Professional Documents
Culture Documents
DISSERTATION SERIES
J . J . M. Roberts, Old Testament Editor
Charles Talbert, New Testament Editor
Number 110
by
Arthur Everett Sekki
Arthur Everett Sekki
Scholars P r e s s
Atlanta, Georgia
THE MEANING OF R UAH AT QUMRAN
Arthur Everett Sekki
© 1989
T h e Society of Biblical L i t e r a t u r e
Chapter Page
I INTRODUCTION 1
V 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 ruah a s
angel/demon 145
2. Specific syntactical p a t t e r n s of ruah as a n g e l /
demon 146
a. General o b s e r v a t i o n s 146
b. The m e a n i n g of ruah a s a nomen regens in a
masculine plural construct f o r m followed b y
one or m o r e genitives 147
c. 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 155
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 163
e. D i v e r s e p a t t e r n s of ruah in the singular 166
3. Conclusion 171
VI O T H E R U S E S O F RUAH- 1) W I N D , 2 ) B R E A T H A N D
3) U N C E R T A I N A N D F R A G M E N T A R Y T E X T S
1. Ruah a s " w i n d " w i t h its r e l a t e d m e a n i n g s
"quarter/side" and "vanity" 173
a. General o b s e r v a t i o n s 173
b. Specific p a t t e r n s of ruah a s w i n d 173
1) Ruah a s a n unqualified s i n g u l a r 173
2) Ruah in t h e singular a s t h e nomen regens
of a g e n i t i v e 175
3) Ruah a s a feminine plural w i t h suffixes 176
4) Ruah a s a feminine p l u r a l , nomen regens
of a g e n i t i v e 177
5) Miscellaneous f o r m s of ruah 178
vii
b. Specific p a t t e r n s of ruah a s b r e a t h 179
1) T h e unqualified singular of ruah 179
2) T h e singular of ruah a s t h e nomen regens
of a g e n i t i v e 181
3) T h e feminine plural of ruah a s a n
unqualified genitive 181
3. 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 182
a. O c c u r r e n c e s of a singular, unqualified ruah 182
b. O c c u r r e n c e s of a qualified or plural f o r m
of ruah 182
c. Possible o c c u r r e n c e s of ruah 182
4. Conclusion 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. General o b s e r v a t i o n s 185
2. 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
ruah 186
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 186
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
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 193
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 194
a. 1 Q S 3 : 1 4 (omrm -TQ 'TO) 194
b. 1 Q S 3 : 1 8 (mrrn Titf) a n d 3 : 1 8 / 1 9 Cram roan mrrn) 196
c. 1 Q S 3 : 2 4 (Vrra Tin V D ) 200
viii
d. 1 Q S 3:25 ( T t f i m iiK n m n ) 201
e. 1QS 4 : 3 (mu> r r n ) 202
f. 1 Q S 4:4 (run r r n ) 203
g. 1QS 4 : 6 ( r r n m o ) 204
h. 1 Q S 4 : 9 (rfw> rrn) 204
i. 1QS 4 : 1 0 (mar r r n ) 205
j. 1QS 4:20 (rfna r r n V D ) 205
k. 1QS 4 : 2 1 a («hip r r n ) 207
1. 1QS 4 : 2 1 b (TDK m n ) 208
m. 1QS4:22 (pro r r n ) 209
a 1 Q S 4 : 2 3 C?TBI r o » - r r n ) 210
o. 1QS4:26 (vm) 212
3. Conclusion 213
IX CONCLUSION 221
LIST O F S O U R C E S 225
ix
ACKNOWLEDGMENTS
I w o u l d like to t h a n k t h e f a c u l t y o f the D e p a r t m e n t of
H e b r e w a n d S e m i t i c S t u d i e s of the U n i v e r s i t y of W i s c o n s i n -
M a d i s o n a n d especially m y advisor, Professor Keith N.
Schoville, for m a k i n g this s t u d y possible. I w o u l d also like to
t h a n k P r o f e s s o r E m e r i t u s M e n a h e m M a n s o o r for the y e a r s of
g u i d a n c e a n d e n c o u r a g e m e n t he h a s g i v e n to m e in the s t u d y of
H e b r e w a n d s e m i t i c s a n d p a r t i c u l a r l y of t h e s e c t a r i a n s of
Q u m r a n . Finally, I w o u l d like to t h a n k m y family a n d friends
for their c o n s t a n t s u p p o r t .
x
CHAPTER 1
INTRODUCTION
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.
T h e b a s i c g o a l of this s t u d y , then, is to clarify the m e a n i n g
a n d u s e of the H e b r e w w o r d ruah a m o n g the Q u m r a n Sectarians
t h r o u g h a n a n a l y s i s of this w o r d a s it a p p e a r s in the non-bibli-
cal writings (both "sectarian" a n d "non-sectarian") which
h a v e b e e n f o u n d in the e l e v e n c a v e s a s s o c i a t e d with this c o m -
m u n i t y . It s e e m s r e a s o n a b l e to investigate the m e a n i n g of ruah
in all the non-biblical w r i t i n g s f o u n d at Q u m r a n a n d n o t just
t h o s e r e g a r d e d as " s e c t a r i a n " for the f o l l o w i n g r e a s o n s : 1) e x -
p r e s s i o n s of ruah in n o n - s e c t a r i a n d o c u m e n t s c a n be helpful in
u n d e r s t a n d i n g c o r r e s p o n d i n g s e c t a r i a n e x p r e s s i o n s since t h e y
o f t e n s h a r e t h e s a m e H a s i d i c b a c k g r o u n d (c/. the a n a l y s i s o f
4 Q 5 0 4 , 1-2, V 15 in c h a p t e r t h r e e b e l o w ) , a n d 2 ) there is s o m e
Rule of the Community (1Q Serek 111,13 - IV,26)," Revue de Qumran ,11
(1961), pp. 413-441.
C / . Dombkowski Hopkins, "Community," p. 341 and nn. 58 & 59.
5
Introduction 3
u n c e r t a i n t y a s to w h a t the s e c t a r i a n s d i d o r d i d n o t c o m p o s e . 6
S o m e f r a g m e n t s f o u n d a t Q u m r a n , for e x a m p l e , a r e p a r t s of
apocryphal and pseudepigraphical works already known,
p a r t s of w h i c h c o u l d h a v e arisen in the Q u m r a n c o m m u n i t y . 7
But m o r e i m p o r t a n t l y , s o m e of the u n k n o w n w o r k s d i s c o v e r e d
m a y n o t be sectarian c o m p o s i t i o n s (e.g., H Q P s Plea, cf. c h a p -
a
Qumran are from 1 Enoch, Jubilees, Ben Sira, Tobit, Epistle of Jeremy
and parts of the Testaments of the XII Patriarchs (Levi and Naphtali);
some think that fragments of Test, of Judah, Test, of Joseph and Test,
of Benjamin may also be present at Qumran, but cf. J. J. Collins, Jewish
Writings of the Second Temple Period, ed. by M. E. Stone
(Philadelphia: Fortress, 1984), p. 333, who notes that the identification
of these fragments at Qumran is as yet "quite uncertain."
8
E.g., 1QS, lQSb, 1QH, 1QM and CD.
4 T h e M e a n i n g of Ruah at Q u m r a n
t h a t t h e m o s t i m p o r t a n t linguistic p a t t e r n s for u n d e r s t a n d i n g
t h e m e a n i n g o f ruah in a g i v e n c o n t e x t w e r e its g e n d e r a n d its
u s e o r n o n - u s e of the definite a r t i c l e . H e n o t e d that the m a s c u -
10
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 . 1 4
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 -
16
a. 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 , 1
m a n ' s spirit o r a n
angel.
T h e first s c h o l a r to a t t e m p t a definition of ruah w i t h i n the
basic theological t h o u g h t of Q u m r a n w a s K. G. K u h n in 1 9 5 0 . 2
W h e n h e w r o t e , o n l y s e c t i o n s of the C a v e I scrolls w e r e a v a i l -
able, chiefly f r o m 1 Q H , 1 Q M a n d l Q p H a b w i t h m o s t o f t h e
i m p o r t a n t 1QS scroll (especially c o l u m n s 3 a n d 4 ) still u n p u b -
l i s h e d . O n the basis of this e v i d e n c e , h o w e v e r , K u h n felt t h a t
3
. . . und ich weiss, dass eine Hoffnung ist fur den, den Du
gebildet hast (~W) heraus aus dem Staub zur ewigen Gemein-
schaft (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
5
pp. 82-3. Jewett notices no change in Kuhn's new view of ruah (since
1952), but see in this chapter below.
Sj6berg, "Wiedergeburt," pp. 44-85.
8
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e 9
d e s c r i b e d it e x i s t e d a m o n g t h e s e c t a r i a n s . A Neuschopfung
9
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
1 0
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, n
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 inclina-
tion 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 , 12
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 . 13
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 je-
d 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 to14
1QS 3:13-4:26 came to late for use in the body of Sjoberg's article.
^Ibid., p. 78: "In den neuentdeckten Sectenrollen aus der Hohle
am Toten Meer finden wir nach K. G. Kuhn auch ein Beispiel des
Neuschopfungsgedankens, und zwar in einer sonst im Judentum
nicht belegten Form: der Eintritt in die Sekte sei als Neuschopfung
verstanden worden."
Ibid., p. 70.
u
die Seele (notf:), die du mir gegeben hast, ist rein; du hast sie in mir
gebildet ( ^ " 1 ^ ' ) , du hast sie mir eingehaucht und du bewahrst sie in
mir und du wirst sie einst von mir nehmen und du wirst sie mir in der
Zukunft wiedergeben."
Ibid.
u
^Ibid., p. 81.
10 T h e M e a n i n g of Ruah at Q u m r a n
Brownlee), The Dead Sea Scrolls of St. Mark's Monastery, vol. II, fasc,
2 (New Haven, 1951). Cf. also W. H. Brownlee, "The Dead Sea Manual
of Discipline, Translation and Notes," Bulletin of the American
Schools of Oriental Research, Supplementary Studies, nos. 10-12,
(1951).
K . G. Kuhn, " rieipaa|i6s - d^apTia - adp£ im Neuen Testa-
1 7
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 spir-
itual 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 ) . 1 9
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
Viking Press, 1958), pp. 280-1: "The spirits of light and darkness which
struggle in man's soul and in the universe are sometimes called an-
gels. Thus it is made clear that they are both God's creatures and sub-
ject to him . . . . It is equally clear, however, that the two spirits or angels
are powers outside of man. . . ." Burrows notes only one scholar, E.
Schweizer (ibid., p. 293), who questioned the angelic status of the two
spirits; cf. E. Schweizer, "Gegenwart des Geistes und eschatologische
Hoffnung bei Zarathustra, spatjiidischen Gruppen, Gnostikern und
den Zeugen des Neuen Testaments," The Background of the New
Testament and its Eschatology, (Festschrift for C. H. Dodd, C a m -
bridge, 1956), p. 490 in which he compares the two spirits of 1QS 3-4 to
the two impulses of rabbinic theology. Schweizer finally concludes,
however, that the two spirits should be understood as "Machte. . . die
aufierhalb des Menschen stehen, ihn verfuhren oder ihm helfen," cf.
ibid., p. 492. For other scholars at this time beside Kuhn who did not
understand the two spirits as having a personal, angelic status, cf. F.
M. Braun, "L'arriere-fond judaique du quatrieme evangile et la Com-
munaute de 1'Alliance," Revue Bibliaue, 62 (1955), p. 13 and Goeffrey
Graystone, "The Dead Sea Scrolls and the New Testament," Irish The-
ological Quarterly, 22 (1955), pp. 227.
12 T h e M e a n i n g of Ruah at Q u m r a n
wart, 3rd ed., V. (1961), col. 747; Kuhn notes that there is not only an al-
ternation 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,"
2 1
New Testament Studies, 7 (July, 1961), p. 344. Kuhn compares IQH 3:19-
22 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 Heilsge-
meinde, so wie hier in die christliche Gemeinde durch die Taufe"
[emphasis his].
C / . especially H. W. Kuhn , Enderwartung und gegenwartiges
2 2
23
Dupont-Sommer, "instruction," pp. 18 and 28-9.
C / . IQH 1:21-27; 3:19-24; 11:10-14; 13:13ff. and also the comments
24
A n o t h e r a p p r o a c h to the a n t h r o p o l o g i c a l / c o s m o l o g i c a l n a -
t u r e o f the t w o spirits w a s s u g g e s t e d b y B. O t z e n . This involved
a late J e w i s h w a y of thinking in w h i c h m a n a s a " m i c r o c o s m "
r e f l e c t s e v e r y t h i n g t h a t h a p p e n s in t h e " m a c r o c o s m " ( t h e
w o r l d ) . A s a p p l i e d to 1 Q S 3:13-4:26, t h e t w o spirits a r e r e -
g a r d e d n o n - m y t h i c a l l y a s t w o o p p o s i n g principles o r i m p u l s e s ,
w h i c h in t u r n a r e a reflection of c o s m i c forces u n d e r s t o o d m y t h i -
cally as d o m i n a t i n g the w o r l d . 2 9
A p r o b l e m in O t z e n ' s a p -
p r o a c h , h o w e v e r , is that h e d o e s n o t s h o w e v i d e n c e of this kind
of thinking in the Scrolls t h e m s e l v e s . H e p r e s e n t s no m o r e than
a working hypothesis. His hypothesis, furthermore, does not
a d e q u a t e l y e x p l a i n the dominant n a t u r e o f the c o s m i c forces in
r e a s o n s that v e r y f e w s c h o l a r s h a v e f o l l o w e d O t z e n ' s l e a d
here. 3 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
32
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 3 3
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 3 4
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
35
"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
Ibid.,
34
p. 177 n. 35: Wildberger writes, "Erst nach Abschlufi
meiner Arbeit bin ich aufmerksam geworden auf den Artikel von K. G.
Kuhn: 'Die Sektenschrift und die iranische Religion,' in Zschr.f. Th.
und K. 49, 1952, S. 296. Dafi er zu ahnlichen Ergebnissen kommt wie
ich, ist mir eine wertvolle Bestatigung meiner Sicht."
Ibid., p. 167.
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
37
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 8
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 . 3 9
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 sectari-
a 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
40
36
C / . n. 18 above.
E . L. Sukenik, nna»r notra'mn
3 7
T 3 mrwn trfrsan ix*, ("The Dead
Sea Scrolls of the Hebrew University") (Jerusalem: Bialik Foundation
and Hebrew University, 1954), pp. 16-34, plates 16-34.
Y i g a e l Yadin, nmr ima nfriaa isiin ' J M IW »» rante rrrjo, ("The
38
Scroll of the War of the Sons of Light against the Sons of Darkness")
(Jerusalem: Goldberg's Press, 1955).
Ibid., pp. 220-1.
39
*°lbid., p. 221.
Cf. Wernberg-Moller, "Reconsideration," p. 428 n. 30, who be-
4 1
lieves 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 Litera-
ture, 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
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
scribed s e c t a r i a n t h e o l o g y a s t e a c h i n g a spiritual t r a n s f o r m a -
tion o r Neuschopfung of a p e r s o n at his e n t r a n c e into t h e Q u m -
r a n c o m m u n i t y . Sjoberg h a d originally d o u b t e d this a n d h a d in-
terpreted the e v i d e n c e offered b y K u h n in 1950 a s referring to a
spiritual s t a t u s g i v e n to the s e c t a r i a n at b i r t h . A f t e r t h e p u b -
45
natiirlichen M e n s c h e n u n d d i e E r n e u e r u n g d u r c h d i e G n a d e
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," Stu-
42
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
4 8
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 4 9
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 influ-
e 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
51
4
% f d . , p. 135.
f b i i . : "Die grosse Rolle der Erkenntnis der gottlichen Ge-
4 9
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
5 3
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
56
Israel Oriental Studies, 2 (Tel Aviv University, 1972), 433: "There exists
by now [1972] a fairly large body of literature around the subject of
possible Iranian influences in the writings found at Qumran. It is fair, I
believe, to summarize the position of the debate on the subject by
stating that the issue is undecided, and that the views are more or less
balanced whether to accept or reject the possibility of strong Iranian
components in the theology and literature of the sectarians whose
20 T h e M e a n i n g of Ruah at Q u m r a n
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
58 5 9
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 . 60
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 influ-
e 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 . 61
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 intertes-
tamental and Old Testament s o u r c e s . 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 to-
day; cf. Noll, "Angelology," pp. 201-2 n. 90.
C / . Wernberg-Moller, "Reconsideration," pp. 417-8.
5 8
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 differ-
63
e 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 dif-
6 4
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
6 6
his c o n c l u s i o n s . 70
the Dead Sea Scrolls," The Journal of Jewish Studies, 4 (1953), pp. 9-13.
72
E . g . , Joseph Coppens, "Les Documents du Desert de Juda et les
Origines du Christianisme," Analecta Lovaniensia Biblica et Orien-
talia, Ser. II, fasc. 39 (1953), 32-33 and 39.
C / . the comments of Jean Carmignac, Christ and the Teacher of
7 3
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 . In74 75
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 . 76
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
7 9
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 8 3
sanctifying man and cleansing him from sin"; but cf. Acts 11:9 and also
IQH 16:12.
83
C o p p e n s , "Documents," pp. 23-39.
24 T h e M e a n i n g of Ruah- at Q u m r a n
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 . 89
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." 9 0
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
91
J W i . , pp. 36-7.
84
Ibid., p. 36 n. 46.
S5
Ibid., p. 37 n. 46.
86
lbid.: "II existe cependant a cote d£ cet 'esprit saint' qui indique
87
t w o spirits s h o u l d n o t b e r e g a r d e d a s angelic b e i n g s b u t r a t h e r
a s " t w o spiritual c u r r e n t s o r t e n d e n c i e s . "
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
94
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
95
close d e p e n d e n c e in either d i r e c t i o n . 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,
92
Terminology, p. 42.
Graystone, "Scrolls," vol. 22, p. 227; cf. also n. 19 above.
93
Scrolls: Flesh and Spirit," The Scrolls and the New Testament (ed. by
K. Stendahl; New York: Harper and Brothers, 1957), p. 177.
<>Ibid., pp. 180ff. Cf. also the assessment of Vermes, Perspective,
9
pp. 211-221.
26 T h e M e a n i n g of Ruah at Q u m r a n
a. P r e l i m i n a r y o b s e r v a t i o n s .
A f t e r t h e p u b l i c a t i o n of Sjoberg's a r t i c l e in 1955 in w h i c h
h e d e f i n e d ruah in I Q H a s G o d ' s Spirit g i v e n to the sectarian
a t his e n t r a n c e into the c o m m u n i t y , it b e c a m e increasingly a p -
97
97
Sj6berg, "Neuschopfung," pp. 131-6.
98
K u h n himself apparently recognized this; cf. n. 21 above.
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
f e r e n c e is s i m p l y that t h e evil d i s p o s i t i o n is g i v e n a n a m e in
1 Q S 4 : 2 0 - 2 3 (viz. t h e "spirit o f i n i q u i t y " ) , w h e r e a s in 1 Q S
3:15ff. the s e c t a r i a n ' s evil d i s p o s i t i o n is u n d e r s t o o d i m p l i c i t l y
ldem,
wo
"Sektenschrift," p. 302 n. 4: " d e r . . . Dualismus der beiden
Urgeister der Wahrheit und des Frevels in Sekt. 4, 20ff. verbunden ist
mit den alttestamentlichen Gedanken von dem 'neuen Geist', dem
'Heiligen Giest'... den Gott dem Frommen ins Herz geben w i r d . . . . "
C / . Wernberg-M0ller, "Reconsideration," p.432 n. 46, who feels
1 0 1
that Kuhn has incorrectly minimized the true tension between 1QS
3:15ff. and 4:20-23 when 3:13-4:26 is interpreted dualistically. He would
be correct if Kuhn at this time viewed the two spirits as cosmic entities
or identified them with the Prince of Lights or Angel of Darkness (as
Wernberg-Moller aparently believes, cf. n. 59 above) since the "spirit
of iniquity" in 4:20-23 would then not be conceptually parallel to the
"flesh" implicit in 3:15ff. and other logical problems would arise (cf.
chapter 8 below). Kuhn's own position, however, could have been
made less ambiguous if he would have made it more clear that the
sharp, dualistic division of humanity into realms of darkness and light
depends more on the function of the two angels (3:20ff.) than on the
two spirits (cf. chapter 8, n. 86 below).
28 T h e M e a n i n g of Ruah at Q u m r a n
S j 6 b e r g , "Neuschopfung."
103
C / . H. W. Kuhn, Enderwartung,
1 0 4
pp. 120-1: "Neben den Aus-
sagen uber die durch den Eintritt in die Gemeinde vermittelte Gabe
des Geistes kann in den Gemeindeliedern auf grund einer dualistis-
chen Geist-/Geisterverstellung auch von der ruah gesprochen wer-
den, die dem Menschen schopfungsmafiig gegeben ist und sein
Handeln von vornherein festlegt. . . . Von daher mufi die Moglichkeit
offengelassen werden, dafi auch die Qumrantexte bzw. die Gemein-
delieder eine fremde Vorstellung zum teil essenischem Glauben
angepafit haben." Cf. also Lichtenberger, Studien, p. 174: "Ein wichtiges
Ergebnis unserer Analysen war gewesen, dafi das Reden vom Men-
schen in den Qumrantexten nicht einheitlich ist. . . . Das Ergebnis ist
also eigentlich ein negatives, namlich die Infragestellung einer ein-
heitlichen 'qumranischen' Sicht des Menschen, wie sie haufig
angenommen wird, wobie man meist 1QS 3-4 zur Richtschnur macht."
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
p r e t e d I Q H a n d o t h e r s e c t a r i a n l i t e r a t u r e in t h e light o f this
pneumatology. A s a result, m o s t s c h o l a r s t e n d e d to e q u a t e
1 0 7
his students since Sjoberg related his work directly to Kuhn (cf.
Sjoberg, "Wiedergeburt," p. 78 and idem, "Neuschopfung," p. 131),
and its effects can be seen in the later work of Kuhn and his students.
Nevertheless, in their later work there is supprisingly little reference to
Sjoberg's significant 1955 article, "Neuschopfung." The same is true in
the work of those in the majority position; also, since Sjoberg did not
relate his work explicitly to this position, his actual effect on it is much
more a matter of inference.
1 0 6
C / . n. 19 above.
C / . the comments of Lichtenberger and Irwin in n. 104 above.
1 0 7
predestination. 110
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
1 1 1
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. 1 1 2
D u r i n g this p e r i o d (1956-1961) it b e c a m e i n c r e a s i n g l y e v i -
d e n t t h a t it w o u l d b e difficult to integrate the p n e u m a t o l o g y of
1 Q S 3-4 into the p r e d o m i n a n t p n e u m a t o l o g y of I Q H , and a
1 1 3
widely interpreted along the lines of Iranian, cosmic dualism and di-
vine predestination."
S j 6 b e r g , "Neuschopfung," pp. 134-5: "Ihr eigentliches Thema
111
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; 1 1 4
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
1 1 5
general this o b s e r v a t i o n s e e m s to b e t r u e . H o w e v e r , s c h o l a r s h i p
h a d b e e n s t e a d i l y m o v i n g in t h a t d i r e c t i o n . W e n o t e d a b o v e
(section 2a), for e x a m p l e , that t h e f i n d i n g s o f Sjoberg's article,
" N e u s c h o p f u n g , " t e n d e d t o c l a s h w i t h t h e p n e u m a t o l o g y of
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.
116
B e t z , Offenbarung, p. 143.
32 T h e M e a n i n g of Ruah at Q u m r a n
ten. Der Dualismus der Texte von Qumran (Hohle I) und der
Damaskusfragmente. Ein Beitrag zur Vorgeschichte des Evangeli-
ums, Abhandlungen zur Theologie des Alten und Neuen Testaments,
34 (Zurich: Zwingli Verlag, 1959), pp. 103-114.
Ibid.,
m
p. 104.
lbid., pp. 104-8.
x22
lbid.,
m
p. 111.
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 . 1 2 6
Betz ana-
l 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. 127
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." 128
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
7bid., p. 110: "Wir haben gesehen, dass die DSS von solch ex-
125
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 6
Ibid.,
l29
pp. 140-1.
130
/bi'i., p. 149.
m
lbid., pp. 143.
lbid.,
n2
p. 144.
%id.,
1 3
pp. 126 and 141.
Ibid.,
n4
pp. 140-1.
Ibid.,
n5
p. 146
Ibid.,
136
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 Han-
delns dar;" cf. Otto Betz, Der Paraklet: Fursprecher im haretischen
Spatjudentum, im Johannesevangelium und in neu gefundenen gnos-
tischen Schriften (Leiden: Brill, 1963), p. 67.
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 , 138
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 . 1 3 9
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
that the Spirit of God and the spirits of men and angels are all of a like
Substanz. Perhaps a more representative opinion of sectarian pneu-
matology on this issue can be seen in Schweizer, "Gegenwart des
Geistes," p. 491: "Darin setzt sich das alttestamentliche Wissen darum,
daG der Geist Jahwes nicht der Geist des Menschen ist, fort. Die
griechische Konzeption von der Identitat des Geistes im Menschen
mit dem kosmischen gottlischen Geist ist hier nicht eingedrungen." It
is not until the later rise of Gnosticism, as such, that man in his spirit
feels an identity between himself and G o d ; cf. Eduard
Schweizer/'-nveOua, irveuuaTiKOS," Theological Dictionary of the New
Testament, 6 (trans, and ed. by G. W. Bromily; Grand Rapids, 1961), p.
392: "More and more the soul is felt to be alien, though of the same
substance as God."
C / . Herbert Braun, Qumran und das Neue Testament, band II
1 3 9
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. 1 4 4
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
S c r o l l s I r w i n c a l l e d conflict s p i r i t - d u a l i s m , i.e. a g e n e r a l p a t -
t e r n of conflict w h i c h a l w a y s i n v o l v e s a c o n c e p t of rwafc, 145
and
w i t h i n this b a s i c t y p e h e isolated four s u b t y p e s : 1) c o m m u n i t y
dualism, which divides the Q u m r a n community from non-mem-
bers 1 4 6
a n d is t h e m o s t basic s u b t y p e in the S c r o l l s , 147
2) cosmic-
m e t a p h y s i c a l dualism, w h i c h h a s to d o with the two-spirit
t e a c h i n g of 1 Q S 3 - 4 , 1 4 8
3 ) e s c h a t o l o g i c a l d u a l i s m , w h i c h antic-
i p a t e s t h e f u t u r e a s i m m i n e n t o r a c t u a l l y i n a u g u r a t e d (cf. e s p e -
cially 1 Q M ) , 1 4 9
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
distinguishes man's natural, perverted spirit f r o m God's
" s a v i n g spirit" (i.e. t h e s e c t a r i a n ' s n e w spirit f r o m God—found
o n l y in I Q H ) . 1 5 0
E l e m e n t s of t h e s e d u a l i s m s a p p e a r in v a r i o u s
140
C f . n. 104 above.
1 4 1
C / . n . 114 above.
I r w i n , Spirit-Dualism, p. 8: " . . . nor should we be amazed if we
142
pneumatology [i.e., of 1QS 3-4] is not nearly so pervasive in, nor so ba-
sic to the Qumran writings as has been generally supposed."
pp. 32 and 82-3; cf. Irwin's remarks on both cosmic-meta-
physical and eschatological dualism in the second reference.
lbid.,
u5
p. 76.
U6
lbid., p. 23.
U7
Ibid., p. 78.
U8
Ibid., pp. 78-9.
U9
Ibid., pp. 79-80.
l50
Ibid., pp. 80-1.
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 1
JWi., p. 77.
152
Ibid., p. 80.
C / . Molin, Sonne, pp. 129-130 and Notscher, Terminologie,
1 5 3
pp.
79-92.
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 , " 154
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 -
1 5 5
that the theology of IQH is not basically different from that of 1QS."
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
157
lbid., p. 432 n. 46.
158
E . # . , ibid., p. 433 n. 47.
I n any discussion of the "anthropological" interpretation of
1 5 9
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 ,
1 6 5
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 . ,166
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
gie, pp. 86-92. We should note that Molin and Notscher do not believe
that cosmic dualism is entirely absent in the Scrolls (they both accept
the presence of the two cosmic angels) but only that this dualism has
its roots in the Old Testament rather than in Persia.
£ . g., K. G. Kuhn and Licht (cf.
1 6 6
Wernberg-Moller,
"Reconsideration," p. 432 n. 46) have both dealt with the apparent ten-
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
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 ac-
cept 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
167
by their good and evil deeds place themselves under good or evil an-
gelic influence; cf. especially Notscher, Terminology, pp. 79-80, 8 4 , 1 8 5
and 180.
Ibid., pp. 422 and 433.
168
/ « i . , p. 416.
1 6 9
™lbid., p. 415 n. 5.
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. 1 7 1
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 litera-
t 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 2
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 4
In 3 : 2 0 the t w o a n g e l s s h o u l d n o t b e r e g a r d e d a s c o s m i c b e -
ings b u t a s personifications of the t w o o p p o s i n g dispositions in
each individual. 1 7 5
m
Ibid., "in some cases he [Licht] imposes. . . a wrong interpreta-
tion 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 demon-
strate that there are no significant dualistic or deterministic elements
in IQH.
m
Ibid., pp. 416-18.
m
lbid., p. 422.
m
Ibid., p. 422 n. 19.
/ f c i d . , p. 423 n. 30. Wernberg-Moller appears to indicate that
175
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 un-
clear 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 cate-
gories. 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 dark-
ness. 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 an-
gel of his truth have helped all the sons of light." Wernberg-M0ller
mentions no other scholars who view the two angels as simply personi-
fications of human dispositions.
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
T h e basic intent of 4 : 2 - 8 a n d 4 : 9 - 1 4 is n o t to d e s c r i b e t w o o p -
p o s i t e g r o u p s of m a n k i n d w i t h t h e i r s e p a r a t e life-styles a n d
r e w a r d s , b u t r a t h e r b o t h s e c t i o n s a r e a d d r e s s e d to t h e s e c t a r i -
a n s , w h o in their b a s i c spiritual c o n s t i t u t i o n h a d a feeling of
solidarity w i t h t h e rest of m a n k i n d . T h e p h r a s e r n 'o'pin V D i n
4 : 6 & 12, t h e n , is a d d r e s s e d in b o t h c a s e s to t h e s e c t a r i a n s . 1 7 6
l76
Ibid., p. 429.
177
Ibid., p. 429.
l78
Ibid., p. 431.
m
Ibid., pp. 431-2.
180
Ibid., p. 432.
m
Ibid., p. 433.
lbid.
n2
If Wernberg-Moller is correct, this must mean the author
of this verse assumed that the greatest enemies of the sect had the po-
tential of becoming its greatest supporters without any fundamental
change in their spirituality.
46 T h e M e a n i n g of Ruah at Q u m r a n
b e t w e e n t w o g r o u p s o f p e o p l e b u t b e t w e e n t w o perfectly bal-
a n c e d inclinations in the h e a r t of e a c h m a n . 1 8 3
F o r 4 : 2 4 a , cf. 4 : 1 8 a b o v e .
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
m. pi. suffix on mplgh in verse 17. This suffix would seem to indicate
that in this case the division refers to groups of men rather than to the
"spirits" or their "qualities"; however, it may be a mistake of a copyist:
cf. Osten-Sacken, Gott und Beial, p. 23 n. 4.
Ibid.,
m
pp. 432 & 433-4.
™ Ibid.,
5
pp. 423 & 434.
7birf.,
186
p. 424.
™ Ibid.,
7
p. 422.
/foii.,
188
p. 433.
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
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
Ibid.,
m
p. 434.
7bfrf., p. 435. Note that the text here uses a rather than T 3
190
f r o m p r e v i o u s s c h o l a r s w h o q u e s t i o n e d the angelic or c o s m i c
C / . n. 164 above.
1 9 9
C / . n. 167 above.
2 0 0
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
203
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.
50 T h e M e a n i n g of Ruah at Q u m r a n
d. C o n c l u s i o n to section 2, c h a p t e r 2.
In secion 2a w e n o t e d that the v i e w s of E . Sjoberg in his 1955
a r t i c l e , " N e u s c h o p f u n g , " w e r e in t e n s i o n w i t h b o t h K. G.
K u h n ' s v i e w of s e c t a r i a n p n e u m a t o l o g y a n d that of the general
c o n s e n s u s o f scholarship. F o r K u h n it b e c a m e difficult to m a i n -
tain t h a t t h e s e c t a r i a n ' s spirituality w a s s i m p l y a n a t u r a l d i s -
p o s i t i o n i n h e r i t e d at b i r t h , a n d it a p p e a r s t h a t b y the e a r l y
1960's h e m o v e d a w a y f r o m this p o s i t i o n in f a v o r of a n a p -
p r o a c h m o r e like that o f Sjoberg. T h e effect of Sjoberg's w o r k o n
t h e g e n e r a l c o n s e n s u s of that t i m e is h a r d e r to t r a c e directly,
b u t the f o l l o w i n g s e e m s to b e clear: scholarship after Sjoberg in-
c r e a s i n g l y t e n d e d to r e c o g n i z e a l o n g with h i m t h e s t r o n g c o n -
trast in I Q H b e t w e e n m a n ' s w e a k a n d sinful spiritual condition
b y n a t u r e a n d t h e n e w life h e r e c e i v e s t h r o u g h the p o w e r a n d
g r a c e o f G o d ' s h o l y Spirit a t his e n t r a n c e into t h e s e c t a r i a n
c o m m u n i t y . A s this v i e w of p n e u m a t o l o g y in I Q H b e c a m e m o r e
w i d e l y k n o w n a n d a c c e p t e d , it b e c a m e i n c r e a s i n g l y e v i d e n t
that it w a s in tension w i t h t h e p n e u m a t o l o g y o f 1 Q S 3-4 as this
w a s u s u a l l y u n d e r s t o o d in t e r m s o f I r a n i a n , c o s m i c d u a l i s m ,
viz., t h a t m e n a r e d i v i d e d into t w o m u t u a l l y e x c l u s i v e c a m p s
b y a d i v i n e p r e d e s t i n a t i o n in w h i c h t h e y e a c h " i n h e r i t " a t
b i r t h a n a p p r o p r i a t e spiritual n a t u r e d o m i n a t e d either b y an
angelic spirit o f t r u t h o r spirit of iniquity.
E v e n t u a l l y , t w o m u t u a l l y e x c l u s i v e t r e n d s of interpretation
c r y s t a l l i z e d w h i c h w e r e critical of t h e m a j o r i t y p o s i t i o n that
1QS 3-4 s h o u l d b e i n t e r p r e t e d in t e r m s of Iranian, c o s m i c d u a l -
i s m a s t h e d o m i n a n t a n d u n d e r l y i n g p n e u m a t o l o g y of the
Scrolls. O n e t r e n d (outlined in section 2b) a g r e e d that sectarian
p n e u m a t o l o g y w a s influenced b y I r a n i a n , c o s m i c d u a l i s m b u t
d e n i e d t h a t t h e m o s t r e p r e s e n t a t i v e p a s s a g e of this d u a l i s m ,
1 Q S 3:13-4:26, w a s a t all c h a r a c t e r i s t i c of the d o m i n a n t sectar-
i a n p n e u m a t o l o g y o f the Scrolls o r e v e n in h a r m o n y w i t h it.
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 sec-
tarian 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 .
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
2 0 4
t h r o u g h the w o r k of o t h e r s . 2 0 5
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
in v a r i o u s w a y s2 0 6
but n o t a l w a y s in a clear d i r e c t i o n .
207
At pre-
sent 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 ,
208
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 .
2 0 9
In the following
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 inte-
g r a t e d w h o l e u n d e r the d o m i n a t i o n of its two-spirit t e a c h i n g 213
1QS, I Q H and 1QM," Journal of Semitic Studies, 7 (1962), pp. 298 & 301;
M. Delcor, Les Hymns de Qumran (Hodayot). Texte hebreu, introduc-
tion traduction, commentaire (Paris: Letouzey et Ane, 1962), p. 52;
Werner Foerster, "Der Heilige Geist in Spatjudenturn," New Testa-
ment Studies, 8 (1962), p. 130; Annie Jaubert, La notion d'alliance dans
le Judaisme aux abords de I'ere Chretienne, Patristica Sorbonensia, 6
(Paris: Editions du Seuil, 1963), 241-2; Helmer Ringgren, The Faith of
Qumran, Theology of the Dead Sea Scrolls, trans, by E. T. Sander
(Philadelphia: Fortress Press, 1963), p. 89; Bocher, Dualismus, p. 39;
Schreiner, "Geistbegabung," pp. 173-4; A. R. C. Leaney, The Rule of
Qumran and its Meaning, Introduction, translation and commentary,
The New Testament Library (London: SCM Press, 1966), pp. 53-55; and
David Hill, Greek Words and Hebrew Meanings: Studies in the Se-
mantics of Soteriological Terms, Society for New Testament Studies
Monograph Series, 5 (Cambridge, 1967), pp. 238-9.
A m o n g the scholars listed in n. 213 above, only Ringgren in
2 1 4
scholars have often used 1QS 3-4 as a "Richtschnur" for sectarian an-
thropology. The same is true of sectarian pneumatology as Lichten-
berger also notes in ibid., p. 174 n. 1 (quoting Irwin in Spirit-Dualism, p.
1): "The Two-Spirit theology . . . is not as has been widely assumed the
dominant pneumatology of the other writings."
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
pp. 36-39 & 101; Foerster, "Geist," pp. 128-130: Foerster identifies the
spirit of truth with the holy Spirit (ibid., p. 130) and although he is
uncertain as to the angelic status of the spirit of truth (ibid., p. 129), he
does not explicitly deny the angelic status of either spirit; cf. also Hill,
Greek Words, pp. 236 & 238-9; Leaney, Rule, pp. 43-44, 53-55 & 159; and
Ringgren, Faith, pp. 78, 82 & 89.
E . g . , Schreiner, "Geistbegabung," p. 180. Schreiner, citing Otzen
217
t h e b a s i s for their p o s i t i o n s . 2 1 8
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 .219
A l t h o u g h the g e n e r a l t h e m e of his arti-
c 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 ,
2 2 0
a p o r t i o n of it dealt w i t h the re-
l 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
the "spirit of truth" and the "holy Spirit" (e.g., in IQH) can be seen in a
number of authors at this time. Ringgren in Faith, for example,
equates the "holy spirit" with the "spirit of truth" just after equating the
"spirit of truth" with the mythological Prince of Lights (cf. ibid., pp. 89 &
82), but he then goes on to describe the "holy spirit" as an impersonal
quality or power (viz.,"a manifestation of God's grace," "a power
granted by God," ibid., p. 89). A similar situation can be seen in Hill,
Greek Words: he equates the "spirit of truth" with both the "holy spirit"
and the angelic Prince of Lights (ibid., pp. 236 & 238) and then de-
scribes the "holy spirit" impersonally as "the influence on a man of the
acknowledge holiness and will of God" (ibid., pp. 239-240). However, if
the "holy spirit" is the same as the "spirit of truth," which in turn is the
same as the angelic Prince of Lights, Hill and Ringgren should make it
clear that verses such as I Q H 7:6-7 are not simply referring to an im-
personal "power" or divine "influence" of some kind but are actually
describing a personal, angelic figure being "poured out" or "waved
over" a pious sectarian. The same lack of precision in this respect can
also be seen in Bocher, Dualismus, who defines "der heilige Geist" as
impersonal (ibid., p. 38), equates it with "der Geist der Wahrheit"
(ibid., p. 39) and then equates both "der Geist der Wahrheit" and "der
Geist des Lichts" with the angelic "Fiirst der Lichter." What is unclear,
then, is how the impersonal "holy Spirit" can be identified with the
"spirit of truth" while at the same time identifying the "spirit of truth"
with the personal and mythological "Prince of Lights." A similar criti-
cism was directed at J. Carmignac and G. Graystone by H. Braun in
Qumran, vol. II, pp. 255, 258 & 263: according to Braun, the "spirit" at
Qumran cannot be described as impersonal since "fur Qumran sind
die Geister durchaus auch hypostasierte Wesen," (ibid., p. 258). If the
"holy Spirit" at Qumran is to be described as impersonal, then, schol-
ars need to show how this concept can be distinguished from the vari-
ous personal, angelic figures surrounding it.
219
F o e r s t e r , "Geist," pp. 117-134.
220
lbid., pp. 122ff.
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
lbid.,
m
pp. 128-130.
lbid., p. 130 n. 1.
222
E.g.,
223
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 commu-
nity directly from God; cf. n. 225 below.
224
B e t z , Offenbarung, p. 143.
C f . for example, Osten-Sacken, Gott und Belial, who agrees
2 2 5
with Foerster's comparisons of ruah in 1QS 3-4 and IQH (ibid., p. 136 n.
5) but note? at the same time that there is no direct connection be-
tween the pneumatologies of these two writings (ibid., pp. 135 & 138).
This is because the dualistic traditions of IQH preceded those of 1QS
3-4 (ibid., pp. 131 & 152ff.), and it was not until the later stage (as seen
in 1QS 3:13-4:14) that Iranian influences made themselves felt in the
teaching of the two spirits (ibid., pp. 138ff.). The result is that "die Lehre
von den beiden mit der Schopfung gesetzten Geistern in S III, 17bf.
nicht als einfache Ausformung des in den Hodajoth bezeugten ruah-
Verstandnisses zu verstehen" (ibid., p. 138). The pneumatology of
IQH, in fact, with its view of ruah as man's natural, perverted spirit in
contrast to God's Spirit received at one's entrance into the community
(cf. ibid., p. 145) offers "keine Briicke.. . zu den nach S III, 17bff. bei der
Schopfung gesetzten beiden Geistern" (ibid., p. 135).
58 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 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 spiri-
tual 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 ) 226
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 dis-
p 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 sim-
p 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 .
2 2 7
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
2 2 8
E.g.,
22b
Licht, "Doctrine," p. 91-2; idem, The Thanksgiving Scroll. A
Scroll from the Wilderness of Judaea. Text, Introduction, Commen-
tary 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 Insti-
tute, 1965), pp. 74-5; for Licht's view of the two spirits as having both
psychological and cosmic dimensions, cf. idem, "Analysis," p. 93.
227
E.g., Schreiner, "Geistbegabung," p. 174; cf. n. 217 above.
228
C o p p e n s , "Documents," p. 36 n. 46.
2 2 9
C / . n. 226 above.
2 3 0
M o s t scholars seem to understand God's ship mi in IQH not
only as involving man's spirituality but also as describing a spiritual
force or entity of some kind beyond him. Besides Coppens and
Schreiner, the only scholars I have found who regard God's ttftip rrn in
the present as generally involving no more than a good disposition
within man are G. R. Driver and A. R. C. Leaney (cf. chapter 3, n. 10 be-
low), although Coppens later adopted the majority position on this in
response to Sjoberg's article "Neuschopfung;" cf. Joseph Coppens, "le
don d e l'esprit d'apres les textes de Qumran et le Quatrieme
e v a n g i l e , " L'Evangile de Jean. Etudes et Problemes, Recherches
bibliques, 3(Louvain, 1958), p. 217-9. However, Coppens still minimizes
the presence of God's Spirit, as such, at Qumran by recognizing its
presence only as "les premices"; ibid., p. 216.
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 . 2 3 1
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
235
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 .
231
Schreiner, "Geistbegabung," p. 180.
232
Ibid., p. 170.
233
Ibid., pp. 174 & 180.
lbid.,
2M
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
235
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).
60 T h e M e a n i n g of Ruah at Q u m r a n
tion, c o m m u n i o n w i t h G o d a n d the a n g e l s , r e n e w a l ) a s a n e s c h a -
tological e v e n t a l r e a d y p r e s e n t . The relevance of these re-
2 4 0
lbid., p. 130ff. However, Kuhn notes that God's Spirit is not ex-
241
/ & i i . , p. 122.
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 -
2 4 4
Ibid., p. 69 n. 2.
245
C / . n. 225 above.
2 4 8
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 . 2 5 0
d. T h e position w h i c h v i e w s s e c t a r i a n p n e u m a t o l o g y a s a
u n i t y but denies that this i n v o l v e s the p r e s e n c e o f c o s m i c d u a l -
ism, Iranian o r o t h e r w i s e .
A s n o t e d in section 2c of this c h a p t e r , this position r e c e i v e d
its m o s t forceful e x p r e s s i o n in W e r n b e r g - M o l l e r ' s " R e c o n s i d -
e r a t i o n " in a f o r m w h i c h u t i l i z e d e a r l i e r s c h o l a r s h i p b u t
w h i c h w a s also u n i q u e to h i m in t w o b a s i c r e s p e c t s , viz., t h a t
there is n o c o s m i c d u a l i s m at all in s e c t a r i a n t h o u g h t a n d n o
licher Art ergeben sich: (a) Die verschiedene Auffassung vom Men-
schen: Einmal ist er als unterstes Glied im Herrschaftsbereich dualis-
tischer Machte vorgestellt, wobei die jeweilige Zuordnung pradestina-
tianisch gestellt, das andere Mall kann er aufgrund der Wahlfreiheit
dem Gesetz folgen oder sich ihm versagen. (b) Die verschiedene Bes-
timmung der Sunde: Sei es, dafi sie auf die niedrige Kreatiirlichkeit
zuriickgefuhrt wird, sei es, dafi sie durch verfiihrung der Geister-
machte zustande kommt."
2 5 0
C / . n. 104 above.
2 5 1
C / . n. 237 above.
2 5 2
C / . n. 236 above.
64 T h e M e a n i n g of Ruah at Q u m r a n
m a y e v e n r e g a r d the t w o a n g e l s a s n o m o r e t h a n personifica-
tions of the abstract c o n c e p t s of G o o d a n d E v i l , but h e never-
2 5 5
spirits t h e r e f o r e s h o u l d b e u n d e r s t o o d in t e r m s of the g o o d a n d
evil i n c l i n a t i o n s ,
258
b u t this s u p p o r t is qualified b y Hill's iden-
tification of t h e s e spirits a s a n g e l s a n d his a p p a r e n t s u p p o r t
2 5 9
of H . G. M a y ' s u n d e r s t a n d i n g of t h e m a s c o s m i c b e i n g s . Fi-
2 6 0
n a l l y , S. F . N o l l h a s m o r e r e c e n t l y d e f i n e d the t w o spirits of
Good and Evil," but his position is unclear: does he mean that the an-
gels were no more than personifications of these concepts and, if so, is
this the way the sectarian himself understood them?
^lbid., pp. 350-1: "A marked predestinarian outlook was coupled
2
M o s t r e s p o n s e s to W e r n b e r g - M o l l e r ' s p o s i t i o n in " R e c o n -
s i d e r a t i o n " h a v e , in fact, b e e n u n s u p p o r t i v e 2 6 3
w i t h the m o s t
d e t a i l e d c r i t i c i s m c o m i n g f r o m H . G. M a y 2 6 4
a n d J. H .
Charlesworth. M a y ' s b a s i c c r i t i c i s m s w e r e that W e r n b e r g -
2 6 5
c i s m s of C h a r l e s w o r t h a r e basically the s a m e a s t h o s e o f M a y ,
261
N o l l , "Angelology," p. 137.
lbid., p. 141: "The presence of angels should itself be a sign of
2(>2
265
Charlesworth, "Comparison," 1972.
266
M a y , "Cosmological Reference," pp. Iff.
267
lbid., pp. 3ff.
Ibid., pp. 6-14. This line of argumentation is not new: cf. Molin,
268
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 in-
c 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 En-
derwartung 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 ex-
istence 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 .
describes the effect of the stars on the spiritual nature man receives at
birth.
7 b f d . Charlesworth notes that both Holm-Nielsen and Delcor
272
4. Conclusion to c h a p t e r 2.
c o n t e n t i o n of F. N o t s c h e r a n d o t h e r s t h a t G o d ' s Spirit w a s n o t
r e g a r d e d b y the sectarians a s a personal b e i n g distinct f r o m G o d
(e.g., as a n angel) b u t a s a n i m p e r s o n a l p o w e r . T h e g e n e r a l r a r -
2
Mn 1QS 4:6 (cf. this chapter below) the author talks about the
Spirit and those who walk "in it" (m) and in 1QS 3:7 (cf. this chapter be-
low) ruah is modified by n0np. Irwin, Spirit-Dualism, p. 203 n. 10, be-
lieves that ntfnp should be pointed as nitfnp ("holiness"), but this is un-
likely since a clear use of this noun does not seem to be present else-
where 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.
2
C / . Notscher, Terminologie, p. 42; cf. also Bocher, Dualismus, p.
38 and Becker, Heil Gottes, p. 162.
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
a. G e n e r a l o v e r v i e w .
T h e m o s t frequent m e a n s of r e f e r r i n g to G o d ' s Spirit in the
p u b l i s h e d , n o n - b i b l i c a l H e b r e w l i t e r a t u r e of Q u m r a n is w i t h
t h e s i n g u l a r of ruah a s a nomen regens in c o n s t r u c t w i t h t h e sin-
g u l a r of e h i p p l u s the p r o n o m i n a l suffix ("\/ro o n ) referring to
G o d ( s e v e n t e e n t i m e s : 1 Q S 8 : 1 6 ; I Q H 7:6; 9 : 3 2 ; 1 2 : 1 2 ; 1 4 : 1 3 ; 16:2,
3, 7 & 1 2 ; 1 7 : 2 6 ; f 2 : 9 & 1 3 { r e c o n . } ; C D 2 : 1 2 ; l Q 3 4 b i s II 6 / 7 ;
1 Q 3 9 , 1 : 6 ; 4 Q 2 8 7 , 4 , 1 3 ; a n d 4 Q 5 0 4 , 1-2 V 1 5 ) ; related to this cat-
e g o r y a r e t h e e x p r e s s i o n s 0 - n p n r r n ( t w o t i m e s : 4 Q D e {270} 2 II
13-14b and 4 Q 5 0 6 , 131-132, 11) a n d T o r n r r n (one time: I Q H
1 6 : 9 ) . T h e n e x t m o s t frequent m e t h o d of referring to G o d ' s Spirit
is t h e u s e o f t h e s i n g u l a r of ruah without qualifying expres-
sions, a s in '3 n n r o -iitfK r r r a ; 4 this p a r t i c u l a r e x p r e s s i o n is f o u n d
f o u r t i m e s ( 1 Q H 1 2 : 1 1 ; 13:19; 1 6 : 1 1 ; a n d f 3 : 1 4 ) , a n d a n a d d i -
tional t h r e e c a s e s of a n u n q u a l i f i e d ruah a r e m i m o ( 1 Q S 4 : 6 ) ,
[. . . ] r r n ( I Q H 1 6 : 6 ) a n d r r n nrtto ( 4 Q D e { 2 7 0 } 2 II, 1 3 - 1 4 a ) . 5
In
five c a s e s t h e s y n t a c t i c a l l y i n d e f i n i t e f o r m ttnip r r n is f o u n d
( 1 Q S 4 : 2 1 a , cf. c h a p t e r eight; 9 : 3 ; l Q S b 2 : 2 4 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5 ;
a n d 4 Q 5 0 4 , 4 , 5 ) ; a n d finally t h e r e a r e t h r e e u n r e l a t e d and
u n i q u e c a s e s w h i c h r e q u i r e special a t t e n t i o n : n t f n p r r n ( 1 Q S
3 : 7 ) , r u n r r n ( I Q H 1 4 : 2 5 ) , a n d m m mrts ( H Q M e l c h 3 I I 1 8 ) .
reserved for man; cf. lQIsa 63:10-11 with the MT. It is possible that the
plural in CD 5:11 and 7:4 is one of abstraction (viz., "his/their sacred
spirit") and that of lQIsa 63:10-11 one of majesty (viz., "His most Holy
Spirit"); cf. Kautzsch, Grammar, §124 d, f, g, & h.
T h e Qumran doctrine of God's Spirit has been understood in
8
various ways by scholars; for example, among the majority who see a
clear reference in our expression to the Spirit of God, there are differ-
ent views of how God's Spirit relates to the two spirits of 1QS 3-4 (cf.
chapter 2 above). With this in mind, then, the following scholars un-
derstand the seventeen occurrences of our expression as referring (in
some sense) to God's Spirit as an entity external to man (although in-
ternally influencing man's spirit): Anderson, "'Ruah'," p. 302; Beaven ,
"Ruah," pp. 78, 92-3 & 99-100; Becker, Heil Gottes, p. 162; Betz, Offen-
barung, pp. 119-120, 124, 126 & 130; idem, " T o Worship God in Spirit
and in Truth': Reflections on John 4:20-26," Standing Before God (ed.
by A. Finkel and L. Frizzell; New York: Ktav, 1981), p. 63; Bocher, Dual-
ismus, p. 38; H. Braun, Qumran, vol. II p. 253; Bruce, "Holy Spirit,"pp.
51-2; J. Carmignac and P. Guilbert, Les Textes de Qumran Traduits et
Annotes, vol. I (Paris: Editions Letouzey et An6, 1961), p. 155 n. 9; J.
Carmignac, E. Cothonet et H. Lignee, Les Textes de Qumran Traduits
et Annotes, vol. II (Paris: Editions Letouzey et An6, 1963), pp. 154 & 155
n. 24; Chevallier, Souffle de Dieu, pp. 54-55; Coppens, "don," p. 219; M.
de Jonge and A. S. van der Woude, "Melchizedek and the New Tes-
tament," New Testament Studies, 12 (July, 1966) p. 306; Delcor,
"Doctrines," cols. 972-3; idem, Hymns, pp.45-47; Dietzel, "Beten," pp.
19 & 23-25; Ellis, "Gifts," p. 136; David Flusser, "The Dead Sea Sect and
Pre-Pauline Christianity," Scripta Hierosolymitana, IV (1958), pp. 256 &
259; idem, "The Dualism of 'Hesh and Spirit' in the Dead Sea Scrolls
and the N e w Testament," Tarbis, 27 (1958) p. 162; Foester, "Heilige
Ruah a s G o d ' s Spirit 75
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; Huppen-
bauer, 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 & 38-
40; 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
spirit of God, 12
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
1 3
E.g., the Heb. Test, of Naphtali 10:9 and Targum // on Gen. 6:3.1
12
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
18
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
19
17
C D . 5:11 and 7:4.
18
Licht, "Doctrine," p. 10.
19
C / . especially IQH 15:13 & 22.
2Q
Cf. IQH 3:21 and 11:12.
Thus, in IQH 1:22 the psalmist calls himself a "perverted spirit"
2 1
while confessing that he has no defense before God ( w . 25-6) and that
God alone is righteous ( w . 26-7; cf. also 4:29-30); in I Q H 13:13ff. he con-
fesses that he is a spirit of flesh; and finally, in IQH 17 he asks God for
help in the future against sin and evil spirits (v. 23) since he has but a
"spirit of flesh" (v. 25). Cf. also Holm-Nielsen, Hodayot, p. 288, who
summarizes this fundamental emphasis in I Q H by noting that the
psalmist "in no way distinguishes between himself and mortal m a n . . . .
He is able, thus, to describe his ear which has heard the word of God
as uncircumsised (18:20), and his heart as as heart of dust (18:24), that
is to say human; his spirit is carnal (17:25) and perverted (3:31); the
same is said of his heart (17:19)."
C / . Licht, "Doctrine," pp. 11-12: "Man is necessarily sinful, or
2 2
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
2 3
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 -
2 4
(besides 15:13, 22) which speak of the sectarian's spirit as taking an ac-
tive role in the spirituality of the community, with ruah being used
probably in the sense of the eschatological transformation of man's
spirit («.e., religious disposition) as seen in Ezk. 36:26. But even here the
psalmist credits his spirituality to God rather than to himself (vv. 27ff.),
who grants this to him even though he will never be worthy of it ( w .
29ff.); thus, the psalmist's sinfulness by nature (i.e., his natural spiritual
condition apart from the eschatological intervention of God's trans-
forming and life-giving Spirit) makes him constantly dependent on
the mercy and power of God at work in the community.
T h u s , the psalmist remembers his past failures within the
2 4
3 ) T h e r e a r e a n u m b e r o f d i v e r s e c o n t e x t s in w h i c h o u r c o n -
struction is p r e s e n t e d in t h e Scrolls a s a force f r o m G o d e x t e r n a l
to m a n , w h e r e a s there is n o c o n t e x t w h i c h r e q u i r e s it to b e u n -
derstood as no m o r e than a h u m a n d i s p o s i t i o n . Thus, G o d 26
" w o r d s " ( l Q 3 4 b i s II 6 / 7 ) , 2 9
God provides instruction and
c o v e n a n t a l r u l e for his p e o p l e . T h i s a c t i v i t y often o c c u r s in a
c o n t e x t in w h i c h the s e c t a r i a n ' s sin a n d h e l p l e s s n e s s a r e e m -
p h a s i z e d . T h e i m p r e s s i o n these texts c o n v e y , then, is n o t that
3 0
who note that most scholars believe that irrcfa should be corrected to
Yrtfo. Cf. also J. T. Milik's comments in "Milki-resa' dans le anciens
ecrits juifs et Chretiens," Journal of Jewish Studies, XXIII (1972), p. 134.
N o t e Milik's translation of this expression in D. Barthelemy, J.
2 9
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)
the holy Spirit at this time as follows: "Fragen wir nach dem Heiligen
Geist im Spajudentum, so fragen wir nach Gottes Geist in seiner sote-
riologischen Wirksamkeit. Es ist die einhellige Ansicht des Spatjuden-
tums, dafi dieser Heilige Geist in den Mannern des Alten Testa-
mentes gewirkt hat und zwar nicht nur in der Niederschrift der biblis-
chen Bucher, sondern auch in ihrem ganzen Tun und Leben, doch
wird spater die Inspiration mehr auf die Abfassung der heiligen
Schriften begrenzt." This pneumatology, then, was already available to
the sectarians as they thought of God's holy Spirit as eschatologically
present in their group.
82 T h e M e a n i n g of Ruah at Q u m r a n
His Spirit 33
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"
34
C / . for example, Vermes, Perspective, pp. 182ff. and 197. Cf. also
36
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 exter-
3 9
n 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)...) fol-
l 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 -
4 0
' T o You, You, belongs righteousness, for it is You who have done
4 0
1) Parallel c o n t e x t s . Ruah w i t h o u t q u a l i f y i n g e x p r e s s i o n s
in c o n t e x t s parallel to the p a t t e r n s a n a l y z e d in section 2b c a n b e
f o u n d in I Q H 1 2 : 1 1 - 1 2 a n d 4 Q D e {270} 2 II 1 3 - 1 4 a. In I Q H
1 2 : 1 1 - 1 2 , the c l a u s e c o n t a i n i n g n r o . is p o e t i c a l l y parallel to the
following clause containing r o e h l p n r o . 4 1
In b o t h c l a u s e s the
p s a l m i s t c l a i m s s p i r i t u a l k n o w l e d g e , a n d in b o t h the 3 p r e -
4 2
c e d i n g their r e s p e c t i v e e x p r e s s i o n s o f ruah c a n h a v e a n i n s t r u -
m e n t a l s e n s e i n d i c a t i n g the m e a n s b y w h i c h t h e p s a l m i s t h a s
this k n o w l e d g e . It s e e m s c l e a r , t h e n , t h a t in t h e first c l a u s e a s
well a s in the s e c o n d , t h e p s a l m i s t is c o n f e s s i n g t h a t it is b y
m e a n s of G o d ' s Spirit r a t h e r t h a n his o w n t h a t h e k n o w s G o d
a n d H i s w o n d e r f u l c o u n s e l . T h e s a m e i d e a is m a d e explicit a t
the e n d of this h y m n in v v . 31ff. It is possible, h o w e v e r , t h a t
these two clauses are only partially parallel a n d that r r n a in
the first c l a u s e refers s i m p l y to a spiritual d i s p o s i t i o n g i v e n b y
G o d to t h e p s a l m i s t b y w h i c h h e is able to k n o w h i m . A s w e
h a v e seen, h o w e v e r , the p r e d o m i n a n t t e a c h i n g o f I Q H p o r -
t r a y s the spirit o f t h e s e c t a r i a n a s b e i n g in need o f s p i r i t u a l
qualities s u c h as s t r e n g t h a n d insight r a t h e r t h a n a s b e i n g the
s o u r c e of t h e m . 4 3
Finally, w e n o t e that 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 10-11
h e r e a s B h i p n n n o r in I Q H 1 2 : 1 1 - 1 2 a s nytfnp nn specifies t h e
p r e c i s e n a t u r e o f this p o w e r , i.e., it is G o d ' s specific Spirit of
h o l i n e s s ( a s i n d i c a t e d b y t h e article o r p r o n o m i n a l suffix) in
c o n t r a s t , for e x a m p l e , to G o d ' s Spirit of m e r c y (cf. I Q H 16:9 a n d
the analysis of this e x p r e s s i o n in section 2 c a b o v e ) .
Ezekiel: "ainse, pour Ezechiel ruah est assez impersonelle: sans article,
du genre feminin, elle exprime action puissante plutot qu' entite."
Ruah a s G o d ' s Spirit 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 47
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
48
( ] 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. 50
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
46
C / . n. 34 above.
47
1 Q H 12:11; 13:19; 16:11; and f 3:14.
^ E z k . 36:27; 37:6 & 14.
2 Kings 19:7 is syntactically similar to our expression but not in
4 9
It s e e m s , t h e n , t h a t t h e p s a l m i s t ( s ) p a t t e r n e d his e x p r e s -
sion o f ruah s y n t a c t i c a l l y after E z k . 3 7 : 6 , b u t the m e a n i n g h e
g a v e to it is m o s t closely r e l a t e d to E z k . 3 6 : 2 7 & 3 7 : 1 4 ; it is p o s -
sible t h a t h e s i m p l y e q u a t e d its t h r e e u s e s in 3 6 : 2 7 a n d 3 7 : 6 &
14. 5 1
W h y t h e p s a l m i s t d i d n o t u s e a suffix o n ruah ( a s in in
E z k . 3 6 : 2 7 ) is difficult to d e t e r m i n e w i t h certainty, b u t in d o i n g
s o h e w a s a p p a r e n t l y f o l l o w i n g the i d i o m of the sect: ruah (as
"spirit") w i t h a suffix r e f e r r i n g to G o d is not f o u n d in the n o n -
biblical, H e b r e w Scrolls (but cf. 4 Q 1 8 5 , 1-2 I 1 0 w i t h ruah a s
I n Ezekiel: 2:2; 3:12,14, & 24; 8:3; 11:1 & 24; and 43:5; outside of
52
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 dis-
position (cf. n. 49 above).
53
E . g . , Dupont-Sommer, "instruction," p. 25; Flusser, "Sect," p. 249;
Foester, "Geist," p. 129; Irwin, "Spirit-Conflict," p. 191 (possibly); J.
Hemple, "Christentum vor Christus? Die Handschriftenfunde vom
Toten Meer und das Neue Testament," Deutsches Pfarrerblatt, 51
(1951), p. 484; Lichtenberger, Studien, p. 133 n. 43; and Ringgren, Faith,
p. 70.
E . g . , Dupont-Sommer, "instruction," p. 25 and Lichtenberger,
54
below.
90 T h e M e a n i n g of Ruah at Q u m r a n
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.
V e r y few scholars have commented on the meaning of chip mi
58
(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, 59
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 60
Ibid.
60
T h e final e x p r e s s i o n to b e c o n s i d e r e d u n d e r the c a t e g o r y of
" G o d ' s Spirit" is n t f n p rrn in 1QS 3:7. It a p p e a r s to b e l o n g to
this c a t e g o r y for the following r e a s o n s : 1) the u s e of the root e h p
to d e s c r i b e t h e spirit of m a n (or e v e n the s e c t a r i a n ' s spirit) is
u n u s u a l , a n d w h e n e h p is u s e d for this p u r p o s e (e.g, in C D 5:11
62
C / . Lys' view of the article on ruah in chapter 1, pp. 2-3 above.
a
Cf. n. 34 above.
Ruah a s G o d ' s Spirit 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.
W i t h the e x c e p t i o n of 1 Q S 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 ,
the basic s e m a n t i c r a n g e for ruah a s m a n ' s spirit in t h e n o n - b i b -
lical, H e b r e w Scrolls s e e m s for t h e m o s t p a r t to reflect biblical
c a t e g o r i e s b u t w i t h a m o r e n e g a t i v e e m p h a s i s a n d w i t h a ten-
1 2
h a v i n g a s p i r i t u a l l y p o s i t i v e ruah in t h e Scrolls b u t , a s w e
h a v e seen ( c h a p t e r 3 ) , m a n y of these u s e s of ruah s h o u l d b e u n -
d e r s t o o d a s r e f e r r i n g to G o d ' s Spirit, w h e r e a s o t h e r u s e s to b e
i n v e s t i g a t e d b e l o w in this c h a p t e r p r o b a b l y refer to the spiri-
t u a l d i s p o s i t i o n s , qualities a n d gifts w h i c h c o m e to the sectar-
ian a s a m e m b e r of Q u m r a n ' s eschatological c o m m u n i t y (cf. E z k .
3 6 : 2 6 ) . O u t s i d e of I Q H 4 : 3 1 & 3 6 a n d 1 7 : 1 7 , h o w e v e r , t h e
Scrolls s e e m to h a v e v e r y little to s a y a b o u t this v i e w of ruah,
p r o b a b l y b e c a u s e o f t h e t e n d e n c y of t h e w r i t e r s (especially in
I Q H ) to p l a c e t h e s e c t a r i a n in a position of h u m i l i t y before the
m a j e s t y a n d r i g h t e o u s n e s s of G o d . S u c h a c o n c e p t i o n o f ruah
6
am aware of only one scholar who sees a clear use of ruah to mean an
entity which survives death (viz., J. Carmignac, La Regie de la Guerre
(Paris, 1958), p. 18 on 1QM 12:9 and 13:10), but no one seems to have
followed him on this in so far as his suggestions involve the word ruah.
For an assessment of Carmignac's position, cf. J. van der Ploeg's re-
view of Carmignac's La Regie de la Guerre in Revue de Qumran, 2
(1958), 300.
Cf. chapter 3, section 2b2 above.
5
C / . chapter 3, n. 23 above.
6
Ruah a s M a n ' s Spirit 97
g r o u n d of 1 Q S 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 in w h i c h c a s e a
n u m b e r of o c c u r r e n c e s of ruah b e y o n d the confines o f these three
p a s s a g e s will b e seen a s reflecting the post-biblical i d e a s of the
t w o - s p i r i t t h e o l o g y o f 1 Q 3 3 : 1 3 - 4 : 2 6 w i t h its c o n c e p t o f m a n ' s
spirit a s a p r e d e s t i n e d , g o o d o r evil "self" g i v e n to h i m a t
b i r t h . T h e r e a r e g o o d r e a s o n s , h o w e v e r , n o t to a s s u m e s u c h a
7
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 dif-
ference 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
98 T h e M e a n i n g of Ruah at Q u m r a n
i n s t a n c e s in w h i c h s u c h a n u n d e r s t a n d i n g of ruah is n o t indi-
c a t e d b y the c o n t e x t itself a n d m a y e v e n p r o d u c e tensions with
c o n c e p t u a l e l e m e n t s a l r e a d y present. T h u s , 4 Q 1 8 6 c a n be u n d e r -
9
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).
C / . John M. Allegro, "An Astrological Cryptic Document from
9
b o r n w i t h a specific q u a l i t y of "spirit" f r o m w h i c h h i s w o r k s
necessarily flow, 1 1
a y e a r l y e v a l u a t i o n o f e i t h e r h i s spirit o r
works would seem to b e unnecessary.
10
C / . for example, 1QS 5:23-24.
11
C / . this description of 1QS 3-4 in H. W. Kuhn, Enderwartung, pp.
121-2.
F o r a detailed listing of these 93 forms (excluding the 4 implied
12
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 femi-
n 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,
13
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
14
( w h a t e v e r it m a y m e a n ) , 1 6
b u t this m a y still n o t b e c o n c l u s i v e
e v i d e n c e of a c t u a l s e c t a r i a n e x p r e s s i o n . It is p o s s i b l e t h a t t h e
s e c t a r i a n p s a l m i s t w a s s i m p l y i m i t a t i n g t h e biblical a u t h o r o f
Ps. 77:7 syntactically as he sought to imitate him conceptually
in his feelings of d e s p a i r o v e r G o d ' s lack of h e l p a n d c o n c e r n for
him. 1 7
This possibility is s t r e n g t h e n e d in t h e light of t h e fact
that the p h r a s e 'rrn d/tosrr o c c u r s o n l y in P s . 7 7 : 7 in t h e O l d T e s -
t a m e n t a n d only in I Q H 8 : 2 9 in t h e Scrolls p u b l i s h e d so f a r . 1 8
a. G e n e r a l o v e r v i e w .
T h e m o s t f r e q u e n t a n d d e s c r i p t i v e m e a n s of r e f e r r i n g t o
m a n ' s spirit in t h e Scrolls is w i t h ruah ( u s u a l l y in t h e s i n g u l a r )
in c o n s t r u c t w i t h o n e o r m o r e g e n i t i v e s ; o c c a s i o n a l l y , t h e first
g e n i t i v e s e r v e s a s t h e nomen regens of t h e s e c o n d a n d in t w o
c a s e s ruah is b o t h a g e n i t i v e a n d a nomen regens (39 times): n n
(with DTioa) is clear, but the connection between I Q H 8:29 and Ps. 77:7
seems to be especially strong. Thus, in Ps. 77:4 the psalmist complains
that his spirit is faint ('mi «pj)nn) and in v. 5 that God has deprived him
of sleep ('2'JJ rrnotf nrn»); likewise, the sectarian in I Q H 8:29 complains
that his soul is faint ('tfs: fpflnn) and in v. 30 that he has no rest (rruo p»6).
Note also that the content of IQH 8:26-35 and 8:35-40 can be under-
stood as extended reflections by the sectarian on TEJJBJ and ~on« tub, re-
spectively, of Ps. 77:5.
I n IQH 8:29 the author was probably weaving together the lan-
1 8
guage 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."
102 T h e M e a n i n g of Ruah at Q u m r a n
1 0 : 1 8 / 1 9 ) ; i n c l u d e d h e r e a r e also 5 c a s e s of a g e n i t i v e w i t h a
s u f f i x : w a n n ( 4 Q 5 1 1 , 1 8 , II 6 ) , " p a s n n ( I Q H 10:22
{ r e c o n s t r u c t e d } , a n d 1 6 : 1 4 ) , nmizhp n n ( C D 5 : 1 1 ) a n d vehp n n
( C D 7 : 4 ) ; t w o c a s e s of a g e n i t i v e w i t h t h e article: D"nn n h b
( 4 Q 2 6 6 D a 1 X V I I 1 2 ) a n d rumn n n ( I Q H 1:22); o n e c a s e of ruah
in t h e plural in c o n s t r u c t w i t h indefinite genitives: ~m mrrn
( 1 Q S 3 : 2 5 ) ; a n d a n o t h e r c a s e w i t h g e n i t i v e s h a v i n g the article:
•nam roan mrrn ( 1 Q S 3 : 1 8 - 1 9 ) .
T h e n e x t m o s t frequent m e a n s of referring to m a n ' s spirit is
w i t h a suffix o n ruah referring to m a n (24 t i m e s ) : lmn ( 1 Q S 2 : 1 4 ;
4 : 2 6 b ; 6:17; 7:18 & 2 3 ; 9 : 1 5 & 1 8 ; I Q H f 3 1 : 1 ; C D 3 : 3 ; 2 0 : 2 4 ; a n d
4 Q 1 8 4 , 4, 4) and 'nn ( I Q H 4:36; 8:29; 9:12a & 12b); there are
v a r i o u s f o r m s of the 3 r d . m . pi. suffix: nrrn ( 1 Q S 5 : 2 4 ; I Q H f 6:4;
11:4; a n d C D 3:7), mrm ( 1 Q S 5:21 a n d 9 : 1 4 ) a n d norm ( 5 Q 1 3 , 2,
2 0
adjective (atfn) rather than a noun (Dtfi), thus indicating the gender of
ruah as masculine. The use of J>eh (cf. also rtiKh in 1QS 10:18-19) as a
noun in 1QS 5:26 is the most probable, however, since every case in
which a form of stf~i in association with a form of ruah can be evalu-
ated, it always turns out to be a noun; cf. IQH f 5:4 ns0i nrrn, 1QM 15:14
rw]vh rrn Vo, and 4Q511,1,6 snh rrn.
2 0
= arm; cf, Lohse, Texte, p. 18 note e, and p. 34 note e. For the in-
terchange of p, and tn with other words, cf. 1QS 1:21 (Dimias) and IQH
11:27 (afrw).
Ruah a s M a n ' s Spirit 103
9); 2 1
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
22
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
22
meaning.
F o r an alternative view of the syntax of m i K i miai nri and mm rrn,
23
cf. Baillet, Discoveries, VII, pp. 222 and 231-2, respectively. Concerning
rnwi rum nn, Baillet differs with Sanders' view in J. A. Sanders, Dis-
coveries 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 pos-
sible 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 con-
struction between mm and the particple nrun] in I Q H 1:22.
104 T h e M e a n i n g of Ruah at Q u m r a n
1) O c c u r r e n c e s of ruah r e g a r d e d b y a s t r o n g c o n s e n s u s of
s c h o l a r s a s r e f e r r i n g t o m a n ' s spirit: 1 Q S 5 : 2 5 / 2 6 ; 9 : 2 2 ; I Q H
1:15, 2 2 , & 3 2 ; 2 : 1 5 ; 8 : 3 6 ; 1 0 : 2 2 { r e c o n s t r u c t e d } ; 1 3 : 1 3 ; 16:10 & 1 4 ;
a n d 1 7 : 2 5 . This c o n s e n s u s s e e m s to b e essentially correct. T h u s ,
2 4
a n d a n o t h e r t i m e in t h e c h a t a c t e r i s t i c position of m a n ' s n a t u r a l
spirit a s b e i n g in f u n d a m e n t a l n e e d o f G o d ' s h e l p (viz., IQH
1:32; t h e chat rrn r e c e i v e s s t r e n g t h f r o m G o d in a d v e r s i t y ) . 26
In
I Q H 8 : 3 6 t h e ruah of t h e tf'jeJ'D n e e d s n o t o n l y G o d ' s h e l p b u t
also t h e h e l p of t h e s e c t a r i a n l e a d e r , w h o a c t s i n G o d ' s p o w e r
w h e n this is a v a i l a b l e t o h i m (cf. v v . 21ff.). In I Q H 1 6 : 1 4 a l s o ,
the p s a l m i s t s e e m s t o b e referring to G o d ' s h e l p i n t h e f o r m of a
d i v i n e a s s o c i a t i o n of s o m e kind w h i c h h e either h a s o r will r e -
c e i v e : G o d ( ? ) is t o b e c o m e " p a r t " (mann) o f t h e spirit o f t h e
- O J ) ; 2 7 a similar e x p r e s s i o n in I Q H 1 7 : 2 5 ( - p a s t 1 ? ~i]fcn r r n ) r e i n -
forces o u r i m p r e s s i o n of t h e spirit of t h e s e r v a n t a s c o n t i n u a l l y
s t a n d i n g in n e e d of G o d ' s h e l p , i.e., it r e m a i n s o n l y "flesh." O n
the o t h e r h a n d , if t h e r e c o n s t r u c t i o n [ " p a s n n ] n r r a ' is c o r r e c t in
IQH 10:22, 2 8
it is n o t e n t i r e l y c l e a r f r o m t h e c o n t e x t w h e t h e r
this r e f e r s t o t h e s e r v a n t ' s n a t u r a l , " f l e s h l y " s p i r i t g i v e n t o
h i m a t b i r t h ( a s in I Q H 1 7 : 2 5 ) o r to t h e n e w , m o r e c a p a b l e
spirit (i.e., r e l i g i o u s d i s p o s i t i o n ) c r e a t e d b y G o d o n l y f o r t h e
s e c t a r i a n ( a s in I Q H 4 : 3 1 & 3 6 ; cf. section 3d b e l o w ) , a l t h o u g h
it is c l e a r that this w o u l d still b e t h e s e c t a r i a n ' s spirit in c o n -
t r a s t t o t h e Spirit o f G o d o r a n a n g e l . 2 9
H o w e v e r , ruah as a
simple g o o d o r evil disposition c a n b e s e e n in 1 Q S 5 : 2 5 / 2 6 a n d
9:22 in w h i c h it is p r e s e n t e d a s t h e responsibility of t h e s e c t a r -
ian in a c o n t e x t of v a r i o u s qualities w h i c h h e is to p u r g e o r c u l -
t i v a t e w i t h i n himself; t h u s , in 1 Q S 5 : 2 5 / 2 6 t h e s e c t a r i a n is n o t
to s p e a k to his b r o t h e r in a n g e r , s t u b b o r n n e s s o r in B E h r r n roup,
a n d in 1 Q S 9 : 2 2 t h e "rafco is to h a t e t h e " m e n o f t h e p i t " w i t h a
-inon n n , i.e., in a n a t t i t u d e o f s e c r e c y , w h i l e r e s i s t i n g a n y d e -
sire for their w e a l t h . Finally, t h e object o f t h e v e r b n n o K h i n
26
C / . nn. 1 8 , 2 1 & 22 in chapter 3 above.
C / . Mansoor, Hymns, p. 186 n. 16, who compares yvim here to
2 7
the 1st. per. sg. suffix (refering to the psalmist) on the following verb
fan.
106 T h e M e a n i n g of Ruah at Q u m r a n
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 ref-
e 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
3 1
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 .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 . Schol-
a 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
Hymns, p. 186 n. 4.
C / . Irwin, "Spirit-Dualism," p. 188: "A personal pronoun or a re-
32
ruah in both verses in the same sense, but cf. Anderson, "'Ruah'," p.
296, who understands ruah in v. 8 as a disposition in the sectarian but
thinks that ruah in v. 6 might refer to the Spirit of God (ibid., p. 301); cf.
also Notscher, "Heiligkeit," p. 341, who understands v. 6 as a reference
to the holy Spirit from God and v. 8 as referring to the spiritual cooper-
ation of the sect members. Scholars who think that w . 6 & 8 refer to
man's spirit or disposition are as follows: Burrows, More Light, p. 195;
Coppens, "don," p. 210 (comments on v. 8 only); Carmignac and Guil-
bert, Textes, p. 30 n. 72; Hill, Greek Words, p. 234 (comments on v. 8
only); Irwin, "Spirit-Dualism," p. 18; Kamlah, "Geist," p. 482; Leaney,
Rule, pp. 34-35 (comments on v. 8 only); Licht, Rule, p. 75; J. Maier,
Texte, vol. II, p. 206 (comments on v. 6 only); Manns, symbole, pp. 82-3;
Notscher, "Geist," pp. 307 & 309; and Pryke, "'Spirit'," p. 345. Scholars
who think that w . 6 & 8 refer to the Spirit of God (sometimes equated
with the spirit of truth in 1QS 3:18/19; cf. nn. 108, 213 & 318 in chapter 2
above) are as follows: Charlesworth, "Comparison," p. 100 (comments
Ruah a s M a n ' s Spirit 107
h o w e v e r ruah is u n d e r s t o o d in t h e s e p a s s a g e s , it s e e m s c l e a r (as
w e will try to s h o w b e l o w ) t h a t t h e y s h o u l d b e u n d e r s t o o d t o -
g e t h e r . A slight p r o b l e m of t r a n s l a t i o n e x i s t s in 1 Q S 3 : 6 in
which c a n be u n d e r s t o o d either as"?« o r "PHI, b u t a decision in
34
phrase "TKTOR nai rrn as "the spirit of God's true counsel" or something
similar, which could refer to a proper religious disposition within the
sectarian. Note that Wernberg-Moller in Manual, pp. 24 & 61 n. 18
understands resfl as "council."
M a n n s , symbole, p. 83. God, however, can also atone for sin in
36
the Scrolls (cf. 103 in 1QS 2:8 & 11:14 and 9:3 in relationship to God's
Spirit); for additional references to men making atonement, cf. 1QS
5:6; 8:6 & 10; and 9:4.
108 T h e M e a n i n g of Ruah at Q u m r a n
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
the Scrolls, cf. n. 65, chapter 3 above. The meaning of 1QS 3:8b & 9a,
then, would be that a lack of proper humility toward the sectarian in-
terpretation of the law prevents true, moral purification from taking
place.
E . g . , G. Maier, Mensch, pp. 186-7; J . Maier, Texte, vol. I, p. 42 and
38
vol. II, p. 206; and Noll, "Angelology," p. 136. In this case, the a is trans-
lated as indicating circumstance or manner.
E . g . , Anderson, "'Ruah'," p. 295; William H. Brownlee, "The
3 9
a n a n g e l o r evil s p i r i t . 4 3
A n d if it w e r e t r u e t h a t ni>Kh 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
(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
4 8
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 Mi-
4 9
sianic 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]
Ruah a s M a n ' s Spirit 111
& 192; Johnston, "Spirit," and J. Maier, Texte, vol. II, p. 206.
C / . Anderson, "'Ruah'," p. 295; Hauschild, Gottes Geist, p. 254;
5 4
c l o s e l y its p r e c e d i n g s t i c h ; 56
a n d finally, 4 ) it is n o t u n u s u a l in
I Q H for m e n to b e d e s c r i b e d a s ruah- 57
I Q H f 1 2 : 4 ; [ntf]p * n i f l r r n . I h a v e f o u n d o n l y t w o s c h o l a r s
w h o h a v e c o m m e n t e d o n this v e r s e . O n e r e g a r d s ruah h e r e a s a
simple religious d i s p o s i t i o n 58
a n d the other as a n impersonal
p o w e r o f evil s t a n d i n g b e h i n d m a n ' s sin a n d g o d l e s s n e s s . 59
The
e x p r e s s i o n ntfp fpu) n n o c c u r s o n l y h e r e (in a v e r y f r a g m e n t a r y
c o n t e x t ) , b u t it p r o b a b l y r e f e r s s i m p l y to a h u m a n disposition
w i t h n o m e t a p h y s i c a l o r c o s m i c significance since syntactically
a n d c o n c e p t u a l l y it fits in b e s t w i t h t h e m o s t d o m i n a n t a n d
c h a r a c t e r i s t i c s y n t a c t i c a l p a t t e r n in t h e Scrolls for d e s c r i b i n g
m a n ' s spirit (cf. s e c t i o n 3a a b o v e ) . In this p a t t e r n t h e s i n g u l a r
of ruah is in c o n s t r u c t w i t h a g e n i t i v e w h i c h , i n t u r n , is often
d e s c r i p t i v e of a g o o d o r evil m o r a l q u a l i t y , e.g., naiDR, mar, etc.
A l t h o u g h this p a t t e r n is v e r y c o m m o n l y u s e d for d e s c r i b i n g t h e
c h a r a c t e r o f m a n ' s spirit, is it n e v e r c l e a r l y u s e d in t h e s e c t a r -
ian literature t o describe a n angel o r d e m o n . 6 0
56
C f . Holm-Nielsen, Hodayot, p. 132 n. 13.
57
E.g., I Q H 1:22; 2:15; 3:21; 9:16; and 13:13.
58
N 6 t s c h e r , "Geist," p. 309.
H . W. Huppenbauer, "Belial in den Qumrantexten," Theologis-
5 9
h a s h a d a n y i n f l u e n c e o n C D at all, it is difficult to b e l i e v e
that C D r e g a r d s m a n a s h a v i n g a d o m i n a n c e o v e r G o d ' s Spirit
e v e n to the point o f defiling it. Ruah in C D 5:11 a n d 7:4 p r o b a -
bly refers to the n a t u r a l spirit of m a n w h i c h h e h a s f r o m birth
( p e r h a p s also r e n e w e d in the sense of E z k . 3 6 : 2 6 ) a s o p p o s e d to
the t r a n s c e n d e n t a n d a u t o n o m o u s Spirit o f G o d . T h i s is c o n -
firmed b y the following t w o o b s e r v a t i o n s : it is n o t u n u s u a l for
understand the suffix on ehp in 7:4 as referring to God; but cf. the syn-
tactical and conceptual analogies between CD 7:4, 12:11, and Lev.
20:25 which strongly indicate that the suffix on the expression in CD
7:4 refers to man.
/ . e . , either directly or indirectly with a suffix or some other
63
h a n d , m a k e s u s e n o t of fpeJ b u t of t h e c o n c e p t u a l l y a n a l o g o u s
v e r b ROD a n d it is c o n c e r n e d less w i t h c e r e m o n i a l d e f i l e m e n t
t h a n d o c t r i n a l a n d m o r a l sins, b u t t h e r a r e f o r m of its genitive
(i.e., t h e p l u r a l of chip w i t h a suffix r e f e r r i n g to m e n ) w h i c h it
s h a r e s w i t h 7:4 a n d t h e s h a r e d t h e m e of m e n e n g a g i n g in defil-
ing, u n c l e a n a c t i v i t y i n d i c a t e s a similarity o f m e a n i n g for ruah
in b o t h p a s s a g e s .
H Q P s a P l e a 19:14; rum ruia* rrn. I h a v e f o u n d o n l y t w o
s c h o l a r s w h o take clear positions o n t h e m e a n i n g of ruah in this
v e r s e : N o l l r e g a r d s it a s a r e f e r e n c e t o h u m a n p s y c h o l o g i c a l
qualities 6 9
a n d M a n n s s e e s it a s a r e f e r e n c e t o t h e Spirit of
G o d . N o l l s e e m s to b e c o r r e c t i n this instance since t h e c o n t e x t
7 0
c a l p r e s e n c e o f G o d ' s Spirit i n t h e e n d - t i m e c o m m u n i t y , b u t
r a t h e r h a s to d o w i t h t h e biblical p s a l m i s t ' s f o r g i v e n e s s a n d
72
C f . n. 15 in chapter 3 above.
67
M a n n s , symbole, p. 71.
70
3 ) O c c u r r e n c e s of ruah w h i c h h a v e r e m a i n e d l a r g e l y u n -
treated: 1 Q 2 9 , 14, 1; 4 Q 1 7 7 , 1 2 - 1 3 , 1 , 5 ; 4 Q 5 0 4 , 6, 2 2 ; 4 Q 5 1 0 , 1, 6;
4Q511,10,2; 4Q511,18 II6; and 6 Q 1 8 , 5 , 3 .
1 Q 2 9 , 1 4 , 1 : nrrr m i . This e x p r e s s i o n is u n i q u e in the Scrolls
a n d w i t h o u t a c o n t e x t , b u t its p a t t e r n o f ruah in t h e s i n g u l a r
(which is uncharacteristic a s a r e f e r e n c e to a n a n g e l o r d e m o n ) 7 3
f o l l o w e d b y t h e g e n i t i v e m r r ( w h i c h c a n n o t a p p l y to G o d ) 7 4
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 -
7 6
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 ) .
74
T h i s is probably a negative term; note Milik's translation in
Barthelemy and Milik, Discoveries, I, p. 132 as "ambition."
75
T h e singular of ruah followed by a genitive indicating a good or
evil moral quality is a common syntactical pattern for describing
man's spirit in the Scrolls; cf. section 3a above.
76
1 Q M 13, which has a strong literary relationship with 1QS 3-4 (cf.
Irwin, "Spirit-Dualism," p. 210), contains the expressionTORr r n in v. 10;
the only other occurrence of r c « with ruah I have found is in IQH 2:4 in
which r c R was replaced with pTX by the scribe. Also, with the exception
nVifi rnrrn in IQH f 5:6,1 have found no form of ruah with any form of
bvi/nbvi, f» (noun) or ^Efn outside of the two-spirit Treatise; cf. 1QS 3:18
& 25. If the consensus of the late 1950's and early 1960's were correct,
which viewed the two-spirit Treatise as having a dominant position in
sectarian pneumatology (cf. chapter 2 above), this almost total lack of
contact with the two-spirit vocabulary of 1QS 3-4 would be astonishing.
116 T h e M e a n i n g of Ruah at Q u m r a n
t h r o w fear into t h e d e m o n s ( 4 Q 5 1 0 , 1, 4 - 5 ) w h o w o u l d o t h e r -
w i s e n n n n vnsrb mans a r e D'Wis ("strike u n e x p e c t e d l y for t h e
l e a d i n g a s t r a y of a spirit of k n o w l e d g e , " v. 6 ) . It s e e m s clear,
t h a t nra n n h e r e r e f e r s t o t h e s e c t a r i a n himself o r his fellow
religionists for t h e f o l l o w i n g r e a s o n s : 1) t h e basic t h e m e of this
c o n t e x t is t h e p s a l m i s t ' s a t t e m p t t o p r o t e c t h i m s e l f a n d o t h e r
m e m b e r s of the s e c t f r o m d e m o n i c a t t a c k (cf. 1QS 3 : 2 4 ) ; 2) it is
n o t u n u s u a l in t h e Scrolls for t h e sectarian to describe himself or
a n o t h e r p e r s o n a s a ruah o f o n e k i n d o r a n o t h e r ; a n d finally,
79
77
Baillet, Discoveries, VII, p. 226.
Ibid., p. 215.
78
E.g., IQH 1:22; 2:15; 3:21; 9:16; and 13:13; cf. also 1QS 8:12. Note
79
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 relation-
Ruah a s M a n ' s Spirit 117
w h e r e a s G. J e r e m i a s u n d e r s t a n d s it in I Q H 4 : 3 9 & 18:9 as h a v -
ing a n a c t i v e m e a n i n g a n d M a n s o o r in I Q H 1 6 : 7 as a p a s s i v e .
86 87
T h e k e y to the m e a n i n g of o u r e x p r e s s i o n s h o u l d p r o b a b l y b e
s o u g h t in the e x p r e s s i o n run rrn itself ( g i v e n the f r a g m e n t a r y
c o n d i t i o n of this p a s s a g e ) , w h i c h in its other o c c u r r e n c e s m e a n s
m a n ' s s p i r i t a n d p r o b a b l y also h a s the s a m e m e a n i n g here.
88
83
C / . section 2b3 in chapter 3 above.
C / . section If in chapter 3 above.
84
M a n s o o r , Hymns, p. 185.
87
verses associated with this pattern and who disagree somewhat with
Ruah a s M a n ' s Spirit 119
C / . Ezk. 13:3.
92
120 T h e M e a n i n g of Ruah at Q u m r a n
93
C / . Brownlee, Manual, p. 25 n. 35 and Licht, Rule, p. 150.
C / . Osten-Sacken, Gott und Belial, p. 194. As Osten-Sacken
9 4
1) O c c u r r e n c e s of ruah r e g a r d e d b y a l m o s t all s c h o l a r s a s r e -
ferring to m a n ' s spirit; category A: 1 Q S 1 1 : 1 a & l b ; I Q H 1 4 : 3 ;
1 8 : 1 5 ; 1 Q M 7 : 5 ; 1 1 : 1 0 ; 14:7; a n d 4 Q 1 8 3 , 1 II 6 ; category B: IQH
5 : 2 8 ( r e c o n s t r u c t i o n ) ; 5 : 3 6 ; 4 Q 1 8 6 , 1 II 7; 4 Q 1 8 6 , 1 III 5 ; a n d
4Q186, 2,1, 6 . 9 6
T h e s p e c i a l s y n t a c t i c a l c h a r a c t e r i s t i c of t h e u n q u a l i f i e d
u s e of ruah in c a t e g o r y A a b o v e is its u s e a s a s i n g u l a r g e n i t i v e
of a nomen regens w h i c h , in t u r n , i n d i c a t e s a spiritual d i s p o s i -
tion o r quality of c h a r a c t e r . 97
T h e p a t t e r n of a nomen regens fol-
l o w e d b y a n unqualified, s i n g u l a r g e n i t i v e o f ruah is f o u n d for
meanings other than "man's spirit," 98
b u t t h e nomen regens in
t h e s e c a s e s n e v e r i n d i c a t e s a spiritual d i s p o s i t i o n o r q u a l i t y .
I have found only one scholar who has regarded any of these
9 6
of m i n d to a v o i d a n g r y religious d e b a t e s w i t h their p r o u d e n e -
m i e s ( n n 'D"i), w h o a r e f u r t h e r identified in the following stich
a s non it is n o t a s clear, o n the o t h e r h a n d , that rrn 'Bin i n
4 Q 1 8 3 , 1 , II, 6 refers to e r r i n g s e c t a r i a n s d u e to its f r a g m e n t a r y
c o n t e x t , b u t it is still clear that it h a s to d o w i t h h u m a n b e i n g s
of s o m e kind since the t h e m e of this f r a g m e n t is the struggle b e -
t w e e n t w o g r o u p s of m e n , viz., s e c t a r i a n s a n d the n o n - E s s e n e
p r i e s t s w h o defile t h e s a n c t u a r y w i t h their i m p u r i t y (v. 1 ) . In
I Q H 1 4 : 3 , h o w e v e r , t h e r e s e e m s to b e a c l e a r r e f e r e n c e to the
s e c t a r i a n s in t h e e x p r e s s i o n n n -MS, w h o a r e s a i d to b e
" p u r i f i e d " (D'ppito); this is a n i d e a b a s e d o n M a i . 3 : 3 , w h i c h
d e a l s with G o d ' s purification of the Levitical priests w h o
s e r v e H i m (a t h e m e w h i c h r e c u r s also in I Q H 5 : 1 6 a n d 4 Q 5 1 1 ,
35, 2 ) , 1 0 0
a n d the s a m e e x p r e s s i o n is parallel w i t h -|-n 'D'on Vo
in 1 Q M 1 4 : 7 a s d e s c r i p t i o n s of the Q u m r a n f a i t h f u l . 101
Note
also the r e l a t e d e x p r e s s i o n -ifcm n n 'D'on in 1 Q M 7:5, w h i c h in
c o n t e x t d i s t i n g u i s h e s b e t w e e n those sectarians w h o a r e eligible
to fight in t h e e s c h a t o l o g i c a l w a r a n d t h o s e w h o a r e not. The
k e y difference b e t w e e n this e x p r e s s i o n in 1 Q M 7:5 a n d the o n e
in 1 4 : 7 ( - | T T -a-an " T O ) is t h a t 7:5 specifies a p h y s i c a l ( l e n ) a s
well a s a spiritual ( n n ) s t a n d a r d n e c e s s a r y for p a r t i c i p a t i o n in
t h e c o m i n g w a r , w h e r e a s 1 4 : 7 s i m p l y refers to the p r o p e r reli-
g i o u s c o n d u c t e x p e c t e d f r o m all s e c t a r i a n s . 1 Q M 7:5, then, h a s
n o t h i n g to d o w i t h a hellenistic distinction b e t w e e n b o d y a n d
Cf. Is. 29:24; note that according to 1QS 9:16ff. the master is not
99
to teach non-sectarians.
C / . Baillet, Discoveries, VII, p. 238 n. 2.
1 0 0
d e s p o n d e n t s e c t a r i a n . In 1 Q M 1 1 : 1 0 G o d is to set t h e s e s e e m -
ingly ineffective p e o p l e o n fire, w h o will then c o n s u m e u n g o d -
liness like s t r a w until it exists n o m o r e , a n d in I Q H 1 8 : 1 5 it is
these p e o p l e w h o r e c e i v e the g o o d n e w s of G o d ' s m e r c y f r o m a
sectarian l e a d e r especially gifted b y G o d to p r o c l a i m this m e s -
s a g e to t h e m (cf. v v . 10ff.).
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 fol-
l 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. Fi-
nally, 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 . 1 0 3
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 .
C / . ibid., p. 192 n. 1.
1 0 2
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, 104
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 refer-
r 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
1 0 5
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 sin-
fulness before G o d but o n l y w i t h its dependence u p o n H i m . It is
clear, then, that I Q H 4 : 3 1 d o e s n o t s h a r e the s a m e c o n c e p t u a l
e n v i r o n m e n t w i t h I Q H 15 o r 1 Q S 3-4 in spite o f t h e fact t h a t
I Q H 4 : 3 8 a n d 1 5 : 1 3 & 17 s h a r e s o m e c o m m o n v o c a b u l a r y : " Y o u
Y o u r s e l f h a v e c r e a t e d ( m a ) the r i g h t e o u s ( p n s ) a n d the w i c k e d
0>Eh)." T h e basic c o n c e p t u a l f r a m e w o r k of this s h a r e d v o c a b u -
l a r y is different in the t w o c o n t e x t s : in I Q H 1 5 , G o d ' s c r e a t i o n
o f t h e r i g h t e o u s t a k e s p l a c e i n d i v i d u a l l y in t h e w o m b ,
w h e r e a s in I Q H 4 : 3 8 this " c r e a t i o n " p r o b a b l y h a s to d o w i t h
the birth of the eschatological c o m m u n i t y at the e n d of
days. 1 1 4
a s h a v i n g r e c e i v e d G o d ' s e s c h a t o l g i c a l Spirit as p r o m i s e d in
E z k . . 3 6 : 2 7 & 3 7 : 1 4 b u t also a s p o s s e s s i n g the n e w h e a r t a n d
ruah (i.e., d i s p o s i t i o n ) p r o m i s e d in t h e s e s a m e v e r s e s ( E z k .
people in the latter days— a promise that our author probably saw as
fulfilled in his own community. He may have also had Isa. 45:7 in
mind; cf. Wernberg-Moller, "Reconsideration," p. 415 n. 5: "The sen-
tence [i.e., IQH 4:38] simply implies that God created everybody." Cf.
also 4Q495 2 1 with 1QM 13:9.
1 1 5
C / . nn. 18-24 in chapter 3 above.
1 1 6
C / . section 2d2 in chapter 3 above.
128 T h e M e a n i n g of Ruah at Q u m r a n
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 disposi-
t 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, 1 1 7
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 .
1 1 8
It a p p e a r s h o w e v e r , that
1 1 9
"Spirit," p. 37.
C f . J. Maier, Texte, vol. I, 98.
119
C / . n. 112 above.
1 2 0
81, 3, but this appears to be a direct borrowing from the Old Testa-
ment; cf. chapter 5 below. Cf. also the analysis of n m in section 3/ be-
low.
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 ) , 1 2 3
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 ) , 1 2 4
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 . 1 2 5
Most scholars sim-
p 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
1 2 6
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
57 above.
C f . J. Maier, Texte, vol. II, p. 107 n. on 1 1 / 1 2 and p. 206; Merrill,
123
(cf. n. 127 below) are the only scholars I know who have offered specific
opinions on mrrn in IQH 14:11.
Cf. Dombkowski Hopkins, "Community," p. 340, who notes that
127
IQH 14:11-12 "by no means offers clear evidence for the two spirits
doctrine since the text is damaged and much reconstruction is neces-
sary,"
130 T h e M e a n i n g of Ruah a t Q u m r a n
m e a n s m a n ' s spirit in o n e s e n s e o r a n o t h e r , 1 2 8
and there would
s e e m t o b e n o t h i n g t o p r e c l u d e t h e s a m e m e a n i n g for ruah in
I Q H 1 4 : 1 1 . It is t r u e t h a t s c h o l a r s h a v e s u g g e s t e d t h a t mrrn
s h o u l d b e u n d e r s t o o d a s being in c o n s t r u c t w i t h nbvi, 129
o'Tifln, 130
or DVIIJ, 131
a n d if a n y o f t h e s e s u g g e s t i o n s is c o r r e c t , this w o u l d
i n d i c a t e t h a t mrrn h e r e p r o b a b l y h a s to d o w i t h angelic b e i n g s
of s o m e k i n d r a t h e r t h a n w i t h m a n ' s s p i r i t . 132
These suggested
r e c o n s t r u c t i o n s , h o w e v e r , all face v a r i o u s t e x t u a l a n d syntacti-
cal p r o b l e m s . nVi», for e x a m p l e , is n o t l o n g e n o u g h t o fill the g a p
in t h e t e x t after m r r n , 133
a n d t h e f o r m DVisn, w h i c h s e e m s to b e
l o n g e n o u g h , is n e v e r f o u n d a n y w h e r e in t h e Scrolls, at least in
a s s o c i a t i o n w i t h a n y f o r m of ruah- 134
drva, finally, is p e r h a p s a
p o s s i b l e r e a d i n g e p i g r a p h i c a l l y , b u t t h e f e m i n i n e plural f o r m
mrrn is n e v e r f o u n d w i t h a n y f o r m of b~m; a n d a l t h o u g h "ma is
f r e q u e n t l y f o u n d a s a genitive of ' n i l , 1 3 5
it n e v e r h a s a suffix re-
ferring t o m a n b u t is a l w a y s f o u n d w i t h a 3 r d . m . sg. suffix refer-
r i n g t o Belial. P e r h a p s t h e b e s t r e a d i n g for t h e w o r d s i m m e d i -
a t e l y f o l l o w i n g rnrrn w o u l d b e dny (with t h e suffix r e f e r r i n g
to m e n ) , 1 3 6
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
1 2 8
130
E . g . , H. VV. Kuhn, Enderwartung, p. 126 n. 1.
C / . Vermes, Scrolls in English, p. 192, who translates "the spirits
1 3 1
of their lot."
W h e n a form of dm or b-m is a genitive in construct with a form
1 3 2
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 ,
137
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.
W e s h o u l d note, finally, that if I Q H 14:11 w e r e u n d e r s t o o d
fully in the light of 1QS 3-4, this w o u l d still n o t m e a n that m r r n
w o u l d h a v e to b e u n d e r s t o o d h e r e a s c o s m i c a nge l s since t h e t w o
spirits of 1 Q S 3-4 a r e t h e m s e l v e s n o t a n g e l i c b e i n g s b u t e s s e n -
tially religious dispositions p r e d e s t i n e d b y G o d w h i c h u n c o n d i -
tionally d e t e r m i n e t h e s p i r i t u a l q u a l i t y o f a p e r s o n ' s life (cf.
chapter 8 b e l o w ) . m r r n in I Q H 1 4 : 1 1 , h o w e v e r , p r o b a b l y
1 3 8
scholars who understand the two spirits as cosmic angels; cf. n. 113
above.
C / . H. W. Kuhn, Enderwartung, p. 121, who notes that 1QS 3-4
1 3 9
q u a l i f y i n g effect o n i t .1 4 0
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 . 1 4 1
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 inabil-
ity 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.
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 , 142
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 , 143
a n d there d o e s s e e m to b e s o m e syntac-
tical 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 inabil-
ity 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 refer-
1 4 2
C / . n. 141 above.
I Q H 1 7 : 1 7 ; n i n n o . T h i s is o n e of t h e m o s t difficult o c c u r -
r e n c e s of ruah in the Scrolls to a n a l y z e since its e x p e c t e d f o r m in
a s s o c i a t i o n w i t h the e x p r e s s i o n *a nnro left* is n r o o r m - i o . 1 4 8
S c h o l a r s s e e m to b e a l m o s t e q u a l l y d i v i d e d o v e r its m e a n i n g
h e r e w i t h s o m e s u g g e s t i n g t h a t it r e f e r s to s p i r i t u a l gifts o r
d i s p o s i t i o n s of s o m e k i n d or to angelic spirits ( u s u a l l y the
1 4 9
of G o d . 1 5 1
T h e p r e c i s e f o r m of ruah h e r e (i.e., a n u n q u a l i f i e d ,
f e m i n i n e p l u r a l ) is a n a d d i t i o n a l p r o b l e m for a n a l y s i s s i n c e
this f o r m is r a t h e r r a r e in t h e non-biblical S c r o l l s 152
and never
o c c u r s with D o r ]D. N e v e r t h e l e s s , ruah h e r e p r o b a b l y d o e s n o t
refer to G o d ' s Spirit o r to a n g e l s but to v a r i o u s spiritual quali-
ties a s s o c i a t e d w i t h life in the Q u m r a n c o m m u n i t y (as t h e r e -
cipient of the p r o m i s e of E z k . 3 6 : 2 6 ) for t h e f o l l o w i n g r e a s o n s :
1) there is n o clear r e f e r e n c e to the Spirit of G o d in t h e Scrolls
1 4 7
C / . n . 112 above.
C / . IQH 12:11; 13:19; 16:11; and f 3:14.
1 4 8
pp. 58, 193 & 225 n. 68; Johnston, "Spirit," p. 29; Licht, Thanksgiving
Scroll, p. 38; Notscher, "Heiligkeit," p. 337; and Pryke, "'Spirit'," pp. 345-
6.
C / . Carmignac and Guilbert, Textes, p. 152 n. 40 & p. 175 n. 23;
1 5 0
24, 2. Note, finally, that the number in m r r n »nef (1QS 3:18) qualifies
ruah;cf. Kautzsch, Grammar, §134c.
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 ; 1 5 3
2 ) t h e r e is r a r e l y a ref-
e 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
1 5 4
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 fi-
nally, 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 quali-
ties 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 dis-
p 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
1 5 5
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
C / . section 2a in chapter 3 above.
154
E . £ . , 1QM 10:12; cf. also IQH 17:23.
1 5 5
C / . section 2d2 in chapter 3 above.
Ruah a s M a n ' s Spirit 137
c u r r e n c e s of ruah in t h e p a t t e r n a b o v e refer in s o m e s e n s e t o t h e
spirit of m a n , 1 5 6
a n d this c o n s e n s u s s e e m s t o b e c o r r e c t . T h u s ,
m a e J j r r n (cf. P s . 5 1 : 1 9 ) is a s s o c i a t e d w i t h yco "UP in 1 Q S 8:3 a s
a q u a l i t y r e q u i r e d of s e c t a r i a n l e a d e r s , a n d in 1 Q S 1 1 : 1 c it is
c o n c e p t u a l l y parallel t o rrus a s a q u a l i t y o f l e a d e r s h i p s o u g h t
b y t h e p s a l m i s t . It is a l s o c l e a r t h a t mioa n n in 1 Q S 8:12 r e f e r s
in s o m e w a y to m a n ( r a t h e r t h a n to a d e m o n ) for t h e f o l l o w i n g
r e a s o n s : 1) t h e c o n t e x t of this p a s s a g e h a s t o d o p r i m a r i l y w i t h
t h e s e c t a r i a n s ' fear of d i s l o y a l t y in their n e w m e m b e r s r a t h e r
t h a n w i t h a fear of d e m o n i c a t t a c k ; 2 ) t h e r e is n o difficulty in
u n d e r s t a n d i n g ruah in n n w n n ITKTD either a s a h u m a n d i s p o s i -
t i o n ( " b e c a u s e of a fear of d i s l o y a l t y " ) o r a s a m e t a p h o r i c a l
r e f e r e n c e to m a n ( " b e c a u s e of a fear o f a d i s l o y a l p e r s o n " ) ; 1 5 7
a n d finally, 3 ) t h e f e m i n i n e of ruah is n e v e r u s e d u n a m b i g u -
o u s l y in sectarian e x p r e s s i o n s to refer t o a n angel o r d e m o n . T h e
e x p r e s s i o n rrm\ n r o j n n in H Q P s a D a v C o m p 2 7 II 4 , o n t h e
o t h e r h a n d , is m o r e difficult t o u n d e r s t a n d . Its c o n t e x t is less
clear, a n d its position s y n t a c t i c a l l y a s t h e object of )ru r e m i n d s
the r e a d e r of p a s s a g e s s u c h a s I Q H 1 2 : 1 1 ; 1 3 : 1 9 ; 1 6 : 1 1 : a n d f 3:14
w h i c h refer t o G o d ' s Spirit a s a gift (cf. section 2d2 in c h a p t e r
t h r e e a b o v e ) . B u t t h e e x p r e s s i o n is p r o b a b l y r e f e r r i n g t o a s i m -
ple h u m a n disposition for t h e f o l l o w i n g r e a s o n s : 1) t h e v e r b ]ru
is followed not b y 3 b u t b y b, w h i c h is different f r o m t h e r e g u -
larity of e x p r e s s i o n in I Q H (3 + ]ru) a n d m a y i n d i c a t e a differ-
ent m e a n i n g ; 2 ) the i m m e d i a t e c o n t e x t of o u r e x p r e s s i o n (cf. v v .
2 - 3 ) is p r i m a r i l y i n t e r e s t e d in d e s c r i b i n g D a v i d ' s personal
qualities (i.e., h e is C D n , yoi a n d D ' o n ) , a n d it is n o t until v. 11 of
o u r text t h a t a r e f e r e n c e is m a d e to D a v i d ' s gift o f p r o p h e c y .
This reference m a y h a v e b e e n n e c e s s a r y b e c a u s e n o t h i n g in v v .
1-4 e x p r e s s l y i m p l i e d t h a t D a v i d h a d t h e s p e c i a l c h a r i s m a t i c
I have found only two scholars who regard ruah in any of these
1 5 6
1 5 8
C / . n. 32 in chapter 3 above.
S u k e n i k in rrfrxm "XW transcribes the letters in f 12:6 following
159
nuu as bwo (cf. this transcription in loco), but K. G. Kuhn believes that
some form of the verb btta should be read; cf. K. G. Kuhn, Kondordanz,
s.v. nn in f 12:6. This would mean that I Q H 13:15 and f 12:6 have the
same construction and probably the same meaning.
M o s t scholars believe that ruah in I Q H 13:15 is simply the hu-
1 6 0
man spirit (I have found no one except Huppenbauer who has com-
mented 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 pos-
sibly also man's spirit); W. H. Brownlee, "Anthropology and Soteriol-
ogy 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. 74-
5 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 1
C / . the discussion of this form in n. 23 above.
Ruah a s M a n ' s Spirit 139
of [ Y o u ] , " i.e., G o d ) .
1 6 2
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
1 6 3
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 . 164
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, 1 6 5
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 ref-
e 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 , " 1 6 6
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 . " 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 8
J . T. Milik, "Fragment d'une source du psautier (4Q Ps 89) et
fragments des Jubiles, du Document de Damas, d'un Phylactere dans
la grotte 4 de Qumran," Revue Biblique, 73 (1966), p. 105.
1 6 9
T h i s appears otherwise only in the fragmentary context of
4Q178, 1, 6 and has no discernable meaning; cf. also HQMelch 3 I I 1 8
in section If in chapter 3 above (with i m n attached as a genitive to preta).
1 7 0
T h e idea that demons attack men was accepted at Qumran,
but is is difficult to determine if these attacks were generally thought
to involve disease. In van der Ploeg's analysis of the apotropaic, non-
canonical matrerial attached to Ps. 91 found in Cave 11 (cf. J. van der
Ploeg, "Un petit rouleau de psalmes apocryphes (HQPs Apa)," Tradi-
tion und Glaube, Festgabe fur K. G. Kuhn (Gottingen: Vandenhoeck &
Rupprecht, 1971), pp. 128-139), there does not seem to be a clear refer-
ence to demons as the cause of a disease process (although demons
are mentioned and the psalmist seems to seek "healing" of some kind,
cf. ibid., pp. 130-1), and this is also true for the apotropaic literature
analyzed by Baillet in Discoveries, VII, pp. 215-262 (4Q510 and 4Q511).
Apparently, the main work of demons in sectarian thought (as seen in
4Q510 & 511) was to inspire fear (cf. ibid., p. 225 line 4) and strike with-
out warning at the sectarian's religious confidence and his capacity to
obey the law (cf. 4 Q 5 1 1 , 1 , 6 in ibid., p. 216: nra rrn mirb D I W I D una D'wisn
•aa ? DtfnVi). Note also the Aramaic fragment 4QprNab, which speaks of
1
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 1 7 1
(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 2
s e c t a r i a n s u n d e r s t o o d runs ( a n d p e r h a p s o t h e r p h y s i c a l afflic-
tions) a s the w o r k of p e r s o n a l d e m o n i c forces, a n d the article o n
ruah h e r e w o u l d s e e m to u n d e r l i n e this u n d e r s t a n d i n g . 173
It
w o u l d also b e clear that the sectarians c o u l d refer to a personal,
d e m o n i c b e i n g w i t h the feminine singular of ruah- A n u m b e r of
c o n s i d e r a t i o n s , h o w e v e r , i n d i c a t e that ruah h e r e s h o u l d not b e
u n d e r s t o o d a s a n evil angel o r d e m o n b u t a s a n abstract descrip-
tion of a d i s e a s e p r o c e s s s o m e w h a t e q u i v a l e n t to B E in Leviti-
c u s 1 3 , b u t w i t h p e r h a p s m o r e e m p h a s i s o n the disease a s a vir-
ulent p r o c e s s d r a w i n g a p e r s o n t o w a r d d e a t h r a t h e r t h a n as a
s i m p l e s t a t e o f ill-health. T h u s , 1) in t h e p l a c e in w h i c h BJJ
w o u l d b e e x p e c t e d in 4 Q 2 6 6 Da 1 XVII, ruah instead is f o u n d 1 7 4
and o t h e r w i s e n e v e r a p p e a r s in the t e x t .
1 7 5
2) The counter-
p a r t o f nnn in 4 Q 2 6 6 Da 1 XVII 6 is n o t a personal angelic figure
b u t r a t h e r the i m p e r s o n a l D"nn nn of G e n . 6:17, 7:15 & 2 2 , a n
e x p r e s s i o n w h i c h in Genesis refers to t h e i m p e r s o n a l "breath of
life" in b o t h m e n a n d a n i m a l s a n d is o t h e r w i s e n e v e r f o u n d in
Q u m r a n ' s n o n - b i b l i c a l l i t e r a t u r e , nnn a s the o p p o s i t e o f nn
D"nn, t h e n , w o u l d b e the i m p e r s o n a l d e a t h / d i s e a s e p r o c e s s
w h i c h r e p l a c e s m a n ' s D'Tin nn . 1 7 6
3 ) l Q a p G e n a n d Jubilees m a y
n o t h a v e b e e n c o m p o s e d in s e c t a r i a n c i r c l e s a n d , t h e r e f o r e ,
s h o u l d n o t b e u s e d uncritically a s a b a c k g r o u n d a g a i n s t w h i c h
"Angelology," pp. 31, 40 & 225; and Vermes, Scrolls in English, pp. 219-
220.
R u s s e l l notes in Method, p. 251, that the evil spirits in Jubilees
172
'nn ]a ran "TK (lit. "it has increased to the dead from the living").
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 . 1 7 7
R a t h e r , the g e n e r a l lack o f inter-
est 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) 1 7 8
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 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 .
177
T h i s is basically Lichtenberger's opinion on lQapGen in Stu-
dien, 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).
C / . n. 170 above and the observation of Kirchschlager in
1 7 8
RUAH AS ANGEL/DEMON
Ruah is f o u n d a s a n g e l / d e m o n in t h e p u b l i s h e d , nonbibli-
1
4 Q 2 8 6 B e r a 1 0 II 7; a n d H Q P s a Plea 1 9 : 1 5 ) . 3
P e r h a p s t h e m o s t o u t s t a n d i n g c h a r a c t e r i s t i c of ruah a s a n -
g e l / d e m o n is its consistently m a s c u l i n e g e n d e r . T h u s ruah is t h e
subject of the m a s c u l i n e v e r b s ian* ( a n d possibly •o'jnm) in 1 Q S
4 : 2 3 , rrr in I Q H f 5:4, Tierr in I Q H f 5 : 6 , anv» in 1 Q M 13:4, •otorv
(partially) in 1 Q M 1 3 : 1 1 / 1 2 , -frta- in C D 1 2 : 2 , uer ( p a r t i a l l y ) i n
pp. 32-3 who lists 1 8 unpublished forms of ruah as angels (but cf. C.
Newsom, Songs of the Sabbath Sacrifice: A Critical Edition, Scholars
Press, 1 9 8 5 ) : «•» mrrn : p~v rnrrn: nopn mrrn : D'DVUJ ^ 'rrn : now run 'rrn :
rem run 'rrn: -m m i : ftm ovrt») Tim m 'rrn: TCD 'rrn: O'QVID 'rrn: nos rrn
vbs : D'DVU) snip r m : D'errp efrp 'mi: D'ecrp errip mip ' m i : neo ' m i : |a» 'mi
: nrjctoo rrn and mrrn nrae
This form may not be singular or unattached to following modi-
2
chapter below.
146 Ruach a s A n g e l / D e m o n
2. Specific s y n t a c t i c a l p a t t e r n s o f ruah a s a n g e l / d e m o n .
a. G e n e r a l o b s e r v a t i o n s
T h e m o s t frequent u s e o f ruah a s a n g e l / d e m o n is a s a nomen
regens in a m a s c u l i n e plural c o n s t r u c t f o l l o w e d b y o n e o r m o r e
g e n i t i v e s a n d o f t e n p r e c e d e d itself b y t h e nomen regens bo ( 2 6
t i m e s ) : n o * Tin (Via) ( 1 Q M 1 3 : 1 0 ) , Vun not* ' n n ( 1 Q S 4 : 2 3 ) , O o )
n a s i * ' n n ( I Q H 3 : 1 8 ) , bu-bfr ' ] n n ( 4 Q 1 7 7 , 1 - 4 , 1 0 ) , TWO ' n n
( H Q M e l c h 3 II 1 2 ) , -rmi ' n n (Via) ( 1 Q S 3 : 2 4 ; 1 Q M 1 3 : 2 ; 1 3 : 4 ;
13:11/12; 4Q286 Bera/287 Berb 4, 3; 4Q491, 14-15, 10; and
H Q M e l c h 3 I I 1 3 ) , crton ' n n ( 4 Q 5 1 1 , 1 5 , 5 ) , 'pan ' n n ( 4 Q 5 1 1 , 4 3 ,
6 ) , n a [ n ] ' n n ( 1 Q M 1 4 : 1 0 ) , ton suho ' n n (•?») ( 4 Q 5 1 0 , 1, 5 a ) ,
D ] n « a ' [ n n ( 4 Q 5 1 1 , 1 8 2 , 1 ) , o n r c o ' n n ( M i a ) ( 4 Q 5 1 1 , 3 5 , 7), ' n n
mtoo ( 4 Q 5 0 2 , 2 7 , 1 ) , p i x T i [ n ( I Q H 2 : 4 ) , w h ' r r n ( 4 Q 5 1 1 , 1, 6 ) ,
n j > ] e h ' n n (Via) ( 1 Q M 1 5 : 1 4 ) , [?] ' r r n ( I Q H 1 1 : 1 3 ) , [?] ' n n (Via)
( 4 Q 5 1 0 , 2 , 3),[?] ' n n (Via ' a n ) ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 ) , a n d [? ' ] n n
( 4 Q 5 1 1 , 6 0 , 2 ) . T h e n e x t m o s t f r e q u e n t p a t t e r n for ruah a s a n -
g e l / d e m o n is w i t h ruah a s a nomen regens in a feminine plural
f o r m f o l l o w e d b y a g e n i t i v e a n d o c c a s i o n a l l y p r e c e d e d itself b y
t h e nomen regens bo ( 1 6 t i m e s ) : D " n DTinM n n n (4QS1 4 0 , 2 4 , 6 ) ,
to'Va n n n ( C D 1 2 : 2 ) , nsn n n n ( I Q H 3 : 2 2 ) , D'-IIDD n n n ( 4 Q 5 1 0 ,
1, 5 b ) , D'-iron [ n n n ( V a ) ] ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2 - 3 ) , n r b e t a o n n n
( 4 Q 5 1 1 , 1 , 3 ) , rfn» m r r n ( I Q H f 5 : 6 ) , dm n n n I Q H 1:11), r n r r n
c0a (1Q36, 2:5), chip n n n ( I Q H 8:12), D'ehip c h i p [ n ] i r m (4QS1
40, 24, 5), n « h n n n ( I Q H f 5:4), [ ? ] m r m ( I Q H 17:23), O I D )
[ ? ] n n n ( I Q H f 4 5 : 6 ) . a n d [ ? n ] n n (bo) ( 4 Q 1 7 7 , 1 2 - 1 3 , 1 , 9 ) ; n o t e ,
finally, the s o m e w h a t c o n j e c t u r a l r e s t o r a t i o n (n"U>D n n n ) a d v o -
c a t e d b y s o m e s o m e in I Q H 1 : 1 2 . T h e r e m a i n i n g f o r m s o f ruah
5
in t h e plural a s a n g e l / d e m o n a r e less w e l l r e p r e s e n t e d a n d in
s o m e c a s e s u n c e r t a i n : cf. ruah ( m a s c u l i n e f o r m ) a s a g e n i t i v e in
c o n s t r u c t w i t h t h e nomen regens (3 t i m e s ) , "prm t a x ( I Q H
13:8), i n n l a x ( 1 Q M 12:9), a n d i n n ( 1 Q M 1 9 : 1 ) ; ruah b y
6
5
E.g., Lohse, Texte, p. 112; cf. also Mansoor, Hymns, p. 99 n. 2.
6
A s restored on the basis of 1QM 12:9; cf. Lohse, Texte, p. 222.
This form could also be a genitive with its nomen regens now lost
7
Cf. n. 2 above.
w
148 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 o f ruah o v e r w h i c h t h e r e is n o a p p a r e n t dis-
agreement among scholars: 11
to^b ']rrn ( 4 Q 1 7 7 , 1 - 4 , 1 0 ) , 1 2
Qro)
r>vu Tin ( 1 Q M 1 3 : 2 ; 1 3 : 4 ; 1 3 : 1 1 / 1 2 ; & 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4, 3 ) ,
pnx Ti[n ( I Q H 2 : 4 ) , a n d [?] Tin ( I Q H 1 1 : 1 3 ) .
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 simi-
l 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 "
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
13
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 . 1 6
T h e human followers are called bsrbs ' a in line 6; for this as a de-
13
soor, Hymns, p. 18 n. 7.
C / . Lohse, Texte, p. 116 note a.
15
2 ) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is s o m e d i s a g r e e -
m e n t a m o n g s c h o l a r s : no» Tin C r o ) ( 1 Q M 1 3 : 1 0 ) , TTU> rm Tin
( 1 Q S 4 : 2 4 , cf. c h a p t e r 8 b e l o w ) , TWB* T i n (bo) ( I Q H 3:18), T i n
r r n : ( H Q M e l c h 3 II 1 2 ) , ' m ] i ( • » ) ( H Q M e l c h 3 II 1 3 ; for
1 Q S 3 : 2 4 , cf. c h a p t e r 8 a b o v e ) , n a [ n ] 'rrn ( 1 Q M 1 4 : 1 0 ) , a n d (bo)
ru>]Kh ' n n ( 1 Q M 1 5 : 1 4 ) . 1 7
spirit in this passage, cf. Ellis, "Gifts," p. 136 n. 6 and Pryke, "'Spirit'," p.
345; for ruah here as either evil men or angels (or both), cf. Holm-
Nielsen, Hodayot, p. 292 and n. 34, Barthelemy and Milik, Discoveries,
I, p. 104 n. 5, Noll, "Angelology," pp. 8 4 , 1 0 6 & 176, and Ringgren, Faith,
p. 91. Dissenting views on other passages in this category can be found
in Carmignac, Regie, pp. 18 & 192-4, who believes that 1QM 13:10 may
refer to the souls of the departed sectarians, in Gaster, Scriptures, p.
435, who believes that HQMelch 3 I I 1 2 & 13 refers to elders who defy
God's law, and in Noll, "Angelology," pp. 136,212 & 226, who thinks that
1QM 14:10 and 15:14 may refer to men or angels. For the interpreta-
tion of ruah as angel in llQMelch 3 I I 1 2 , cf. Delcor , "Doctrines," col.
964 and in llQMelch 3 I I 1 2 & 13, cf. Noll, "Angelology," pp. 61 & 225;
for ruah as angel in (a) IQH 3:18, (b) 1QM 13:10, (c) 1QM 14:10, and (d)
1QM 15:14, cf. Anderson, "'Ruah'," p. 298 (a & b), Betz, Offenbarung, p.
129 n. 3 fb & c); Bocher, Dualismus, pp. 30 & 48 (c & d); Carmignac and
Guilbert, Textes, p. 198 n. 52 (a only); Delcor, Hymns, p. 39 (a only);
Dupont-Sommer, ecn'fs, p. 224 n. 4 (a only); Ellis, "Gifts," p. 136 (b only);
Gaster, Scriptures, p. 566 (c only); G. S. Glanzman, "Sectarian Psalms
from the Dead Sea," Theological Studies, 13 (1952), p. 523 n. 6 (a only);
Hill, Greek Words, p. 235 (a & b); Huppenbauer, Mensch, pp. 74 & 84-
5; Irwin, "Spirit-Dualism," p. 198 n. 17, p. 199 n. 18 & pp. 192 & 194 (all);
Johnston, "Spirit," p. 37 (b & d); Jongeling, rouleau, p. 316 (c only); Licht,
"Doctrine," p. 90 (a only); J. Maier, Texte, vol. II, pp. 204 & 206 (all);
Mansoor, Hymns, p. 116 n. 1 (a only); Noll, "Angelology," pp. 176 & 226
(b only); Notscher, "Geist," pp. 310 & 313 (a, b & d ) ; Schreiner,
"Geistbegabung," p. 162 n. 7 (b, c & d); Schweizer, "irveOna," p. 390 and
nn. 331 & 332 (all); and Yadin, Scroll of War, p. 231 (b only).
18
C / . n. 17 above.
Ruah a s A n g e l / D e m o n 151
a n d 1 Q M 1 3 : 1 0 s h o u l d p r o b a b l y b e i n t e r p r e t e d in e a c h o t h e r ' s
light, a n d g i v e n this a p p r o a c h , the m o s t suitable m e a n i n g for
ruah in b o t h w o u l d be "angels."
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
22
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
2 3
n. 4 in chapter 4 above.
20
N6tscher, "Heiligkeit," pp. 324-5.
C / . the chart of verbal relationships in Irwin, "Spirit-Dualism," p.
21
210 and note his comment on the style of the author of 1QM in ibid., p.
30: "One is remined of a student writing a paper by copying the ideas
of his source and using much of its vocabulary, but purposely juggling
the terms in an attempt to conceal the close dependence."
Cf. Mansoor, Hymns, p. 114 n. 7.
22
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
2 4
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 ;
2 6
cf.
section 2b3 in this c h a p t e r b e l o w a n d also 1QS 3:24.
1 Q M 1 5 : 1 4 ; n i ) ] 2 h Tin V o . T h e closest equivalent to the e x -
2 7
p r e s s i o n is s e n ' m i in 4 Q 5 1 1 , 1, 6, w h i c h is difficult to a n a l y z e
o n the basis of c o n t e x t a l o n e (cf. section 2b3 b e l o w ) , a n d the only
o t h e r o c c u r r e n c e of a f o r m of D E h a s a g e n i t i v e of ruah is n i n n
ni?eh in I Q H f 5 : 4 . In t h e specific c o n t e x t o f 1 Q M 1 5 : 1 4 , the
m e a n i n g of ruah a s either d e m o n s o r w i c k e d m e n (or both) s e e m s
equally possible, b u t n u e h T i n bo h e r e p r o b a b l y h a s to d o with
w i c k e d a n g e l s r a t h e r than w i t h m e n for the r e a s o n s cited in sec-
tion 2bl a b o v e in the analysis of ruah in I Q H 1 1 : 13.
note on 4 Q 5 1 1 , 4 3 , 6 .
C f . ibid., p. 215.
26
28
Baillet, Discoveries, IV, p. 12.
29
Ibid., p. 314.
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
DHTDD rnrrn (evil spirits that c a m e forth f r o m
t h e d e a d b o d i e s of t h e p r e - f l o o d g i a n t s , cf. 1 E n o c h 9 : 6 - 1 0 ) ,
D'N-itf = (D'ltf, " d e m o n s " ) , rrV' ? (a f e m a l e d e m o n ) , DTM ( a
1
h o w l i n g d e m o n ? ) , a n d [D"2{] ( m e a n i n g i m p r e c i s e , r e c o n s t r u c t e d
f r o m Isa. 1 3 : 2 1 ) . E v e n w i t h o u t t h e m e n t i o n of a n " a n g e l " in o u r
e x p r e s s i o n , t h e n , it is c l e a r f r o m this c o n t e x t a n d its c o n c e p t u a l
ties to 1 E n o c h 6 - 1 0 (in w h i c h evil, a n g e l i c b e i n g s v i c t i m i z e
h u m a n i t y ) t h a t t h e c o n c e r n of 4 Q 5 1 0 , 1, 1-9 is n o t t o w a r d off
evil m e n but r a t h e r to find p r o t e c t i o n a g a i n s t d e m o n s of v a r i o u s
types.
4 Q 5 1 1 , 1 8 2 , 1 , olnroD '[rrn; a n d 4 Q 5 1 1 , 3 5 , 7, n n r o o - n n Mo.
A l t h o u g h t h e c o n t e x t o f 4 Q 5 1 1 , 1 8 2 , 1 is t o o f r a g m e n t a r y for
a n a l y s i s , t h e r e c o n s t r u c t i o n onron 'rrn o f f e r e d b y Baillet o n the
basis o f 4 Q 5 1 1 , 3 5 , 7 s e e m s to b e certain e n o u g h 3 1
a n d it probably
h a s t h e s a m e m e a n i n g in b o t h v e r s e s . 4 Q 5 1 1 3 5 , 7, o n the o t h e r
h a n d , c l e a r l y b e l o n g s to t h e s a m e t y p e o f c o n t e x t a s 5 1 0 , 1
( t r e a t e d in t h e p a r a g r a p h d i r e c t l y a b o v e ) s i n c e t h e i n t e n t of
e a c h c o n t e x t is t o e x a l t G o d (cf. 4 Q 5 1 1 , 3 5 , 6 w i t h 4 Q 5 1 0 , 1, 4 )
a n d in this m a n n e r to s u b d u e o r frighten a w a y evil spirits (cf.
4 Q 5 1 1 , 3 5 , 6 - 7 w i t h 4 Q 5 1 0 , 1, 4 - 5 ) . T h e g e n i t i v e of o u r e x p r e s -
sion (nntQQ) is l i k e w i s e a n o t h e r i n d i c a t i o n t h a t evil spirits o r
d e m o n s a r e t h e c o n c e r n h e r e since it a l l u d e s directly to the c o n -
t e x t o f 1 E n o c h 1 0 : 9 a n d 1 5 : 8 - 1 2 : cf. t h e c o m m e n t s o n this in the
a n a l y s i s of 4 Q 5 1 0 , 1, 5 a a b o v e .
4 Q 5 0 2 , 27, 1; •'D'PU) ' n n . This e x p r e s s i o n is cited b y Strugnell
in " A n g e l i c L i t u r g y , " p . 3 3 2 a s a t e r m for a n g e l s in a n u n p u b -
lished f r a g m e n t of 4QS1, a n d it m a y also b e c o m p a r e d w i t h DVID
n i n n in I Q H 1:11 w i t h w h i c h it s h a r e s a similar c o n t e x t , viz., a
d e s c r i p t i o n o f n a t u r e a s u n d e r t h e a u t h o r i t y of v a r i o u s angelic
s p i r i t s (cf. D ' n j T ' b n a n d D ' D t f n ' ] 3 D O in 4 Q 5 0 2 , 2 7 , 3 - 4 3 2
with
nniKQ a n d D ' 3 3 1 D in I Q H 1 : 1 1 - 1 2 ) . T h e e x p r e s s i o n D'DVUJ ' n n ,
on line 5.
31
Ibid., p. 217 note on line 5.
3 2
A s reconstructed by Baillet in ibid., p. 89.
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 ei-
t 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.
1) O c c u r r e n c e s of ruah o v e r w h i c h t h e r e is n o a p p a r e n t dis-
agreement among scholars: 33
0 " n D T I P H m r r n (4QS1 4 0 , 2 4 , 6 ) ,
"wta. mnn (CD 12:2), c e h p 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, 3 4
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
o t h e r p u b l i s h e d Q u m r a n i a n m a t e r i a l . This is a l s o t r u e for m n n
avhp efmp in t h e p r e v i o u s l i n e 3 5
( 5 ) , b u t cf. the a n a l o g o u s m n n
c h i p in I Q H 8 : 1 2 . It is clear, h o w e v e r , t h a t ruah in b o t h lines is
r e f e r r i n g t o angelic b e i n g s of s o m e kind since 4QS1 4 0 , 2 4 , 2-8 is
d e s c r i b i n g t h e Divine T h r o n e of G o d (cf. E z k . 1) s u r r o u n d e d b y
t h e p r e s e n c e o f v a r i o u s t y p e s o f a n g e l s w i t h their w o r s h i p a n d
ministry. 3 6
In s u p p o r t of Strugnell's translation of ruah in line 6
a s " t h e S p i r i t s o f t h e L i v i n g G o d , " cf. Kautzsch, Grammar,
§132h. 3 7
F o r ruah as angel in (a) IQH 17:23, (b) IQH f 45:6, (c) CD 12:2, (d)
3 3
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, "Spirit-
Dualism," pp. 198-9 n. 17 & 199 n. 18 (c only); H. W. Kuhn, Ender-
wartung, 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).
^Cf. Strugnell, "Angelic Liturgy," p. 332, who describes this with
the term passim. (But cf. n. 1 above on the 1985 work of Carol New-
som.)
35
/ b i i . , also with the term passim.
36
Ibid., pp. 335-6 & 342.
C / . ibid., p. 337. Gaster in Scriptures,
3 7
p.289, translates ruah here
as "live angelic spirits."
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 . 3 8
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
senting no less than twelve manuscripts were found in Caves 1-4 and
11."
T h e editor reads pin, cf. Sukenik, Dead Sea Scrolls, plate 51, line
39
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 ser-
40
vant that he may resist the spirits of falsehood." Note also the remarks
of Baillet in Discoveries, VII, p. 220 on the close literary connection be-
tween 4Q510 & 511 and IQH.
158 Ruach a s A n g e l / D e m o n
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
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
4 6
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.
I Q H f 5:6, nVu> n n n ; a n d I Q H f 5 : 4 , nach n n n . T h e s e t w o
e x p r e s s i o n s a r e t r e a t e d t o g e t h e r h e r e b e c a u s e o f their similar
c o n t e x t a n d s y n t a x . T h u s , both e x p r e s s i o n s are subjects of m a s c u -
line v e r b s w h i c h f o l l o w t h e m (rrr f o l l o w i n g f 5:4 a n d nerr- in
5:6), a n d t h e d e v a s t a t i o n of the spirits in f 5:6 s e e m s to be a c o n -
t i n u a t i o n of the t h o u g h t of f 5:4-5 in w h i c h G o d "terrifies" (n'an
the future (?), glorified community with whom he would praise God
forever.
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
48
C / . n. 41 above.
50
162 Ruach a s A n g e l / D e m o n
5 1
As pointed out by Notscher in Terminologie, p. 75.
52
C / . Mansoor, Hymns, p. 154 n. 7.
C / . Strugnell, "Angelic Liturgy," p. 332, who describes this with
53
1) Ruahin a m a s c u l i n e p l u r a l f o r m a s a g e n i t i v e w i t h suf-
fixes: v r r n (1QM 12:9); y m i Rns ( I Q H 13:8); and v r r n a n ] *
( 1 Q M 1 9 : 1 ; r e c o n s t r u c t e d o n t h e b a s i s of 1 Q M 1 2 : 9 , cf. n. 6
a b o v e ) . This p a t t e r n in these o c c u r r e n c e s is r e g a r d e d b y a l m o s t
all s c h o l a r s as a r e f e r e n c e to a n g e l s , 5 7
a n d this s e e m s to b e
Carmignac, Regie, pp. 18 & 178, who believes that 1QM 12:9 refers to
the souls of the dead, and Noll, "Angelology," p. 176, who believes that
IQH 13:8 refers to the impersonal motive forces of creation. For (a)
164 Ruach a s A n g e l / D e m o n
essentially c o r r e c t . T h u s , I Q H 13:8 is in a c r e a t i o n c o n t e x t a n d
a p p e a r s t o reflect t h e v i e w of Jubilees 2:2 in w h i c h a host of a n -
g e l s w a s c r e a t e d b y G o d a l o n g w i t h t h e h e a v e n s a n d e a r t h in
c o n t r a s t to t h e c r e a t i o n o f o n l y t w o h u m a n s (cf. Jubilees 3 : l f f . ) .
A s i m i l a r c o n t r a s t b e t w e e n m e n a n d a n g e l s is a l s o p r e s e n t in
1 Q M 1 2 in w h i c h t h e a u t h o r a s a m e m b e r of the Q u m r a n c o m -
m u n i t y n o t e s t h a t t h e host o f spirits is w i t h " o u r s t e p s " ( i n s * ) .
P e r h a p s w i t h i n 1 Q M a l o n e it is p o s s i b l e c o n t e x t u a l l y to v i e w
t h e s e spirits a s t h e d i s e m b o d i e d souls of the s e c t a r i a n s , 58
but if
1 Q M 12:9 is t a k e n t o g e t h e r w i t h I Q H 1 3 : 8 , this v i e w b e c o m e s
l e s s p r o b a b l e s i n c e it is d o u b t f u l t h a t t h e s e c t a r i a n s b e l i e v e d
t h a t G o d c r e a t e d a l o n g w i t h t h e h e a v e n s a n d e a r t h a h o s t of
disembodied souls. 59
T h e c o m m o n m e a n i n g w h i c h best fits b o t h
o f t h e s e o c c u r r e n c e s is " a n g e l s . " It s h o u l d also be n o t e d that the
o n l y u n a m b i g u o u s m e a n i n g w h i c h ruah h a s in the Scrolls in its
m a s c u l i n e p l u r a l f o r m is " a n g e l " (cf. t h e list of f o r m s in section
2 a a b o v e ; cf. also section 2a in c h a p t e r 3 , 3 a in c h a p t e r 4 a n d the
lists in c h a p t e r 6 ) .
2 ) T h e m a s c u l i n e p l u r a l f o r m o f ruah w i t h a suffix (2
t i m e s ) : r O T r n ( 1 Q 3 6 , 1 7 : 2 ) , a n d T,Tnh ( I Q H f 3 3 : 2 ) . T h e c o n t e x t
I Q H 13:8 and (b) 1QM 12:9 as angels, cf. Anderson, "'Ruah'," pp. 294 &
298 (both); Betz, Offenbarung, p. 129 n. 3 (both); Bocher, Dualismus,
pp. 36 & 47 (both); Delcor, Hymns, p. 41 (b only); Holm-Nielsen, Ho-
dayot, 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, Com-
munity, p. 63 ( a only); Schweizer, "trvev\ia," p. 390 n. 332 (b only); and
Yadin, Scroll of War, p. 231 (both).
58
E . g . , as Carmignac; cf. n. 57 above.
Cf. the observation of Sjoberg, "irveOua," pp. 379-380: "There can
59
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 1 S
alone b u t is
n o t
above.
166 Ruach a s A n g e l / D e m o n
1 Enoch 106 (as noted by Milik) makes it clear that the arasi are an-
gels; cf. Barthelemy and Milik, Discoveries, I, p. 85.
C f . lQ34bis II 7 and Milik's comments on this in ibid., p. 154,
71
note on line 7.
^ T h i s seems to be Lichtenberger's opinion in Studien, p. 166 n. 8.
Ruah as A n g e l / D e m o n 169
refers to the evil angel Belial; as for ruah in H Q P s a Plea 19:15, David
Flusser in "Qumran and Jewish 'Apotropaic' Prayers," Israel Explo-
ration Journal, 19 (1966), p. 205 and Osten-Sacken in Gott und Belial, p.
143 regard it as an evil angelic power; Noll, however, in "Angelology,"
p. 73 sees it as a disposition.
7S
lbid, p. 72.
76
Osten-Sacken, Gott und Belial, p. 143.
170 Ruach a s A n g e l / D e m o n
in t h e Q u m r a n s e c t a r i a n w r i t i n g s b u t in Z e c h a r i a h 3 & 1 3 in
w h i c h pun (3:lff.) a n d nwaon n n (13:2) a r e b o t h f o u n d . T h e a u -
t h o r of H Q P s a P l e a 1 9 , then, w a s p r o b a b l y thinking of pa i n
t h e realistic t e r m s of Z e c h . 3:lff. w h e n h e w r o t e a n d p r o b a b l y
a l s o t h o u g h t of nitDD n n a s a p e r s o n a l b e i n g since h e p u t it in
p a r a l l e l w i t h ]o!o. T h e lack of a n article o n ]Bfc>, in fact, m a y
i n d i c a t e t h a t t h e a u t h o r p r o b a b l y t h o u g h t of this t e r m a s a
personal n a m e . 7 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,
7 9
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 .
80
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 .
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
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 ,
2
C / . Brown, Driver and Briggs, English Lexicon, p. 924 for this cat-
]
egory of meaning.
C / . Lys, Ruah, p. 307 n. 2: "le genre de ruah au sens de 'vent' est
2
souvent flottant."
Listed according to location.
3
174 T h e M e a n i n g of Ruah a t Q u m r a n
268; as "wind," cf. Carmignac and Guilbert, Textes, p. 272. For ruah as
"spirit" in CD 8:13, cf. Irwin, "Spirit-Dualism," p. 69 (a possibility as a
kind of manticism) and Molin, Sd'hne, p. 50 ("Geisterverwirrer"); as
"wind," cf. Hill, Greek Words, p. 234, Johnston, "Spirit," p. 27, Lohse,
Texte, p. 83 and Vermes, Scrolls in English, p. 105. The greatest differ-
ence of opinion is over the meaning of ruah in I Q H 7:29: as "angel," cf.
Johnston, "Spirit," p. 37 and Noll, "Angelology," p. 136 (as a possibility);
as "man's spirit," cf. Betz, Offenbarung, p. 129, Leaney, Rule, p. 159,
Notscher, "Geist," p. 305, Pryke, "'Spirit'," pp. 345-6 and Schweizer,
"TTveO^a," p. 390; for "vanity" or "wind/breath" in the sense of vanity, cf.
Hans Bardtke, "Considerations sur les Cantiques de Qumran," Revue
Biblique, 63 (1956), p. 222, idem, Handschriftenfunde, p. 245,
Carmignac and Guilbert, Textes, p. 233, Hill, Greek Words, p. 234,
Holm-Nielsen, Hodayot, pp. 138 & 139 n. 8, Lohse, Texte, p. 141,
Medico ehigme, p. 464 and Schreiner, "Geistbegabung," p. 162 n. 7; fi-
nally, Irwin in "Spirit-Dualism," p. 192 believes that ruah in I Q H 7:29
may refer to either "man," "wind" or "angel."
Other Uses of Ruah 175
5
F o r the strange plural, cf. Kautzsch, Grammar, §87s.
6
C / . Carmignac and Guilbert, Textes, p. 273 n. 9.
7
C / . Mansoor, Hymns, p. 152 n. 1.
8
Cf. Ezk. 1:4; 13:11 & 13; Ps. 107:25 and 148:8 and also Holm-
Nielsen, Hodayot, p. 263 n. 4; the word following ruah could also be
read as nffio, "raging" (cf. ps. 55:9). I know of no scholar who under-
stands this as anything other than a reference to wind. Note that this
expression is probably from m u o nn in Ezk. 1:4, Ps. 107:25 and 148:8 (or
nruro nn in Ezk. 13:11 & 13); the genitive prune in our expression, then,
would be an Aramaizing qutl form of niflO. Cf. Goshen-Gottstein,
"Linguistic Structure," pp. 126-7.
9
F o r ruah in (a) I Q H 6:23 and (b) IQH 7:5 as a reference to man's
spirit or disposition, cf. Huppenbauer, Mensch, p. 74 (a only); May
"Cosmological Reference," p. 5 n. 17 (a only, as a possibility); Notscher,
"Geist," p. 308 (b only); Pryke "'Spirit'," p. 345 (both); and Schweizer,
"iTveOua," p. 391 (b only).
176 T h e M e a n i n g of Ruah at Q u m r a n
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
1 1
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
F o r ruah in (a) IQH 6:23 and (b) I Q H 7:5 as "wind," cf. Bardtke,
n
to point to m n n a s p e r s o n a l a n g e l i c b e i n g s , b u t ruah a s w i n d
15
c a n b e m a s c u l i n e in t h e O l d T e s t a m e n t a n d in t h e Scrolls it
1 6
37, Licht, "Doctrine," p. 90, J. Maier, Texte, vol, II, pp. 65 & 206; Man-
soor, Hymns, p. 98, May, "Cosmological Reference," p. 6. n. 23, Pryke,
"'Spirit'," p. 345 n. 10, Ringgren, Faith, p. 57 and Strugnell, "Angelic Li-
turgy," p. 333; for ruah as wind, cf. Bardtke, Handschriftenfunde, p. 233,
Carmignac and Guilbert, Textes, p. 178, Chavallier, Souffle, p. 52,
Dupont-Sommer, ecrits, p. 217, Hill, Greek Words, p. 234, Lichten-
berger, Studien, p. 166 n. 8, Lohse, Texte, p. 113; Notscher, "Geist," p.
305; Schweizer, "irveOjia," p. 390 n. 334 and Vermes, Scrolls in English, p.
150; for ruah as either angel or wind, cf. Anderson, "'Ruah'," p. 302,
Holm-Nielsen, Hodayot, pp. 16, 20 n. 14 and p. 277 and Irwin, "Spirit-
Dualism," pp. 52 & 192.
15
C / . section 2a in chapter 5 above.
16
C f . n. 2 above.
17
C / . the analysis of IQH f 45:6 in section 2cl of chapter 5 above.
178 T h e M e a n i n g of Ruah at Q u m r a n
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 lan-
g 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
{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 9:15-
16; 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.
O t h e r U s e s of Ruah 179
in t h e p u b l i s h e d , non-biblical H e b r e w S c r o l l s , a n d it a l s o b e -
21
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-bibli-
cal 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
23
1) T h e s i n g u l a r o f ruah u s e d w i t h o u t q u a l i f i c a t i o n ( 2
times): r r n ( I Q H 1 : 2 8 ) a n d r r n o n » ( 1 Q M 6 : 1 2 ) .
T h e r e is a difference of opinion a m o n g s c h o l a r s o n t h e e x a c t
m e a n i n g of r r n o n a in 1 Q M 6 : 1 2 . M o s t u n d e r s t a n d ruah h e r e a s
2 1
Cf. m n n n b o (angels) in 4Q158, 14, I, 2 and 8Q5, 2, 6; n n n
(sickness) in 4Q266 Da 1 XVII 6; and n n n meto (God's Spirit) in 11
QMelch III 2 , 1 8 ; cf. also the fragmentary occurrence of n n n in 4Q178,
1,6.
22
C / . Yadin, Temple Scroll, vol. II, p. 153.
2 3
F o r the masculine, cf. Ecc. 3:19 and Lam. 4:20; for the feminine,
cf. Isa. 33:11 and Ps. 146:4.
24
T h e suffix on man in I Q H 1:28 probably refers back to pitfb; cf.
the translation of Dupont-Sommer in ecrits, p. 219.
180 T h e M e a n i n g of Ruah at Q u m r a n
"Spirit-Dualism," pp. 194 & 208 n. 13; Lohse, Texte, p. 195; Schreiner,
"Geistbegabung," p. 162 n. 7; and Vermes, Scrolls in English, p. 132.
C / . Anderson, "'Ruah'," p. 296, who believes that nn 'arm can
2 6
234; Delcor, Hymns, pp. 88-9; Irwin, "Spirit-Dualism," p. 192 (may also
refer to m a n ) ; Lohse, Texte, p. 115; J. Maier, Texte, vol. I, p. 73;
Schreiner, "Geistbegabung," p. 162 n. 7; Schweizer, "irveOna," p. 390 n.
334; and Vermes, Scrolls in English, p. 152.
Cf. Flusser, "Sect," p. 251; Holm-Nielsen, Hodayot, pp. 18 & 26 n.
28
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 ) .
C / . Bardtke, Handschriftenfunde,
2 9
p. 288; Carmignac, Cothenet
and Lignee, Textes, p. 40; Dupont-Sommer, ecrits, p. 126; Gaster, Scrip-
tures, 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.
C / . Foerster, "Geist," p. 119 and Irwin, "Spirit-Dualism," pp. 74-5
3 0
c. T h e f o l l o w i n g a r e possible o c c u r r e n c e s of ruah (2 t i m e s ) :
nn ( 4 Q 4 9 9 , 6, 3 ) , a n d [o'nvw] nn ( 4 Q 5 1 1 , 3 0 , 6 ) . In both of these
v e r s e s it is p o s s i b l e , a c c o r d i n g t o Baillet, t h a t n n s h o u l d b e
r e a d a s n n . In t h e c a s e of 4 Q 4 9 9 , 6, 3 it s e e m s that t h e f o r m c a n
33
line 6.
O t h e r U s e s of Ruah 183
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.
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 expres-
sions 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
1
2 . A n a l y s i s o f specific c a t e g o r i e s o f ruah-
a. S y n t a c t i c a l p a t t e r n s o f ruah a s s o c i a t e d w i t h its m e a n i n g
a s G o d ' s Spirit; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 2a of
chapter 3 above.
T h e s y n t a c t i c a l p a t t e r n s o f ruah a n d the v a r i o u s e x p r e s -
s i o n s w i t h i n t h e s e p a t t e r n s u s e d in t h e non-biblical, H e b r e w
Scrolls to refer to G o d a r e relatively f e w in n u m b e r , especially
in c o m p a r i s o n w i t h t h o s e u s e d for m a n (cf. 2b b e l o w ) . T h u s , the
c u s t o m a r y m e a n s for r e f e r r i n g to G o d ' s Spirit (24 of 3 5 o c c u r -
r e n c e s ) is w i t h t h e s i n g u l a r o f ruah a s t h e nomen regens of a
f o r m of e h i p in t h e s i n g u l a r a s its g e n i t i v e (e.g., i/~pT\p, E h i p n or
E h i p ) , a n d in the r e m a i n i n g 11 o c c u r r e n c e s the v a r i a t i o n of e x -
p r e s s i o n is n o t great. In m o s t c a s e s a simple, unqualified f o r m of
ruah in t h e s i n g u l a r is u s e d (e.g., ' 3 n n r u ishu nra, 4 t i m e s ; T P B J D
r r n , o n c e ; r r n m o , o n c e ; a n d [ . . . ] r r n , o n c e ) , a n d in only 2 cases is a
d e s c r i p t i v e g e n i t i v e o t h e r t h a n ef-np u s e d (e.g., r u n n n , o n c e ;
a n d T o m n n , o n c e ) w i t h o n e c a s e of the r o o t E h p a s a n adjective
( n t t f n p n n ) a n d o n e c a s e o f ruah a s a g e n i t i v e w i t h the article
( n n n n ' t f o ) . T h e g e n d e r o f ruah a s G o d ' s Spirit is n o t clear, al-
t h o u g h t h e a v a i l a b l e e v i d e n c e p o i n t s t o t h e f e m i n i n e . It 2
s h o u l d b e n o t e d , finally, t h a t the i n d i v i d u a l e x p r e s s i o n s f o u n d
in this c a t e g o r y a r e for t h e m o s t p a r t c o n t e x t u a l l y clear in their
reference to G o d .
b. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g
a s m a n ' s spirit; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 3a in
chapter 4 above.
In c o n t r a s t to the relatively few kinds of e x p r e s s i o n s u s e d to
d e s c r i b e G o d ' s Spirit in t h e Scrolls, t h o s e u s e d for m a n ' s spirit
a r e n u m e r o u s a n d v a r i e d . T h u s , the p r e d o m i n a n t p a t t e r n for d e -
scribing the spirit o f m a n is the u s e of ruah in the singular w i t h
o n e or m o r e genitives (37 times, plus 2 additional cases with
ruah in t h e p l u r a l ) , w i t h 2 9 different genitives u s e d a n d n o n e
o v e r 3 t i m e s . This is in c o n t r a s t to t h e s a m e p a t t e r n for G o d ' s
Spirit ( w h i c h is a l s o t h e m o s t f r e q u e n t p a t t e r n of its c a t e g o r y ) ,
2
Cf. n. 1 in chapter three above.
Analysis and Comparison 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 re-
gens 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
4:26 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
4
also the analysis of 4Q511,15, 7 and 4Q511, 81, 3 in section 2e3 of chap-
ter 5 above. Cf. also n. 8 in chapter 6 above.
188 T h e M e a n i n g of Ruah at Q u m r a n
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.
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
Analysis and Comparison 191
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 .
T h e same form is found in the Treatise in 4:21b; but cf. also ch. 5.
3
n.l.
A similar form (nbu) nn) is found in the Treatise in 4:9 &4:20; cf. n.
4
3 above.
194 T h e M e a n i n g of Ruah at Q u m r a n
l i t e r a t u r e a n d t e n d s to s u p p o r t O s t e n - S a c k e n ' s v i e w t h a t t h e
t w o - s p i r i t d u a l i s m o f 1 Q S 3 - 4 is a s e c o n d a r y a n d later d e v e l -
o p m e n t i n t h e e v o l u t i o n of sectarian t h o u g h t . 6
a. 1 Q S 3 : 1 4 nmnn T O V D .
M o s t s c h o l a r s u n d e r s t a n d this e x p r e s s i o n a s r e f e r r i n g to
m a n ' s spirit in o n e s e n s e o r a n o t h e r a l t h o u g h a significant m i -
7
n o r i t y sees it a s a r e f e r e n c e to t h e t w o s p i r i t s ( u n d e r s t o o d a s
8
4:26 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.
6
possible m e a n i n g s . It s e e m s , h o w e v e r , t h a t t h e m a j o r i t y is c o r -
9
Cf. Irwin, "Spirit-Dualism," pp. 8 & 191 ("a generalized term in-
9
cluding 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
1 0
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. Osten-
Sacken, Gott und Belial, pp. 17-27.
C / . Noll, "Angelology," p. 131, who sees evidence of a literary in-
12
P r i n c e of L i g h t a n d A n g e l of D a r k n e s s ) also m e n t i o n e d in this
context (1QS 3:20ff.). 16
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.
The M e a n i n g of Ruah in 1 Q S 3 : 1 3 - 4 : 2 6 197
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 personifi-
cations of these dispositions, cf. ibid., p. 426 n. 30. Most scholars iden-
tify 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. An-
17
derson, "'Ruah'," pp. 298-9; Becker, Heil Gottes, pp. 85-86 & 89; Betz, of-
fenbarung, 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 Vi-
vant, 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; Ring-
gren, 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.
C / . J. T. Milik, Ten Years of Discovery in the Wilderness of
1 8
h e u s e d t h e f e m i n i n e g e n d e r , w h i c h is a l m o s t a l w a y s u s e d in
t h e s e c t a r i a n Scrolls in r e f e r e n c e to m a n ' s s p i r i t . 21
His main
p o i n t in 3 : 1 5 - 1 9 a is t h a t m a n ' s inner spirituality d o e s n o t h a v e
its origin in his o w n a u t o n o m y o r free will b u t in G o d ' s p o w e r of
p r e d e t e r m i n a t i o n a n d c r e a t i o n ( v v . 1 5 - 1 7 ) . It is G o d alone w h o
c r e a t e s m a n Geo v. 17) a n d t h e n situates h i m (v? D e n v. 18) in
r e l a t i o n s h i p to t h e g o o d o r evil spiritual d i s p o s i t i o n in w h i c h
h e is to c a r r y o u t all o f his p r e d e t e r m i n e d , g o o d or evil c o n d u c t
( D 3 "jbrinn 1 ? v. 18) w i t h n o possibility o f c h a n g e (nuefrr? r-K v. 16).
It is c l e a r , h o w e v e r , t h a t a c o s m i c s i g n i f i c a n c e is n o t e n -
tirely a b s e n t for ruah in 1QS 3 : 1 8 & 1 8 / 1 9 d e s p i t e the a u t h o r ' s
p r i m a r y interest in it a s a h u m a n disposition. This c a n b e seen
in t w o r e s p e c t s : 1) the a u t h o r u s e s a p a t t e r n of ruah ( m r r n w i t h
a g e n i t i v e i n d i c a t i n g a q u a l i t y ) w h i c h is u s u a l l y u s e d to d e -
scribe a n g e l s , 2 2
a n d 2 ) h e r e f e r s to a " S p r i n g of L i g h t " a n d a
"Well of Darkness" from which c o m e the "natures" or
" o r i g i n s " o f t r u t h a n d i n i q u i t y ( v . 1 9 ) . In this w a y the a u -
2 3 24
C / . n. 16 above.
19
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 in-
v 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
25
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
26
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
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-deter-
27
ministic w a y . 2 8
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 .
W e s h o u l d n o t e , finally, that t h e articles in the e x p r e s s i o n
7 W i n o w rrirrn in v. 1 8 / 1 9 refer back to r n r r n TIE) in v. 1 8 . 2 9
claim to have authority over "all the sons of men" (4Q'Amramb 1,12)
and dispute with each other over who will control 'Amram (lines 10-11).
Noll notes in "Angelology," p. 44 that Milik dates manuscript b to the
mid- or early 2nd century B.C. and that the five copies of this work at
Qumran attest to its popularity there.
Cf. ibid., p. 45: "The most unusual feature of the vision of
2 8
'Amram is that the patriarch is given a choice between the two an-
gels." Cf. also CD 5 and 1QM 13.
C f . Kautzsch, Grammar. §126d.
29
I have found only three scholars who believe that ruah here
3 0
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.
g e l s . It a p p e a r s t h a t t h e m a j o r i t y is c o r r e c t in i d e n t i f y i n g
3 4
v e r s e s refers n o t to p e r s o n a l angelic b e i n g s b u t to t w o o p p o s e d
& pp. 143-4; Bocher, Dualismus, pp. 36, 38, 77 & 101; Burrows, More
Light, p. 280; Charlesworth, "Comparison," p. 80; Chevallier, Souffle, p.
52; Danielou, "spiritualite," p. 128; Dupont-Sopmmer, "instruction," pp.
16 & 18; May, "Cosmological Reference," pp. 2 & 5; Montague, Holy
Spirit, pp. 117-8; Murphy, Scrolls,pp. 65-66; Ringgren, Faith, pp. 69, 78-
79 & 92; and Schweizer, "irveflaa," p. 390. Note, finally, that Betz in
Paraklet, pp. 67-68 and Schubert in Community, p. 62 distinguish the
two spirits from the two angels of 3:20-25.
C f . Flusser, "Sect," p. 246; Irwin, "Spirit-Dualism," pp. 198-9 n. 17
32
& p. 191; Licht, "Analysis," p. 92; G. Maier, Mensch, p. 249 and Wern-
berg-Moller, Manual, p. 67.
C / . n. 18 above and also Baumbach, Qumran, p. 47; Flusser,
3 3
tmh*?a in 4:1, m n in 4:1, r r o n in 4:1, and the references with nn» in 3:26
and 4:1. For the unusual form yirvbs, cf. Lohse, Texte, p. 10 note g, who
equates it with p'bj).
202 T h e M e a n i n g of Ruah at Q u m r a n
s t a t e m e n t t h a t t h e s e d i s p o s i t i o n s h a d their o w n special c r e -
a t i o n ( w i t h n o m e n t i o n of m a n ) , the a u t h o r s e e m s to g i v e the
i m p r e s s i o n o f g o o d a n d evil entities existing b e y o n d the confines
of t h e i n d i v i d u a l m a n a n d his e x i s t e n c e . A g a i n , h o w e v e r , the
feminine g e n d e r s h o w s that the a u t h o r ' s intent is n o t to describe
p e r s o n a l , a n g e l i c b e i n g s w h i c h exist a l o n g s i d e of m a n , b u t to
s h o w t h a t t h e d i s p o s i t i o n s w h i c h s p i r i t u a l l y define m a n a r e
not m e r e l y individual or personal matters but are intimately
related to a c o s m i c g o o d a n d c o s m i c evil w h i c h t r a n s c e n d m a n .
A r e f u s a l o f t h o s e o u t s i d e t h e c o m m u n i t y to follow s e c t a r i a n
l a w , t h e r e f o r e , is e v i d e n c e to the a u t h o r o f this treatise of m o r e
t h a n s i m p l y a m i s t a k e n d e c i s i o n o n their p a r t o r e v e n of the ef-
fect o f Belial's p e r s o n a l r u l e o v e r t h e m . It s h o w s that their in-
n e r m o s t religious life, i.e., their religious identity a s h u m a n b e -
ings, h a s its p r i m a r y s o u r c e in a g r e a t c o s m i c W e l l of D a r k n e s s
( 3 : 1 9 ) w h i c h totally a n d u n c h a n g e a b l y d e f i n e s w h o t h e y a r e
spiritually a c c o r d i n g to the p r e d e t e r m i n i n g a n d c r e a t i v e a c t of
G o d . T h i s is q u i t e a h a r s h v i e w of the n o n - s e c t a r i a n a n d m a y
i n d i c a t e t h a t it a r o s e (or b e c a m e a c c e p t e d in the c o m m u n i t y ) at
a t i m e in w h i c h the conflict b e t w e e n s e c t a r i a n a n d n o n - s e c t a r -
ian w a s s o intense that the c o m m u n i t y felt the n e e d to isolate
itself a s m u c h a s possible n o t o n l y p h y s i c a l l y b u t also spiritu-
ally f r o m the o u t s i d e w o r l d .
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
r e f e r e n c e to t h e "spirit o f t r u t h " 3 8
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
39
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 ,
4 0
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
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
4 4 4 5
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
46
191 and J. Maier In Texte, vol. II, p. 206 are ambiguous on this possible
identification; Licht in Rule, pp. 62 & 97 seems to view them as sepa-
rate angelic spirits. Cf. also Baumbach in Qumran, p. 14, who seems to
regard ruah here as only one angelic spiritual power among others.
C o p p ens, "don," p. 210; Duhaime, "redaction," pp. 575-6; and
4 6
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
g e n e r a l , but o t h e r s u n d e r s t a n d it a s n o m o r e t h a n a disposition
52
47
Cf. n. 60 in chapter 4 above.
C f . Baumbach, Qumran, p. 14, who believes that this is an indi-
48
win, "Spirit-Dualism," pp. 8-9 (he also believes that ruah here may re-
fer to an element in man's character, cf. ibid., p. 191); H. W. Kuhn, En-
derwartung, p. 121; and Otzen, "Sektenschriften," pp. 138-9.
206 T h e M e a n i n g of Ruah at Q u m r a n
perversity" 5 5
( i n d i c a t i n g a single, p e r v e r s e d i s p o s i t i o n ) . W e
56
wartung, p. 121.
55 £
k. 1QS 4 : 2 1 a c r o p rrn.
A majority of s c h o l a r s u n d e r s t a n d s this e x p r e s s i o n a s refer-
ring to the Spirit of G o d w i t h s o m e of t h e m e q u a t i n g it w i t h the
spirit o f t r u t h in 3 : 1 8 / 1 9 5 9
a n d a f e w e q u a t i n g it f u r t h e r w i t h
the angelic P r i n c e o f L i g h t s . O t h e r s a r e silent o r n o n - c o m m i -
60
tal o n t h e s e p o s s i b l e r e l a t i o n s h i p s
61
while s o m e doubt that
ruah h e r e h a s m u c h to d o w i t h e i t h e r t h e spirit of t r u t h o r
Prince of L i g h t s . A m i n o r i t y , o n t h e o t h e r h a n d , u n d e r s t a n d s
62
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
Flusser, "Sect," pp. 246 & 256; Foerster, "Geist," p. 131; Jaubert, notion,
pp. 239 & 244; Notscher, "Heiligkeit," pp. 340-1; and Seitz, "two Spirits,"
p. 93.
C / . Anderson, "'Ruah'," pp. 298-9 & 302; Bocher, Dualismus, pp.
60
38-9 & 77; Cross, Library, pp. 210 & 213; Leaney, Rule, pp. 43 & 158-9;
and Ringgren, Faith, pp. 82 & 89.
Cf. Carmignac and Guilbert, Textes, p. 37 n. 76 & p. 155 n. 9; Di-
6 1
etzel, "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.
B a u m b a c h , Qumran, pp. 13-14; Beaven, "Ruah," pp. 90-91; Betz,
62
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 foreor-
d 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 identi-
6 5
f 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
66
^ C f . n. 65 in chapter 3 above.
C f . n. 60 above and also Ellis "Gifts," pp. 135-6 and Montague,
65
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
67
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
6 9
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
7 0
( 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 -
71
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 alter-
72
67
C / . Coppens, "don," p. 210; Notscher, "Geist," p. 309 (cf. n. 59
a b o v e ) ; P r y k e , "'Spirit'," p. 3 4 5 ; and Wernberg-Maller,
"Reconsideration," p. 423; cf. also Treves, 'Two Spirits," p. 450.
68
C / . Chevallier, Souffle, pp. 55-56 and Huppenbauer, Mensch, p.
17.
C f . Delcor, "Doctrines," col. 973 and Schubert, "Sektenkanon," p.
69
505 n. 33.
Dupont-Sommer, "instruction," p. 33 (cf. also p. 18).
70
Baumbach, Qumran, p. 14; cf. also J . Maier, Texte, vol. II, p. 204.
71
s e e m s , h o w e v e r , that D u p o n t - S o m m e r is c o r r e c t in his o b s e r v a -
tion that t h e i d i o m a t i c force of ma 'D s h o u l d n o t b e e x t e n d e d to
ma r r n , since bViann, w h e n e v e r it a p p e a r s in t h e Scrolls, a l -
75
w a y s h a s a negative m e a n i n g . 76
Bocher, Dualismus, pp. 38-39 & 77; Brandenburger, Fleisch, pp. 97-98;
Charlesworth, "Comparison," p. 89; Cross, Library, pp. 210-211; Licht,
"Analysis," p. 98; Montague, Holy Spirit, p. 117; Ringgren, Faith, p. 72;
and Schweizer, "TrveD|ia," p. 390. For the additional question of the re-
lationship of the two spirits to the two angels, see n. 17 in this chapter
above.
Cf. Irwin, "Spirit-Dualism," pp. 8-9 & 198 n. 17; H. W. Kuhn, En-
78
derwartung, p. 121; Notscher, "Geist," pp. 310 & 313; and Yadin, Scroll
of War, p. 231.
C o p p e n s , "don," p. 210; Johnston, "Spirit," p. 30; Wernberg-
79
p a n d o n the t h o u g h t a l r e a d y e x p r e s s e d in 3 : 2 4 that t h e p i o u s
m u s t d e a l n o t o n l y w i t h their o w n sinful n a t u r e b u t a l s o w i t h
the p r o b l e m o f d e m o n i c a t t a c k , w h i c h h a s t h e p o t e n t i a l o f
m a k i n g t h e m fail in their r e l i g i o u s lives (TIN ' » b'tfarr?). T h e
s a m e t h o u g h t is also f o u n d in 4 Q 5 1 0 , 1, 6 in w h i c h the d e m o n s
a t t e m p t to d e s t r o y t h e h e a r t of t h e faithful (oaab D E J i f ? ) 8 3 a n d
so l e a d t h e m a s t r a y a n d in 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 4 in w h i c h t h e
80
C / . section 2c in chapter 7 above.
8 1
There is a question as to whether - Q J m t a in 4:23 goes with O T
preceding it (e.g., Wernberg-Moller, Manual, p. 27) or with oVnrr fol-
lowing it in v. 24 (e.g., Licht, "Analysis," p. 98). If the spirits in 4:23 are
identical to the two spirits of 3:18-19 and ina m t a is understood as going
with O T , this produces a conceptual tension in the Treatise since the
two spirits are no longer seen as dividing mankind into two clearly
defined groups (as in 3:18ff.) but as dividing the spirituality of the in-
dividual into two conflicting elements (cf. ibid., p. 91 n.13). Given the
definition of ruah in 3:18ff. as "dispositions" and DTffi as numerous an-
gelic spirits, however, this is no longer as much of an issue, although it
would probably make the most sense in the light of passages such as
4Q510,1 and 4Q511,48-49+51 to view " O J here as referring to individual
men (especially sectarians) who must contend with the strife of de-
monic attacks (cf. also I C S 3:24 and 1QM 13:10ff.). The expression x r »
" O l , then, should probably be read with O T , with the "spirits" as its
subject and with men as the subject of oVnrv (as in K. G. Kuhn,
"Epheserbrief," p. 341) since the chief interest of this treatise is men's
conduct.
C / . section 3a of chapter 5 above. 1QS, however, seems to prefer
82
the masculine to the feminine in the imperfect plural; cf. 2:15-16 and
4:17-18. For the feminine imperfect plural in the other Scrolls
(although not in connection with ruah), cf. I Q H 7:11; 18:15; 1QM 8:1;
4QpPs 37II, 16.
83
C / . the analysis of this context in section 2b3 of chapter 5 above.
212 T h e M e a n i n g of Ruah- at Q u m r a n
W e s h o u l d n o t e , finally, t h a t t h e f e m i n i n e r e f e r e n c e s b e -
g i n n i n g in 4 : 2 5 (cf. t h e suffixes o n ]DfD, p f e W Q a n d ftr\r) d o not r e -
fer t o t h e o n n o f 4 : 2 3 b u t to t h e t w o s p i r i t s o r d i s p o s i t i o n s
w h i c h a r e t h e subject o f t h e w h o l e T r e a t i s e . V e r s e s 2 5 - 2 6 , then,
a r e a r e s t a t e m e n t o r s u m m a r y o f t h e m o s t i m p o r t a n t points of
t h e e s s a y , e s p e c i a l l y t h o s e f r o m 4 : 1 5 o n w a r d (cf. 4 : 1 6 w i t h
4:25).
o . 1QS 4 : 2 6 irrn.
M o s t s c h o l a r s u n d e r s t a n d T i n h e r e a s r e f e r r i n g to m a n ' s
spirit, 8 5
w h i c h s e e m s t o b e c o r r e c t . T h e i m m e d i a t e c o n t e x t of
this e x p r e s s i o n i n v o l v e s t h e s t a t e m e n t that m a n ' s w i c k e d n e s s is
p r o p o r t i o n a l l y r e l a t e d to h i s p a r t i c i p a t i o n in t h e "lot" Orria) of
w i c k e d n e s s ( 4 : 2 4 ) , a n d d i r e c t l y b e f o r e i n n in 4 : 2 6 t h e a u t h o r
s a y s t h a t G o d c a u s e s t h e " l o t s " ( m b - n a ) t o fall for "all t h e liv-
i n g " ( T I V D , t o w h i c h the suffix o n n n r e f e r s ) . T h e c o n t e x t h e r e ,
t h e n , s h o w s t h a t "all t h e l i v i n g " w i t h its " l o t s " refers p r i m a r -
ily t o m a n , w h o s e "lot" is t h e p r i m a r y interest o f this Treatise.
T h e s a m e m e a n i n g for T J V O c a n b e seen in 1QS 9:12, w h o s e c o n -
t e x t is a l s o p r i m a r i l y i n t e r e s t e d in m e n a n d h o w t h e Vofoo is to
deal with them. A n additional indication that n n r e f e r s to
m a n ' s spirit in 4 : 2 6 is its s u b o r d i n a t i o n t o t h e p r e p o s i t i o n ' s b ,
w h i c h is u s e d w i t h ruah in t h e Scrolls o n l y to i n d i c a t e a rela-
t i o n s h i p i n v o l v i n g t h e h u m a n spirit o r d i s p o s i t i o n (cf. 1QS
2:20; 9:15; a n d C D 20:24).
3. Conclusion.
discussion of this problem. Kuhn's position here is that these two sec-
tions involve only a terminological difference (cf. section 2a of chapter
2 above), but in not making it clear that the sharp division of humanity
rests primarily on the leadership of the two angels rather than on the
two opposite "spirits" in man, Kuhn is subject to the kind of criticism
found in Osten-Sacken, Gott und Belial, p. 24 n. 2: "Diese einheitliche
Interpretation verkennt die unterschiedliche Stellung diesen Motive
in S III, 13ff. und IV, 23bff. In III, 13 bis IV, 14 dominiert die Tendenz
der Trennung in Menschengruppen, die Bemerkung iiber die ver-
fiihrung der Lichtsohne durch den Finsternisengel wird ferner sofort
abgeschwacht durch die Zusicherung der Hilfe Gottes und des Engels
seiner Wahrheit und nicht in dualistischen Sinne ausgewertet. In IV,
23ff. dagegen ist der Widerstreit thematisch behandelt. Eine exakte
Scheidung zwischen Licht- und Finsternissohnen, wie sie die Darstel-
lung III, 13 bis IV, 14 durchzeiht, ist nach diesem Abschnitt wie auch in
IV, 15ff. unmoglich." However, if the two angels are presupposed in
4:15-26, an exact division of humanity into two, good and evil, warring
groups can also be understood there with the individual members of
each group being in more or less agreement with their respective an-
gelic rulers. On the other hand, if the two spirits are regarded as cos-
mic beings ruling over humanity and identified as the two angels of
3:20ff. (so most scholars), the tension between 3:13-4:15 and 4:15-26
would seem to be irreconcilable. Licht in "Analysis," pp. 88-100 has
made the most convincing attempt within a view of the two spirits as
angelic in nature for understanding 3:13-4:26 as a conceptual unity,
but this has involved the view that 4:16 & 24 are not referring to the
participation of the individual in both the good and evil spirits, (cf. the
discussion of this in n. 87 below).
214 T h e M e a n i n g of Ruah at Q u m r a n
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
87
throughout never presents the two spirits as competing for the soul of
the individual person since the notion "is quite incompatible with the
main argument, viz. the division of mankind" (ibid.). He understands
passages such as 4:16 & 24, therefore, as referring to the greater or
lesser participation of the individual in one spirit or the other, but not
in both (ibid., pp. 95 & 98). There are varying levels of righteousness in
the Qumran community, then, not because of a greater or lesser in-
fluence of the spirit of iniquity in the individual sectarian, but because
each has a different level of inheritance in the one good spirit. This
view, however, does not sufficiently take into account the positive
presence of spiritual evil in the sectarian as seen in 3:21-23 and espe-
cially in 4:20, which is probably referring to the Qumranian faithful
when it says that God will destroy "all spirit of iniquity from the bounds
(?) ('DDrra) of his flesh;" cf. note 97 below and passages such as 1QS 11:9-
12, IQH 13:13-16 and 17:25 in which the secarian is accutely aware of
his inward, spiritual sinfulness. Cf. also Lichtenberger, Studien, p. 137
and especially Osten-Sacken, Gott und Belial, p. 24, who notes that
4:16 in the context of 4:18-22 "erscheint nur dann als sinnvoll, wenn
ausgedmckt werden soil, dafi der Mensch in unterschiedlichem Grad
an beiden Geisterklassen Anteil hat und entsprechend dieser Erb-
schaft handelt." Note, finally, that 4Q186 understands the spirit of the
individual as being conditioned by both "darkness" and "light"; cf. Al-
legro, "Cryptic Document," pp. 291-4. Nevertheless, the conflict of the
two spirits in the soul of the individual is not personal in nature since
these "spirits" are not personal, angelic beings; they clash only as two
fundamentially different spiritual dispositions in men's hearts. The
personal dimention in this conflict is only in the numerous good and
evil angels who either attack or aid the spiritual life of the sectarian (cf.
1QS 3:24; 4:23; 1QM 12:8-9; 13:10; 4Q SI 40)
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6 215
Osten-Sacken's position h e r e s e e m s to b e m i x e d : o n e s c h o l a r a c -
c e p t s his a n a l y s i s e n t i r e l y , a n o t h e r o n l y in r e s p e c t to a d i v i -
91
to a c c e p t 3 : 1 3 - 4 : 1 4 a n d 4 : 1 5 - 2 6 a s t w o d i s t i n g u i s h a b l e s e c t i o n s
(while m a i n t a i n i n g t h e possibility o f o n e a u t h o r ) b u t resist the
v i e w that t h e s e s e c t i o n s c o n t a i n p n e u m a t o l o g i e s w h i c h a r e in
essential tension w i t h e a c h o t h e r . 9 3
88
C f . n. 17 above.
C / . Licht, "Analysis," pp. 88-100 and also the comments of Noll in
89
C / . Lichtenberger, Studien,
9 3
pp. 139 & 141 and Noll,
"Angelology," pp. 131-3.
216 T h e M e a n i n g of Ruah a t Q u m r a n
r e a l m s of spiritual light a n d d a r k n e s s . 9 4
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 . 95
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 in-
v 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 9 6
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"
monic attack against the sectarian is possible because his "flesh" (i.e.,
the conceptual equivalent to the evil spirit of 3:18/19) makes him vul-
nerable to this. Kuhn cites 1QS 11 (cf. v. 9) which talks about the sec-
tarian's "iniquitous flesh" (Tea Vu>) as the underlying thought of 3:24.
Cf. Lichtenberger, Studien, p. 141, who notes that "der Hinweis
97
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
98
Treatise a s s u c h . 1 0 1
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).
CONCLUSION
T h e e v i d e n c e , t h e n , p o i n t s to Q u m r a n a s a n e s c h a t o l o g i -
cally o r i e n t e d c o m m u n i t y w h i c h s a w itself a s t h e heir of G o d ' s
e s c h a t o l o g i c a l Spirit a n d r e g a r d e d this Spirit a s the b a s i s a n d
s o u r c e of its spirituality. A s n o t e d a b o v e , h o w e v e r , e x c e p t i o n s
to this v i e w c a n b e s e e n in 1QS 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 in
w h i c h the spirituality c h a r a c t e r i s t i c o f t h e sect is g i v e n to the
s e c t a r i a n at birth. H o w or w h y these a l t e r n a t e a n d c o n f l i c t i n g
p n e u m a t o l o g i e s a r o s e is difficult to d e t e r m i n e , b u t it s e e m s
clear f r o m a l i t e r a r y s t a n d p o i n t , at least, that t h e y r e m a i n e d
isolated a n d s e c o n d a r y in Q u m r a n i a n t h o u g h t .
INDEX TO RUAH IN THE NON-BIBLICAL,
HEBREW SCROLLS OF QUMRAN
PUBLISHED TO DATE
I Q H 18: mn KD3 7
, I m a n ' s spirit ch. 4, sec.3dl
14/15
4Q487,4,1 ]rm ? c h . 6, s e c . 3 a
demons
c h . 5, sec. 2 c 3
4Q511,1,3 nnbetao mmn Voa a nge l s
ch. 5 , sec. 2b3
4Q511,1,6 » B h 'mn demons
4Q511,10,2 nra] mn mi>n[b m a n ' s spirit c h . 4, sec. 3b3
(perhaps a
longer recension
of4Q510,l)
I n d e x t o Ruah 237
5Q13,4,5 mn ?
1
? c h . 6, sec. 3 a
Scroll 3 6 : 5
(2X)
1. R E F E R E N C E W O R K S F O R T H E O L D T E S T A M E N T
AND QUMRAN
2. T E X T S , E D I T I O N S , A N D S O U R C E S
F O R RUAH A T Q U M R A N
A l l e g r o , J. M . " A n A s t r o l o g i c a l C r y p t i c D o c u m e n t from
Q u m r a n . " Journal of Semitic Studies, 9 ( 1 9 6 4 ) , 2 9 1 - 4 .
242 T h e M e a n i n g of Ruah at Q u m r a n
A v i g a d , N a h m a n , a n d Y a d i n , Y i g a e l . A Genesis Apocryphon,
A Scroll From the Wildernes of Judaea. Jerusalem: The
M a g n e s P r e s s of the H e b r e w U n i v e r s i t y a n d H e i k h a l H a -
Sefer, 1 9 5 6 .
F i t z m y e r J. A . , a n d H a r r i n g t o n , D . J. A Manual of Palestinian
Aramaic Texts. Biblica et O r i e n t a l i a , 3 4 . R o m e : Biblical
Institute P r e s s , 1 9 7 8 .
J o n g e l i n g , B . ; L a b u s c h a g n e , C. J.; a n d v a n d e r W o u d e , A . S.
Aramaic Texts from Qumran with Translations and
Annotations. Semitic Studies Series, 4 . L e i d e n : Brill, 1 9 7 6 .
it
. Milkl-sedeq e t MiUd-reSa' d a n s les a n c i e n s e c r i t s
juifs e t Chretiens." Journal of Jewish Studies, 2 3 ( 1 9 7 2 ) , 9 5 -
144.
In this article a r e f o u n d t h e f o l l o w i n g s o u r c e s u s e d i n this
study: 4 Q 2 6 6 , 4 Q 2 7 0 , 4 Q 2 8 6 , 4 Q 2 8 7 a n d l l Q M e l c h 3 II.
. " N o t e s e n m a r g e d u V o l u m e V d e s ' D i s c o v e r i e s in
the J u d a e a n D e s e r t o f J o r d a n ' . " Revue de Qumran, 7 ( 1 9 6 9 -
1971), 163-276.
244 T h e M e a n i n g of Ruah a t Q u m r a n
3. T R A N S L A T I O N S A N D C O M M E N T A R I E S
. " R e g l e m e n t d e la G u e r r e d e s fills d e l u m i e r e .
T r a d u c t i o n et n o t e s . " Revue de I'Histoire des Religions, 7-
12 ( 1 9 5 5 ) , 2 5 - 4 3 a n d 1 4 1 - 1 8 0 .
P l o e g , J. v a n d e r . " L a R e g i e d e l a G u e r r e . T r a d u c t i o n et n o t e s . "
Vetus Testamentum, 4 (1955), 373-420.
4. R E L A T E D W O R K S
B e a v e n , E. L. " R u a h H a k o d e s h in S o m e E a r l y J e w i s h
Literature." Unpublished Ph.D. dissertation, Vanderbilt
University, 1961.
248 T h e M e a n i n g of Ruah at Q u m r a n
. " T o W o r s h i p G o d in S p i r i t a n d in T r u t h ' :
Reflections o n J o h n 4 : 2 0 - 2 6 . " Standing before God. E d i t e d b y
A . Finkel a n d L. Frizzel. N e w Y o r k : K t a v . 1 9 8 1 , p p . 5 3 - 7 2 .
B r o w n , R. "The Q u m r a n Scrolls a n d t h e J o h a n n i n e G o s p e l a n d
E p i s t l e s . " Catholic Biblical Quarterly, 17 (1955), 183-207.
B r o w n l e e , W . H . " A n t h r o p o l o g y a n d S o t e r i o l o g y in the D e a d
Sea Scrolls a n d in the N e w T e s t a m e n t . " The Use of the Old
Testament in the New and Other Essays, Studies in honor of
W. F . Stinespring. E d i t e d b y J. E. E f i r d . D u r h a m , N . C.:
Duke University Press, 1972, pp. 210-240.
C h a r l e s , R. H . , a n d C o w l e y , A . " A n E a r l y S o u r c e o f t h e
T e s t a m e n t s o f t h e P a t r i a r c h s . " Jewish Quarterly Review,
19 (April, 1 9 0 7 ) , 5 6 6 - 5 8 3 .
C h a r l e s w o r t h , J. H . , e d . " A C r i t i c a l C o m p a r i s o n o f t h e
D u a l i s m in 1QS 3 : 1 3 - 4 : 2 6 a n d t h e ' D u a l i s m ' c o n t a i n e d in
the Gospel of J o h n . " John and Qumran. L o n d o n , 1 9 7 2 , p p . 7 6 -
106.
250 T h e M e a n i n g of Ruah at Q u m r a n
D a n i e l o u , J. " U n e s o u r c e d la spiritualite C h r e t i e n n e d a n s le
M a n u s c r i t s d e la M e r M o r t e : la d o c t r i n e d e s d e u x esprits."
Dieu Vivant, 2 5 ( 1 9 5 3 ) , 1 2 7 - 1 3 6 .
, a n d v a n d e r W o u d e , A . S. " M e l c h i z e d e k a n d the
N e w T e s t a m e n t . " New Testament Studies, 12 (July 1 9 6 6 ) ,
301-326.
. " T h e S y n t a x o f T e n s e s in t h e I n t e r p r e t a t i o n o f t h e
H o d a y o t . " Revue de Qumran, 5 ( 1 9 6 5 ) , 3 7 5 - 4 1 4 .
D u h a i m e , J. L . " L ' i n s t r u c t i o n s u r l e s d e u x e s p r i t s et l e s
i n t e r p o l a t i o n s d u a l i s t e s a Q u m r a n ( 1 Q S III, 1 3 - IV, 2 6 ) .
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