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2005 Discerning Trajectories: 4QInstruction and the Sapiential Background of the Sayings Source Matthew J. Goff

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DISCERNING TRAJECTORIES: 4QINSTRUCTION AND THE SAPIENTIAL BACKGROUND OF THE SAYINGSSOURCE Q

MATTHEWJ. GOFF [email protected] Florida State University, Tallahassee, FL 32306

4QInstruction (1Q26, 4Q415-18, 423) is the largest wisdom text of the .' There has been relativelylittle examinationof this composi- tion in relation to the Synoptic Gospels.2Two dominant issues in the study of Q

This is a revised version of a paper presented at the annual meeting of the Catholic Biblical Association in Halifax, Nova Scotia, in 2004. I thank Gregory Sterling, Frederick Murphy, and the other members of the Historical Jesus and His Earliest InterpretersTask Force for their feedback. I am also grateful to Clare K. Rothschild for her valuable comments on an earlier draft, and to the Faculty Development Committee of Georgia Southern Universityfor its financialsupport. 1 and Daniel J. Harrington, Cave 4.XXIV: Sapiential Texts, Part 2, 4QInstruction (Misdr L Mavin):4Q415ff. With a re-edition oflQ26 (DJD 34; Oxford:Clarendon, 1999) (henceforth DJD 34); Matthew J. Goff, The Worldlyand Heavenly Wisdom of4QInstruction (STDJ 50; Leiden: Brill, 2003); Eibert J. C. Tigchelaar, To Increase Learningfor the Understand- ing Ones: Reading and Reconstructingthe Fragmentary Early Jewish Sapiential Text 4QInstruc- tion (STDJ 44; Leiden: Brill, 2001); Torleif Elgvin, "An Analysis of 4QInstruction" (Ph.D. diss., Hebrew University of Jerusalem, 1997). 2 For studies of 4QInstruction vis-a-vis the Gospels, see John Kampen, "Aspectsof Wisdom in the Gospel of Matthew in Light of the New Qumran Evidence," in Sapiential, Liturgical and Poetical Textsfrom Qumran: Proceedings of the Third Meeting of the International Organization for Qumran Studies, Oslo 1998 (ed. D. Falk et al.; STDJ 35; Leiden: Brill, 2000), 227-39. There has been substantial work comparing the Qumran wisdom text 4QBeatitudes to the Sermon on the Mount. See James H. Charlesworth, "The Qumran Beatitudes (4Q525) and the New Testament (Mt 5:3-11, Lk 6:20-26)," RHPR 80 (2000): 13-35; Joseph A. Fitzmyer, "A Palestinian Collection of Beatitudes,"in The Four Gospels 1992: Festschrift Frans Neirjnck (ed. F. van Segbroeck et al.; BETL 100; Louvain:Peeters/Louvain University Press, 1992), 509-15; Emile Puech, "4Q525 et les p6ricopes des B6atitudes en Ben Sira et Matthieu,"RB 98 (1991): 80-106; Jean-Marievan Cangh, "B6atitudesde Qumran et beatitudes avangaliques:Antariorita de Matthieu sur Luc?"in Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition (ed. F. Garcia Martinez; BETL 168; Leuven: Peeters-Leuven University Press, 2003), 413-25; George J. Brooke, The Dead Sea Scrolls and the New Testament (Minneapolis:Fortress, 2005). 657 658 Journal of Biblical Literature are its relationshipto the wisdom tradition and the extent to which Q itself can be understood as sapiential. In his book The Formation of Q, John Kloppen- borg discusses approximatelyninety ancient collections of sayings, including material from Egypt, Mesopotamia, Israel, and Greece, situating Q in a broad international sapiential context.3 This book was published in 1987, when 4QInstruction was not available.4 In this article I will argue that 4QInstruction does not represent the redac- tion of distinct sapiential and apocalyptic layers. The document incorporates ideas that are alien to traditionalwisdom, such as heavenly revelation, elect sta- tus, theophanic judgment, and an interest in the angelic world. 4QInstructionis a sapiential text with an apocalypticworldview. The issue of wisdom in relation to apocalypticismin 4QInstruction has implications for the study of Q. There have been numerous studies on the relationship between these two traditions in the sayings gospel.5 Some scholars have emphasized its sapiential character.6 Others have downplayed the characterizationof Q as apocalyptic,and classify- ing the work as sapientialhas also been questioned.74QInstruction lends support

3 John S. Kloppenborg, The Formation of Q: Trajectories in Ancient Wisdom Collections (1987; repr., Harrisburg,PA: Trinity Press International, 1999), 263-316, 329-41. See also John S. Kloppenborg Verbin, Excavating Q: The History and Setting of the Sayings Gospel (Minneapolis: Fortress Press, 2000); James M. Robinson et al., eds., The Critical Edition of Q (Leuven: Peeters; Minneapolis:Fortress, 2000). 4 In Kloppenborg'smore recent Excavating Q, he observes that 4QInstructioncan be used to exemplify some of the issues involved in the composition of Q (p. 130), but does not pursue this line of research. 5 For overviews, see Kloppenborg, Excavating Q, 379-98; Christopher M. Tuckett, Q and the History of Early Christianity: Studies on Q (Edinburgh:T&T Clark;Peabody, MA: Hendrick- son, 1996), 326-29. See also John J. Collins, "Wisdom, Apocalypticism,and Generic Compatibil- ity," in Seers, Sibyls and Sages in Hellenistic-Roman Judaism (JSJSup 54; Leiden: Brill, 1997), 385-404; Adela YarbroCollins, "The Son of Man Sayings in the Sayings Source,"in To Touch the Text:Biblical and Related Studies in Honor of Joseph A. Fitzmyer, S.J. (ed. M. P. Horgan and P. J. Kobelski;New York:Crossroad, 1989), 369-89. 6 Ronald A. Piper, Wisdom in the Q-Tradition:The Aphoristic Teaching of Jesus (SNTSMS 61; Cambridge:Cambridge UniversityPress, 1989). See also Helmut Koester, "One Jesus and Four Primitive Gospels,"in Trajectoriesthrough Early Christianity (ed. J. M. Robinson and H. Koester; Philadelphia:Fortress, 1971), 158-204. 7For the former view, see Arland D. Jacobson,"Apocalyptic and the Synoptic SayingsSource Q," in The Four Gospels 1992, 403-19; Richard A. Horsely, "Logoi Propheton: Reflections on the Genre of Q," in The Future of Early Christianity: Essays in Honor of Helmut Koester (ed. B. A. Pearson; Minneapolis: Fortress, 1991), 195-209; Bernard B. Scott, "Jesusas Sage: An Innovating Voice in Common Wisdom,"in The Sage in Israel and the Ancient Near East (ed. J. G. Gammie and L. G. Perdue; Winona Lake, IN: Eisenbrauns, 1990), 399-415, esp. 400. Note also John S. Klop- penborg, "SymbolicEschatology and the Apocalypticismof Q," HTR 80 (1987): 287-306. For the latter view, consult Dieter Zeller, "Eine weisheitliche Grundschriftin der Logienquelle?" in The Four Gospels 1992, 389-401. MigakuSato argued that Q is best characterizedas a prophetic, rather than a sapiential, work. See his Q und Prophetie: Studien zur Gattungs- und Traditionsgeschichte der Quelle Q (WUNT 2/29; Ttibingen: Mohr Siebeck, 1988); idem, "Wisdom Statements in the Goff. 4QInstruction and the Sayings Source Q 659 to the opinion that Q contains sapientialmaterial with perspectives not found in traditionalwisdom. These ideas include rewards and punishments after death and an expectation of imminent punishment. 4QInstruction bolsters the view that it is not necessary to separate sapiential and apocalypticmaterial in Q. The sayings source can be understood as developing trends in Jewish wisdom that are found in 4QInstruction. This Qumran wisdom text should be taken into considerationwhen assessing the sapiential backgroundof Q.8

I. Trajectoriesof Wisdom

A common starting point for understanding the relationship between Q and Jewish wisdom is James M. Robinson's article "LOGOI SOPHON."9 He postulated the existence of a genre of "the words of the wise," a designation for collections of sapiential sayings. The origins of the genre are rooted in biblical collections of wisdom sayings such as Prov 22:17-24:22 (LXX 22:17, X6yot ao~6cv)and older proverb assemblages from the ancient Near East, including Amenemope and Ahikar.10The genre is defined by the association of didactic material with named sages. The best example of this is the Gospel of Thomas, and Q also attests a quotation formula (9:58). Attributionof sayings to specific figures is also evident, Robinson argued, in earlier stages in the development of this genre. In the Testamentsof the Twelve Patriarchs the incipit often attrib- utes logoi to a specific patriarch(e.g., T Dan 1:1). 1 Enoch may be introduced as the "wordsof the blessing of Enoch" (1:1; cf. Jub. 21:10).11Robinson also has

Sphere of Prophecy," in The Gospel Behind the Gospels: Current Studies on Q (ed. R. A. Piper; NovTSup 75; Leiden: Brill, 1995), 139-58; Stephen J. Patterson, "Wisdomin Q and Thomas,"in In Search of Wisdom:Essays in MemoryofJohn G. Gammie (ed. L. G. Perdue et al.; Louisville:West- minster John Knox, 1993), 187-221. 8 Q has also been examined in relation to Greek sapiential literature, including gnomologia and chriae collections. See Kloppenborg, Formation of Q, 263, 322-25; Alan Kirk, The Composi- tion of the Sayings Source: Genre, Synchrony, and Wisdom Redaction in Q (NovTSup 91; Leiden: Brill, 1998); idem, "Some Compositional Conventions of Hellenistic Wisdom Texts and the Juxta- position of 4:1-13; 6:20b-49; and 7:1-10 in Q,"JBL 116 (1997): 235-57. 9 James M. Robinson, "LOGOI SOPHON: On the Gattung of Q," in The Future of Our Reli- gious Past: Essays in Honour of Rudolf Bultmann (ed. J. M. Robinson; London: SCM, 1971), 84-130. This essay is a substantialrevision of his "AOFOIZOc4QN: Zur Gattung der Spruchquelle Q," in Zeit und Geschichte: Dankesgabe an Rudolf Bultmann (ed. E. Dinkler; Tiibingen: Mohr Siebeck, 1964), 77-96. See also Robinson, Critical Edition of Q, lix-lxvi; H. Koester, "GNOMAI DIAPHOROI: The Origin and Nature of Diversification in the History of Early Christianity,"in Trajectoriesthrough Early Christianity, 114-57. 10Robinson, "LOGOI SOPHON," 126-27. 11Ibid., 124. Some manuscriptsread "Theword of the blessing of Enoch." See George W. E. Nickelsburg, 1 Enoch: A Commentary on the Book of 1 Enoch, Chapters 1-36, 81-108 (Herme- neia; Minneapolis:Fortress, 2001), 135. 660 Journal of Biblical Literature

claimed that the genre exhibits a "gnosticizing tendency" in which a sage who is associated with sayings over time becomes identified with Wisdom itself.12 The work of John G. Gammie has also been used to identify trajectories of Jewish wisdom in relation to Q.13 He argued that there are three topics with regard to which one can discern a shift in the wisdom tradition during the late Second Temple period-the family, the king, and Israel in relation to other nations. Whereas the family is revered in older wisdom, later texts such as the Wisdom of Solomon place less emphasis on the family (e.g., 3:13-14), favoring instead the individual and one's life after death. Traditional wisdom is often sit- uated in the royal court, above all in the figure of Solomon. There is minimal criticism of kingly abuses of power or the institution of kingship. Gammie argues that later wisdom texts are more willing to question the infallibility of kings (e.g., Sir 10:10; 46:20).14 Older sapiential texts consider wisdom an inter- national commodity, a view exemplified by the appropriation of the Egyptian instruction of Amenemope by Proverbs 22-24. In later wisdom writings, how- ever, there is a more nationalistic emphasis, often centered on the Torah, as in Sirach 24, which presents the Torah as a product of the descent of Lady Wis- dom to Israel. Kloppenborg has argued that Q accords with the sapiential developments delineated by Gammie.15 It is well known that Q advocates a radical rejection of family ties. This attitude is exemplified by Q 14:26: "Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple" (cf. 12:51-53). Q emphasizes the power and imminent arrival of the kingdom of God (10:11), showing little rev- erence for the state. According to 10:23-24, kings desired to see what the disci- ples will (cf. 12:27). In terms of the association of wisdom with national identity, Q never thematizes the Torah as a divine gift to Israel in the manner of Ben Sira. But through the association of Jesus with hypostatized wisdom, Q presents the comparable viewpoint of a unique manifestation of heavenly wisdom in a particular locale (7:35; 11:49-51).16

12Robinson, "LOGOI SOPHON," 129. 13John G. Gammie, "From Prudentialismto Apocalypticism:The Houses of the Sages amid the VaryingForms of Wisdom,"in Sage in Israel and the Ancient Near East, 479-97. 14Ibid., 486-87. 15Kloppenborg, Excavating Q, 385-88. 16Christ is associated with divine wisdom also in 1 Cor 1:30 (cf. v. 24). The correspondence between Christ and hypostatizedWisdom is developed in later Christiantexts that use the genre of instruction, such as the Teachings of Silvanus. See Jan Zandee, The Teachings of Silvanus (Nag Hammadi Codex VII, 4) (Leiden: Nederlands Instituut voor het Nabije Oosten, 1991); William R. Schoedel, "JewishWisdom and the Formation of the Christian Ascetic," in Aspects of Wisdom in Judaism and Early Christianity (ed. R. L. Wilken; Notre Dame: University of Notre Dame Press, 1975), 169-99; Kloppenborg,Formation of Q, 287-89. Goff. 4QInstructionand the Sayings Source Q 661

II. Assessing Trajectories

The publication of 4QInstruction provides new evidence with which to evaluate shifts within the wisdom tradition during the late Second Temple period. 4QInstruction is often dated to the second century B.C.E.17The work is aptly considered a sapiential text. 4QInstruction comprises statements given by a teacher to a student, who is referred to as the 7l"' (mebin), or "understanding one." The document contains admonitions and practical advice that are designed to improve the ordinarylife of the addressee, regardingtopics such as marriage (4Q416 2 iii 21-iv 13) and the prompt payment of debts (4Q417 2 i 21-23). The pedagogical ethos of 4QInstruction is evident from 4Q418 81 17: "Increasein understandinggreatly, and from all of your teachers (nrob' or) get ever more instruction"(cf. 4Q418 221 3). 4QInstruction does not fit well with the criteria of Robinson's Gattung. The composition is not a collection of sayings akin to the Gospel of Thomas. Like Ben Sira, this Qumran wisdom text contains a variety of sapiential forms. It includes sequences of parenetic vetitives (e.g., 4Q416 2 ii 14-21) and extended discourses that are more elaborate and poetic, such as 4Q417 1 i. According to Robinson, collections of logoi sophon are often associated with a named sage. This is not the case with 4QInstruction. No incipit is extant. It is possible that the text originallybegan with a statement such as "the instruction of PN." 4Q416 1 is generally regarded as the first column of the composition. Eibert J. C. Tigchelaar has proposed a reconstruction of the beginning of this column, which is poorly preserved, in which the first visible word of the compo- sition is $'00r ("Instructor").s8He puts this idea forwardas a tentative sugges- tion, not a conclusive reading. Even if one were to adopt this reconstruction,it does not necessarily follow that the name of a specific "instructor" was recorded. It is reasonable to doubt that 4QInstruction circulated as a text that was attributed to a named sage. In marked contrast to Ben Sira, the author of this Qumran text shows virtually no interest in providing information about himself or praising his own office of teacher (cf. Sir 24:30-34).19 4QInstruction

17Goff, Worldly and Heavenly Wisdom, 228-32. '8 This word is from 4Q418 238, which he suggests can be joined, along with frag. 229, to the top of 4Q416 1 on the basis of their similar appearance. See Tigchelaar,To Increase Learning, 183; idem, "Towardsa Reconstruction of the Beginning of 4QInstruction (4Q416 Fragment 1 and Par- allels)," in The Wisdom Textsfrom Qumran and the Development of Sapiential Thought (ed. C. Hempel, A. Lange, and H. Lichtenberger; BETL 159; Leuven: Leuven University Press/Peeters, 2002), 99-126. 19No Qumran wisdom text is attributed to a specific sage. Out of this corpus 4Q298 comes closest to such an attribution.This text is entitled "Wordsof the Makll to All Sons of Dawn." The title is based on the opening phrase of the document; however, the term "words"has a poor mate- rial basis. In the official edition of 4Q298 this word is transcribedas '['']. If this reconstructionis correct, 4Q298 would be an example of wisdom sayings and admonitions classified as the "words" 662 Journal of Biblical Literature does not include a teacher figure who is associated with hypostatized wisdom. There is no "gnosticizingtendency" in this document. 4QInstruction does not necessarily debunk Robinson'sproposal that the genre logoi sophon existed. Two of the lengthiest Jewish wisdom texts from the late Second Temple period, Ben Sira and the Wisdom of Solomon, are attributed to specific sages, although it is not clear that this is a feature of their genre. But 4QInstruction by no means confirms the Gattung delineated by Robinson. He uses texts such as the Testamentsof the Twelve Patriarchs and 1 Enoch to trace the "prehistory"of the logoi sophon Gattung, identifying Q and the Gospel of Thomas as full examples of this genre.20In terms of genre, the Testaments of the Twelve Patriarchs and 1 Enoch are, respectively, a sequence of testaments and a collection of several apocalypses. Regarding the former, Robinson stresses that the speeches of the patriarchsare "sayings"of the "sages"and that they provide "experiential wisdom."21Since 1 Enoch 42 attests the Wisdom myth, he writes that with 1 Enoch "we are directed a step further back, into the wisdom literature in the narrowersense."22 Adela Yarbro Collins has pointed out that Robinson's formulation of the genre of logoi soph6n emphasizes its affinities with the sapiential tradition more than with apocalypticism.23Christopher M. Tuckett has similarly suggested that Robin- son's examples are selective, since numerous nonwisdom works are introduced as collections of "words"by a named person (e.g., Amos 1:1; LXX2 Esd 11:1).24 None of Robinson'sexamples used to illustrate the backgroundof the genre of "words of the wise" includes a sapiential text with an apocalyptic worldview. The genre of logoi sophon is not a particularlyhelpful tool for understanding the combination of wisdom and apocalypticismin Q. A fundamental issue in the study of 4QInstruction is its relation to the wis- dom and apocalyptictraditions.25 Torleif Elgvin has argued that 4QInstruction of a maskfl, or Instructor. It is not clear if one specific teacher was intended or if this text was designed for anyone who held the office of maskil. For more on 4Q298, see Torleif Elgvin et al., Qumran Cave 4.XV: Sapiential Texts, Part 1 (DJD 20; Oxford:Clarendon, 1997), 1-30; Stephen J. Pfann, "4Q298: The Maskil'sAddress to All Sons of Dawn,"JQR 85 (1994): 203-35; Menachem Kister, "Commentaryto 4Q298,"JQR 85 (1994): 237-49; Dwight D. Swanson, "4QcrypAWords of the Maskil to All Sons of Dawn: The Path of the Virtuous Life," in Sapiential, Liturgical, and Poeti- cal Textsfrom Qumran, 49-61. 20Robinson, "LOGOI SOPHON," 119-25. 21Ibid., 122. 22Ibid., 125. 23Yarbro Collins, "Son of Man Sayings,"373. 24Tuckett, Q and the History of Early Christianity, 341. 25Florentino Garcia Martinez, "Wisdomat Qumran:Worldly or Heavenly?"in Wisdom and Apocalypticism in the Dead Sea Scrolls, 1-15; Kasper B. Larsen, "Visdomog apokalyptiki Musar leMevin (1Q/4QInstruction)" [Wisdom and Apocalyptic in Musar leMevin (1Q/4QInstruction)], DTT 65 (2002): 1-14. Goff. 4QInstruction and the Sayings Source Q 663 is a composite text that "represents a conflation of two literary layers."26The first consists of admonitions that are reminiscent of traditionalwisdom, and the second longer discourses that have an apocalypticworldview. The document, in this formulation, circulated originally as a book of practical wisdom that was later redacted by people with an apocalyptic mind-set. It is certainly true that 4QInstruction contains parenetic admonitions that do not appeal to revelation or anything else that echoes apocalypticism.4Q416 2 ii 18-20 reads, for exam- ple, "Do not sate yourself with food when there is no clothing, and do not drink wine when there is no food. Do not seek after delicacies when you lack (even) bread."Further, there are longer discourses that provide little practical advice. 4Q417 1 i, for example, offers instruction on the nature of creation and history without including teachings on specific mundane topics. To evaluate Elgvin's redaction criticism, it is necessary to examine the theme of revelation in 4QInstruction. In this document wisdom is obtained through supernatural revelation. The ,r': n, which can be translated as the "mysterythat is to be," enables the addressee to understand the world and to lead a successful life."27The expression i'r: r occurs over twenty times in 4QInstruction but is attested elsewhere only three times, in the (1QS 11:3-4) and twice in one passage of (1Q27 1 i 3-4; par 4Q300 3 3-4). The word fn is used in apocalyptictexts and elsewhere in Second Temple literature to signify revealed knowledge (e.g., Dan 2:27-30; 4QEnc 5 ii 26-27; cf. 1 En. 106:19). In 4QInstruction the mystery that is to be refers to a comprehensive plan that orchestrateshistory accordingto God'swill, presented as a revealed truth.28Perception of the mystery that is to be allows the addressee to understandhow the created order functions:"And you, under- standing son, gaze into the mystery that is to be and know [the path]s of all life. The way that one conducts himself he appoints over [his] deed[s]" (4Q417 1 i 18-19).29 This attitude reflects a deterministic mind-set that is more in keeping with apocalypticismthan traditionalwisdom. Through the raz nihyeh the addressee can acquire knowledge regardinga wide arrayof topics. The mystery that is to be provides information regarding

26Torleif Elgvin, "Wisdomand Apocalypticismin the Early Second Century BCE-The Evi- dence of 4QInstruction,"in The Dead Sea Scrolls Fifty Yearsafter Their Discovery: Proceedingsof the Jerusalem Congress, July 20-25, 1997 (ed. L. H. Schiffman, E. Tov, and J. C. VanderKam; Jerusalem:Israel ExplorationSociety/, Israel Museum, 2000), 226-47, esp. 226. 27For the translationof this phrase, see Goff, Worldly and Heavenly Wisdom, 33-34. 28 Elgvin, "Wisdom and Apocalypticism,"235; Armin Lange, Weisheit und Prddestination: Weisheitliche Urordnung und Pradestination in den Textfundenvon Qumran (STDJ 18; Leiden: Brill, 1995), 60; Daniel J. Harrington,"The Raz Nihyeh in a Qumran Wisdom Text (1Q26, 4Q415- 418, 423),'"RevQ 17 (1996): 549-53. 29 For the transcriptionof the final phrase of this passage, see DJD 34, 152; Tigchelaar, To Increase Learning, 52. 664 Journal of Biblical Literature the eschatological future: "[Gaze upon the mystery] that is to be, and grasp the birth-times of salvation and know who is inheriting glory and who ini[qu]ity" (4Q417 2 i 10-12). The raz nihyeh allows him to attain the knowledge of good and evil (4Q417 1 i 6-8). The mystery that is to be is also associated with daily life. 4Q416 2 iii 17-19 connects this mystery to an admonition on filial piety: "Andas he gave them (parents) authorityover you ... so serve them; and as he revealed to you through the mystery that is to be, honor them for the sake of your glory and with [reverence] honor them for the sake of your life and the length of your days." This does not fit into Elgvin's redactional schema. Nor does 4Q416 2 iii 17-19 support Gammie's claim that in the Second Temple period the wisdom tradition moved away from its traditional endorsement of the family. 4Q423 3 2 is fragmentarybut relates the mystery that is to be to a successful harvest: ". .. [through the mystery] that is to be. Thus you will walk, and al[l your] c[rops will multiply]"(cf. 1Q26 1 4-6). Both practical advice that echoes traditionalwisdom and themes more in keeping with apocalypticismare combined with supernaturalrevelation. The mystery that is to be has the ability to provide knowledge about the natural order because it was used by God in the act of creation: "By means of the mystery that is to be he has laid out its foundation and its works"(n'm n3 ,~'ni %r DR ) (4Q417 1 i 8-9).30 Reflection on creation is prominent in Israelite wisdom, and in that sense 4QInstruction continues this tradition.31 But in this Qumran wisdom text, unlike Proverbs or Ben Sira, the divine cre- ation of the world is presented as a raz. The mystery that is to be is thus related to the primordialpast. It is also connected to the future. This is clear from the nipcal portion of the raz nihyeh. The participle signifies that the divinely ordained naturalorder to which the raz refers exists throughout the entire his- torical continuum. 4Q417 1 i 3-4 uses 'rn in the nip'al three times, once in the mysterythat is to be. The other two occurrences appearto refer, respectively,to the past and present, forming a tripartitedivision of time: "Gaze [upon the mys- tery that is to be and the deeds of old, from what has been to what exists through what] [will be] ... [for]ever"(ir m,: -rbn -p '01rn '; nT ]:im DB[] . . . [m'r'] [, rrn m) (cf. 4Q418 43 2-3).32 4Q418 123 ii 3-4 associates a threefold division of time with the mystery that is to be: "Everythingthat exists in it, from what has been to what will be in it (1 r',' ,rnln m ';nb n" ;m ',i;n I) ... His period which God revealed to the ear of the understanding ones through the mysterythat is to be." The comprehensive plan of God that orches- trates reality is valid from creation to judgment. This explains why the raz

30Matthew J. Goff, "The Mysteryof Creation in 4QInstruction,"DSD 10 (2003): 163-86. 31 Leo G. Perdue, Wisdom and Creation: The Theology of Wisdom Literature (Nashville: Abingdon, 1994). 32Elgvin, "AnAnalysis of 4QInstruction,"259; DJD 34, 157. Goff. 4QInstruction and the Sayings Source Q 665 nihyeh is at the root of moral instruction.The mysterythat is to be provides the addressee with knowledge of the full extent of God'sdominion over the created order. 4QInstruction demands conduct from him that is in accordancewith this larger truth. Heavenly revelation can be said to provide, or at least encourage, worldly wisdom.33 It is not impossible that 4QInstruction is a product of "apocalyptists"who extensively reworked a composition of practical wisdom. But it is unlikely. 4QInstruction is a very fragmentarycomposition, comprising several hundred small texts that are often in poor material condition.34It is difficult enough to discern the text in its present state, much less posit different strata. The mys- tery that is to be is essential to the pedagogy of the document. Often in apoca- lypses a heavenly vision is revealed to the seer and interpreted for him by an angel. This is the case, for example, in the book of Daniel. By contrast, in 4QInstruction no angel helps the addressee understand the mystery that is to be. The addressee acquires knowledge from the study of revealed wisdom. He is exhorted to "gaze"(D':) upon,35"examine" (07~), "meditate"(FO,) upon, and "grasp"(ntp) this mystery.36The theme of revelation cannot be separated from the educational and eudaemonistic goals of the document. 4QInstructionis the best example availableof a Jewish wisdom text with an apocalypticworldview.37 4QInstruction is not the only Qumran wisdom text that is reminiscent of the apocalyptic tradition. 4Q185 is a sapiential text with beatitudes (1-2 ii 8, 13).38It exhorts one to acquire wisdom in order to have long life, as in Prov 3:16-18: "Find her and hold fast to her and get her as an inheritance. With her are [length of d]ays, fatness of bone, joy of heart, rich[es and honor]" (4Q185 1-2 ii 12). The text also reminds its addressee of judgment implemented by the angels: "Who can endure to stand before his angels? For with flaming fire

33Contra Garcia Martinez, "Wisdomat Qumran,"9-10. 34 DID 34, 17-19; Tigchelaar, To Increase Learning, 161-71; Torleif Elgvin, "The Reconstructionof SapientialWork A,"RevQ 16 (1995): 559-80. 354Q416 2 i 5 (par 4Q417 2 i 10); 4Q417 1 i 3, 18 (par 4Q418 43 2, 14). See also 4Q418 123 ii 5. 36See 4Q416 2 iii 9 (par 4Q418 9 8), 4Q418 43 4 (par 4Q417 1 i 6), and 4Q418 77 4. See Tor- leif Elgvin, "The Mystery to Come: Early Essene Theology of Revelation,"in Qumran between the Old and New Testaments(ed. F. H. Cryer and T. L. Thompson; JSOTSup290; Sheffield: Sheffield Academic Press, 1998), 113-50, esp. 133. 37John J. Collins, "WisdomReconsidered, in Light of the Scrolls,"DSD 4 (1997): 265-81. 38 Daniel J. Harrington, Wisdom Textsfrom Qumran (London: Routledge, 1996), 35-39; Hermann Lichtenberger, "Eine weisheitliche Mahnrede in den Qumranfunden (4Q185)," in Qumrdn:Sa pietd, sa thdologieet son milieu (ed. M. Delcor; BETL 46; Paris:Duculot, 1978), 151- 62; idem, "Der Weisheitstext 4Q185-Eine neue Edition,"in Wisdom Textsfrom Qumran and the Development of Sapiential Thought, 127-50; Thomas H. Tobin, "4Q185 and Jewish Wisdom Liter- ature,"in Of Scribes and Scrolls:Studies on the Hebrew Bible, IntertestamentalJudaism and Chris- tian Origins (ed. H. W. Attridge et al.; Lanham, MD: University Press of America, 1990), 145-52; Donald J. Verseput, "Wisdom,4Q185, and the Epistle of James,"JBL 117 (1998): 691-707. 666 Journal of Biblical Literature

[they] will judge" (1-2 i 8-9).39 The central feature of the Book of Mysteries (1Q27, 4Q299-301) is a description of eschatological judgment: "when the begotten of unrighteousness are locked up and wickedness is removed from before righteousness, as darkness is removed before light. (Then,) just as smoke wholly ceases and is no more, so shall wickedness cease forever"(1Q27 1 i 5-6).40 This composition also appeals to higher revelation (lines 3-4; 4Q299 8 6). It has been argued that Mysteries is not a wisdom text; nevertheless, it is an instruction with prominent sapiential terms (e.g., '02 and;ir in 4Q299 8; cf. 4Q300 la ii-b) and forms, such as rhetoricalquestions (1Q27 1 i 8-12; 4Q299 8 5).41 The work also offers some practical advice (1Q27 1 ii 2-8). The Book of Mysteries is a wisdom text with an eschatological perspective that appeals to higher revelation.42The Treatise on the Two Spirits (1QS 3:13-4:26) has an apocalypticworldview, containing a highly dualistic and deterministic concep- tualizationof the naturalorder.43 The text is explicitlyan instruction and in that sense can be understood as a wisdom text, or at least as influenced by the sapi- ential tradition: "The Instructor should instruct and teach all the sons of light about the nature of all humankind"(3:13).44 Wisdom and apocalypticismare not mutuallyexclusive traditions,as Klop- penborg and others have observed.45Sapiential influence is evident in apoca- lypses (e.g., 1 En. 42), and the testaments draw on both traditions. The main contribution of 4QInstruction to the issue of wisdom in relation to apocalypti- cism is that the work establishes that in the late Second Temple period a wis- dom text could have an apocalyptic worldview. Ben Sira actively discourages

39John Strugnell, "Notes en marge du volume V des 'Discoveries in the Judaean Desert of Jordan,"'RevQ 7 (1970): 163-276, esp. 272. 40 DJD 20, 31-123; Dominique Barthdlemy and J6sef T. Milik, Qumran Cave 1 (DJD 1; Oxford: Clarendon, 1955), 102-7. See also Lange, Weisheit und Pridestination, 93-120; Eibert J. C. Tigchelaar, "YourWisdom and Your Folly: The Case of 1-4QMysteries," in Wisdom and Apocalypticismin the Dead Sea Scrolls, 69-88. 41 For the argument that Mysteries is not a wisdom text, see Giovanni Ibba, "I1'Libro dei Misteri' (1Q27, f.1l):testo escatologico,"Hen 21 (1999): 73-84. Consult further Collins, "Wisdom Reconsidered,"276; Harrington,Wisdom Texts, 72-73. 42 This position is presented in more detail in Matthew J. Goff, Discerning Wisdom: The Sapiential Literatureof the Dead Sea Scrolls (Leiden: Brill, forthcoming), ch. 2. 43Lange, Weisheit und Pridestination, 121-70. 44 Collins, "Wisdom Reconsidered," 277; Harrington, Wisdom Texts, 76; Jean Duhaime, "Coh6rence structurelle et tensions internes dans l'Instruction sur les Deux Esprits (1QS III 13- IV 26)," in Wisdom and Apocalypticismin the Dead Sea Scrolls, 103-31. 45 Kloppenborg, Excavating Q, 145; Collins, "Wisdom, Apocalypticism, and Generic Com- patibility,"in Seers, Sibyls, and Sages, 393-401. Daniel J. Harringtonaptly writes regardingQ that "to isolate the sapiential elements from the apocalyptic elements and then to reconstruct the wis- dom tradition shorn of apocalypticismdoes not fit with what we know about wisdom teachings from Qumran and elsewhere in first-centuryPalestine" (Wisdom Textsfrom Qumran, 91). Goff: 4QInstruction and the Sayings Source Q 667 the speculation of mysteries (3:21-24; cf. 34:5).464QInstruction never associ- ates wisdom with the Torah or the national identity of Israel in the manner of the Jerusalem sage.474QInstruction's differences with Ben Sira give an impres- sion of the diversity of wisdom texts in this period.484QInstruction is not the only sapiential text from this era with features reminiscent of the apocalyptic tradition. 4QInstruction, Mysteries, and other late Second Temple composi- tions provide evidence of a sapiential trajectorythat is characterized by influ- ence from the apocalyptictradition.49

III. Trajectoriesof Wisdom in Relation to 4QInstruction and Q

Q contains material that can be classified as apocalyptic. The document affirmsthe future judgment (e.g., 3:7-9; 10:13-15) and the promise of rewards after death (6:23), exhibits a concern with the angelic and demonic realms (12:8-9; 11:14-26), and has a profound sense of imminent eschatology (10:9- 11).50Q 17:23-37 describes the eschatologicalwoes associated with the advent of the Son of Man. In terms of genre, some parts of Q are reminiscent of tradi- tional wisdom. This is evident, for example, in its use of beatitudes and apho- risms (e.g., 6:20-22; 11:9-13).51 In terms of content, influence from the sapiential tradition in Q is evident in its adaptation of personified Wisdom (7:35; 11:49-51).52 Kloppenborg has put forward the well-received thesis that the formative layer of Q is a sapiential collection of six instructions.53This material is clearly

46Randal A. Argall,1 Enoch and Sirach (SBLEJL 8; Atlanta:Scholars Press, 1995). 47Therefore 4QInstruction does not accord with the shifts in the wisdom traditionlaid out by Gammie with regard to the Torah and national identity. Note, however, that the mystery that is to be has been associated with the Torah. See Lange, Weisheit und Prdidestination,48. 48 Daniel J. Harrington, "Two Early Jewish Approaches to Wisdom: Sirach and Qumran SapientialWork A,"JSP 16 (1997): 25-38. 49Goff, Worldly and Heavenly Wisdom, 232. 50 Kloppenborg, "Symbolic Eschatology,"296. He grants that Q material is "consistentwith apocalyptic idiom" but prefers the term "symboliceschatology" rather than "apocalyptic."See also idem, Excavating Q, 388-98; Tuckett, Q and the History of Early Christianity, 139-63. 51Piper, Wisdom in the Q-Tradition, 14. 52 Ibid., 162-70; James D. G. Dunn, "Jesus:Teacher of Wisdom or Incarnate Wisdom?"in Where Shall Wisdom Be Found? Wisdom in the Bible, the Church and the ContemporaryWorld (ed. S. C. Barton;Edinburgh: T&T Clark, 1999), 75-92; PatrickJ. Hartin, "'YetWisdom Is Justified by Her Children' (Q 7:35): A Rhetorical and Compositional Analysis of Divine Sophia in Q," in Conflict and Invention: Literary, Rhetorical, and Social Studies on the Sayings Gospel Q (Valley Forge, PA: Trinity Press International, 1995), 151-64; Hermann von Lips, Weisheitliche Traditio- nen im Neuen Testament (WMANT 64; Neukirchen-Vluyn:Neukirchener Verlag, 1990), 267-90. 53 Kloppenborg lists these texts as (1) 6:20b-49; (2) 9:57-62; 10:2-11, 16; (3) 11:2-4, 9-13; (4) 12:2-7, 11-12; (5) 12:22-31, 33-34; (6) 13:24; 14:26, 27; 17:33 (Formation of Q, 342-45). This 668 Journal of Biblical Literature pedagogical, containing admonitions and other sayings designed to provide instruction on various topics, including judging (6:37-38) and proper prayer (11:9-13). The later stratumof Q is characterizedby interest in judgment (e.g., 11:29-32).54This redaction criticism has led to the simplistic view that Q is the product of a "sapiential"community in line with traditional wisdom that was transformedlater by apocalypticcircles.55 Kloppenborg aptly observes that distinguishing sapiential and apocalyptic elements in Q is not the key to its redactional history.56In terms of content, both of the strata he delineates contain material that appears to be influenced by the sapiential and apocalyptic traditions.57 His six wisdom instructions include the expectation of rewards after death (6:23) and the conviction that eschatological events are imminent (11:9-11). The secondary layer, which is characterizedby judgment (3:16b-17), attests the motif of personified wisdom (11:49-51). The wisdom of Q, whether one refers only to its six instructions or to the work as a whole, has an eschatological perspective.58Kloppenborg has argued that Q contains a radical form of wisdom that is at odds with traditional wisdom, offering a rejection of the current state of the world (cf. 9:58; 14:26- 27; 17:33). This can be understood as a move from the "wisdomof order"to the "wisdom of the kingdom."59Tuckett has expressed caution with regard to this view, writing that classifying Q's content as "wisdom of the kingdom"runs the risk of the term "wisdom"becoming "such an inclusive catch-all term that it encompasses almost anything."60

list is given with minor variationsin Robinson, Critical Edition of Q, lxiii; Kloppenborg,Excavating Q, 146. See also Tuckett, Q and the History of Early Christianity, 69-75. Piper has argued that there is a "wisdomredaction" of collections of aphorismsin Q. See his Wisdom in the Q-Tradition, 61-77, esp. 65. Consult further Kirk, Composition of the Sayings Source, 14-16, 61-62; Yarbro Collins, "Son of Man Sayings,"374-75. 54Kloppenborg, Formation of Q, 322-25. 55This opinion is associated with Burton Mack. See his The Lost Gospel: The Book of Q and Christian Origins (San Francisco: HarperSanFrancisco,1993), 37-38; idem, The Christian Myth: Origins, Logic, and Legacy (New York:Continuum, 2001), 35. Kloppenborghas rejected this con- clusion, arguing that his compositional scheme is based on literarycriticism rather than subjective definitions of wisdom and apocalypticism(Excavating Q, 382). 56Kloppenborg, Formation of Q, 379-85. 57 Dieter Ltihrmann, Die Redaktion der Logienquelle (WMANT 33; Neukirchen-Vluyn: Neukirchener Verlag, 1969), 103. 5s Charles E. Carlston, "Wisdomand Eschatology in Q," in Logia: Les paroles de Jdsus-The Sayings of Jesus: MdmorialJoseph Coppens (ed. J. Delobel; BETL 59; Louvain: Peeters/Louvain University Press, 1982), 101-19; Kloppenborg, Excavating Q, 379-85; idem, "SymbolicEschatol- ogy," 306; Tuckett, Q and the History of Early Christianity, 328; von Lips, Weisheitliche Traditio- nen, 197-266. 59 Kloppenborg, Formation of Q, 319; Walter Grundmann, "Weisheit im Horizont des Reiches Gottes," in Die Kirche des Anfangs: Fiir Heinz Schiirmann (ed. R. Schnackenburget al.; Freiburg: Herder, 1978), 175-99. 60Tuckett, Q and the History of Early Christianity, 353. Goff. 4QInstruction and the Sayings Source Q 669

The phrase "wisdomof the kingdom"is an apt designation for Q material. This assessment is supported by 4QInstruction.The relevance of this text for Q is not that the former text comprises distinguishablesapiential and apocalyptic strata.61Rather it is that by the second century B.C.E.a wisdom text could have an apocalyptic worldview. In 4QInstruction and Q the two influences come together in compatible ways. Form critically, neither work is an apocalypse. Both draw on the wisdom tradition in terms of genre, using admonitions and other sapiential forms in relation to specific areas of life. With regard to con- tent, the two compositions rely on both the sapiential and apocalyptic tradi- tions. Q can be understood as shaped by a trajectory of the wisdom tradition that was influenced by the apocalyptictradition. The best example of this kind of Jewish wisdom is 4QInstruction. The similarities between 4QInstruction and Q, however, should not be overstated. For example, they are quite different with regard to the theme of revelation. 4QInstruction constantly refers to the disclosure of the mystery that is to be. Mystery terminology is prominent in the NT, but much more so in Revelation and the letters of Paul than in the Gospels.62In one Synoptic pas- sage Jesus imparts the "mystery(ruo~fnplov) of the kingdom of God"to his dis- ciples (Mark4:11; Matt 13:11; Luke 8:10; cf. Gos. Thorn.62).63 In Q it may be implied that Jesus' teachings are themselves heavenly revelations, but this is never stated explicitly. In Q 11:49-51 personified Wisdom gives an oracle that is spoken by Jesus, and he continues the utterance with his own speech. But Q never emphasizes the reception of heavenly revelation in the manner of 4QInstruction.64 The eschatological perspectives of 4QInstruction and Q are also different. The former teaches that judgment will occur in the future: "From heaven he will judge over the work of wickedness. But all the sons of his truth will be accepted with favor . . . They (the wicked) will be in terror.And all those who defiled themselves in it (wickedness) will cry out. For the heavens will be afraid. . . . The [s]eas and the depths will be in terror, and every fleshly spirit will be laid bare" (4Q416 1 10-12; cf. 4Q418 69 ii 6-9).65 This proclamation

61Contra Kloppenborg,Excavating Q, 130. 62 Romans 11:25; 1 Cor 15:51; Rev 10:7; 17:7. See Raymond E. Brown, The Semitic Back- ground of the Term "Mystery"in the New Testament (Biblical Series 21; Philadelphia: Fortress, 1968); B6da Rigaux, "Revelationdes Mystires et Perfection a Qumran et dans le Nouveau Testa- ment,"NTS 4 (1958): 237-62; MarkusBockmuehl, Revelationand Mystery in AncientJudaism and Pauline Christianity (Grand Rapids:Eerdmans, 1990), 129-230. 63In the verses from Matthew and Luke the word "mystery"is in the plural. 64Piper, Wisdom in the Q-Tradition, 178. 65John J. Collins, "The Eschatologizing of Wisdom in the Dead Sea Scrolls,"in Sapiential Perspectives:Wisdom Literature in Light of the Dead Sea Scrolls. Proceedingsof the Sixth Interna- tional Symposiumof the , 20-22 May 2001 (ed. G. Sterling and J. J. Collins; STDJ 51; Leiden: Brill, 2004), 49-65, esp. 50-53; Torleif Elgvin, "EarlyEssene Eschatology:Judgment and 670 Journal of Biblical Literature occurs at the beginning of 4QInstruction and establishes a frameworkfor the rest of the instruction. Like the judgment scene of 1 Enoch 1, 4Q416 1 draws on the theophanic tradition.66Although the composition teaches that there will be a "periodof wrath"(4Q416 4 1), it has no sense of impending judgment. Q is less theophanic than 4QInstruction, although fire and sulphur will rain down from heaven when the Son of Man is revealed according to Q 17:29-30. Unlike this Qumran text, Q advocates an imminent eschatology in both of the two main layers postulated by Kloppenborg-"the kingdom of God has come near" (10:9-11; cf. 11:29-32). Both works place proclamations of judgment at the beginning, emphasizing the importance of this theme. 4QInstruction begins with the judgment scene of 4Q416 1 and the first section of the sayings source deals with the figure of John the Baptist and his eschatological proclamations (Q 3:16b-17).

IV. Poverty and Final Rewards in 4QInstruction and Q

The theme of poverty is importantin both 4QInstructionand Q. The latter work can be understood as having originated in a commonplace, agricultural setting. The putative formativelayer of the document does not evoke elements of sophisticated culture but rather simple agricultural images, including the coming of rain (6:35), the cultivation of figs and grapes (6:44), house building (6:47-49), planting, and bread baking (13:18-21). Q 6:20 affirms that some of the intended addressees are poor. They are also to suffer (6:22a; cf. 11:49; 13:34), and the disciples are to refuse creature comforts (10:4).67

Salvation According to Sapiential Work A," in Current Research and TechnologicalDevelopment on the Dead Sea Scrolls: Conferenceon the Textsfrom the Judean Desert, Jerusalem, 30 April 1995 (ed. D. W. Parryand S. D. Ricks; STDJ 20; Leiden: Brill, 1996), 126-65. 66 James C. VanderKam, "The Theophany of Enoch 1 3B-7, 9," in From Revelation to Canon: Studies in the Hebrew Bible and Second Temple Literature (JSJSup 62; Leiden: Brill, 2000), 332-53. 67 It is not clear to what extent the original audience was actually poor or oppressed. See Kloppenborg, Excavating Q, 189-96; Tuckett, Q and the Early History of Christianity, 283-323, esp. 322; Ronald A. Piper, "The Language of Violence and the Aphoristic Sayings in Q: A Study of Q 6:27-36," in Conflict and Invention, 53-72. Although Luke 6:25 is generally not considered part of Q, it is worth comparing to 4QInstruction. 4Q417 2 i 10-12 tells the addressee not to "rejoicein your mourning lest you toil in your life. . . . Is not [joy established for those contrite of spirit?] Or eternal joy for those who mourn?"Joy is contrasted with "mourning,"which is associated with the addressee'spresent condi- tion. Luke 6:25b reads: "Woe to you who are laughing now for you will mourn and weep." In this text, unlike 4Q417 2 i 10-12, the state of mourning is promised for those who are laughing, the opposite of the promise given to the poor. See Robinson, Critical Edition of Q, 54; George W. E. Goff"4QInstruction and the Sayings Source Q 671

4QInstruction grants that some members of its intended audience are poor.68The wisdom text repeatedly reminds the mebin that he is "poor"(e.g., 4Q416 2 ii 20; 4Q416 2 iii 2, 8, 12). Certain texts are designed for farmers (4Q418 103 ii 2-9; 4Q423 3 2; 4Q423 5 5), and artisanswho possess D'' DQn, "manual skill" (4Q418 81 15, 19). The addressee is recommended to accept beatings (4Q417 2 i 24-27), presumably from creditors, an attitude compatible with Q 6:29.69For some members of the intended audience, materialhardship is a real possibility: "If you lack, borrow, being without m[on]ey for what you need, for he (God) does not lack treasure"(4Q417 2 i 19). This endorses a radi- cal dependence on God for basic material needs that is similar to the recom- mendation of Q that one should "consider the lilies of the field" (12:27). 4QInstruction, however, does not endorse an ascetic way of life.70 4Q417 2 i 19 offers a temporary solution during a situation of extreme poverty. In 4QInstruction financial hardship is considered a problem that the addressee must solve. Neither the eschatological teachings of 4QInstruction nor its appeals to revelation presuppose a rejection of the "wisdom of order."In con- trast to Q 14:26-27, the revelation of the mystery that is to be is to encourage the mebin to practice filial piety (4Q416 2 iii 17-19). In 4QInstruction the reception of heavenly wisdom serves the eudaemonistic goal of financial and social stability,an aim fully in keeping with traditionalwisdom. In both 4QInstruction and Q the eschatological rewards of the intended audience are described in relation to poverty. 4Q416 2 iii 11-12 reads: "Praise his name constantly because he has raised your head out of poverty. With the nobles (:,D'rn)he has placed you, and he has given you authorityover an inher- itance of glory."This text is enclosed by reminders that he is poor (lines 8, 12). This suggests, as do other teachings in 4QInstruction that deal with the eco- nomic difficulties of the addressee, that 4Q416 2 iii 11-12 should not be inter- preted literally. Rather, it should be read as a symbolic description of the addressee'sordained destiny with the angels. In the mind-set of 4QInstruction, it is fitting to describe the angels as "nobles."The rewardsof the elect status of

Nickelsburg, "Riches, the Rich, and God's Judgment in 1 Enoch 92-105 and the Gospel according to Luke,"NTS 25 (1979): 324-44. 68 Heinz-Joseph Fabry, "Die Armenfrimmigkeit in den QumranischenWeisheitstexten," in Weisheit in Israel (ed. D. J. A. Clines, H. Lichtenberger, and H.-P. Miiller; Miinster: Lit-Verlag, 2003), 145-65; Benjamin G. Wright III, "The Categories of Rich and Poor in the Qumran Sapien- tial Literature,"in Sapiential Perspectives, 101-23; Catherine M. Murphy,Wealth in the Dead Sea Scrolls and the Qumran Community (STDJ 40; Leiden: Brill, 2002), 163-209; Eibert J. C. Tigchelaar, "The Addressees of 4QInstruction,"in Sapiential, Liturgical and Poetical Textsfrom Qumran, 62-75; Goff, Worldly and Heavenly Wisdom, 127-67. 69Joshua E. Bums, "PracticalWisdom in 4QInstruction,"DSD 11 (2004): 12-42. 70 For more on the theme of radical discipleship in Q, see Tuckett, Q and the History of Early Christianity, 355-91. 672 Journal of Biblical Literature

the addressee are presented as a form of wealth, in contrast to his material poverty. His possession of an "inheritance of glory" anticipates the eternal life he will enjoy with the angels after death.71 The addressee is taught that he is in the angelic lot (4Q418 81 4-5). He is given instruction about the "spiritual peo- ple" who are in the likeness of the holy ones and distinguished from the "fleshly spirit" (4Q417 1 i 14-18).72 Similarly, the mbin is told that he is separated from the "fleshly spirit" (4Q418 81 1-2). In the pedagogical spirit of the composition, angels are revered as ideal students whom the addressee should emulate: "Indeed, would they say: 'We are tired of works of truth, [we] are weary of ..' Do [they] not wal[k] in eternal light?" (4Q418 69 ii 13-14; cf. 4Q418 55 8-11). If the addressee imitates the angels during life he will join them after death. In Q followers are promised a "reward" (itro06;) in heaven (6:23), a term that may be used in 10:7 to refer to the material "wages" received by itinerant preachers (cf. 6:35b).73 The heavenly rewards promised to the intended audi- ence are portrayed as a reversal of their current situation, which is character- ized by distress and hardship. The "reward" allocated to the poor in Q may include the prospect of joining the angels after death, as in 4QInstruction. It is possible to understand Q 6:35c in this manner: "you will be sons of the Most High (mvoi iioTov)" (cf. Luke 20:36; Matt 22:30).74 Even if this verse is inter- preted in this way, the theme of eschatological fellowship with the angels is more prominent in 4QInstruction. In different ways both compositions use the theme of poverty with regard to the elect who are promised rewards after death.75

V. Conclusion

The publication of 4QInstruction provides an opportunity to reassess the varieties of Jewish wisdom during the Second Temple period. This text does not fit the development of the wisdom tradition traced by Gammie. Robinson's scholarship is useful in terms of understanding Q as a collection of sayings. But 4QInstruction does not accord well with the main criteria of the genre of logoi sophon. Nevertheless, this Qumran wisdom text provides an impression of the

71See further Goff, Worldly and Heavenly Wisdom, 206-14. 72John J. Collins, "In the Likeness of the Holy Ones: The Creation of Humankind in a Wis- dom Text from Qumran," in The Provo International Conference on the Dead Sea Scrolls (ed. D. W. Parryand E. Ulrich; STDJ 30; Leiden: Brill, 1999), 609-19. 73This word is used in Luke 10:7, whereas Matt 10:10 has the term zpo(ni. See Robinson, Critical Edition of Q, 170. 74 Matthew 5:45 uses the phrase vioi TxoDnarp6q ttpiv oi ev oipavot;. 75Leander E. Keck, "The Poor among the Saints in Jewish Christianityand Qumran,"ZNW 57 (1966): 54-78. Goff. 4QInstructionand the Sayings Source Q 673

Jewish sapiential background of Q. Portions of Q are aptly considered sapien- tial instructions, and they very well could constitute the formative stratum of the work. The "wisdomof the kingdom"of Q represents a departure from tra- ditional wisdom. 4QInstruction suggests that Q, however, does not break from the sapiential tradition. While there are significant differences between 4QInstruction and Q, both draw on the wisdom tradition in terms of genre and the sapiential and apocalyptictraditions in terms of content. Q is in continuity with a stream of the wisdom tradition characterized by influence from the apocalyptic tradition. This trajectory is exemplified by 4QInstruction. The Book of Mysteries also attests this type of wisdom. The instructionsof Q suggest that this trajectory had an impact on sapiential texts composed in the first century C.E.76

76The Letter of James suggests that this wisdom trajectoryhas influenced the NT aside from Q. See Todd C. Penner, The Epistle of James and Eschatology: Re-reading an Ancient Christian Letter (JSNTSup 121; Sheffield: Sheffield Academic Press, 1996).