Angels Associated with Israel in the Dead Sea Scrolls

Wissenschaftliche Untersuchungen zum Neuen Testament · 2. Reihe

Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) ∙ James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) ∙ Janet Spittler (Charlottesville, VA) J. Ross Wagner (Durham, NC)

509

Matthew L. Walsh

Angelology and Sectarian Identity at Qumran

Mohr Siebeck Matthew L. Walsh, born 1978; 2016 PhD in Religious Studies (Second Temple Period Ju- daism and Early Christianity) from McMaster University in Hamilton, Ontario, Canada; since 2016 Assistant Professor of Biblical Studies, Acadia Divinity College in Wolfville, Nova Scotia, Canada.

ISBN 978-3-16-155303-5 / eISBN 978-3-16-155304-2 DOI 10.1628 / 978-3-16-155304-2 ISSN 0340-9570 / eISSN 2568-7484 (Wissenschaftliche Untersuchungen zum Neuen Testa- ment, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de.

© 2019 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems. The book was printed by Laupp & Göbel in Gomaringen on non-aging paper and bound by Buchbinderei Nädele in Nehren. Printed in Germany.

For Christine, Elijah, Joseph, Sarah, and Oliver

Preface

This study is a revision of my doctoral dissertation, which was defended on 24 June 2016 at McMaster University in Hamilton, Ontario. A dissertation/book may be written by one person, but without the wisdom, assistance, and dili- gence of numerous individuals, it would not have seen the light of day. First, I am profoundly grateful for the astute and consistent supervision of Eileen Schuller, whose knowledge and scholarly acumen are only surpassed by the concern she has for her students. Though I am responsible for any short- comings, this project is unquestionably stronger because of her excellent guid- ance. I also owe a tremendous debt of gratitude to Daniel Machiela and Ste- phen Westerholm, whose expertise and meticulous interaction with my work are greatly appreciated. Special thanks are due to Dana Hollander, who served as the internal-external reader for the defense, and Joseph Angel of Yeshiva University, who served as the external reader. Their questions and suggestions prompted invaluable insights that have sharpened my research. Additionally, my time at McMaster was supported by a doctoral fellowship from the Social Sciences and Humanities Research Council of Canada. On this point, a word of thanks is due to the unsung hero of the McMaster Religious Studies depart- ment, Doreen Drew, who tirelessly organizes scholarship applications for the graduate students. Second, I experienced a wonderful sense of camaraderie at McMaster, and I am thankful for my fellow former occupants of the University Hall basement offices, particularly: Miriam DeCock, Michael Johnson, Andrew Krause, Nick Meyer, Eric Montgomery, and Andy Perrin. I would also like to thank the faculty and students who participated in the annual Dead Sea Scrolls confer- ences jointly organized by McMaster and the University of Toronto. Third, there are a host of people who have indirectly contributed to this project. For introducing me to the academic discipline of biblical studies, I am indebted to my former Acadia University professors, Timothy Ashley, Allison Trites, Craig Evans, and Glenn Wooden. For moral support, I am grateful for my parents, Barrie and Alice Walsh, and my in-laws, Ray and Marilyn Mon- ette. For their listening ears and friendship over the years, I thank Andrew Boone, Tammy Giffen, Matt Leyennar, Greg Monette, Danny Zacharias, and my brother, Peter Walsh. For granting me time to write in 2015, I am thankful for the congregation of West End Baptist Church, particularly Lynn and Glenn VIII Preface

Anderson, Suzanne and Jonathan Trites, and especially David Watt, who is an exemplary pastor, mentor, and friend. I would also be remiss not to thank my supportive colleagues, the faculty and staff of Acadia Divinity College, including our recently retired boss, Harry Gardner. Jörg Frey, editor of the WUNT 2 series, accepted my work for publication, and both Henning Ziebritzki and Matthias Spitzner at Mohr Siebeck were helpful and patient as I prepared the manuscript. I thank the three of them for this opportunity. Most of all, I am grateful for my wife, Christine, and our children, Elijah, Joseph, Sarah, and Oliver, who exude love and understanding on a daily basis. They have been a constant source of encouragement, and it is with joy that I dedicate this study to them.

Matthew L. Walsh Fall River, Nova Scotia 4 November 2019

Table of Contents

Preface ...... VII

Abbreviations ...... XIII

Chapter 1: General Introduction, History of Research, and Objectives and Plan of Study ...... 1

A. General Introduction ...... 1 B. History of Research ...... 5 I. Angelology and Christology ...... 5 II. Angelology and Anthropology ...... 6 III. Angelology and Mysticism ...... 8 IV. Studies Focused on Angels ...... 10 V. “Non-Sectarian” and “Sectarian” Texts ...... 14 VI. Sectarian Identity at Qumran ...... 21 VII. Summary and Points of Departure ...... 24

C. Objectives and Plan of Study ...... 26

Chapter 2: Angels Associated with Israel: Conceptual Foundations ...... 27

A. Introduction ...... 27 B. The Canaanite Divine Assembly ...... 27 I. Who Is the High God of the Canaanite Assembly? ...... 28 II. The Organization of the Divine Assembly ...... 30

C. The Biblical Background of Angels Associated with Israel Part I: Angelic Guardians ...... 33 X Table of Contents

I. Deuteronomy 32:8–9 ...... 33 II. Psalm 82:1–8 ...... 40 III. Isaiah 24:21–23 ...... 45 IV. Summary, A Curious Tension, and Israel’s Guardians ...... 47

D. The Biblical Background of Angels Associated with Israel Part II: Angelic Priests ...... 51 I. Archetypal Celestial Sanctuary: Original Intention or Later Interpretation? ...... 51 II. Hints of an Angelic Priesthood? ...... 53 III. Summary ...... 55

Chapter 3: Angels Associated with Israel in Second Temple Period Qumran Texts of a Non-Sectarian Provenance ...... 56

A. Introduction ...... 56 B. Daniel 7–12 ...... 57 I. The History, Structure, and Languages of Daniel 7–12 ...... 57 II. Daniel 7 ...... 59 Excursus: The Mythological Imagery of Daniel 7 ...... 67 III. Daniel 8 ...... 73 IV. Daniel 9 ...... 77 V. Daniel 10–12 ...... 78 VI. Summary ...... 83

C. 1 Enoch ...... 83 I. The Book of Watchers (1 Enoch 1–36) ...... 84 II. The Animal Apocalypse (1 Enoch 85–90) ...... 97 III. The Epistle of Enoch (1 Enoch 91–108) ...... 105

D. Aramaic Levi Document ...... 110

E. Visions of Amram ...... 118

F. Tobit ...... 122

G. Jubilees ...... 126

H. 4QInstruction ...... 135 Table of Contents XI

I. The Son of God Text ...... 143

J. Summary ...... 147

Chapter 4: Angels Associated with Israel in the Sectarian Texts Part I: Angelic Guardians ...... 149

A. Introduction ...... 149 B. Setting the Stage for Martial Angelic Fellowship ...... 150 I. The Treatise on the Two Spirits (1QS III, 13–IV, 26) ...... 150 Excursus: The Qumran Movement as the True Israel ...... 159 II. 11QMelchizedek (11Q13) ...... 162

C. The War Scroll and Related Texts ...... 172 I. Passages Presupposing a Close Human-Angel Relationship ...... 173 II. Humans and Angels: Comrades at the Eschatological War ...... 180 III. The Sons of Light: The Identity of the Human Warriors ...... 188

D. Summary ...... 201

Chapter 5: Angels Associated with Israel in the Sectarian Texts Part II: Angelic Priests ...... 202

A. Introduction ...... 202 B. The Hodayot and Related Texts ...... 203 I. Angelic Fellowship in the Hodayot: Present and Liturgical ...... 204 II. Angelic Fellowship as a Defining Sectarian Characteristic ...... 216

C. Songs of the Sabbath Sacrifice ...... 225 I. The Heavenly Temple and Angelic Priesthood of the Songs of the Sabbath Sacrifice ...... 226 II. The Use and Significance of the Songs of the Sabbath Sacrifice: An Ideal Text for the True Israel ...... 235

D. 4Q181, 4Q511, 1QSb, and the Self-Glorification Hymn ...... 252 I. Pesher on the Periods B/Ages of Creation B (4Q181) ...... 252 II. Songs of the Sage (4Q511) ...... 254 XII Table of Contents

III. The Rule of Blessings (1QSb) ...... 258 IV. The Self-Glorification Hymn ...... 262

E. Summary ...... 273

Chapter 6: Conclusions and Expanding the Scope ...... 275

A. Conclusions ...... 275 I. Overview ...... 275 II. Conceptual Foundations of Angels Associated with Israel ...... 275 III. Affinities between Non-Sectarian and Sectarian Texts ...... 277 IV. The Uniqueness of the Sectarian Outlook ...... 278

B. Expanding the Scope ...... 282

Bibliography ...... 285 Index of Ancient Sources ...... 319 Index of Modern Authors ...... 339 Index of Subjects ...... 347

Abbreviations

AB Anchor Bible ABD Anchor Bible Dictionary. Edited by David Noel Freedman. 6 vols. New York: Doubleday, 1992. ABRL Anchor Bible Reference Library AGJU Arbeiten zur Geschichte des antiken Judentums und des Urchristentums AJEC Ancient Judaism and Early Christianity ANET Ancient Near Eastern Texts Relating to the Old Testament. Edited by James B. Pritchard. 3rd ed. Princeton: Princeton University Press, 1969. ANYAS Annals of the New York Academy of Sciences ArBib The Aramaic Bible ASORMS American Schools of Oriental Research Monograph Series ATANT Abhandlungen zur Theologie des Alten und Neuen Testaments ATDan Acta Theologica Danica ATSAT Arbeiten zu Text und Sprache im Alten Testament AUSDDS Andrews University Seminary Doctoral Dissertation Series BA Biblical Archaeologist BAR Biblical Archaeology Review BBR Bulletin for Biblical Research BCOTWP Baker Commentary on the Old Testament Wisdom and Psalms BETL Bibliotheca ephemeridum theologicarum lovaniensium Bib Biblica BibInt Biblical Interpretation Series BRLJ Brill Reference Library of Judaism BSac Bibliotheca Sacra BT The Bible Translator BZAW Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft BZRGG Beihefte zur Zeitschrift für Religions – und Geistesgeschichte CBQ Catholic Biblical Quarterly CBQMS Catholic Biblical Quarterly Monograph Series CurBR Currents in Biblical Research CDSSE The Complete Dead Sea Scrolls in English: Revised Edition. Géza Ver- mes. New York: Penguin Books, 2011. CEJL Commentaries on Early Jewish Literature CJAS Christianity and Judaism in Antiquity Series

XIV Abbreviations

CQS Companion to the Qumran Scrolls CSCO Corpus Scriptorum Christianorum Orientalium CTA Corpus des tablettes en cuneiforms alphabetiques découvertes à Ras Shamra-Ugarit de 1929 à 1939. Edited by Andrée Herdner. Paris: Geuthner, 1963. CTU The Cuneiform Alphabetic Texts from Ugarit, Ras Ibn Hani, and Other Places. Edited by Manfried Dietrich, Oswald Loretz, and Joaquin Sanmartin. Münster: Ugarit-Verlag, 1995. DCLS Deuterocanonical and Cognate Literature Studies DCLY Deuterocanonical and Cognate Literature Yearbook DDD Dictionary of Deities and Demons in the Bible. Edited by Karel van der Toorn, Bob Becking, and Pieter W. van der Horst. Leiden: Brill, 1995. 2nd rev. ed. Grand Rapids: Eerdmans, 1999. DJD Discoveries in the Judaean Desert DSD Dead Sea Discoveries DSSANT The Dead Sea Scrolls: A New Translation. Michael O. Wise, Martin G. Abegg, Jr., and Edward M. Cook. New York: Harper Collins, 1996. DSSSE The Dead Sea Scrolls Study Edition. Florentino García Martínez and Eibert J. C. Tigchelaar. 2 vols. Leiden: Brill. Grand Rapids: Eerdmans, 1997–98. ECDSS Eerdmans Commentaries on the Dead Sea Scrolls EDSS Encyclopedia of the Dead Sea Scrolls. Edited by Lawrence H. Schiff- man and James C. VanderKam. 2 vols. New York: Oxford University Press, 2000. EJL Early Judaism and its Literature EPRO Etudes préliminaires aux religions orientals dans l’empire romain ETL Ephemerides Theologicae Lovanienses FAT Forschungen zum Alten Testament FO Folia Orientalia FOTL Forms of the Old Testament Literature GAP Guides to the Apocrypha and Pseudepigrapha HALOT The Hebrew and Aramaic Lexicon of the Old Testament. Ludwig Koeh- ler, Walter Baumgartner, and Johann J. Stamm. Translated and edited under the supervision of Mervyn E. J. Richardson. 4 vols. Leiden: Brill, 1994–1999. HAR Hebrew Annual Review HBAI Hebrew Bible and Ancient Israel HdO Handbuch der Orientalistik Hen Henoch HSM Harvard Semitic Monographs HSS Harvard Semitic Studies HTR Harvard Theological Review HTS Harvard Theological Studies

Abbreviations XV

HUCA Hebrew Union College Annual ICC International Critical Commentary IEJ Israel Exploration Journal Imm Immanuel Int Interpretation IOS Israel Oriental Studies JAAJ Judaïsme Ancien – Ancient Judaism JAJ Journal of Ancient Judaism JAJSup Journal of Ancient Judaism Supplements JBL Journal of Biblical Literature JBS Journal of Biblical Studies JCTC Jewish and Christian Texts in Context and Related Studies JESOT Journal for the Evangelical Study of the Old Testament JHebS Journal of Hebrew Scriptures JJS Journal of Jewish Studies JNES Journal of Near Eastern Studies JPSTC Jewish Publication Society Torah Commentary JQR Jewish Quarterly Review JSJ Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Periods JSJSup Supplements to the Journal for the Study of Judaism JSOT Journal for the Study of the Old Testament JSOTSup Journal for the Study of the Old Testament Supplement Series JSP Journal for the Study of the Pseudepigrapha JSPSup Journal for the Study of the Pseudepigrapha Supplement Series JSS Journal of Semitic Studies JTS Journal of Theological Studies KTU Die keilalphabetischen Texte aus Ugarit. Edited by Manfried Dietrich, Oswald Loretz, and Joaquin Sanmartin. Münster: Ugarit-Verlag, 2013. LHBOTS Library of Hebrew Bible/Old Testament Studies LNTS Library of New Testament Studies LSTS Library of Second Temple Studies MT Masoretic Text NICOT New International Commentary on the Old Testament NovTSup Supplements to Novum Testamentum NRSV New Revised Standard Version NTL New Testament Library NTS New Testaments Studies OTL Old Testament Library OTP The Old Testament Pseudepigrapha. Edited by James H. Charlesworth. 2 vols. New York: Doubleday, 1983, 1985. OTS Old Testament Studies OtSt Oudtestamentische Studiën

XVI Abbreviations

PTSDSSP Princeton Theological Seminary Dead Sea Scrolls Project PVTG Pseudepigrapha Veteris Testamenti Graece RB Revue biblique RBL Review of Biblical Literature RevQ Revue de Qumrân RHR Revue de l’histoire des religions SB Sources biblique SBLDS Society of Biblical Literature Dissertation Series SBLMS Society of Biblical Literature Monograph Series SBLSP Society of Biblical Literature Seminar Papers SBLSymS Society of Biblical Literature Symposium Series SBT Studies in Biblical Theology ScrHier Scripta Hierosolymitana SCS Septuagint and Cognate Studies SDSSRL Studies in the Dead Sea Scrolls and Related Literature SJLA Studies in Judaism in Late Antiquity SMSR Studi e materiali di storia delle religioni SNTSMS Society for New Testament Studies Monograph Series SSN Studia Semitica Neerlandica SSU Studia Semitica Upsaliensia STAC Studien und Texte zu Antike und Christentum StBibLit Studies in Biblical Literature (Lang) STDJ Studies on the Texts of the Desert of Judah SubBi Subsidia Biblica SUNT Studien zur Umwelt des Neuen Testaments SVTG Septuaginta Vetus Testamentum Graecum SVTP Studia in Veteris Testamenti Pseudepigraphica TBN Themes in Biblical Narrative TDNT Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated by Geoffrey W. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964–1976. TDOT Theological Dictionary of the Old Testament. Edited by G. Johannes Boatterweck, Helmer Ringgren, and Heinz-Josef Fabry. Translated by David E. Green and Douglas W. Scott. 16 vols. Grand Rapids: Eerd- mans, 1974–2018. TLOT Theological Lexicon of the Old Testament. Edited by Ernst Jenni and Claus Westermann. Translated by M. E. Biddle. 3 vols. Peabody: Hen- drickson, 1997. TSAJ Texte und Studien zum antiken Judentum TSK Theologische Studien und Kritiken TWOT Theological Wordbook of the Old Testament. Edited by R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke. 2 vols. Chicago: The Moody Bible Institute, 1980.

Abbreviations XVII

TynBul Tyndale Bulletin VT Vetus Testamentum VTSup Supplements to Vetus Testamentum WBC Word Biblical Commentary WLAW Wisdom Literature from the Ancient World WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament WUNT Wissenschaftliche Untersuchungen zum Neuen Testament ZAW Zeitschrift für die alttestamentliche Wissenschaft ZKT Zeitschrift für katholische Theologie ZNW Zeitschrift für neutestamentliche Wissenschaft und die Kunde der äl- teren Kirche ZTK Zeitschrift für Theologie und Kirche

Chapter 1

General Introduction, History of Research, and Objectives and Plan of Study

A. General Introduction

Angelic beings are depicted in a variety of ways in the Hebrew Bible: as mes- sengers, as military commanders, and as protectors of the faithful, but for the most part they are unnamed and relatively undeveloped as characters. It is not until the middle of the Second Temple Period that we begin to witness heightened interest in angels. Many developments stem from reflection upon biblical themes and categories, as angels are creatively assigned names, ranks, and duties with ever-increasing specificity.1 An aspect of Hebrew Bible angelology2 that was the subject of considerable speculation in the Second Temple Period – and a main concern of the present study – was the concept that certain angels were closely associated with Israel. These angels are cast as having at least two vocations, though not in- frequently there is overlap between them. 1.) Angels who served as the guardians of God’s people: while angelic assistance or support for Israel in times of trouble or war has considerable biblical precedent (e.g., Exod 14:19; Josh 5:13–15; 2 Kgs 19:35), the early Jewish expansion of this concept includes the notions that certain angels were warriors who strived against the angels associated with Israel’s enemies in the celestial realm and/or were granted a prominent role in the eschatological deliverance of God’s people.3

1 On this development, see Larry W. Hurtado, “Monotheism, Principal Angels, and the Background of Christology,” in The Oxford Handbook of the Dead Sea Scrolls (eds., Timo- thy H. Lim and John J. Collins; Oxford: Oxford University Press, 2010), 550–551. 2 Kevin P. Sullivan, Wrestling with Angels: A Study of the Relationship between Angels and Humans in Ancient Jewish Literature and the New Testament (AJEC 55; Leiden: Brill, 2004), 7, echoes the oft-noted warning that the term “angelology” be used with caution as it can misleadingly suggest that a given text or corpus is systematic in its presentation of angelic beings. I use “angelology” here and elsewhere mindful of the diversity with which angels are portrayed both in the Hebrew Bible and in the literature of the Second Temple Period. 3 For an introduction, see Darrell D. Hannah, “Guardian Angels and Angelic National Pa- trons in Second Temple Judaism and Early Christianity,” in Angels: The Concept of Celestial Beings – Origins, Development and Reception (eds., Friedrich V. Reiterer, Tobias Nicklas, and Karen Schöpflin; DCLY; New York: de Gruyter, 2007), 413–435. 2 Chapter 1: General Intro, History of Research, Objectives and Plan of Study

2.) Angels who served as priests: a notion that is implicit at best in the He- brew Bible yet a topic of interest in the Second Temple period literature is that there were angelic priests who ministered in a heavenly temple. In this scenario, the celestial sanctuary and its celebrants seemed to have been un- derstood as the archetypes for Israel’s sanctuary and priesthood.4 A crucial component of the presentation of both angelic guardians and priests was that they were envisioned within apocalyptic worldviews that assumed that “earthly realities reflect and mirror heavenly ones,”5 and a related development was that there was thought to be some kind of connection, correspondence, or parallel relationship between the realms. While angels associated with Israel could be a named or titled individual, another development – and one often found side-by-side with the notion of an angelic leader-figure – was that the existence, actions, and fates of the angelic host collectively were connected to the Jewish people on earth. Certain texts will be key to my discussion and will form the basis of much of the analysis in subsequent chapters. Deuteronomy 32:8–9 is an obvious starting point, as according to this text Yhwh has assigned celestial beings a guardian-like role over other nations, but he rules Israel directly. In contrast, the Enochic Book of Watchers suggests that, at least by the 3rd cent. BCE, there were those who thought there were named angels in heaven such as Michael, who is said to have a special relationship with God’s people (cf. 1 En. 20:5). Similarly, the Book of Daniel (2nd cent. BCE) portrays Michael as exemplary among the angelic host, whose struggles and victories in the heavenly realm are paralleled in the lives of God’s people on earth (cf. Dan 10:13, 21; 12:1). While Jubilees (also 2nd cent. BCE) contains no angels with proper names,6 a titled angelic class – “the angels of the presence” – and its epony- mous leader are clearly marked as Israel’s heavenly counterparts and serve as priests before God (cf. Jub. 2:2–30; 6:18; 15:27–28; 30:18; 31:14).7 But a parallel relationship between the realms does not sufficiently explain some of the claims of the Qumran texts, which speak of eschatological and even present interaction or communion between angels and humans. As I will discuss at length in later chapters, the Qumran movement8 anticipated that they would fight in conjunction with the angels at the eschaton, as the

4 On the concept of heaven as a temple and suggestions for this development, see Martha Himmelfarb, A Kingdom of Priests: Ancestry and Merit in Ancient Judaism (Philadelphia: University of Pennsylvania Press, 2006), 19–20, who comments that in early Jewish literature heaven is depicted as the “the true temple, of which the Jerusalem temple is merely a copy.” 5 Hannah, “Guardian Angels and Angelic National Patrons,” 420. 6 The exception is the wicked Mastema. Cf. O. S. Wintermute, “Jubilees,” OTP 2:47. 7 “The angels of presence” and “the angels of holiness” are created circumcised, keep the Sabbath, and celebrate Shavuot; see Chapter 3, below. 8 I will review how scholars refer to the group(s) associated with the Dead Sea Scrolls later in this chapter. A. General Introduction 3

War Scroll predicts that Michael would lead an angel-human coterie known as the “Sons of Light” or “God’s lot,” and together they would take their stand against the “Sons of Darkness” at the great eschatological battle (cf. 1QM XVII, 4–9). Scholars have also suggested that the Songs of the Sabbath Sacrifice were employed liturgically by the sect to achieve fellowship with angelic priests in the present time, a feat celebrated in the sectarian hymns (cf. 1QHa XI, 20–24; XIX, 13–17; 1QS XI, 7–9). However, the designations scholars have coined to express this relationship between heaven and earth can be employed without technical precision. For example, an individual angelic leader charged with the guardianship of a people or nation is often called a “patron.”9 Given that figures such as Mi- chael wage war against the angels of other nations and have a role in securing eschatological salvation for the people of God, “patron” is not an inappropriate classificatory term. “Counterpart” is also used in reference to individual angelic guardians,10 and though this term is quite helpful in that it expresses the thought that the people have a chief angelic complement in the heavenly realm, it is not without difficulties. First, “counterpart” may be less apt than “patron” to convey that the referenced angel is a benefactor, let alone one who leads the angelic host, protects God’s people, and fights with them and on their behalf. Second, the plural, “counterparts,” is often used as a de- scriptor for the collective angelic host associated with Israel, be it “the angels of the presence” and “the angels of holiness,” who according to Jubilees bear the marks of the covenant and carry out priestly roles in the heavenly sanctuary,11 or the Danielic “holy ones of the Most High,” whose fates are closely intertwined with “the people of the holy ones of the Most High.”12 As with the singular, scholars use the plural “patrons” interchangeably with “counter-

9 E.g., Michael is referred to as a “patron” by Hannah, “Guardian Angels and Angelic Na- tional Patrons,” 420; George W. E. Nickelsburg, 1 Enoch 1: A Commentary on the Book of 1 Enoch, Chapters 1–36, 81–108 (Hermeneia; Minneapolis: Fortress Press, 2001), 295; John J. Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2nd ed.; Grand Rapids: Eerdmans, 1998), 103. 10 John J. Collins, Daniel: A Commentary on the Book of Daniel (Hermeneia; Minneap- olis: Fortress, 1993), 310, 317, dubs Michael the “heavenly counterpart of Israel,” and similarly refers to the angel-like benefactor of the Similitudes of Enoch, “that Son of Man,” as both the people’s “patron” and their “counterpart.” 11 E.g., Devorah Dimant, “Men as Angels: The Self-Image of the Qumran Community,” in Religion and Politics in the Ancient Near East (ed., Adele Berlin; Bethesda: University of Maryland Press, 1996), 99, who writes, “the angels of presence and angels of holiness … were created circumcised (cf. Jub. 15:27–28). A sign of the divine covenant, it marks them as partakers of this covenant, and as heavenly counterparts of earthly Israel.” Cf. R. M. M. Tuschling, Angels and Orthodoxy: A Study of the Development in Syria and Palestine from the Qumran Texts to Ephrem the Syrian (STAC 40; Tübingen: Mohr Siebeck, 2007), 119. 12 E.g., Collins, Daniel, 318, in a discussion of Dan 7: “There is … a synergism between the faithful Israelites on earth and their angelic counterparts in heaven … .” 4 Chapter 1: General Intro, History of Research, Objectives and Plan of Study parts,”13 and it is therefore important to specify the function of the counterparts under discussion. Another term that has been used by scholars to refer to a chief angel figure is “Doppelgänger,”14 in the sense that Israel has a heavenly “double,” whose exaltation and power in heaven will ultimately mean salvation for the suffering community this figure represents. Not surprisingly, the designation angelic “representatives”15 is also used, and in light of the fact that the English word “representative(s)” can convey the concepts of “standing for” or “defending” someone (as per the role of angelic guardians) and “epitomizing” or “corresponding to” someone (as per the role of priestly angels) it is not an inappropriate term. While I will make careful use of the above terms, the general designation I prefer is angels associated with Israel. Moreover, I will highlight whether these angels serve as Israel’s guardians, who were expected to defend God’s people against the nation’s aggressors (angelic and human), or as priests in the heavenly temple, though it needs to be reiterated that angels are some- times portrayed as fulfilling more than one vocation or role. Thus, angels associated with Israel and the worldviews which envisioned these angels as connected to the people of God are the primary foci of this study. In short, I will examine the relevant Dead Sea Scrolls widely considered to be of a non-sectarian provenance (i.e., works not composed by the Qumran movement). I will also examine sectarian writings, and I will en- deavor to show that the well-known angelic fellowship assertions of the sect made a significant contribution to how it viewed itself vis-à-vis other Jews. To provide a rationale for this study and to frame it in the context of modern critical scholarship, I will now present a brief history of research, which will be primarily focused on the intersection of angelology and Qumran studies.

13 Collins, Daniel, 318, again in reference to “the holy ones of the Most High,” writes, “to the pious Jews of the Maccabean era, who had a lively belief in supernatural beings, nothing could be more relevant than that their angelic patrons should ‘receive the kingdom.’” 14 John J. Collins, “The Heavenly Representative: The ‘Son of Man’ in the Similitudes of Enoch,” in Ideal Figures in Ancient Judaism: Profiles and Paradigms (eds., George W. E. Nickelsburg and John J. Collins; SCS 12; Missoula: Scholars Press, 1980), 116, applies the term to the “Son of Man” of the Similitudes of Enoch. 15 E.g., I. P. Culianu, “The Angels of the Nations and the Origins of Gnostic Dualism,” in Studies in Gnosticism and Hellenistic Religions: Presented to Gilles Quispel on the occasion of His 65th Birthday (eds., R. van den Broek and M. J. Vermaseren; Leiden: Brill, 1981), 186. Also see, George Caird, Principalities and Powers: A Study in Pauline Theology (Oxford: Claredon Press, 1956), 16–17, whose discussion rightly implies that to the ancient mind, humans could also be considered the earthly representatives of heavenly realities. B. History of Research 5

B. History of Research

Studies of early Jewish angelology have often been conducted in the course of investigating other topics, and it has been relatively rare for Second Tem- ple Period angelology to be studied for its own sake.16 Recent monographs and compilations have begun to address this void and rightly take into ac- count the prominence of angels in the Dead Sea Scrolls. But angels associated with Israel and the worldviews within which these angels are presented have still not received the attention they deserve, especially as it pertains to investigating the religious identity of the Qumran movement. In this section, I will review relevant scholarship according to topic; I will then summarize the significance of this research for investigating angels associated with Israel in the Dead Sea Scrolls.

I. Angelology and Christology Much angelological research has taken shape within New Testament scholarship on Christology. The intersection of angelology and Christology was, initially, an area of interest for German scholarship. Lueken’s study appeared at the end of the 19th cent. and was followed by an intensified interest in the topic in the early 1940s.17 These German works were the beginnings of research into “angel Christology” and “angelmorphic Christology,” which have been the subjects of numerous studies in the last twenty-five years. That ancient Judaism provided the earliest followers of Jesus with traditions of divine agency – the idea that the God of Israel, while maintaining his uniqueness, granted to a heavenly figure the role of chief vizier or agent – is central to the Christological thesis of Hurtado.18 The diversity of Greco-

16 Cf. Aleksander R. Michalak, Angels as Warriors in Late Second Temple Period Litera- ture (WUNT 2/330; Tübingen: Mohr Siebeck, 2012), 4, who observes that angelology often functions as a “springboard” for other scholarly pursuits. 17 Wilhelm Lueken, Michael: Eine Darstellung und Vergleichung der jüdischen und der morgenländisch-christlichen Tradition vom Erzenglel Michael (Göttingen: Vandenhoeck & Ruprecht, 1898). The earlier German research was continued and expanded by Joseph Bar- bel, Christos Angelos: Die Anschauung von Christus als Bote und Engel in der gelehrten und volkstümlichen Literatur des christlichen Altertums (Bonn: Hanstien, 1941), 1. Cf. Martin Werner, Die Entstehung des christlichen Dogma (Tübingen: Katzmann, 1941); Wilhelm Michaelis, Zur Engelchristologie im Urchristentum: Abbau der Konstruktion Martin Werners (Basel: Heinrich Majer, 1942). 18 Larry W. Hurtado, One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism (2nd ed.; Edinburgh: T & T Clark, 1998), 12, 39. Examples include Michael (Dan 7–12) and Melchizedek (11Q13), who are pictured as having heavenly origins, exalted in heaven, and/or attributed with power and authority that approximate divine prerogatives. Thus, Hurtado argues that principal angel figures have more in common with the status ac- 6 Chapter 1: General Intro, History of Research, Objectives and Plan of Study

Roman Judaism ensured that this chief agent could be envisioned in a variety of ways including that of a “principal angel,”19 and the conclusion of Hurtado and others is that the elevated profiles of these divine agents did not com- promise Jewish monotheism. Moreover, since the existence and even venera- tion20 of these heavenly agents of mediation21 and protection22 did not im- pinge on the kind of devotion that was due God alone, early Christians found the language used to honour angels helpful in formulating their worship of Jesus, an act which the Church insisted did not contradict the oneness of the God of Israel.23 The worship of Jesus should thus be seen as a distinctive modification or mutation of Jewish divine agency traditions.24 As I will point out, it is not only true that Jewish monotheism was generally considered un- compromised by high-profile angelic leader-figures:25 it was also considered a defining characteristic of God’s people to have the support of these angels.

II. Angelology and Anthropology A second area in which angelological investigation has taken place is the study of early Jewish anthropology, which includes attempts to explain hu- corded the risen Jesus by the early Church than earthly agents of God such as prophets, priests, kings, and messiahs. 19 Hurtado, One God, 17–18, 71–92. 20 So Loren T. Stuckenbruck, “‘Angels’ and ‘God’: Exploring the Limits of Early Jewish Monotheism,” in Early Jewish and Christian Monotheism (eds., idem and Wendy E. S. North; JSNTSup 263; London: T & T Clark, 2005), 69–70, who points out that while some early Jewish sources “could tolerate language of prayer and praise as directed towards angels” (e.g., Tob 11:14; 4Q418 [=4QIntstruction] 81 1–15; T. Levi 5:5–6; Jos. Asen. 11–12), … “even where the venerative language towards angelic beings is allowed, the authors ensure that it does not come at the price of reflection and focus on God. The logical tension remains, but the uniqueness of God continues to be asserted against any other possibility.” Also see idem, Angel Veneration and Christology: A Study in Early Judaism and in the Christology of the Apocalypse of John (WUNT 2/70; Tübingen: Mohr Siebeck, 1995). Cf. Peter R. Carrell, Jesus and the Angels: Angelology and the Christology of the Apocalypse of John (SNTSMS 95; New York: Cambridge University Press, 1997). 21 Philip G. Davis, “Divine Agents, Mediators, and New Testament Christology,” JTS 45 (1994): 479–503, emphasizes the influence divine agency traditions had on the Church’s understanding of the mediatorial role of Christ. 22 Darrell D. Hannah, Michael and Christ: Michael Traditions and Angel Christology in Early Christianity (WUNT 2/109; Tübingen: Mohr Siebeck, 1999), 218, explores the connec- tions between Michael and Christology, concluding that the early Church “utilized Michael traditions to illustrate the heavenly significance of Christ, particularly his protection of and intercession for Christians.” 23 Stuckenbruck, “‘Angels’ and ‘God,’” 70. 24 So Hurtado, One God, 12, 93–124. 25 As Hannah, Michael and Christ, 217, observes: Michael traditions had more Christo- logical usefulness than other principal angel traditions because “they were the most pervasive and the most multifarious” in the Second Temple Period. B. History of Research 7 mans with an exalted status. While many scholars have insisted on maintaining a distinction between angels and humans,26 the most ardent proponent of the juxtaposition of angelology and anthropology is Fletcher-Louis, who has claimed the original and eschatological-redeemed state of humanity envisioned by the Qumran sect included an exalted anthropology, which he de- scribes as “divine (and/or angelic).”27 The Qumran movement attained this true humanity through their worship, which transcended not only time and space but also human ontology. The notion of angelic humanity traditions has been criticized, however, for seeing an ontological ambiguity between angels and humans when the evidence suggests only the “possibility of cross- ing the boundary between the earthly and heavenly sphere, especially by angels and on rare occasions by very righteous humans.”28 Fletcher-Louis has clarified and supplemented his approach,29 and I will briefly return to some of his more controversial assertions in subsequent chapters. But it needs to be said here that the present study is, in part, a response to his observation that there is a need for more detailed investigations of the intersection of angelology and the sectarian identity of the Qumran movement.30

26 So, e.g., Sullivan, Wrestling with Angels. 27 Crispin H. T. Fletcher-Louis, All the Glory of Adam: Liturgical Anthropology in the Dead Sea Scrolls (STDJ 42; Leiden: Brill, 2003). Cf. idem, Luke-Acts: Angels, Christology, and Soteriology (Tübingen: Mohr Siebeck, 1997). Also see Charles A. Gieschen, Angel- morphic Christology: Antecedents and Early Evidence (AGJU 42; Leiden: Brill, 1998), 152– 183. For a classic investigation of seven Pseudepigrapha, which are either later than the Se- cond Temple Period or are notoriously difficult to date, see James H. Charlesworth, “The Portrayal of Righteous as an Angel,” in Ideal Figures in Ancient Judaism: Profiles and Para- digms (eds., George W. E. Nickelsburg and John J. Collins; SCS 12; Chico: Scholars Press, 1980), 135–151. 28 Sullivan, Wrestling with Angels, 232. Cf. J. O’Neill, review of Crispin H. T. Fletcher- Louis, Luke-Acts: Angels, Christology, and Soteriology, JTS 50 (1999), 225–230; Carol A. Newsom, review of Crispin H. T. Fletcher-Louis, All the Glory of Adam: Liturgical Anthro- pology in the Dead Sea Scrolls, DSD 10 (2003): 431–435. 29 Crispin H. T. Fletcher-Louis, “Further Reflections on a Divine and Angelic Humanity in the Dead Sea Scrolls,” in New Perspectives on Old Texts: Proceedings of the Tenth Inter- national Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature, 9–11 January, 2005 (eds., Esther G. Chazon, Betsy Halpern-Amaru, and Ruth A. Clements; STDJ 88; Leiden: Brill, 2010), 183–198, here 197, has sought to explain his “divine and/or angelic” anthropology thesis by further recourse to the War Scroll, which he sees as espousing a “thoroughgoing image-of-God-in-humanity theology.” For example, the standards of Israel’s army, which were dedicated to the people of God, Israel, Aaron, and the twelve tribes (cf. 1QM III, 13–14), were not promoting idolatry but countering the idolatrous military equipment of the Romans, whose standards made use of zoomorphic images. Thus, Fletcher-Louis argues that the sectarians were convinced of the following: “[I]n order to cleanse the world of idolatrous man-made images and gods who are no gods, God intends to use his true image, Adam-in-Israel, to fill creation with his Glory.” 30 Fletcher-Louis, All the Glory, 88–89. 8 Chapter 1: General Intro, History of Research, Objectives and Plan of Study

III. Angelology and Mysticism Given the fascination with the heavenly realm in mystical texts, angelological investigation has also occurred in studies of mysticism. A particular focus of recent scholarship is the attempt to trace the development of Jewish and Christian mysticism, and often included in these investigations is a survey of the apocalyptic literature of the Second Temple Period, as this addresses a perceived weakness of the foundational work of Scholem,31 who could only allude to the significance of the Dead Sea Scrolls given their slow publication process. Access to the complete Qumran corpus has, not surprisingly, prompted explorations of the relationship between the Scrolls and the later Merkavah and Hekhalot literature.32 A particularly ambitious and controversial monograph is that of Elior,33 and though her work has been criticized for positing a centuries-spanning continuum of priestly ideology and for imply- ing that the diverse texts of the Second Temple Period are univocal on a number of issues, she draws attention to an important theme in the early Jew- ish literature: the correspondence between heaven and earth, particularly the correlation between angels and the priests.34 Texts like Jubilees and Songs of the Sabbath Sacrifice testify to the belief that the priesthood has angelic ori-

31 Cf. Gershom G. Scholem, Major Trends in Jewish Mysticism (New York: Schocken Books, 1954); idem, Jewish Gnosticism, Merkavah Mysticism, and Talmudic Tradition (New York: Jewish Theological Seminary, 1960). 32 E.g., Michael D. Swartz, “The Dead Sea Scrolls and Later Jewish Magic and Mysti- cism,” DSD 8 (2001): 182–190; Ra’anan Abusch, “Sevenfold Hymns in the Songs of the Sabbath Sacrifice and the Hekhalot Literature: Formalism, Hierarchy and the Limits of Hu- man Participation,” in The Dead Sea Scrolls as Background to Postbiblical Judaism and Early Christianity: Papers from an International Conference at St. Andrews in 2001 (ed., James R. Davila; STDJ 46; Leiden: Brill, 2003), 220–247; Elisabeth Hamacher, “Die Sab- batopferlieder im Streit um Ursrung und Anfänge der jüdischen Mystik,” JJS 27 (1996): 119– 154. 33 Rachel Elior, The Three Temples: On the Emergence of Jewish Mysticism (Oxford: Littman Library of Jewish Civilization, 2004). 34 See the chapter entitled “Priests and Angels” in Elior, The Three Temples, 165–200. But even on this point, see the critique of Martha Himmelfarb, “Merkavah Mysticism since Scholem: Rachel Elior’s The Three Temples,” in Mystical Approaches to God: Judaism, Christianity, Islam (ed., Peter Schäfer; München: R. Oldenbourg Verlag, 2006), 24–30, 34– 36, who suggests that Elior either does not pay sufficient attention to the important differ- ences between texts or obscures significant details. For example, in an effort to bolster her claim that mystical traditions were valued and transmitted in priestly circles, Elior obscures a key claim of Jubilees: all Israel (i.e., not just the priests) are represented by the priestly angels. Cf. eadem, “The Book of Jubilees and Early Jewish Mysticism,” in Enoch and Mosaic Torah: The Evidence of Jubilees (eds., Gabriele Boccaccini and Giovanni Ibba; Grand Rap- ids: Eerdmans, 2009), 389–390. B. History of Research 9 gins, and thus the angelic priesthood served as both a role model and a source of heavenly validity for the earthly priesthood.35 Key features of mysticism for which the Dead Sea Scrolls are studied are the goal of the mystic and how mystical experience was achieved. Schäfer contends that ascent was the means by which the mystic bridged the gap between heaven and earth, an experience resulting in a vision of God on his throne and communion – not union36 – with the divine, and that the Self- Glorification Hymn and the Songs of the Sabbath Sacrifice were used to achieve this communion.37 Schäfer also makes the important observation that mystical ascent was, with few exceptions, not an end in itself but the experience of a worthy individual for the sake of his community.38 In addition to situating the Dead Sea Scrolls in the history of Jewish and Christian mysticism, Alexander wrestles with two issues: how to define “mysticism” and whether mysticism was present at Qumran.39 In so doing, Alexander articulates an undercurrent in many discussions of mysticism and the Scrolls: there is no universally accepted definition of mysticism, and it is therefore a “hugely contested” term, a consequence of which is that the Songs of the Sabbath Sacrifice become a lightning rod of sorts.40 Alexander con-

35 Elior, The Three Temples, 173, 180. Cf. Christopher Rowland, The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity (London: SPCK, 1982), 444–447, who makes the general observation that a connection with the “world beyond” as found in the apocalyptic literature was not just a source of future hope but also assurance in midst of present circumstances. 36 Peter Schäfer, The Origins of Jewish Mysticism (Tübingen: Mohr Siebeck, 2009), 349– 350, 353, stresses the distinction between “communion with God” (i.e., experiencing nearness to God in some sense) and “union with God” (i.e., “absorption into God” or “deification”). According to Schäfer, Jewish mysticism testifies to the former and not the latter. 37 Schäfer, The Origins of Jewish Mysticism, 151–152. 38 Schäfer, The Origins of Jewish Mysticism, 345, 353–354. 39 Philip S. Alexander, Mystical Texts: Songs of the Sabbath Sacrifice and Related Manu- scripts (LSTS 61; CQS 7; London: T & T Clark, 2006). Cf. idem, “Qumran and the Geneal- ogy of Western Mysticism,” in New Perspectives on Old Texts, 213–245, in which the author expands aspects of his earlier work. 40 Alexander, “Qumran and the Genealogy,” 219. Cf. Bilhah Nitzan, “Harmonic and Mystical Characteristics in Poetic and Liturgical Writings from Qumran,” JQR 85 (1994): 183, who posits that the Songs of the Sabbath Sacrifice “may have been considered as a me- dium for creating an experience of mystic communion [emphasis added] between the earthly and the heavenly worshippers, each one of which kept the Sabbath law in their respective dwellings.” However, Eliott Wolfson, “Mysticism and the Poetic-Liturgical Compositions from Qumran: A Response to Bilhah Nitzan,” JQR 85 (1994): 201, argues that unless ascen- sion and enthronement of the mystic occur, a text should not be considered “mystical.” Thus, as per Schäfer, The Origins of Jewish Mysticism, 153, 349, the only proper mystical text from Qumran is the Self-Glorification Hymn. Cf. Esther G. Chazon, “Human and Angelic Prayer in Light of the Dead Sea Scrolls,” in Liturgical Perspectives: Prayer and Poetry in Dead Sea Scrolls. Proceedings of the Fifth International Symposium of the Orion Center for the Study 10 Chapter 1: General Intro, History of Research, Objectives and Plan of Study cludes that mysticism was indeed present at Qumran and defines it as the longing for a closer relationship with a transcendent presence.41 The transcendent presence longed for at Qumran was, of course, the God of Israel. But as Alexander notes, “the closest relationship to God which the texts envisage the mystic attaining is that enjoyed by the angels in heaven, who perpetually offer to him worship and adoration in the celestial Temple. … The Qumran mystics long to join the angels in their liturgy, to form with them one wor- shipping community.”42 An indispensable component of Alexander’s understanding of “mysticism” is praxis: a via mystica is always necessary.43 It is for this reason that the Songs of Sabbath Sacrifice is a key text, since many scholars consider it to be liturgical: the chanting of the Songs within the context of worship likely brought about a “communal ascent”44 and communion with the angelic host for which the sectarians longed. In sum, this brief discussion of angelology and mysticism has highlighted an important point to which I will return in Chapter 5: though scholars disa- gree as to the appropriateness of labeling the Songs of the Sabbath Sacrifice and other documents as “mystical,” they are in general agreement that certain texts were used by the Qumran movement in the context of worship to facili- tate communion with the angels.

IV. Studies Focused on Angels As noted above, recent scholarship has begun to take into consideration the prominence of angels in the Qumran literature. In 1950, Bietenhard did not have the luxury of incorporating the Dead Sea Scrolls into his study,45 but his of the Dead Sea Scrolls and Associated Literature (ed., eadem; STDJ 48; Leiden: Brill, 2003), 36, who cites Wolfson in her reluctance to use the term “mystic.” 41 Alexander, “Qumran and the Genealogy,” 220. 42 Though Alexander, “Qumran and the Genealogy,” 220–221, uses the term unio mystica to describe the consummation of relationship to God envisaged by the texts, he suggests that a more appropriate term for theistic systems is communion. However, Alexander also contends that “the language of union” is common in theistic systems, a claim that appears to be a justification for using unio mystica to describe mystical experiences of the Qumran texts. Cf. idem, Mystical Texts, 101–110. Schäfer, The Origins of Jewish Mysticism, 349–350, would prefer that Alexander use “communion” and “union” more carefully. 43 Alexander, Mystical Texts, 110–122; idem, “Qumran and the Genealogy,” 226. 44 Alexander, Mystical Texts, 119; idem, “Qumran and the Genealogy,” 226 n. 23, con- cedes that the language of later “ascents” is not found in the Songs (cf. Schäfer, The Origins of Jewish Mysticism, 144; Wolfson, “Mysticism and the Poetic-Liturgical,” 194; Nitzan, “Harmonic and Mystical Characteristics,” 183). Alexander claims that the lack of ascent language is “probably less significant than some have supposed” because mystical texts do not universally use the language of ascents, and because he is using ascent, not in a technical sense, but as a “useful shorthand” for mystical communion with the angels. 45 Hans Bietenhard, Die himmlische Welt im Urchristentum und Spätjudentum (WUNT 2; Tübingen: Mohr Siebeck, 1951).

Index of Ancient Sources

ANE and Other Texts

Atrahasis 1.2 I 30, 42 I, 11–18 32 1.2 I 11–39 30 1.2 I 21 32, 68 CTA 1.2 I 38 32 2 I 21 65 1.2 IV 10 68 2 I 28 65 1.2 IV 29 68 10 I 3–5 46 1.4 III 30 17 I 4 65 1.4 III 14 32 1.4 IV–V 31 Enuma Elish 1.4 IV 24 68 V 119ff 51 1.4 IV 43–44 28 1.4 IV 44–46 38 Iliad 1.4 IV 54–V 63 30 15:184–193 32 1.4 V 65–66 68 1.6 I 36 68 KTU 1.10 I 35 31 1.1 III 24 68 1.15 II 30 1.1 IV 17–20 30

Hebrew Bible and LXX

Genesis 22:11–15 132 1:1–2 127 22:11–19 48 1:3–5 127 31:43–53 35 1:26–28 227, 266 34:1–31 116, 130 3:24 128 35:21–22 130 5:24 84 46:27 35 6–9 96 48:15–16 158 6:4 210 49:7 116 10–11 35 12:1–3 95, 96, 98 Exodus 14 163, 167, 168 3:2 48, 132 14:10 113 4:16 165 14:18–20 36 4:22–23 171 16:7–11 132 9:16 212 21:17 132 10:10–12 48 320 Index of Ancient Sources

14:13–14 186 Deuteronomy 14:19 1, 48, 132, 133 4:19 46 15 69 4:19–20 34, 38, 39, 40, 47 15:3 49, 183 4:37 55 16:1 213 6:4–5 39 19:5–6 220 10:8 (LXX) 89 23:20–23 48, 132 10:9 171 24:9–11 107 12:29–31 39 24:12–18 126 15 163 25:9 52, 227, 276 17:8–11 78 25:22 212 17:12 (LXX) 89 25:40 52, 53, 276 18:2 171 26:30 52, 276 18:9–12 39 27:8 52, 276 20:18 39 28:18 112 23:10–15 183 28:25 112 26:15 51, 276 28:29 77, 87 27–28 161 29:9 230 29:25–26 34, 38, 47 29:33 230 29:28 247 29:35 230 32 32, 33, 37, 38, 41 29:43–46 212 32:6 171 30:6 212 32:8 100, 146 30:36 212 32:8–9 2, 11, 12, 33–40, 32:34 48, 132 41, 42, 44, 45, 47, 33:14–15 55 48, 54, 69, 80, 86, 39:28 53, 276 132, 133, 171, 276, 279 Leviticus 32:9 257 6:10 53, 276 32:11 86 8:4 213 32:17 37 10:10–11 77 32:21 37 16:1–34 88 32:39 37 16:4 115 32:43 34, 37 16:4–34 53, 276 33 93 21:17–21 183 33:2 49, 65, 93 25 163 33:8–11 77, 116 25:13 163 33:10 112

Numbers Joshua 1–10 183 1:14 210 10:3 212 5:13 64 10:36 179 5:13–15 1, 49, 74, 79, 187 18:20 140, 142, 171 9:13 71 22:22–35 48 10 69 23:9 35 10:10–12 48 24:18 176 13:33 171 25:12–13 116 22:16–17 43 25:13 260 24:15 155 27:17 43 Index of Ancient Sources 321

Judges 20:23–28 35 5 69 22:19–21 51 5:4–5 37 23:4 230 5:19–22 48 25:18 230 6 48, 133 6:12 210 Isaiah 11:24 35 1:17 43 13:6–16 64 3:13–26 43 20:28 (LXX) 89 6 87, 234 6:1–5 63 1 Samuel 6:1–13 51, 276 10:1 171 9:5 82 21:2–7 183 11:1–12 192 23:9 231 14 73 28:13 165 14:12–20 13 29:9 82 19:25 171 30:7 231 24–27 45, 70 24:16b–20 46 2 Samuel 24:21–23 12, 45–47, 276 14:17 82 27:1 70 14:20 82 27:11 248 15:27 231 28:16–17 44 37:36 48 1 Kings 40:3 257 1:8 231 40:11 100 4:1–2 259 40:26 46 6 234 42:13 210 6:3 88 42:21 197 6:5 88 43:21 212 6:16 88, 234 47:6 171 6:17 88 52 163 6:31 234 52:7 167, 169, 170 7:10–14 220 52:13 82 7:50 234 53:3 264 8:5 212 53:11–12 82 8:6 234 60:10 (LXX) 90 8:36 171 60:21 95, 108, 130, 136, 10:8 (LXX) 90 220 18:24 165 61 163, 168 19:12 237, 245 61:1 167 22:1 63 61:2 164 22:9 206 61:3 95, 108, 130, 136, 22:19–21 51, 276 220 61:6 (LXX) 112 2 Kings 63:8–9 54–55 1:1–16 48 63:9 48, 113, 125, 132, 5:25 (LXX) 90 276 19:32–35 186 63:13 171 19:35 1 65–66 96 322 Index of Ancient Sources

Jeremiah Zephaniah 13:25 210 1:5 46 19:13 46 20:11 210 Zechariah 23:7–8 192 1:8 64 23:18–22 213 2:5 64 25:11–12 77 3:1–7 48 25:30 51, 260, 276 3:7 94, 114 29:10 77 11 100 50:35–39 39 Malachi Ezekiel 1:7 104 1 234 1:12 104 1–2 85 2:4–7 53, 77, 112, 276 1:1–28 51, 63, 276 1:6 55, 128 Psalms 8–10 64 7 163, 168 9:2–11 115 7:8–9 165, 169 9:2–10:7 53, 79, 276 9:2 212 10 234 9:15 212 10:2 115 11:4 51, 276 17:22–24 223 16:3 65 23:20–23 229 16:5–6 210 31:2–14 223 22:23 212 34 100 23:1–6 100 37:19–22 192 24:7–9 233 40–48 52, 227, 228, 234 24:8 49, 184, 210 40:2 240 26:7 212 40:46 229, 259 28:2 234 40:46 (LXX) 87 33:6 46 40:48 88 33:16 210 41:1–4 88 34:8 48 42:13 229 34:10 65 42:13 (LXX) 87 40:6 212 43:16 229 42–83 41 44:13–16 (LXX) 87, 112 47:5 171 44:15 229 68:18 179 44:23–24 77, 260 75:2 212 45:4 87, 114, 229 78:4 212 78:71 171 Amos 79:13 212 1:3–2:3 44 80:2 100 81:7–16 44 Micah 82 32, 39, 40–45, 46, 3:9–12 43 47, 69, 163–166 5:4–5 189 82:1 169, 213, 276 82:6 100, 165, 168 Habakkuk 82:6–7 146 3:3–6 48 83 44 Index of Ancient Sources 323

83:4 213 4:10 85 89:6–7 214 4:14 65, 85 89:6–8 65 4:20 85 89:6–9 213 7 3, 59–73, 75, 107, 95:3 232 144–146, 199, 234 96:10 44 7–8 79, 81, 174 100:3 100 7–12 5, 57–83, 103, 131, 102:21 (LXX) 112 155, 166, 167, 184, 102:22 212 185, 198, 277, 278 103:4 (LXX) 112 7:1–2a 61 103:20 210 7:2b–14 61, 63 103:21 112, 229 7:2b–8 63 104:4 112 7:7 120 110 163, 167, 168 7:7–8 146 122:5 63 7:8 58, 73 134:2 87 7:9–10 63, 64, 68, 71 148 236 7:9–14 63, 73, 81, 87 7:10 68, 179 Job 7:10 (LXX) 89 1:6 (LXX) 89 7:11–12 71 5:1 65 7:13–14 12, 60–73, 75, 98, 15:15 65 147, 283 38:7 46 7:15–18 61 7:16 113 Proverbs 7:17 62 8:9 136 7:18 12, 61, 65, 66, 70 11:13 213 7:19–27 61 17:10 136 7:20–21 58, 71, 72 17:24 136 7:21 72–73 22:29 (LXX) 90 7:22 12, 65, 66, 71, 73, 147, 199 Lamentations 7:24–26 58 4:14 (LXX) 85 7:25 12, 65, 71–73 7:26 72 Esther 7:27 12, 62, 66, 72–73, 8:1 80 76, 170, 173, 174, 9:6 80 199, 212, 248, 253, 255, 256, 277, 279 Daniel 7:28 61 1:1–2:4a 57 8 73–76 1:4 136 8–12 57, 58, 60 1:7–11 75 8:3–14 74 1:18 75 8:5 76 2–6 20, 57, 58 8:5–6 75 2–7 57, 58 8:5–9 76 2:4b–7:28 57 8:7 76 2:47 232 8:9 76 3:25 64, 145 8:10 75, 76 4:9–12 223 8:11 74, 76, 79 324 Index of Ancient Sources

8:12 76 11:34 82 8:13 76, 87 11:36 74 8:15 64, 98 11:40 79 8:15–17 80 11:40–45 194 8:15–26 74 12 149 8:16 74, 80 12:1 2, 47, 61, 66, 67, 75, 8:18 76 79–81, 147, 167, 8:21 75 182, 198 8:23–25 73 12:1–3 194 8:24 174 12:1–4 79 8:25 74–76, 79 12:2–3 66, 81, 82 8:27 136 12:3 23, 82, 109, 138, 9 77–78, 82, 148, 163, 147, 178, 209, 253, 278 278 9–10 147 12:5–7 64 9:1 80 12:5–13 78 9:1–3 77 12:6–7 79, 115 9:6 75 12:6 75 9:8 75 9:20 82 Ezra 9:20–21 80 3:7 179 9:21 64, 74, 98 7:24 (LXX) 112 9:22 87 8:24 74 9:21–23 77 8:12–16 78, 141 9:23 78 9:8 (LXX) 87 9:25–26 167 10:3 124

10 73, 79, 134, 276 Nehemiah 10–12 47, 78–82 8:7–8 78 10:1–5 87 9:6 46 10:1–11:1 78 9:21 71 10:2–21 66 10:40 (LXX) 112 10:5 64, 79, 98, 115 10:5–7 80 1 Chronicles 10:12 79 16:5 74 10:13 2, 47, 75, 79–81, 16:39 231 147, 182, 185 23:3 87 10:20 75 23:28 87, 214, 253 10:20–21 185 23:30 (LXX) 89, 112 10:20–11:2a 80 24:5 74 10:21 2, 47, 70, 75, 79–81, 28:19 52, 276 133, 147, 182, 186 29:22 259 10:21–11:1 165, 167 11–12 195, 196 2 Chronicles 11:1 80 5:6 212 11:2–12:4 78 5:7 234 11:5 75 9:7 (LXX) 90 11:32 192 14:7 210 11:33 82 18:18 (LXX) 89, 112 Index of Ancient Sources 325

20:8 (LXX) 87 33:5 46 29:11 (LXX) 89, 112 35:3 78, 141 30:16 (LXX) 87 35:10 (LXX) 87 30:22 78 35:15 214, 253 30:27 51, 260, 276 32:9 199, 257

Apocrypha/Deuterocanonical Writings

1 Maccabees Sirach 1:37 87 7:30 112 2:42 15 17:17 48, 80, 86, 132, 276 4:30–35 101 45:6–25 260 5 127 50:7 261 7:13 15 50:14 108 7:41 187 51:1–24 260 9:23 194 Tobit 2 Maccabees 3:16 124 3:22–26 187 3:17 124 5:2–4 187 5–12 147 10:29–30 187, 206 6:16–17 124 11:6–12 101, 187 7:11–13 124 14:6 15 8:3 123 15:22–24 187 11:14 6 12:12–15 124–125, 277 12:15 148, 215, 278 4 Ezra 13:15–17 125 13:26 65

Pseudepigrapha

1 Enoch 9:1–11 87 1–5 97 9:4 87, 232 1–36 83, 84–97 9:17 106 1:1–9 92, 93, 97 10 95, 99 1:4 92 10:1–15 116, 123, 148, 277, 1:9 147, 184, 277 278 6–16 63, 92, 96 10:4–15 92 6:2 206 10:11–11:2 88 6:3–8:3 84 10:16 95, 96, 108, 130, 6:7 86 136 8:4–10:22 124, 277 10:20 96 9–10 102 10:21 96, 278 9–16 87 12–16 91, 97 9:1 84, 86–88 12:1–2 84 326 Index of Ancient Sources

12:4 87, 88, 94, 214 88:1–89:1 99 13:6 94 88:3 102 13:4–7 102 89:1–9 64 13:7–9 113 89:9–90:27 98 13:8 206 89:28 102 14 107 89:33 102 14:8–23 53, 63, 64, 86, 94, 89:36 64 277 89:41 102 14:14–15 115 89:51 102 14:21–23 86 89:54 102 14:22 89, 124, 277 89:55 102, 103 14:23 87, 89 89:57 102 15:1 94 89:58 100, 102, 103 15:2 94 89:59 100, 103 15:3 88 89:59–60 100 20 99 89:61 101 20:1 85, 86 89:61–64 100 20:1–7 115 89:68 100, 103 20:1–8 230 89:69 100 20:3 86 89:70–71 99, 101 20:5 2, 80, 85, 102, 147 89:73–74 103 21:1–10 92 89:74 102 22:3 86 89:76–77 99, 101 22:6 86 90:6–7 104 22:12 102 90:6–34 104 24:6 87, 148, 278 90:9–10 101 24:6–25:7 86 90:10 104 25:4–5 86 90:13 99, 103 37–71 83, 282 90:13–14 104 39:12–13 86 90:13–22 103 40:1–9 215 90:14 99, 101, 147, 277 40:2 86 90:14–19 184 40:8 128 90:14–22 64 46:1 65 90:15 147 48:10 65 90:15–17 105 52:4 65 90:15–42 104 60:2 214 90:17 99, 101 61:12 86 90:19 186 71:7 86 90:20 64 72–82 83, 282 90:20–27 103 83–90 83 90:20–36 105 83:1 97 90:22 101, 102, 116, 123 85–90 97–105, 189 90:22–25 102 85:1–90:42 98 90:24–25 102 85:3–89:9 98 90:26 278 86:1–6 99 90:28–38 98 87:1–4 99, 115 90:32–35 191 87:1–88:3 99 90:37–38 105, 241 87:2 64, 101 91 163 Index of Ancient Sources 327

91–107 106 Apocalypse of Abraham 91–108 83, 105–110 7:11 89 91:1–10 105 91:11–17 105, 106 Assumption of Moses 91:12–13 108, 110 10:2 88, 232 91:14 108, 278 91:18 106 Joseph and Aseneth 91:18–19 105 282 92:1–5 105 11–12 6 92:4 108 93 163 Jubilees 93:1–10 105 1:16 130, 136 93:3–10 106 1:26–33 22 93:5 108 1:27 54, 126, 148, 276, 93:6 106, 107, 108, 110, 278 124, 148, 174, 277, 1:27–29 174 278 1:29 54, 133, 134, 147 93:7 108 2 231, 276 93:10 106, 108, 130, 136 2:1 54, 174, 276 93:13 136 2:2 54, 127, 128, 132, 93:11–105:2 105 139, 186, 215, 229, 94:1–5 106 276 97:5 124, 277 2:2–30 2 97:6 107 2:17 132 98:12–13 110 2:18 54, 128, 129, 132, 99:2 108 139, 186, 215, 224, 99:3 107, 124, 277 229, 276 100:4 109, 116, 124, 147 2:19 129 100:5 107, 109 2:21 129 100:6 108 2:30 54, 129, 186, 215, 100:10 107 224, 276 102:3 107 2:31–32 22 104 149 3:4 132 104:1 124, 277 3:9 132 104:1–8 107 3:12 132 104:2–6 23, 109, 138, 147, 3:15 132 178, 209, 254, 278 4:6 132 104:12 108 4:23 132 105:1–2 108 6:17 128 106:1–107:3 105 6:18 2, 54, 129, 186, 215, 108:1–15 106 224, 276 108:3 107 10:1–14 134 108:7 107 10:11 133, 134 14:20 132 3 Enoch 15:25–27 129 167, 234 15:25–34 133 15:26 130 3 Baruch 15:27 54, 186, 276 11–16 88 15:27–28 2, 3, 178, 224 328 Index of Ancient Sources

15:30 130 17:32–42 144 15:31–32 48, 80, 132, 133, 276 Testament of Abraham 16:18 131 12–14 85 16:26 130, 136 17:15–16 134 Testament of Dan 18:9 134 6 88 19:3 132 21:24 130, 136 Testament of Judah 23 130 25:2 54, 128, 215, 276 30:1–25 130 30:18 2, 54, 114, 128, Testament of Levi 130–132, 186, 215, 2–5 88, 115 276, 278 2:5–6 113 31:13–17 22 2:10 111–112, 114–116 31:14 2, 22, 54, 114, 129– 3:5–6 246 131, 141, 186, 215, 3:6 112 261, 276, 278 3:7 54, 113, 128, 215, 33:1–20 130 276 36:6 130, 136 4:2–5:2 112, 116 37–38 127 5:5–6 6 41:24 132 8 112, 115, 231 48:10 132 8:1 115, 278 48:13 132, 134, 147 9 112 49:2 133 14:3 113 49:6–15 134 16–18 163 50:2 132 Testament of Solomon Psalms of Solomon 5:9 89 17 189 26:9 8 17:4 144

Dead Sea Scrolls

1QapGen (Genesis Apocryphon) VII, 12–20 211 II, 1 65 VII, 17 212, 218, 223, 246, IX, 12 178 260, 273, 278 X, 13 178 VII, 17–19 211, 266, 279 XXII, 15 113 VII, 19 213, 253 VII, 21 211 1QHa (Hodayot) VII, 29–30 205 I–VIII 204 VIII 204 I–IX 204 VIII, 14–16 211, 279 III 204 VIII, 15–16 212 IV, 26–27 205 VIII, 18 212 V, 31–35 207 VIII, 40–41 211 VII 204 IX–XIX 204 Index of Ancient Sources 329

IX, 9–41 196 XIV, 29–38 224 IX, 21 240 XIV, 33 210 IX, 23 210 XIV, 36 210 IX, 23–29 207 XV, 27 205 IX, 28–32 240 XV, 31–32 196 X–XIX 204 XVI, 12 210 X, 11–12 246 XVIII, 8 196 X, 15 211 XVIII, 10 74 X, 19 248 XVIII, 26 210 X, 20 223, 224, 273 XVIII, 29–30 135 XI, 6–19 205, 218 XVIII, 36 210 XI, 19–37 213 XIX, 5 264 XI, 20 209, 215 XIX, 6 206 XI, 20–24 3, 22, 66, 205, 208, XIX, 13–17 3, 22, 66, 206, 208, 209, 211, 212, 214, 212, 216, 271, 279, 216, 271, 279, 282 282 XI, 20–37 205, 209 XIX, 14 210 XI, 21 212 XIX, 14–15 175, 206, 219, 257 XI, 22 214, 239, 253, 255, XIX, 14–16 211, 219, 280 266, 280 XIX, 15 214, 255 XI, 22–23 66, 175, 208, 210, XIX, 16 206, 207, 214, 215, 214, 253, 266 219, 220, 253, 280 XI, 22–24 210, 239, 241 XIX, 16–17 209, 246, 266, 273 XI, 23 217, 218, 253 XIX, 17 212, 218, 223, 278, XI, 23–24 206, 223, 246, 273 280 XI, 24 212, 218, 240, 280 XIX, 18 206 XI, 24–26 207 XIX, 22–25 207 XI, 35–36 231 XIX, 28–29 212 XI, 36 210 XX–XXVIII 204 XI, 40 210 XX, 1 205 XII, 8 211 XX, 6 206 XII, 23 264 XX, 14 142 XIII, 22–XV, 8 214, 224 XXIII, 30 219 XIII, 23 210 XXV, 26 214 XIII, 24–25 224 XXV, 32 214 XIV, 9 246 XXV, 34–XXVII, 3 262, 270 XIV, 11–12 222 XIV, 15–16 214, 215, 224, 246, 1QM (War Scroll) 273 210, 277 XIV, 15–18 221 I 188, 189, 194, 196 XIV, 16 54, 210, 219, 221, I, 1 182, 278 222, 229, 243, 253, I, 1–4 190 271, 276, 279, 282 I, 1–15 210 XIV, 16–21 280 I, 2 190, 191, 193 XIV, 17 280 I, 3 182, 191, 193, 194 XIV, 17–21 222, 278 I, 5 182, 190 XIV, 20–21 223 I, 5–14 200 XIV, 21 223 I, 6 200 XIV, 29 223 I, 8–9 179, 208, 253 330 Index of Ancient Sources

I, 9–11 185 XIII, 9–10 181 I, 10–11 180 XIII, 10 184 I, 12 200 XIII, 11 182 I, 13 182 XIV–XIX 269 I, 15 182 XIV, 9 182 II 189, 269 XV–XVII 268 II–IX 188, 189, 195 XV–XIX 188, 189, 196 II, 1 230, 278 XV, 3 182 II, 7 190 XV, 6–12 183 II, 10 193 XV, 12 231 II, 15–III, 11 180 XV, 14 65, 183, 210 III, 6 195 XV, 17 182 III, 9 195 XVI–XVII 269 III, 13 190, 191 XVI, 1 174–176, 201, 257, III, 13–14 7 268, 277, 279 IV, 2 182 XVI, 11 182 V, 1 191 XVII 176 VI, 6 174–177, 201, 257, XVII, 4–9 3 268, 277, 279 XVII, 5–8 145, 166 VII, 3–6 182, 183, 233 XVII, 5–9 197–200 VII, 6 279 XVII, 6 158 VII, 9–18 268 XVII, 6–7 184, 263 IX, 14–16 180 XVII, 6–8 185 IX, 15–16 85, 181, 184 XVII, 7 253–255, 278 X–XII 247, 273 XVII, 7–8 155, 181, 199 X–XIV 188 XVII, 8 279 X, 2–8 268 XVII, 15 182 X, 9–10 173–174 XVIII, 1 182 X, 10 175, 179, 201, 212, XVIII, 3 182 248, 253, 255, 256, XVIII, 16 182 279 X, 11 183 1QpHab (Habakkuk Pesher) XI, 8 182 I, 13 15 XII, 1 174, 179, 186 II, 2 15 XII, 1–2 185, 240 II, 7–10 240 XII, 1–3 177–178 V, 10 15 XII, 1–9 175, 206 VII, 4 15 XII, 3 240 VIII, 3 15 XII, 4–5 179 VIII, 8 15 XII, 5 186 IX, 9 15 XII, 6–8 183 XI, 4 15 XII, 8 174, 175, 179, 201, XI, 5 15 212, 248, 253, 255, XII, 2 15 256 XII, 8 15 XII, 8–9 175, 183, 184, 279 XII, 9 211 1QS (Community Rule) XIII, 2 182 191 XIII, 4 182 I, 1–15 240 XIII, 5–12 210 I, 8 240 Index of Ancient Sources 331

I, 16–28 240 IV, 26 157, 210, 261 I, 21–22 240 V–IX 162 I, 16–III, 12 127, 159, 161, 224, V, 1–VII, 25 159 244, 278 V, 2 162 II, 4–10 119 V, 5 162 II, 5–9 258 V, 6 162 II, 22 159 V, 7 217 II, 22–23 220, 280 V, 8 159, 161, 244 II, 26 240 V, 8–9 240 III 166 V, 11 139, 240, 247, 273 III, 2 217, 255, 261 V, 20–22 278 III, 4–6 212 V, 22 159 III, 4–10 240 V, 24–VI, 1 224 III, 11–12 240 VI, 1–8 18 III, 12 255 VI, 3 217 III, 13 157, 240, 273 VI, 3–8 247, 273 III, 13–15a 153 VI, 10 217 III, 13–IV, 14 157 VI, 12 220, 280 III, 13–IV, 26 23, 124, 150–162, VI, 14 162, 217 195, 196, 201 VI, 16 217 III, 15b–17a 153 VII, 2 217 III, 17b–19 153, 155 VII, 5–10 239 III, 18b–25a 157 VII, 22 217 III, 20 158, 199 VII, 24 217 III, 20b–21a 158 VIII, 1 217 III, 20–22 155 VIII, 1–X, 8 159 III, 20–23 200 VIII, 3 257 III, 20–25 157, 184, 277, 279 VIII, 4–6 130 III, 20–IV, 1 153, 154, 158 VIII, 4b–13 239 III, 21b–24a 158 VIII, 5 217 III, 24 155, 158, 200, 210, VIII, 5–6 95, 136, 242 254 VIII, 5–8 220, 233 III, 24b–25a 157, 158, 162 VIII, 5–16 240 III, 26 239 VIII, 9–10 240 IV, 2 157 VIII, 11–13 240 IV, 2–8 153 VIII, 12–16 16 IV, 2–14 254 VIII, 14 257 IV, 5–6 200 VIII, 22 217 IV, 6 239 IX, 3–6 246 IV, 6–8 179, 208, 253 IX, 4–5 240 IV, 9 157 IX, 6 255 IV, 9–14 153 IX, 11 167 IV, 15 157 IX, 16–17 247 IV, 15–26 153 IX, 21 142 IV, 22 223, 240, 273 X, 20 246 IV, 23–24a 156 XI 139, 239, 273 IV, 24 210 XI, 1 273 IV, 24b–25 156–157 XI, 3 223, 240 IV, 24–26 254 XI, 3–4 136 332 Index of Ancient Sources

XI, 7 210, 253 4Q174 (Florilegium) XI, 7–8 203 189 XI, 7–9 3, 22, 66, 95, 217– 1 I, 7 144 223, 255, 278, 280 XI, 8 136, 218, 219, 239, 4Q175 (Testamonia) 253, 255, 261, 266, 5–8 167 280 XI, 9–10 207 4Q177 (Catenaa) XI, 15 240 166 XI, 16 139 4Q181 (Pesher on the Periods B/Ages of 1QSa (Rule of the Congregation) Creation B) I, 1 191 273 I, 26 255, 261 1 II, 3–4 252–254, 266, 278 II, 3–9 24 2 3 254

1QSb (Rule of Blessings) 4Q201 (4QEna ar = 1 Enoch) I, 1–5 262, 278 1 IV, 7 87 II, 22–24 273 III–IV 280 4Q213–4Q214 + Cairo Geniza III, 22 260 Fragments (Aramaic Levi Document) III, 22–27 259, 278 III, 22–IV, 28 22 4Q213 III, 23–25 260 1 I, 9–11 116 III, 26 260 1 I, 13–19 117 III, 27 264 4 6 115, 120 IV, 22 260 IV, 22–23 261 4Q213a IV, 24 114 1 17 114, 120 IV, 24–26 261, 278 1 18 114 IV, 25 259 2 15–18 113 IV, 25–26 54, 276 IV, 26 255 4Q213b IV, 27 261, 273 2 115, 278 IV, 28 141 6 113 V, 19 259 Bodleian 4Q165 (Isaiah Peshere) a 20 113 1 II, 3 15 a 9 115, 278 b 5–6 113 4Q171 (Psalms Peshera) b 6 114 II, 13–14 190 b 6–7 113 III, 15 15 b 14–21 117 IV, 8 15 b 21–22 114, 115, 147, 278 IV, 13–15 178 IV, 27 15 Cambridge d 4–4 117 d 15–18 116 e 116 Index of Ancient Sources 333

4Q216 (4QJuba = Jubilees) 1 I, 10 253, 266 128 1 I, 13 261 V, 5 132 1 I, 14–15 240 1 I, 15 240, 250 4Q246 (Son of God Text) 1 I, 17 53, 240, 273 I, 1–3 143 1 I, 20 229 I, 1–8 146 1 II, 3–4 232 I, 4–8 143 2 1 246, 260, 273, 278 I, 9–II, 2 146 2 1–8 237, 249 II, 1 143, 145 2 6 273 II, 2–3 143, 146 2 6–7 249, 280 II, 4 190 2 6–8 250 II, 4–6 143, 146 2 8 249, 281 II, 7 144, 145 II, 8–9 143 4Q401 11 3 231 4Q266–273 (Damascus Document) 14 I, 5 228, 253, 266 14 I, 5–8 237 4Q266 14 II, 7 247, 260, 273, 278 XI, 17–18 127 17 4 240 22 3 230 4Q270 7 II, 11–12 127 4Q402 1 3–4 231 4Q280 (Curses) 2 4 231 1–7 119 4 2 240 4 7–10 231, 277 4Q286–290 (Berakhota–e) 245 4Q403 1 I, 30–32 249 4Q286 1 I, 34 232 1 II, 7 240 1 I, 35–36 228 1 I, 36 240 4Q372 (Apocryphon of Josephb) 1 I, 39 240 190 1 I, 41 221, 239, 280 1 I, 43–44 227 4Q394–399 (4QMMT) 1 I, 44 221, 239, 280 195 1 II, 3 227 1 II, 16 227 4Q400–407 + 11Q17 (Songs of the 1 II, 24 231 Sabbath Sacrifice) 1 II, 26 240

4Q400 4Q404 1 I, 1–20 254 2 12 249 1 I, 2–6 240 3 1–3 249 1 I, 2–7 240 6 5 227 1 I, 4 229 1 I, 5 250 4Q405 1 I, 6 248, 256, 280 14–15 I, 6 221, 280 334 Index of Ancient Sources

20–21–22 II, 8 227 123 II, 4 136 23 I, 1–14 232 126 II, 7–8 138, 278 23 I, 5 246 140 4 74 23 I, 10–11 250 23 I, 10–12 240 4Q423 23 I, 13 232 1 136 23 II, 7–12 239, 243, 253, 266 1 II, 1 137 23 II, 10 245 23 II, 11 261 4Q427 (4QHodayota/Self-Glorification 23 II, 11–12 240, 246 Hymn) 7 262 11Q17 7 I, 8 265, 266, 281 2–1–9 7 239, 280 7 I, 10 270 2–7 221 7 I, 10–11 265, 266, 280 8 3 227 7 I, 11 271 9 6 227 7 I, 13 270 21–22 4–5 246 7 I, 13–23 271 7 I, 18–20 271 4Q415–4Q423 (Instruction) 7 II, 8–9 271 78, 95–96, 221, 223 4Q431 (4QHodayote/Self-Glorification 4Q415 Hymn) 2 II 140 1 3 265 1 4 265, 266, 281 4Q416 1 6 265 2 III, 11–12 137 2 III, 18 136 4Q471b (Self-Glorification Hymn) 262 4Q417 1 1 253, 271 1 I, 8 139 1 I, 11 139 4Q491 (4QWar Scrolla/Self-Glorification 1 I, 15–17 137 Hymn) 2 I, 5 74 11 I 200, 269, 270 2 I, 10–12 136, 138, 278 11 I, 8 279 11 I, 8–18 262, 264–266 4Q418 11 I, 13 271 55 8–9 139 11 I, 14 253, 279, 280 55 8–12 141 11 I, 14–15 268 55 10 135, 141 11 I, 18 280 69 II, 10–15 141 11 I, 20–23 269 69 II, 12–14 138, 278 11 II, 13–18 200 81 142, 148, 278 81 1 138, 139 4Q496 (4QWar Scrollf) 81 1–5 137 10 4 190 81 1–15 6 81 3 140, 142 4Q504 (Words of the Luminariesa) 81 4 140 1–2 VII, 1–13 240 81 12 138, 139, 248 81 13 136, 278 Index of Ancient Sources 335

4Q511 (Songs of the Sageb) 4Q548 273 1 12 121 1 4–5 258 1 6–7 240 11Q5 (Psalmsa) 2 I, 5–6 257 127 2 I, 6 176, 279 XIX, 15–16 114 2 I, 7–10 255, 280 2 I, 9 261 11Q13 (Melchizedek) 2 I, 10 256, 280 114, 191, 196, 200, 10 11 255 201, 210, 277 35 2–5 254 II 5 35 3–4 280 II, 2–4 170 35 4 256 II, 5 170, 171, 279 35 5 240 II, 6 163 63–64 II, 4 264 II, 6–7 164 63–64 III, 4–5 258 II, 6–25 170 II, 7 163 4Q529 (Words of Michael) II, 8 170, 171, 200, 210 2 89 II, 8–9 278 II, 9 164, 170, 171, 173, 4Q530 (Book of Giants) 200, 212, 248, 253, 63, 87 255, 256 II, 9–13 184 4Q542 (Testament of Qahat) II, 10 164, 165, 231 5–9 6–8 120 II, 10–11 165, 169 II, 11–12 165 4Q543–549 (Visions of Amram) II, 12 210 II, 12–13 166 4Q543 II, 13 164, 166, 169, 210 1 1–2 118 II, 13–15 145 5–9 4–5 120 II, 14 158, 165, 167 II, 15–16 167 4Q544 II, 18 167 1 5–9 121 II, 23 170 1 10–11 119 II, 23–25 169 1 12 121 II, 24 169 1 12–14 119 II, 24–25 169 1 13 120 II, 25 166 1 14 120, 147 2 12–15 120 11Q14 (Sefer ha-Milhamah) 2 13–14 119 1 II, 14–15 187 2 16 120 3 1–2 120 CD (Cairo Damascus Document) I, 1–11 15 4Q545 II, 5 246 4 16 121, 278 III, 10–16 247, 273 III, 13 192 4Q547 III, 14 139, 240 1–2 121 IV, 3–4 178 336 Index of Ancient Sources

V, 8 181 XIV, 6 192 V, 16 248 XV, 5 192 VI, 2–11 240 XVI, 1 192 X, 6 239 XVI, 7 240 X, 11–12 212 XIX, 4 239 XII, 8 192 XX, 10–12 240 XII, 19 192 XX, 13–15 16 XII, 22 192 XX, 30–32 15, 240 XIII, 2–7 247, 273

Josephus

Bellum judaicum 3:132 227 2:119–161 15 3:146 227 2:122 18 3:179–187 227 5:212–213 227 3:182 227 5:218 227 7:363–367 87 15:136 107, 174 Antiquitates judaicae 18:18–22 15 3:123 227

Philo

Apologia pro Iudaies De specialibus legibus 18 1:82–97 227

Quod omnis probus liber sit Quaestiones et solutions in Exodum 75–91 15 2:51–124 227

Pliny the Elder

Naturalis historia 5.17.4[73] 15

New Testament

Matthew Luke 18:11 55, 215, 276 1:19 89 24:24 65 1:32–33 144 2:37 87 Mark 4:32 223 Acts 13:26 65 7:44 53 7:53 107, 174 Index of Ancient Sources 337

Romans Hebrews 1:7 283 2:2 174 12:1 113 8:1–6 53 13:15 246 1 Corinthians 1:2 283 Revelation 1:4 85 Galatians 4:5–8 85 3:19 107, 174 5:8 246 6:9 246 Philippians 12:7 231 1:1 283 12:7–9 185 14:14 65

Eusebius

Praeparatio evangelica 8.6–7 18 1.10.31 29 1.10.29 29 1.10.32–39 32

Rabbinic Literature

Babylonian Talmud Yoma 4:1 230 Hagigah 12b 88 Numbers Rabbah 2:10 85 Yoma 39a 230 Pesiqta Rabbati 44 85 Exodus Rabbah 32:7 48 Pirqe Rabbi Eliezer 4 85 Mishnah Targum Isaiah Tamid 63:9 54 7:3 230

Index of Modern Authors

Abegg, Jr. M. G. 174, 190, 192, 197, Barthélemy D. 110, 126, 258 218, 222, 255, 259–263, 266, 267 Bauckham R. 176, 186 Abusch R. 8, 233 Baumgarten A. I. 16, 28 Acari L. 95 Bautch R. J. 160, 192, 193, 221 Albertz R. 57 Baxter W. 258, 259, 262 Alexander P. S. 9, 10, 23, 92, 94, 125, Bergsma J. S. 160, 190, 192 151, 154, 155, 157, 209, 214, 226– Berner C. 85, 183 228, 230–235, 238–242, 244–247, Bernstein M. 152, 195 249–251, 256, 265, 266, 269, 270, Berrin S. 163 272 Berthelot K. 18 Allegro J. M. 252 Bertram G. 90 Allison D. C. 238 Beyerle S. 50, 220 Anderson A. A. 154, 155 Bickerman E. J. 20, 57 Angel J. L. 14, 16, 51, 53, 64, 77, 79, 84, Bietenhard H. 10, 75 87, 88, 111, 112, 115, 120, 129–131, Biran A. 52 139–142, 166, 168, 170, 213, 215, Black M. 83, 100, 101 221, 226, 228, 232, 238, 239, 241, Boccaccini G. 8, 138 242, 244, 248, 250, 251, 254–258, Boda M. J. 58 261–263, 265–269, 271, 282 Boecker H.-J. 42 Arcari L. 161 Bowley J. E. 188, 211 Argall R. A. 97 Breed B. W. 64 Ariel C. 252, 253 Brekelmans C. W. 62, 72, 176 Arnold R. A. 247 Breslauer, S. D. 13 Aschim A. 114, 166, 168 Brooke G. J. 16, 110, 212, 226, 260 Assman J. 35 Broshi M. 122 Attridge H. W. 26, 28, 29, 52, 53, 126, Brownlee W. H. 150 224 Avery-Peck A. J. 24 Caird G. 4 Calaway J. C. 227 Baden J. 123 Caquot A. 199 Baek K. S. 111, 174 Caragounis C. C. 70–71, 73 Baillet M. 126, 173, 254–257, 262–264, Carmignac J. 163–165, 167, 168, 174, 269 175, 177–179, 181–184, 188, 199 Bampfylde G. 61, 67, 75, 80, 167, 198 Carrell P. R. 6 Bar-Asher M. 226, 265 Casey M. 62 Barbel J. 5 Chang D. D. 117, 260, 268 Barclay J. M. G. 151 Charles R. H. 74, 83, 100, 101, 134 Barker M. 52 Bartelmus R. 90 340 Index of Modern Authors

Charlesworth J. H. 144, 150, 154, 157, Davila J. R. 7, 13, 50, 163, 166, 227– 172, 216, 217, 223, 228, 258, 259, 233, 245, 250, 271 264 Davis Bledsoe A. M. 64 Chazon E. G. 7, 9, 10, 19, 23, 204, 205, Davis K. 174, 263, 267, 269 208, 209, 212–215, 218, 236, 249, Davis P. G. 6 251, 266, 270–272 Day J. 36, 60, 61, 66, 67 Chilton B. D. 24, 54 De Boer M. C. 144 Christensen D. L. 47 de Jonge M. 111, 113, 115, 163 Christiansen E. J. 159, 160 De Moor J. C. 36 Church P. 88, 140, 185, 213, 220, 227, de Roo J. C. 192 245, 246, 250 de Vaux, R. 16 Cioată, M. 124 Deissler A. 43 Clements R. A. 7, 19, 168, 226 Delcor M. 62, 63, 123, 207, 209, 214 Clifford R. J. 29, 32, 45 Dequeker L. 66, 72, 173, 174, 175, 177, Coblentz Bautch K. 87, 94, 207 178 Cohen S. J. D. 124 Dietrich M. 36 Collins J. J. 1, 3, 4, 7, 12, 14, 15, 18, 19, Dijkstra J. 20 22–25, 30, 37, 48, 50, 57, 58, 60–69, Dijkstra M. 36 71–76, 78–82, 84, 90–93, 95, 96, 98– DiLella A. A. 58, 60, 62, 74, 79, 80, 82 100, 105, 106, 109, 113, 114, 116, Dimant D. 3, 19, 20, 22, 66, 88, 124, 120, 121, 126, 134, 138, 143–146, 128, 129, 149, 155, 178, 203, 209, 152, 154, 156–160, 173–177, 179, 211, 215, 222, 240, 241, 246, 251– 182, 185, 191, 194–196, 199, 200, 254, 262, 264, 270 208, 209, 217–219, 224, 234, 235, DiTommaso L. 168, 204 238, 239, 262, 263, 265, 266, 268, Dochhorn J. 168 270, 282 Douglas M. C. 205, 218 Cook E. M. 120, 143, 174, 197, 218, 255, Drawnel H. 110–117, 120 261 Driver S. R. 34 Corbin H. 241 du Toit Laubscher F. 166 Coulot C. 151 Duhaime J. 153, 154, 156–158, 172–176, Coxon P. W. 210 182–185, 188, 189, 194–197, 199, Craig K. M. 44 200 Craigie P. C. 35, 38 Duke R. R. 118, 121, 124 Cross F. M. 11, 30, 36, 48, 49, 63, 91, Duncan J. A. 34 144 Dunn J. D. G. 62, 144, 145 Cryer F. H. 95 Dupont-Sommer A. 151, 179, 189, 199 Culianu I. P. 4, 12 Dyma O. 105, 242

Dahood M. J. 40, 85, 169 Ego B. 24, 125, 247 Daoust F. 168, 181 Eissfeldt O. 33, 36, 58 Davidson M. J. 12, 83, 92, 93, 100, 101, Elgvin T. 95, 122, 135, 136, 138–140, 106–109, 119, 125, 155, 173, 180, 142, 239 181, 183–186, 188, 192, 194, 195, Eliade M. 12, 52 199, 200, 209, 211, 212, 214, 217, Elior R. 8, 9, 218 220, 224, 228–231, 233, 234, 239, Elitzur B. 265 245, 247, 249, 253, 254 Elliger K 33 Davies P. R. 16, 178, 182, 189, 190, Emerton J. A. 60, 67 192–196, 199, 200 Endres J. C. 207 Davies W. D. 123 Index of Modern Authors 341

Eshel E. 110–114, 116, 258, 262, 264, Goulder M. D. 44 267 Gray G. B. 52, 246 Eshel H. 190, 195 Greenfield J. C. 110–114, 116 Esler P. F. 88 Gunkel H. 67 Evans C. A. 62, 144 Evans Kapfer H. 220 Halperin D. J. 85 Halpern B. 19, 185 Falk D. K. 111, 140, 189, 203, 226, 229, Halpern-Amaru B. 7 246 Hamacher E. 8 Fassberg S. E. 226 Handy L. K. 11, 31, 32 Feldman A. 124, 164 Hanhart R. 62, 122 Ferch A. J. 60 Hankins D. 136 Finkelstein L. 123 Hannah D. D. 1, 6, 48, 81, 86, 87, 101– Fitzmyer J. A. 122, 125, 143, 144, 164– 103, 123, 128, 132, 134, 162, 164, 167, 169, 170 166, 173, 184, 188, 194, 196, 200, Fletcher-Louis C. H. T. 7, 88, 138, 140– 239 142, 167–169, 174, 176, 178, 181, Hanneken T. R. 81, 126, 130, 133 185, 186, 199, 212, 218, 222, 227, Hansen P. D. 69, 88 229, 233, 239, 242–244, 248, 259, Harlow D. C. 92 261, 266, 267 Harrington H. K. 24, 135–137, 139–142, Flint P. W. 57, 59, 144, 154, 177 223 Flusser D. 143, 168 Hartman L. 93 Fraade S. 242 Hartman L. F. 58, 60, 62, 74, 79, 80, 82 Frankel D. 42, 69 Harvey G. 160, 190 Frechette C. G. 67 Hayes C. E. 24 Freedman D. N. 19, 52 Heger P. 156 Frennesson B. 206, 207, 209–217, 219, Heiser M. S. 11, 32–35, 37, 38, 42, 43, 220, 222, 239, 241, 261 45, 48, 53, 60, 61, 67, 75, 80, 94, 158, Frerichs E. S. 97 165, 167, 169, 174, 198, 232, 282 Frey J. 88, 152, 154, 155, 224 Hempel, C. 16, 95, 124, 150, 152, 154, 159, 161, 162, 259, 260 Gammie J. G. 185 Hendel R. 35, 265 García Martínez F. 17, 18, 20, 21, 140, Henze M. 163 143, 145, 151–153, 157, 163, 164, Hicks-Keaton J. 282 167, 169, 171, 174, 179, 187, 219, Hilhorst A. 20 239, 247, 254, 255, 262, 263, 267 Himmelfarb M. 2, 7, 51, 52, 88, 91, 94, Gaster T. H. 207 115, 127, 131 Gathercole S. J. 151 Hollander H. W. 111, 113 Gieschen C. A. 7 Holm-Nielsen S. 206, 207, 209, 210, Goff M. J. 97, 135–142, 223 212, 214, 215, 218, 219, 222 Goldingay J. E. 39, 40, 43–45, 47, 63, Holmstedt R. D. 174, 175 65, 73–76, 78, 80, 82 Hölscher G. 57, 58 Goldman L. 121 Holtz S. E. 64 Goldstein B. 212 Horbury W. 61 Goldstein R. 36 Horton F. L. 163–166, 168, 170 Gonzales A. 40 Hossfeld F.-L. 40, 42, 44 Goodman M. 16 Hughes J. A. 205, 206, 209, 213, 214, Goppelt L. 52 219, 224 Gordon C. H. 43, 45 Hultgren S. 216, 224 342 Index of Modern Authors

Hurtado L. W. 1, 5, 6, 50 Lange A. 78, 95, 115, 136, 140, 141, 152–154, 224, 261 Ibba, G. 8 Laymon C. M. 122 Isaac E. 100 Leaney A. R. C. 151 Lenglet A. 57 Japhet S. 52 Leonhardt-Balzer 152, 156, 162 Jassen A. P. 190 Levenson J. D. 185 Jokiranta J. 21, 151 Levine Lee I. 246 Jongeling B. 178 Lewis G. S. 166 Jost M. R. 88 Lewis J. P. 212 Joüon P. A. 208 Licht J. 151–153, 157, 214, 259, 260 Jurgens B. A. 119 Lichtenberger H. 95, 115, 144 Lieu J. 152 Kaiser O. 45–47 Lim T. H. 1, 163 Kamiah E. 157 Lioy D. 52 Kampen J. 135, 152, 192, 195 Lipiniski E. 171 Karlsen Seim T. 23 Littman R. J. 124 Katz S. T. 236 Loretz O. 36, 41 Kautzsch E. 65, 257 Lueken W. 5 Keith C. 115 Kim Harkins A. 203, 204, 207, 212, 213, Mach M. 13, 50, 129 215, 218, 224, 225, 272 Machiela D. A. 20, 117, 121, 122, 126 Kim S. 144 Magness J. 16, 247 Kittel B. P. 208, 210, 212 Maier J. 52, 235 Klawans J. 52, 91, 93, 111, 112, 113, Manzi F. 169 117, 226, 228, 234, 237, 240, 251 Martin Hogan K. 141 Knibb M. 15, 83, 151 Mason E. F. 163, 164, 166, 168, 169 Knohl I. 167, 265 Matthews C. R. 67 Kobelski P. J. 119, 120, 163–166, 168– Meier S. A. 48 170, 231 Meinhold J. 57 Koch K. 36, 58 Mermelstein A. 64 Korner R. J. 58 Metso S. 151, 244 Kratz R. G. 34, 58, 59 Meyers C. 52 Kraus H.-J. 40, 43–45 Michalak A. R. 5, 46, 48–50, 79, 80, Kugel J. L. 111, 112, 126, 133 100–103, 134, 147, 155, 174, 178, Kugler R. A. 14, 16, 111, 112, 117, 120, 180–183, 186, 188, 209, 211, 215, 196, 259 231, 232 Kühlwein J. 212 Milik J. T. 15, 83, 110, 119, 120, 125, Kuhn H.-W. 87, 149, 205–207, 209 127, 128, 132, 163, 166, 167, 169, Kuhn K. A. 144 170, 252, 258, 259 Kuhn K. G. 156 Miller E. 266a Kvanvig H. S. 72, 73 Miller M. P. 164, 167 Miller, Jr. P. D. 29, 32, 49, 184 L’Heuruex C. E. 11, 29 Mizrahi N. 226, 229, 232, 234, 236, 249 Laato A. 98 Monsoor M. 206 Lacocque A. 12, 60, 67, 70, 72, 75, 76, Montgomery E. 77, 212 78, 81 Montgomery J. A. 63 Lamberigts S. 176 Moore C. A. 122, 124 Morana E. 64 Index of Modern Authors 343

Morgenstern J. 40 Parker S. 183 Morray-Jones C. R. A. 227, 244 Paul S. M. 144 Moses R. E. 79, 87, 88 Penner J. 242 Mowinckel S. 185 Penner K. 208, 242 Mullen, Jr. E. T. 11, 29, 30, 32, 35, 43, Perdue L. G. 78 49, 50, 75 Perrin A. B. 98, 111, 114, 116–124 Müller U. B. 60 Peters D. M. 174 Muraoka T. 208 Pfann S. J. 83 Murphy-O’Connor J. 15, 159, 216 Pitard W. T. 28, 32, 51 Murray R. P. R. 85, 86 Pope M. H 29 Popkes E. E. 224 Najman H. 123, 124, 226, 241 Popovic M. 20, 21, 150, 153, 154, 156, Neusner J. 24, 97 157 Newman C. C. 166 Porter P. A. 58, 73 Newman J. H. 204, 224, 226, 227, 236, Porter S. E. 62, 90, 192 238, 239, 241, 242, 244, 246, 247, Poythress V. S. 63 249, 251 Propp W. H. 19 Newsom C. A. 21, 25, 53, 64, 66–69, 74, Puech E. 20, 118–121, 143, 163, 166, 77, 78, 80, 82, 152, 177, 193, 194, 170, 203–207, 209, 210, 266 204–208, 211, 213–218, 220, 222, Putthoff T. L. 217, 219, 220, 233, 240, 224–226, 228–250, 254, 257, 262, 251 263, 270, 281 Nickelsburg G. W. E. 3, 4, 7, 82–100, Qimchi D. 40 102–112, 123, 124, 145, 152, 161, Qimron E. 150, 174, 216, 217, 223, 229, 209 248, 252, 253, 255–257, 265 Nicklas T. 1, 13, 14 Niditch S. 48, 63, 73 Rainbow P. 167 Niehr H. 43 Reed A. Y. 90, 91, 93, 96 Nitzan B. 9, 10, 245, 254, 255 Reeves J C. 192 Noll S. F. 207 Regev E. 102, 104, 130 Noth M. 65, 66, 71 Reiterer F. V. 1, 13 Nougayrol J. 30 Richardson H. N. 122 Rietz H. W. M. 226 O’Connor M. 257 Ringrenn H. 198 O’Neill J. 7, 186 Rofé A. 34, 35, 40 Oden, Jr. R. A. 28, 29 Roggia R. G. 29 Oegema G. S. 144, 168 Rohland J. P. 198 Økland, J. 23 Roitman A. D. 17 Oldenburg U. 28 Rokay Z. 40 Olson D. C. 98–104 Rollston C. A. 188 Olyan S. M. 13, 54 Römhelf D. 115 Orlov A. A. 94, 167 Rosenberg A. J. 40 Osten-Sacken P. 154, 186, 187, 189, 194 Rowland C. 9, 60, 64, 94, 186, 209 Oswalt J. N. 45 Roy J.-S. 135 Owens J. E. 123 Rudnig-Zelt S. 168 Rudolph W. 33 Pajunen M. 116 Rüger H. P. 33 Palmer C. 24 Russell D. S. 50, 101 Pantoja J. M. 221 344 Index of Modern Authors

Samuel H. 183 139, 141, 154, 156, 226, 228, 258, Sanders E. P. 191, 193 259 Sanders P. 33, 41 Sukenik E. L. 172, 203, 204, 222 Scacewater T. 188 Sullivan K. P. 1, 7, 174, 175, 184, 186, Schäfer P. 8, 9, 10, 23, 84, 88, 91, 94, 188, 189, 206, 209, 214, 236, 250, 149, 188, 202, 209, 210, 212, 213, 261 215, 225, 226, 228, 232, 234, 236, Suter D. 90, 91 238, 239, 242, 244–246, 249, 261 Swartz M. D. 8 Schiffman L. H. 17, 19, 20, 114, 160, Swarup P. 24, 136, 160, 220–222, 229, 203, 226, 246, 247, 259, 262 241, 250 Schmidt N. 60 Schofield A. 18, 151 Talmon S. 161 Scholem G. G. 8 Tanzer S. J. 205–207, 211 Scholen J. D. 30 Terrien S. 40 Schöpflin K. 1, 13 Tervanotko H. 116, 118 Schuller E. M. 23, 25, 66, 140, 190, 204– Testuz M. 130 206, 208, 211–215, 218, 220, 222, Thompson T. L. 95 262, 263, 265, 266, 269–272, 281 Tigay, J. 32–34, 38–40, 86 Schultz B. 188–191, 193–195, 267, 268 Tigchelaar E. J. C. 20, 118, 123, 135, Schwartz D. R. 167 139, 141, 153, 157, 163, 174, 179, Scott J. M. 129 203, 219, 254, 255 Screnock J. 174, 175, 190 Tiller P. A. 95, 98–102, 104, 105, 108, Segal M. 42, 59, 60, 65, 69, 75, 79, 126– 115, 130, 136, 140, 219–221, 223 128, 130, 134, 146, 212 Tobin T. H. 224 Seitz C. R. 45, 169 Torrey C. C. 101, 102 Sekki A. E. 154 Tov E. 34, 114, 203 Seow C. L. 54 Trebilco P. 283 Shaked S. 156 Trevor J. C. 150 Shantz C. 207 Trotter J. R. 64 Sloan D. B. 282 Tsevat M. 45 Smith M. 264, 268 Tucker F. S. 144 Smith M. S. 11, 27–39, 41, 42, 44, 51 Tuschling R. M. M. 3, 22, 149, 159, 162, Soggin J. A. 49 164, 178, 185, 188, 200, 209, 213, Sperling S. D. 168 215, 226, 228, 229, 231, 236, 238, Spiekermann H. 34, 59 245, 247, 251 Stegemann H. 66, 203–206, 211, 213– Tuttle G. A. 45 215, 218, 220, 222, 259, 262, 263 Tzoref S. 17 Stettler C. 230 Steudel A. 144, 163, 166, 175, 183, 184, Ulrich E. 34, 161 259 Stokes R. E. 63, 168 van de Water R. 169 Stökl Ben Ezra D. 18 van den Broek R. 4, Stone M. E. 94, 110–114, 116, 118, 222 van der Kooij A. 34 Strathamann H. 86 van der Ploeg J. 175, 179, 180, 189 Strawn B. A. 226 van der Woude A. S. 17, 67, 162–167 Strugnell J. 135–137, 139–142, 223 van Kooten G. H. 92 Stuckenbruck L. T. 6, 61, 63, 64, 90, 92, van Ruiten T. A. G. M 13, 92 95, 96, 106–109, 115, 125, 136, 138, Index of Modern Authors 345

VanderKam J. C. 15, 16, 54, 84, 93, 94, Wise M. O. 16, 174, 197, 218, 224, 255, 114, 126–128, 130–134, 145, 154, 261, 262, 264, 265, 270 161 Wold B. G. 115, 135–139, 141, 142, 168, Vermes G. 15, 174, 197, 218 224 von Rad G. 38 Wolfson E. 9, 10, 241 Wray Beal L. M. 58 Wacholder B. Z. 20, 21, 57, 277 Wright B. 124 Walsh M. L. 144, 283 Waltke B. K. 257 Xeravits G. G. 23, 123, 144, 150, 163, Wassén C. 13, 19, 20, 155, 162, 183, 242 165, 196, 220 Wasserman E. 141 Weinfeld M. 38, 149, 202 Yadin Y. 172, 174–176, 178–181, 184, Wells K. B. 207 187, 188, 190, 197, 198, 225 Werett I. 183 Yarbro Collins A. 65 Werline R. 207 Yardeni A. 265 Wernberg-Møller P. 151, 154, 158, 220 Yuditsky A. E. 252, 253, 265 Werner M. 5 Wevers J. W. 34 Zacharias H. D. 61 White Crawford S. 19, 20 Zehnder M. 68 White E. 11, 36, 45 Zenger E. 40, 42, 44 Wifall W. 82 Zevit Z. 60 Wildberger H. 45, 46 Ziegler J. 54 Wintermute O. S. 2, 129 Zilm J. 242, 251 Zimmerman J. 144

Index of Subjects

Angel of Darkness 23, 47, 120, 146, 182, 81, 84–89, 92, 94, 99, 101–103, 114, 276 120, 123, 128, 134, 165–167, 181, Angel(s) of the Presence 2, 54, 55, 125, 182, 184–186, 197–201, 232, 233, 128–135, 178, 180, 215, 219, 221– 263, 268, 269, 279, 282 224, 229, 237, 243, 261, 271, 276, 278, 279 One like a son of man 12, 59–72, 75, 81, Angel of Truth 158, 166, 167, 198 144, 145, 167, 198–200, 283 Angel of Yhwh 28, 37, 48, 158, 167, 198 Plant metaphor for God’s people 24, 95, Belial 47, 119, 120, 146, 163, 165, 166, 108, 130, 131, 136, 217, 220–223, 168–170, 181–183, 185–187, 192, 278, 280 258, 276 Prince of Light(s) 23, 47, 120, 154, 155, Commander of the army of Yhwh 49, 74, 158, 162, 166, 167, 172, 181, 182, 79, 187 184, 186, 188, 198, 199, 279

Divine council/assembly 11, 12, 27–45, Prince of the host/Prince of princes 61, 49, 51, 64, 68, 82, 94, 158, 164, 165, 67, 74–76, 78, 167, 198 167, 169, 198, 210, 211, 213, 214, 217, 219, 220, 232, 244, 254, 255, Qumran movement 264, 269, 271, 276 – as an angel-like sect 3, 22, 65, 179, 208, 215, 236, 240, 242, 246–248, Fellowship/communion with the angels 251, 280 3, 4, 10, 13, 14, 22–26, 65, 109, 110, – as the true Israel 24, 142, 149, 159– 138, 147, 149, 150, 162, 172, 179– 162, 172, 192, 197, 201, 202, 203, 188, 201–226, 236, 238–245, 247– 217, 220, 221, 223–225, 235, 237, 249, 251, 253, 255, 257, 264, 266, 242, 244, 254, 258, 273, 274, 275, 271, 273, 275, 278–281 278–281 – covenant renewal ceremony of 159, Gabriel 60, 74, 77, 80, 84, 99, 102, 128, 161, 224, 244, 245, 256, 258, 280 265 Raphael 84, 86, 99, 102, 123–125, 128 Mastema 2, 47, 133, 134 Melchiresha 119–121 Sariel 84, 99, 102 Melchizedek 27, 47, 113–115, 119–122, Satan(s) 114, 120, 168 145, 146, 158, 162–172, 181, 198, 230–232, 279 Michael 3, 5, 6, 12, 13, 23, 27, 47, 48, 57, 59–61, 66–67, 69, 70, 75, 76, 79– 348 Index of Subjects

Temple/sanctuary 214, 215, 221, 225, 233–252, 258, – earthly 14, 24, 51–53, 74, 78, 82, 87, 261, 273, 276, 277, 280 91, 93, 95, 104, 105–108, 112, 115, Terminological ambiguity (angel/human) 117, 126, 129, 140, 141, 147, 161, 65, 66, 171, 214, 219, 248, 250, 256, 195, 214, 220, 224, 227, 228, 233, 257, 280, 283 234, 242, 243, 246, 247, 251, 261, 276, 277, 280 Uriel 99 – heavenly 2–4, 10, 24, 51–56, 84, 87– 91, 93, 95, 99, 107, 110, 112, 115, Watchers 85, 87, 88, 90, 91, 92, 94–97, 116, 125, 128, 147, 131, 149, 202, 99