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In 4Q181, the Guilt in the Yah\Ad Is a Direct Outcome of Wickedness An

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In 4Q181, the Guilt in the Yah\Ad Is a Direct Outcome of Wickedness An NOAH IN THE HEBREW SECTARIAN TEXTS 157 the world near, to be reckoned with Him in [the council] 4 [of the g]ods as a holy congregation, destined for eternal life and in the lot with His holy ones [. .] 5 [. .] each one [acco]mplishes according to the lot which falls t[o him . .] 6 [. .] for e[te]rn[al] life [. ..] (4Q181 1 1–6) “Council of the sons of heaven and earth” (4Q181 1 2) In 4Q181, the guilt in the Yah\ad is a direct outcome of wickedness and uncleanness “caused by the council (dws) of the sons of heaven and earth” (4Q181 1 1–2).31 Th is particular council of angels and humans is cast into sharp relief against another council in the following lines, the “council (dws) of the gods as a holy congregation which is destined for eternal life” to which “some of the sons of the world are brought near” (4Q181 1 3–4).32 Th us, there are two opposing “councils” made up of angels and humans. Th e “judgment of the council” (dws) in 4Q180 1 10 follows a description of Azazel and his wicked inheritance, implying that this council would pass judgment on the deeds of Azazel and his followers. “Guilt in the Yahad\ . a wicked Yah\ad” (4Q181 1 1–2) Th at “guilt in the Yah\ad” (dxyb hm#)) and the “wicked Yah\ad” (h(#r dxy) appear to be an innovative and creative wordplay on the sectarian self- designation of Yah\ad is reinforced by what appear to be the dual dueling “councils” and “rules/ orders” in 4Q180. Th e Community Rule states, “He has made them heirs (Mlyxnyw) in the legacy (lrwg) of the holy ones (My#wdq); with the sons of heaven (Mym# ynb) has he united their assembly (Mdws), a Yah\ad council (dxy tc(l)” (1QS XI, 7–8). In contrast to this, the “council of the sons of heaven and earth” and the “wicked Yah\ad” (4Q181 1 2) are a suitable counterfoil. Th e use of three sets of sectarian terms—“order,” “council,” and “Yah\ad”— as potential wordplays describing two opposing groups suggest that the choice of these particular words is more than coincidence. To whom are the authors referring in these texts? One possibility is this. Th e author deliberately sets the members of the “guilty (hm#)) Yah\ad” within the line of succession that origi- nated from Azazel and his ilk, who had subsequently passed on “guilt (hm#)) as an inheritance.” Th is “anti-Yah\ad” is implicitly accused of not subscribing to the legitimate Serek ha-Yah\ad but instead to the illegitimate serek (order) of the wicked “sons of Noah.” Th eir deeds were seen to originate not from the “council of the gods as a holy congregation” (4Q181 1 3–4) but from the “council (dws) of the sons of heaven and earth” (4Q181 1 1–2). In this scenario, the author is in harsh dispute with a group within the sec- tarians; the Yah\ad sectarians were dealing with “guilt” and “wickedness” in their own ranks. Th e author employs both sectarian terminology and a foundational story treasured by the rebellious faction. Th e Watchers were initially sent to 31. See also partially reconstructed “council.” 32. Cf. also the “council of the people” (M( dws), CD XIX, 35 and 1QS II, 25. 158 NOAH TRADITIONS IN THE DEAD SEA SCROLLS teach justice and uprightness (Jub. 4:15) but then turned aside from their original purpose, off ering false instruction with catastrophic results. Now this story is adapted and reused against a rebellious group within the Yah\ad. Th e contempo- rary guilty ones belonged to the Serek ha-Yah\ad and had been privy to its council but now, as inheritors of Azazel, are condemned for receiving and giving wicked instruction. 4QCommentary on Genesis A–D (4Q252–254a): Distinguishing between the Righteous and the Wicked 33 While Noah is not explicitly named “priest” in 4QCommentary on Genesis A–D (4Q252–254a), priestly concerns are associated with him, and it is clear is that he is a “fi rst” priestly ancestor of no little importance. Th e sheer massive primacy of Noah, even where there are only a few extant lines, as in 4Q253–254a, stands in contrast to his brief or allusive appearances in other indisputably sectarian texts. In 4Q252, where much more is extant, the Noah story stands at the beginning of the commentary and occupies fully one and a half columns (twenty-two lines in col. I and seven of thirteen lines in col. II) of a six-column text.34 In all that sur- vives of the Commentaries, Noah, in comparison to other characters in Genesis, plays an unexpectedly primary and highly disproportionate role. Apart from the offi cial edition, most scholarly attention has been focused on the lengthy and exegetically diverse 4Q252. Th e texts of 4Q253–254a have appeared primarily as parallels and footnotes in the discussion of their more sub- stantial cousin. Th is study, however, begins with the role of the Noah traditions within each of the smaller commentaries before moving to Noah’s complex role in 4Q252 and the trajectory of tradition he represents. 4Q253 and 4Q253a: Noah Understood alongside Malachi? Four fragments were originally assigned to 4QCommGen B (4Q253).35 One of them, a quotation and interpretation of Mal 3:16–18, was subsequently sep- arated from the others and titled 4QCommentary on Malachi (4Q253a).36 Th e quotation from Malachi, “[. you shall once again see the diff erence] between the righteous and the wicked” (4Q253a 1 I, 4), echoes Festival Prayers “[to dis- tinguish between the righ]teous and the wicked” in a set of Day of Atonement prayers that also remembers the covenant with Noah (4Q508 1 1; 3 2). 33. Quotations from 4Q252–254a follow G. J. Brooke, DJD XXII, 185–236. 34. “Th e physical evidence of the scroll indicates—apparent remnants of the tie and discoloration on the reverse of frg. 1—that the text of 4Q252 does indeed begin with the extant col. I” (DJD XXII, 190). 35. Ben Zion Wacholder and Martin G. Abegg, Jr. [based on the work of J. T. Milik and others], A Preliminary Edition of the Unpublished Dead Sea Scrolls: Th e Hebrew and Aramaic Texts from Cave Four, Fascicle Two (Washington: Biblical Archaeology Society, 1992), 216–17. 36. DJD XXII, 213–15. NOAH IN THE HEBREW SECTARIAN TEXTS 159 Th is parallel provides an impetus to investigate the possibility of the recom- bination of 4Q253 and 4Q253a. Th e fragments, of similar physical description and paleography, pale tan in color and written in late Hasmonean or early Herodian formal script,37 were originally assigned to one text. Fragments 1 and 3 of 4Q253 do not show visible line rulings, whereas 4Q253a and 4Q253 2 do. 4Q253a preserves an upper margin and the right margin of one column (II) and the left margin of another (I). 4Q253 2 preserves a bottom mar- gin and a right margin. Th erefore, 4Q253 2 may be positioned tentatively under col. II of 4Q253a. Th ere is not enough physical evidence to locate frgs. 1 and 3 of 4Q253 with any precision. Both have bottom margins (1.6 cm. and 1.4 cm. respectively), but the absence of line rulings suggests that these fragments are not parts of the columns already reconstructed. Th e contents, however, do suggest a potential ordering.38 4Q253 1 contains “from the ark” and “to make known to Noah” (xwnl (ydwhl) and may be placed before the quotation of Malachi (4Q253a 1 I).39 4Q253 3 makes reference to “the sea,” to “Belial,” and “he will forsake,” terminology that may represent the writer’s present or future and therefore may be placed aft er 4Q253 2.40 Th e resultant ordering of fragments (4Q253 1, 4Q253a 1 I, 4Q253a 1 II, 4Q253 2, and 4Q253 3) presents a possible interpretation of the Noah story that has par- allels in other texts that exhibit wisdom and “Aramaic Levi” traditions. According to this suggested order, something is “made known” to Noah,41 possibly the coming judgment,42 in the fi rst fragment (4Q253 1). While possi- bly derived from Genesis, this “mystical Noah” who received esoteric knowledge may plausibly be located in a wisdom/apocalyptic tradition of those who received such knowledge.43 Second, the quotation from Mal 3:16–18 is followed by the key phrases “book of remembrance,” “on that day,” and “once more you shall see the diff erence between the righteous (qydch) and the wicked”44 (4Q253a 1 I, 1–5). Th is “book 37. DJD XXII, 213. 38. Th e recombination of 4Q253 and 4Q253a is more closely argued in a paper to be presented later this year at the annual meeting of the Society of Biblical Literature in Boston, 2008. Dorothy M. Peters, “‘Once Again You Shall See the Diff erence between the Righteous and the Wicked’: A Proposed Reunifi cation of 4QCommentary on Malachi and 4QCommen- tary on Genesis B.” 39. Cf. 4Q254, where fragments containing Noah’s curse reference to Hagar and to Isaac are positioned before the quotation of Zech 4:14 (DJD XXII, 217–32). 40. A majority of the occurrences of Myh are in the pesharim; cf. also l) t) bwz(yw, a description of the actions of the Wicked Priest (1QpHab VIII, 8–10) (DJD XXII, 212). 41. Alternatively, l]wkl (ydwhl qw[ (Wacholder and Abegg, Preliminary Edition, 216, based on Milik’s transcription).
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