverse; cf. Kautzsch, Grammar, 89a and 128f & x.
9 6
9 7
122
T h e M e a n i n g of Ruah at Q u m r a n
1 0 0
101
Cf. Is. 29:24; note that according to 1QS 9:16ff. the master is not
to teach non-sectarians.
C / . Baillet, Discoveries, VII, p. 238 n. 2.
C / . Mansoor, Hymns, p. 104 n. 1.
99
1 0 0
1 0 1
123
C a t e g o r y B a b o v e h a s t o d o w i t h the u n q u a l i f i e d u s e of
ruah u n a t t a c h e d to o t h e r p a r t s of s p e e c h ( e x c e p t for waxv in
4 Q 1 8 6 , 1 III 5 a n d 2 , 1 , 6 ) . All t h e p a s s a g e s listed a b o v e in this
c a t e g o r y also refer c l e a r l y t o m a n ' s spirit. T h u s , in I Q H 5 : 3 6
( a n d in t h e p a r a l l e l r e c o n s t r u c t i o n in 5 : 2 8 ) t h e o p p o s i t i o n
w h i c h the p s a l m i s t f a c e s f r o m his e n e m i e s h a s a d i r e c t effect
within his o w n p e r s o n ( - p a s ' Q D T Q v. 3 5 ) , c a u s i n g (his) spirit to
s t u m b l e ( n n b'tfonb, v v . 2 8 & 3 6 ) a n d (his) s t r e n g t h to b e d e s t r o y e d ( m a amb v v . 2 8 / 2 9 , a n d no nt>2b v. 3 6 ) . It s e e m s clear
that the unqualified u s e of ruah in v. 3 6 ( a n d p r o b a b l y v. 2 8 )
m e a n s a p p r o x i m a t e l y the s a m e t h i n g a s the unqualified m a foll o w i n g it in parallel c o n s t r u c t i o n , i.e., b o t h t e r m s h a v e t o d o
with the sectarian's personal disposition a n d character. Finally, the t h r e e o c c u r r e n c e s of ruah in 4 Q 1 8 6 (viz., 1 II 7; 1 III 5 ;
a n d 2, I, 6 ) h a v e to d o w i t h m a n ' s spirit, p r o b a b l y in t h e s e n s e
of 1QS 3-4 a n d I Q H 15 as the p r e d e s t i n e d b e i n g of m a n , b u t
with the a d d e d precision that m e n ' s spirits a r e m a d e u p of m i x t u r e s of "light" a n d " d a r k n e s s " d e t e r m i n e d b y the f o r m a t i o n of
the stars at o n e ' s birth. U n l i k e 1 Q S 3 - 4 , h o w e v e r , ruah h e r e is
not set in relationship to t w o c o s m i c , angelic c r e a t u r e s d o m i n a t ing h u m a n i t y .
In this r e s p e c t ruah in 4 Q 1 8 6 a n d I Q H 15 a r e
similar. N e i t h e r h a s a n interest in p e r s o n a l , c o s m i c i n t e r m e d i a r i e s , w h i c h i n d i c a t e s t h a t t h e t w o s p i r i t s of 1 Q S 3 - 4
( t h e m s e l v e s e s s e n t i a l l y h u m a n d i s p o s i t i o n s ; cf. c h a p t e r e i g h t
b e l o w ) h a v e n o necessary
c o n c e p t u a l r e l a t i o n s h i p to t h e t w o
angels of 1QS 3 : 2 0 - 2 5 .
1 0 3
C / . ibid., p. 192 n. 1.
C / . Dupont-Sommer, "documents," p. 251, who understands
ruah in these passages as simply "l'esprit de chaque individu."
1 0 2
1 0 3
124
T h e M e a n i n g of Ruah at Q u m r a n
2 ) O c c u r r e n c e s o f ruah u s e d w i t h o u t q u a l i f i c a t i o n o v e r
w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g scholars: I Q H 4:31 &
36 ( a n a l y z e d t o g e t h e r ) ; 9:16a & 16b; 14:11; 15:13 & 22
( a n a l y z e d t o g e t h e r ) ; a n d 1 7 : 1 7 . N o t e t h a t I Q H 4 : 3 6 a n d 15:13
d o n o t b e l o n g in this syntactical c a t e g o r y b u t a r e a n a l y z e d h e r e
for c o n t e x t u a l r e a s o n s .
I Q H 4 : 3 1 , n r o ; a n d 4 : 3 6 , ' r r n . T h e m e a n i n g of ruah in I Q H
4 : 3 1 h a s b e e n at the c e n t e r o f the d e b a t e o v e r sectarian p n e u m a t o l o g y a l m o s t f r o m the b e g i n n i n g of Q u m r a n i a n s t u d i e s to the
present,
a n d d u r i n g this time it h a s been u n d e r s t o o d in a n u m b e r of different w a y s . M a n y s c h o l a r s h a v e r e g a r d e d it a s referr i n g in s o m e s e n s e to the spirit of m a n , b u t it h a s also b e e n
104
1 0 5
T h e basic history of this verse is as follows: 1) K. G. Kuhn initially regarded it in 1950 as referring to a spiritual Neuschopfung experienced at one's entrance into the sect, cf. K. G. Kuhn, "Texte," p. 201
and n. 7; 2) Sjoberg would contest this shortly afterwards and regard
ruah here as referring to the spirit of man given at birth, cf. Sjoberg,
"Wiedergeburt," pp. 79ff.; 3) Kuhn appears subsequently in 1952 to
agree with Sjoberg (although without citing this passage), cf. K. G.
Kuhn, "Tleipacruos," pp. 214-5; 4) Sjoberg then decides in 1955 that
Kuhn was originally correct and cites this verse (among others) as evidence of a spiritual "Neuschopfung" at Qumran, cf. Sjoberg,
"Neuschopfung," p. 135 and n. 6; 5) Kuhn appears again in 1961 to
agree with Sjoberg (but without citing this passage), cf. K. G. Kuhn,
"Epheserbrief," p. 344; 6) in 1966, H. W. Kuhn, a student of K. G. Kuhn,
defined ruah here as the "predestined being" of man given to him at
birth, cf. H. W. Kuhn, Enderwartung, p. 126 and n. 5; 6) not everyone,
however, even in Heidelberg, was convinced of this, and in 1980 Lichtenberger (another student of K. G. Kuhn) defined ruah in IQH 4:31 as
God's own Spirit, cf. Lichtenberger, Studien, pp. 67. It seems, in fact,
that K. G. Kuhn's original position in 1950 was correct but with the
added observation that the spiritual "Neuschopfung" in IQH 4:31 has
its origin in the eschatological presence of God's Spirit at work in the
sectarian community; cf. in this chapter below.
1 0 4
Ruah
125
a s M a n ' s Spirit
1 0 7
1 0 8
1 0 9
1 1 0
Johnston, "Spirit," p. 28; Kamlah, "Geist," p. 482; H. W. Kuhn, Enderwartung, p. 126; Licht, Thanksgiving Scroll, p. 38; Eugene H. Merrill,
Qumran and Predestination, A Theological Study of the Thanksgiving
Hymns, Studies on the Texts of the Desert of Judah, VIII (Leiden, Brill,
1975), p. 18; Molin, Sdhne, p. 38; Notscher, "Heiligkeit," pp. 337-8;
Pryke, "'Spirit'," p. 345; Schreinder, "Geistbegabung," p. 165 n. 19; and
Sjoberg, "Wiedergeburt," pp. 78-9 (but cf. n. 106 below).
C / . Chevallier, Souffle, p. 56; Dietzel, "Beten," p. 23; Hiibner,
"Dualismus," p. 284 n. 2; Lichtenberger, Studien, p. 67; J. Maier, Texte,
vol. II, p. 206; Osten-Sacken, Gott und Belial, p. 133; Sjoberg,
"Neuschopfung," p. 135 and n. 6; and idem, "irveiiua," p. 385.
1 0 6
1 0 9
1 1 0
T h e M e a n i n g of Ruah at Q u m r a n
126
1 1 2
1 1 3
112
1 1 3
Ruah
127
a s M a n ' s Spirit
s e c t a r i a n c a n n o t r e a l l y p u t h i m s e l f o n a level b y n a t u r e w i t h
the r e s t o f sinful h u m a n i t y s i n c e h e b e l i e v e s t h a t h e a n d his
fellow s e c t a r i a n s w e r e c r e a t e d spiritually g o o d f r o m birth (cf.
I Q H 15:14ff. a n d 1QS 3 : 1 7 - 1 9 ) . H e c a n , o f c o u r s e , n o t e t h a t
m a n ' s righteousness h a s its s o u r c e solely in G o d ' s ordination a n d
c r e a t i v e p o w e r c o m p l e t e l y a p a r t f r o m all the e f f o r t s o f m e r e
"flesh" ( I Q H 1 5 : 1 2 - 1 3 ) a n d t h a t m e n c a n d o n o t h i n g to a l t e r
this situation in the least (cf. I Q H 1 5 : 1 2 - 1 3 a n d 1 Q S 3 : 1 6 ) , y e t
h e still c a n n o t identify himself b y n a t u r e w i t h h u m a n i t y ' s sinfulness before G o d but o n l y w i t h its dependence u p o n H i m . It is
clear, then, that I Q H 4 : 3 1 d o e s n o t s h a r e the s a m e c o n c e p t u a l
e n v i r o n m e n t w i t h I Q H 15 o r 1 Q S 3-4 in spite o f t h e fact t h a t
I Q H 4 : 3 8 a n d 1 5 : 1 3 & 17 s h a r e s o m e c o m m o n v o c a b u l a r y : " Y o u
Y o u r s e l f h a v e c r e a t e d ( m a ) the r i g h t e o u s ( p n s ) a n d the w i c k e d
0>Eh)." T h e basic c o n c e p t u a l f r a m e w o r k of this s h a r e d v o c a b u l a r y is different in the t w o c o n t e x t s : in I Q H 1 5 , G o d ' s c r e a t i o n
o f t h e r i g h t e o u s t a k e s p l a c e i n d i v i d u a l l y in t h e w o m b ,
w h e r e a s in I Q H 4 : 3 8 this " c r e a t i o n " p r o b a b l y h a s to d o w i t h
the birth of the eschatological c o m m u n i t y at the e n d of
days.
1 1 4
1 1 6
1 1 5
1 1 6
T h e M e a n i n g of Ruah at Q u m r a n
128
3 6 : 2 6 ) . N e v e r t h e l e s s , b e c a u s e of t h e r e q u i r e m e n t in E z k . 3 6 : 3 1
t h a t t h e y a s s u m e a p o s t u r e o f u n w o r t h i n e s s in spiritual m a t t e r s , it w a s difficult for t h e m to s p e a k a b o u t their n e w spiritual
w o r t h a n d spiritual capabilities especially w h e n addressing
t h e m s e l v e s t o G o d H i m s e l f i n their h y m n s . N e v e r t h e l e s s , this
kind of l a n g u a g e w a s n o t c o m p l e t e l y forbidden, a n d in I Q H 4:31
it e m e r g e s . T h e r e f e r e n c e to t h e p s a l m i s t ' s spirit in I Q H 4 : 3 6
(Tin), then, m e a n s essentially the s a m e t h i n g a s ruah in v . 3 1 . In
b o t h v e r s e s t h e ruah is s e e n a s a secondary
s o u r c e of t h e
p s a l m i s t ' s ability to l e a d a sanctified life w i t h G o d ' s Spirit, of
c o u r s e , b e i n g the p r i m a r y s o u r c e . T h u s , in I Q H 4 : 3 1 the general
s t a t e m e n t is m a d e that G o d h i m s e l f m u s t c r e a t e t h e k i n d of
d i s p o s i t i o n in m a n w h i c h enables h i m t o lead a g o d l y life, a n d
in v. 3 6 t h e p s a l m i s t s a y s t h a t it w a s this G o d - g i v e n disposit i o n w i t h i n h i m w h i c h o v e r c a m e his w e a k a n d sinful n a t u r e
( v v . 33ff.) a n d held f i r m (np'trn Tin) its s t a n d in t h e face of p e r secution.
I Q H 9 : 1 6 a & 1 6 b ; rrno n n . M o s t s c h o l a r s think that the t w o
o c c u r r e n c e s of ruah in this v e r s e refer in s o m e sense t o m a n ' s
spirit,
a l t h o u g h a f e w b e l i e v e t h a t t h e y refer to a n g e l i c
creatures
or even to the w i n d .
It a p p e a r s h o w e v e r , that
t h e m a j o r i t y is c o r r e c t in this c a s e for the following r e a s o n s : 1)
t h e r e a r e n o clear e x a m p l e s in t h e H e b r e w , non-biblical Scrolls
s o far i n w h i c h ruah a s " a n g e l / d e m o n " o c c u r s in a n unqualified,
singular f o r m
or as a feminine,
a n d 2 ) the i m m e d i a t e c o n 1 1 7
1 1 8
1 1 9
1 2 0
121
119
1 2 0
1 2 1
Ruah
a s M a n ' s Spirit
129
t e x t of o u r p a s s a g e ( v v . 1 5 b - 1 7 ) is c o n c e r n e d p r e d o m i n a n t l y
w i t h the i d e a that m e n m a y differ in s t a t u r e t o w a r d o n e a n o t h e r b u t all m e n in r e l a t i o n s h i p to G o d a m o u n t to a b s o l u t e l y
n o t h i n g at all. T h u s , ruah in o u r e x p r e s s i o n is i m m e d i a t e l y p r e c e d e d b y t h r e e parallel e x p r e s s i o n s all r e f e r r i n g t o m a n , a n d
the third e x p r e s s i o n (-nD' h o n ] "CPD nfco) u s e s t h e w o r d s "flesh"
a n d " c r e a t u r e o f [ c l a y ] " a s m e t a p h o r i c a l d e s c r i p t i o n s of m a n
a n d so p r e p a r e s the r e a d e r for t h e a u t h o r ' s f u r t h e r m e t a p h o r i cal reference to m a n a s
"ruah-"
122
I Q H 1 4 : 1 1 ; mrrn. T h e f e w s c h o l a r s w h o h a v e c o m m e n t e d o n
this v e r s e h a v e u n d e r s t o o d r n r r n h e r e a s a r e f e r e n c e to the t w o
spirits of 1QS 3-4 ( u n d e r s t o o d a s c o s m i c a n g e l s ) ,
or as man's
p r e d e s t i n e d b e i n g ( r e l a t e d c o n c e p t u a l l y to t h e t w o spirits o f
1QS 3-4 v i e w e d as a n g e l s ) ,
o r a s a s i m p l e r e f e r e n c e to a n g e l s
w i t h n o special r e l a t i o n s h i p to 1 Q S 3 - 4 .
Most scholars simp l y d o n o t c o m m e n t o n this v e r s e w h e n t h e y h a v e the o p p o r t u nity.
In light o f t h e f r a g m e n t a r y c o n d i t i o n o f t h e t e x t
here,
this m a y b e a w i s e policy, b u t t h e r e d o e s s e e m to b e
e n o u g h e v i d e n c e in the t e x t a s it s t a n d s ( w i t h o u t e x c e s s i v e r e liance o n r e c o n s t r u c t i o n ) to i n d i c a t e that r n r r n refers to n o m o r e
than g o o d a n d evil religious dispositions w h i c h d i s t i n g u i s h the
p i o u s f r o m the w i c k e d . W e a r e referring to the u s e o f t h e p r e p o sitional e x p r e s s i o n -sb before mnri. In all the c a s e s in w h i c h -sb
is u s e d b e f o r e a f o r m o f ruah in o u r m a t e r i a l , ruah
always
1 2 3
1 2 4
1 2 5
1 2 6
1 2 7
1 2 4
125
127
T h e M e a n i n g of Ruah a t Q u m r a n
130
m e a n s m a n ' s spirit in o n e s e n s e o r a n o t h e r ,
1 2 8
s e e m t o b e n o t h i n g t o p r e c l u d e t h e s a m e m e a n i n g for ruah in
I Q H 1 4 : 1 1 . It is t r u e t h a t s c h o l a r s h a v e s u g g e s t e d t h a t mrrn
s h o u l d b e u n d e r s t o o d a s being in c o n s t r u c t w i t h nbvi,
129
or DVIIJ,
131
o'Tifln,
130
a n d if a n y o f t h e s e s u g g e s t i o n s is c o r r e c t , this w o u l d
i n d i c a t e t h a t mrrn h e r e p r o b a b l y h a s to d o w i t h angelic b e i n g s
of s o m e k i n d r a t h e r t h a n w i t h m a n ' s s p i r i t .
132
These suggested
133
a n d t h e f o r m DVisn, w h i c h s e e m s to b e
l o n g e n o u g h , is n e v e r f o u n d a n y w h e r e in t h e Scrolls, at least in
a s s o c i a t i o n w i t h a n y f o r m of ruah-
134
drva,
finally, is p e r h a p s a
p o s s i b l e r e a d i n g e p i g r a p h i c a l l y , b u t t h e f e m i n i n e plural f o r m
mrrn is n e v e r f o u n d w i t h a n y f o r m of b~m; a n d a l t h o u g h "ma is
f r e q u e n t l y f o u n d a s a genitive of ' n i l ,
1 3 5
it n e v e r h a s a suffix re-
1 3 6
(with t h e suffix r e f e r r i n g
w h i c h s e e m s to b e e p i g r a p h i c a l l y possible a n d is
C / . 1QS 2:20; 4:26b; 9:14; & CD 20:24; cf. also the analysis of
these verses in section 3c of this chapter above.
E.g., Mansoor, Hymns, p. 181 n 4.
1 2 8
1 2 9
130
1 3 2
1 3 3
s.v. oVifl.
. g . , 1QS 3:24; 1QM 13:2, 4, & 1 1 / 1 2 ; 4Q287 Berb 4, 3; 4Q491,141 5 , 1 0 ; HQMelch 3 I I 1 2 ; and llQMelch 3 I I 1 3 .
S o Lohse, Texte,
p. 162, w h o also translates "denn
entsprechend den Geistern scheidet er sie zwischen dem Guten und
dem Frevelhaften."
135
1 3 6
Ruah
a s M a n ' s Spirit
131
f o u n d in o t h e r p l a c e s in t h e Scrolls in a s s o c i a t i o n ( a s h e r e ) w i t h
t h e p r e p o s i t i o n s pa a n d " P .
T h e m e a n i n g of this v e r s e , t h e n ,
w o u l d b e that G o d d i s t i n g u i s h e s b e t w e e n m e n o n t h e b a s i s of
their g o o d o r evil religious dispositions.
137
1 3 9
1 3 8
1 3 9
132
T h e M e a n i n g of Ruah at Q u m r a n
q u a l i f y i n g effect o n i t .
It is t r e a t e d h e r e b e c a u s e of its close
s e m a n t i c a n d c o n t e x t u a l r e l a t i o n s h i p to t h e unqualified u s e of
ruah in v. 2 2 .
B o t h v. 1 3 a n d v. 2 2 , in fact, a r e i m m e d i a t e l y
p r e c e d e d b y similar r e f e r e n c e s h a v i n g to d o with m a n ' s inability to d e t e r m i n e the n a t u r e of his o w n c o n d u c t ( c o m p a r e v. 13
rura p r r ? efi: tor vb w i t h v. 21 rwx p r f ? tor T R ) . B o t h v e r s e s
a l s o d e s c r i b e t h e n a t u r e of ruah w i t h s i m i l a r v o c a b u l a r y (cf.
the e x p r e s s i o n nrnran in v v . 14 & 2 2 a n d the a n a l o g o u s c o n c e p t s
m a in v. 14 a n d i s ' in v. 2 2 ) . B e c a u s e of the similar c o n t e x t s a n d
v o c a b u l a r y of ruah in b o t h p a s s a g e s , then, a c o n c l u s i o n a b o u t
the m e a n i n g of ruah in o n e p a s s a g e will effect the a s s e s s m e n t of
its m e a n i n g in the other.
1 4 0
1 4 1
Ruah
a s M a n ' s Spirit
133
T h e m o s t p r o b l e m a t i c u s e of ruah syntactially in t h e s e t w o
p a s s a g e s is in v. 1 3 . A l t h o u g h m o s t s c h o l a r s a g r e e t h a t ruah
h e r e refers to m a n ' s s p i r i t ,
o t h e r s feel t h a t it refers in s o m e
sense to angelic b e i n g s ,
a n d there d o e s s e e m to b e s o m e syntactical s u p p o r t for this v i e w in the q u a l i f i c a t i o n of ruah w i t h
yo.144 This s h o u l d n o t b e c o n s i d e r e d d e c i s i v e for its m e a n i n g .
T h e p h r a s e as a w h o l e (nn bo i r ) is a u n i q u e e x p r e s s i o n in the
Scrolls a n d s h o u l d b e a n a l y z e d p r i m a r i l y o n the basis of its o w n
c o n t e x t u a l a n d c o n c e p t u a l f r a m e w o r k , a n d g i v e n this k i n d of
analysis, t w o b a s i c c o n s i d e r a t i o n s p o i n t to ruah a s m a n ' s spirit
b o t h h e r e a n d in v. 2 2 . T h e first h a s to d o w i t h the i m m e d i a t e
c o n t e x t s of v e r s e s 13 a n d 2 2 . In the c o n t e x t just p r e c e d i n g ruah in
v. 1 3 , t h e p s a l m i s t n o t e s t h a t m a n c a n n o t d i r e c t his o w n w a y ,
a n d just after ruah h e r e h e identifies the r e a s o n for this inability in the fact that G o d a l o n e c r e a t e s t h e " r i g h t e o u s " a n d t h e
" w i c k e d " f r o m the womb a n d a l o n e establishes t h e m either for
s a l v a t i o n (v. 15) o r d e s t r u c t i o n ( v . 1 7 ) . -up mn bo is t h u s p r e c e d e d a n d followed b y references n o t to a n g e l s b u t to h u m a n b e ings; f u r t h e r m o r e , it is a s s o c i a t e d w i t h m u c h of t h e s a m e v o c a b u l a r y u s e d in m a n ' s description.]':^! a n d m a a r e u s e d w i t h
the " r i g h t e o u s " a s their object in v v . 1 4 - 1 5 a n d ma in v. 1 7 w i t h
the " w i c k e d " a s its object, a n d b o t h o f these v e r b s a r e u s e d in v.
14 with n n bo u r a s the object o f m a a n d p r o b a b l y t h e " w o r k s "
of this " i s ' " a s t h e object o f p n . Ruah in I Q H 1 5 : 1 3 t h e r e f o r e
h a s to d o w i t h t h e spirit of m a n s i n c e it is w i t h i n a c o n t e x t
w h i c h h a s m a n a s its t h e m e a n d it is also d e s c r i b e d w i t h the
s a m e v o c a b u l a r y . T h e s a m e kind of c o n t e x t is likewise f o u n d in
v. 2 2 in w h i c h ruah is directly p r e c e d e d a n d f o l l o w e d b y refer142
143
1 4 2
C / . n. 141 above.
134
T h e M e a n i n g of Ruah a t Q u m r a n
1 4 5
b e f o r e a c t u a l l y c r e a t i n g h i m w i t h a g o o d o r evil
s p i r i t u a l n a t u r e ( t e a , cf. 1 Q S 3 : 1 5 - 1 8 w i t h I Q H 1 5 : 1 4 - 1 7 ) a n d ,
t h e r e f o r e , f i x i n g u n c h a n g e a b l y m a n ' s f u t u r e a c t i v i t y (cf. rrpiJJB
in 1 Q S 3 : 1 6 a n d I Q H 1 5 : 2 2 ) so t h a t it is in n o s e n s e u n d e r his
p e r s o n a l c o n t r o l ( c o m p a r e 1 Q S 3 : 1 6 : nnbos
I Q H 15:14: - p m
twUnb bo bor
r o ' K ) . G i v e n t h e v i e w that
1 4 6
is n e v e r clearly
1 4 6
C / . n. 141 above.
Ruah
135
a s M a n ' s Spirit
1 4 8
1 4 9
1 5 0
1 5 1
152
1 4 7
C / . n . 112 above.
1 5 0
C / . IQH 1:29b; 14:11 and 1QM 10:12; cf. also I Q H 17:23 & 4Q511,
24, 2. Note, finally, that the number in m r r n nef (1QS 3:18) qualifies
ruah;cf. Kautzsch, Grammar, 134c.
1 5 2
136
T h e M e a n i n g of Ruah at Q u m r a n
w i t h a n y f o r m of ruah in the p l u r a l ;
2 ) t h e r e is r a r e l y a refe r e n c e to a n g e l s in the Scrolls with a n unqualified u s e of ruah in
the p l u r a l ;
3 ) t h e c l o s e s t c l e a r s y n t a c t i c a l parallel in the
Scrolls to o u r e x p r e s s i o n is mrrn in I Q H 1 4 : 1 1 , w h i c h a p p e a r s to
b e a reference to n o m o r e than g o o d a n d evil h u m a n dispositions
(cf. t h e d i s c u s s i o n o f this v e r s e a b o v e in this s e c t i o n ) ; a n d finally, 4 ) t h e g e n e r a l c o n t e x t of this h y m n s e e m s to s u p p o r t the
v i e w that the p s a l m i s t is referring to spiritual dispositions a n d
c a p a c i t i e s w h i c h h e h a s r e c e i v e d n o t in birth b u t a s a faithful
m e m b e r of the s e c t a r i a n c o m m u n i t y . H e n o t e s that o n his o w n
h e h a s o n l y a "spirit of flesh" ( v . 2 5 ) a n d t h a t h e h a s fallen
into sin in the p a s t ( v . 1 8 ) ; h e i m p l o r e s G o d n o t to let this h a p p e n a g a i n since h e k n o w s that G o d alone is the s o u r c e of qualities s u c h a s r i p i x a n d toe> ( v v . 2 0 - 1 ) . It is p o s s i b l e t h a t t h e
p s a l m i s t d i d n o t u s e t h e s i n g u l a r o f ruah in v. 1 7 s i n c e h e
w a n t e d to m a k e it c l e a r that his r e f e r e n c e w a s to spiritual disp o s i t i o n s a n d qualities r a t h e r than to the Spirit o f G o d a s s u c h ,
a n d h e m a y h a v e u s e d t h e p h r a s e ' 3 nnro nef ( w h i c h is so c h a r acteristic in I Q H in r e f e r r i n g to G o d ' s Spirit a s a n e s c h a t o l o g i cal g i f t )
in o r d e r to m a k e it c l e a r that s p i r i t u a l qualities
s u c h a s r i g h t e o u s n e s s a n d insight w e r e gifts of G o d w h i c h h e
h a d r e c e i v e d in h i s e s c h a t o l o g i c a l c o m m u n i t y r a t h e r t h a n
" n a t u r a l , " spiritual d i s p o s i t i o n s w h i c h h a d a l w a y s b e e n at his
p e r s o n a l disposal f r o m birth o n w a r d . This p s a l m , in fact, c a n be
r e a d a s a p r o t e s t a g a i n s t the i m p l i c a t i o n s o f 1 Q S 3-4 a n d I Q H
15 t h a t m e n a r e b o r n w i t h t h e ability (or inability) to k e e p the
l a w a n d t h a t n o t h i n g c a n a l t e r this in t h e least (cf. 1QS 3 : 1 6
and I Q H 15:14).
1 5 3
1 5 4
1 5 5
1 5 3
154
1 5 5
Ruah
137
a s M a n ' s Spirit
c u r r e n c e s of ruah in t h e p a t t e r n a b o v e refer in s o m e s e n s e t o t h e
spirit of m a n ,
1 5 6
a n d this c o n s e n s u s s e e m s t o b e c o r r e c t . T h u s ,
m a e J j r r n (cf. P s . 5 1 : 1 9 ) is a s s o c i a t e d w i t h yco
"UP in 1 Q S 8:3 a s
a q u a l i t y r e q u i r e d of s e c t a r i a n l e a d e r s , a n d in 1 Q S 1 1 : 1 c it is
c o n c e p t u a l l y parallel t o rrus a s a q u a l i t y o f l e a d e r s h i p s o u g h t
b y t h e p s a l m i s t . It is a l s o c l e a r t h a t mioa n n in 1 Q S 8:12 r e f e r s
in s o m e w a y to m a n ( r a t h e r t h a n to a d e m o n ) for t h e f o l l o w i n g
r e a s o n s : 1) t h e c o n t e x t of this p a s s a g e h a s t o d o p r i m a r i l y w i t h
t h e s e c t a r i a n s ' fear of d i s l o y a l t y in their n e w m e m b e r s r a t h e r
t h a n w i t h a fear of d e m o n i c a t t a c k ; 2 ) t h e r e is n o difficulty in
u n d e r s t a n d i n g ruah in n n w n n ITKTD either a s a h u m a n d i s p o s i t i o n ( " b e c a u s e of a fear of d i s l o y a l t y " ) o r a s a m e t a p h o r i c a l
r e f e r e n c e to m a n ( " b e c a u s e of a fear o f a d i s l o y a l p e r s o n " ) ;
a n d finally, 3 ) t h e f e m i n i n e of ruah
1 5 7
is n e v e r u s e d u n a m b i g u -
in c h a p t e r
personal
I have found only two scholars who regard ruah in any of these
occurrences as referring to something other than the spirit of man: cf.
Foerster, "Geist," p. 124, who thinks that ruah in I Q H 8:12 could refer
either to man's spirit or to one of the various spirits of Belial, and also
Huppenbauer, "Belial," p. 84 and n. 22, who describes ruah in I Q H
11:12 as an impersonal "Macht" which stands behind godlessness.
1 5 6
157
138
T h e M e a n i n g of Ruah a t Q u m r a n
1 5 8
1 6 0
161
1 5 8
C / . n. 32 in chapter 3 above.
M o s t scholars believe that ruah in I Q H 13:15 is simply the human spirit (I have found no one except Huppenbauer who has commented on the meaning of ruah in f 12:6), but some believe that it may
refer to an evil spirit or demon: cf. Anderson, "'Ruah'," p. 298 (or possibly also man's spirit); W. H. Brownlee, "Anthropology and Soteriology in the Dead Sea Scrolls and the New Testament," The Use of the
Old Testament in the New and Other Essays, Studies in Honor of W.
F. Stinespring (ed. by J. E. Efird; Durham: Duke University Press, 1972),
p. 229; Huppenbauer, "Belial,: p. 84 and n. 22 (for both IQH 13:15 and f
12:6, but he regards these spirits as impersonal); idem, Mensch, pp. 745 and n. 304 (for both I Q H 13:15 and f 12:6 as "agierende Machte des
Bosen"); May, "Cosmological Reference," p. 5 n. 17; and Noll,
"Angelology," p. 225. Cf. also Mansoor, Hymns, p. 179 n. 7.
1 6 0
1 6 1
Ruah
139
a s M a n ' s Spirit
of [ Y o u ] , " i.e., G o d ) .
In both cases, then, mm rrn is clearly d e scriptive of m a n , a n d this e m p h a s i s fits in w e l l w i t h t h e c o n text of I Q H 1 3 : 1 5 , w h i c h d o e s n o t d e a l w i t h the p r o b l e m of d e m o n i c a t t a c k (e.g., a s in 4 Q 5 1 0 , 1 a n d 4 Q 5 1 1 , 1 ) b u t w i t h m a n ' s
spiritual u n w o r t h i n e s s f r o m birth ( v v . 1 3 - 1 5 a n d his o w n a c countability before G o d ' s j u d g m e n t (v. 1 6 ) . A p r o b l e m with this
v i e w of ruah in I Q H 1 3 : 1 5 , h o w e v e r , is the v e r b btia. In the o n l y
o t h e r u s e of ^Eta w i t h ruah in t h e non-biblical Scrolls (viz., C D
1 2 : 2 ) , it c l e a r l y d e s c r i b e s d e m o n i c a c t i v i t y
a n d this is t r u e
also of similar c o n t e x t s in J u b i l e e s .
But t w o b a s i c syntactical
c o n s i d e r a t i o n s i n d i c a t e t h a t ruah in I Q H 1 3 : 1 5 s h o u l d n o t b e
r e a d in the light of C D 1 2 : 2 o r t h e a n a l o g o u s p a s s a g e s in J u bilees. T h e first is that C D 12:2 s p e a k s of spirits in t h e p l u r a l
w h i l e c l e a r l y a s s o c i a t i n g t h e m w i t h Belial, w h i c h is c h a r a c teristic o f sectarian e x p r e s s i o n w h e n r e f e r r i n g to evil a n g e l s o r
demons,
w h e r e a s I Q H 1 3 : 1 5 h a s the singular o f ruah a s p a r t
of a n e x p r e s s i o n w h i c h is n e v e r f o u n d e l s e w h e r e a s a c l e a r refe r e n c e to a d e m o n (viz., mm n n ; cf. a b o v e ) . B u t p e r h a p s m o s t
i m p o r t a n t l y , ruah in C D 12:2 is m a s c u l i n e in g e n d e r , w h i c h is
characteristic for for its m e a n i n g a s " a n g e l / d e m o n , "
whereas
in I Q H 1 3 : 1 5 it is f e m i n i n e , w h i c h is c h a r a c t e r i s t i c f o r its
meaning as "man's s p i r i t . "
1 6 2
1 6 3
164
1 6 5
1 6 6
167
f. U s e s of ruah w h i c h r e q u i r e special a t t e n t i o n : n n n , 4 Q 2 6 6
D a 1 X V I I 6 ; B m n n , 4 Q 2 6 6 D a 1 X V I I 1 2 ; n n bo T S T , I Q H 1 5 : 1 3
1 6 3
164
1 6 5
1 6 6
1 6 7
140
T h e M e a n i n g of Ruah at Q u m r a n
169
1 7 0
1 6 9
1 7 0
Ruah
a s M a n ' s Spirit
141
p r e t e d in t h e light of h o w m o s t s c h o l a r s i n t e r p r e t l Q a p G e n
20
(cf. also Jubilees 1 0 ) ,
it w o u l d s e e m to b e c l e a r that the
1 7 1
1 7 2
schlager, "Exorcismus," pp. 146-7), and there is no mention here of either a ruah or demon. The status of this fragment as a sectarian composition is also unclear (cf. ibid., p. 147).
Finally, we should note that the exact relationship between n n
rmoe in H Q P s a Plea 19:15 (probably a demon; cf. chapter 5 below) is
ambiguous: the "pain" (and also "inclination to sin") here may not be
the result of demonic activity as such but may themselves be personifications of evil which actively "possess" their victims (so OstenSacken, Gott und Belial, p. 143). Note, finally, that this is probably not a
sectarian composition (cf. Sanders, Discoveries, IV, p. 76). Cf. also
Tobit 6:7-8.
T h e editors of the Genesis Apocryphon
understood the destructive ruah in column 20 as an "evil wind" (cf. Nahman Avigad and
Yigael Yadin, A Genesis Apocryphon, A Scroll from the Wilderness of
fudaea (Jerusalem: Magnes Press, 1956), pp. 43-44), and a number of
scholars in the late 1950's followed their lead: cf. Burrows, More Light,
pp. 389-390; Medico, L'enigme, pp. 521-2; and H. Michaud, "Un livre
apocryphe de la Genese en Aramden," Positions Lutheriennes, vol. 5
no. 2 (1957), pp. 96-97; cf. also Bardtke, Handschriftenfunde,
p. 279,
who translates ruah here as "Hauch." In 1957, however, Flusser suggested that ruah should be understood as a demonic spirit (cf. David
Flusser, "Healing through the Laying-on of Hands in a Dead Sea
Scroll," Israel Exploration Journal, 7 (1957), pp. 107-8), and most scholars have since agreed: cf. especially Fitzmyer, Genesis
Apocryphon,
pp. 131-2 for this view; cf. also Dupont-Sommer, ecrits, pp. 300-1; idem,
"Exorcismes et guerisons dans les ecrits de Qoumran," Supplements
to Vetus Testamentum, VII (Leiden: Brill, 1960), p. 249; Joseph A.
Fitzmyer and Daniel J. Harrington, A Manual of Palestinian Aramaic
Texts, Biblica et Orientalia, 34 (Rome: Biblical Instutute Press, 1978),
pp. 115-7; Gaster, Scriptures, pp. 266-7; P. Grelot, "Sur 1'Apocryphe de
la Genese (col. XX, Ligne 26)," Revue de Qumr&n, 2 (1958), pp. 274 &
276; Irwin, "Spirit-Dualism," pp. 73, 194 & 234 n. 70; B. Jongeling, C.
Labuschagne and A. van der Woude, Aramaic Texts from Qumran
with Translations and Annotations, Semitic Studies Series, 4 (Leiden:
Brill, 1976), pp. 97-101; Kirchschlager, "Exorcismus," pp. 139-141; G.
Lambert, "Une 'Genese Apocrypha' trouve a Qumran," Recherches
Bibliques, 4 (1959), pp. 94-5; Lignee in Carmignac, Cothenet and
Lignee, Textes, pp. 230-2; J. Maier, Texte, vol. I, pp. 160-1; Noll,
1 7 1
142
T h e M e a n i n g of Ruah at Q u m r a n
1 7 4
1 7 5
1 7 6
"Angelology," pp. 31, 40 & 225; and Vermes, Scrolls in English, pp. 219220.
R u s s e l l notes in Method, p. 251, that the evil spirits in Jubilees
10 "make men suffer from all kinds of diseases."
C / . chapter one above on D. Lys' view of the effect of the article
on ruah in the Old Testament.
C / . Lev. 13:29 p n W ttoa im... rr.T with line 6 of 4Q266 Da 1 XVII
|pra in tfm n n mo. Note that a n is an alternate orthography in the
Scrolls for tiin; cf. Baillet, Discoveries,
VII, 251, note on line 3 of
fragment 71.
H o w e v e r , in line 16, which deals with the halakhah concerning
discharges, the forms wo and Milt) are found.
C / . the phrase (in various forms) in lines 1, 4-5,10-11 and 11: *]Oi:
'nn ]a ran "TK (lit. "it has increased to the dead from the living").
172
1 7 3
1 7 4
175
1 7 6
Ruah
a s M a n ' s Spirit
143
to v i e w 4 Q 2 6 6 D a 1 X V I I .
R a t h e r , the g e n e r a l lack o f interest in the Scrolls in afflictions c a u s e d b y d e m o n s o r in rites o f
e x o r c i s m for h e a l i n g these afflictions (as in col. 2 0 of
lQapGen)
p o i n t s a w a y f r o m a v i e w of nnn in 4 Q 2 6 6 1 D a
XVII 6 a s a p e r s o n a l , d e m o n i c figure. Finally, 4 ) the c o n s i s t e n c y
of the s e c t a r i a n s in u s i n g the f e m i n i n e g e n d e r for m a n ' s spirit
a n d the m a s c u l i n e g e n d e r for p e r s o n a l entities s u c h a s a n g e l s
a n d d e m o n s in itself a r g u e s for a n u n d e r s t a n d i n g of ruah h e r e a s
an i m p e r s o n a l d i s e a s e p r o c e s s . It is difficult t o s a y w i t h c e r tainly w h y the article is p r e s e n t o n ruah in b o t h v. 6 a n d 12 of
o u r f r a g m e n t , b u t a possibility m a y be that b o t h "spirits" w e r e
m e n t i o n e d earlier in a section n o w l o s t .
1 7 7
1 7 8
1 7 9
4. Conclusion.
F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults w i t h the r e s u l t s o f c h a p t e r s 3 , 5 a n d 6 (ruah a s G o d ' s
Spirit {ch. 3}, a n g e l / d e m o n {ch. 5}, a n d w i n d & b r e a t h {ch. 6 } ) ,
see c h a p t e r 7 b e l o w .
T h i s is basically Lichtenberger's opinion on lQapGen in Studien, pp. 40-2, citing Fitzmyer in Genesis Apocryphon, pp. 11-12; cf.
also G. Nickelsburg, in Stone, Writings,
p. 106, who notes that
"indications of Essene beliefs are not demonstrable" in lQapGen. The
situation is more complex in the case of Jubilees. Nickelsburg reports
(ibid., pp. 101-2) that recent scholarship is divided over an Essene or
pre-Essene date of composition and that those who favor an Essene
date are divided on the question of Jubilee's origin in Qumran (cf.
ibid., p. 103 n. 74).
177
179
CHAPTER 5
RUAH
AS ANGEL/DEMON
rem run 'rrn: -m m i : ftm ovrt) Tim m 'rrn: TCD 'rrn: O'QVID 'rrn: nos rrn
vbs : D'DVU) snip r m : D'errp efrp 'mi: D'ecrp errip mip ' m i : neo ' m i : |a 'mi
This form may not be singular or unattached to following modifiers due to its fragmentary context.
F o r a complete listing of all the above forms, cf. section 2a of this
chapter below.
2
Ruach a s A n g e l / D e m o n
146
2. Specific s y n t a c t i c a l p a t t e r n s o f ruah a s a n g e l / d e m o n .
a. G e n e r a l o b s e r v a t i o n s
T h e m o s t frequent u s e o f ruah a s a n g e l / d e m o n is a s a nomen
regens in a m a s c u l i n e plural c o n s t r u c t f o l l o w e d b y o n e o r m o r e
g e n i t i v e s a n d o f t e n p r e c e d e d itself b y t h e nomen regens bo ( 2 6
t i m e s ) : n o * Tin (Via) ( 1 Q M 1 3 : 1 0 ) , Vun not* ' n n ( 1 Q S 4 : 2 3 ) , O o )
n a s i * ' n n ( I Q H 3 : 1 8 ) , bu-bfr ' ] n n ( 4 Q 1 7 7 , 1 - 4 , 1 0 ) , TWO ' n n
( H Q M e l c h 3 II 1 2 ) , -rmi ' n n (Via) ( 1 Q S 3 : 2 4 ; 1 Q M 1 3 : 2 ; 1 3 : 4 ;
13:11/12; 4Q286
Bera/287
' n n (?) ( 4 Q 5 1 0 , 1, 5 a ) ,
( 4 Q 5 0 2 , 2 7 , 1 ) , p i x T i [ n ( I Q H 2 : 4 ) , w h ' r r n ( 4 Q 5 1 1 , 1, 6 ) ,
( C D 1 2 : 2 ) , nsn n n n ( I Q H 3 : 2 2 ) , D'-IIDD n n n ( 4 Q 5 1 0 ,
1, 5 b ) , D'-iron [ n n n ( V a ) ] ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2 - 3 ) , n r b e t a o n n n
147
Ruah a s A n g e l / D e m o n
( 4 Q 5 1 1 , 1 , 3 ) , rfn m r r n ( I Q H f 5 : 6 ) , dm
n n n I Q H 1:11), r n r r n
(4QS1
in t h e plural a s a n g e l / d e m o n a r e less w e l l r e p r e s e n t e d a n d in
s o m e c a s e s u n c e r t a i n : cf. ruah ( m a s c u l i n e f o r m ) a s a g e n i t i v e in
c o n s t r u c t w i t h t h e nomen
regens
(3 t i m e s ) , "prm t a x ( I Q H
13:8), i n n l a x ( 1 Q M 12:9), a n d i n n
( 1 Q M 1 9 : 1 ) ; ruah b y
6
f o r m ) a s a g e n i t i v e w i t h the article in c o n s t r u c t w i t h t h e
nomen
regens bo (2 t i m e s ) , n v r n n bo ( 4 Q 1 5 8 , 1 4 , 1 , 2 & 8 Q 5 , 2, 6 ) ; a n d
ruah a s a n u n q u a l i f i e d g e n i t i v e in c o n s t r u c t w i t h Rfro ( o n c e ) ,
n n n RfoD ( 1 Q M 1 0 : 1 2 ) . Finally, ruah o c c u r s 7 t i m e s i n t h e s i n g u l a r in t h e f o l l o w i n g f o r m s : a s t h e s e m a n t i c a l l y p l u r a l
qualified g e n i t i v e of bo
1Q36,
1 5 : 5 ) ; a s a nomen
1 0
and
(3 t i m e s ) , n n bo ( I Q H 1 : 9 ; 1 0 : 8 ; a n d
regens
of a genitive (2 times), n ] r i
i n b a n ( 4 Q 2 8 6 B e r a 1 0 II 7 ) a n d nno n n ( H Q P s a P l e a 1 9 : 1 5 ) ;
a n d a s qualified b y t h e feminine adjective n a n (2 t i m e s ) , n u n n n
(4Q511,15, 7 & 4Q511,81, 3).
b. T h e m e a n i n g of ruah a s a nomen regens in a m a s c u l i n e p l u ral c o n s t r u c t f o r m followed b y o n e o r m o r e g e n i t i v e s : ( 1 6 t i m e s ;
cf. section 2 a for r e f e r e n c e s ; n o t e that 1 Q S 4 : 2 3 will b e h a n d l e d
b e l o w in c h a p t e r 4 ) .
P e r h a p s t h e best w a y to h a n d l e this p a t t e r n is t o d i v i d e it
into t h r e e c a t e g o r i e s : t h o s e o c c u r r e n c e s o v e r w h i c h t h e r e is n o
5
6
This form could also be a genitive with its nomen regens now lost
due to its fragmentary context.
Cf. n. 43 in chapter 4 above and also the plural suffix on QTtMffl in
IQH 1:9 referring back to nn bo.
Cf. Kautzsch, Grammar, 146c for this effect of bo on its genitive.
Cf. n. 2 above.
7
148
Ruach a s A n g e l / D e m o n
1 2
T h i s c o n s e n s u s s e e m s t o b e essentially c o r r e c t . T h u s , the
closest a n a l o g y syntactically to to'^b 'Irrn (or to'^b ni]rrn ?) in
4 Q 1 7 7 , 1-4, 10 is to'to mnn in C D 12:2, w h i c h clearly h a s to d o
w i t h d e m o n s ( c f . section 2c b e l o w ) , a l t h o u g h the s t a t e m e n t that
Israel h a s " w a l l o w e d " ( n V : [ n ] n ) in t h e spirits of Belial is simil a r t o 1 Q S 4 : 2 2 w h i c h d e s c r i b e s the s e c t a r i a n s as " w a l l o w i n g "
^ F o r ruah as "angel" in I Q H 2:4, cf. Irwin, "Spirit-Dualism," p. 198
n. 17 & p. 199 n. 18 and Schweizer, "irveOua," p. 390 n. 332; for 4Q177,1-4,
10 & 4Q286 Bera/287 Berb 4, 3, cf. Noll, "Angelology," pp. 225-6; for (a)
I Q H 11:13, (b) 1QM 13:2, (c) 1QM 13:4, and (d) 1QM 13: 1 1 / 1 2 , cf.
Anderson, "'Ruah'," pp. 297-8 (c & d); Betz, Offenbarung, p. 129 n. 3
(all); Bocher, Dualismus, p. 30, 47-8 & 75 (all); Coppens, "don," p. 119 (a
only); Delcor, Hymns, p. 42 (a only);idem,"Doctrines," col. 964 fls, c &
d); Hill, Greek Words, p. 235 (b, c & d); Holm-Nielsen, Hodayot, pp.
185 & 187 n. 26 (a only); Huppenbauer, Mensch, pp. 84-5 & 96 (all); Irwin, "Spirit-Dualism," p. 198 n. 17, p. 199 n. 18 & p. 194 (all); Johnston,
"Spirit," p. 37 (b only); B. Jongeling, Le rouleau de la guerre des
manuscrits de Qumran, Studia Semitica Neerlandica, 4 (Assen, 1962),
p. 293 (b only); Leaney, Rule, p. 36 n. 1 (a only); Ross E. Lilly, "The Idea
of Man in Qumran Literature," (dissertation; Boston University Graduate School, 1962), p. 70 (a, b & d); J. Maier, Texte, vol. II, pp. 204 & 206
(all); May, "Cosmological Reference," p. 2 (b, c & d ) ; Noll,
"Angelology," pp. 176 & 225-6 (all); Notscher, "Geist," pp. 310 & 313 (a, b
& c); Pryke, "'Spirit'," p. 345 (a & b); Ringgren, Faith, pp. 88 & 92 (a & d);
Schreiner, "Geistbegabung," p. 162 n. 7 (all); Schweizer, "trveii|ia," p. 390
nn. 331-2 (b & d); and Yadin, Scroll of War, p. 231 (b, c & d).
T h i s reading follows the reconstruction by John Strugnell,
"Notes en marge du Volume V des 'Discoveries in the Judean Desert
of Jordan'," Revue de Qumran, 7 (1969-71), p. 238.
12
Ruah a s A n g e l / D e m o n
149
in a ma n n , w h i c h p r o b a b l y refers to a d i s p o s i t i o n r a t h e r t h a n
to a d e m o n (cf. c h a p t e r 8 b e l o w ) , toiann, h o w e v e r , is a t r a d i tional t e r m (cf. 2 S a m . 2 0 : 1 2 ) w h i c h w a s often u s e d b y t h e s e c t a r i a n s m e t a p h o r i c a l l y to d e s c r i b e m a n ' s i n v o l v e m e n t in i m p u r e a t t i t u d e s a n d activities (cf. 1 Q S 4 : 1 9 ; I Q H 6 : 2 2 ; 1 7 : 1 9 ; C D
3:17; 8:5 & 1 9 : 1 7 ) , b u t like m o s t m e t a p h o r s it w a s p r o b a b l y n o t
l i m i t e d to this. O n the o t h e r h a n d , h o w e v e r , it is c l e a r t h a t
the e x p r e s s i o n rma Tin O o ) in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 refers
to evil a n g e l s o r d e m o n s since this is the w a y the a u t h o r o f 1 Q M
defines t h e m (viz., ton " D R t o vrra T i n " T O , 1 Q M 1 3 : 1 1 / 1 2 ) a n d
the s a m e e x p r e s s i o n is g i v e n the s a m e m e a n i n g b y its c o n t e x t in
4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 , w h i c h h a n d l e s the a n g e l i c f o l l o w e r s
of Belial s e p a r a t e l y f r o m Belial's h u m a n f o l l o w e r s . T h i s is in
c o n t r a s t to [?] Tin in I Q H 1 1 : 1 3 w h i c h is m o r e difficult to a n a lyze since its genitive is n o t k n o w n a n d its c o n t e x t p e r m i t s a refe r e n c e to either m e n o r a n g e l s . T h e g e n e r a l p a t t e r n of its c o n struction, h o w e v e r , eliminates m o s t o f the a m b i g u i t y h e r e since
the m a s c u l i n e plural f o r m o f ruah in the H e b r e w S c r o l l s n e v e r
clearly refers to a n y t h i n g b u t a n g e l s o r d e m o n s (cf. t h e lists in
sections 2a c h a p t e r 3 , 3a c h a p t e r 4 , a n d the listings for " w i n d "
a n d " b r e a t h " in c h a p t e r 6 ) , a n d it is o n l y in t h e u n i q u e t w o spirit T r e a t i s e of 1 Q S 3-4 t h a t a n y p l u r a l o f ruah in c o n s t r u c t
w i t h a n y g e n i t i v e e v e r refers to m a n ' s spirit (cf. 1 Q S 3 : 1 8 - 1 9 &
3 : 2 5 ; cf. also c h a p t e r 8 b e l o w a n d section 3a in c h a p t e r 3 a b o v e ) .
Finally, t h e e x p r e s s i o n pix Tin in I Q H 2:4 ( t h e s c r i b e o r i g i nally w r o t e n o K b u t r e p l a c e d it w i t h p i : * ) is difficult to a n a l y z e d u e to its f r a g m e n t a r y c o n t e x t , b u t it p r o b a b l y h a s to d o
w i t h angels of s o m e kind for the s a m e r e a s o n s cited a b o v e in the
analysis of ruah in I Q H 1 1 : 1 3 .
13
14
1 5
1 6
T h e human followers are called bsrbs ' a in line 6; for this as a description of men, cf. 4 Q 1 7 4 , 1 - 2 , 8 .
T h i s form never occurs in the Hebrew Old Testament; cf. Mansoor, Hymns, p. 18 n. 7.
C / . Lohse, Texte, p. 116 note a.
13
14
15
Ruach a s A n g e l / D e m o n
150
' m ] i ( ) ( H Q M e l c h 3 II 1 3 ; for
1 Q S 3 : 2 4 , cf. c h a p t e r 8 a b o v e ) , n a [ n ] 'rrn ( 1 Q M 1 4 : 1 0 ) , a n d
ru>]Kh ' n n ( 1 Q M 1 5 : 1 4 ) .
1 Q M 1 3 : 1 0 ; rm
Tin
( I Q H 3:18), T i n
(bo)
1 7
' n n bo.
A c c o r d i n g t o C a r m i g n a c , this e x -
p r e s s i o n r e f e r s t o the s o u l s of t h e d e p a r t e d s e c t a r i a n s w h o fight
o n b e h a l f o f their e a r t h l y b r o t h e r s ,
18
b u t the c o n t e x t h e r e d o e s
18
C / . n. 17 above.
151
Ruah a s A n g e l / D e m o n
2 1
I Q H 3 : 1 8 ; n s s R Tin V o . T h i s e x p r e s s i o n is u n i q u e in t h e
Scrolls a n d the p r e c i s e m e a n i n g of nss is s o m e w h a t u n c e r t a i n . The context is also s o m e w h a t a m b i g u o u s a n d w o u l d s e e m
to s u p p o r t e q u a l l y well t h e m e a n i n g of ruah h e r e a s e i t h e r
d e m o n s o r evil m e n . H o w e v e r , the f o r m of ruah a s a m a s c u l i n e
plural a s well a s its c o n s t r u c t i o n w i t h a g e n i t i v e i n d i c a t e s that
it is referring to d e m o n s r a t h e r t h a n to m e n (cf. the a n a l y s i s of
I Q H 11:13 in section 2bl a b o v e ) .
22
2 3
20
n. 4 in chapter 4 above.
N6tscher, "Heiligkeit," pp. 324-5.
22
23
152
Ruach a s A n g e l / D e m o n
p - r a n ] -b* a n d b va in line 1 4 ) w h o c o m e to e x e c u t e j u d g m e n t
a g a i n s t Belial a n d t h e "spirits o f his lot" for rebelling a g a i n s t
the l a w o f G o d (cf. line 1 2 ; cf. also the idea of angelic rebellion
against G o d in 4 Q 1 8 0 a n d 1 E n o c h 6-10).
2 4
1 Q M 1 4 : 1 0 ; T t o [ n ] T i n . This e x p r e s s i o n should b e c o m p a r e d
to ton O K t o r r r a T i n Vo in 1 Q M 1 3 : 1 1 / 1 2 , in w h i c h the w o r d s
n n a n d ton a r e a s s o c i a t e d in o n e w a y o r a n o t h e r with the w o r d
~\*bn; cf. J u b i l e e s 1 0 : 5 a n d a l s o ton T i n in t h e f r a g m e n t a r y
c o n t e x t of 4 Q 5 1 1 , 4 3 , 6, w h i c h is the o n l y o t h e r place in the n o n biblical, H e b r e w Scrolls in w h i c h a f o r m of ton is in c o n s t r u c t
w i t h a f o r m of ruah. T h e m e a n i n g " d e s t r u c t i v e a n g e l , " h o w ever, fits the specific c o n t e x t of 1 Q M 1 4 : 1 0 well for t w o r e a s o n s :
1) the w o r d
w h i c h is u s e d h e r e to describe G o d ' s opposition
to t h e spirits, is closely a s s o c i a t e d w i t h t h e r e b u k e of d e m o n i c
f i g u r e s in t h e Scrolls a n d in t h e O l d T e s t a m e n t (cf. Z e c h . 3:2
w i t h I Q H f 4 : 6 a n d the u s e of - I M in l Q a p G e n 2 0 : 2 8 - 9 ) ; a n d 2 )
t h e i d e a t h a t G o d r e b u k e s the d e m o n s s o that t h e y d o n o t
m o l e s t his p e o p l e fits in w e l l w i t h t h e s e c t a r i a n s ' f e a r of
d e m o n i c a t t a c k a s seen especially in 4 Q 5 1 0 , 1 , a n d 4 Q 5 1 1 , 10 in
w h i c h t h e p s a l m i s t s e e k s d i v i n e p r o t e c t i o n f r o m d e m o n s of
v a r i o u s k i n d s t h r o u g h t h e r e c i t a t i o n of G o d ' s p r a i s e s ;
cf.
section 2b3 in this c h a p t e r b e l o w a n d also 1QS 3:24.
25
2 6
25
26
27
153
Ruah a s A n g e l / D e m o n
3 ) O c c u r r e n c e s o f ruah
s c h o l a r s : i b m r n n ( b o ) ( 4 Q 4 9 1 , 1 4 - 1 5 , 1 0 ) , D'ban 'rrn ( 4 Q 5 1 1 , 1 5 ,
5 ) , b a n 'mi ( 4 Q 5 1 1 , 4 3 , 6 ) , ton o t o ' n n ( b o ) ( 4 Q 5 1 0 , 1, 5 a ) ,
D ] n r o o ' [ n n ( 4 Q 5 1 1 , 1 8 2 , 1 ) , a n i o n ' n n ( b o ) (4Q511, 35, 7), 'rm
D'DbiD ( 4 Q 5 0 2 , 2 7 , 1 ) , s e n ' n n ( 4 Q 5 1 1 , 1 , 6 ) , ' ] n n ( 4 Q 5 1 1 , 6 0 , 2 ) ,
' m i ( b o ) ( 4 Q 5 1 0 , 2 , 3 ) , a n d 'mi ( b o o n ) ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 ) .
4 Q 4 9 1 , 1 4 - 1 5 , 1 0 ; r r n J ' n n b o . A c c o r d i n g t o Baillet, 4 Q 4 9 1 ,
1 4 - 1 5 , 1 0 is p a r t o f a v a r i a n t r e c e n s i o n of 1 Q M
s o m e w h a t in c o n t e n t to 1 Q M 1 5 : 7 f f .
29
2 8
and corresponds
T h e e x p r e s s i o n 'mi b o i b i u
in this v e r s e , t h e n , s h o u l d p r o b a b l y b e u n d e r s t o o d in t e r m s o f
the s a m e e x p r e s s i o n f o u n d in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 (cf. t h e
analysis of these v e r s e s in section 2bl a b o v e ) .
4 Q 5 1 1 , 1 5 , 5 ; D'ton ' n n . This e x p r e s s i o n o c c u r s o n l y h e r e in
t h e Scrolls p u b l i s h e d s o far a n d its c o n t e x t is t o o f r a g m e n t a r y
for a n a l y s i s . It p r o b a b l y r e f e r s t o evil a n g e l s o f s o m e k i n d ,
h o w e v e r , for t h e r e a s o n s cited i n section 2bl a b o v e in t h e a n a l y sis of ruah in I Q H 1 1 : 1 3 .
4 Q 5 1 1 , 4 3 , 6 ; ban ' n n . C o m p a r e this e x p r e s s i o n t o r t o n ' n n in
1 Q M 1 4 : 1 0 a n a l y z e d a b o v e in section 2b2 a n d a l s o t o Jubilees
10:5. A l t h o u g h t h e specific c o n t e x t o f 4 Q 5 1 1 , 4 3 , 6 is t o o f r a g m e n t a r y for a n a l y s i s , it is still p r o b a b l e t h a t ruah
h e r e is r e -
(cf.
28
29
154
Ruach a s A n g e l / D e m o n
in a p p o s i t i o n to five o t h e r s all p r o b a b l y r e f e r r i n g to v a r i o u s
t y p e s of d e m o n s :
3 0
t h e d e a d b o d i e s of t h e p r e - f l o o d g i a n t s , cf. 1 E n o c h 9 : 6 - 1 0 ) ,
D'N-itf = (D'ltf, " d e m o n s " ) , rrV' ? (a f e m a l e d e m o n ) , DTM ( a
1
h o w l i n g d e m o n ? ) , a n d [D"2{] ( m e a n i n g i m p r e c i s e , r e c o n s t r u c t e d
f r o m Isa. 1 3 : 2 1 ) . E v e n w i t h o u t t h e m e n t i o n of a n " a n g e l " in o u r
e x p r e s s i o n , t h e n , it is c l e a r f r o m this c o n t e x t a n d its c o n c e p t u a l
ties to 1 E n o c h 6 - 1 0 (in w h i c h evil, a n g e l i c b e i n g s v i c t i m i z e
h u m a n i t y ) t h a t t h e c o n c e r n of 4 Q 5 1 0 , 1, 1-9 is n o t t o w a r d off
evil m e n but r a t h e r to find p r o t e c t i o n a g a i n s t d e m o n s of v a r i o u s
types.
4 Q 5 1 1 , 1 8 2 , 1 , olnroD '[rrn; a n d 4 Q 5 1 1 , 3 5 , 7, n n r o o - n n
Mo.
A l t h o u g h t h e c o n t e x t o f 4 Q 5 1 1 , 1 8 2 , 1 is t o o f r a g m e n t a r y for
a n a l y s i s , t h e r e c o n s t r u c t i o n onron 'rrn o f f e r e d b y Baillet o n the
basis o f 4 Q 5 1 1 , 3 5 , 7 s e e m s to b e certain e n o u g h
3 1
a n d it probably
h a s t h e s a m e m e a n i n g in b o t h v e r s e s . 4 Q 5 1 1 3 5 , 7, o n the o t h e r
h a n d , c l e a r l y b e l o n g s to t h e s a m e t y p e o f c o n t e x t a s 5 1 0 , 1
( t r e a t e d in t h e p a r a g r a p h d i r e c t l y a b o v e ) s i n c e t h e i n t e n t of
e a c h c o n t e x t is t o e x a l t G o d (cf. 4 Q 5 1 1 , 3 5 , 6 w i t h 4 Q 5 1 0 , 1, 4 )
a n d in this m a n n e r to s u b d u e o r frighten a w a y evil spirits (cf.
4 Q 5 1 1 , 3 5 , 6 - 7 w i t h 4 Q 5 1 0 , 1, 4 - 5 ) . T h e g e n i t i v e of o u r e x p r e s sion (nntQQ) is l i k e w i s e a n o t h e r i n d i c a t i o n t h a t evil spirits o r
d e m o n s a r e t h e c o n c e r n h e r e since it a l l u d e s directly to the c o n t e x t o f 1 E n o c h 1 0 : 9 a n d 1 5 : 8 - 1 2 : cf. t h e c o m m e n t s o n this in the
a n a l y s i s of 4 Q 5 1 0 , 1, 5 a a b o v e .
4 Q 5 0 2 , 27, 1; 'D'PU) ' n n . This e x p r e s s i o n is cited b y Strugnell
in " A n g e l i c L i t u r g y , " p . 3 3 2 a s a t e r m for a n g e l s in a n u n p u b lished f r a g m e n t of 4QS1, a n d it m a y also b e c o m p a r e d w i t h DVID
n i n n in I Q H 1:11 w i t h w h i c h it s h a r e s a similar c o n t e x t , viz., a
d e s c r i p t i o n o f n a t u r e a s u n d e r t h e a u t h o r i t y of v a r i o u s angelic
s p i r i t s (cf. D ' n j T ' b n a n d D ' D t f n ' ] 3 D O in 4 Q 5 0 2 , 2 7 , 3 - 4
3 2
with
Ibid.,
31
3 2
Ruah a s A n g e l / D e m o n
155
t h e n , p r o b a b l y h a s t o d o w i t h a n g e l i c s p i r i t s in c h a r g e of
natural p h e n o m e n a .
4 Q 5 1 1 , 1 , 6; svh ' i m . A s n o t e d in the a n a l y s i s of 1 Q M 1 5 : 1 4
in section 2b2 in this c h a p t e r a b o v e , t h e m e a n i n g of ruah in eit h e r 1 Q M 1 5 : 1 4 o r 4 Q 5 1 1 , 1, 6 c o u l d b e u n d e r s t o o d a s either
d e m o n s o r w i c k e d m e n , b u t o n the basis of the r e a s o n s cited in
s e c t i o n 2bl a b o v e in t h e a n a l y s i s of ruah in I Q H 1 1 : 1 3 , ruah
here a n d in 1 Q M 1 4 : 1 0 probably refers to d e m o n s .
4 Q 5 1 1 , 6 0 , 2, ']m-i; 4 Q 5 1 0 , 2 , 3 , J'tm Via; a n d 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 ,
7 - 8 , . . . ] ' n n bo ' a n . T h e f r a g m e n t a r y c o n t e x t o f all these p a s s a g e s m a k e s analysis difficult, b u t b e c a u s e o f t h e r e a s o n s cited
in section 2bl a b o v e in the a n a l y s i s o f ruah in I Q H 1 1 : 1 3 , ruah
in all of these p a s s a g e s p r o b a b l y refers to d e m o n s . It s h o u l d b e
n o t e d , h o w e v e r , t h a t the c o n t e x t just p r e c e d i n g T r n bo ' a n i n
4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7-8 is the s a m e a s t h a t in 4 Q 5 1 0 , 1 ( c o m p a r e
4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2-3 w i t h 4 Q 5 1 0 , 1, 4 - 5 ) a n d t h a t 1 Q S 4 : 2 3
( w h i c h i n v o l v e s g o o d a n d evil a n g e l s , cf. c h a p t e r 8 b e l o w ) is
the o n l y o t h e r p l a c e in the Scrolls p u b l i s h e d s o far in w h i c h a
f o r m of ruah is directly e n g a g e d in the activity o f a n ; n o t e t h a t
in 1 Q S 4 : 1 8 the a n is n o t b e t w e e n the "spirits" a s s u c h b u t b e t w e e n their DTiBBto.
c. The m e a n i n g of ruah a s a nomen regens in a feminine p l u ral f o r m followed b y genitive: ( 1 5 t i m e s ; cf. section 2a for references).
P e r h a p s the best w a y to h a n d l e this p a t t e r n is to d i v i d e d
it into t h r e e c a t e g o r i e s : t h o s e o c c u r r e n c e s of ruah o v e r w h i c h
t h e r e is n o a p p a r e n t d i s a g r e e m e n t a m o n g s c h o l a r s , t h o s e o v e r
w h i c h there is s o m e d i s a g r e e m e n t , a n d t h o s e for t h e m o s t p a r t
n o t t r e a t e d . W e s h o u l d n o t e that e v e n in the s e c o n d c a t e g o r y
a b o v e ( e x c e p t for I Q H 1:12, w h i c h requires conjectural r e s t o r a tion) a s t r o n g m a j o r i t y o f s c h o l a r s s u p p o r t s the m e a n i n g a n g e l / d e m o n for ruah in e v e r y c a s e .
156
Ruach a s A n g e l / D e m o n
1) O c c u r r e n c e s of ruah o v e r w h i c h t h e r e is n o a p p a r e n t dis-
(CD
mnn
12:2), c e h p
33
0 " n D T I P H m r r n (4QS1 4 0 , 2 4 , 6 ) ,
chip m n n
(4QS1 4 0 , 2 4 , 5 ) ,
?]mnn
( I Q H 1 7 : 2 3 ) , a n d [ ? ] m n n (Vo) ( I Q H f 4 5 : 6 ) .
T h e e x p r e s s i o n D"n o v m n * m n n a p p a r e n t l y o c c u r s not only in
4 Q S 1 4 0 , 2 4 , 6 b u t also t h r o u g h o u t the u n p u b l i s h e d f r a g m e n t s of
4QS1,
b u t so far it h a s n o t a p p e a r e d o u t s i d e o f 4QSI in a n y
3 4
o t h e r p u b l i s h e d Q u m r a n i a n m a t e r i a l . This is a l s o t r u e for m n n
avhp
efmp in t h e p r e v i o u s l i n e
3 5
( 5 ) , b u t cf. the a n a l o g o u s m n n
3 6
Kautzsch,
Grammar,
3 7
F o r ruah as angel in (a) IQH 17:23, (b) IQH f 45:6, (c) CD 12:2, (d)
4QS1 40, 24, 5, and (e) 4QS1 40 24, 6, cf. Betz, Offenbarung, p. 129 n. 3 (c
only); Bocher, Dualismus, p. 48 (c only); Brownlee, "Anthropology," pp.
229-230 (a only); Delcor, Hymns, p. 5 2 (c only); Dupont-Sommer,
"instruction," p. 20 (c only); Holm-Nielsen, Hodayot, p. 249 n. 22 (a
only); Huppenbauer, Mensch, pp. 61-2 & 101 (c only); Irwin, "SpiritDualism," pp. 198-9 n. 17 & 199 n. 18 (c only); H. W. Kuhn, Enderwartung, p. 125 (a only); J. Maier, Texte, vol. II, p. 206 (a & c); Noll,
"Angelology," pp. 125-6,136 & 226 (b, c & d); Notscher, "Geist,' p. 313 (c
only); Pryke, "'Spirit'," p. 345 (c only); Ringgren, Faith, p. 91 (c only);
Schreiner, "Geistbegabung," p, 162 n. 7 (c only); Schweizer, "nvev\La,"
p.
391 (c only); idem, "sieben Geister," p. 505, (c only); and Strugnell,
"Angelic Liturgy,' pp. 332 (d & e).
3 3
Ibid.,
36
Ruah a s A n g e l / D e m o n
157
t h e y a r e t r e a t e d a s m a s c u l i n e (cf. ibtDD') a n d a r e m e n t i o n e d
within the c o n t e x t o f the o c c u l t (cf. v. 3 ) . C o m p a r e also the s i m ilar e x p r e s s i o n s in Jubilees 1:20, 1 0 : 3 & 6, 1 2 : 2 0 a n d e s p e c i a l l y
2 0 : 2 8 , w h i c h w e r e p r o b a b l y w e l l - k n o w n to the c o m m u n i t y .
N o t e , finally, t h a t the o n l y o t h e r o c c u r r e n c e o f bmbl w i t h a
f o r m o f ruah is in 4 Q 1 7 7 , 1-4, 1 0 (cf. section 2bl a b o v e ) , w h i c h
refers to evil a n g e l s .
3 8
T h e f o r m r n r r n in I Q H 1 7 : 2 3 , o n t h e o t h e r h a n d , is m o r e difficult to a n a l y z e b e c a u s e o f its f r a g m e n t a r y c o n t e x t . H o w e v e r ,
if ptn is the c o r r e c t transcription of t h e first legible w o r d b e f o r e
r n r r n to a n d if mnn is in c o n s t r u c t w i t h a w o r d ( n o w lost) s u c h
a s J)0S (cf. 1 Q 3 6 , 2, 5 ) or nseh (cf. I Q H f 5:4) or rfcis (cf. I Q H f:6),
then m r r n h e r e w o u l d p r o b a b l y b e r e f e r r i n g to evil a n g e l s for
the f o l l o w i n g r e a s o n s : 1) m r r n in c o n s t r u c t w i t h a g e n i t i v e is a
frequent p a t t e r n for r e f e r r i n g to a n g e l s (cf. s e c t i o n s 2b a n d 2 c
a b o v e ) , w h e r e a s this p a t t e r n is c l e a r l y u s e d f o r t h e h u m a n
spirit or d i s p o s i t i o n o n l y in the t w o spirit T r e a t i s e (cf. s e c t i o n
3a in c h a p t e r 4 a b o v e ) ; a n d 2 ) a r e f e r e n c e to evil spirits o r a n gels w o u l d fit this c o n t e x t well a s p a r t o f the p s a l m i s t ' s r e q u e s t
that G o d w o u l d k e e p h i m f r o m sin (cf. v v . 2 1 - 2 3 ) , i.e., h e w o u l d
b e a s k i n g G o d to s t r e n g t h e n h i m a g a i n s t t h e evil spirits w h o
seek his spiritual d o w n f a l l (cf. 1 Q S 3:24 a n d e s p e c i a l l y 4 Q 5 1 0 ,
1 , 6 and 4 Q 5 1 1 , 1 0 , 2 ) .
39
4 0
T h e f o r m mnn bo in I Q H f 4 5 : 6 is in a c o n t e x t e v e n m o r e
f r a g m e n t a r y t h a n I Q H 1 7 : 2 3 , b u t if mnn bo is n o t f o l l o w e d b y a
suffix (cf. t h e o n l y o c c u r r e n c e s o f this p a t t e r n w i t h a suffix in
T e m p l e Scroll 3 0 : 1 0 , 3 1 : 1 0 & 3 8 : 1 4 a s " d i r e c t i o n / s i d e , " a m e a n ing w h i c h d o e s n o t fit t h e a v a i l a b l e c o n t e x t o f I Q H f 4 5 : 6 ) , it
C f . Vermes, Perspective, p. 210: "Fragments [of Jubilees] representing no less than twelve manuscripts were found in Caves 1-4 and
11."
38
T h e editor reads pin, cf. Sukenik, Dead Sea Scrolls, plate 51, line
23; but cf. Lohse Texte, p. 172 and Vermes, Scrolls in English, p. 199.
C f . Vermes translation in ibid.: "Strengthen the loins of Thy servant that he may resist the spirits of falsehood." Note also the remarks
of Baillet in Discoveries, VII, p. 220 on the close literary connection between 4Q510 & 511 and IQH.
39
40
158
Ruach a s A n g e l / D e m o n
t h e s e e x p r e s s i o n s a r e n o t qualified b y V o . It is m o s t p r o b a b l e ,
t h e n , that m n n biD h e r e is in c o n s t r u c t w i t h a f o l l o w i n g genit i v e n o w lost a n d that it is r e f e r r i n g t o evil a n g e l s or d e m o n s
a g a i n s t w h i c h t h e p s a l m i s t is s e e k i n g h e l p .
2 ) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g s c h o l a r s : r u n m n n ( I Q H 3 : 2 2 ) , nbifl m n n ( I Q H f
5 : 6 ) , nbw m n n ( I Q H 1 : 1 1 ) , Mtfa m n n ( 1 Q 3 6 , 2 : 5 ) , c h i p m n n
( I Q H 8 : 1 2 ) , noth
m n n (IQH f 5:4);
4 1
n o t e , finally that v a r i o u s
Ruah a s A n g e l / D e m o n
159
C / . n. 5 above.
Ruach a s A n g e l / D e m o n
160
a n g e l s (cf. B T t f n p
a n d t r e e ) ' a in v. 2 2 ) ; 2 ) the closest equivalents in f o r m to run n n n a r e t w o e x p r e s s i o n s f r o m 4QS1, w h i c h
refer a c c o r d i n g to Strugnell to a n g e l s ( n o K run T i n a n d r u n T i n
n r m ) ; 3 ) a n d a l t h o u g h ruah- in the p l u r a l c a n refer to m e n in
t h e s e n s e o f " d i s p o s i t i o n s , " it n e v e r refers to m e n ' s spirits as
d i s e m b o d i e d s o u l s n o r is it e v e r u s e d a s a m e t a p h o r to m e a n
" p e r s o n s " (e.g., " p e o p l e of k n o w l e d g e " ) a s is the c a s e o c c a s i o n ally w i t h ruah in t h e s i n g u l a r (e.g, m m n n in I Q H 3:31 a s a
" p e r v e r t e d p e r s o n " ) . N o t e , finally, that t h e plural of ruah in
c o n s t r u c t w i t h a f o l l o w i n g g e n i t i v e n e v e r clearly refers to m a n
in a n y s e n s e in the Scrolls e x c e p t for t w o o c c u r r e n c e s in the
u n i q u e t w o - s p i r i t t r e a t i s e o f 1 Q S 3 - 4 in w h i c h it m e a n s
" d i s p o s i t i o n s " (cf. t h e analysis o f 3 : 1 8 / 1 9 a n d 3:25 in c h a p t e r 8
b e l o w a n d the list of f o r m s for m a n ' s spirit in section 3a of c h a p t e r 4 a b o v e ) . G i v e n the o b s e r v a t i o n , t h e n t h a t m n n a s t h e
nomen regens of a genitive clearly refers to a n g e l s in a n u m b e r of
c a s e s (cf. section 2cl a b o v e ) a n d e x c e p t for 1QS 3 : 1 8 - 1 9 a n d 3:25
t h a t it o n l y r a r e l y a p p e a r s to refer to a n y t h i n g else (cf. the
a n a l y s i s o f I Q H 1:10 a n d 1 Q M 9 : 1 3 a s " w i n d s / d i r e c t i o n s " in
section c h a p t e r 6 b e l o w ) , " a n g e l s " is p r o b a b l y also its m e a n i n g
here.
4 3
4 4
45
4 6
4 7
45
46
4 7
Ruah a s A n g e l / D e m o n
161
is p r o b a b l y a m i s s p e l l i n g of rv-JJan) t h e spirits a n d t h e y c e a s e
to exist (rrp vM). W i t h t h e o b s e r v a t i o n that mrrn n e v e r r e f e r s t o
m a n in the Scrolls e x c e p t in the s e n s e of "di sposi t i ons" a n d t h a t
mnn followed b y a g e n i t i v e refers t o m a n o n l y in t h e t w o - s p i r i t
T r e a t i s e ( a g a i n , a s " d i s p o s i t i o n s " ; cf. c h a p t e r 8 b e l o w ) , it is
p r o b a b l e h e r e that ruah in I Q H f 5:4 a n d 5 : 6 is referring to h o s tile d e m o n i c b e i n g s a s is o f t e n c l e a r l y t h e c a s e w i t h this p a t tern (cf. section 2cl a b o v e ) .
48
49
50
162
Ruach a s A n g e l / D e m o n
51
ma in I Q H 8:11 ( w h i c h c l e a r l y r e f e r s t o a n g e l s ) ,
52
both terms
c a n b e s e e n a s d e s c r i p t i o n s of t h e k i n d of a n g e l s that g u a r d t h e
c o m m u n i t y ' s "fruit" ( v . 1 1 ) ; a n d 2 ) t h e t e r m c h i p rnrrn is n e v e r
c l e a r l y u s e d t o m e a n " w i n d s " in t h e Scrolls (cf. c h a p t e r 6 b e l o w ) , w h e r e a s t h e v a r i e n t e x p r e s s i o n D ' C h i p c h i p mnn is a c o m m o n t e r m in 4QS1 a s " a n g e l s . "
3 ) O c c u r r e n c e s o f ruah
53
55
this c o n n e c t i o n to 4 Q B e r a k o t , t h e r e s e e m s to b e e n o u g h e v i d e n c e in t h e f r a g m e n t a r y c o n t e x t of 4 Q 5 1 1 , 1 to i n d i c a t e that
5 1
52
54
55
Ruah a s A n g e l / D e m o n
163
5 7
Ruach a s A n g e l / D e m o n
164
essentially c o r r e c t . T h u s , I Q H 13:8 is in a c r e a t i o n c o n t e x t a n d
a p p e a r s t o reflect t h e v i e w of Jubilees 2:2 in w h i c h a host of a n g e l s w a s c r e a t e d b y G o d a l o n g w i t h t h e h e a v e n s a n d e a r t h in
c o n t r a s t to t h e c r e a t i o n o f o n l y t w o h u m a n s (cf. Jubilees 3 : l f f . ) .
A s i m i l a r c o n t r a s t b e t w e e n m e n a n d a n g e l s is a l s o p r e s e n t in
1 Q M 1 2 in w h i c h t h e a u t h o r a s a m e m b e r of the Q u m r a n c o m m u n i t y n o t e s t h a t t h e host o f spirits is w i t h " o u r s t e p s " ( i n s * ) .
P e r h a p s w i t h i n 1 Q M a l o n e it is p o s s i b l e c o n t e x t u a l l y to v i e w
t h e s e spirits a s t h e d i s e m b o d i e d souls of the s e c t a r i a n s ,
58
but if
1 Q M 12:9 is t a k e n t o g e t h e r w i t h I Q H 1 3 : 8 , this v i e w b e c o m e s
l e s s p r o b a b l e s i n c e it is d o u b t f u l t h a t t h e s e c t a r i a n s b e l i e v e d
t h a t G o d c r e a t e d a l o n g w i t h t h e h e a v e n s a n d e a r t h a h o s t of
disembodied souls.
59
T h e c o m m o n m e a n i n g w h i c h best fits b o t h
w i t h a suffix (2
t i m e s ) : r O T r n ( 1 Q 3 6 , 1 7 : 2 ) , a n d T,Tnh ( I Q H f 3 3 : 2 ) . T h e c o n t e x t
I Q H 13:8 and (b) 1QM 12:9 as angels, cf. Anderson, "'Ruah'," pp. 294 &
298 (both); Betz, Offenbarung, p. 129 n. 3 (both); Bocher, Dualismus,
pp. 36 & 47 (both); Delcor, Hymns, p. 41 (b only); Holm-Nielsen, Hodayot, pp. 277 & 212 n. 11 (a only); Huppenbauer, Mensch, p. 96 (b
only); Irwin, "Spirit-Dualism," pp. 52, 192, 198 n. 17 and p. 199 n. 18
(both); Johnston, "Spirit," p. 34 (b only); Leaney, Rule, p. 36 n. 1 (a only);
Lilly, "Idea of Man," p. 70 (b only); G. Maier, Mensch, p. 183 (a only); J.
Maier, Texte, vol. II, pp. 204 & 206 (both); Manns, symbole, p. 92 (b
only); Noll, "Angelology," p. 226, (b only); Notscher, "Geist," pp. 310-311
(both); Schreiner, "Geistbegabung," p. 162 n. 7 (both); Schubert, Community, p. 63 ( a only); Schweizer, "trvev\ia," p. 390 n. 332 (b only); and
Yadin, Scroll of War, p. 231 (both).
58
Ruah a s A n g e l / D e m o n
165
for b o t h of these e x p r e s s i o n s is v e r y f r a g m e n t a r y , a n d in t h e
c a s e of I Q H f 3 3 : 2 it is also possible that T m h
alone b u t is
in c o n s t r u c t with a nomen regens n o w lost. B o t h of t h e s e e x p r e s sions, h o w e v e r , p r o b a b l y refer to angelic b e i n g s of s o m e k i n d
since the m a s c u l i n e plural f o r m of ruah s e e m s to h a v e b e e n u s e d
b y the sectarians o n l y for this p u r p o s e (cf. the c o m m e n t s o n this
in section 2dl a b o v e ) . T h e r e is, h o w e v e r , s o m e c o n t e x t u a l e v i d e n c e for n y r r n in 1 Q 3 6 , 1 7 : 2 a s " d e m o n s " w i t h the m e n t i o n of
the n'b'M in t h e p r e v i o u s f r a g m e n t ( 1 Q 3 6 , 1 6 : 3 ) , i.e., t h e p r e flood giants f r o m w h o s e d e a d b o d i e s c a m e forth evil s p i r i t s .
1 S
n o t
60
Ruach a s A n g e l / D e m o n
166
62
65
65
Ruah a s A n g e l / D e m o n
167
67
Cf. n. 2 above.
6,7
Ruach a s A n g e l / D e m o n
168
69
70
72
71
Ruah as A n g e l / D e m o n
169
suffix o n "their w o r k s " (DIT-BMJO) referring b a c k to n n b"0 is c h a r acteristic a s a reference to a n g e l s (cf. section 1 a b o v e ) b u t n o t a s
a r e f e r e n c e t o the s p i r i t s o f m e n (cf. s e c t i o n 2 in c h a p t e r 4
a b o v e ) , a n d the p r i m a r y interest of this a u t h o r h e r e c o n t e x t u ally (as in Jubilees 2:lff.) is to d e s c r i b e first the c r e a t i o n o f the
spiritual a n d e a r t h l y u n i v e r s e a n d t h e n to d e s c r i b e m a n ' s c r e a t i o n in r e l a t i o n s h i p to the e a r t h . N o t e that t h e d e s c r i p t i o n
of m a n ' s c r e a t i o n d o e s n o t h a p p e n until v. 1 5 o f o u r t e x t (cf.
Jubilees 3 : 1 4 ) .
7 3
A s n o t e d a b o v e in n. 7 4 , t h e r e is s o m e d i s a g r e e m e n t a b o u t
the m e a n i n g of ruah in H Q P s a P l e a 1 9 : 1 5 . A c c o r d i n g to N o l l ,
the t e r m s po a n d rtKoo n n a p p e a r in a list o f p s y c h o l o g i c a l
qualities (viz., "a spirit o f faith a n d k n o w l e d g e " in line 14 a n d
"pain" a n d "the evil inclination" following in line 15) a n d
should be u n d e r s t o o d in the s a m e m a n n e r . Osten-Sacken, h o w e v e r , s e e s just the o p p o s i t e h a p p e n i n g w i t h " p a i n " a n d t h e
"evil inclination" a c q u i r i n g in this c o n t e x t a k i n d o f p e r s o n a l
q u a l i t y , a n d it s e e m s in this c a s e that h e is c o r r e c t . T h e c l o s 75
76
74
lbid, p. 72.
Osten-Sacken, Gott und Belial, p. 143.
7S
76
Ruach a s A n g e l / D e m o n
170
7 8
3 ) T h e s i n g u l a r of ruah m o d i f i e d b y a f e m i n i n e adjective:
nan m h ( 4 Q 5 1 1 , 1 5 , 7; a n d 4 Q 5 1 1 , 8 1 , 3 ) .
B o t h of these o c c u r r e n c e s a r e in a v e r y f r a g m e n t a r y context
f r o m w h i c h n o t h i n g c a n b e g a t h e r e d e x c e p t the b a r e f o r m n n
r\s~\ itself. N e v e r t h e l e s s , it is p o s s i b l e t h a t this e x p r e s s i o n is
r e f e r r i n g to a n "evil spirit" o r d e m o n for the following r e a s o n s :
1) this f o r m a p p e a r s in J u d g e s 9:23 a n d 1 S a m u e l 16:14 in a c o n t e x t w h i c h t h e s e c t a r i a n s c o u l d h a v e easily u n d e r s t o o d a s a n
a t t a c k of a d e m o n (cf. 4 Q 5 1 0 , 1 , 4 - 6 ) , a n d 2 ) its A r a m a i c c o u n t e r p a r t (Kttf'jn n n ) a p p e a r s in l Q a p G e n 2 0 a s a d e m o n . If, then,
n i n n n is a d e m o n , its f e m i n i n e s t a t e w o u l d s e e m to conflict
w i t h t h e p o s i t i o n t h a t ruah a s a d e m o n o r a n g e l is a l w a y s
f o u n d in t h e m a s c u l i n e (cf. section 1 a b o v e ) . N e v e r t h e l e s s , this
a p p e a r s to b e an isolated c a s e of direct b o r r o w i n g f r o m the Old
T e s t a m e n t a n d n o t h i n g m o r e . T h u s , w h e n e v e r ruah is f o u n d in
l Q a p G e n w i t h the a d j e c t i v e tf'JJa, it is a l w a y s f e m i n i n e , b u t
w h e n e v e r it is w i t h o u t this adjective ( a n d refers to a d e m o n ) , it
is a l w a y s m a s c u l i n e .
7 9
80
80
Ruah a s A n g e l / D e m o n
171
3. Conclusion.
F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults w i t h the r e s u l t s o f c h a p t e r s 3 , 4 a n d 6 (ruah a s G o d ' s
Spirit {ch. 3}, m a n ' s spirit {ch. 4 } , a n d w i n d & b r e a t h {ch. 6 ) ) ,
see c h a p t e r 7 b e l o w .
CHAPTER 6
O T H E R U S E S O F RUAH: 1) W I N D , 2) B R E A T H , A N D
3) U N C E R T A I N A N D F R A G M E N T A R Y T E X T S
1. Ruah a s " w i n d " w i t h its r e l a t e d m e a n i n g s
and "vanity."
"quarter/side"
a. General o b s e r v a t i o n s .
Ruah a s " w i n d " o r a r e l a t e d m e a n i n g is f o u n d 2 7 t i m e s in
the p u b l i s h e d , non-biblical H e b r e w Scrolls, i n c l u d i n g 14 t i m e s
w i t h the basic m e a n i n g " w i n d " ( I Q H 1:10; 6 : 2 3 ; 7:5; 7:23; f 3 : 6 ;
9:6; 1 9 : 3 ; C D 8 : 1 3 ; 1 9 : 2 5 ; 4 Q 1 7 1 , 1, 3-4 III 8; 4 Q 1 8 5 , 1-2, I, 1 0 ;
4 Q 1 8 5 , 1 - 2 , 1 , 1 1 ; 4 Q 1 8 5 , 1 - 2 , 1 , 1 2 ; H Q P s a Crea 24 I I 1 5 {recon.}),
12 t i m e s a s " q u a r t e r / s i d e " ( 1 Q M 9 : 1 3 ; 3 Q 1 5 VII 5 ; 4 Q 4 9 1 , 1-3,
14; T e m p l e Scroll 6:6; 3 0 : 1 0 ; 3 1 : 1 0 ; 3 6 : 5 {twice}; 3 8 : 1 3 ; 3 8 : 1 4 ; a n d
4 0 : 8 { t w i c e } ) , a n d o n c e a s " v a n i t y " ( I Q H 7 : 2 9 ) . A s in t h e O l d
T e s t a m e n t , ruah a s w i n d c a n b e e i t h e r f e m i n i n e ( I Q H 7 : 2 3 ,
subject of 'iDban; 3 Q 1 5 VII 5 , m o d i f i e d b y Dana; 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 ,
subject of Rfon; a n d T e m p l e Scroll 6:6, modified b y Ba~M) o r m a s c u line ( I Q H 1:9, referred to b y the suffix o n ampin a n d nnvn; 1 Q M
9:13, modified b y ntfnei; a n d 4 Q 4 9 1 , 1 - 3 , 1 4 , m o d i f i e d b y naxiK).
2
C / . Brown, Driver and Briggs, English Lexicon, p. 924 for this category of meaning.
]
T h e M e a n i n g of Ruah a t Q u m r a n
174
175
T h e M e a n i n g of Ruah at Q u m r a n
176
b u t m o s t u n d e r s t a n d it a s a r e f e r e n c e to w i n d . T h e feminine
s i n g u l a r f o r m of ruah in I Q H 7:5 m a k e s it unlikely that it is
r e f e r r i n g to a d e m o n ,
a l t h o u g h a r e f e r e n c e to the psalmist's
d i s p o s i t i o n a s c o n f u s e d o r d i s t o r t e d s e e m s possible b y a n a l o g y
w i t h the s a m e e x p r e s s i o n in Is. 1 9 : 1 4 . N e v e r t h e l e s s , D"jru> n n in
b o t h I Q H 6 : 2 3 a n d 7:5 p r o b a b l y m e a n s " w h i r l w i n d " since in
b o t h c o n t e x t s the p s a l m i s t d e s c r i b e s himself a s b e i n g c a u g h t in
a violent s t o r m at sea, a n d in I Q H 7:5 it is within this kind of a
s t o r m t h a t t h e ruah e n g u l f s (aba) h i m .
1 1
1 2
3 ) T h e f e m i n i n e p l u r a l f o r m of ruah w i t h suffixes o c c u r s 5
t i m e s : [ v m j n n ssi ( 3 Q 1 5 VII 5 ) ; n ' n i n n i n n * ( T e m p l e Scroll
6:6), v n n n b o ( T e m p l e Scroll 3 0 : 1 0 & 3 1 : 1 0 ) ; a n d n ' m n n b o
( T e m p l e Scroll 3 8 : 1 4 ) . A s s e e n b o t h f r o m t h e f o r m of these e x p r e s s i o n s (cf. Jer. 4 9 : 3 6 a n d E z k . 4 2 : 2 0 ) a n d their c o n t e x t (all
h a v i n g to d o w i t h m e a s u r e m e n t o r direction), these o c c u r r e n c e s
of ruah a r e best t r a n s l a t e d a s " s i d e s . "
13
1 2
1 3
O t h e r U s e s of Ruah
177
15
1 6
1 7
15
16
17
T h e M e a n i n g of Ruah at Q u m r a n
178
19
18
s o m e s e e it a s referring
(cf. I Q H 6 : 1 3 ; l Q S b 4 : 2 6 ; a n d
2 0
a n d a l s o b e c a u s e t h e w o r d D'aan in t h e c o n t e x t of
sort*
5 ) M i s c e l l a n e o u s f o r m s o f ruah (6 t i m e s ) : Yin ( 4 Q 1 8 5 , 1 - 2 , 1 ,
10), m n n n
numta ( 4 Q 4 9 1 , 1 - 3 , 1 4 ) , a n d m m rrn bo
(Temple
Scroll 3 6 : 5 & 4 0 : 8 ) .
T h e f o r m i n n in 4 Q 1 8 5 , 1 2 , 1 , 1 0 is t h e o n l y e x a m p l e so far of
a s i n g u l a r ruah w i t h a suffix in t h e p u b l i s h e d , non-biblical H e b r e w Scrolls w h i c h d o e s n o t refer to m a n ' s spirit. In this c o n t e x t
it m e a n s a " b r e a t h " o r w i n d f r o m G o d a n d is b a s e d o n the lang u a g e a n d c o n c e p t s of Is. 4 0 : 6 - 8 .
T h e f o r m m n n n n a m * in 4 Q 1 8 5 , 1 - 2 , 1 , 10 is i n t e r e s t i n g for
t w o r e a s o n s : it is o n e of the f e w t i m e s that ruah h a s the article
C / . Anderson, "'Ruah'," p. 303; Bardtke, Handschriftenfunde, p.
224; Dupont-Sommer, ecrits, p. 199; Hill, Greek Words, p. 234; Irwin,
"Spirit-Dualism," p. 27 & 194; Jongeling, rouleau, p. 236; Lohse, Texte,
p. 203; J. Maier, Texte, vol. I, p. 134; Medico, enigme, p. 394; J. van der
Ploeg, Le Rouleau de La Guerre, Traduit et annote evec une introduction, Studies on the Text of the Desert of Judah, 2 (Leiden: Brill, 1959),
p. 44; and Vermes, Scrolls in English, p. 135.
1 8
C f . Jub. 1:27 & 29; 2:1,2, & 18; 19:27; 31:14; cf. also Test, of Levi 3:5
{recension b); 18: 5; Test, of Judah 25:2; and 1 Enoch 40 in which there
are four rather than three angels of the presence as also in 1QM 9:1516; cf. Irwin, "Spirit-Dualism," p. 27, who notes that four "spirits" rather
than three would be expected in 1QM 9:13 if it were referring to angels.
20
179
O t h e r U s e s of Ruah
Finally, t h e f o r m n m r r n V D i n T e m p l e Scroll 3 6 : 5 a n d 4 0 : 8
is t h e o n l y d i s t r i b u t i v e u s e o f ruah f o u n d in t h e n o n - b i b l i c a l ,
H e b r e w Scrolls so far, a n d in its c o n t e x t s it m e a n s " e a c h s i d e . "
22
2. Ruah
a s "breath."
a. G e n e r a l o b s e r v a t i o n s .
Ruah a s b r e a t h is f o u n d 5 times in t h e p u b l i s h e d , non-biblical H e b r e w Scrolls. In t h e O l d T e s t a m e n t ruah w i t h this m e a n ing c a n b e either m a s c u l i n e o r f e m i n i n e b u t is n o t f o u n d in t h e
plural; in t h e Scrolls it c a n b e singular o r p l u r a l , b u t t h e r e is n o
e v i d e n c e for its g e n d e r .
23
24
22
2 3
24
180
T h e M e a n i n g of Ruah at Q u m r a n
" b r e a t h , " b u t s o m e see this a s a r e f e r e n c e to the horse's d i s p o sition, i.e., a s " g e n t l e " o r " p a t i e n t " (cf. E c c . 7:8). T h e a u t h o r in
this c o n t e x t , h o w e v e r , is p r o b a b l y m o r e c o n c e r n e d with stamina
in the c a v a l r y r a t h e r than w i t h g e n t l e n e s s o r p a t i e n c e .
25
26
2 8
2 6
O t h e r U s e s of Ruah
181
into e x i s t e n c e so that t h o s e w h o k n o w H i m w o u l d p r a i s e a n d
exalt H i m p r o p e r l y (cf. I Q H 1 : 2 8 - 3 1 ) .
2 ) T h e s i n g u l a r of ruah a s a nomen regens o f a g e n i t i v e ( 2
t i m e s ) : DTSfeJ nn JQD ( I Q H 1 : 2 9 a ) , a n d D'nsto rrn ( l Q S b 5 : 2 4 ) .
F o r the analysis of ruah in I Q H 1:29a a s " b r e a t h " s e e p a r a g r a p h 1 directly a b o v e i n c o n n e c t i o n w i t h t h e a n a l y s i s o f ruah
in I Q H 1:28.
Scholars a r e s o m e w h a t d i v i d e d o n t h e m e a n i n g o f onsO nn
in l Q S b 5 : 2 4 . T h e m a j o r i t y u n d e r s t a n d it a s m a n ' s b r e a t h , b u t
a few see it a s God's S p i r i t o r a h u m a n d i s p o s i t i o n . T h e g e n itive D'nsto, h o w e v e r , i n d i c a t e s t h a t t h e basic m e a n i n g of ruah
h e r e is s i m p l y " b r e a t h " a s in I s a i a h 1 1 : 4 f r o m w h i c h this e x p r e s s i o n is t a k e n . If this " b r e a t h " s e e m s t o h a v e a n e x t r a o r d i n a r y effect, it is n o t b e c a u s e it is really t h e ruah o f G o d b u t b e c a u s e it is the b r e a t h o f the d i v i n e l y a u t h o r i z e d K'fM, just a s t h e
m o u t h of this leader r e m a i n s his o w n e v e n t h o u g h it is e x c e p tionally effective i n l e a d e r s h i p (c/.na['s] wa [ffQfl nn'ajm).
29
30
31
C / . Bardtke, Handschriftenfunde,
p. 288; Carmignac, Cothenet
and Lignee, Textes, p. 40; Dupont-Sommer, ecrits, p. 126; Gaster, Scriptures, p. 99; Irwin, "Spirit-Dualism," pp. 7 4 , 1 8 7 & 192; Lohse, Texte, p.
59; Medico enigme, p. 337; Barthelemy and Milik, Discoveries, I, 128;
and Vermes, Scrolls in English, p. 209.
2 9
3 1
T h e M e a n i n g of Ruah a t Q u m r a n
182
33
O t h e r U s e s of Ruah
183
35
4. Conclusion.
F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults w i t h the r e s u l t s o f c h a p t e r s 3 , 4 a n d 5 (ruah a s G o d ' s
Spirit (ch. 3}, m a n ' s spirit (ch. 4} a n d a n g e l / d e m o n {ch. 5 } ) , see
chapter 7 below.
35
CHAPTER 7
ANALYSIS AND COMPARISON OF THE RESULTS
OF CHAPTERS 3 - 6
1. General o b s e r v a t i o n s .
P e r h a p s the m o s t significant s y n t a c t i c a l c h a r a c t e r i s t i c of
ruah d i s c o v e r e d in this s t u d y is its g e n d e r a s this r e l a t e s to its
m e a n i n g s a s m a n ' s spirit a n d a s a n g e l / d e m o n . A s the spirit of
m a n , ruah is c o n s i s t e n t l y f e m i n i n e in t h e non-biblical F l e b r e w
Scrolls ( w i t h t h e possible e x c e p t i o n o f I Q H 8 : 2 9 ) , a n d a s a n g e l / d e m o n , it is c o n s i s t e n t l y m a s c u l i n e ( w i t h t h e p o s s i b l e e x ception of nan nn in 4 Q 5 1 1 , 1 5 , 7 a n d 4 Q 5 1 1 , 8 1 , 3 ) . It is also i m p o r t a n t to n o t e that a l t h o u g h t h e r e is a c o n s i d e r a b l e o v e r l a p p i n g o f the b a s i c s y t a c t i c a l p a t t e r n s u s e d for ruah in its five
c a t e g o r i e s o f m e a n i n g (e.g., the s i n g u l a r o f ruah a s the nomen
regens of a g e n i t i v e is f o u n d in all five c a t e g o r i e s ) , t h e r e is still
v e r y little s e m a n t i c o v e r l a p p i n g w i t h t h e i n d i v i d u a l
expressions of ruah a s listed at the b e g i n n i n g o f c h a p t e r s 3 - 5 a n d in
the listings in c h a p t e r 6. T h e o n l y real o v e r l a p p i n g of i n d i v i d ual e x p r e s s i o n s is f o u n d in the following c a s e s : 1) w i t h the u n qualified a n d u n a t t a c h e d s i n g u l a r o f ruah (e-g-, m a n ' s spirit in
I Q H 15:22, w i n d in 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 a n d b r e a t h in I Q H : 1:28), 2 )
w i t h n r o (e.g., G o d ' s Spirit in I Q H 12:11 a n d m a n ' s spirit in
I Q H 4 : 3 1 ) , 3 ) w i t h n r o (e.g., m a n ' s spirit in I Q H 9 : 1 6 b a n d
w i n d in 4 Q 1 8 5 , 1-2, I, 1 2 ) , a n d 4 ) w i t h n n ( o n c e for w i n d in
4 Q 1 8 5 , 1-2, I, 10 a n d often for m a n ' s spirit, e.g., 1QS 2 : 1 4 ) . All
the o t h e r i n d i v i d u a l e x p r e s s i o n s of ruah ( a p p r o x . 1 3 0 ) listed in
c h a p t e r s 3 - 6 h a v e o n l y o n e m e a n i n g within the five basic c a t e g o r i e s of G o d ' s Spirit, m a n ' s spirit, a n g e l / d e m o n , w i n d a n d
breath.
1
186
T h e M e a n i n g of Ruah at Q u m r a n
b. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g
a s m a n ' s spirit; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 3a in
chapter 4 above.
In c o n t r a s t to the relatively few kinds of e x p r e s s i o n s u s e d to
d e s c r i b e G o d ' s Spirit in t h e Scrolls, t h o s e u s e d for m a n ' s spirit
a r e n u m e r o u s a n d v a r i e d . T h u s , the p r e d o m i n a n t p a t t e r n for d e scribing the spirit o f m a n is the u s e of ruah in the singular w i t h
o n e or m o r e genitives (37 times, plus 2 additional cases with
ruah in t h e p l u r a l ) , w i t h 2 9 different genitives u s e d a n d n o n e
o v e r 3 t i m e s . This is in c o n t r a s t to t h e s a m e p a t t e r n for G o d ' s
Spirit ( w h i c h is a l s o t h e m o s t f r e q u e n t p a t t e r n of its c a t e g o r y ) ,
187
A basic p a t t e r n of ruah w h i c h b e l o n g s a l m o s t e x c l u s i v e l y to
the c a t e g o r y of m a n ' s spirit is ruah in the singular w i t h a suffix
of a n y kind ( 2 4 t i m e s ) . T h e o n l y e x c e p t i o n to this is 4 Q 1 8 5 , 1-2,
I, 10 in w h i c h ruah refers to w i n d w i t h its suffix r e f e r r i n g to
God.
A s with the m e a n i n g s " G o d ' s Spirit," " w i n d " a n d " b r e a t h , "
ruah in a s i n g u l a r , u n q u a l i f i e d f o r m is a l s o f o u n d for m a n ' s
spirit ( 1 7 t i m e s ) . H o w e v e r , a s a g e n i t i v e f o l l o w i n g a nomen regens w h i c h , in turn, indicates a spiritual d i s p o s i t i o n o r q u a l i t y
of c h a r a c t e r (8 t i m e s ) , ruah refers o n l y to m a n ' s spirit in t h e
non-biblical, H e b r e w Scrolls.
A n o t h e r p a t t e r n w h i c h is u s e d o n l y to describe m a n ' s spirit
is the singular of ruah f o l l o w e d b y o n e o r m o r e participial a d jectives (8 t i m e s ) . T h e r e a r e o n l y t w o o t h e r c a s e s in t h e p u b lished, non-biblical H e b r e w Scrolls in w h i c h ruah is m o d i f i e d
b y an adjective, a n d in b o t h c a s e s the adjective is n o t a p a r t i c i ple a n d its u s e i n v o l v e s a special s i t u a t i o n .
4
C / . however, the interesting attempt of the author(s) of 1QS 3:134:26 to redefine ship mi in terms of ro mi in 1QS 4:21; cf. the analysis
of this in chapter 8 below.
C / . the analysis of 1QS 3:7 in section 2 / of chapter 3 above and
also the analysis of 4Q511,15, 7 and 4Q511, 81, 3 in section 2e3 of chapter 5 above. Cf. also n. 8 in chapter 6 above.
3
188
T h e M e a n i n g of Ruah at Q u m r a n
189
1 Q 3 6 , 1 5 , 5 is s e m a n t i c a l l y p l u r a l , 3 ) \raxer r r n in 4 Q 2 8 6 B e r a 10
II 7 is a u n i q u e r e f e r e n c e to Belial a s a ruah, a n d 4 ) r u n r r n i n
4 Q 5 1 1 , 1 5 , 7 & 4 Q 5 1 1 , 8 1 , 3 is a t e r m directly b o r r o w e d f r o m the
Old Testament by the sectarians a n d otherwise a v o i d e d by
t h e m d e s p i t e i t s biblical o r i g i n a n d t h e i r i n t e r e s t in d e monology.
d. Syntactical p a t t e r n s o f ruah a s s o c i a t e d w i t h its m e a n i n g
a s " w i n d " ( w i t h the a s s o c i a t e d m e a n i n g s " q u a r t e r / s i d e " a n d
" v a n i t y " ) ; for t h e f o l l o w i n g r e f e r e n c e s cf. the listings in c h a p ter 6 a b o v e .
A n unqualified ruah in the s i n g u l a r is the m o s t f r e q u e n t l y
u s e d p a t t e r n of ruah in the non-biblical, H e b r e w Scrolls for r e ferring to " w i n d " a n d its related m e a n i n g s ( 1 0 t i m e s ) . T h i s s y n t a c t i c a l p a t t e r n is a l s o u s e d to r e f e r t o G o d ' s Spirit, m a n ' s
spirit, a n d b r e a t h , b u t the c o n t e x t a n d v o c a b u l a r y r e l a t e d t o
ruah a s w i n d in these 10 o c c u r r e n c e s usually r e m o v e m o s t a m b i guity.
A less frequent p a t t e r n of ruah in t h e s i n g u l a r a s w i n d is
ruah as the nomen regens of a g e n i t i v e (4 t i m e s ) . T h i s p a t t e r n is
also f o u n d for G o d ' s Spirit, m a n ' s spirit, b r e a t h a n d (in n o n - s e c tarian a u t h o r s h i p ) for a n g e l / d e m o n . In t h e four c a s e s o f ruah a s
w i n d a b o v e , h o w e v e r , the v o c a b u l a r y a n d c o n t e x t s u r r o u n d i n g
ruah indicate its m e a n i n g a s " w i n d . "
Ruah a s " q u a r t e r / s i d e " a p p e a r s 5 t i m e s a s a f e m i n i n e p l u ral f o r m w i t h suffixes. A l t h o u g h this p a t t e r n is u s e d a l s o for
m a n ' s spirit a n d for angels, the c o n t e x t in all 5 o c c u r r e n c e s a b o v e
indicates t h e m e a n i n g o f ruah a s "sides."
T h e r e are t w o o c c u r r e n c e s of ruah in a feminine plural f o r m
as the nomen regens o f a g e n i t i v e , o n c e a s " w i n d s " a n d o n c e a s
" s i d e s . " T h i s f o r m is a f r e q u e n t p a t t e r n f o r d e s c r i b i n g a n g e l s / d e m o n s a n d is u s e d t w i c e in the t w o - s p i r i t T r e a t i s e to d e scribe m a n . In o n e of the a b o v e c a s e s ( 1 Q M 9 : 1 3 ) , the g e n i t i v e of
ruah (D'isn) a n d t h e c o n t e x t i d e n t i f y it a s " s i d e s , " b u t in t h e
o t h e r c a s e ( I Q H 1:10), the p s a l m i s t m a y h a v e u s e d this p a t t e r n
to c r e a t e a n i n t e n t i o n a l a m b i g u i t y b e t w e e n " w i n d s " a n d
"angels."
190
T h e M e a n i n g of Ruah at Q u m r a n
T h e m i s c e l l a n e o u s f o r m s of ruah ( 6 t i m e s , cf. 4 Q 1 8 5 , 1 - 2 , 1 ,
1 0 inn; 4 Q 4 9 1 , 1 - 3 , 14 mnnn romf*; a n d T e m p l e Scroll, 3 6 : 5 &
4 0 : 8 nrn nn V o ) a r e all w i t h i n c o n t e x t s w h i c h clearly identify
t h e m a s either w i n d ( o n c e ) o r sides (5 t i m e s ) .
W e s h o u l d n o t e , finally, that 1) ruah a s w i n d o r a r e l a t e d
m e a n i n g c a n b e either m a s c u l i n e o r feminine w i t h no a p p a r e n t
effect o n its m e a n i n g a n d that 2 ) it s h a r e s its b a s i c syntactical
p a t t e r n s w i t h o t h e r m e a n i n g s o f ruah w h i l e r e l y i n g o n its c o n t e x t a n d s u r r o u n d i n g v o c a b u l a r y {e.g., 'D3D, 'asb + pa, Dnpn) to r e m o v e most ambiguity.
e. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g
a s " b r e a t h " ; for t h e f o l l o w i n g r e f e r e n c e s , cf. t h e listings in
chapter 6 above.
Ruah is f o u n d t w i c e a s a n u n q u a l i f i e d , s i n g u l a r n o u n a s
" b r e a t h . " A l t h o u g h it s h a r e s this p a t t e r n w i t h ruah a s G o d ' s
Spirit, m a n ' s spirit a n d w i n d , its c o n t e x t in b o t h c a s e s (viz., its
a s s o c i a t i o n w i t h w a r h o r s e s in 1 Q M 6 : 1 2 a n d m a n ' s t o n g u e in
I Q H 1 : 2 8 ) identifies it a s " b r e a t h . "
Ruah a s b r e a t h also a p p e a r s t w o t i m e s in the singular a s a
nomen regens
of a g e n i t i v e , a n d a l t h o u g h it a l s o s h a r e s this
p a t t e r n w i t h ruah a s G o d ' s Spirit, m a n ' s spirit, a n g e l / d e m o n
(in a n o n - s e c t a r i a n w r i t i n g ) a n d w i n d , the t w o c a s e s a b o v e a r e
i d e n t i f i e d a s " b r e a t h " b y their c o n t e x t a n d c h a r a c t e r i s t i c v o c a b u l a r y (both in c o n s t r u c t w i t h the genitive O'nsto).
T h e r e is o n l y o n e c a s e o f ruah in a feminine plural f o r m a s
" b r e a t h s " ( I Q H 1 : 2 9 b ) , b u t its c o n t e x t a n d a s s o c i a t e d v o c a b u l a r y (viz., ' 2 3 3 , also u s e d in this c o n t e x t w i t h ruah a s "breath")
i d e n t i f y it a s " b r e a t h s " r a t h e r t h a n m a n ' s spirit, w i n d o r a n gels.
W e s h o u l d n o t e , finally, that t h e r e is n o e v i d e n c e for the
g e n d e r o f ruah a s " b r e a t h " in t h e non-biblical, H e b r e w Scrolls
s o f a r a n d t h a t ruah a s b r e a t h s h a r e s its s y n t a c t i c a l p a t t e r n s
w i t h t h e o t h e r c a t e g o r i e s o f ruah w h i l e d e p e n d i n g o n its c o n t e x t a n d a s s o c i a t e d v o c a b u l a r y t o r e s o l v e m o s t a m b i g u i t y . In
t h i s r e s p e c t , t h e n , ruah a s " b r e a t h " is like t h e c a t e g o r i e s of
" G o d ' s Spirit" a n d " w i n d , " neither of w h i c h d e p e n d o n g e n d e r
o r special s y n t a c t i c a l p a t t e r n s for c o m m u n i c a t i n g m e a n i n g b u t
191
CHAPTER 8
T H E M E A N I N G O F RUAH
I N 1 Q S 3:13-4:26
1. Initial o b s e r v a t i o n s .
Ruah a p p e a r s 16 t i m e s in t h e t w o spirit T r e a t i s e o f 1QS
3 : 1 3 - 4 : 2 6 a n d is implied a n additional 4 t i m e s . O n e of its m o s t
striking f e a t u r e s is the n u m b e r o f its f o r m s w h i c h a p p e a r o n l y
h e r e o r v e r y r a r e l y in o t h e r p a r t s o f t h e S c r o l l s . T h u s , t h e
p h r a s e omnn T O b o b is f o u n d o n l y h e r e , a n d the o n l y o t h e r o c c u r r e n c e of rnrrn w i t h a suffix in the Scrolls a s a r e f e r e n c e to m a n
is in 1QS 2 : 2 0 ( n m n n ) . M o s t i m p o r t a n t l y , h o w e v e r , t h e k e y e x pressions mrrn T B ) ( 3 : 1 8 ) , b o m nowt mrrn ( 3 : 1 8 / 1 9 ) , Ttfvn TIK m n n
(3:25) a n d b u n n o Tin (4:23) n e v e r o c c u r e l s e w h e r e at Q u m r a n in
the Scrolls published so far a n d , in fact, the o n l y o c c u r r e n c e s of
a n y f o r m of ruah w i t h a n y f o r m of n n K , bu>, ~m o r -|KTin o u t s i d e of
the t w o - s p i r i t T r e a t i s e a r e w i t h n n n n 3 in 4 Q 1 7 7 , 1 2 - 1 3 , I, 5 ,
n o * - n n in 1 Q M 13:10, n o * ms n n in 1QS 3: 6, n b o m n n in I Q H
f 5 : 6 a n d rniro moi m i in H Q P s a D a v C o m p 2 7 I I 4 (cf. a l s o I Q H
2:4). O t h e r e x p r e s s i o n s u n i q u e to 1QS 3 : 1 3 - 4 : 2 6 a r e mar i m in 4 : 1 0
(cf. H o s . 4 : 1 2 a n d 5:4) a n d . V D n n in 4 : 2 2 ; cf. also mis n n in 4 : 3
(found e l s e w h e r e o n l y in 1QS 3:8 a s mm "Terr n n ) a n d r r n m o in
4 : 6 (also f o u n d a s inn mo in I Q H f 3 1 : 1 ) . O u t o f t h e total of 1 6
e x p r e s s i o n s i n v o l v i n g ruah in the Treatise, t h e n , 5 of t h e m o s t
i m p o r t a n t to its thesis ( 3 : 1 4 , 1 8 , 1 8 - 1 9 , 2 5 & 4 : 2 3 ) a r e n e v e r
f o u n d e l s e w h e r e in t h e Scrolls a n d m o s t of the o t h e r s a p p e a r
o n l y r a r e l y o r in v a r i a n t f o r m s w i t h different m e a n i n g s . O n l y
1
2
3
n.l.
A similar form (nbu) nn) is found in the Treatise in 4:9 &4:20; cf. n.
3 above.
4
T h e M e a n i n g of Ruah at Q u m r a n
194
O n l y I Q H 15 and 4Q186 seem to share the basic idea of 1QS 3:134:26 that man's good or evil spiritual nature is given to him at birth; cf.
also 4 Q 1 7 7 , 1 2 - 1 3 , 1 5 .
Cf. Osten Sacken, Gott und Belial, pp. 165-9.
Cf. Bocher, Dualismus,
p. 73; Brandenburger, Fleisch, p. 88;
Dupont-Sommer, "instruction," p. 13; H. W. Kuhn, Enderwartung, p.
122; K. G. Kuhn, "IleipaCTUos," p. 214 n. 1; Leaney, Rule, p. 147; Lilly,
"Idea of Man," p. 68; J. Maier, Texte, vol. II, p. 206; Noll, "Angelology,"
p. 135, Notscher, "Geist," pp. 306 & 309; Pryke, "'Spirit'," p. 345; Treves,
"Two Spirits," p. 450; and Wernberg-Moller, "Reconsideration," p. 419.
5
6
7
Johnston, "Spirit," p. 30; Ehrhard Kamlah, Die Form der katalogischen Paranese im Neuen Testament, Wissenschaftliche Untersuchungen zum Neuen Testament, 7 (Tubingen: Mohr, 1964), p. 42 (he
also includes the numerous angels/demons under the two spirits);
Licht, "Doctrine," p. 90 n. 7: May, "Cosmological Reference," p. 2;
Schweizer, "iive0|ia," p. 390 (he seems to include the numerous angelic
spirits here also); and Wernberg-Maller, Manual p. 67.
8
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
195
10
11
1 2
Cf. Irwin, "Spirit-Dualism," pp. 8 & 191 ("a generalized term including all the other meanings"); Licht, Rule, p. 90 (may refer either to
the two spirits or to man's character; cf. n. 8 above); and Shaked,
"Qumran," pp. 435-6 (has both a psychological and cosmic sense).
I have found only one scholar who thinks that ruah in 1QS 2:20
may refer to something more than man's spirit; cf. Shaked, "Qumran,"
p. 436, who believes that it has both a psychological and cosmic sense.
^ F o r a single author, cf. Licht, "Analysis," pp. 88-100; for several
stages of composition and probable multiple authorship, cf. OstenSacken, Gott und Belial, pp. 17-27.
C / . Noll, "Angelology," p. 131, who sees evidence of a literary interrelationship with the beginning of 3:13ff and expressions in 4:15-26.
9
1 0
12
196
T h e M e a n i n g of Ruah a t Q u m r a n
1 4
1 5
16
C / . n . 16 below.
E . g . , Notscher, in "Geist," p. 310 believes that 3:18-19 is referring
to opposite spiritual orientations whereas 3:25 and 4:23 refer to numerous, angelic spirits. For scholars who see two cosmic spirits in 3:1819 but see a plurality of angelic spirits in 3:25, cf. Baumbach, Qumran,
pp. 14 & 47, Flusser, "Dualism," p. 164 and Huppenbauer, Mensch, p.
27 n. 82 & p. 31 n.100; for those who see a plurality in 4:23, cf. Irwin,
"Spirit-Dualism," p. 198 n. 17 and H. W. Kuhn, Enderwartung, p. 121;
cf. also Yadin, Scroll of War, p. 231. Most scholars, however, believe
that ruah in 3:25 and 4:23 refer to the same two spirits of 3:18-19; cf. nn.
1 7 , 3 1 , 3 2 , and 77 below.
14
15
C / . Betz, Paraklet, pp. 67-68, who views 1QS 3:18/19, 25 & 4:23 as
referring to the two spirits and distinguishes them from the two angels
of 3:20ff. A number of scholars distinguish ruah in (a) 3:18 & 1 8 / 1 9 , (b)
3:25 and (c) 4:23 from the two angels by regarding ruah in one or more
of these passages as no more than dispositions in man: cf. F. M.
Braun, "arriere-fond," p. 13 (a only); Coppens, "don," p. 210 (c only);
Graystone, "Scrolls," vol. 22, pp. 227-8 (a only); Johnston, "Spirit," p. 30 (c
only); K. G. Kuhn, "Sektenschrift," p. 301 n. 4 (a & c); Noll, "Angelology,"
pp. 135-7 & 176 (he resists the identification of the two spirits in a & b
with the two angels and prefers to regard them as "ethical principles");
Notscher, "Geist," p. 310 (a only); Pryke, "'Spirit'," pp. 345-6 (a & b);
Treves, "Two Spirits," p. 450 (c only) and Wernberg-Moller, Manual, p.
67 (c only). Note that later Wernberg-Meller in "Reconsideration," pp.
16
The M e a n i n g of Ruah in 1 Q S 3 : 1 3 - 4 : 2 6
197
18
422 & 425 also identified 3:18 & 1 8 / 1 9 as dispositions, and in the same
work he redefined the two angels of 3:20ff. as no more than personifications of these dispositions, cf. ibid., p. 426 n. 30. Most scholars identify the two spirits in 3:18 & 1 8 / 1 9 (and wherever else they may find
them) with the two angels of 3:20ff.: cf. nn. 17 and 31 below.
S o m e scholars are ambiguous on this relationship, but cf. Anderson, "'Ruah'," pp. 298-9; Becker, Heil Gottes, pp. 85-86 & 89; Betz, offenbarung, pp. 5 8 , 1 2 9 n. 3 & pp. 143-4 {cf. Betz in n. 16 directly above);
Bocher, Dualismus, pp. 36, 38, 77 & 101; Burrows, More light, pp. 280,
283, & 287; Charlesworth, "Comparison," pp. 77-8; Chevallier, Souffle, p.
52; Cross, Library, pp. 210 & 213; W. D. Davies, "Paul," pp. 167 & 173;
Jean Dantelou, "Une source de la spirituality chretienne dans le
Manuscrits de la Mer Morte: la doctrine des deux Esprits," Dieu Vivant, 25 (1953), p. 128; Driver, Scrolls, p. 537; Dupont-Sommer,
"instruction," p. 18; Ellis, "Gifts," pp. 135-6; Hill, Greek Words, p. 236;
Huppenbauer, Mensch, p. 19; Johnston, "Spirit," p. 39; Leaney, Rule, p.
43; Lichtenberger, Studien, p. 191; May, "Cosmological Reference," p.
5; Montague, Holy Spirit, pp. 117-8; Murphy, Scrolls, pp. 65-66; Ringgren, Faith, pp. 78-79 & 82; and Schweizer, "TTveOua," p. 390. For those
who see the two spirits as cosmic or angelic beings but are ambiguous
about how the two angels relate to them, cf. Brandenburger, Fleisch,
pp. 97-98; Irwin, "Spirit-Dualism," p. 191; Licht, "Analysis," pp. 91-92; G.
Maier, Mensch, pp. 234-6; Osten-Sacken, Gott und Belial, p. 141;
Shaked, "Qumran," pp. 435-6; and Wernberg-Moller, Manual, p. 67.
Note, finally, that Baumbach in Qumran, pp. 14-16, Licht in Rule, p. 82
and Schubert in Community, p. 62 seem to distinguish the two spirits
(understood as angelic beings) from the two angels.
17
198
T h e M e a n i n g of Ruah at Q u m r a n
20
21
2 3
24
C / . n. 16 above.
C / . section 1 in chapter 5 above.
Cf. section 2 in chapter 4 above.
C / . section 2c in chapter 7 above.
nn'?in in 3:19 has been translated variously as "generations,"
"succeeding generation," "origins," "history" and "nature"; cf. Osten19
20
2 1
22
23
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
199
t h o r i n d i c a t e s t h a t a m a n ' s g o o d o r evil s p i r i t u a l d i s p o s i t i o n
cannot be regarded as simply a personal or individual matter
b e t w e e n h i m s e l f a n d o t h e r s ( o r e v e n G o d ) b u t is d e e p l y inv o l v e d in a c o s m i c G o o d o r c o s m i c Evil. G o o d a n d Evil far t r a n s c e n d h u m a n limitations, a n d it is p r e c i s e l y h e r e t h a t the t w o ,
c o s m i c a n g e l s a r e i n t r o d u c e d . U n l i k e t h e n o t i o n of the " t w o
s p i r i t s , " h o w e v e r , w h i c h is p r o b a b l y o r i g i n a l w i t h t h i s a u t h o r , the c o n c e p t of a g o o d angel ruling o v e r the p i o u s a n d a n
evil a n g e l ruling o v e r t h e w i c k e d w a s p r o b a b l y a l r e a d y a t r a ditional i d e a in s e c t a r i a n t h o u g h t a t the t i m e 1 Q S 3 : 1 3 - 4 : 2 6
25
26
26
T h e M e a n i n g of Ruah at Q u m r a n
200
w a s w r i t t e n a n d w a s p r o b a b l y also u n d e r s t o o d in a non-deterministic w a y .
T h e a u t h o r of this Treatise i n t r o d u c e d the t w o
a n g e l s in 3:20ff. b e c a u s e h e w a n t e d to relate his n e w p n e u m a t o l o g y to t h e traditional a n d p o p u l a r v i e w t h a t the p i o u s a n d
w i c k e d w a l k in r i g h t e o u s n e s s a n d in sin (respectively) b e c a u s e
o f their v o l u n t a r y s u b m i s s i o n to their g o o d a n d evil a n g e l i c
l e a d e r s . H i s g o a l w a s to t e a c h his listeners that a p e r s o n falls
u n d e r the a u t h o r i t y of either the g o o d o r evil angel not b e c a u s e
of his o w n g o o d o r evil "decision" b u t b e c a u s e h e is predestined
a n d c r e a t e d b y G o d w i t h a g o o d o r evil spiritual disposition
w h i c h u n c h a n g e a b l y d e t e r m i n e s the a n g e l u n d e r w h o s e p e r s o n a l a u t h o r i t y h e is to s u b m i t . T h i s p n e u m a t o l o g y h a s n o
essential c o n n e c t i o n to t h e t w o angelic figures, h o w e v e r , a s c a n
b e seen in the a b s e n c e of these a n g e l s in I Q H 15 a n d 4 Q 1 8 6 .
27
2 8
29
3 0
201
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
b e c o r r e c t ; s e e t h e a n a l y s i s o f this e x p r e s s i o n in s e c t i o n 2a o f
chapter 5 above.
3 2
33
3 4
35
32
3 3
3 4
3 5
202
T h e M e a n i n g of Ruah at Q u m r a n
e. 1 Q S 4 : 3 mjfl rrn.
A m a j o r i t y of s c h o l a r s v i e w s this e x p r e s s i o n a s n o m o r e
t h a n a d i s p o s i t i o n in m a n , a l t h o u g h o n e sees it as a definite
3 7
3 7
T h e M e a n i n g o f Ruah in 1QS 3 : 1 3 - 4 : 2 6
203
r e f e r e n c e to t h e "spirit o f t r u t h "
another as a "personified
p o w e r " (but o n l y a s a p o s s i b i l i t y ) a n d t w o o t h e r s a s the Spirit
of G o d . T h e majority s e e m s to b e c o r r e c t in this c a s e , h o w e v e r ,
since maa rrn is p a r t of a series of e x p r e s s i o n s all r e f e r r i n g to
h u m a n qualities w h i c h , in turn, a r e said to d e s c r i b e the " w a y s "
of the t w o spirits (cf. jrrOTi nb in 4 : 2 ) . N o t e t h a t t h e c l o s e s t
a n a l o g y to this e x p r e s s i o n in the Scrolls is iKJi' n n mm in 1QS
3:8, w h i c h w a s a n a l y z e d in c h a p t e r in section 3b2 of c h a p t e r 4
a b o v e a s m a n ' s spirit o r disposition.
3 8
39
4 0
42
4 3
symbole, p. 87; Notscher, "Geist," pp. 306 & 309-10; Pryke "'Spirit'," p.
345; Schweizer, "Gegenwart des Geist," p. 492; and idem, "iTveO|ia," p.
390. Cf. also Seitz, "Two Spirits," p. 93 (an attribute of the spirit of truth).
Lichtenberger, Studien, p. 134.
38
40
4 1
4 2
43
T h e M e a n i n g of Ruah at Q u m r a n
204
g. 1QS 4 : 6 r r n m o .
F o r the a n a l y s i s of this u s e of ruah, see section 2d2 in c h a p ter 3 a b o v e a n d also section 3 of this c h a p t e r b e l o w for its place
in t h e t w o - s p i r i t t r e a t i s e .
h. 1 Q S 4:9 nVifl n n .
M o s t s c h o l a r s see this e x p r e s s i o n a s a specific r e f e r e n c e to
t h e evil spirit o f 3 : 1 8 - 1 9 ( s o m e t i m e s identified w i t h the A n g l e
o f D a r k n e s s a n d s o m e t i m e s n o t ) w h i l e a few r e g a r d this a s
n o m o r e t h a n a h u m a n d i s p o s i t i o n . T h e identification of this
spirit a s t h e evil spirit of 3 : 1 8 - 1 9 s e e m s to b e c o r r e c t since it is
p r e s e n t e d a s b e i n g t h e s o u r c e of the n u m e r o u s evil qualities in
t h e w i c k e d ( v v . 9 - 1 1 ) a n d s e e m s to reflect the e x p r e s s i o n m n n
b o m ( n o u n ) in 3 : 1 8 - 1 9 . H o w e v e r , a s in 3 : 1 8 , 1 8 / 1 9 a n d 2 5 (cf. the
a n a l y s i s of t h e s e p a s s a g e s in s e c t i o n 2b a n d 2d a b o v e ) , ruah
h e r e is n o t a p e r s o n a l , a n g e l i c f i g u r e b u t r a t h e r a f u n d a m e n tally p e r v e r s e spiritual disposition with an intimate connect i o n to c o s m i c evil, i.e., it d e f i n e s h u m a n spirituality, b u t it is
n o t s i m p l y o n e h u m a n characteristic o r disposition a m o n g o t h e r s (e.g., s u c h a s D ' B K m x p in 4 : 1 0 ) . It is a f u n d a m e n t a l l y p e r v e r s e s p i r i t u a l i t y p r o c e e d i n g f r o m a W e l l of D a r k n e s s ( 3 : 1 9 ) .
A s in 3 : 1 8 , 1 8 / 1 9 a n d 2 5 , h o w e v e r , the i m p e r s o n a l , n o n - a n g e l i c
n a t u r e o f this "spirit" is reflected in its feminine g e n d e r (cf. n n
in v. 12 referring b a c k to n b o n n in v. 1 0 ) . A further indication
t h a t t h e a u t h o r is r e f e r r i n g to a d i s p o s i t i o n in m a n ( a l t h o u g h
i n t i m a t e l y r e l a t e d to c o s m i c evil) is the p a t t e r n of ruah in the
s i n g u l a r f o l l o w e d b y a g e n i t i v e i n d i c a t i n g a quality: in Q u m 4 4
4 5
46
4 6
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
205
r a n ' s s e c t a r i a n H e b r e w l i t e r a t u r e t h i s s y n t a c t i c a l p a t t e r n is
n e v e r u s e d to refer to a n angel or d e m o n b u t is the m o s t frequent
m e a n s of referring to m a n ' s spirit o r d i s p o s i t i o n .
47
4 9
50
52
47
C f . Baumbach, Qumran, p. 14, who believes that this is an individual, angelic spirit. For this expression as a human disposition, cf.
Anderson, "'Ruah'," p. 296; Burrows, More Light, p. 295; Duhaime,
"redaction," p. 576; Irwin, "Spirit-Dualism," pp. 9 & 191; Licht, Rule, p.
98; Murphy, Scrolls, pp. 82-83; Notscher, "Geist," p. 309; and Schweizer,
"TrveOua," p. 390 n. 329 (metaphorical use); cf. also Seitz, "Two Spirits," p.
93 (an attribute of the spirit of perversity).
48
49
5 1
5 2
T h e M e a n i n g of Ruah at Q u m r a n
206
54
5 5
56
57
58
56
57
58
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
k. 1QS 4 : 2 1 a c r o p
207
rrn.
60
61
62
6 3
It s e e m s t h a t t h e m a j o r i t y is c o r r e c t in this c a s e , h o w e v e r ,
especially those w h o d o not identify c h i p r r n h e r e with the
spirit of truth in 3 : 1 8 - 1 9 . T h u s , a l t h o u g h not* r r n just f o l l o w i n g
c h i p r r n in the s a m e line a p p e a r s b e c a u s e o f its p a r a l l e l c o n s t r u c t i o n to define c h i p r r n a s the spirit of t r u t h of 3 : 1 8 / 1 9 (cf.
noK r r n w i t h {biam} rmn r n r r n ) , b o t h o f t h e s e e x p r e s s i o n s in 4 : 2 1
a r e in a c o n c e p t u a l c o n t e x t f u n d a m e n t a l l y different f r o m that of
ruah in 3 : 1 8 - 1 9 a n d a s a result m u s t b e a n a l y z e d o n a different
Cf. Carmignac and Guilbert, Textes, p. 37 n. 76 & p. 155 n. 9; Dietzel, "Beten," p. 19; Graystone, "Scrolls," vol. 23, pp. 33-34; G. Maier,
Mensch, pp. 189-190; J. Maier, Texte, vol. II, p. 206; Manns, symbole, p.
88; Montague, Holy Spirit, p. 118; Schnackenburg, "'Anbetung'," p. 89;
and Sjoberg, "Neuschopfung," p. 135 n. 3; cf. also Chevallier, Souffle,
pp. 54-6.
6 1
^ B u r r o w s , More Light, p. 295; Licht, Rule, pp. 38 & 28; and Wernberg-Moller, "Reconsideration," pp. 423 & 440.
208
T h e M e a n i n g of Ruah at Q u m r a n
b a s i s . F r o m t h e b e g i n n i n g o f t h e T r e a t i s e , ruah h a s b e e n p r e s e n t e d within a c r e a t i o n c o n t e x t in w h i c h m e n a r e u n d e r s t o o d as
c r e a t e d w i t h a g o o d o r evil spirit a s a r e s u l t o f G o d ' s foreord a i n i n g will ( 3 : 1 5 - 1 8 ) . In 4 : 1 8 f f . , h o w e v e r , t h e a u t h o r n o w
s p e a k s o f ruah n o t a s a spiritual c a p a c i t y u n c h a n g e a b l y c o n d i t i o n i n g m a n ' s r e l i g i o u s life f r o m birth b u t a s a n eschatological
gift of G o d w h i c h is to c l e a n s e h i m f r o m all evil d e e d s a n d to
effect a r a d i c a l c h a n g e in his i n h e r i t e d spiritual n a t u r e ( 4 : 2 0 2 1 ) . T h e a u t h o r o f 4 : 2 1 a , t h e n , is d e a l i n g w i t h a t r a d i t i o n a l ,
biblical c o n c e p t b a s e d o n p a s s a g e s s u c h a s Is. 4 4 : 3 , Joel 3:1 a n d
E z k . 3 6 : 2 5 - 2 7 , a n d e v e n t h o u g h it m a y h a v e b e e n his intent to
r e d e f i n e c h i p n n fully w i t h i n the s e n s e of the spirit of truth in
3 : 1 8 / 1 9 (cf. section 3 b e l o w ) , this w a s n o t t h e traditional m e a n i n g of this e x p r e s s i o n a m o n g t h e s e c t a r i a n s f r o m w h o m h e r e c e i v e d it.
T h e r e are t w o additional points of evidence which s h o w
t h a t c h i p n n r e f e r s to G o d ' s Spirit: 1) t h e r e is n o u n a m b i g u o u s
u s e o f t h e s i n g u l a r o f ruah in the Scrolls in c o n s t r u c t w i t h a n y
f o r m of c h i p in t h e s i n g u l a r w h i c h m e a n s a n y t h i n g o t h e r t h a n
G o d ' s Spirit, w h e r e a s this basic p a t t e r n is often clearly u s e d to
r e f e r t o G o d ' s Spirit (cf. s e c t i o n s 2b, 2c a n d 2e of c h a p t e r 3
a b o v e ) , a n d 2 ) the c h i p n n of o u r p a s s a g e s "cleanses" ( n n o ) m a n
f r o m sin o f a m o r a l n a t u r e , a n d this kind of c l e a n s i n g is n e v e r
a t t r i b u t e d in t h e s e c t a r i a n l i t e r a t u r e to m a n o r m a n ' s spirit b u t
is a l w a y s the w o r k of G o d o r H i s S p i r i t .
64
1 . 1 Q S 4 : 2 1 b van n n .
B e c a u s e of t h e similarity o f e x p r e s s i o n , m o s t s c h o l a r s u n d e r s t a n d n n n n a s a r e f e r e n c e to t h e g o o d ( c o s m i c ) spirit of
3 : 1 8 / 1 9 w i t h s o m e identifying it f u r t h e r a s the angelic P r i n c e of
L i g h t s a n d the rest a m b i g u o u s o r n o n - c o m m i t a l o n this identif i c a t i o n ; a f e w s c h o l a r s , h o w e v e r , v i e w this e x p r e s s i o n a s n o
6 5
66
^ C f . n. 65 in chapter 3 above.
C f . n. 60 above and also Ellis "Gifts," pp. 135-6 and Montague,
Holy Spirit, p. 118.
^ C f . n. 59 above and also Irwin, "Spirit-Dualism," pp. 8 & 10; Licht,
"Analysis," p. 97; and Manns, symbole, p. 88.
65
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
209
m o r e t h a n a h u m a n d i s p o s i t i o n o r (it a p p e a r s ) a s G o d ' s h o l y
Spirit s e p a r a t e f r o m the g o o d spirit of 3 : 1 8 - 1 9 . T h e a u t h o r ' s
intent is p r o b a b l y to refer to the g o o d spirit of 3 : 1 8 / 1 8 ( a s a disposition), b u t n o t e t h e basically different c h a n g e in c o n c e p t u a l ity h e r e f r o m t h a t of 3 : 1 8 / 1 9 (cf. t h e c o m m e n t s o n this in the
analysis of e)Tip rrn in section 2k a b o v e a n d the a n a l y s i s o f t h e
author's p u r p o s e h e r e in section 3 b e l o w ) .
67
68
m . 1QS 4 : 2 2 r m r r n .
S c h o l a r s s e e m to b e d i v i d e d o v e r the m e a n i n g of this e x pression. S o m e u n d e r s t a n d it a s a r e f e r e n c e to the ( c o s m i c ) evil
spirit of 3 : 1 8 - 1 9 w i t h o n e identifying it f u r t h e r a s t h e A n g e l
of D a r k n e s s a n d a n o t h e r a s a d e m o n s e p a r a t e f r o m t h e evil
( c o s m i c ) spirit of 3 : 1 8 - 1 9 , w h i l e o t h e r s see it a s a s i m p l e h u m a n d i s p o s i t i o n . It s e e m s , h o w e v e r , that m a n n is a n altern a t e t e r m for n b i s n n in 4 : 2 0 w h i c h , in t u r n , r e f e r s to the evil
spirit o r disposition of 3 : 1 8 - 1 9 (cf. the analysis of this in section
2 ; a b o v e ) . A l t h o u g h it is t r u e t h a t the p i o u s a r e d e s c r i b e d a s
" w a l l o w i n g " ( i b b i a n n ) in t h e "spirits" (i.e. evil a n g e l s ) of Belial
in 4 Q 1 7 7 , 1-4, 1 0 ,
this m e t a p h o r is m o s t o f t e n u s e d in t h e
Scrolls to d e s c r i b e a n i n v o l v e m e n t n o t w i t h evil spirits b u t w i t h
i m p u r e spiritual d i s p o s i t i o n s a n d c o n d u c t (cf. I Q H 6 : 2 2 ; 1 7 : 1 9 ;
C D 3:17; 8:5 & 1 9 : 1 7 ) a s is also the c a s e in t h e i m m e d i a t e c o n text of o u r expression (viz., 4 : 1 9 s e n ' a m a nbbiann . . . b a n n o * ) . A s
6 9
7 0
71
72
7 3
68
17.
70
71
7 2
210
T h e M e a n i n g of Ruah a t Q u m r a n
75
76
7 8
7 9
4Q177,19,4.
78
79
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
211
8 1
82
8 1
83
212
T h e M e a n i n g of Ruah- at Q u m r a n
(mnnbD)
84
8 5
w h i c h s e e m s t o b e c o r r e c t . T h e i m m e d i a t e c o n t e x t of
r e f e r s to
1QS
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
213
3. Conclusion.
A basic p r o b l e m in t h e definition of ruah in 1QS 3 : 1 3 - 4 : 2 6
w h i c h h a s o c c u p i e d s c h o l a r s f r o m the b e g i n n i n g o f the s t u d y of
1QS h a s b e e n the r e l a t i o n s h i p of the t w o spirits in 3 : 1 3 - 4 : 1 4 to
their f u n c t i o n in 4 : 1 5 - 2 6 . In 3 : 1 3 - 4 : 1 4 the t w o spirits d i v i d e
humanity into t w o o p p o s e d spiritual g r o u p s o f g o o d a n d evil,
b u t in 4 : 1 5 - 2 6 t h e y d i v i d e the individual into t w o o p p o s e d spir8 6
T h e M e a n i n g of Ruah at Q u m r a n
214
itual d i s p o s i t i o n s o f g o o d a n d e v i l . T h e p r o b l e m , then, is o n e
o f c o n s i s t e n c y : if the t w o spirits a r e to b e r e g a r d e d a s influenci n g to o n e e x t e n t o r a n o t h e r e a c h i n d i v i d u a l ( 4 : 1 5 - 2 6 ) , h o w c a n
t h e y b e u n d e r s t o o d a s also g i v i n g rise t o t w o s h a r p l y disting u i s h e d g r o u p s o f h u m a n i t y ? If b o t h spirits influence e a c h ind i v i d u a l , it w o u l d b e m o r e logical t o e x p e c t a sliding scale of
g o o d a n d evil in h u m a n i t y ( w i t h m o s t p e o p l e in t h e m i d d l e )
rather than t w o sharply distinguished groups with one confined to a r e a l m o f spiritual d a r k n e s s a n d the o t h e r to a r e a l m
87
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
215
8 9
9 0
91
92
9 3
88
C f . n. 17 above.
90
9 1
92
9 3
T h e M e a n i n g of Ruah a t Q u m r a n
216
r e a l m s of spiritual light a n d d a r k n e s s .
It is possible that
3 : 1 3 - 4 : 1 4 i n t e n d s t o describe t h e p i o u s a s entirely g o o d (sinning
o n l y b e c a u s e o f d e m o n i c a t t a c k , cf. 3 : 2 4 ) a n d t h e w i c k e d a s e n tirely evil, a n d if this is t h e c a s e , 3 : 1 3 - 4 : 1 4 w o u l d b e in c o n c e p tual t e n s i o n w i t h 4 : 1 5 - 2 6 since t h e latter c l e a r l y e n v i s i o n s t h e
i n d i v i d u a l a s p a r t i c i p a t i n g in b o t h t h e g o o d a n d evil s p i r i t .
B u t 3 : 1 3 - 4 : 1 4 d o e s n o t c l e a r l y s a y t h a t t h e p i o u s h a v e n o inv o l v e m e n t w i t h t h e spirit of iniquity, a n d t h e d e m o n i c t e m p t a tions t o w h i c h t h e y a r e subject (3:21ff.) m a y i n v o l v e a tacit a s s u m p t i o n o f u n d e r l y i n g sinful p r o p e n s i t i e s o n their p a r t . In
fact, 3:21-24 creates t h e p r o b l e m of h o w spiritually perfect
p e o p l e , influenced o n l y b y t h e spirit of t r u t h a n d u n d e r t h e p r o tection of t h e P r i n c e o f L i g h t s , c a n y e t b e b r o u g h t into sin b y t h e
A n g e l of D a r k n e s s a n d his d e m o n s . It difficult to k n o w h o w t h e
a u t h o r of 3 : 2 1 - 2 4 w o u l d h a v e h a n d l e d this p r o b l e m if h e d i d
n o t a n t i c i p a t e t h e k i n d of solution f o u n d in 4 : 1 5 - 2 6 ( a s m o s t
s c h o l a r s u n d e r s t a n d t h i s ) . O n t h e o t h e r h a n d , it is r e a s o n a b l e
to s u p p o s e that w h o e v e r w r o t e 4 : 1 5 - 2 6 w o u l d h a v e e x p e c t e d his
t e a c h i n g t o h a v e b e e n r e a d in t h e light of 3 : 1 3 - 4 : 1 4 . This w o u l d
m e a n , t h e n , that a l t h o u g h t h e a n g e l s o f 3 : 2 0 - 2 5 a r e n o t m e n t i o n e d in 4 : 1 5 - 2 6 , t h e a u t h o r w o u l d still v i e w t h o s e w h o h a d
sufficient s p i r i t u a l light a s b e i n g fully u n d e r t h e a u t h o r i t y o f
the P r i n c e o f L i g h t s ( d e s p i t e their d a r k n e s s , cf. C D 1 6 : 4 - 5 ) with
t h e A n g e l of D a r k n e s s fully d o m i n a t i n g t h e " s o n s of iniquity"
9 4
95
9 6
9 7
95
96
97
217
T h e M e a n i n g of Ruah in 1 Q S 3 : 1 3 - 4 : 2 6
d e s p i t e a n y s m a l l p o r t i o n of g e n u i n e s p i r i t u a l i t y t h e y m i g h t
h a v e . T h e r e w o u l d still exist, t h e r e f o r e , t w o distinct d i v i s i o n s
of h u m a n i t y in 4 : 1 5 - 2 6 , b u t w i t h t h e a d d e d c l a r i f i c a t i o n t h a t
i n d i v i d u a l s within t h e s e d i v i s i o n s h a v e d i s p o s t i o n s of v a r y i n g
a m o u n t s of both g o o d a n d evil. This additional clarification
w o u l d b e e s p e c i a l l y helpful to the s e c t a r i a n w h o felt h i m s e l f
led into sin n o t o n l y b y external, d e m o n i c forces (3:24 & 4 : 2 3 ) b u t
also b y his o w n internal d e s i r e s (cf. 1QS 1 1 : 9 - 1 2 ) .
W e s h o u l d n o t e , finally, the a t t e m p t in this T r e a t i s e to r e late the t w o - s p i r i t d o c t r i n e to t w o traditional v i e w s in s e c t a r ian p n e u m a t o l o g y . O n e h a s to d o w i t h G o d ' s S p i r i t a n d the
other with the p r o b l e m of d e m o n i c i n f l u e n c e . B o t h a r e closely
r e l a t e d to a v i e w that G o d ' s e s c h a t o l o g i c a l Spirit is n o t a p r e sent reality in the c o m m u n i t y ' s s p i r i t u a l i t y . In t h e first c a s e
the a u t h o r tries to r e i n t e r p r e t t h e t r a d i t i o n a l v i e w of t h e sect
that G o d t h r o u g h H i s Spirit will d e l i v e r H i s p e o p l e f r o m sin in
the last d a y s b y d e s c r i b i n g the e s c h a t o l o g i c a l 0 - n p r r n a s t h e
98
99
T h e M e a n i n g of Ruah at Q u m r a n
218
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
219
Treatise a s s u c h .
T h e a u t h o r o r r e d a c t o r o f 4 : 6 , then, w o u l d
h a v e m a d e u s e of r r n ' " n o a s p a r t of his effort to r e i n t e r p r e t the
m o r e traditional p n e u m a t o l o g y o f the sect in t h e light of his
t w o - s p i r i t d o c t r i n e , b u t h e f o u n d this g o a l difficult to a c c o m p l i s h p r o b a b l y d u e to t h e i n e r t i a o f t h e t r a d i t i o n a l v i e w s
( e x p r e s s e d especially in I Q H ) a n d also b e c a u s e of the c o n t i n u ing influence of the O l d T e s t a m e n t itself. T h u s , t h e a u t h o r ( s ) of
the Treatise w o u l d w i s h to redefine b o t h c h i p r r n a n d r r n H I D a s
the spirit of t r u t h of 3 : 1 8 / 1 9 , y e t 1) the traditional a n d biblical
v i e w that G o d is to s h e d Hzs Spirit u p o n m a n to d e l i v e r h i m
f r o m sin ( r a t h e r t h a n sprinkling o n m a n a n a d d i t i o n a l a m o u n t
of m a n ' s o w n "spirit of t r u t h , " cf. E z k . 3 6 : 2 7 ) a n d 2 ) t h e c o n v i c tion of the sectarians ( f r o m their origins; cf. 4 Q 5 0 4 , 1-2, 15) t h a t
t h e y w e r e a l r e a d y living in t h e final a g e w i t h its p r o m i s e of
G o d ' s Spirit (cf. E z k . 3 6 & 3 7 ) w o u l d h a v e p r e v e n t e d a n e w u n d e r s t a n d i n g of either of these e x p r e s s i o n s m u c h b e y o n d the a u t h o r s ) of this T r e a t i s e a s , in fact, the c o n c e p t u a l a n d l i t e r a r y
i s o l a t i o n o f this T r e a t i s e d e m o n s t r a t e s (cf. s e c t i o n 1 of this
chapter above).
1 0 1
CHAPTER 9
CONCLUSION
A l m o s t f r o m the beginning o f Q u m r a n i a n studies a k e y issue
in the a n a l y s i s of s e c t a r i a n religion h a s b e e n the m e a n i n g of
ruah. A s p a r t s of I Q H a n d o t h e r s c r o l l s b e c a m e a v a i l a b l e in
1 9 5 0 , K. G. K u h n c o n c l u d e d that a m a j o r t h e m e in s e c t a r i a n r e ligion w a s a belief in a spiritual Neuschopfung
c o m p a r a b l e to
t h a t of e a r l y C h r i s t i a n i t y . W i t h t h e p u b l i c a t i o n o f 1 Q S 3 - 4 ,
h o w e v e r , h e r e v i s e d this o p i n i o n in a d o p t i n g a v i e w o f s e c t a r ian religion w h i c h t a u g h t that m e n a r e b o r n w i t h a g o o d o r evil
spiritual disposition which r e m a i n s essentially u n c h a n g e d
t h r o u g h o u t life. M o s t s c h o l a r s followed h i m o n this e x c e p t that
the majority of t h e m also t e n d e d to identify the t w o spirits of
1QS 3-4 a s angelic, c o s m i c b e i n g s (often e q u a t e d w i t h the P r i n c e
of Lights a n d A n g e l of D a r k n e s s ) . This c o n s e n s u s c o n t i n u e d into
t h e 1 9 6 0 ' s w h e n it b e c a m e i n c r e a s i n g l y c l e a r t h a t 1 Q S 3 - 4
should not b e u s e d a s a basis o n w h i c h to u n d e r s t a n d all the r e s t
of sectarian p n e u m a t o l o g y . A n u m b e r of studies b e g i n n i n g w i t h
E . Sjoberg's article " N e u s c h o p f u n g " in 1955 w e r e a l r e a d y l e a d i n g in this d i r e c t i o n , b u t t h e 1966 p u b l i c a t i o n of H . W . K u h n ' s
Enderwartung
o n the eschatological expectations of the sect
s e e m s to m a r k a d e c i s i v e t u r n i n g point; since his s t u d y , m o s t of
the literature dealing with sectarian p n e u m a t o l o g y agrees
that 1QS 3-4 s h o u l d n o t b e u s e d uncritically a s Q u m r a n ' s s t a n d a r d p n e u m a t o l o g y , a n d there h a s b e e n m o r e interest in t r a c i n g
its origins in the O l d T e s t a m e n t .
The general results of c h a p t e r s 3-7 h a v e c o n f i r m e d this
t r e n d since K u h n . In c h a p t e r 3 w e n o t e d that the e x p r e s s i o n s in
the Scrolls d e a l i n g w i t h ruah a s G o d ' s Spirit a r e r e l a t e d c o n ceptually and syntactically m u c h m o r e closely to the Old
T e s t a m e n t t h a n to 1 Q S 3 - 4 . T h e c l o s e s t c o n c e p t u a l p a r a l l e l s
w e r e f o u n d with e s c h a t o l o g i c a l p a s s a g e s in t h e O l d T e s t a m e n t
s u c h a s Is. 4 4 : 3 , Joel 3 : 1 - 2 a n d especially E z k . 3 6 : 2 7 , 3 7 : 6 & 1 4 .
222
T h e M e a n i n g of Ruah at Q u m r a n
Conclusion
223
INDEX TO RUAH
IN THE NON-BIBLICAL,
HEBREW SCROLLS OF QUMRAN
PUBLISHED TO DATE
CITATION EXPRESSION
MEANING
PLACE TREATED
1QS 2:14
rrn nnsoj
m a n ' s spirit
c h . 4, sec. 3 c
1QS 2:20
onvm 'sb
m a n ' s spirit
c h . 4, sec. 3 c
1QS 3:6
ran ms
m a n ' s spirit
ch. 4 , sec. 3 b 2
1QS 3 : 7
nttfnp n r o
G o d ' s Spirit
ch. 3 , sec. 2f
1QS 3:8
mun -itfp n r o
m a n ' s spirit
ch. 4 , sec. 3 b 2
1QS 3:14
Dnvrn T O bob
m a n ' s spirit
ch. 8, sec. 2
1QS 3:18
ninn TWJ
m a n ' s spirit
ch. 8, sec. 2
1QS 3 : 1 8 / 1 9
m a n ' s spirit
ch. 8, sec. 2
1QS 3:24
ib-j -nn b o
demons
ch. 8, sec. 2
1QS 3:25
-]tfm T> n n n
m a n ' s spirit
c h . 8, sec. 2
1QS 4:3
mo nn
m a n ' s spirit
c h . 8, sec. 2
1QS4:4
r\si rrn
m a n ' s spirit
ch. 8, sec. 2
1QS 4 : 6
nn
G o d ' s Spirit
c h 3 , sec. 2 d
1QS 4 : 9
nbo rrnb
m a n ' s spirit
c h . 8 sec. 2
T O
nro
226
T h e M e a n i n g of Ruah at Q u m r a n
1QS 4:10
rrar n r o
m a n ' s spirit
ch. 8, sec. 2
1QS 4 : 1 5
implied
m a n ' s spirit
ch. 8
1QS4:16
implied
m a n ' s spirit
ch. 8
1QS4:20
nbu> r r n
m a n ' s spirit
ch. 8, sec. 2
1QS 4:21a
chip
G o d ' s Spirit
ch. 8, sec. 2
1QS 4:21b
nia* n n
m a n ' s spirit
ch. 8, sec 2
1QS 4:22
nn
m a n ' s spirit
ch. 8, sec. 2
1QS 4 : 2 3
b u n roK
demons
ch. 8, sec. 2
1QS 4 : 2 5
implied
m a n ' s spirit
ch. 8
1QS 4:26a
implied
m a n ' s spirit
ch. 8
1QS 4 : 2 6 b
irrn ' s b
m a n ' s spirit
ch. 8, sec. 2
1QS 5:21
own
m a n ' s spirit
ch. 4, sec. 3 c
1QS 5 : 2 3 / 2 4
nnn
m a n ' s spirit
ch. 4, sec. 3 c
1QS 5 : 2 5 / 2 6
D&I n n
m a n ' s spirit
ch. 4 , sec. 3 b l
1QS 6 : 1 7
vrnb
m a n ' s spirit
ch. 4, sec. 3 c
1QS 7:18
inn
m a n ' s spirit
ch. 4, sec. 3c
1QS 7:23
irrn
m a n ' s spirit
ch. 4, sec. 3c
1QS 8:3
n-oe>j
m a n ' s spirit
ch. 4, sec. 3 e
1QS 8:12
nroi n n
m a n ' s spirit
ch. 4 , sec. 3 e
bo
nn
nra
'nn
nwpa
nn
tvcro
I n d e x to Ruah
227
G o d ' s spirit
ch. 3 , sec. 2 b
chip rrn - n e b
G o d ' s Spirit
c h . 3 , sec. 2 e
1QS 9:14
m r r n -sb
m a n ' s spirit
c h . 4, sec. 3 c
1QS 9:15
rrna
m a n ' s spirit
c h . 4, sec. 3 c
1QS 9:18
nro
m a n ' s spirit
c h . 4, sec. 3 c
1QS 9:22
iron
nro
m a n ' s spirit
ch. 4 , sec. 3 b l
1QS10:18
nsKh rrna
m a n ' s spirit
c h . 4 , sec. 3 b 2
1QS 1 1 : 1 a
n n -STb
m a n ' s spirit
ch. 4, sec.3dl
1QS 11:1b
n n tan
m a n ' s spirit
ch. 4, sec.3dl
1QS 11:1c
mats:
mi
m a n ' s spirit
c h . 4 , sec. 3 e
l Q S b 2:24
ernp
nro
G o d s ' Spirit
c h . 3 , sec. 2 e
l Q S b 5:24
namsfc) n r o
breath
c h . 6, sec. 2 b 2
lQSb 5:25a
n[xs n n as]
m a n ' s spirit
ch. 4 , sec. 3 b 2
l Q S b 5:25b
ba
mm
m a n ' s spirit
ch. 4 , sec. 3 b 2
I Q H 1:9
nn
bo
demons
c h . 5 , sec. 2 e l
I Q H 1:10
ni) m r r n
winds
ch. 6, sec. I b 4
I Q H 1:11
nbu> n m n b
angels
ch. 5, sec. 2 c 2
I Q H 1:12
uncertain
reconstruction
angels/winds
ch. 5 , sec. 2 a
I Q H 1:15
cn*
m a n ' s spirit
c h . 4 , sec. 3 b l
1QS 8:16
ltf-np
1QS 9:3
nro
mnb
tun
nn
228
T h e M e a n i n g of Ruah at Q u m r a n
I Q H 1:22
nsnn n n
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 1:28
rut/n n n
breath
ch. 6, sec. 2 b l
I Q H 1:29a
D T S f D r r n ssa
breath
I Q H 1:29b
m n n 'Bin
breath
c h . 6, sec. 2b3
I Q H 1:32
e h rrn
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 2:4
pis Ttn
angels
ch. 5 , sec. 2 b l
I Q H 2:15
roup
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 3:18
nssx -rrn Vo
demons
I Q H 3:21
nu>3 m i
m a n ' s spirit
ch. 4 , sec. 3 e
1QH3:22
run
angels
ch. 5, sec. 2 c 2
I Q H 4:31
V7
m a n ' s spirit
ch. 4 , sec.3d2
I Q H 4:36
'nn
m a n ' s spirit
ch. 4 , sec.3d2
I Q H 5:28
[ n n ] "ntfarf?
m a n ' s spirit
ch. 4 , s e c . 3 d l
I Q H 5:36
n n b-CDn 1 ?
m a n ' s spirit
ch. 4 , s e c . 3 d l
I Q H 6:23
arms n n
wind
ch. 6, sec. I b 2
I Q H 7:5
D^BW
wind
ch. 6, sec. I b 2
IQH 7:6/7
' a n m s m nsta-np n n
G o d ' s Spirit
ch. 3 , sec. 2 b
I Q H 7:11
nnn nn1?
m a n ' s spirit
I Q H 7:23
n n 'jsb p a s
wind
ch. 6, sec. l b l
rrrb
mnn
n? n r o
o n '3
nn
ns)'
I n d e x to Ruah
I Q H 7:29
n n 'as
I Q H 8:12
itrnp
I Q H 8:29
bo
229
wind/vanity
ch. 6, sec. l b l
angels
ch. 5, sec. 2 c 2
' n n toarp
m a n ' s spirit
ch. 4, sec. 3 c
I Q H 8:36
orxfo n n
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 9:12a
'nn
m a n ' s spirit
ch. 4, sec. 3 c
I Q H 9:12b
vm
m a n ' s spirit
ch. 4, sec. 3 c
I Q H 9:16
nsan n n n n n
m a n ' s spirit
ch. 4 , s e c . 3 d 2
nsehip
G o d ' s Spirit
ch. 3 , sec. 2 b
angels
ch. 5 , sec. 2 e l
mnn
(2X)
I Q H 9:32
nn
bob
]rm
I Q H 10:8
nn
I Q H 10:22
[ n 3 i 3 B n n ] n r c r r nn m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 11:12
msa
m a n ' s spirit
ch. 4 , sec. 3 e
I Q H 11:13
[run] n n
angels
ch. 5 , sec. 2 b l
I Q H 12:11
G o d ' s spirit
ch. 3 , sec. 2 d
I Q H 12:12
nstirp n r o
G o d ' s Spirit
ch. 3 , Sec. 2b
I Q H 13:8
-(Tin
angels
ch. 5 , s e c . 2 d l
I Q H 13:13
"iftn n n
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 13:15
13 nbtfo nurj n n
m a n ' s spirit
ch. 4 , sec. 3 e
I Q H 13:
18/19
' 3 nnru
G o d ' s Spirit
ch. 3 , sec. 2 d
nno
vox
nra
230
T h e M e a n i n g of Ruah at Q u m r a n
I Q H 14:3
r r n "os
m a n ' s spirit
ch. 4, s e c . 3 d l
I Q H 14:11
n'rhrr] m r r n
m a n ' s spirit
ch. 4, sec.3d2
I Q H 14:13
-jiirrp
G o d ' s Spirit
ch. 3 , sec. 2b
I Q H 14:25
run r r m
G o d ' s Spirit
ch. 3 , sec. 2f
I Q H 15:
13/14
nn
m a n ' s spirit
ch. 4, sec.3d2
I Q H 15:22
n n nrrcr nnn
m a n ' s spirit
ch. 4 , sec.3d2
I Q H 16:2
[... ~piYp n r o
G o d ' s Spirit
ch. 3 , sec. 2b
I Q H 16:3
[... "p]Tp
G o d ' s Spirit
ch. 3, sec. 2b
I Q H 16:6
[ . . . ] r r n tdpa 1 ?
G o d ' s Spirit
ch. 3 , sec. 2 d
I Q H 16:7
[yh]p
G o d ' s Spirit
ch. 3 , sec. 2b
I Q H 16:9
Torn
G o d ' s Spirit
ch. 3, sec. 2 c
I Q H 16:10
p n x mn
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 16:11
n n n r a ntfK n n 3
G o d ' s Spirit
ch. 3, sec. 2 d
I Q H 16:12
\&rp m n 3
G o d ' s Spirit
ch. 3, sec. 3 b
I Q H 16:14
\~ao
m a n ' s spirit
ch. 4, sec, 3 b l
I Q H 17:6
mnn
ch. 6, sec. 3 a
I Q H 17:7
nno
ch. 6, sec. 3 a
I Q H 17:17
' 3 n n r u ml*
m a n ' s spirit
ch. 4, sec.3d2
m h
TO
-iir
bo
mn
rrn
rrm
w i m
nro
mmno
I n d e x to Ruah
231
I Q H 17:23
[...]ninn bo
demons
ch. 5 , sec. 2 c l
I Q H 17:25
m a n ' s spirit
c h . 4 , sec. 3 b l
I Q H 17:26
G o d ' s Spirit
[nalid-rip mn rmiswn
"TOO bo
I Q H 18:
14/15
mn KD3 7
m a n ' s spirit
ch. 4, sec.3dl
I Q H f 2:9
lernp mn nms'in
G o d ' s Spirit
c h . 3 , sec. 2 b
I Q H f 2:13
G o d ' s Spirit
c h . 3 , sec. 2 b
I Q H f 3:6
m]ov mn
wind
ch. 6, sec. I b 2
I Q H f 3:14
G o d ' s Spirit
ch. 3 , sec. 2 d
I Q H f 5:4
demons
ch. 5 , sec. 2 c 2
I Q H f 5:6
nVui mnn
demons
ch. 5 , sec. 2 c 2
I Q H f 6:4
D'Onb arm p
m a n ' s spirit
ch. 4 , sec. 3 c
I Q H f 9:6
mn T r a i n
wind
ch. 6, sec. l b l
I Q H f 11:4
omn
m a n ' s spirit
ch. 4 , sec. 3 c
I Q H f 12:4
[nitf]p ]-n mn
m a n ' s spirit
ch. 4 , sec. 3 b 2
I Q H f 12:6
[...]bBta mw m[n
m a n ' s spirit
ch. 4 , sec. 3 e
I Q H f 14:1
nro
ch. 6, s e c . 3 a
I Q H f 19:3
mn
wind
ch. 6, sec. l b l
I Q H f 31:1
vn[n] mo
ba
m a n ' s spirit
ch. 3 , sec. 2 b
ch. 4 , sec. 3 c
232
T h e M e a n i n g of Ruah at Q u m r a n
I Q H f 33:2
Tmh...
angels/demon
ch. 5 , sec.2d2
I Q H f 45:6
. . .]mnri Vo
demons
ch. 5 , sec. 2 c l
1 Q M 6:12
nn o n n
breath
ch. 6, sec. 2 b l
1 Q M 7:5
m a n ' s spirit
ch. 4 , s e c . 3 d l
1 Q M 9:13
D'jan m n n nchVefr
wind/sides
ch. 6, sec. I b 4
1 Q M 10:12
ninn Kioo
angels
ch. 5 , sec.2d5
1QM 11:10
nn noa
m a n ' s spirit
ch. 4 , s e c . 3 d l
1 Q M 12:9
v n n an*
angels
ch. 5 , s e c . 2 d l
1 Q M 13:2
vrra 'nn bo
demons
ch. 5 , sec. 2 b l
1 Q M 13:4
Vrvu n n
bo
demons
ch. 5 , sec. 2 b l
1 Q M 13:10
nDK ' m i
bo
angels
ch. 5 , sec. 2 b 2
1QM 13:
11/12
Vrra ' n n bo
demons
ch. 5 , sec. 2 b l
1 Q M 14: 7
[ . ] n n nun
m a n ' s spirit
ch. 4 , s e c . 3 d l
1 Q M 14:10
n[an] 'nn
demons
ch. 5 , sec. 2 b 2
1 Q M 15:14
[ . . . n a ] K h -rrn "re [ b a ] d e m o n s
1 Q M 19:1
[...vnn
angels
ch. 5 , s e c . 2 d l
C D 2:12
On'Kta) unto T S
G o d ' s Spirit
ch. 3, sec. 2 b
C D 3:3
m a n ' s spirit
ch. 4 , sec. 3 c
C D 3:7
nn
m a n ' s spirit
ch. 4 , sec, 3 c
ban ' D K b n
rchp nn
I n d e x to Ruah
233
m a n ' s spirit
ch. 4 , sec. 3 b 2
m tin* fp0 *b
vehp mn
m a n ' s spirit
ch. 4 , sec. 3 b 2
n o *]Tioi mn bpitf
wind
ch. 6, sec. l b l
C D 12:2
demons
ch. 5, sec. 2 c l
C D 19:25
n i B i o b p t i i mn " p i n
wind
ch. 6, sec. l b l
C D 20:24
m a n ' s spirit
c h 4, sec. 3 c
1Q29,14:1
n m mn
m a n ' s spirit
ch. 4 , sec. 3 b 3
l Q 3 4 b i s II
yhv
G o d ' s Spirit
ch. 3 , sec. 2 b
C D 5:11
C D 7:4
CD
8:13
[mn] 'nnn
6/7
1Q36,2:5
Dt!& m n n
demons
ch. 5, sec. 2 c 2
1Q36,15:5
[...]mn wfc
demons
ch. 5 , sec. 2 e l
1Q36,17:2
nmvn
angels/demon
ch. 5 , s e c . 2 d 2
1Q39,1:6
nnernp mnn
G o d ' s Spirit
ch. 3 , sec. 2 b
1Q69,37:1
mnn
ch. 6, sec. 3 a
3Q9,1,1
mnn
ch. 6, sec. 3 a
3 Q 1 5 VII 5
mmn annn
wind/sides
ch. 6, sec l b 3
4QS1 4 0 ,
24,5
m t h p ernp
[n]mn
angels
ch. 5, sec. 2 c l
4QS1 4 0 ,
24,6
D"n crmbn
mmn
angels
ch. 5, sec. 2 c l
234
4Q158,14,
T h e M e a n i n g of Ruah at Q u m r a n
nirrnn b o
a n g e l s / d e m o n s ch. 5 , sec.2d4
m h a ] mm p i o rav
wind
ch. 6, sec. l b l
ernpn[n
G o d ' s Spirit
ch. 3 , sec. 2 e
4Q176,21,3
Dnmvrn
c h . 6, sec. 3 b
4 Q 1 7 7 , 1-4,
b i r b [ a ']rrna l b b i a t m
demons
c h . 5, sec. 2 b l
n o K rrn
m a n ' s spirit
c h . 4 , sec. 3b3
...n]rrn b o o aitob
demons
c h . 5, sec. 2 c 3
4Q178,1,6
nnn
c h . 6, sec. 3 b
4Q183,1II6
n n 'Bin
m a n ' s spirit
ch. 4, sec.3dl
4Q184,4,4
i n n m p
m a n ' s spirit
c h . 4 , sec. 3 c
4Q185,1-2,
angels
c h . 5, s e c . 2 d 3
n n [ n]as3
wind
c h . 6, sec. I b 5
n n Kfon i s ' X
wind
c h . 6, sec. l b l
n n n KSD' Kb
wind
ch. 6, sec. l b l
1,2
4Q171,1,3-4
III 8
4Q171, 3-10
IV 2 5
10
4Q177,
12-13,1, 5
4Q177,
1 2 - 1 3 , 1,9
IJDBBT' n a n b DKD
I, 9
4Q185,1-2,
Trrrn
1.10
4Q185,1-2,
1.11
4Q185,1-2,
1.12
I n d e x to Ruah
235
4Q186, H I 7
omn
m a n ' s spirit
ch. 4, sec.3dl
4Q186,1
III 5
v? rrn
m a n ' s spirit
ch. 4, sec.3dl
4Q186,2,
1,6
lib rrn
m a n ' s spirit
ch. 4, sec.3dl
4Q266, Da
mnn
m a n ' s spirit,
c h . 4 , sec, 3f
i.e., d i s p o s i t i o n /
sickness
1 XVII6
4Q266, Da 1
XVII12
D'Tin n[i]n
4 Q D e {270}
mo [nam *...]
m a n ' s spirit,
C h , 4 , sec. 3f
i.e., d i s p o s i t i o n /
health
G o d ' s Spirit
& 2c
c h . 3, sees. 2 d
yn[o*n n]in
Belial
ch. 5 , sec. 2 e 2
(t>[iUi) n ] n b o
demons
ch. 5 , sec. 2 b l
4Q287,4,13
nn[o nam?
[ic)]mp mn moo
G o d ' Spirit
ch. 3, sec. 2b
4Q487,4,1
]rm
c h . 6, s e c . 3 a
4Q491,1-3,
14
mnnn ruan[
wind/sides
c h . 6, sec. I b 5
4Q491,
rrvu 'mn V D
demons
ch. 5 , sec. 2 b 3
2II13-14
(2X)
4 Q 2 8 6 Bera
tfnpn
mn mn moo
1 0 I I 7-8
4 Q 2 8 7 Berb
4,3
14-15,10
236
T h e M e a n i n g of Ruah at Q u m r a n
4Q499,6,3
mn
ch. 6, sec. 3 c
4Q502,27,1
D'obuJ 'mn
angels
4Q502,238,
1
mn
ch. 6, sec. 3 a
4Q504,1-2
naizrnp mn tin n r v p r
G o d ' s spirit
c h . 3, sec. 2 b
4Q504,4,5
G o d ' Spirit
c h . 3 , sec. 2 e
4Q504,4,20
mn n
ch. 6, sec. 3 a
4Q504,6,22
T I bo
m a n ' s spirit
ch. 4 , sec. 3 b 3
vbo
V15
mn
c h . 3, sec, 2 c
4Q510,1,5a
demons
c h . 5 , sec. 2 b 3
4Q510,1,5b
D'nrnn mmn
demons
c h . 5, sec. 2 c 3
4Q510,1,6
n r a mn msnC?
m a n ' s spirit
c h . 4 , sec. 3b3
4Q510,2,3
...]'mn bo
angels/
demons
c h . 5, sec. 2 c 3
4Q511,1,3
a nge l s
4Q511,1,6
B h 'mn
demons
4Q511,10,2
nra] mn mi>n[b
m a n ' s spirit
(perhaps a
longer recension
of4Q510,l)
c h . 4, sec. 3b3
I n d e x t o Ruah
237
5Q511,15,5
D'ban'mn
demons
ch.5, sec.2b3
4Q511,15,7
run npn
demon
c h . 5, sec. 2 e 3
4Q511,18
116
'nra rrn
m a n ' s spirit
c h . 4, sec. 3 b 3
4Q511,24,2
mrrn
c h . 6, sec. 3 b
4Q511,30,6
[...](mn)rm
G o d ' s Spirit
c h . 6, sec. 3 c
(?)
4Q511,35,7
antra 'mn bo
demons
c h . 5, sec. 2 b 3
4Q511,43,6
ban'mn
demons
c h . 5, sec. 2 b 3
4Q511,
D'nrao [mmn bo]
49-49+51. 2-3
demons
c h . 5, sec. 2 c 3
4Q511,
]...'mn Via 'an
48-49+51, 7-8
a n g e l s / d e m o n s c h . 5, sec 2 b 3
4Q511,60,2
'mn afro
a n g e l s / d e m o n s c h . 5, sec. 2 b 3
4Q511,81,3
run mh
demon
c h . 5, sec. 2 e 3
4Q511,182,1 D]ntDD'[mn
demons
c h . 5, sec. 2 b 3
4Q513,31,2
rmo
ch. 6, sec. 3 a
5Q13,2,9
norma
m a n ' s spirit
c h . 4, s e c . 3 c
5Q13,4,5
mn ?
c h . 6, sec. 3 a
5Q13,23,6
rrna
c h . 6, sec. 3 a
6Q18,5,3
m a n ' s spirit
c h . 4, sec. 3 b 3
238
T h e M e a n i n g of Ruah at Q u m r a n
6Q18,21,2
..Jfrrn
ch. 6, sec. 3 a
8Q5,2,6
nmnn b o
angels
ch. 5 , sec.2d4
llQMelch 3
1112
r r m -nn
demons
c h . 5 , sec. 2 b 2
demons
c h . 5 , sec. 2 b 2
G o d ' s Spirit
c h . 3 , sec. 2f
m a n ' s spirit,
disposition
ch. 4 , sec. 3 b 2
demon
ch. 5 , sec. 2 e 2
wind
c h . 6, sec. l b l
M a n ' s spirit,
disposition
ch. 4 , sec. 3 e
nmyrn aannb
wind/sides
c h . 6, sec. I b 3
vmnn bob
wind/sides
c h . 6, sec. I b 3
vnvrn b o b
wind/sides
ch. 6, sec. I b 3
nni nn b o b
wind/side
c h . 6, sec. I b 5
l l Q M e l c h 3 libra T n h b o
1113
llQMelch 3
rrnn rrtia
II18
H Q P s a P l e a 'inn nun ran*
19:14 ( H Q P s b
nn
P l e a 2 - 3 is
parallel)
H Q P s a Plea
19:15
p& o obtfn b
nKDD nni
H Q P s a C r e a [nn] rcrn
24II14-15
HQPsa
DavComp
lTtrcriKD
nn mn' t>
rrm
\m
TOOJ
27114
Temple
Scroll 6 : 6
Temple
Scroll 3 0 : 1 0
Temple
Scroll 3 1 : 1 0
Temple
I n d e x to Ruah
239
Scroll 3 6 : 5
(2X)
Temple
Scroll 3 8 : 1 3
m p n nrb
TTIHI
Temple
Scroll 3 8 : 1 4
n'nirrn boh
Temple
Scroll 4 0 : 8
(2X)
n m n n bob
"pi*
wind/side
c h . 6, sec. I b 2
wind/sides
c h . 6, sec. I b 3
wind/sides
c h . 6, sec. I b 5
CLASSIFIED BIBLIOGRAPHY
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T h e M e a n i n g of Ruah at Q u m r a n
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