Professional Documents
Culture Documents
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact support@jstor.org.
BRILL is collaborating with JSTOR to digitize, preserve and extend access to Dead Sea Discoveries.
http://www.jstor.org
SOME REFLECTIONSON ANGELOMORPHICHUMANITY
TEXTS AMONG THE DEAD SEA SCROLLS
CRISPINH.T. FLETCHER-LOUIS
University of Durham, UK
8 For the inspirationfrom Malachi 2 for Jub. 31:13-17 see the various treatments
of the lattertext by J.C. VanderKam,"Jubileesand the PriestlyMessiah of Qumran,"
RevQ 13 (1988) 353-65; The Book of Jubilees: Text and Translation (CSCO 510-1 1;
Scriptores Aethiopici 87-88; Leuven: Peeters, 1989) 2.205; "Jubilees' Exegetical
Creationof Levi the Priest,"RevQ 17 (1996) 359-73 and "Isaac'sBlessing of Levi and
his Descendantsin Jubilees31," The Provo International Conference on the Dead Sea
Scrolls (eds D.W. Parryand E. Ulrich;STDJ 30; Leiden:Brill, 1999) 497-519.
9 There is no warrantfor a distinctionbetween a functional("servingas priests")
and ontological("beingpriests")interpretationof this text.
'? See, e.g., Fletcher-Louis,Luke-Acts, 118-29, 173-84;"4Q374:A Discourseon the
Sinai Tradition,"242-47.
296 CRISPIN H.T. FLETCHER-LOUIS
I See also Ant. 19:345 where the people who acclaim HerodAgrippaI a god say
that"yethenceforthwe agreethatyou aremorethanmortalinyourbeing(&kXitoiv-TEWev
KPEittOVa ae Ovnti; (PrOExS OgO>YOUgEV)."
12 See, esp. IQHI 11:20-25 [3:19-24] and compare14:11 [6:8]; 15:23-25 [7:19-22];
19:15-16 [11:12-13]. See Kuhn, Enderwartung und gegenwartiges Heil, 47-52; G.W.E.
Nickelsburg,Resurrection,Immortalityand Eternal Life in IntertestamentalJudaism
(HTS 26; Cambridge,MA: HarvardUniversityPress, 152-56).
13 IQ26, 4Q415-18?,4Q423. All these manuscripts are writtenin the Herodianfor-
mal hand of the late first centuryBCE or early first centuryCE.
14 "Wisdom at Qumran," The Community of the Renewed Covenant: The Notre
Dame Symposium on the Dead Sea Scrolls (eds E.C. Ulrich and J.C. VanderKam;
Notre Dame, IN: Universityof Notre Dame Press, 1994) 57-58 on 4Q418 55 8-9; 69
12-13; 81 4-5.
1s "In the Likenessof the Holy Ones:The Creationof Humankindin a WisdomText
from Qumran," The Provo International Conference on the Dead Sea Scrolls, 1.43-58.
SOME REFLECTIONSON ANGELOMORPHICHUMANITY TEXTS 297
16
For otherinterpretations
of this difficultpassagesee, e.g., T. Elgvin, "TheMystery
to Come: Early Essene Theology of Revelation,"Qumranbetweenthe Old and New
Testaments(eds F.H. Cryer and T.L. Thompson;JSOTSup290; Sheffield:Sheffield
AcademicPress, 1998) 139-47.
"1E.g., H. Lichtenberger, Studien zum Menschenbild in Texten der Qumrangemeinde
(SUNT 15; Gottingen:Vandenhoeck& Ruprecht,1980) 224-27; M.J.Davidson,Angels
at Qumran: A Comparative Study of I Enoch 1-36; 72-108 and Sectarian Writings
from Qumran(JSPSup11; Sheffield:SheffieldAcademicPress, 1992) 156 n. 1, 200 n. 1.
298 CRISPIN H.T. FLETCHER-LOUIS
An AngelomorphicMoses in QumranTexts
There are now extant a couple of texts in which Moses is angelic
or divine: 4Q374 2 ii and 4Q377 1 recto ii. The first of these I have
discussed in detail in an earlierarticle in this journal.'8In 4Q374 2 ii,
Exod. 7:1 ("See, I have made you [Moses] God to Pharaoh [o'r
fl3Y r]") is expanded ("and he made him as God [vm"tR'] to the
mighty ones and a and a cause of reeli[ng] to Pharaoh"(line 6) and
then related to the glorious transformationof Moses at Sinai (Exod.
34:30).1'The statementin Exod. 34:30 that "when Aaron and all the
Israelitessaw Moses, the skin of his face was shining, and they were
afraid to come near him" is developed in the lines that follow (lines
7-8). Moses is so transfiguredthat, like Aaron in Sir. 45:7-8, his effect
on the people ("they melted and their hearts trembled and th[ei]r
inward parts dissolved," line 7) is that of the biblical divine warrior
(cf. Ps. 107:6-7). Such is his visual transformationthat the people do
not recognise him (line 9)-a traditionattestedalso in Pseudo-Philo's
Bib. Ant. 12:1.20
Moses' shining face then restoresthem, in much the same way that
an angel might restoreany mortalovercomewith the numinouspower
of its presence. Line 8 says, "and when he caused his face to shine
upon them for healing, they strengthened[their]hearts."This is per-
haps a deliberateevocation of Num. 6:25, that part of the Aaronic
blessing where it is God himself who makes his own face shine upon
the people for theirwell-being. If so, then God's face is now mirrored
in Moses' face.
The second Moses text is a poorly preservedmanuscriptwrittenin
Herodianscript (4Q377 I recto ii). Sufficienttext of the second col-
umn of the recto can be made out for an angelomorphicMoses to be
clearly read:
2. they understandthe preceptsof Moses
3. And he answeredyou [and] said: "Helar,]congregationof YHWH, and pay
attention,all the assembly [ ]
4. to a[Il his] wor[ds]and [his] rulin[g]s.vacat Cursedis the man who does not
stand (n103u') and keep and carry [out]
5. all the la[ws of Y]HWHby the mouthof Moses his anointedone (51t'Wn), to
follow YHWH, the God of our fathers,who command[ed]
6. us from the mountainsof Sina[i]. vacat And he has spoken (mr1'r)with the
assembly of Israel face to face, as a man speaks
7. to his neighbour,and li[k]e (1[u]k:1) a man sees li[ghlt, he has caused us
to see in a burningfire, from above from heaven,
8. and on earth he stood (in)l WI ?)WI on the mountainto teach us that
there is no God apartfrom him and no rock (rnn) like him. [And all]
9. the assembly [ 1 answered,and tremblingseized them before the Glory of
God (0'il* x)
Tn1 :n mnm -nS ) and the wonderfulthunders(rnpn1p
Wtn
ttLnrl)
10. and they stood at a distance (pIM1rnn
010 ). vacat But Moses, the man of
God, was with God in the cloud (1)D:) O.U V'A v lK 72101), and
there covered (OD'1)
11. him the cloud for [ ] when he sanctifiedhim, and he spoke as an angel from
his mouth, for who was a messen[ger]like him (or "who from fle[sh] was
likehim")(-I= [ tvW:1 0 In-r'
: vrnim:nn pi[ ] tt': 1Jn
12. a man of the pious ones (01-TfX V')? And he sho[wed] which were never
createdbefore or afterwards
is not clear who the subjectof the standingin line 8 is meant to be.23
The immediately preceding subject of lines 5-7 is "the God of our
fathers,who commandedus from the mountainsof Sinai," who "has
spoken with the assembly of Israel face to face" and who has ap-
pearedto Israel in a burningfire (lines 5b-6a). There is no grammat-
ical indicationof a change of subjectat the beginningof line 8 ("And
upon the earth he stood [-In l r- 1], on the mountain.. ."), but
ratherthe last of a stringof paratacticclauses sharingthe same divine
subject.The image of God standingon the mountainis unusual,though
not entirelywithoutprecedentsince in Exod. 17:6 God says to Moses:
I will be standing(-nnS)there in front of you on the rock (nn) at Horeb.Strike
the rock, and water will come out of it, so that the people may drink.
We can be fairly sure that lines 6-9 of 4Q377 1 recto ii are based
directly upon Deut. 5:4-7 as the following examples show:
A He has spoken (lf1) with the assembly of Israel face to face (~'t%a oD'e
0')E) (Deut. 5:4a), as a man speaks to his neighbour,(Exod. 33:11).
B And as a man sees light he has caused us to see in a burning fire (OD:
(Deut. 5:4b, cf. Deut. 4:11; 5:23),
inrn.VD)
C from above, from heaven,and on the earthhe stood on the mountain(Deut.
5:5c)
D to teach us that there is no God apartfrom him. (cf. Deut. 5:7: "you shall
have no other gods before me" etc.) and no rock like him.
E And all the assembly... answered,and tremblingseized them (Deut. 5:Sd:
"for you were afraid")before the Glory of God (i.e., the fire of Deut. 5:5d?)
and the wonderfulthunders
F and you stayed at a distance (Deut. 5:5d "and did not go up the mountain,"
cf. Exod. 20:18)
with one eye to Exodus. But it is precisely at this point that there is
generallyreckonedto be a tensionbetweenthetwobiblicalSinaiaccounts.
Whilst Deuteronomy has direct contact between God and the peo-
ple (cf. Deut. 4:12, 15, 32-33, 36; 5:19; 10:4), Exodus is quite clear
that intimatecommunicationbetween God and the people is reserved
for Moses, whilst the people are kept at bay, unable to ascend the
mountainlet alone have communionwith God "face to face," as do
friends. Does the citation of Exod. 20:18 (cf. Exod. 19:16) in lines
9b-lOa mean that our authoris oblivious to the differencesbetween
the two accounts?If not, how can he have the people both standing
at a distance and interactingwith God "face to face, as a friend to a
neighbour"?25
In wrestling with these problems I suggest that each supplies the
answer to the other and the authoris deliberately,though somewhat
allusively, combining different parts of the biblical text in order to
resolve possible tensions inherentwithin it and in order to make a
specific theological point. The distinctionbetween God's standingand
that of Moses is deliberatelyblurredbecause 4Q377 wants to say that
in Moses' standingthere is God's standing.This then facilitatesa res-
olution of any perceived tension between Deut. 5:4 and Exodus 19
because it also means that in Moses' speakingto the people, there is
a mediation of God's speaking to the people face to face. As is per-
haps the case in 4Q374, where Moses fulfils Num. 6:25, God's face
is seen in Moses' face. What God has been to Moses, Moses is now
to the people.26 On this reading, the statement in line 11 that Moses
"spoke as an angel throughhis mouth" sums up the "argument"of
the preceding section: because Moses is God's angel, his words are
those of his master.Because Moses is shroudedby the cloud, his pres-
ence is really God's presence. The people did not ascend the moun-
tain, but, althoughthey remainedat a distance,they had a face-to-face
encounterwith God because in Moses' face they encounteredGod's
face. As in 4Q374 frag. 2, the authorperhapshere has in mind the
shining of Moses' face in Exod. 34:30.
25 There are many ways in which the naturalmeaningof "face to face" in Deut. 5:4
can be avoided so as to pass over any tension with Exodus 19, as rabbinictradition
testifies (see, e.g., Pesiq. R. 21:6). But with the additionof "as a friend speaksto his
neighbour,"4Q377 leaves no doubtthat the communicationbetweenGod and Israelis
to be regardedas analogousto that between Moses and God.
26 Indeed, this way of resolving the perspectivesof Deuteronomyand Exodus is
perhapsanticipatedby Deut. 5:5 itself which qualifiesthe direct contactbetweenGod
and the people in the previous verse with referenceto the mediationof Moses (cf.
M. Weinfeld, Deuteronomy1-11 [AB 5; New York:Doubleday,1991]) 240.
SOME REFLECTIONSON ANGELOMORPHICHUMANITY TEXTS 303
27 J. Fossum, The Name of God and the Angel of the Lord: Samaritan and Jewish
Concepts of Intermediation and the Origin of Gnosticism (WUNT 36; Tiibingen: Mohr,
1985).
28 Sac. 8-10; Somn. 1:157-58;2:222-23, 227-34; Post. 27-29, cf. the immutability
of
God as one who "stands"in Conf. 96; Somn. 1:241, 245; 2:222-23); Mut. 54, 87. See
the discussion in, for example, A.F. Segal, Two Powers in Heaven: Early Rabbinic
Reports about Christianity and Gnosticism (SJLA 25; Leiden: Brill, 1977) 170-71.
29 Fossum,Name of God, 56-58, 120-21.
30See Fossum, Name of God, 121 and, e.g., Avot R. Nat. A 12:2; 37:2; Gen. Rab.
8:11; 14:3; b. Hag. 16a; PirqeR. El. 46.
304 CRISPIN H.T. FLETCHER-LOUIS
power, whence showers forth the birth of all that is.... And Moses too gives
his testimonyto the unchangeablenessof the deity when he says "they saw the
place where the God of Israelstood (0TAKCeI)" (Exod. 24:10),1' for by the stand-
ing or establishmenthe indicates his immutability.But indeed so vast in its
excess is the stabilityof the Deity that He impartsto chosen naturesa share of
His steadfastnessto be their richest possession. For instance, He says of His
covenant (tLa%xn)filled with His bounties,the highest law (vo6go;)and princi-
ple, that is, which rules existent things, that this god-like image shall be firmly
plantedwith the righteoussoul as its pedestal32... And it is the earnestdesireof
all the God-belovedto fly from the stormywatersof engrossingbusinesswith its
perpetualturmoil of surge and billow, and anchor in the calm safe shelter of
virtue's roadsteads.See what is said of wise Abraham,how he was "standingin
front of God" (Gen. 18:22), for when should we expect a mind to stand and no
longer sway as on the balance save when it is opposite God, seeing and being
seen?... To Moses, too, this divine commandwas given: "Standhere with me"
(Deut. 5:31), and this brings out both the points suggested above, namely the
unswervingquality of the man of worth, and the absolute stabilityof Him that
IS. For that which draws near to God enters into affinity with what is, and
throughthat immutabilitybecomes self standing.... Thus he [i.e., Moses] says:
"And I stood between the Lord and you" (Deut. 5:5), where he does not mean
thathe stood firm uponhis feet, but wishes to indicatethat the mindof the Sage,
released from storms and wars, with calm still weather and profoundpeace
aroundit, is superiorto men, but less than God.... The good man indeedis on
the border-line,so that we may say, quite properly,that he is neitherGod nor
man, but boundedat eitherend by the two, by mortalitybecauseof his manhood,
by incorruptionbecause of his virtue.3
There are enough parallels between Philo's discussion here and our
Qumrantext for us to wonderwhetherhe is relianton somethinglike
the latter.Like Philo, 4Q377 is workingwith Deut. 5:5, the giving of
the Torah,and perhapsExod. 17:6. Both texts think standingis a pos-
ture indicative of a transcendentidentity in which the righteouscan
participateand of which Moses is the pre-eminentexample. With the
stabilityof standingis contrastedthe corruptibilityof motion, turmoil
and storms,which is perhapsreflectedin the tension between Israel's
"standing"(lines 4 and 10) and her "trembling"(line 9) before the
Glory of God in the Qumrantext. Whetherthis and othersimilarpas-
sages in Philo (cf. esp. Sacr. 8-10; Post. 27-29) are geneticallyrelated
to 4Q377 is not certain,but remainsa possibility.
There is nothingspecificallyEssene or sectarianin this text. Indeed
the freedom with which the divine Name is used points away from
3' Here Philo is relianton his Septuagint,since the Hebrew lacks any referenceto
God's "standing."
32 This difficultimage is then supportedand developed througha citationof Gen.
9:11.
31Modifiedfrom Philo V (trans F.H. Colson and G.H. Whitaker;LCL 275; Cam-
bridge,MA: HarvardUniversityPress, 1934) 542-47.
SOME REFLECTIONS ON ANGELOMORPHICHUMANITY TEXTS 305
36
Hayward,Jewish Temple, 44-46.
-1 For a justificationof this translationand a rejectionof others see Fletcher-Louis,
Luke-Acts, 190-92.
SOME REFLECTIONSON ANGELOMORPHICHUMANITY TEXTS 307
43 Cf. the psalmistin Ps. 86:12, the nations in Ps. 86:9 and God giving glory to his
own name in Ps. 115:1. The glorious natureof God's name is widespread(e.g., Ps.
66:2; 72:19; 96:18; Neh. 9:5).
310 CRISPIN H.T. FLETCHER-LOUIS
that his giving Glory to God's Name is meantin that sense. We have
already seen how in Sirach 50 the high priest embodies the Glory of
God and how Jubilees31 and the Wordsof the HeavenlyLights again
take up this rhetoricof Glory. When in Sir. 50:11 it says that Simon
E80taacv)the courtof the sanctuary"it means that by
"glorified(1nT1,7r
his presence (and his action) he filled the sanctuarywith God's own
Glory. The force is probablysimilar in our text.
In lQSb 4:28 there is a referenceto "a diadem(rnT)for the holy of
holies."""This must be a referenceto the holy diadem(V7pfl ntM)worn
by the high priest accordingto Exod. 29:6; 39:30 and Lev. 8:9. A ref-
erence to this diadem is highly fitting in the context given that the
high priest is to glorify God's Name and it is upon this diadem that
the Name is inscribed.When the text refers to "a diademfor the holy
of holies" it must be talkingaboutthe high priestwho alone entersthe
innermostsanctuary(cf. m. Yoma 5:1-4; 7:4).45
Whilst some translatorshave recognisedthe referencein line 28 to
this diadem,there seems to be a temptationto take the meaningmeta-
phoricallyandrestore"mayhe makeyou] a diademof holy of holies."46
I see no reason for this non-literalreading.Rather,I would suggest
that lines 26-28 as a whole are concernedfirst and foremostwith the
high priest's garments and their theological and cosmological func-
tions. Whilst line 28 is devoted to the diadem bearing the divine
Name, lines 26-27 are interestedin the breastpieceof judgementand
the Urim and Thummim.This is most clearly seen in the priest'srole
as the giver of light in line 27, since the Urim and Thummimcar-
ried or worn by the high priest are almost universallyinterpretedin
the late and post-biblicalperiod as a light-givingoracle, by virtue of
the (perceived)etymology of the word Urim (D'nt4) from the root -nt1,
"light." It is not clear exactly how this light-giving oracle was be-
lieved to work, but certainly at Qumran,for Josephus and for other
Jews, the Urim and Thummim were somehow identified with the
stones of the high priest's breastpiece(Exod. 28:9-30).4'That breast-
Milikrightlyperceivedthat-ntis a distinctandseparateword.PaceL.T.Stuckenbruck
in J.H. Charlesworth, The Dead Sea Scrolls. Hebrew, Aramaic, and Greek Texts with
English Translations. Vol. I Rule of the Community and Related Documents (Tubingen:
J.C.B. Mohr[Paul Siebeck];Louisville:Westminster/John Knox Press, 1993) 128-29 it
is not possible to restore It;[n because there is no evidence for a letterbefore the nun
where the leatherremainsintact (see DJD 1.126 and pl. XXVIII).
4 So rightly Zimmermann, MessianischeTexte,282.
46 GarciaMartinezand Tigchelaar,StudyEdition, 1.107.
47 See 4Q376 and IQ29; Ant. 3:214-18 and for a thoroughdiscussionof the ancient
SOME REFLECTIONSON ANGELOMORPHICHUMANITY TEXTS 311
witnesses C. van Dam, The Urim and Thummim: An Old Testament Means of
Revelation(WinonaLake, IN: Eisenbrauns,1993).
48 See the discussion of this passage in van Dam, The Urim and Thummim, 194-
214.
312 CRISPIN H.T. FLETCHER-LOUIS