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Qoumrân Et L'interpr˚Tation Du Site LES ˚CRITS DE SAGESSE „ QOUMRÂN ET L'INTERPR˚TATION DU SITE André LEMAIRE Comme l'avait souligné André Caquot, il y a une dizaine d'années, «on a vite reconnu parmi les manuscrits de la grotte 4 de Qoumrân une importante série de textes qu'on a qualifiés à bon droit de “sapientiaux", genre peu représenté parmi les documents de la grotte 1… Ces manuscrits ont fait partie du lot que s'était réservé John Strugnell mais, à la différence de la majorité des vestiges de la fameuse grotte, ils n'ont fait l'objet d'aucune publication “officielle" ou préliminaire pendant des décennies, alors même que le bruit de leur existence s'était répandu et que des extraits en circulaient sous le manteau∞1. Heureusement, durant ces dix dernières années, les choses ont bien changé: presque tous les manuscrits sapientiaux sont désormais publiés dans la série officielle des Discoveries in the Judaean Desert (DJD)2 et nombre d'études détaillées ou synthétiques ont déjà été consacrées à ces textes de sagesse3. 1 A. Caquot, «Les textes de sagesse à Qumrân (aperçu préliminaire)∞, Revue d'Histoire et de Philosophie Religieuses (RHPR) 76 (1996), p. 1-34. 2 Cf. surtout T. Elgvin et alii, Qumran Cave 4. XV. Sapiential Texts. Part 1, DJD 20, Oxford, 1997; J. Strugnell, D. Harrington et T. Elgvin, Qumran Cave 4. XXIV. Sapiential Texts. Part 2. 4QInstruction (Mûsâr Lemêvîn): 4Q415ff…, DJD 34, Oxford, 1999; cf. aussi E.J.C. Tigchelaar, «4QSapiential-Didactic Work C∞, S. Tanzer, «4QInstruction-like Composition A et B∞, et E. Chazon, «4QDidactic Work C∞, dans S.J. Pfann et alii, Qumran Cave 4. XXVI. Cryptic Texts, DJD 36, Oxford, 2000, p. 247-248, 320-346, 351-352. 3 Cf., par exemple, H.C. Hempel, A. Lange, H. Lichtenberger éd., The Wisdom Texts from Qumran and the Development of Sapiential Thought, BETL 159, Leuven, 2001; E.J.C. Tigchelaar, To Increase Learning for the Understanding Ones: Reading and Reconstructing the Fragmentary Early Jewish Sapiential Text 4QInstruction, STDJ 44, Leiden, 2001; S. White Crawford, «4QTales of the Persian Court (4Q550A-E) and its Relation to Biblical Royal Courtier Tales, Especially Esther, Daniel and Joseph∞, dans E.D. Herbert – E. Tov éd., The Bible as Book. The Hebrew Bible and the Judaean Desert Discoveries, London, 2002, p. 121-137; M.J. Goff, The Worldly and Heavenly Wisdom of 4QInstruction, STDJ 50, Leiden, 2003; É. Puech, «Morceaux de sagesse populaire en araméen: 4QProverbes araméens (=4Q569)∞, Revue de Qumrân 21/3 (83) (2004), p. 379- 386; idem, «La croyance à la résurrection des justes dans un texte qumranien de sagesse 4Q418 69 ii∞, dans C. Cohen, A. Hurvitz, S.M. Paul éd., Sefer Moshe: The Moshe Weinfeld Jubilee Volume. Studies in the Bible and the Ancient Near East, 54 ANDR˚ LEMAIRE Il est donc possible aujourd'hui, d'une part, de dresser un bilan des différentes catégories de textes sapientiaux attestés dans les restes de la bibliothèque de Qoumrân et, d'autre part, d'examiner en quoi ces nouveaux textes peuvent changer la conception que l'on peut avoir du site de Qoumrân et de l'activité de ses habitants. C'est ce que nous allons essayer de faire ici. 1. LES TEXTES SAPIENTIAUX DE QOUMRÂN Bien que les manuscrits de Qoumrân soient presque tous publiés aujourd'hui, il est difficile d'établir une liste des textes de sagesse de cet ensemble, et cela pour deux raisons: – D'une part, beaucoup de manuscrits de Qoumrân, surtout ceux de la grotte 4, restent très fragmentaires4 et il est donc souvent difficile de préciser leur genre littéraire à moins qu'il ne s'agisse de textes littéraires connus par ailleurs, en particulier dans le corpus biblique, ou, généralement sous forme de traductions, dans les “écrits intertestamentaires"5. Dans ces conditions, même si un fragment comporte un certain vocabulaire de sagesse, cela ne permet pas de préciser le genre littéraire exact de toute l'œuvre. – D'autre part, la notion même d'“écrit de sagesse" est une catégorie dont les contours restent assez flous: si l'on s'accorde généralement à y classer les collections de proverbes ou les instructions destinées visiblement à la formation morale, sociale et politique des jeunes hommes, les spécialistes ne sont parfois plus d'accord lorsqu'il s'agit de formation religieuse même si, dans la tradition du judaïsme de la période du second Temple et plus spécialement à Qoumrân, la sagesse paraît avoir été intimement liée – et Qumran, and Post-Biblical Judaism, Winona Lake, 2004, p. 427-444; idem, «Il libro della Sapienza e i manoscritti del Mar Morto: un primo approcio∞, dans G. Bellia – A. Passaro éd., Il Libro della Sapienza: Tradizione, Redazione, Teologia III. Convegno di Studi Biblici, Palermo 22-23 marzo 2002, Facolta Teologica di Sicilia, Roma, 2004, p. 131-155. 4 Cf. déjà A. Caquot, RHPR 76 (1996), p. 3. 5 Pour un aperçu de ce problème, cf., par exemple, H. Rouillard-Bonraisin, «Les manuscrits de la mer Morte et les apocryphes – pseudépigraphes de l'Ancien Testament∞, dans E.-M. Laperrrousaz éd., Qoumrân et les manuscrits de la mer Morte. Un cinquantenaire, Paris, 1997, p. 315-343. LES ˚CRITS DE SAGESSE „ QOUMRÂN ET L'INTERPR˚TATION DU SITE 55 pratiquement identifiée – à la Tôrâh/Loi6, référence fondamentale de l'identité juive depuis la mission d'Esdras vers 398 av. n. è.7 – Une dernière difficulté de la classification des écrits de sagesse attestés à Qoumrân provient du fait qu'il y a deux systèmes de référence différents pour les manuscrits: soit une désignation suivant un système numérique (numéro de la grotte + Q[oumrân] + numéro du manuscrit dans cette grotte), soit une désignation conventionnelle, éventuellement abrégée, identifiant le contenu du manuscrit (par exemple: 4Q418 = 4QSap.WorkA = 4 Q Sapiential Work A). L'utilisation de ces deux systèmes peut éventuellement se compliquer avec le progrès du déchiffrement: d'une part, on peut découvrir que plusieurs fragments peuvent se rattacher à un même manuscrit, d'autre part, l'identification plus précise du texte contenu par ce fragment peut conduire à un changement d'appellation. Dans ces conditions, on comprendra facilement que tout essai de classification des écrits qoumraniens de sagesse garde un certain caractère approximatif et provisoire. La liste que nous présentons n'échappe pas à ces limitations et nous essaierons simplement de la commencer par les manuscrits dont le caractère sapiential est le plus évident. 1) Collections de proverbes/dictons Ce genre littéraire est bien attesté en ouest-sémitique ancien par le livre biblique des Proverbes et la collection des proverbes araméens rattachés à Ahiqar8. On le retrouve à Qoumrân dans le manuscrit hébreu 4Q424(/Instruction-like Composition B)9, présenté explicitement par l'editio princeps comme un «recueil de dits de sagesse∞10, généralement séparés les 6 Ceci est particulièrement clair dans Ben Sira 24. Cette identification a été soulignée par M. Hengel, Judaism and Hellenism. Studies in their Encounter in Palestine during the Hellenistic Period, London, 1974, p. 138-139; cf. aussi J. Cook, «Law and Wisdom in the Dead Sea Scrolls with Reference to Hellenistic Judaism∞, dans F. Garcia Martinez éd., Wisdom and Apocalypticism in the Dead Sea Scrolls and in the Biblical Tradition, BETL 168, Leuven, 2003, p. 323-342, spéc. 326-328. 7 Pour cette datation, cf. A. Lemaire «La fin de la première période perse en Égypte et la chronologie judéenne vers 400 av. J.-C.∞, Transeuphratène 9 (1995), p. 51-61; Ph. Abadie, «Esdras-Néhémie∞, dans Th. Römer et alii éd., Introduction à l'Ancien Testament, Le Monde de la Bible n° 49, Genève, 2004, p. 583-593, spéc. 591. 8 Cf. H. Niehr, «Die Weisheit des Achikar und der musar lammebin im Vergleich∞, dans C. Hempel et alii éd., The Wisdom Texts from Qumran…, 2002, p. 173-186. 9 Cf. S. Tanzer, dans DJD 36, p. 333-346; G. Brin, «Wisdom Issues in Qumran: The Types and Status of the Figures in 4Q424 and the Phrases of Rationale in the Document∞, Dead Sea Discoveries (DSD) 4 (1997), p. 297-311; J.E. Burns, «Practical Wisdom in 4QInscription∞, DSD 11 (2004), p. 133-142. 10 S. Tanzer, dans DJD 36, p. 335. 56 ANDR˚ LEMAIRE uns des autres par un espace blanc ou vacat. À l'intérieur de ce manuscrit, on peut distinguer plusieurs “sous-collections" se caractérisant par diverses formules stylistiques11. On a ainsi: – une série de dictons commençant par la préposition ‘m, «avec∞, ainsi: «Avec un hypocrite/dissimulateur, ne reçois pas d'instruction ('l tqŸ Ÿwq)∞ – une série de dictons commençant par 'yß «un homme/quelqu'un∞, suivi d'une proposition prohibitive avec 'l, «ne … pas …∞, ainsi: «Un homme qui se plaint, ne dis pas que tu en recevras de l'argent/des biens lorsque tu seras dans le besoin ('yß tlwnh 'l t'mr…)∞ «Un homme tortueux/tordu de lèvres, ne te fie pas … ('yß lwz ßptym 'l t'myn…)∞ «Un homme mauvais d'œil (/avare/cupide), ne l'établis pas sur tes richesses ('yß r‘ ‘yn 'l tmßl bhwnk)∞ «Un homme qui juge avant d'enquêter et qui se fie avant (de vérifier?) …, ne l'établis pas sur ceux qui poursuivent la connaissance ('yß ßwp† b†rm ydrwß wm'myn b†rm [ ] 'l tmßylhw brdpy d‘t) car il ne discerne pas leur jugement pour justifier le juste et déclarer méchant le méchant; lui aussi sera méprisé∞ – À l'inverse, une autre catégorie de dictons donne une appréciation positive: «Un homme intelligent accepte la remontrance ('yß ßkl yqbl mwsr …)∞ «Un homme droit prend plaisir à la justice ('yß yßr yrΩh bmßp†)∞ «Un homme compatissant fait l'aumône au pauvre ('yß rŸmym y‘ßh Ωdqh l'bywn ) …∞12.
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    Bibliography Texts Leviticus Scroll (11QpaleoLevb). Winona lake, Ind.: American Schools of Oriental Research, 1985. Allegro, John M. with Arnold A. Anderson. Qumrân Cave 4.i García Martínez, Florentino, Eibert J.C. Tigchelaar, and Adam (4Q158–4Q186). djd v. Oxford: Clarendon, 1968. van der Woude. Qumran Cave 11.ii: (11Q2–18, 11Q20–31). djd Attridge, Harold, et al. in consultation with J. VanderKam. Qum- xxiii. Oxford: Clarendon, 1998. ran Cave 4.viii: Parabiblical Texts, Part 1. djd xiii. Oxford: Gropp, Douglans et al. in consultation with James VanderKam Clarendon, 1994. and Monica Brady. Wadi Daliyeh ii: The Samaria Papyri for Baillet, Maurice. Qumrân grotte 4.iii (4Q482–4Q520). djd vii. Wadi Daliyeh and Qumran Cave 4.xxviii: Miscellanea, Part 2. Oxford: Clarendon, 1982. djd xxviii. Oxford: Clarendon, 2001. Baillet, Maurice, Józef Tadeusz Milik, and Roland de Vaux. Les Maier, Johann. The Temple Scroll: An Introduction, Translation ‘petites grottes’ de Qumrân. djd iii. 2 vols. Oxford: Clarendon, & Commentary. Journal for the Study of the Old Testament: 1962. Supplement Series 34. Sheffield: JSOT Press, 1985. Barthélemy, Dominique and Józef Tadeusz Milik. Qumran Cave Milik, Józef Tadeusz, ed. The Books of Enoch: Aramaic Fragments 1. djd i. Oxford: Clarendon, 1955. of Qumrân Cave 4, with the Collaboration of Matthew Black. Baumgarten, Joseph M. Qumran Cave 4.xiii: The Damascus Doc- Oxford: Clarendon, 1976. ument (4Q266–273). djd xviii. Oxford: Clarendon, 1996. Newsom, Carol, Hartmut Stegemann, and Eileen Schuller. Qum- Baumgarten, Joseph M. et al. Qumran Cave 4.xxv: Halakhic Texts. ran Cave 1.iii: 1QHodayot a, with Incorporation of 4QHodayot djd xxxv. Oxford: Clarendon, 1999.
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