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Transmission of Divine Knowledge in the Sapiential Thanksgiving Psalms from Qumran

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Transmission of Divine Knowledge in the Sapiential Thanksgiving Psalms from Qumran Transmission of Divine Knowledge in the Sapiential Thanksgiving Psalms from Qumran Katri Antin Doctoral dissertation, to be presented for public discussion with the permission of the Faculty of Theology of the University of Helsinki, in Auditorium XIV, University Main Building, on the 8th of May, 2019 at 12 o’clock ISBN 978-951-51-5105-6 (pbk.) ISBN 978-951-51-5106-3 (PDF) Unigrafia Helsinki 2019 Abstract This thesis examines how divine knowledge is understood to be transmitted from God to human beings in the seven sapiential Thanksgiving Psalms (1QHa 5:12‒6:33; 7:21‒8:41; 9:1‒10:4; 15:29‒36; 17:38‒19:5; 19:6–20:6; 20:7–22:42). By analyzing how the process of transmitting divine knowledge is depicted in these sources, the present study extends our knowledge of the identity of human mediators as well as the content of supposedly divinely revealed knowledge in late Second Temple society. A modern scholarly definition of divination is used as an aid to analysis, and how the transmission of divine knowledge is understood in the sapiential Thanksgiving Psalms is discussed in relation to previous theories about the divinatory practices of the Second Temple period. The present study thus adds to the growing body of research that examines the role of psalms in the transmission of divine knowledge. The demarcations and structure of each Thanksgiving Psalm are discussed by noting scribal practices. When examining interpretations of earlier traditions in the Thanksgiving Psalms, the existence of a lexical parallel between the Thanksgiving Psalms and earlier compositions is taken as a starting point for analysis. The sapiential Thanksgiving Psalms can be grouped together by their inclusion of various sapiential themes, forms, and vocabulary, but when it comes to the transmission of divine knowledge, they form a heterogenous group. Four sapiential out of the seven Thanksgiving Psalms (1QHa 5:12‒6:33; 7:21‒8:41; 9:1‒10:4; 20:7–22:42) depict a teacher of wisdom as the mediator of that concerns God’s (רז) divine knowledge, the divine knowledge itself described as a mystery deterministic plan for his creation. In 1QHa 5:12‒6:33 and 7:21‒8:41, God’s deterministic plan are described in terms of two diverse ways. Previously, several sapiential Thanksgiving Psalms have been studied in relation to either sapiential divination or inspired interpretation of earlier traditions; thus far, however, it has gone unnoticed that same psalms include features of both phenomena. In 1QHa 5:12‒6:33, 7:21‒ 8:41, and 9:1‒10:4, divine knowledge is acquired and transmitted through the implicit interpretation of earlier traditions, but, instead of making this process visible, the transmission of divine knowledge is described as a sapiential revelatory process. These earlier traditions concern especially the creation. Both “biblical” and “non-biblical” compositions are interpreted in the same psalms, indicating that the division to “biblical” and “non-biblical” arises more from modern conceptions of the Bible than from that of the late Second Temple sources themselves. Transmission of divine knowledge includes both inductive and intuitive aspects. The sapiential Thanksgiving Psalms relate similar intuitive elements of the transmission of divine knowledge as the classical prophetic books of the Hebrew Bible. Nonetheless, the transmission of divine knowledge requires also elements that are more at home with inductive than with intuitive divination. According to 1QHa 15:29‒36, 17:38‒19:5, and 19:6–20:6, no mediator is needed to have access to divine knowledge. Specifically, 1QHa 17:38‒19:5 and 1QHa 19:6–20:6 depict the speaker as well as a wider group as recipients of divine knowledge. One possible explanation for why these psalms do not depict any human mediator is that they lack didactic elements, unlike 1QHa 5:12‒6:33, 7:21‒8:41, and 9:1‒10:4.The psalms 1QHa 9:1‒10:4, 15:29‒36, 17:38‒19:5, and 19:6– 20:6 contribute to our understanding of the role divine knowledge played in praising God as well as in eschatological beliefs. Having access to divine knowledge is needed, because proper praise should include a contemplation of God’s deeds. The most illustrative example is provided by 1QHa 9:1‒ 10:4, where God is praised as the creator, but the creation itself is said to encompass divine mysteries. Thus, only those to whom God has revealed his mysteries can praise God appropriately. Additionally, 1QHa 19:6–20:6 highlights the importance of praising as well as the centrality of divinely revealed in eschatological beliefs. This psalm simultaneously expresses belief in realized and future eschatology by intentionally associating past and present with the future. The psalm 1QHa 19:13b–17 depicts a liturgical experience, where eschatological rewards—such as divine knowledge and joint angelic-human praise—are experienced and rejoiced over already in this life. On the other hand, 1QHa 5:12‒6:33, 7:21‒8:41, and 9:1‒10:4 not only describe the transmission of divine knowledge; these psalms could themselves have functioned as vehicles in that transmission. The process of transmitting divine knowledge can be examined as part of the literary and oral transmission of these psalms. The composition of individual psalms as well as of collections containing different numbers of Thanksgiving Psalms testify to the practice of the scribal transmission of these psalms by copying, interpreting, and composing, thus transmitting also the mysteries written in them. As for oral transmission, 1QHa 5:12‒6:3, 7:21‒8:41, and 9:1‒10:4 may testify to a mixture of liturgical, didactic, and divinatory functions. Because their teachings do not include just any kind of wisdom but divinely revealed wisdom, divine knowledge could have been understood to have been transmitted by performing these psalms. Reciting 1QHa 5:12‒6:3, 7:21‒ 8:41, 9:1‒10:4, and 20:7–22:42 could be understood also as spiritual exercises for the teacher of wisdom which prepared him for his role as a mediator of divine knowledge. Acknowledgements I would like to express my warmest thanks to my supervisors, Professors Martti Nissinen and Jutta Jokiranta. During this long project, they have been ready to read my papers, engage in academic discussions, and express their faith in my work. I thank Professor Nissinen for sharing his vast knowledge about and research on divination and for asking many important questions to help me to formulate my research questions. I thank Professor Jokiranta for keeping me updated on Qumran studies as well as patiently guiding me through my first steps in academic writing. I would not have been able to write this dissertation without the generous funding that has supported me throughout my doctoral studies. I thank Professor Jokiranta for the opportunity to work in her project Social Changes in Late Second Temple Judaism in Light of the Dead Sea Scrolls, funded by the University of Helsinki. I thank the members of this project, as well as other Qumran scholars in Helsinki, who gather regularly in Qumran Colloquium, hosted by Professor Emerita Raija Sollamo, for their many years of co-operation. Dr. Hanne von Weissenberg was the one who inspired me to study Hebrew and the Dead Sea Scrolls in the first place. Dr. Mika S. Pajunen has shared his own research with me, given me feedback, and taught me the craft of academic writing, all of which have left their mark on my research. Dr. Hanna Vanonen has worked with me in the same research team during my entire academic career and I admire her for her many talents. I thank Prof. Hanna Tervanotko and Dr. Elisa Uusimäki for sharing their knowledge on biblical studies and for their contagious enthusiasm for our field. Dr. Jessi Orpana has walked beside me since our first undergraduate Hebrew class together in 2007. Our many discussions have brought me joy and comfort over this academic journey. I also wish to thank the Centre of Excellence Changes in Sacred Texts and Traditions, funded by the Academy of Finland and led by Professor Nissinen. Membership in this project and the received funding brought stability to my working life. I thank all the members of our center for the positive work environment, especially Dr. Rick Bonnie, Dr. Raimo Hakola, Dr. Jessica Keady, Dr. Jeremy Penner, and Dr. Sami Yli-Karjanmaa with whom I have worked in the same team, Society and Religion in Late Second Temple Judaism. I have presented numerous academic papers in Finland and abroad. For the many lively scholarly discussions and constructive feedback, I wish to thank Professor Emerita Anneli Aejmelaeus, Dr. Juha Pakkala, Dr. Kirsi Valkama, Dr. Tero Alstola, Marika Pulkkinen, Sanna Saari, Dr. Christian Seppänen, Dr. Tuula Tynjä, and all the members of the Old Testament doctoral seminar. I thank many international colleagues for their questions and comments in the conferences organized by the European Association of Biblical Studies, the OTSEM network, and the Society of Biblical Literature. I extend my gratitude to the Doctoral School in Humanities and Social Sciences, the Finnish Cultural Foundation, the Finnish Concordia Fund, and Fulbright Finland for their support. The ASLA-Fulbright Graduate Grant enabled me to spend the academic year of 2012–2013 at Emory University as a visiting scholar. I warmly thank Professor Carol A. Newsom for her invitation and for the opportunity to study the Thanksgiving Psalms together. I wish to also thank Professor William K. Gilders, whose inspirational teaching I was fortunate enough to experience when auditing his seminar on the Jubilees. Professors Benjamin G. Wright III and Judith Newman read an earlier version of my dissertation as preliminary examiners.
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