Cecilia Wassen (2007) - Angels in The Dead Sea Scrolls. 'Angels, The Concept of Celestial Beings', Pp. 499-523

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AngelsȱinȱtheȱDeadȱSeaȱScrollsȱ
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CECILIAȱWASSEN,ȱHAMILTON/CANADAȱ
Theȱ cosmologyȱ inherentȱ inȱ theȱ Deadȱ Seaȱ Scrollsȱ featuresȱ aȱ heavenlyȱ
realmȱpopulatedȱbyȱdivineȱbeings.ȱInȱimageryȱdrawnȱfromȱtheȱtempleȱ
andȱ theȱ royalȱ court,ȱ theȱ angelsȱinȱ theȱ Scrollsȱ areȱ commonlyȱ portrayedȱ
asȱGod’sȱfaithfulȱservantsȱwhoȱcontinuouslyȱperformȱhisȱservice,ȱpraisȬ
ingȱhim.ȱYet,ȱalthoughȱheavenȱisȱtheirȱhome,ȱangelsȱalsoȱenterȱtheȱhuȬ
manȱsphereȱandȱplayȱaȱgreatȱroleȱinȱtheȱlifeȱofȱtheȱQumranȱcommunity.ȱ
Angelsȱ inȱ theȱ Deadȱ Seaȱ Scrollsȱ appearȱ inȱ variousȱ contextsȱ andȱ reflectȱ
wellȱdevelopedȱspeculationsȱthatȱgoȱfarȱbeyondȱtraditionalȱbiblicalȱunȬ
derstandingȱofȱangels:ȱinȱvividȱlanguageȱtheȱSongsȱofȱtheȱSabbathȱSacriȬ
ficeȱ (4QShirShabb)ȱ meditateȱ onȱ theȱ continuousȱ worshipȱ ofȱ angelsȱ inȱ aȱ
heavenlyȱ temple;ȱ theȱ Warȱ Scrollȱ (1QM)ȱ anticipatesȱ anȱ endȱ timeȱ warȱ
whenȱaȱcelestialȱhostȱwillȱannihilateȱallȱtheȱevilȱforces,ȱbothȱhumanȱandȱ
demonic;ȱ aȱ leaderȱ figureȱ inȱ Hodayotȱ (1QH)ȱ claimsȱ toȱ haveȱ joinedȱ theȱ
‘sonsȱ ofȱ heaven’;ȱ inȱ theȱ Communityȱ Ruleȱ (1QS)ȱ theȱ Sonsȱ ofȱ Lightȱ areȱ
governedȱ byȱ anȱ archangel,ȱ theȱ Princeȱ ofȱ Light.ȱ Furthermore,ȱ Josephusȱ
claimsȱthatȱtheȱEssenesȱkeptȱtheȱnamesȱofȱtheȱangelsȱsecretȱ(J.W.ȱ2.142),ȱ
andȱ ifȱ theȱ Essenesȱ areȱ associatedȱ withȱ theȱ Deadȱ Seaȱ community,ȱ thenȱ
thisȱclaimȱalsoȱdemonstratesȱtheȱgeneralȱinterestȱinȱangels.ȱ
TheȱfollowingȱsurveyȱwillȱexamineȱvariousȱaspectsȱofȱbeliefȱassociȬ
atedȱ withȱ angelsȱ inȱ theȱ literatureȱ fromȱ Qumran,ȱ noticingȱ differencesȱ
andȱ similarities.ȱ Manyȱ documentsȱ shareȱ similarȱ ideasȱ andȱ displayȱ aȱ
fascinationȱwithȱangels.ȱStill,ȱharmonizationȱofȱtheȱvariousȱbeliefsȱintoȱaȱ
systematicȱ angelologyȱ isȱ notȱ possible,ȱ givenȱ theȱ diverseȱ natureȱ ofȱ theȱ
documentsȱandȱtheȱuncertaintiesȱaboutȱtheirȱprovenance.ȱWeȱwillȱbeginȱ
withȱ anȱintroductionȱ toȱangelicȱ terminology,ȱ followedȱ byȱ anȱ examinaȬ
tionȱofȱtheȱnatureȱandȱfunctionsȱofȱangels,ȱtheirȱunionȱwithȱcommunityȱ
members,ȱasȱwellȱasȱexpectationsȱconcerningȱtheirȱroleȱinȱtheȱendȱtimes.ȱ
Thisȱsurveyȱwillȱalsoȱconsiderȱtheȱrelationshipȱbetweenȱangelsȱandȱtheirȱ
evilȱcounterparts,ȱtheȱdemons,ȱwhoȱareȱaȱpowerfulȱforceȱinȱtheȱconcepȬ
tualȱuniverseȱreflectedȱinȱtheȱScrolls.ȱOurȱstudyȱwillȱbeȱlimitedȱtoȱsecȬ
tarianȱdocumentsȱfromȱQumranȱ(thoseȱdocumentsȱthatȱareȱbelievedȱtoȱ
beȱ composedȱ byȱ theȱ sect),ȱ asȱ wellȱ asȱ thoseȱ nonȬsectarianȱ documentsȱ
usedȱbyȱtheȱsectȱthatȱareȱnotȱwellȬknownȱfromȱelsewhereȱ(i.e.,ȱexcludingȱ
theȱPseudepigrapha).ȱThus,ȱalthoughȱdocumentsȱlikeȱ1EnȱandȱJubileesȱ
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500ȱ CeciliaȱWassenȱ
wereȱ highlyȱ regardedȱ byȱ theȱ sect,ȱ theyȱ willȱ onlyȱ beȱ notedȱ brieflyȱ forȱ
comparativeȱreasonsȱandȱasȱsourcesȱofȱinspiration.ȱ
1.ȱTerminologyȱ
ThereȱareȱaȱwideȱrangeȱofȱangelicȱdesignationsȱinȱtheȱDeadȱSeaȱScrollsȱ
thatȱ testifyȱ toȱ aȱ richȱ traditionȱ concerningȱ angels.1ȱ Theȱ mostȱ frequentlyȱ
usedȱ termȱ forȱ angelsȱ isȱ theȱ commonȱ biblicalȱ termȱ ʪʠʬʮ (lit.ȱ “messenȬ
ger”).ȱ Theȱ biblicalȱ termȱ “host,ȱ army,”ȱ ʠʡʶ alsoȱ appearsȱ inȱ theȱ Scrollsȱ
(“hostȱ ofȱ theȱ holyȱ ones”ȱ 1QHaȱ 11:22,ȱ 35),ȱ asȱ wellȱ asȱ newȱ designationsȱ
forȱ angels,ȱ suchȱ asȱ “gloriousȱ ones”ȱ andȱ “theȱ electȱ ofȱ heaven”ȱ (1QMȱ
12:5).ȱWithȱtheȱrisingȱinterestȱinȱangelsȱandȱtheȱheavenlyȱworldȱinȱSecȬ
ondȱTempleȱJudaismȱitȱbecameȱcommonȱplaceȱtoȱidentifyȱallȱtermsȱforȱ
divineȱbeingsȱinȱtheȱHebrewȱBible,ȱsomeȱofȱwhichȱoriginallyȱhadȱpolyȬ
theisticȱconnotations,ȱwithȱangels,ȱsuchȱ“sonsȱofȱGod”ȱ ʭʩʤʬʠʤʚʩʰʡ (Genȱ
6:2,4;ȱJobȱ1:6)ȱandȱ“holyȱones”ȱ ʭʩʹʥʣʷ.ȱAtȱQumranȱthereȱis,ȱhowever,ȱaȱ
preferenceȱ forȱ theȱ nonȬbiblicalȱ expressionȱ “sonsȱ ofȱ heavens”ȱ ʭʩʮʹ ʩʰʡ
overȱ “sonsȱ ofȱ God”ȱ (e.g.,ȱ1QSȱ 4:22;ȱ11:8;ȱ 1QHaȱ11:22).ȱ Whereasȱ theȱ exȬ
pressionȱʭʩʤʬʠʤʚʩʰʡ isȱnotȱfoundȱinȱtheȱsectarianȱliterature,ȱʭʩʬʠ ʩʰʡ (Psȱ
29:1)ȱandȱ theȱ nonȬbiblicalȱ ʬʠ ʩʰʡ areȱ usedȱaȱ fewȱ times.2ȱ Asȱ Florentinoȱ
GarcíaȱMartínezȱpointsȱout,ȱtheseȱmetaphoricalȱexpressionsȱemphasizeȱ
theȱ divineȱ natureȱ ofȱ theȱ angelsȱ ratherȱ thanȱ aȱ fatherȬsonȱ relationshipȱ
withȱGod.ȱFurthermore,ȱdivineȱtitlesȱinȱtheȱHebrewȱBibleȱandȱcombinaȬ
tionsȱ withȱ “el”ȱ becomeȱ prominentȱ angelicȱ titles.ȱ ʭʩʤʥʬʠ/ ʭʩʬʠȱ “gods”ȱ
areȱ commonȱ namesȱ forȱ angelsȱ inȱ theȱ Scrollsȱ (1QMȱ 14:15),ȱ whichȱ alsoȱ
articulateȱtheȱdivineȱnatureȱofȱtheseȱbeings.ȱTheȱtermȱ ʭʩʤʥʬʠȱisȱparticuȬ
larlyȱ popularȱ inȱ theȱ Sabbathȱ Songs,ȱ makingȱ itȱ hardȱ atȱ timesȱ toȱ distinȬ
guishȱbetweenȱreferencesȱtoȱ“God”ȱandȱ“angels.”3ȱAngelicȱepithetsȱwithȱ
ʭʩʬʠȱincludeȱ ʸʥʠ ʩʬʠ “godsȱofȱlight”ȱ(4QShirShabbdȱ[4Q403]ȱ1ȱiiȱ 35)ȱ andȱ
ʺʲʣ ʩʬʠ“godsȱofȱknowledge”ȱ(4Q403ȱ1ȱiȱ31).ȱTheȱfunctionsȱofȱtheȱangelsȱ
areȱ highlightedȱ inȱ someȱ ofȱ theȱ terms,ȱ asȱ inȱ theȱ biblicalȱ termsȱ ʭʩʺʸʹʮ
“ministers”ȱ(Psȱ103:21),ȱ ʭʩʰʤʥʫ “priests,”ȱ ʸʹȱ“prince”ȱ(PrinceȱofȱLightsȱ inȱ
1QSȱ3:20;ȱ1QMȱ13:10ȱ“cf.ȱDanȱ10:21;ȱ12:1),ȱandȱ ʭʩʹʰ “prince”ȱ(Princeȱofȱ
Holiness,ȱ 4QShirShabbbȱ [4Q401]ȱ 23).4ȱ “Angelsȱ ofȱ presence” ʭʩʰʴ ʩʫʠʬʮ
(1QHaȱ14:13;ȱ1QSbȱ4:25Ȭ26ȱinȱtheȱsingular)ȱrefersȱtoȱangelsȱservingȱinȱtheȱ
ȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱȱ
1ȱȱ Forȱ anȱ overviewȱ ofȱ angelologicalȱ terminologyȱ inȱ relationȱ toȱ theȱ Sabbathȱ Songs,ȱ seeȱ
Newsom,ȱSongsȱ(1985)ȱ23Ȭ38.ȱ
2ȱȱ SeeȱGarcíaȱMartínez,ȱSonshipȱ111Ȭ112.ȱ
3ȱȱ Newsom,ȱSongsȱ(1985)ȱ24.ȱ
4ȱȱ Theȱ designationȱ ʭʩʠʩʹʰȱ inȱ theȱ pluralȱ occursȱ frequentlyȱ inȱ theȱ Sabbathȱ Songs,ȱ e.g.,ȱ
4Q400ȱ3ȱiiȱ2.ȱ

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ȱ AngelsȱinȱtheȱDeadȱSeaȱScrollsȱ 501ȱ
innermostȱ sanctuary,ȱ inȱ Godȇsȱ presenceȱ (cfȱ Jubȱ 1:27Ȭ2:1).ȱ Likeȱ manyȱ
otherȱ titles,ȱ thisȱ epithetȱ stemsȱ fromȱ biblicalȱ exegesis.5ȱ Otherȱ angelicȱ
titlesȱareȱ“chiefs,”ȱʭʩʹʠʸ whichȱcanȱimplyȱpolitical,ȱmilitaryȱandȱpriestȬ
lyȱfunctions.ȱTheȱheavenlyȱentitiesȱtheȱcherubim,ȱ ʭʩʡʥʸʫ,ȱappearȱinȱpoȬ
etryȱ suchȱ asȱ theȱ Sabbathȱ Songsȱ andȱ Berakothȱ (4Q405ȱ 20ȱ iiȱ 21Ȭ22ȱ 3;ȱ
4Q286ȱ 1aȱ iiȱ bȱ 2).6ȱ Inȱ theȱ Sabbathȱ Songsȱ weȱ alsoȱ findȱ oneȱ ofȱ theȱ mostȱ
frequentȱ angelicȱ designationsȱ inȱ theȱ Scrolls,ȱ ʧʥʸ,ȱ “spirit,”ȱ whichȱ isȱ aȱ
developmentȱofȱtheȱbiblicalȱusageȱ(Numȱ16:22;ȱPsȱ104:4;ȱcf.ȱ“Godȱofȱtheȱ
Spirits”ȱ Numȱ 27:16).7ȱ Atȱ theȱ sameȱ time,ȱ ʧʥʸ preservesȱ aȱ rangeȱ ofȱ
meaningsȱfromȱtheȱHebrewȱBible,ȱincludingȱtheȱmeaningȱhumanȱspirit,ȱ
andȱisȱusedȱinȱcombinationsȱwithȱvariousȱattributes,ȱsuchȱasȱ“spiritsȱofȱ
knowledge”ȱ (4QShirShabbfȱ [4Q405]ȱ 17ȱ 3)ȱ andȱ “spiritsȱ ofȱ truth”ȱ (1QMȱ
13:10)ȱTheȱmultipleȱmeaningȱisȱapparentȱinȱaȱpassageȱlikeȱ1QHaȱ11:ȱ21Ȭ
23ȱ whereȱ “spirit”ȱ isȱ usedȱ bothȱ withȱ referenceȱ toȱ humansȱ andȱ angels.ȱ
Similarly,ȱ aȱ biblicalȱ designationȱ forȱ angelicȱ beings,ȱ “holyȱ ones,”ȱ hasȱ aȱ
dualȱmeaningȱandȱisȱusedȱtoȱconnoteȱbothȱhumansȱandȱangelsȱasȱaȱplayȱ
onȱwordsȱinȱ1QMȱ(10:10Ȭ12)ȱandȱinȱ1QHaȱ(19:9Ȭ12).8ȱȱ
TheȱheightenedȱinterestȱinȱangelsȱatȱQumranȱwasȱpartȱofȱaȱgeneralȱ
apocalypticȱ worldviewȱ inȱ whichȱ angelsȱ andȱ theȱ heavenlyȱ worldȱ typiȬ
callyȱformedȱkeyȱelements.ȱToȱsuchȱaȱworldviewȱalsoȱbelongsȱtheȱsharpȱ
dualisticȱoutlookȱofȱtheȱworldȱthatȱdividesȱbothȱhumankindȱandȱsuperȬ
naturalȱ beingsȱ intoȱ goodȱ andȱ evil.ȱ Accordingly,ȱ manyȱ ofȱ theȱ scrollsȱ
includeȱ referencesȱ toȱ evilȱ spirits.ȱ Parallelȱ toȱ theȱ heavenlyȱ beings,ȱ theȱ
evilȱ entitiesȱ areȱ frequentlyȱ calledȱ ʺʥʧʥʸ “spirits”ȱ (1QMȱ 13:2;ȱ Songsȱ ofȱ
theȱSagebȱ [4Q511]ȱ1ȱ6),ȱasȱwellȱas ʭʩʫʠʬʮȱ“angels”ȱ(“angelsȱofȱdestrucȬ
tion”ȱ1QMȱ13:12).ȱTheȱtermȱ“spiritsȱofȱtheȱbastard”ȱʭʩʸʦʮʮ ʩʧʥʸ (4Q510ȱ1ȱ
5;ȱ 4Q511ȱ 35ȱ7)ȱ alludesȱ toȱ theȱ Enochicȱ traditionsȱ aboutȱ theirȱ originȱ fromȱ
theȱ unnatural,ȱ sexualȱ unionȱ ofȱ angelsȱ andȱ womenȱ inȱ Genȱ 6:1Ȭ4ȱ (1Enȱ
15:8Ȭ12).9ȱTheȱcommanderȱofȱtheȱevilȱforcesȱisȱBelial,ȱwho,ȱlikeȱhisȱgood,ȱ
angelicȱcounterpartȱisȱalsoȱcalledȱʸʹ,ȱ“Prince”ȱ(“theȱPrinceȱofȱtheȱrealmȱ
ofȱwickedness”ȱ1QMȱ17:5Ȭ6);ȱinȱ1QSȱheȱisȱknownȱasȱtheȱAngelȱofȱDarkȬ
nessȱ (3:20Ȭ21)ȱ andȱ theȱ Spiritȱ ofȱ Deceitȱ (4:9).ȱ Hisȱ evilȱ lotȱ isȱ alsoȱ calledȱ
“sonsȱofȱBelial”ȱ(4Q286ȱ7ȱaȱiiȱbȬdȱ6).ȱȱ
5ȱȱ Olyan,ȱThousandsȱ108.ȱ
6ȱȱ AlthoughȱEzekielȱisȱanȱimportantȱsourceȱofȱinspirationȱinȱtheȱdepictionȱofȱtheȱangelicȱ
beings,ȱ theȱ termȱ ʺʥʩʧ,ȱ “livingȱ creatures,”ȱ inȱ Ezekielȱ 1ȱ andȱ 10ȱ isȱ notȱ foundȱ inȱ theȱ
SabbathȱSongs.ȱItȱisȱlikelyȱthatȱtheȱtermȱophannim,ȱ ʭʩʰʴʩʠ (theȱ“wheels”ȱthatȱEzekielȱ
saw)ȱhasȱdevelopedȱintoȱaȱproperȱnounȱforȱanȱangelicȱclassȱinȱtheȱSabbathȱSongs,ȱalȬ
thoughȱthisȱremainsȱdebated;ȱseeȱOlyan,ȱThousandsȱ34Ȭ42.ȱȱ
7ȱȱ Olyan,ȱ Thousandsȱ 25.ȱ Also,ȱ inȱ 1Kgsȱ 22:21Ȭ22ȱ theȱ prophetȱ Micaiahȱ recountsȱ howȱ aȱ
“spirit”ȱinȱGod’sȱcourtȱoffersȱtoȱbeȱaȱ“lyingȱspirit”ȱtoȱtheȱprophets.ȱȱ
8ȱȱ SeeȱMach,ȱAngelsȱ25;ȱGarcíaȱMartínez,ȱSonshipȱ115Ȭ116;ȱDavila,ȱMelchizedek.ȱȱ
9ȱȱ Cf.ȱJubȱ10:10Ȭ13.ȱȱ

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2.ȱNatureȱandȱFunctionsȱofȱAngelsȱȱ
2.1.ȱNatureȱandȱImagesȱofȱAngelsȱ
Angelsȱ areȱ supernaturalȱ entitiesȱ whoȱ captureȱ qualitiesȱ fromȱ bothȱ theȱ
divineȱandȱhumanȱspheres.ȱLikeȱhumansȱtheyȱareȱcreatedȱbyȱGod,ȱbutȱ
unlikeȱhumansȱtheyȱareȱeternalȱ(ʭʬʥʲ ʺʥʧʥʸ,ȱ“eternalȱspirits,”ȱ1QHaȱ9:11)ȱ
andȱcanȱmoveȱbetweenȱtheȱheavenlyȱandȱearthlyȱrealms.ȱPerfectlyȱobeȬ
dient,ȱtheȱangelsȱobserveȱallȱtheȱcommandmentsȱ(4Q405ȱ23ȱiȱ10Ȭ12),ȱbutȱ
theirȱ knowledgeȱ isȱ limitedȱ comparedȱ toȱ God’sȱ (11Q5ȱ [11QPsa]ȱ 26:12),ȱ
andȱtheyȱcannotȱfullyȱrecountȱGod’sȱwondersȱ(1QHaȱ20:29Ȭ30).10ȱȱ
Thereȱ areȱ noȱ detailedȱ descriptionsȱ ofȱ theȱ appearanceȱ ofȱ angelsȱ inȱ
theȱScrollsȱlikeȱthatȱweȱfindȱinȱDanȱ10.ȱTheȱclosestȱweȱcomeȱinȱthisȱreȬ
gardȱareȱtheȱdepictionsȱofȱtheȱpriestlyȱangelsȱinȱtheȱSabbathȱSongsȱwhoȱ
areȱ clothedȱ inȱ priestly,ȱ intricatelyȱ embroideredȱ robesȱ inȱ manyȱ colorsȱ
andȱ envelopedȱ inȱ lightȱ (4Q405ȱ 23ȱ iiȱ 7Ȭ9).ȱ Thisȱ suggestsȱ angelsȱ areȱ huȬ
manȬlikeȱinȱappearance.ȱInȱtheseȱsongsȱtheyȱmoveȱaboutȱfastȱandȱthereȱ
areȱreferencesȱtoȱtheirȱwingsȱ(4Q405ȱ20ȱiiȱ21Ȭ22ȱ8).ȱNevertheless,ȱtheseȱ
depictionsȱ ofȱ angelsȱ areȱ deliberatelyȱ vague,ȱ asȱ weȱ willȱ seeȱ below.ȱ
Thoughȱ theȱ dominantȱ pictureȱ ofȱ angelsȱ isȱ thatȱ ofȱ obedient,ȱ spiritualȱ
beingsȱ (ʧʥʸ),ȱ extraȬcanonicalȱ elaborationsȱ ofȱ theȱ popularȱ mythȱ ofȱ theȱ
fallenȱ angelsȱ (Genȱ 6:1Ȭ4),ȱ thatȱ areȱ presumedȱ inȱ someȱ sectarianȱ docuȬ
mentsȱ fromȱ Qumranȱ (CDȱ [theȱ Damascusȱ Document]ȱ 2:17Ȭ20),ȱ suggestȱ
thatȱtheyȱcanȱsinȱandȱthatȱtheyȱcanȱpossessȱaȱphysicalȱbody.ȱ
LikeȱtheȱGenesisȱmyth,ȱtheȱangelsȱinȱtheȱliteratureȱfromȱQumranȱdoȱ
notȱ appearȱ toȱ beȱ sexless.ȱ Instead,ȱ allȱ theȱ extantȱ namesȱ ofȱ angelsȱ areȱ
male.ȱTheȱtwoȱmostȱprominentȱrolesȱofȱangelsȱinȱtheȱScrollsȱareȱthatȱofȱ
priestsȱservingȱinȱtheȱtempleȱandȱasȱmilitaryȱforces,ȱbothȱwhichȱidentifyȱ
themȱasȱmale.ȱItȱisȱnoteworthyȱinȱthisȱcontextȱthatȱJubileesȱclaimsȱthatȱ
theȱ angelsȱ wereȱ createdȱ circumcisedȱ (Jubȱ 15:27Ȭ28),ȱ obviouslyȱ inȱ theȱ
formȱ ofȱ humanȱ males.ȱ Inȱ short,ȱ thereȱ areȱ noȱ hintsȱ ofȱ femaleȱ angelsȱ inȱ
theȱ Qumranȱ library.ȱ Whenȱ itȱ comesȱ toȱ demons,ȱ however,ȱ thereȱ isȱ eviȬ
denceȱofȱfemaleȱentities.ȱAȱdemonȱnamedȱLilithȱappearsȱinȱtheȱSongsȱofȱ
theȱSageȱ(4Q510ȱ1ȱ5)ȱandȱtheȱnonȬsectarianȱcompositionȱ4QExorcismȱarȱ
(4Q560ȱ 1ȱ iȱ 2Ȭ6)ȱ refersȱ toȱ maleȱ andȱ femaleȱ evilȱ spiritsȱ inȱ pairs.ȱ Inȱ addiȬ
tion,ȱ theȱ nonȬsectarianȱ 4Q184,ȱ 4QWilesȱ ofȱ theȱ Wickedȱ Woman,ȱ mayȱ
wellȱconcernȱaȱfemaleȱdemon.11ȱInȱsum,ȱtheȱScrollsȱcosmologyȱreflectsȱaȱ
ȱ
10ȱȱ Accordingȱ toȱ reconstructionȱ inȱ Weinfeld,ȱ Songȱ 154,ȱ 1QHaȱ 20:29Ȭ30ȱ reads:ȱ “andȱ theȱ
wondrousȱmightyȱones,ȱtheyȱcannotȱrecountȱYourȱfullȱglory.”ȱ
11ȱȱ SeeȱBaumgarten,ȱNature.ȱ

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dichotomyȱ ofȱ twoȱ supernaturalȱ spheresȱ inȱ whichȱ theȱ goodȱ forcesȱ apȬ
pearsȱ toȱ beȱ allȬmale,ȱ whereasȱ theȱ evilȱ forcesȱ areȱ mixedȱ gender.ȱ Thisȱ
imbalanceȱ isȱ indicativeȱ ofȱ theȱ androcentricȱ perspectiveȱ inȱ generalȱ thatȱ
permeatesȱ muchȱ ofȱ theȱ literatureȱ fromȱ Qumranȱ andȱ elsewhereȱ inȱ theȱ
Jewishȱworld.ȱInȱsuchȱmilieuȱquestionsȱaboutȱfemaleȱangelsȱwereȱlikelyȱ
neverȱraised.12ȱȱ
2.2.ȱChiefȱAngelsȱ
InȱtheȱtraditionȱofȱDanȱ7ȱ(“aȱthousandȱthousands…”ȱ7:10;ȱcf.ȱPsȱ68:17)ȱ
theȱangelicȱbeingsȱareȱoftenȱseenȱasȱanȱinnumerableȱcelestialȱentourageȱ
ofȱ God.ȱ Nevertheless,ȱ aȱ hierarchyȱ andȱ divisionȱ amongȱ theȱ angelsȱ areȱ
oftenȱpresumedȱinȱtheȱQumranȱtexts,ȱasȱisȱtheȱcaseȱofȱtheȱworshippingȱ
angelsȱinȱtheȱSabbathȱSongsȱ(seeȱbelow).ȱFollowingȱtheȱgeneralȱspeculaȬ
tionsȱ aboutȱ angelsȱ inȱ lateȱ Secondȱ Templeȱ Judaismȱ inȱ general,ȱ archanȬ
gelsȱemergeȱinȱtheȱScrolls,ȱsomeȱofȱwhomȱareȱnamedȱ(cf.ȱtheȱnamesȱofȱ
Michaelȱ andȱ Gabrielȱ inȱ Daniel).ȱ Inȱ theȱ Sabbathȱ Songsȱ thereȱ areȱ sevenȱ
principalȱangels,ȱwithȱMelchizedekȱ(seeȱbelow)ȱlikelyȱbeingȱtheȱhighestȱ
one,ȱ eachȱ presidingȱ overȱ anȱ angelicȱ priesthood.13ȱ Accordingȱ toȱ 1QMȱ
thereȱ areȱ insteadȱ fourȱ principalȱ angels:ȱ Gabriel,ȱ Sariel,ȱ Raphael,ȱ andȱ
Michaelȱ(9:15Ȭ16).ȱAȱrelatedȱmotifȱisȱtheȱsuperiorityȱofȱoneȱchiefȱangel,ȱ
who,ȱasȱinȱtheȱexampleȱofȱtheȱSonȱofȱManȱ(possiblyȱMichael)ȱinȱDanȱ7,ȱ
isȱ secondȱ inȱ commandȱ afterȱ God.ȱ Thisȱ principalȱ figureȱ isȱ oftenȱ calledȱ
“prince”ȱandȱisȱconstructedȱasȱtheȱopposingȱprincipalȱforceȱagainstȱanȱ
evilȱ counterpart.ȱ Michaelȱ isȱ theȱ supremeȱ angelȱ inȱ 1QMȱ (1QMȱ 9:14Ȭ16;ȱ
17:6Ȭ7)ȱ andȱ isȱ likelyȱ theȱ identityȱ alsoȱ ofȱ theȱ Princeȱ ofȱ Lightȱ inȱ 1QMȱ
13:10.14ȱTheȱfragmentaryȱmanuscriptsȱofȱtheȱexorcisticȱpsalmsȱ11QApoȬ
cryphalȱPsalmsa,ȱwhoseȱidentityȱasȱsectarianȱorȱnotȱisȱdebated,ȱincludeȱaȱ
referenceȱ toȱ Raphaelȱ (reconstructedȱ inȱ 11Q11ȱ 5:2).ȱ Theȱ dualisticȱ disȬ
courseȱ onȱ theȱ twoȱ spiritsȱ inȱ 1QSȱ 3:13Ȭ4:ȱ 26ȱ dividesȱ humanityȱ intoȱ twoȱ
lotsȱ ruledȱ byȱ theȱ Princeȱ ofȱ Lightȱ andȱ theȱ Angelȱ ofȱ Darknessȱ respecȬ
tively:ȱ“InȱtheȱhandȱofȱtheȱPrinceȱofȱLightȱisȱtheȱdominionȱofȱallȱtheȱSonsȱ
ofȱRighteousness;ȱinȱtheȱwaysȱofȱlightȱtheyȱwalked.ȱButȱinȱtheȱhandȱofȱ
theȱAngelȱofȱDarknessȱisȱtheȱdominionȱofȱtheȱSonsȱofȱDeceit;ȱandȱinȱtheȱ
12ȱȱ TheȱexceptionȱtoȱthisȱmaleȱdominanceȱinȱheavenȱisȱtheȱwisdomȱofȱGodȱwhichȱsomeȬ
timesȱappearsȱpersonifiedȱasȱaȱfemaleȱfigureȱ(seeȱWhiteȱCrawford,ȱLady);ȱLadyȱWisȬ
domȱdoesȱnotȱappearȱtoȱbeȱassociatedȱwithȱangels.ȱȱ
13ȱȱ Newsomȱ restoresȱ theȱ nameȱ Melchizedekȱ inȱ 4Q401ȱ 11ȱ 3ȱ asȱ theȱ nameȱ ofȱ theȱ angelicȱ
highȱ priestȱ andȱ suggestsȱ restoringȱ thisȱ nameȱ asȱ oneȱ possibilityȱ alsoȱ inȱ 4Q401ȱ 22ȱ 3ȱ
(Songsȱ[1985]ȱ133Ȭ134,ȱ143Ȭ144).ȱȱ
14ȱȱ Michaelȱalsoȱappearsȱinȱtheȱwarȱtextȱ4Q285ȱ(4QSeferȱhaȬMilHamah)ȱ13.ȱ

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waysȱofȱdarknessȱtheyȱwalk”ȱ(3:20Ȭ21).15ȱTheȱAngelȱofȱDarknessȱisȱalsoȱ
theȱ rulerȱ overȱ evilȱ spiritsȱ whoȱ attemptȱ toȱ corruptȱ theȱ Sonsȱ ofȱ Lightȱ
whileȱtheȱlatterȱareȱbeingȱhelpedȱbyȱtheȱAngelȱofȱTruthȱ(3:24Ȭ25).ȱThereȱ
isȱthusȱanȱongoingȱbattleȱoverȱhumanityȱdirectedȱbyȱtheseȱtwoȱprincipalȱ
angelsȱ ofȱ lightȱ andȱ darknessȱ thatȱ willȱ endȱ withȱ theȱ destructionȱ ofȱ theȱ
evilȱ camp.ȱ Theȱ powerfulȱ roleȱ ofȱ theseȱ twoȱ primaryȱ angelicȱ beingsȱ isȱ
diminishedȱlaterȱinȱtheȱdiscourseȱwhenȱGodȱatȱhisȱvisitationȱappearsȱasȱ
theȱprimaryȱactor,ȱusingȱvariousȱspiritsȱtoȱpurifyȱtheȱhumansȱ(1QSȱ4:20Ȭ
21).ȱTheȱultimateȱsupremacyȱofȱGodȱisȱtherebyȱneverȱthreatened.ȱȱ
Theȱ sameȱ dualisticȱ worldviewȱ andȱ interestȱ inȱ theȱ principalȱ superȬ
naturalȱ leadersȱ isȱ foundȱ inȱ theȱ preȬQumranicȱ Aramaicȱ 4QVisionsȱ ofȱ
AmramaȬfȱ arȱ (4Q543Ȭ548).ȱ Thisȱ fragmentaryȱ documentȱ originallyȱ likelyȱ
containedȱ threeȱ namesȱ forȱ theȱ principalȱ angelsȱ ofȱ lightȱ andȱ darkness.ȱ
Onlyȱoneȱnameȱisȱpreservedȱinȱtheȱfragmentaryȱtext,ȱnamelyȱMelchireȬ
shaȱ(“kingȱofȱwickedness”;ȱ4Q544ȱ2ȱ13)ȱwhoseȱcounterpartȱwouldȱpreȬ
sumablyȱ beȱ Melchizedekȱ (“kingȱ ofȱ righteousness”),ȱ aȱ figureȱ knownȱ inȱ
severalȱ documentsȱ asȱ anȱ importantȱ angelȱ andȱ theȱ heavenlyȱ prince.16ȱ
Theȱ developmentȱ ofȱ thisȱ angelȱ isȱ inspiredȱ fromȱ theȱ legendȱ thatȱ menȬ
tionsȱtheȱpriestȬkingȱofȱSalemȱbyȱthisȱnameȱinȱGenȱ14:18ȱinȱcombinationȱ
withȱtheȱreferenceȱtoȱhimȱinȱtheȱroyalȱPsalmȱ110:ȱ“youȱareȱaȱpriestȱforȬ
everȱ accordingȱ toȱ theȱ orderȱ ofȱ Melchizedek”ȱ (Psȱ 110:4).ȱ 11QMelchizeȬ
dekȱ(11Q13),ȱlikelyȱaȱsectarianȱwork,ȱpresentsȱMelichizedekȱasȱaȱheavȬ
enlyȱ highȱ priest,ȱ aȱ rulerȱ overȱ theȱ “lotȱ ofȱ light,”ȱ whichȱ includesȱ bothȱ
humansȱandȱangels;ȱheȱtherebyȱtakesȱonȱaȱsimilarȱroleȱasȱtheȱPrinceȱofȱ
Lightsȱ inȱ 1QS.ȱ Heȱ willȱ executeȱ judgmentȱ atȱ theȱ endȱ timesȱ (includingȱ
judgmentȱoverȱ“theȱholyȱones”),ȱwhenȱheȱwithȱtheȱaidȱofȱangelsȱ(“godsȱ
[ofȱ justice]”)ȱ willȱ destroyȱ Belialȱ andȱ hisȱ evilȱ lot.ȱ Hisȱ roleȱ asȱ aȱ judgeȱ isȱ
supportedȱ byȱ biblicalȱ citationsȱ byȱ whichȱ referencesȱ toȱ Godȱ (“el”ȱ andȱ
“elohim”)ȱinȱPsȱ82:1ȱandȱ7:7Ȭ8ȱareȱappliedȱtoȱMelchizedek.17ȱHisȱpowerȱisȱ
thusȱextensiveȱwhichȱhasȱledȱtoȱspeculationsȱofȱhisȱpreciseȱidentityȱasȱaȱ
divineȱbeing,ȱorȱaȱgod.ȱNevertheless,ȱJohnȱCollinsȱobserves,ȱ“thereȱare,ȱ
atȱ least,ȱ twoȱ divineȱ powersȱ inȱ heaven,ȱ evenȱ ifȱ oneȱ ofȱ themȱ isȱ clearlyȱ
subordinateȱtoȱtheȱother.”18ȱAlthoughȱhisȱpreciseȱnatureȱisȱdebated,ȱhisȱ
characteristicsȱasȱaȱheavenlyȱbeingȱandȱpriestlyȱfigureȱfitȱwellȱwithȱtheȱ
commonȱangelologyȱofȱtheȱScrolls.ȱȱ
15ȱȱ TranslationȱbyȱCharlesworthȱ/ȱQimron,ȱRule.ȱ
16ȱȱ Puech,ȱCroyanceȱ536.ȱȱ
17ȱȱ Heȱmayȱalsoȱbeȱcalledȱ“yourȱGod”ȱ ʪʩʤ[ʥ]ʬʠ accordingȱtoȱtheȱproposedȱreconstructionȱ
(11Q13ȱ 2:ȱ 24Ȭ25).ȱ Forȱ aȱ discussionȱ aboutȱ theȱ identityȱ ofȱ Melchizedek,ȱ seeȱ Steudel,ȱ
Melchizedek,ȱandȱCollins,ȱPowersȱ18Ȭ19.ȱ
18ȱȱ Collins,ȱPowersȱ19.ȱȱ

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Inȱthisȱcontext,ȱitȱisȱalsoȱworthȱnoticingȱthatȱtheȱtwoȱopposingȱchiefȱ
angelsȱ inȱ theȱ discourseȱ onȱ theȱ twoȱ spiritsȱ inȱ 1QS,ȱ remainȱ unnamed.ȱ
Elsewhereȱinȱ1QSȱ(1:18;ȱ2:19)ȱandȱinȱQumranȱliteratureȱinȱgeneralȱBelialȱ
isȱ theȱ commonȱ nameȱ ofȱ theȱ rulerȱ ofȱ darkness,ȱ frequentlyȱ usedȱ forȱ exȬ
ample,ȱ inȱ theȱ Damascusȱ Documentȱ (CDȱ 4:12;ȱ 5:18Ȭ19),ȱ 1QMȱ (14:9Ȭ10)ȱ
andȱ theȱ Hodayotȱ (1QHaȱ 12:13).ȱ Inȱ theȱ Damascusȱ Documentȱ isȱ alsoȱ
foundȱaȱreferenceȱtoȱtheȱ“angelȱMastemah”ȱ(CDȱ16:5),ȱwellȱknownȱfromȱ
Jubilees.19ȱTheȱtermȱ“hatred”ȱ(mastemah)ȱisȱassociatedȱwithȱBelialȱinȱtheȱ
Warȱ Scroll,ȱ butȱ notȱ usedȱ asȱ aȱ properȱ name.20ȱ Belial,ȱ togetherȱ withȱ hisȱ
evilȱlotȱofȱspiritsȱandȱhumans,ȱisȱsubjectȱtoȱcursesȱinȱseveralȱdocumentsȱ
thatȱ belongȱ toȱ theȱ annualȱ renewalȱ ofȱ theȱ covenantȱ ceremony:ȱ 1QSȱ inȬ
cludesȱ blessingsȱ toȱ theȱ menȱ “ofȱ God’sȱ lot”ȱ (1QSȱ 2:1Ȭ4)ȱ andȱ cursesȱ toȱ
Belial’sȱlotȱ(1QSȱ2:4Ȭ9;ȱcf.ȱ1QMȱ13:2Ȭ6).ȱFragmentsȱofȱBerakhotȱpreserveȱ
cursesȱdirectedȱagainstȱBelialȱ–ȱhereȱalsoȱcalledȱ“AngelȱofȱtheȱPit”ȱandȱ
“Spiritȱ ofȱ Abaddon”ȱ –ȱ andȱ hisȱ spiritsȱ (4Q286ȱ 7ȱ aȱ iiȱ bȬd).ȱ 4QCursesȱ
(4Q280)ȱ containsȱ cursesȱ againstȱ Melkireshaȱ andȱ hisȱ followersȱ (4Q280ȱ
2:2Ȭ7).ȱ
2.3.ȱAngelsȱasȱPriestsȱ
Aȱpopularȱimageȱisȱthatȱofȱangelicȱpriestsȱservingȱinȱaȱheavenlyȱtemple,ȱ
praisingȱGod,ȱaȱthemeȱthatȱdominatesȱtheȱSabbathȱSongs.ȱTheȱSabbathȱ
Songsȱareȱaȱcollectionȱofȱthirteenȱhymnsȱcomposedȱasȱaȱliturgicalȱcycleȱ
forȱtheȱSabbathsȱofȱtheȱfirstȱquarterȱofȱtheȱsolarȱyear.21ȱThisȱcompositionȱ
isȱalsoȱcalledȱtheȱAngelicȱLiturgy,ȱwhichȱexplainsȱitsȱcharacterȱasȱaȱdeȬ
scriptionȱofȱtheȱcelestialȱworship.22ȱEachȱsongȱisȱintroducedȱbyȱaȱheadȬ
ingȱ thatȱ statesȱ toȱ whichȱ particularȱ Sabbathȱ itȱ belongs,ȱ e.g.,ȱ “Forȱ theȱ
Sage.ȱSongȱofȱtheȱsacrificeȱofȱtheȱseventhȱSabbathȱonȱtheȱsixteenthȱofȱtheȱ
month”ȱ (4Q403ȱ 1ȱ iȱ 30).ȱ Comprisingȱ callsȱ toȱ praiseȱ andȱ descriptionsȱ ofȱ
theȱangelicȱpraiseȱasȱwellȱasȱtheȱheavenlyȱsanctuaries,ȱtheȱSongsȱneverȱ
provideȱtheȱactualȱwordsȱofȱprayerȱspokenȱbyȱtheȱangels.ȱYetȱtheyȱareȱ
writtenȱ toȱ beȱ recitedȱ byȱ theȱ community.23ȱ Inȱ sublime,ȱ rhythmicȱ lanȬ
guage,ȱusingȱstrangeȱsyntax,ȱtheȱsongsȱevokeȱtheȱtranscendent,ȱcelestialȱ
worldȱ andȱ allowȱ theȱ worshippers,ȱ theȱ chanters,ȱ toȱ participateȱ inȱ theȱ
19ȱȱ ItȱmayȱnotȱbeȱaȱcoincidenceȱthatȱtheȱreferenceȱtoȱtheȱbookȱofȱJubileesȱisȱmentionedȱinȱ
theȱsameȱcontextȱ(CDȱ16:2Ȭ4).ȱ
20ȱȱ Yadin,ȱScrollȱ233.ȱTheȱnameȱSatan,ȱ ʯʨˈ, appearsȱinȱ11QPsaȱ(11Q5)ȱ19:15ȱ(cf.ȱasȱgenȬ
eralȱadversaryȱinȱ1QHaȱ4ȱ6).ȱȱ
21ȱȱ Newsom,ȱLiturgyȱ3Ȭ4.ȱ
22ȱȱ ThisȱtitleȱwasȱcoinedȱbyȱStrugnell,ȱLiturgy.ȱ
23ȱȱ Nitzan,ȱQumranȱ285,ȱ292Ȭ293.ȱ

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angelicȱ praise.ȱ Possibly,ȱ theȱ mysterious,ȱ poeticȱ languageȱ isȱ meantȱ toȱ
imitateȱtheȱsecretȱlanguageȱofȱangels.24ȱTheȱfollowingȱexcerptȱfromȱtheȱ
seventhȱsongȱ(4Q403ȱ1ȱiȱ30bȬ33a)ȱillustratesȱtheȱgenre:ȱȱ
Praiseȱ theȱ Godȱ ofȱ theȱ exaltedȱ heights,ȱ Oȱ youȱ exaltedȱ onesȱ amongȱ allȱ theȱ
godsȱofȱknowledge.ȱLetȱtheȱholiestȱofȱtheȱgodȬlikeȱbeingsȱmagnifyȱtheȱKingȱ
ofȱ gloryȱ whoȱ sanctifiesȱ byȱ Hisȱ holinessȱ allȱ Hisȱ holyȱ ones.ȱ Oȱ youȱ chiefsȱ ofȱ
theȱpraisesȱofȱallȱtheȱgodȬlikeȱbeings,ȱpraiseȱtheȱmajesticallyȱ[pr]aiseworthyȱ
God.ȱForȱinȱtheȱsplendourȱofȱpraiseȱisȱtheȱgloryȱofȱhisȱkingship.ȱInȱitȱisȱtheȱ
praiseȱ ofȱ allȱ theȱ godȬlikeȱ beingsȱ togetherȱ withȱ theȱ splendourȱ ofȱ allȱ [His]ȱ
king[liness].25ȱȱ
Followingȱaȱdescriptionȱofȱtheȱtempleȱinȱtheȱclimacticȱseventhȱsong,ȱtheȱ
lastȱfiveȱsongsȱmoveȱtheȱfocusȱgraduallyȱfromȱtheȱouterȱchamberȱtoȱtheȱ
innermostȱsanctuary,ȱtheȱholyȱofȱholies.ȱThisȱvividȱyetȱelusiveȱpresentaȬ
tionȱ ofȱ theȱ templeȱ isȱ influencedȱ particularlyȱ byȱ Ezekielȱ 40Ȭ48.26ȱ Aȱ
uniqueȱ featureȱ isȱ theȱ depictionȱ ofȱ engravedȱ angelsȱ insideȱ theȱ templeȱ
that,ȱ togetherȱ withȱ otherȱ architecturalȱ elements,ȱ participateȱ inȱ theȱ
praiseȱandȱareȱthusȱseenȱasȱbeingȱaliveȱ(e.g.,ȱ4Q405ȱ19ȱaȬd).27ȱTheȱwholeȱ
templeȱbuildingȱappearsȱtoȱbeȱspiritual.28ȱDrawingȱheavilyȱonȱimageryȱ
andȱconceptsȱfromȱEzekielȱ1ȱandȱ10,ȱtheȱtwelfthȱsongȱelaboratesȱonȱtheȱ
throneȱ chariotȱ andȱ theȱ heavenlyȱ beingsȱ surroundingȱ it,ȱ includingȱ theȱ
wheelsȱ(ophannim)ȱthatȱareȱseenȱasȱaȱdivisionȱofȱangels.ȱEvenȱtheȱmerkaȬ
bahȱ chariot(s)ȱ isȱ animateȱ andȱ takesȱ partȱ inȱ theȱ praise,ȱ asȱ theȱ followingȱ
lineȱ(4Q403ȱ1ȱiiȱ15)ȱexpresses:ȱ“andȱtheȱchariotsȱofȱHisȱinnerȱshrineȱgiveȱ
praiseȱ together,ȱ andȱ theirȱ cherubimȱ andȱ thei[r]ȱ ophannimȱ blessȱ wonȬ
drously.”ȱInȱaȱsense,ȱtheȱmerkabahȱappearsȱtoȱbeȱmadeȱupȱbyȱangels,ȱwhichȱ
isȱ aȱ prominentȱ featureȱ inȱ laterȱ Jewishȱ mysticalȱ Hekhalotȱ literature.29ȱ
ReferencesȱtoȱtheȱtempleȱthatȱchangeȱbetweenȱtheȱsingularȱandȱtheȱpluȬ
ralȱevokeȱcomplex,ȱambiguousȱimagesȱofȱaȱsevenfoldȱtemple,ȱorȱsevenȱ
heavenlyȱ sanctuaries,ȱ withȱ severalȱ merkabot,ȱ throneȱ chariots.30ȱ Theȱ deȬ
liberatelyȱ impreciseȱ andȱ fuzzyȱ imagesȱ conveyȱ theȱ impressionȱ thatȱ theȱ
heavenlyȱrealmȱisȱmysteriousȱandȱawesome,ȱandȱcanȱneverȱbeȱpreciselyȱ
defined.ȱȱ
24ȱȱ Elior,ȱTemplesȱ169.ȱ
25ȱȱ AllȱtheȱtranslationsȱareȱfromȱParryȱ/ȱTovȱ(ed.)ȱDeadȱSea,ȱunlessȱotherwiseȱstated.ȱ
27ȱȱ Cf.ȱRevȱ9:13ȱwhereȱtheȱhornsȱofȱtheȱaltarȱspeak.ȱ
28ȱȱ Alexander,ȱTextsȱ54.ȱ
29ȱȱ Alexander,ȱTextsȱ54.ȱTheȱpluralityȱofȱmarkabotȱisȱanotherȱsimilarityȱbetweenȱtheȱSabȬ
bathȱSongsȱandȱtheȱlaterȱJewishȱmysticalȱHekhalotȱliteratureȱ(Newsom,ȱSongsȱ[1985]ȱ
237).ȱ
30ȱȱ Accordingȱ toȱ Newsomȱ thisȱ “elusiveȱ andȱ numinous”ȱ descriptionȱ presentsȱ theȱ heavȬ
enlyȱtempleȱasȱbothȱoneȱandȱsevenȱ(Newsom,ȱSongsȱ[1985]ȱ51).ȱȱ

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Angelicȱ hierarchiesȱ areȱ impliedȱ throughoutȱ theȱ Sabbathȱ Songs.ȱ

Thereȱ isȱ aȱ sevenfoldȱ hierarchicalȱ divisionȱ ofȱ theȱ angelsȱ correspondingȱ
toȱ theȱ sevenȱ levelsȱ ofȱ sanctuaries,ȱ completeȱ withȱ sevenȱ priesthoodsȱ
(4Q405ȱ 7ȱ 7),ȱ sevenȱ “chiefȱ princes”ȱ ʹʥʸȱ ʩʠʩʹʰ (4Q403ȱ 1ȱ iȱ 23),ȱ andȱ deputyȱ
princesȱ(ʤʰʹʮ ʩʠʩʹʰ;ȱ4Q400ȱ3Ȭ5ȱiiȱ2).ȱ31ȱThereȱisȱalsoȱaȱdistinctionȱbetweenȱ
thoseȱangelsȱwhoȱserveȱinȱtheȱholyȱofȱholiesȱandȱtheȱrestȱofȱtheȱpriestlyȱ
angels.ȱInȱtheȱsameȱwayȱasȱIsraelȱisȱdividedȱintoȱtwelveȱtribes,ȱtheȱcolȬ
lectivityȱofȱangelsȱappearsȱtoȱbeȱdividedȱaccordingȱtoȱtheȱperfectȱnumȬ
berȱ seven,ȱ intoȱ sevenȱ groups.32ȱ Theȱ lastȱ song,ȱ andȱ theȱ climaxȱ ofȱ theȱ
composition,ȱdescribesȱtheȱsplendidȱappearanceȱofȱtheȱangelsȱandȱtheirȱ
sacrifices.ȱAlthoughȱregularȱculticȱtermsȱforȱsacrificesȱandȱofferingsȱareȱ
used,ȱ theȱ sacrificesȱ offeredȱ areȱ ofȱ spiritualȱ nature,ȱ consistingȱ ofȱ blessȬ
ingsȱandȱpraises.33ȱThroughȱtheirȱserviceȱtheȱangelsȱmakeȱatonementȱforȱ
thoseȱwhoȱturnȱfromȱtransgressionsȱ(4Q400ȱ1ȱiȱ16).ȱȱ
Thereȱ hasȱ beenȱ muchȱ debateȱ aboutȱ theȱ functionȱ ofȱ theseȱ songs.ȱ
Thoughȱscholarsȱhaveȱbeenȱreluctantȱtoȱidentifyȱtheseȱtextsȱasȱtestifyingȱ
toȱmysticalȱpracticesȱofȱtheȱsect,ȱPhilipȱAlexanderȱunequivocallyȱstatesȱ
“theȱtempleȱisȱnotȱmerelyȱanȱobjectȱofȱintellectualȱspeculationȱorȱliteraryȱ
curiosity:ȱitȱconstitutesȱaȱdivine,ȱtranscendentȱrealmȱthatȱisȱseenȱasȱtheȱ
goalȱ ofȱ mysticalȱ aspiration.”34ȱ Alongȱ similarȱ lines,ȱ Carolȱ Newsomȱ deȬ
scribesȱtheȱSabbathȱSongsȱasȱprovidingȱtheȱmeansȱ“byȱwhichȱthoseȱwhoȱ
readȱandȱheardȱitȱcouldȱreceiveȱnotȱmerelyȱcommunionȱwithȱangelsȱbutȱ
aȱvirtualȱexperienceȱofȱpresenceȱinȱtheȱheavenlyȱtempleȱamongȱtheȱanȬ
gelicȱpriests.”35ȱTheȱSongsȱmayȱthusȱbeȱseenȱasȱreflectingȱmysticalȱpracȬ
ticesȱ thatȱ inducedȱ theȱ experienceȱ forȱ theȱ participantsȱ ofȱ transcendingȱ
theȱ humanȱ realmȱ andȱ beingȱ unitedȱ withȱ theȱ angelsȱ inȱ worship.36ȱ Itȱ isȱ
temptingȱ toȱ understandȱ theseȱ meditationsȱ onȱ theȱ celestialȱ worshipȱ inȱ
lightȱofȱtheȱsectȇsȱrejectionȱofȱtheȱactualȱtempleȱserviceȱinȱJerusalemȱasȱ
corrupt.37ȱInȱcomparison,ȱ1QSȱ8:5Ȭ6,ȱwithȱpolemicalȱovertones,ȱidentifiesȱ
theȱcommunityȱasȱtheȱtrueȱtemple,ȱ“aȱHouseȱofȱHolinessȱforȱIsrael,ȱanȱ
31ȱȱ Forȱ theȱ hierarchyȱ amongȱ angelsȱ andȱ aȱ comparisonȱ withȱ theȱ eliteȱ angelicȱ classesȱ inȱ
Jubilees,ȱseeȱNewsom,ȱSongsȱ(1985)ȱ32Ȭ36.ȱDeputyȱangelsȱoccurȱinȱanalogyȱtoȱdeputyȱ
priestsȱinȱ2Kgsȱ23:4ȱ(Newson,ȱSongsȱ[1985]ȱ32).ȱ
32ȱȱ Newsom,ȱSongsȱ(1985)ȱ31.ȱȱ
34ȱȱ Alexander,ȱTextsȱ10.ȱ
36ȱȱ AnȱalternativeȱinterpretationȱisȱofferedȱbyȱFletcherȬLouis,ȱGlory,ȱwhoȱarguesȱthatȱtheȱ
SabbathȱSongsȱreflectȱanȱangelomorphism,ȱi.e.,ȱtheyȱconcernȱhumansȱwhoȱareȱseenȱasȱ
angels.ȱForȱaȱcritiqueȱofȱhisȱviews,ȱseeȱAlexander,ȱTextsȱ45Ȭ47.ȱ
37ȱȱ Newsom,ȱ Songsȱ (2000)ȱ 888ȱ explainsȱ thatȱ “theȱ textȱ readilyȱ mayȱ beȱ understoodȱ asȱ aȱ
meansȱofȱenhancingȱtheȱsenseȱofȱpriestlyȱidentityȱthroughȱitsȱvividȱdescriptionȱofȱtheȱ
Israeliteȱpriesthood’sȱangelicȱcounterparts.”ȱȱ

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assemblyȱofȱsupremeȱHolinessȱforȱAaron.”ȱThroughȱtheseȱmysticalȱtextsȱ
theȱparticipantsȱcouldȱenterȱintoȱtheȱheavenlyȱsphere,ȱfarȱbeyondȱwhatȱ
theyȱ couldȱ possiblyȱ hopeȱ toȱ experienceȱ byȱ officiatingȱ inȱ theȱ Jerusalemȱ
temple.ȱȱ
AlthoughȱdistinctȱvocabularyȱpointȱtoȱaȱnonȬQumranicȱprovenance,ȱ
withȱnineȱcopiesȱdiscoveredȱatȱQumranȱ(andȱoneȱatȱMasada)ȱitȱisȱclearȱ
thatȱ theȱ Sabbathȱ Songsȱ heldȱ anȱ importantȱ placeȱ inȱ theȱ Qumranȱ comȬ
munity.ȱ Theȱ sectarianȱ compositionȱ Berakotȱ (4Q286Ȭ290)ȱ exhibitsȱ influȬ
enceȱ fromȱ theȱ Sabbathȱ Songs,ȱ therebyȱ testifyingȱ toȱ theȱ importanceȱ ofȱ
theȱSongs.ȱWeȱfindȱinȱBerakotaȱ(4Q286)ȱaȱsimilarȱnuminousȱlanguageȱasȱ
inȱtheȱSabbathȱSongsȱwithȱaȱfocusȱonȱtheȱheavenlyȱtempleȱandȱtheȱanȬ
gelicȱ worship,ȱ thoughȱ itȱ isȱ alsoȱ concernedȱ withȱ God’sȱ earthlyȱ creationȱ
thatȱtakesȱpartȱinȱtheȱpraiseȱ(4Q286ȱ5ȱaȬc).ȱInȱtheseȱhymns,ȱthereȱisȱthusȱ
anȱ attemptȱ toȱ connectȱ theȱ celestialȱ andȱ terrestrialȱ spheresȱ notȱ onlyȱ
throughȱ unitedȱ humanȱ andȱ angelicȱ worship,ȱ butȱ alsoȱ toȱ includeȱ theȱ
wholeȱcosmosȱasȱsubjectȱtoȱtheȱauthorityȱofȱtheȱangelsȱ(4Q286ȱ3ȱaȬd).ȱȱ
TheȱliturgicalȱdocumentȱBlessingsȱ(1QSb)ȱcomprisesȱelaborationsȱofȱ
theȱtraditionalȱpriestlyȱblessingȱinȱNumȱ6:24Ȭ26ȱandȱhasȱanȱeschatologiȬ
calȱcharacter.38ȱTheȱblessingȱofȱtheȱhighȱpriestȱinȱ1QSbȱ4:24Ȭ26ȱcomparesȱ
himȱtoȱanȱAngelȱofȱPresence:39ȱȱ
MayȱyouȱbeȱasȱanȱAngelȱofȱPresenceȱinȱtheȱAbodeȱofȱHolinessȱtoȱtheȱgloryȱ
ofȱtheȱGodȱofȱ[hosts].ȱMayȱyouȱattendȱuponȱtheȱserviceȱinȱtheȱTempleȱofȱtheȱ
KingdomȱandȱdecreeȱdestinyȱinȱcompanyȱwithȱtheȱAngelsȱofȱtheȱPresence,ȱ
inȱ commonȱ councilȱ [withȱ theȱ Holyȱ Ones]ȱ forȱ everlastingȱ agesȱ andȱ timeȱ
withoutȱend.ȱȱ
Whetherȱorȱnotȱtheseȱblessingsȱshouldȱbeȱunderstoodȱasȱexpressionsȱofȱ
realizedȱ orȱ futureȱ eschatology,ȱ theyȱ giveȱ furtherȱ evidenceȱ ofȱ theȱ closeȱ
bondȱbetweenȱhumansȱandȱangelsȱwithinȱtheȱcontextȱofȱtheȱworship.ȱȱ
2.4.ȱAngelsȱasȱWarriorsȱȱ
CorrespondingȱtoȱtheȱwideȬspreadȱapocalypticȱexpectationsȱofȱtheȱtime,ȱ
Qumranȱ literatureȱ takesȱ forȱ grantedȱ thatȱ theȱ presentȱ timeȱ constitutedȱ
38ȱȱ Alexander,ȱRedactionȬHistoryȱ444,ȱexplainsȱthatȱ 1QSbȱ“isȱnotȱ theȱcurrentȱliturgyȱ ofȱ
theȱsect,ȱbutȱpartȱofȱaȱspecialȱorderȱofȱserviceȱtoȱbeȱenactedȱatȱtheȱinaugurationȱofȱtheȱ
eschaton.”ȱStill,ȱasȱCharlesworthȱ/ȱQimron,ȱRuleȱ2ȱn.9,ȱargues,ȱsinceȱtheȱsectȱbelievedȱ
itȱwasȱlivingȱatȱtheȱendȱtimesȱtheȱblessingsȱmayȱhaveȱbeenȱrecitedȱinȱanticipationȱofȱ
theȱeschaton.ȱ
39ȱȱ TranslationȱbyȱVermes,ȱDeadȱSea.ȱTheȱofficialȱeditor,ȱMilik,ȱpresumedȱthatȱtheȱblessȬ
ingȱwasȱpartȱofȱthatȱforȱtheȱZadokiteȱpriestsȱinȱtheȱpreviousȱcolumn.ȱCharlesworthȱ/ȱ
Qimronȱ acceptsȱ thisȱ interpretationȱ (Blessingsȱ 120).ȱ Forȱ theȱ viewȱ thatȱ theȱ blessingȱ
concernsȱtheȱhighȱpriest,ȱseeȱFletcherȬLouis,ȱGloryȱ151Ȭ158.ȱȱ

Authenticated
theȱendȱtimes,ȱaȱperiodȱdominatedȱbyȱtheȱforcesȱofȱevil.40ȱTheȱsectȱwasȱ
lookingȱ forwardȱ toȱ theȱ imminentȱ “visitation”ȱ ofȱ Godȱ whenȱ allȱ theȱ
forcesȱofȱevilȱwereȱgoingȱtoȱbeȱdestroyedȱforever.ȱTheȱendȱtimeȱscenarȬ
iosȱ areȱ outlinedȱ inȱ manyȱ documentsȱ andȱ include,ȱ withȱ variousȱ variaȬ
tions,ȱnotionsȱofȱtheȱriseȱofȱaȱroyalȱmessiahȱ(“theȱPrinceȱofȱtheȱCongreȬ
gation”)ȱwhoȱisȱoftenȱaccompaniedȱbyȱaȱpriestlyȱmessiahȱ(cf.ȱtheȱcommonȱ
expressionȱ“theȱmessiahsȱofȱAaronȱandȱIsrael”),ȱtheȱcomingȱofȱanȱidealȱ
prophet,41ȱtheȱrestorationȱofȱIsrael,ȱandȱaȱnewȱtempleȱwithȱaȱlegitimateȱ
templeȱcult.ȱSeveralȱdocumentsȱalsoȱenvisageȱaȱfinalȱbattleȱbetweenȱtheȱ
forcesȱ ofȱgoodȱ andȱ evilȱleadingȱupȱ toȱ theȱ newȱ Era,42ȱandȱsomeȱ inȱparȬ
ticularȱ expectȱ theȱ warringȱ angelsȱ toȱ beȱ pivotalȱ inȱ bringingȱ aboutȱ theȱ
messianicȱ Era.ȱ Oneȱ Hodayahȱ refersȱ toȱ theseȱ angelicȱ fightersȱ byȱ theseȱ
words:ȱ “theȱ warȱ ofȱ theȱ heroesȱ ofȱ heavenȱ shallȱ spreadȱ overȱ theȱ worldȱ
andȱ shallȱ notȱ returnȱ untilȱ anȱ annihilationȱ thatȱ hasȱ beenȱ determinedȱ
fromȱ eternityȱ isȱ completed”ȱ (1QHaȱ 11:35Ȭ36).ȱ Alsoȱ theȱ Sabbathȱ Songsȱ
referȱ toȱ theȱ crucialȱ roleȱ ofȱ theȱ angelsȱ asȱ warriorsȱ atȱ theȱ endȱ timeȱ warȱ
(4Q402ȱ1,ȱ4)ȱandȱalsoȱemployȱmilitaryȱterminologyȱforȱtheȱorganizationȱ
ofȱ angels,ȱ suchȱ asȱ campȱ (ʤʰʧʮ).43ȱ 11QMelchizedekȱ presentsȱ MelchizeȬ
dekȱasȱtheȱleaderȱofȱtheȱangelicȱforcesȱatȱtheȱendȱtimeȱwar,ȱasȱweȱsawȱ
above,ȱwhoȱwillȱ“carryȱoutȱtheȱvengeanceȱofȱGodȇsȱjudgments”ȱ(11Q13ȱ
2:13).ȱItȱisȱhoweverȱtheȱWarȱScroll,ȱ1QM,ȱthatȱfocusesȱextensivelyȱonȱtheȱ
finalȱwarȱbetweenȱtheȱSonsȱofȱLightȱandȱtheȱSonsȱofȱDarkness.ȱInȱtermiȬ
nologyȱ reminiscentȱ ofȱ theȱ discourseȱ onȱ theȱ twoȱ spiritsȱ inȱ 1QSȱ 3Ȭ4,ȱ theȱ
documentȱ describesȱ howȱ eachȱ campȱ isȱ beingȱ aidedȱ byȱ heavenlyȱ hostsȱ
andȱBelial’sȱforcesȱrespectively.44ȱ1QMȱ1:9Ȭ11ȱreads,ȱ
Onȱ theȱ dayȱ whenȱ theȱ Kittimȱ fallȱ thereȱ shallȱ beȱ ofȱ battleȱ andȱ horribleȱ carȬ
nageȱbeforeȱtheȱGodȱofȱIsrael,ȱforȱitȱisȱaȱdayȱappointedȱbyȱHimȱfromȱancientȱ
40ȱȱ Seeȱe.g.,ȱCDȱ4:12Ȭ5:15,ȱ1QSȱ2:19;ȱ4:19;ȱ1QMȱ14:9Ȭ10.ȱ
41ȱȱ Expectationȱ ofȱ twoȱ messiahsȱ areȱ foundȱ inȱ e.g.,ȱ 1QSȱ 9:11;ȱ CDȱ 20:1;ȱ 1QSaȱ 2:11Ȭ22;ȱ
referencesȱ toȱ anȱ endȱ timeȱ prophetȱ appearȱ inȱ e.g.,ȱ 1QSȱ 9:11Ȭ12ȱ (“aȱ prophet”);ȱ
4QFlorilegiumȱ (4Q174)ȱ 1:11Ȭ12ȱ (“theȱ Interpreterȱ ofȱ theȱ Law”ȱ willȱ appearȱ togetherȱ
withȱtheȱDavidicȱmessiah);ȱCDȱ6:10Ȭ11ȱ(“oneȱwhoȱteachesȱrighteousnessȱinȱtheȱendȱofȱ
days”).ȱ 4QTestimoniaȱ (4Q175)ȱ providesȱ theȱ scripturalȱ basisȱ forȱ theȱ comingȱ ofȱ twoȱ
messiahsȱ andȱ theȱ prophet.ȱ Thereȱ areȱ differencesȱ betweenȱ theȱ documents,ȱ andȱ oneȱ
shouldȱnotȱnecessarilyȱattemptȱtoȱconflateȱtheȱvariations.ȱ
42ȱȱ AȱpesherȱonȱIsaiahȱalludesȱtoȱaȱfinalȱwarȱagainstȱtheȱGentilesȱ(4QpIsaȱ[4Q161]).ȱȱ
43ȱȱ Intriguingly,ȱ asȱ Newsom,ȱ Songsȱ (1985)ȱ 29,ȱ observes,ȱ theȱ commonȱ militaryȱ termȱ forȱ
angelsȱʠʡʶ (host)ȱisȱnotȱused.ȱȱ
44ȱȱ Thereȱ areȱ manyȱ fragmentaryȱ manuscriptsȱ ofȱ warȱ textsȱ (4Q471;ȱ 4Q491Ȭ497;ȱ 4Q285;ȱ
11Q14)ȱthatȱcanȱbeȱdividedȱintoȱcopiesȱofȱaȱsimilarȱrecensionȱasȱ1QM;ȱcopiesȱofȱdifȬ
ferentȱrecensions;ȱandȱcopiesȱofȱanȱindependentȱworkȱ(4Q285;ȱ11Q14);ȱseeȱDuhaim,ȱ
WarȱTextsȱ12Ȭ43.ȱInȱcontrastȱtoȱ1QM,ȱ4Q285ȱ4ȱelaboratesȱonȱtheȱroleȱofȱtheȱDavidicȱ
messiah.ȱ Theȱ relationȱ ofȱ theȱ SelfȬGlorificationȱ Hymnȱ toȱ theȱ Warȱ Scrollȱ remainsȱ anȱ
elusiveȱissue.ȱ

Authenticated
timesȱasȱaȱbattleȱofȱannihilationȱforȱtheȱSonsȱofȱDarkness.ȱOnȱthatȱdayȱtheȱ
congregationȱofȱtheȱgodsȱandȱtheȱcongregationȱofȱmenȱshallȱengageȱoneȱanȬ
other,ȱresultingȱinȱgreatȱcarnage.ȱTheȱSonsȱofȱLightȱandȱtheȱforcesȱofȱDarkȬ
nessȱ shallȱ fightȱ togetherȱ toȱ showȱ theȱ strengthȱ ofȱ Godȱ withȱ theȱ roarȱ ofȱ aȱ
greatȱmultitudeȱandȱtheȱshoutȱofȱgodsȱandȱmen;ȱaȱdayȱofȱdisaster.ȱ
Thisȱ strictȱ dualisticȱ ideologyȱ dividesȱ bothȱ theȱ humanȱ andȱ theȱ superȬ
naturalȱ realmsȱ intoȱ twoȱ opposingȱ campsȱ ofȱ goodȱ andȱ evil,ȱ lightȱ andȱ
darkness,ȱleavingȱnoȱgreyȱzoneȱinȱbetween.ȱWhileȱMichaelȱ(1QMȱ17:6Ȭ7)ȱ
isȱ hailedȱ asȱ theȱ chiefȱ angel,ȱ theȱ priestsȱ directȱ theȱ armyȱ ofȱ theȱ Sonsȱ ofȱ
Lightȱ onȱ theȱ humanȱ level.ȱ Theȱ textȱ mentionsȱ aȱ messiahȱ figure,ȱ theȱ
“Princeȱ ofȱ theȱ wholeȱ Congregation”ȱ (5:1),ȱ butȱ hisȱ roleȱ isȱ neverȱ exȬ
plained.ȱ Whereasȱ theȱ opponentsȱ areȱ identifiedȱ asȱ traditionalȱ enemiesȱ
likeȱ Edomȱ andȱ Moabȱ togetherȱ withȱ theȱ Kittimȱ (1:1Ȭ2),ȱ orȱ simplyȱ “theȱ
nations”ȱ (12:11;ȱ 15:2ȱ “nationsȱ ofȱ wickedness”),ȱ theȱ expressionȱ Sonsȱ ofȱ
Darknessȱemphasizes,ȱrather,ȱtheȱmythical,ȱeschatologicalȱnatureȱofȱtheȱ
enemies.ȱ Theyȱ belongȱ inȱ theȱ campȱ ofȱ Belialȱ togetherȱ withȱ theȱ armyȱ ofȱ
hisȱ spirits.ȱ Theȱ boundariesȱ betweenȱ theȱ angelicȱ andȱ humanȱ forcesȱ areȱ
blurryȱatȱtimesȱasȱtheyȱareȱgroupedȱtogetherȱintoȱopposingȱcamps,ȱunȬ
derȱallȱencompassingȱheadingsȱsuchȱasȱ“theȱhordesȱofȱBelial”ȱ(11:8)ȱ“theȱ
lotȱofȱdarkness”ȱ(13:5),ȱ“theȱarmyȱofȱBelial”ȱ(1:13),ȱandȱtheȱcorrespondȬ
ingȱ“lotȱofȱGod”ȱ(13:5;ȱ17:ȱ7Ȭ8),ȱorȱ“lotȱofȱlight”ȱ(13:9),ȱandȱ“ourȱcongreȬ
gation”ȱ(12:8Ȭ9).ȱFurthermore,ȱtheȱclosenessȱandȱcommonȱnatureȱofȱtheȱ
humanȱ andȱ angelicȱ participantsȱ isȱ underscoredȱ inȱ attributesȱ commonȱ
forȱbothȱparties:ȱbothȱhumansȱandȱangelsȱareȱ“theȱelect”ȱ(10:9;ȱ12:1,ȱ5);ȱ
bothȱ areȱ calledȱ “holyȱ ones,”ȱ andȱ 1:8Ȭ9ȱ presentsȱ humansȱ withȱ typicalȱ
angelicȱ attributes:ȱ “thenȱ [theȱ Sonsȱ ofȱ Rig]hteousnessȱ shallȱ shineȱ toȱ allȱ
endsȱ ofȱ theȱ world,ȱ continuingȱ toȱ shineȱ forthȱ untilȱ theȱ endȱ ofȱ theȱ apȬ
pointedȱ seasonsȱ ofȱ darkness”ȱ (cf.ȱ thatȱ partlyȱ preservedȱ lineȱ 16:ȱ “theȱ
holyȱonesȱshallȱshine,”ȱwhichȱmayȱreferȱtoȱeitherȱhumansȱorȱangels).ȱAtȱ
theȱ sameȱ time,ȱ theȱ differentȱ statusȱ ofȱ angelsȱ andȱ humansȱisȱalsoȱhighȬ
lighted,ȱsuchȱasȱinȱtheȱdemandȱthatȱonlyȱrituallyȱpureȱandȱunblemishedȱ
personsȱparticipateȱinȱtheȱbattle,ȱwithȱtheȱexplanationȱ“forȱholyȱangelsȱ
areȱpresentȱwithȱtheirȱarmy”ȱ(7:3Ȭ6). 45ȱThoughȱtheȱheavenlyȱandȱearthlyȱ
forcesȱfightȱsideȬbyȬside,ȱinȱtheȱpostwarȱvictoryȱthereȱisȱstillȱaȱclearȱdisȬ
tinctionȱ betweenȱ theȱ heavenlyȱ andȱ theȱ earthlyȱ realmsȱ whenȱ Godȱ willȱ
“exaltȱ theȱ authorityȱ ofȱ Michaelȱ amongȱ theȱ godsȱ andȱ theȱ dominionȱ ofȱ
Israelȱamongȱallȱflesh”ȱ(17:5Ȭ8).ȱTheȱWarȱScrollȱinȱpartȱresemblesȱGrecoȬ
Romanȱ militaryȱ manuals,ȱ butȱ itsȱ utopianȱ characterȱ isȱ obviousȱ inȱ theȱ
participationȱofȱangels,ȱtheȱongoing,ȱuninterruptedȱtempleȱservice,ȱandȱ
45ȱȱ ItȱshouldȱbeȱrecognizedȱthatȱtheȱWarȱScrollȱisȱaȱcompositeȱdocumentȱwithȱfourȱmainȱ
partsȱ thatȱ haveȱ differentȱ perspectives:ȱ colsȱ 1;ȱ 2Ȭ9;ȱ 10Ȭ14;ȱ andȱ 15Ȭ19.ȱ Seeȱ Collins,ȱ
Imaginationȱ167;ȱDuhaim,ȱTextsȱ45Ȭ61.ȱȱ

Authenticated
theȱstrictȱpredeterminedȱtimelineȱinȱwhichȱtheȱwarȱisȱdividedȱintoȱsevenȱ
partsȱ overȱ aȱ periodȱ ofȱ 40ȱ years,ȱ duringȱ whichȱ timeȱ evenȱ theȱ enemiesȱ
observeȱsabbaticalȱyears.ȱThus,ȱultimatelyȱGodȱisȱinȱchargeȱofȱtheȱentireȱ
warȱ(12:7ff)ȱandȱalsoȱdeliversȱtheȱfinalȱblowȱagainstȱtheȱenemyȱ(colsȱ18Ȭ
19).ȱTheȱfallȱofȱtheȱevilȱlotȱcompletesȱtheȱpredestined,ȱlimitedȱperiodȱinȱ
historyȱinȱwhichȱhumanityȱandȱcosmicȱpowersȱhaveȱbeenȱdividedȱintoȱ
twoȱcampsȱofȱgoodȱandȱevilȱaccordingȱtoȱGod’sȱdecree.ȱȱ
2.5.ȱAdditionalȱRolesȱofȱAngelsȱ ȱ
Asȱ agentsȱ ofȱ God,ȱ angelsȱ areȱ knownȱ fromȱ biblicalȱ traditionȱ toȱ deliverȱ
punishmentsȱ(Genesisȱ19;ȱNumȱ22:32Ȭ33;ȱ2Samuelȱ24;ȱPsȱ35:5Ȭ6;ȱEzekielȱ
9;ȱ Danȱ 4:13Ȭ26).ȱ Angelsȱ compriseȱ punishingȱ forcesȱ inȱ theȱ Warȱ Scroll,ȱ
whereȱ theirȱ militaryȱ roleȱ isȱ accented.ȱ Otherȱ Qumranȱ textsȱ presentȱ theȱ
angelsȱasȱexecutingȱjudgmentȱinȱaȱmoreȱgeneralȱsense.ȱInȱ1QSȱ4:12ȱanȬ
gelsȱappearȱasȱinstrumentalȱinȱtheȱpunishmentȱofȱtheȱwickedȱatȱtheȱendȱ
time,ȱasȱitȱstatesȱ“theȱvisitationȱofȱallȱthoseȱwhoȱwalkȱinȱitȱ[theȱSpiritȱofȱ
Deceit]ȱ(willȱbe)ȱmanyȱafflictionsȱbyȱtheȱangelsȱofȱpunishment,ȱeternalȱ
perditionȱ byȱ theȱ furyȱ ofȱ Godȇsȱ vengefulȱ wrath,ȱ everlastingȱ terrorȱ andȱ
endlessȱ shame.” 46ȱ Theȱ Damascusȱ Documentȱ ascribesȱ destructiveȱ powȬ
ersȱtoȱangelsȱ(CDȱ2:5bȬ7a):ȱ
Longȱ forbearanceȱ (is)ȱ withȱ himȱ [God]ȱ andȱ manifoldȱ forgiveness,ȱ soȱ asȱ toȱ
atoneȱforȱthoseȱwhoȱrepentȱ(of)ȱrebelliousȱsin.ȱButȱ(withȱhimȱtooȱare)ȱmight,ȱ
power,ȱ andȱ greatȱ wrathȱ withȱ fieryȱ flamesȱ inȱ theȱ handȱ ofȱ allȱ theȱ angelsȱ ofȱ
destructionȱ forȱ thoseȱ whoȱ willfullyȱ departȱ fromȱ theȱ Wayȱ andȱ despiseȱ theȱ
statute,ȱleavingȱthemȱneitherȱremnantȱnorȱsurvivors.47ȱȱ
TheȱSabbathȱSongsȱalsoȱreferȱtoȱangelsȱwhoȱexecuteȱjudgment;ȱtheȱhighȬ
lightingȱofȱtheseȱangelsȱmayȱindicateȱthatȱparallelȱtoȱtheȱIsraelites,ȱnotȱ
allȱ angelsȱ wereȱ believedȱ toȱ beȱ priests.ȱ 4Q400ȱ 1ȱ iȱ 14Ȭ16ȱ readsȱ “theyȱ doȱ
notȱtolerateȱanyȱwhoseȱwayȱisȱper[verted]…ȱAndȱHeȱpurifiesȱtheȱpureȱ
onesȱ [ofȱ lightȱ inȱ orderȱ thatȱ theyȱ mayȱ requite]ȱ allȱ whoseȱ wayȱ isȱ perȬ
verted.ȱ Butȱ theyȱ propitiateȱ Hisȱ goodȱ willȱ forȱ allȱ whoȱ repentȱ ofȱ sin.”48ȱ
ParallelȱtoȱtheȱCDȱpassage,ȱangelsȱhereȱtakeȱonȱaȱdualȱfunctionȱofȱatonȬ
ingȱforȱtheȱrepentantȱandȱpunishingȱtheȱwicked.ȱȱ
AngelsȱinȱtheȱcontemporaryȱJewishȱliteratureȱcommonlyȱfunctionȱasȱ
mediatorsȱ ofȱ specificȱ revelationsȱ inȱ theirȱ roleȱ ofȱ heavenlyȱ guidesȱ andȱ
interpretersȱofȱdreamsȱorȱvisionsȱasȱinȱ1EnȱandȱDaniel.ȱTwoȱlikelyȱnonȬ
46ȱȱ TranslationȱbyȱCharlesworthȱ/ȱQimron,ȱRule.ȱȱ
47ȱȱ TranslationȱfromȱBaumgartenȱ/ȱSchwartz,ȱDamascus.ȱ
48ȱȱ Translationȱ fromȱ Newsom,ȱ Songsȱ (1985)ȱ 93.ȱ Sheȱ alsoȱ notesȱ theȱ similaritiesȱ betweenȱ
CDȱandȱ4Q400.ȱ

Authenticated
sectarianȱ compositionsȱ entailȱ revelationsȱ throughȱ angels:ȱ 4QVisionȱ ofȱ

Amramȱ(e.g.,ȱ4Q543ȱ5Ȭ9;ȱ4Q544ȱ2;ȱ4Q547ȱ9)ȱencompassesȱconversationsȱ
betweenȱangelsȱandȱhumans;ȱandȱtheȱvisionaryȱwork,ȱtheȱNewȱJerusaȬ
lemȱtext,ȱwhichȱisȱpreservedȱinȱsevenȱcopies,ȱdescribesȱaȱguidedȱtourȱofȱ
theȱ futureȱ Jerusalemȱ byȱ anȱ angel.ȱ Thoughȱ theȱ Qumranitesȱ mayȱ haveȱ
reveredȱ suchȱ accounts,ȱ thereȱ isȱ sparseȱ evidenceȱ ofȱ thisȱ conventionalȱ
functionȱ ofȱ angelsȱ inȱ theȱ literatureȱ theyȱ wroteȱ themselves.ȱ 49ȱ Thisȱ mayȱ
beȱdueȱinȱpartȱtoȱtheȱfactȱthatȱtheȱsectȱproducedȱnoȱapocalypses,ȱaȱgenreȱ
inȱwhichȱangelsȱspecificallyȱperformȱthisȱfunction,ȱ thoughȱthisȱmotifȱisȱ
attestedȱ inȱ nonapocalypticȱ textsȱ (Jubȱ 1:27Ȭ29;ȱ Testȱ Reuȱ 5:3;ȱ Testȱ Leviȱ
9:6).ȱ Also,ȱ manyȱ documentsȱ assumeȱ thatȱ theȱ sectariansȱ hadȱ accessȱ toȱ
divineȱ knowledgeȱ withoutȱ theȱ aidȱ ofȱ angelsȱ throughȱ aȱ moreȱ directȱ
meansȱofȱrevelationȱfromȱGod.50ȱTheȱspeakerȱinȱtheȱTeacherȱHymnsȱinȱ
theȱHodayotȱfrequentlyȱthanksȱGodȱforȱprovidingȱhimȱwithȱknowledgeȱ
andȱ insight:ȱ e.g.,ȱ “Iȱ knowȱ throughȱ Yourȱ understanding”ȱ (e.g.,ȱ 1QHaȱ
6:12;ȱ7:12);ȱ“YouȱdisplayȱYourȱmightȱthroughȱme,ȱandȱrevealȱYourselfȱtoȱ
meȱ inȱ Yourȱ strengthȱ asȱ perfectȱ light”ȱ (1QHaȱ 12:23).ȱ Similarly,ȱ inȱ 1QSȱ
11:5Ȭ7ȱtheȱhymnistȱboasts:ȱ“MyȱeyesȱhaveȱgazedȱonȱthatȱwhichȱisȱeterȬ
nal,ȱ onȱ wisdomȱ concealedȱ fromȱ man,ȱ onȱ knowledgeȱ andȱ wiseȱ designȱ
(hidden)ȱfromȱtheȱsonsȱofȱmen.”51ȱAtȱtheȱsameȱtime,ȱmanyȱdocumentsȱ
includingȱ theȱ Sabbathȱ Songsȱ andȱ Hodayotȱ emphasizeȱ theȱ superiorȱ
knowledgeȱofȱtheȱangels,ȱsuchȱasȱinȱtheȱfrequentȱexpressionȱ“angelsȱofȱ
knowledge”ȱ andȱ “thoseȱ whoȱ establishȱ knowledge.”52ȱ Thereȱ areȱ alsoȱ
referencesȱ toȱ theȱ teachingȱ ofȱ angels,ȱ e.g.,ȱ “fromȱ theirȱ mouthsȱ (come)ȱ
teachingsȱ concerningȱallȱ mattersȱ ofȱ holiness”ȱ (4Q400ȱ 1ȱ iȱ17).ȱ PresumaȬ
bly,ȱthen,ȱdivineȱknowledgeȱisȱavailableȱnotȱonlyȱthroughȱrevelationȱbyȱ
Godȱ (throughȱ Torahȱ andȱ otherȱ means),ȱ butȱ alsoȱ byȱ closeȱ associationȱ
withȱtheȱangels.ȱTheȱimageȱisȱnotȱthatȱofȱanȱangelȱvisitingȱanȱelectȱhuȬ
manȱtoȱdiscloseȱsecrets;ȱratherȱthroughȱcommunionȱwithȱtheȱangels,ȱtheȱ
49ȱȱ Collins,ȱImaginationȱ151.ȱȱ
50ȱȱ Forȱ example,ȱ theȱ pesharimȱ areȱ basedȱ onȱ divineȱ inspiredȱ revelation,ȱ butȱ noȱ angelsȱ
appearȱ asȱ mediators.ȱ Collins,ȱ Imaginationȱ 151ȱ observesȱ thatȱ theȱ Teacherȱ ofȱ RightȬ
eousness,ȱasȱtheȱofficialȱmediatorȱofȱdivineȱknowledge,ȱdidȱnotȱneedȱtheȱassistanceȱofȱ
angelsȱ (1QpHabȱ 7:3Ȭ5);ȱ seeȱ alsoȱ Collins,ȱ Throneȱ 53.ȱ CDȱ 6:2ȱ recountsȱ howȱ Godȱ hasȱ
raisedȱupȱwiseȱmanȱfromȱIsraelȱwhoȱareȱguidedȱbyȱtheȱ“interpreterȱofȱtheȱTorah”ȱtoȱ
searchȱtheȱTorah.ȱCf.ȱtheȱunmediatedȱrevelationȱfromȱGodȱtoȱaȱpastȱgenerationȱ(CDȱ
3:12Ȭ13)ȱandȱtoȱtheȱSonsȱofȱZadokȱ(1QSȱ5:8Ȭ9).ȱȱ
51ȱȱ TranslationȱbyȱVermes,ȱDeadȱSeaȱ115.ȱCf.ȱtheȱphrasesȱinȱtheȱSongsȱofȱtheȱSage:ȱ“Hisȱ
knowledgeȱheȱ(God)ȱputȱ[inȱmy]ȱhear[t”ȱ(4Q511ȱ48Ȭ49+51ȱiiȱ1);ȱ“Youȱ[pl]acedȱknowlȬ
edgeȱinȱmyȱframeȱofȱdustȱthatȱIȱmightȱp[raiseȱYou]”ȱ(4Q511ȱ28Ȭ29ȱ3).ȱȱ
52ȱȱ Seeȱalso:ȱ“inȱtheȱchiefsȱofȱpraiseȬofferingȱareȱtonguesȱofȱknowledge”ȱ(4Q405ȱ23ȱiiȱ12)ȱ
andȱ “theyȱ declareȱ Hisȱ regalȱ Majestyȱ accordingȱ toȱ theirȱ knowledge”ȱ (4Q400ȱ 2ȱ 3);ȱ cfȱ
1QHaȱ 11:ȱ 21Ȭ23.ȱ Accordingȱ toȱ Newsom,ȱ Songsȱ (1985)ȱ 30,ȱ knowledgeȱ isȱ theȱ mostȱ
prominentȱqualityȱofȱangelsȱinȱtheȱSabbathȱSongs.ȱ

Authenticated
sectariansȱareȱableȱtoȱpartakeȱofȱthisȱdivineȱknowledge.ȱTheȱrevelationȱ
throughȱ angelsȱ isȱ thusȱ subtleȱ andȱ indirect.ȱ Inȱ addition,ȱ passagesȱ fromȱ
1QSȱ andȱ 1QMȱ hintȱ atȱ sectariansȱ receivingȱ knowledgeȱ throughȱ angels,ȱ
givingȱ theȱ impressionȱ thatȱ suchȱ revelationsȱ mayȱ belongȱ eitherȱ toȱ theȱ
presentȱ orȱ theȱ future.ȱ 1QSȱ 4:22ȱlocatesȱwisdomȱ inȱ heaven,ȱ referringȱ toȱ
angelicȱwisdom,ȱ“theȱwisdomȱofȱtheȱsonsȱofȱheaven,”ȱbutȱinȱthisȱcontextȱ
fullȱinsightȱintoȱtheȱdivineȱmysteryȱmayȱlieȱinȱtheȱfuture.ȱInȱcontrast,ȱtheȱ
visionaryȱ inȱ theȱ concludingȱ hymnȱ hasȱ gainedȱ fullȱ insightȱ intoȱ divineȱ
mysteries,ȱ whichȱ isȱ relatedȱ toȱ hisȱ communityȇsȱ associationȱ withȱ theȱ
angelsȱ(1QSȱ11:5Ȭ9;ȱseeȱbelow).ȱAccordingȱtoȱtheȱWarȱScroll,ȱtheȱsharingȱ
ofȱ knowledgeȱ withȱ theȱ angelsȱ belongsȱ toȱ theȱ eschatonȱ (1QMȱ 17:8).ȱ
Nonetheless,ȱ inȱ aȱ hymnȱ thatȱ appearsȱ unrelatedȱ toȱ theȱ themeȱ ofȱ warȱ
(1QMȱ10:8bȬ16),ȱtheȱinsightsȱthatȱcomeȱfromȱseeingȱandȱlisteningȱtoȱtheȱ
angelsȱareȱjuxtaposedȱwithȱlearningȱtheȱstatutesȱ(fromȱTorah),ȱtherebyȱ
givingȱtheȱimpressionȱthatȱitȱconcernsȱpresentȱrealityȱ(10:8bȬ11):ȱȱ
YouȱhaveȱchosenȱforȱYourselfȱfromȱallȱtheȱpeoplesȱofȱtheȱlands;ȱtheȱpeopleȱ
ofȱ theȱ saintsȱ ofȱ theȱ covenant,ȱ learnedȱ inȱ theȱ statutes,ȱ enlightenedȱ inȱ unȬ
der[standingȱ ]ȱthoseȱ whoȱ hearȱ theȱ gloriousȱvoiceȱ andȱ seeȱ theȱ holyȱ angels,ȱ
whoseȱearsȱareȱopen;ȱhearingȱdeepȱthings.ȱ
Livingȱatȱtheȱdawnȱofȱtheȱeschaton,ȱtheȱsectariansȱwereȱintentlyȱawareȱ
ofȱ theȱ destructiveȱ andȱ deceivingȱ abilitiesȱ ofȱ Belialȱ andȱ hisȱ spiritsȱ andȱ
thereforeȱ developedȱ strategiesȱ toȱ protectȱ themselves,ȱ whichȱ includedȱ
theȱhelpȱofȱgoodȱangels.ȱAnȱimportantȱroleȱofȱtheȱAngelȱofȱTruthȱinȱtheȱ
discourseȱ onȱ theȱ twoȱ spiritsȱ isȱ toȱ protectȱ theȱ sonsȱ ofȱ lightȱ againstȱ theȱ
evilȱspiritsȱwhoȱareȱtryingȱtoȱcauseȱthemȱtoȱstumbleȱ(1QSȱ3:24Ȭ25).53ȱTheȱ
sectarianȱ text,ȱ theȱ Songsȱ ofȱ theȱ Maskilȱ (4Q510ȱ andȱ 4Q511),ȱ containsȱ
magicalȱ incantationsȱ toȱ beȱ recitedȱ asȱ protectionȱ fromȱ evilȱ spirits.54ȱ
ReminiscentȱofȱtheȱSabbathȱSongs,ȱtheȱintroductionsȱreferȱtoȱtheȱMaskilȱ
(e.g.,ȱ“Forȱtheȱinstructor:ȱtheȱsecondȱ[so]ng”),ȱandȱtheȱsongsȱpraiseȱGod,ȱ
highlightingȱ hisȱ majestyȱ andȱ power.ȱ Butȱ theirȱ specificȱ purposeȱ isȱ apȬ
parentȱinȱlinesȱsuchȱasȱtheseȱ(4Q510ȱ1ȱ4Ȭ6):ȱȱ
Andȱasȱforȱme,ȱIȱamȱaȱsageȱwhoȱmakesȱknownȱtheȱsplendorȱofȱhisȱbeauty,ȱ
inȱorderȱtoȱfrightenȱandȱter[rify]ȱallȱtheȱspiritsȱofȱtheȱangelsȱofȱdestructionȱ
(ʬʡʧ ʩʫʠʬʮ ʩʧʥʸ)ȱandȱtheȱbastardȱspiritsȱȱ
(ʭʩʸʦʮʮȱ ʺʥʧʥʸʥ),ȱ demonsȱ (ʭʩʣʹ),ȱ Lilith,ȱ howlers,ȱ andȱ s[atyrs…]ȱ andȱ thoseȱ
whoȱstrikeȱunexpectedlyȱtoȱleadȱtheȱspiritȱofȱunderstandingȱastray,ȱandȱtoȱ
appallȱtheirȱheartsȱandȱtheirȱso[uls]55ȱ
TheseȱsongsȱuseȱwordsȱaboutȱGod’sȱmajestyȱasȱaȱmagicalȱpower;ȱthus,ȱ
theȱhymnȱitselfȱisȱmagicallyȱpowerful.56ȱTheȱnearnessȱofȱtheȱangelsȱofȬ
53ȱȱ Cf.ȱprotectingȱroleȱofȱangelsȱinȱGenȱ24:7;ȱTobit.ȱ
54ȱȱ SeeȱNitzan,ȱHymns.ȱȱ
55ȱȱ TranslationȱbyȱNewsom,ȱSageȱ381.ȱ

Authenticated
fersȱprotectionȱasȱwell:57ȱ“Godȱhasȱmadeȱmeȱ[dwell]ȱinȱtheȱshelterȱofȱtheȱ
Almighty…ȱ[inȱtheȱshadowȱofȱhisȱha]ndsȱheȱhasȱhiddenȱme…ȱ[Heȱhasȱ
concea]ledȱmeȱamongȱhisȱholyȱones…ȱ[inȱunis]onȱwithȱhisȱholyȱones…ȱ
[givingȱth]anksȱ[to]ȱGodȱ(4Q511ȱ8ȱ6Ȭ9).”58ȱHighlightingȱtheȱreferencesȱtoȱ
angels,ȱAlexanderȱstates:ȱ“BasicallyȱtheȱMaskilȱwarnsȱtheȱdemonsȱnotȱtoȱ
meddleȱ withȱ himȱ andȱ hisȱ community,ȱ becauseȱ theyȱ haveȱ gotȱ ‘protecȬ
tion’.”59ȱSimilarlyȱtheȱexorcisticȱpsalms,ȱ11QApPsaȱinvokeȱGodȱtoȱsendȱ
hisȱangelsȱtoȱfightȱagainstȱtheȱdemonsȱ;ȱthusȱ11Q11ȱ4:4Ȭ6ȱreadsȱ“YHWHȱ
willȱstrikeȱyouȱwithȱaȱ[grea]tȱb[low]ȱtoȱdestroyȱyouȱ[ȱ]ȱAndȱinȱhisȱfuryȱ[heȱ
willȱ send]ȱ againstȱ youȱ aȱ powerfulȱ angelȱ [toȱ carryȱ out]ȱ hisȱ [entireȱ
comm]and,ȱwhoȱ[willȱnotȱshow]ȱyouȱmercy.”ȱTheȱangelsȱareȱinvokedȱtoȱ
guardȱtheȱlistenersȱfromȱbeingȱattackedȱbyȱdiseaseȱandȱdisasterȱ(11Q11ȱ
6:10Ȭ11).ȱ
Angelsȱareȱcommonlyȱassociatedȱwithȱnaturalȱphenomenonȱasȱtheyȱ
controlȱ theȱ movementȱ ofȱ theȱ heavenlyȱ bodiesȱ andȱ theȱ naturalȱ forces,ȱ
i.e.,ȱ winds,ȱ rains,ȱ lightningȱ etc.ȱ(e.g.,ȱ Jubȱ 2:2;ȱ 1Enȱ60:16Ȭ22).ȱ Theyȱwereȱ
createdȱ onȱ theȱ firstȱ dayȱ accordingȱ toȱ Jubileesȱ andȱ assignedȱ theirȱ tasksȱ
relatedȱ toȱ theirȱ commandȱoverȱ variousȱnaturalȱ forces,ȱ butȱ theyȱ doȱ notȱ
assistȱ Godȱ inȱ theȱ creation.ȱ Similarly,ȱ inȱ theȱ preȬsectarianȱ Hymnȱ toȱ theȱ
Creatorȱ (11QPsa)ȱ theȱ angelsȱ witnessȱ theȱ creationȱ andȱ praiseȱ God,ȱ butȱ
theirȱ controlȱ overȱ natureȱ remainsȱ unknownȱ inȱ thisȱ fragmentaryȱ text.60ȱ
1QHaȱ1:10Ȭ21ȱandȱ1QMȱ10:11Ȭ12,ȱhowever,ȱshareȱtheȱideaȱwithȱJubileesȱ
thatȱtheȱangelsȱareȱinȱchargeȱofȱnaturalȱphenomena,ȱtoȱwhichȱBerakothȱ
alsoȱattest.ȱInȱ4Q286ȱ3ȱaȬdȱangelsȱareȱinȱchargeȱofȱrain,ȱcloudsȱandȱlightȬ
ning.ȱ
ElaborationsȱonȱtheȱmythȱofȱtheȱfallenȱangelsȱfromȱGenesisȱ6ȱinȱSecȬ
ondȱ Templeȱ Judaismȱ wereȱ wellȱ knownȱ atȱ Qumran,ȱ whoseȱ libraryȱ inȬ
cludedȱ theȱ Bookȱ ofȱ theȱ Watchersȱ (1Enȱ 1Ȭ36)ȱ andȱ Jubilees.61ȱ Moreover,ȱ
theȱnonȬsectarianȱGenesisȱApocryphonȱfromȱCaveȱ1ȱcontainsȱtheȱtradiȬ
tionȱaboutȱhowȱNoah’sȱfatherȱLamechȱsuspectedȱhisȱwifeȱofȱconceivingȱ
Noahȱbyȱaȱfallenȱangelȱ(1QapGenȱcolȱ1).ȱElaboratingȱonȱthisȱmyth,ȱtheȱ
Bookȱ ofȱ theȱ Watchersȱ providesȱ anȱ explanationȱ forȱ theȱ originȱ ofȱ sinȱ inȱ
theȱworld.ȱThereȱisȱlittleȱinterestȱinȱthisȱetiologyȱforȱsinȱinȱtheȱScrollsȱinȱ
whichȱsinȱwasȱpartȱofȱtheȱoriginalȱdesignȱbyȱGod,ȱasȱexemplifiedȱinȱtheȱ
56ȱȱ Nitzan,ȱHymnsȱ54Ȭ63.ȱ
57ȱȱ Nitzan,ȱQumranȱ271.ȱ
58ȱȱ TranslationȱbyȱNitzan,ȱQumranȱ270.ȱ
59ȱȱ Alexander,ȱWrestlingȱ323.ȱ
60ȱȱ Forȱ aȱ comparisonȱ betweenȱ theȱ associationȱ ofȱ angelsȱ withȱ naturalȱ phenomenaȱ inȱ
Jubilees,ȱ11QPsa,ȱandȱDanȱ3:52Ȭ90ȱLXX,ȱplusȱotherȱmaterial,ȱseeȱSollamo,ȱCreation.ȱȱ
61ȱȱ Onȱthisȱmyth,ȱseeȱJubileesȱ5,ȱ10.ȱ

Authenticated
discourseȱonȱtheȱtwoȱspiritsȱ(1QSȱ3:17Ȭ18;ȱcf.ȱ1QMȱ14:10Ȭ11).62ȱThereȱare,ȱ
however,ȱ hintsȱ ofȱ aȱ traditionȱ thatȱ sharesȱ theȱ perspectiveȱ ofȱ theȱ sinfulȱ
natureȱ ofȱ someȱ angelsȱ withȱ 1ȱ Enoch,ȱ inȱ thatȱ angelsȱ willȱ beȱ judgedȱ acȬ
cordingȱtoȱtheirȱsinsȱ(1QHaȱ10:32Ȭ33;ȱ18:ȱ34Ȭ35).63ȱ
3.ȱFellowshipȱwithȱAngelsȱ
Asȱ weȱ haveȱ seen,ȱ manyȱ textsȱ assumeȱ thatȱ theȱ gapȱ betweenȱ theȱ divineȱ
andȱ humanȱ spheresȱ canȱ beȱ bridgedȱ andȱ thatȱ humansȱ canȱ enterȱ intoȱ
communionȱ withȱ angels.ȱ Althoughȱ theȱ Sabbathȱ Songsȱ areȱ uniqueȱ byȱ
providingȱtheȱactualȱliturgyȱforȱexpressingȱangelicȱandȱhumanȱpraiseȱinȱ
unison,ȱthereȱareȱmanyȱpassagesȱthatȱpointȱtoȱaȱclosenessȱbetweenȱhuȬ
manȱandȱangelicȱrealmsȱasȱaȱpresentȱreality.64ȱTheȱconcludingȱhymnȱinȱ
1QSȱ assertsȱ thatȱ theȱ angelicȱ andȱ humanȱ communitiesȱ areȱ unitedȱ (1QSȱ
11:7Ȭ9):ȱ
Godȱhasȱgivenȱthemȱ[secretȱknowledge]ȱtoȱHisȱchosenȱonesȱasȱanȱeverlastȬ
ingȱpossession,ȱandȱhasȱcausedȱthemȱtoȱinheritȱtheȱlotȱofȱtheȱHolyȱOnes.ȱHeȱ
hasȱ joinedȱ theirȱ assemblyȱ toȱ theȱ Sonsȱ ofȱ Heavenȱ toȱ beȱ aȱ Councilȱ ofȱ theȱ
Community,ȱaȱfoundationȱofȱtheȱBuildingȱofȱHoliness,ȱandȱeternalȱPlantaȬ
tionȱthroughoutȱallȱagesȱtoȱcome.65ȱ
Similarly,ȱtheȱspeakerȱinȱ1QHaȱ11:21Ȭ23ȱexpressesȱtheȱbeliefȱinȱhumans’ȱ
abilityȱtoȱenterȱtheȱangelicȱrealm:ȱȱ
Theȱ perverseȱ spiritȱ Youȱ haveȱ cleansedȱ fromȱ greatȱ transgression,ȱ thatȱ heȱ
mightȱtakeȱhisȱstandȱwithȱtheȱhostȱofȱtheȱholyȱones,ȱandȱenterȱtogetherȱwithȱ
theȱcongregationȱofȱtheȱsonsȱofȱheaven.ȱAndȱforȱman,ȱYouȱhaveȱallottedȱanȱ
eternalȱdestinyȱwithȱtheȱspiritsȱofȱknowledge,ȱtoȱpraiseȱYourȱnameȱtogetherȱ
withȱshoutsȱofȱjoy,ȱandȱtoȱrecountȱYourȱwondersȱbeforeȱallȱYourȱcreature.ȱ
ItȱisȱimportantȱtoȱnoteȱthatȱmanyȱofȱtheȱpassagesȱthatȱassertȱaȱcommunȬ
ionȱbetweenȱtheȱcommunityȱandȱangelsȱappearȱinȱhymns.ȱThisȱcircumȬ
stanceȱindicatesȱthatȱitȱwasȱparticularlyȱduringȱworshipȱthatȱsectariansȱ
wouldȱ experienceȱ theȱ presenceȱ ofȱ angelsȱ inȱ aȱ “liturgicalȱ communionȱ
withȱ angels.”66ȱ Likeȱ theȱ Sabbathȱ Songs,ȱ theseȱ passagesȱ mayȱ wellȱ beȱ
groundedȱ inȱ actualȱ mysticalȱ experiences.ȱ Beliefsȱ inȱ communionȱ withȱ
angelsȱareȱintertwinedȱwithȱtheȱferventȱapocalypticȱoutlookȱofȱtheȱsect;ȱ
62ȱȱ SeeȱDavidson,ȱAngelsȱ288Ȭ324.ȱ
63ȱȱ Onȱtheȱjudgmentȱagainstȱangels,ȱseeȱMach,ȱAngelsȱ27.ȱ
64ȱȱ ForȱtheȱdistinctionȱbetweenȱtheȱSabbathȱSongsȱandȱotherȱformsȱofȱpoetryȱthatȱreflectȱ
suchȱunityȱwithȱangels,ȱseeȱNitzan,ȱQumranȱ292.ȱ
65ȱȱ TranslationȱbyȱVermes,ȱDeadȱSeaȱ115.ȱȱ
66ȱȱ Frennesson,ȱ Rejoicingȱ 37Ȭ41.ȱ Frennessonȱ providesȱ aȱ thoroughȱ analysisȱ ofȱ allȱ theȱ
liturgicalȱQumranȱtextsȱrelatedȱtoȱangels;ȱseeȱalsoȱDavidson,ȱAngelsȱ278.ȱ

Authenticated
thus,ȱthroughȱjoiningȱangelsȱinȱworshipȱtheȱsectariansȱhadȱalreadyȱbeȬ
gunȱtoȱbenefitȱfromȱtheȱeschatologicalȱrewardsȱofȱtheȱfutureȱwhenȱtheȱ
righteousȱwouldȱjoinȱtheȱangelicȱdomainȱforeverȱ(1QMȱ17:7Ȭ8;ȱ1QSȱ11:7Ȭ
8).ȱ 11QSeferȱ haȬMilhama,ȱ dwellsȱ onȱ theȱ paradiseȱ conditionsȱ thatȱ willȱ
prevailȱatȱthatȱtime,ȱemphasizingȱtheȱunityȱbetweenȱhumansȱandȱangelsȱ
(11Q14ȱ1ȱiiȱ11Ȭ15):ȱȱ
ȱ
Andȱnoneȱwillȱmiscarryȱinȱyourȱland,ȱandȱnoneȱwillȱbeȱsick,ȱnoȱblightsȱandȱ
mildewȱwillȱbeȱseenȱinȱitsȱgrain;ȱ[andȱthereȱwillȱbeȱnoȱstrokeȱorȱstum]blingȱ
atȱallȱinȱyourȱcongregation,ȱandȱwildȱanimalsȱwillȱbeȱabsentȱfromȱ[theȱland;ȱ
andȱ thereȱ willȱ beȱ noȱ plag]ueȱ inȱ yourȱ land,ȱ forȱ Godȱ isȱ withȱ youȱ andȱ [hisȱ
holy]ȱangelsȱ[ar]eȱ[standing]ȱinȱyourȱcongregationȱandȱhisȱholyȱnameȱisȱinȬ
vokedȱoverȱyou.ȱ
TheȱSongsȱofȱtheȱSageȱstateȱthatȱtheȱworthyȱwillȱbeȱpurifiedȱandȱserveȱ
Godȱinȱhisȱcelestialȱtempleȱasȱangels,ȱsuggestingȱthatȱtheyȱwillȱbeȱtransȬ
formedȱ intoȱ angelsȱ (4Q511ȱ 35ȱ 2Ȭ4):ȱ “Godȱ willȱ sancti[fy]ȱ someȱ ofȱ thoseȱ
refinedȱsevenfoldȱandȱsomeȱofȱtheȱholyȱonesȱforȱHimselfȱforȱanȱeternalȱ
sanctuary.ȱAndȱ(thereȱshall)ȱbeȱpurityȱamongstȱtheȱcleansed.ȱAndȱtheyȱ
shallȱbeȱpriests,ȱHisȱrighteousȱpeople,ȱHisȱhost,ȱandȱservants,ȱangelsȱofȱ
Hisȱglory.”67ȱSimilarly,ȱ1QSbȱ4:25Ȭ26ȱ(seeȱabove)ȱelevatesȱtheȱhighȱpriestȱ
toȱtheȱranksȱofȱangels.ȱȱ
Oneȱtext,ȱappropriatelyȱentitledȱtheȱSelfȬGlorificationȱHymn,ȱstandsȱ
outȱbyȱtheȱexaltedȱclaimsȱofȱtheȱspeakerȱthatȱgoȱbeyondȱwhatȱweȱfindȱ
elsewhere.ȱ Theȱ hymnȱ isȱ extantȱ inȱ copiesȱ thatȱ belongȱ toȱ theȱ Hodayot68ȱ
andȱ oneȱ manuscriptȱ (4Q491)ȱ originallyȱ identifiedȱ asȱ partȱ ofȱ theȱ Warȱ
Scroll.69ȱ Whileȱ comparingȱ himselfȱ toȱ angels,ȱ theȱ speakerȱ alsoȱ claimsȱ
superiorityȱtoȱthem;ȱinȱcontrastȱtoȱtheȱangelsȱwhoȱneverȱsitȱ(4Q405ȱ20ȱiiȱ
21Ȭ22ȱ 2),ȱ thisȱ speakerȱ getsȱ toȱ sitȱ onȱ aȱ throneȱ likeȱ God.ȱ Theȱ followingȱ
excerptȱisȱfromȱ4Q491ȱ(11ȱiȱ12Ȭ16):ȱȱ
]aȱmightyȱthroneȱinȱtheȱcongregationȱofȱtheȱgods.ȱNoneȱofȱtheȱancientȱkingsȱ
shallȱsitȱonȱit,ȱandȱtheirȱnoblesȱ[shall]ȱnotȱ[ȱ]ȱThereȱareȱno]neȱcomparableȱ[toȱ
meȱin]ȱmyȱglory,ȱnoȱoneȱ(shallȱbeȱexalted)ȱbesidesȱme;ȱnoneȱshallȱassociateȱ
withȱme.ȱForȱIȱdweltȱinȱtheȱ[ȱ]ȱinȱtheȱheavens,ȱandȱthereȱisȱnoȱone[ȱ]ȱIȱamȱ
reckonedȱ withȱ theȱ godsȱ andȱ myȱ abodeȱ isȱ inȱ theȱ holyȱ congregationȱ [My]ȱ
desi[re]ȱ isȱ notȱ accordingȱ toȱ theȱ flesh,ȱ andȱ everythingȱ preciousȱ toȱ meȱ isȱ inȱ
theȱ gloryȱ [of]ȱ theȱ holyȱ [habit]ation.ȱ [Wh]omȱ haveȱ Iȱ consideredȱ contemptiȬ
67ȱȱ TranslationȱlooselyȱbasedȱFletcherȬLouis,ȱGloryȱ162Ȭ163.ȱThereȱareȱdifferentȱopinionsȱ
aboutȱtheȱnatureȱofȱtheȱholyȱones.ȱWhilstȱFletcherȬLouisȱidentifiesȱthemȱasȱhumans,ȱ
Davilaȱ arguesȱ thatȱ theyȱ areȱ angelsȱ whereasȱ thoseȱ purifiedȱ areȱ humans.ȱ FletcherȬ
Louisȱ pointsȱ outȱ thatȱ Godȱ sanctifyingȱ angelsȱ isȱ anȱ oddȱ idea.ȱ Seeȱ FletcherȬLouis,ȱ
Gloryȱ162Ȭ166;ȱDavila,ȱAscentsȱ478Ȭ479.ȱCf.ȱ1QHȱ11:22;ȱ14:14;ȱ2ȱiȱ10Ȭ14.ȱȱ
68ȱȱ Forȱaȱdescriptionȱofȱtheȱmanuscripts,ȱseeȱDuhaim,ȱTextsȱ35Ȭ40;ȱAbegg,ȱHeaven.ȱȱ
69ȱȱ Collins,ȱThroneȱ53.ȱȱ

Authenticated
ble?ȱWhoȱisȱcomparableȱtoȱmeȱinȱmyȱglory?ȱWhoȱofȱthoseȱwhoȱsailȱtheȱseasȱ
shallȱreturnȱtellingȱ[of]ȱmyȱ[equa]l?ȱ
Theȱ identificationȱ ofȱ theȱ speakerȱ (whoȱ shouldȱ notȱ necessarilyȱ beȱ
equatedȱwithȱtheȱauthor)ȱisȱcomplicatedȱbyȱtheȱuncertaintyȱofȱtheȱrelaȬ
tionshipȱbetweenȱtheȱmanuscriptsȱandȱtheȱconnectionȱtoȱtheȱWarȱScroll.ȱ
Theȱ officialȱ editor,ȱ Mauriceȱ Baillet,ȱ proposedȱ thatȱ Michaelȱ wasȱ theȱ
speaker,ȱbutȱMortonȱSmithȱarguedȱthatȱtheȱhymnȱconcernȱtheȱTeacherȱ
ofȱRighteousness,ȱwhoȱinȱthisȱcaseȱisȱpresentedȱasȱdeified.70ȱTheȱclaimȱofȱ
beingȱsuperiorȱtoȱtheȱkingsȱcertainlyȱpointsȱtoȱaȱhumanȱbeing;ȱsimilarly,ȱ
theȱ comparisonȱ withȱ aȱ sailorȱ whoȱ comesȱ backȱ evokesȱ theȱ imageȱ ofȱ aȱ
humanȱ beingȱ whoȱ ascendsȱ intoȱ theȱ heavensȱ andȱ returnsȱ ratherȱ thanȱ
thatȱofȱanȱangel.71ȱȱ
ThereȱisȱaȱdebateȱasȱtoȱtheȱdegreeȱofȱunionȱbetweenȱangelsȱandȱhuȬ
mansȱ theseȱ kindsȱ ofȱ passagesȱ envisage.ȱ C.ȱ FletcherȬLouisȱ arguesȱ thatȱ
theseȱtextsȱtogetherȱwithȱtheȱSabbathȱSongsȱreflectȱtheȱbeliefȱinȱangeloȬ
morphism,ȱtheȱtransformationȱofȱhumanȱbeingsȱintoȱangels,ȱwhichȱtheȱ
Qumranȱ communityȱ sawȱ asȱ aȱ presentȱ reality.72ȱ Thusȱ FletcherȬLouis,ȱ
exclaimsȱ“Theyȱ takeȱforȱ grantedȱaȱ culticȱ mythologyȱwhichȱ meansȱ thatȱ
thoseȱ whoȱ enterȱ theȱ worshipȱ ofȱ theȱ communityȱ experienceȱ aȱ transferȱ
fromȱearthȱtoȱheaven,ȱfromȱhumanityȱtoȱdivinityȱandȱfromȱmortalityȱtoȱ
immortality.”73ȱ Hisȱ theoryȱ hasȱ beenȱ acceptedȱ byȱ Allanȱ Segalȱ amongstȱ
others.74ȱTheȱdebateȱisȱtiedȱinȱwithȱtheȱgeneralȱquestionȱaboutȱtheȱcharȬ
acterȱ ofȱ theȱ eschatologicalȱ visionȱ ofȱ theȱ sectȱ asȱ futureȱ orȱ realized.ȱ Itȱ isȱ
clear,ȱhowever,ȱthatȱwithȱtheȱplausibleȱexceptionȱofȱtheȱlastȱhymn,ȱtheseȱ
documentsȱoverallȱmaintainȱaȱclearȱdistinctionȱbetweenȱtheȱhumanȱandȱ
theȱ divineȱ spheres:ȱ theyȱ expressȱ aȱ tensionȱ betweenȱ belongingȱ toȱ theȱ
humanȱraceȱandȱasȱsuchȱsharingȱitsȱsinfulȱnature,ȱandȱpartakingȱinȱtheȱ
perfectȱ heavenlyȱ worldȱ inȱ communionȱ withȱ angels.ȱ Suchȱ tensionȱ mayȱ
notȱ haveȱ beenȱ expectedȱ toȱ beȱ resolvedȱ untilȱ theȱ eschaton,ȱ whenȱ fullȱ
unionȱwithȱtheȱangelsȱwouldȱbeȱpossible.75ȱȱ
70ȱȱ Collinsȱsuggestsȱthatȱtheȱtextȱconcernsȱaȱleaderȱofȱtheȱsect;ȱCollins,ȱThroneȱ54Ȭ55.ȱ
71ȱȱ Smith,ȱAscent.ȱȱ
72ȱȱ Relatedȱ toȱ thisȱ viewȱ isȱ theȱ beliefȱ thatȱ aȱ few,ȱ electȱ persons,ȱ i.e.,ȱ Mosesȱ (evidentȱ inȱ
4Q377ȱ1ȱrectoȱii)ȱandȱtheȱhighȱpriestȱ(1QSbȱ4:24Ȭ8)ȱhaveȱactuallyȱbeenȱelevatedȱtoȱtheȱ
sameȱstatusȱasȱangels;ȱseeȱFletcherȬLouis,ȱReflectionsȱ292Ȭ312.ȱ
73ȱȱ FletcherȬLouis,ȱGloryȱ476.ȱ
74ȱȱ Segal,ȱLifeȱ303Ȭ308.ȱSeeȱalsoȱtheȱsophisticatedȱdiscussionȱbyȱElior,ȱTemplesȱ165Ȭ198.ȱȱ
75ȱȱ Thusȱ1QHaȱ11:23Ȭ25ȱcontinuesȱ(11:21Ȭ23ȱisȱquotedȱabove),ȱ“ButȱI,ȱaȱcreatureȱofȱclay,ȱ
whatȱ amȱ I?ȱ Kneadedȱ withȱ water,ȱ forȱ whomȱ amȱ Iȱ toȱ beȱ reckoned,ȱ andȱ whatȱ isȱ myȱ
strength?ȱForȱIȱhaveȱtakenȱmyȱstandȱwithinȱtheȱdomainȱofȱwickedness,ȱandȱIȱamȱwithȱ
theȱ wretchedȱ byȱ lot.”ȱ Nitzan,ȱ Qumranȱ 275,ȱ pointsȱ outȱ theȱ distinctionȱ betweenȱ theȱ
humanȱandȱangelicȱrealmȱconcerningȱHodayotȱandȱtheȱSongsȱofȱtheȱSage.ȱNewsom,ȱ
Priestsȱ117,ȱmakesȱtheȱsameȱgeneralȱobservationȱwithȱregardsȱtoȱtheȱSabbathȱSongs.ȱȱ

Authenticated
Inȱ additionȱ toȱ poeticȱ textsȱ thatȱ mayȱ reflectȱ onȱ theȱ mysticalȱ experiȬ
encesȱofȱjoiningȱtheȱheavenlyȱhost,ȱthreeȱofȱtheȱrulesȱtexts,ȱCD,ȱtheȱRuleȱ
ofȱ theȱ Congregationȱ (1QSa),ȱ andȱ Warȱ Scroll,ȱ referȱ toȱ theȱ angelicȱ presȬ
enceȱasȱaȱreasonȱforȱexcludingȱtheȱrituallyȱimpureȱandȱotherȱimperfectȱ
membersȱfromȱparticipatingȱinȱtheȱassemblyȱandȱinȱtheȱwarȱcamp.76ȱInȱ
theseȱcases,ȱtheȱpresenceȱofȱtheȱangelsȱinȱtheȱcommunityȱisȱpresentedȱasȱ
aȱmatterȱofȱfact.ȱTheȱthreeȱdocumentsȱlistȱvariousȱdefects,ȱwithȱanȱemȬ
phasisȱonȱphysicalȱdefects,ȱandȱreferȱtoȱtheȱpresenceȱofȱangelsȱinȱsimilarȱ
terminology,ȱ“becauseȱholyȱangelsȱ(ʹʣʥʷʤ ʩʫʠʬʮ ʩʫ)ȱareȱinȱtheirȱmidst”ȱ
(4Q266ȱ 8ȱ iȱ 9).ȱ Althoughȱ theseȱ lawsȱ areȱ clearlyȱ inspiredȱ byȱ theȱ listȱ ofȱ
physicalȱ defectsȱ thatȱ renderȱ priestsȱ ineligibleȱ forȱ serviceȱ inȱ theȱ templeȱ
(Levȱ21:17Ȭ23),ȱtheyȱmayȱalsoȱexpressȱaȱfearȱofȱdemons.ȱSinceȱphysicalȱ
ailmentsȱwereȱgenerallyȱbelievedȱtoȱbeȱcausedȱbyȱdemonsȱandȱevilȱspirȬ
its,ȱ byȱ excludingȱ thoseȱ possiblyȱ possessedȱ theseȱ lawsȱ ensuredȱ thatȱ noȱ
evilȱ spiritsȱ wouldȱ enterȱ intoȱ theȱ meetingsȱ (CD,ȱ 1QSa)ȱ orȱ intoȱ theȱ warȱ
camp.77ȱ Theseȱ laws,ȱ then,ȱ areȱ furtherȱ indicationsȱ ofȱ theȱ realityȱ ofȱ theȱ
angelicȬhumanȱ communionȱ thatȱ Qumranȱ literatureȱ expresses.ȱ Theyȱ
alsoȱevinceȱtheȱextentȱtoȱwhichȱtheȱsectariansȱdividedȱtheȱworldȱintoȱ
twoȱcampsȱofȱgoodȱandȱevil,ȱwhichȱencompassedȱbothȱtheȱearthlyȱandȱ
supernaturalȱrealmsȱandȱwhereȱtheȱboundariesȱbetweenȱtheȱterrestrialȱ
andȱtheȱsupernaturalȱremainedȱblurry.ȱDevorahȱDimantȱdescribesȱthisȱ
dualisticȱworldviewȱveryȱwell:ȱ“Seeingȱthemselvesȱasȱpartȱofȱtheȱhostsȱ
ofȱLights,ȱtheȱQumranitesȱviewedȱallȱtheirȱpoliticalȱconflictsȱandȱtheoȬ
logicalȱ controversiesȱ inȱ termsȱ ofȱ thisȱ metaphysicalȱ struggle.”ȱ Sheȱ arȬ
guesȱ thatȱ theȱ Qumranitesȱ“conceivedȱ theirȱ ownȱ existenceȱasȱ analogiȬ
calȱtoȱthatȱofȱangels.”ȱ78ȱAccordingly,ȱinȱorderȱtoȱworshipȱtogetherȱwithȱ
theȱ angels,ȱ officiatingȱ inȱ theȱ heavenlyȱ temple,ȱ theȱ sectariansȱ hadȱ toȱ
imitateȱ theȱ angelsȱ inȱ purityȱ andȱ perfection,ȱ whichȱ isȱ evidentȱ inȱ theȱ
extensiveȱ purityȱ regulationsȱ ofȱ theȱ sectȱ andȱ theȱ callȱ forȱ perfection.ȱ
ExaminingȱaȱbroadȱrangeȱofȱliteratureȱfromȱQumran,ȱDimantȱprovidesȱ
aȱ listȱ ofȱ characteristicsȱ thatȱ angelsȱ andȱ communityȱ membersȱ shareȱ
thatȱ pointȱ toȱ suchȱ imitationȱ ofȱ angels,ȱ includingȱ “formingȱ aȱ specialȱ
community,”ȱ“existingȱinȱperfectȱpurity,”ȱhavingȱnoȱ“sinȱinȱtheirȱmidst,”ȱ
andȱ “possessingȱ divineȱ wisdom.”79ȱ Conversely,ȱ theȱ oppositeȱ characȬ
teristicsȱ belongȱ toȱ theȱ otherȱ camp,ȱ i.e.,ȱ impurity,ȱ transgressions,ȱ andȱ
ignorance.ȱ Collins,ȱ similarly,ȱ tracesȱ theȱ allegedȱ celibacyȱ ofȱ (some)ȱ
76ȱȱ CDȱ15:15Ȭ17/4Q266ȱ8ȱiȱ6–9;ȱ1QSaȱ2:3–9;ȱ1QMȱ7:3–6.ȱ
77ȱȱ SeeȱWassen,ȱAngels.ȱ
78ȱȱ Dimant,ȱMenȱ96.ȱ
79ȱȱ Dimant,ȱMenȱ93Ȭ103.ȱ

Authenticated
sectariansȱ toȱ theirȱ aspirationsȱ ofȱ anȱ angelicȱ life.80ȱ Inȱ thisȱ contextȱ weȱ
shouldȱ alsoȱ rememberȱ theȱ parallelȱ terminologyȱ forȱ theȱ angelicȱ andȱ
sectarianȱ communities,ȱ suchȱ asȱ “congregation”ȱ (ʲʤʣ),ȱ “council”ȱ (ʣʥʱ),ȱ
“lot”ȱ(ʬʸʥʢ),ȱ“holyȱones”ȱ(ʭʩʹʣʷ),ȱandȱprincesȱ(ʭʩʸʹ)ȱ(CDȱ6:6).81ȱȱ
Conclusionȱ
TheȱideasȱconnectedȱwithȱangelsȱinȱtheȱScrollsȱareȱfirmlyȱrootedȱinȱJuȬ
daismȱ ofȱ theȱ Secondȱ Templeȱ period,ȱ whichȱ sawȱ expandedȱ reflectionsȱ
andȱspeculationsȱaboutȱangels.ȱ
Thisȱ developmentȱ isȱ oftenȱ understoodȱ asȱ aȱ wayȱ toȱ bridgeȱ theȱ disȬ
tanceȱ betweenȱ anȱ increasinglyȱ transcendentȱ Godȱ andȱ hisȱ humanity.ȱ
Therebyȱ theȱ angelsȱ actȱ onȱ behalfȱ ofȱ Godȱ asȱ agentsȱ inȱ hisȱ doingsȱ withȱ
humanity.ȱWeȱfindȱangelsȱinȱtheȱScrollsȱdoingȱGodȇsȱworkȱbyȱmaintainȬ
ingȱ theȱ cosmosȱ andȱ executingȱ judgment.ȱ Butȱ weȱ doȱ notȱ findȱ strongȱ
evidenceȱ ofȱ angelsȱ asȱ mediatorsȱ ofȱ revelationsȱ inȱ theȱ sectarianȱ literaȬ
ture,ȱ atȱ leastȱ notȱ inȱ aȱ directȱ roleȱ asȱ heavenlyȱ guidesȱ orȱ interpretersȱ ofȱ
dreamsȱ andȱ visions.ȱ Instead,ȱ theȱ sectariansȱ mayȱ haveȱ benefitedȱ fromȱ
divineȱknowledgeȱinȱanȱindirectȱway,ȱbyȱcommunionȱwithȱangels.ȱThisȱ
circumstanceȱ challengesȱ usȱ toȱ rethinkȱ theȱ reasonsȱ forȱ theȱ increasingȱ
stressȱonȱangelsȱinȱtheȱliteratureȱandȱalsoȱtheȱpresuppositionȱthatȱGodȱ
wasȱaȱdistantȱGod.ȱTheȱscrollsȱatȱQumranȱtestifyȱtoȱaȱratherȱoptimisticȱ
viewȱonȱtheȱhumans’ȱabilityȱtoȱreachȱtheȱdivineȱsphereȱinȱaȱdirectȱway,ȱ
and,ȱconversely,ȱalsoȱtoȱaȱbeliefȱinȱGod’sȱdirect,ȱunmediatedȱrevelationȱ
toȱhumans. 82ȱRatherȱthanȱmediatorsȱtheȱangelsȱappearȱasȱheavenlyȱbeȬ
ingsȱ thatȱ humansȱ canȱ joinȱ toȱ transcendȱ theȱ humanȱ sphereȱ andȱ comeȱ
closeȱtoȱGod,ȱparticularlyȱthroughȱjoiningȱtheȱangelsȱinȱtheirȱserviceȱinȱ
theȱheavenlyȱtemple,ȱevenȱintoȱtheȱinnermostȱsanctuary.ȱ
TheȱangelologyȱinȱtheȱsectarianȱliteratureȱinȱScrollsȱisȱtiedȱtoȱanȱinȬ
tenseȱ apocalypticȱ worldviewȱ thatȱ includedȱ aȱ sharpȱ dualismȱ andȱ theȱ
expectationȱofȱGodȇsȱimminentȱinterventionȱwhenȱheȱwouldȱunleashȱhisȱ
angelicȱforcesȱagainstȱallȱevil.ȱTheȱcloseȱencounterȱbetweenȱhumansȱandȱ
angels,ȱoftenȱexpressedȱinȱjointȱworship,ȱreflectsȱanȱapocalypticȱclimateȱ
80ȱȱ Collins,ȱ Powersȱ 24;ȱ alsoȱ FletcherȬLouis,ȱ Gloryȱ 133.ȱ Althoughȱ Josephus,ȱ Philo,ȱ andȱ
Plinyȱ theȱ Elderȱ claimȱ thatȱ theȱ Essenesȱ wereȱ celibateȱ (withȱ theȱ exceptionȱ ofȱ oneȱ
branchȱthatȱmarriedȱaccordingȱtoȱJosephus),ȱthereȱisȱnoȱclearȱevidenceȱforȱthisȱpracȬ
ticeȱ inȱ theȱ Scrolls;ȱ seeȱ Wassen,ȱ Womenȱ 5Ȭ9.ȱ Harringtonȱ notesȱ thatȱ theȱ community’sȱ
aspirationȱofȱlivingȱanȱangelicȱlifeȱisȱreflectedȱinȱtheȱwisdomȱtext,ȱ4QSapientialȱWorkȱ
Aȱ(4Q416Ȭȱ4Q418);ȱWisdomȱatȱQumranȱ57Ȭ8.ȱ
81ȱȱ SeeȱNewsom,ȱSongsȱ(1985)ȱ29;ȱGarcíaȱMartínez,ȱSonshipȱ116.ȱȱ
82ȱȱ Onȱthisȱpoint,ȱseeȱHimmelfarb,ȱAscentȱ69Ȭ71.ȱ

Authenticated
inȱ whichȱ theȱ heavenlyȱ andȱ terrestrialȱ worldsȱ wereȱ closeȱ together.ȱ
Whetherȱorȱnotȱtheȱsectarianȱeschatologicalȱideologyȱshouldȱbeȱdefinedȱ
asȱrealizedȱorȱfuture,ȱtheȱsectariansȱclearlyȱsawȱthemselvesȱasȱprofitingȱ
fromȱeschatologicalȱbenefitsȱandȱexperiencingȱGod’sȱpresenceȱinȱaȱtanȬ
gibleȱway,ȱthroughȱunionȱwithȱangels,ȱaȱunionȱthatȱaccordingȱtoȱsomeȱ
documentsȱwouldȱlastȱforever.ȱ
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Angelicȱ hierarchiesȱ areȱ impliedȱ throughoutȱ theȱ Sabbathȱ Songs.ȱ

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sectarianȱ compositionsȱ entailȱ revelationsȱ throughȱ angels:ȱ 4QVisionȱ ofȱ

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Collins,ȱ J.J.,ȱ Apocalypticȱ Imagination:ȱ Anȱ Introductionȱ toȱ Jewishȱ Apocalypticȱ

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