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Daniel and Earl Y Enoch Traditions in the Dead Sea Scrolls

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Daniel and Earl Y Enoch Traditions in the Dead Sea Scrolls DANIEL AND EARL Y ENOCH TRADITIONS IN THE DEAD SEA SCROLLS LOREN T. STUCKENBRUCK I. INTRODUCTION It is weIl known that the Dead Sea discoveries include manuscript fragments corresponding to previously known apocalyptic works such as the book of Daniel,1 Jubilees,2 and 1 Enoch. 3 The location of I Eight copies of Daniel were found in caves I, 4, and 6: (a) IQ71-72, published initially by D. Barthelemy in Barthelemy and J. T. Milik, Qumrdn Cave 1 (DJD I; Oxford: Clarendon Press, 1955) 150-51; (b) 6Q7pap, published by M. Baillet, in Baillet, J. T. Milik and R. de Vaux, Les 'Petites Grottes' de Qumran: Exploration de lafalaise, Les grottes 2Q, 3Q, 5Q, 6Q, 7Q, cl lOQ, Le rouleau de cuivre (DJD 3; Oxford: Clarendon Press, 1962) 114-16; and (c) 4QI12-16, published preliminarily by E. Ulrich in "Daniel Manuscripts from Qumran. Part I" and "Daniel Manuscripts from Qumran. Part 2," BASOR 268 (1987) 17-37 and 274 (1989) 3-26 respectively; and by Spephen J. Pfann, "4QDanield 4Q115: A Preliminary Edition with Critical Notes," RevQ 17/65-68 (Milik Festschrift, 1996) 37-71. For Ulrich's critical edition of all six manuscripts, see now "Daniei," in E. Ulrich et al., Qumran Cave 4.xI: Psalms to Chronicles (DJD 16; Oxford University Press, 2000) 239-89 + pis. XXIX-XXXVII. 2 There are no less than thirteen, perhaps as many as sixteen copies of Jubilees among the scrolls. Certain identifications include the following: (a) 1Q 17-18, perhaps one manuscript, edited by J. T. Milik in DJD 1.82-84; (b) 2Q19-20 and 3Q5, published by M. Baillet in DJD 3.77-79 and 96-98; (c) 4Q216-24, published recently by J. C. VanderKam and J. T. Milik in Qumran Cave 4. VIII: Parabiblical Texts, Part 1 (DJD 13; Oxford: Clarendon Press, 1994) 1-140 (4Q223-24 are perhaps one manuscript); and (d) IIQI2 in F. Garcfa Martfnez and E. J. C. Tigchelaar, Qumran Cave 1 J.II: IIQ2-18, llQ20-31 (DJD 23; Oxford: Clarendon Press, 1998) 207-220. 3 Corresponding to the different works collected in 1 Enoch 01' Ethiopic Enoch (except for the Similitudes , chapters 37-71, and the appendix in chapter 108) are at least thirteen manuscripts published by J. T. Milik, in The Books o{ Enoch: Aramaie Fragments from Qumrdn Cave 4 (Oxford: Clarendon Press, 1976): I Q 19 (frgs. 1,3, and 8) and 4Q201-12. If the broader category of Enochic literature or tradition is considered, then the Book of Giants should be included. For a presentation and discussion of this material, see L. T. Stuckenbruck, The Book of Giants from Qumran: Text, Translation, and Commentary (TSAJ 63: Tübingen: DANIEL AND EARL Y ENOCH TRADITIONS IN THE SCROLLS 369 these materials among the eleven caves near Khirbet Qumran has, in turn, raised questions concerning the relationship among apocalyptic traditions composed during the early to mid-second century BCE, not least with respect to how formative these were for the group who collected and copied many of them. In particular, attention has turned to the origin of the community of Qumran. Did these "Qumran covenanters" actually originate from an apocalyptic movement (sometimes termed "pre-Essene") whose adherents pro­ duced writings such as Daniel, Jubilees, and some of the early Enochic literature? This possibility has been argued, for instance, by Martin Hengel, along with a contingent of scholars. Jubilees, they maintain, was itself a product of the "early" Essene movement, while the origins of this group ultimately go back to the "Hasidaeans" who generated Daniel, the Apocalypse of Weeks (i.e. 1 Enoch 93: 1-10; 91: 11-92: 1), the Book of Dreams (1 Enoch 83-90, including the Animal Apocalypse in chapters 85-90), and the Epistle of Enoch (1 Enoch 91:1-10; 92:3-92:10; 93:11-105:3).4 Other scholars, however, have taken a different view, although it Mohr-Siebeck, 1997). The relevant scrolls are at least I Q23-24, 2Q26, 4Q206 frgs. 2-3(?), 4Q530-32, 4Q556(?), and 6Q8, forthcoming in the editions of E. Pllech (Qumran Cave 4.XXII: Textes en Arameen [DJD 31; Oxford: Clarendon Press]); and of L. T. Stllckenbruck, in J. C. VanderKam and M. Brady (conslliting eds.), Qumran Cave 4. XXVI.' Cryptic Texts, and Miscellanea, Part J (DJD 36; Oxford: Clarendon Press, 2000) 3-94 + pis. I-II. 4 See M. Hengel, Judaism and Hellenism (Philadelphia: Fortress, 1974) 175- 218, who has arglIed that both the Essenes and the Pharisees emerged as splinter groups from these "Hasidaeans" (cf. I Macc 2:42; 7: 13; 2 Macc 14:6). Hengel identifies this group with the "wise ones" mentioned in Dan 11 :33-35 and 12:3 (here: "bringers of lInderstanding"), as weil as with the "larnbs who began to open their eyes" in J Enoch 90:6 and the "chosen righteous ones" in J Enoch 93:10. Since his understanding of the "hasidaeans" is not limited to texts that specifically refer to them, Hengel's definition ends up being very broad; the term becomes virtually indistinguishable from any apocalyptic movement. This equivalence does not take adequate account of the diversity of apocalyptic responses to the Maccabean crisis. While essentially adopting the same view, F. Garcfa Martinez pllshes the "Essene movement" even further back to "the close of the 3rd century BCE or the beginnings of the 2nd century BCE;" cf. idem, "The Origins of the Essene Movement and of the Qumran Sect," in F. Garcfa Martinez and J. T. Barrera, The People ~f"the Dead Sea Serails: Their Writings, Beliefs (md Practices (Leiden: BrilI, 1993) 77-96, esp. 91 . See also F. M. Cross, The Ancient Library of Qwnran (2nd ed., Sheffield:Sheffield Academic Press, 1995) 104. .
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