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Wissenschaftliche Untersuchungen zum Neuen Testament · 2. Reihe

Herausgeber / Editor

Jörg Frey (Zürich)

Mitherausgeber/Associate EditorsMarkus Bockmuehl (Oxford) · James A. Kelhoffer (Uppsala)

Tobias Nicklas (Regensburg) · Janet Spittler (Charlottesville, VA) J. Ross Wagner (Durham, NC)

509

Matthew L. Walsh

Angels Associated with Israel in the Dead Sea Scrolls

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 pro-ject. 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

Preface VIII

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, includ-ing 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 help-ful 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

Table of Contents X

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

Table of Contents XII

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

Abbreviations

XIV

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

Abbreviations

XVI

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 considera-ble speculation in the Second Temple Period – and a main concern of the pre-sent 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 in-cludes 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 angel-ic 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.

Chapter 1: General Intro, History of Research, Objectives and Plan of Study 2

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 develop-ment was that there was thought to be some kind of connection, correspond-ence, 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 heav-enly 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 lat-

er 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 relation-ship 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 inappropri-ate 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 sanctu-ary,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 simi-larly 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 … .”


parts,”13 and it is therefore important to specify the function of the counter-parts 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 sur-prisingly, 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 guardi-ans) 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 consid-ered 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 associat-ed 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 scholar-ship 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 re-search 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 tradi-tions 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-


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 an-gels” (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.


mans with an exalted status. While many scholars have insisted on maintain-ing 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 envi-sioned 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 an-gels 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 angelol-ogy 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 “di-vine 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.


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 controver-sial 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 an-gels. 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.


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 be-tween 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 experi-ence 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 pre-sent 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


cludes that mysticism was indeed present at Qumran and defines it as the longing for a closer relationship with a transcendent presence.41 The trans-cendent 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 under-standing 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 con-text 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 con-tends 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 I, 11–18 32 CTA 2 I 21 65 2 I 28 65 10 I 3–5 46 17 I 4 65 Enuma Elish V 119ff 51 Iliad 15:184–193 32 KTU 1.1 III 24 68 1.1 IV 17–20 30

1.2 I 30, 42 1.2 I 11–39 30 1.2 I 21 32, 68 1.2 I 38 32 1.2 IV 10 68 1.2 IV 29 68 1.4 III 30 1.4 III 14 32 1.4 IV–V 31 1.4 IV 24 68 1.4 IV 43–44 28 1.4 IV 44–46 38 1.4 IV 54–V 63 30 1.4 V 65–66 68 1.6 I 36 68 1.10 I 35 31 1.15 II 30

Hebrew Bible and LXX

Genesis 1:1–2 127 1:3–5 127 1:26–28 227, 266 3:24 128 5:24 84 6–9 96 6:4 210 10–11 35 12:1–3 95, 96, 98 14 163, 167, 168 14:10 113 14:18–20 36 16:7–11 132 21:17 132

22:11–15 132 22:11–19 48 31:43–53 35 34:1–31 116, 130 35:21–22 130 46:27 35 48:15–16 158 49:7 116 Exodus 3:2 48, 132 4:16 165 4:22–23 171 9:16 212 10:10–12 48

Index of Ancient Sources 320

14:13–14 186 14:19 1, 48, 132, 133 15 69 15:3 49, 183 16:1 213 19:5–6 220 23:20–23 48, 132 24:9–11 107 24:12–18 126 25:9 52, 227, 276 25:22 212 25:40 52, 53, 276 26:30 52, 276 27:8 52, 276 28:18 112 28:25 112 28:29 77, 87 29:9 230 29:33 230 29:35 230 29:43–46 212 30:6 212 30:36 212 32:34 48, 132 33:14–15 55 39:28 53, 276 Leviticus 6:10 53, 276 8:4 213 10:10–11 77 16:1–34 88 16:4 115 16:4–34 53, 276 21:17–21 183 25 163 25:13 163 Numbers 1–10 183 10:3 212 10:36 179 18:20 140, 142, 171 22:22–35 48 23:9 35 24:18 176 25:12–13 116 25:13 260 27:17 43

Deuteronomy 4:19 46 4:19–20 34, 38, 39, 40, 47 4:37 55 6:4–5 39 10:8 (LXX) 89 10:9 171 12:29–31 39 15 163 17:8–11 78 17:12 (LXX) 89 18:2 171 18:9–12 39 20:18 39 23:10–15 183 26:15 51, 276 27–28 161 29:25–26 34, 38, 47 29:28 247 32 32, 33, 37, 38, 41 32:6 171 32:8 100, 146 32:8–9 2, 11, 12, 33–40,

41, 42, 44, 45, 47, 48, 54, 69, 80, 86, 132, 133, 171, 276, 279

32:9 257 32:11 86 32:17 37 32:21 37 32:39 37 32:43 34, 37 33 93 33:2 49, 65, 93 33:8–11 77, 116 33:10 112 Joshua 1:14 210 5:13 64 5:13–15 1, 49, 74, 79, 187 9:13 71 10 69 10:10–12 48 13:33 171 22:16–17 43 24:15 155


Judges 5 69 5:4–5 37 5:19–22 48 6 48, 133 6:12 210 11:24 35 13:6–16 64 20:28 (LXX) 89 1 Samuel 10:1 171 21:2–7 183 23:9 231 28:13 165 29:9 82 30:7 231 2 Samuel 14:17 82 14:20 82 15:27 231 1 Kings 1:8 231 4:1–2 259 6 234 6:3 88 6:5 88 6:16 88, 234 6:17 88 6:31 234 7:10–14 220 7:50 234 8:5 212 8:6 234 8:36 171 10:8 (LXX) 90 18:24 165 19:12 237, 245 22:1 63 22:9 206 22:19–21 51, 276 2 Kings 1:1–16 48 5:25 (LXX) 90 19:32–35 186 19:35 1

20:23–28 35 22:19–21 51 23:4 230 25:18 230 Isaiah 1:17 43 3:13–26 43 6 87, 234 6:1–5 63 6:1–13 51, 276 9:5 82 11:1–12 192 14 73 14:12–20 13 19:25 171 24–27 45, 70 24:16b–20 46 24:21–23 12, 45–47, 276 27:1 70 27:11 248 28:16–17 44 37:36 48 40:3 257 40:11 100 40:26 46 42:13 210 42:21 197 43:21 212 47:6 171 52 163 52:7 167, 169, 170 52:13 82 53:3 264 53:11–12 82 60:10 (LXX) 90 60:21 95, 108, 130, 136,

220 61 163, 168 61:1 167 61:2 164 61:3 95, 108, 130, 136,

220 61:6 (LXX) 112 63:8–9 54–55 63:9 48, 113, 125, 132,

276 63:13 171 65–66 96


Jeremiah 13:25 210 19:13 46 20:11 210 23:7–8 192 23:18–22 213 25:11–12 77 25:30 51, 260, 276 29:10 77 50:35–39 39 Ezekiel 1 234 1–2 85 1:1–28 51, 63, 276 1:6 55, 128 8–10 64 9:2–11 115 9:2–10:7 53, 79, 276 10 234 10:2 115 17:22–24 223 23:20–23 229 31:2–14 223 34 100 37:19–22 192 40–48 52, 227, 228, 234 40:2 240 40:46 229, 259 40:46 (LXX) 87 40:48 88 41:1–4 88 42:13 229 42:13 (LXX) 87 43:16 229 44:13–16 (LXX) 87, 112 44:15 229 44:23–24 77, 260 45:4 87, 114, 229 Amos 1:3–2:3 44 Micah 3:9–12 43 5:4–5 189 Habakkuk 3:3–6 48

Zephaniah 1:5 46 Zechariah 1:8 64 2:5 64 3:1–7 48 3:7 94, 114 11 100 Malachi 1:7 104 1:12 104 2:4–7 53, 77, 112, 276 Psalms 7 163, 168 7:8–9 165, 169 9:2 212 9:15 212 11:4 51, 276 16:3 65 16:5–6 210 22:23 212 23:1–6 100 24:7–9 233 24:8 49, 184, 210 26:7 212 28:2 234 33:6 46 33:16 210 34:8 48 34:10 65 40:6 212 42–83 41 47:5 171 68:18 179 75:2 212 78:4 212 78:71 171 79:13 212 80:2 100 81:7–16 44 82 32, 39, 40–45, 46,

47, 69, 163–166 82:1 169, 213, 276 82:6 100, 165, 168 82:6–7 146 83 44


83:4 213 89:6–7 214 89:6–8 65 89:6–9 213 95:3 232 96:10 44 100:3 100 102:21 (LXX) 112 102:22 212 103:4 (LXX) 112 103:20 210 103:21 112, 229 104:4 112 110 163, 167, 168 122:5 63 134:2 87 148 236 Job 1:6 (LXX) 89 5:1 65 15:15 65 38:7 46 Proverbs 8:9 136 11:13 213 17:10 136 17:24 136 22:29 (LXX) 90 Lamentations 4:14 (LXX) 85 Esther 8:1 80 9:6 80 Daniel 1:1–2:4a 57 1:4 136 1:7–11 75 1:18 75 2–6 20, 57, 58 2–7 57, 58 2:4b–7:28 57 2:47 232 3:25 64, 145 4:9–12 223

4:10 85 4:14 65, 85 4:20 85 7 3, 59–73, 75, 107,

144–146, 199, 234 7–8 79, 81, 174 7–12 5, 57–83, 103, 131,

155, 166, 167, 184, 185, 198, 277, 278

7:1–2a 61 7:2b–14 61, 63 7:2b–8 63 7:7 120 7:7–8 146 7:8 58, 73 7:9–10 63, 64, 68, 71 7:9–14 63, 73, 81, 87 7:10 68, 179 7:10 (LXX) 89 7:11–12 71 7:13–14 12, 60–73, 75, 98,

147, 283 7:15–18 61 7:16 113 7:17 62 7:18 12, 61, 65, 66, 70 7:19–27 61 7:20–21 58, 71, 72 7:21 72–73 7:22 12, 65, 66, 71, 73,

147, 199 7:24–26 58 7:25 12, 65, 71–73 7:26 72 7:27 12, 62, 66, 72–73,

76, 170, 173, 174, 199, 212, 248, 253, 255, 256, 277, 279

7:28 61 8 73–76 8–12 57, 58, 60 8:3–14 74 8:5 76 8:5–6 75 8:5–9 76 8:7 76 8:9 76 8:10 75, 76 8:11 74, 76, 79


8:12 76 8:13 76, 87 8:15 64, 98 8:15–17 80 8:15–26 74 8:16 74, 80 8:18 76 8:21 75 8:23–25 73 8:24 174 8:25 74–76, 79 8:27 136 9 77–78, 82, 148, 163,

278 9–10 147 9:1 80 9:1–3 77 9:6 75 9:8 75 9:20 82 9:20–21 80 9:21 64, 74, 98 9:22 87 9:21–23 77 9:23 78 9:25–26 167 10 73, 79, 134, 276 10–12 47, 78–82 10:1–5 87 10:1–11:1 78 10:2–21 66 10:5 64, 79, 98, 115 10:5–7 80 10:12 79 10:13 2, 47, 75, 79–81,

147, 182, 185 10:20 75 10:20–21 185 10:20–11:2a 80 10:21 2, 47, 70, 75, 79–81,

133, 147, 182, 186 10:21–11:1 165, 167 11–12 195, 196 11:1 80 11:2–12:4 78 11:5 75 11:32 192 11:33 82

11:34 82 11:36 74 11:40 79 11:40–45 194 12 149 12:1 2, 47, 61, 66, 67, 75,

79–81, 147, 167, 182, 198

12:1–3 194 12:1–4 79 12:2–3 66, 81, 82 12:3 23, 82, 109, 138,

147, 178, 209, 253, 278

12:5–7 64 12:5–13 78 12:6–7 79, 115 12:6 75 Ezra 3:7 179 7:24 (LXX) 112 8:24 74 8:12–16 78, 141 9:8 (LXX) 87 10:3 124 Nehemiah 8:7–8 78 9:6 46 9:21 71 10:40 (LXX) 112 1 Chronicles 16:5 74 16:39 231 23:3 87 23:28 87, 214, 253 23:30 (LXX) 89, 112 24:5 74 28:19 52, 276 29:22 259 2 Chronicles 5:6 212 5:7 234 9:7 (LXX) 90 14:7 210 18:18 (LXX) 89, 112


20:8 (LXX) 87 29:11 (LXX) 89, 112 30:16 (LXX) 87 30:22 78 30:27 51, 260, 276 32:9 199, 257

33:5 46 35:3 78, 141 35:10 (LXX) 87 35:15 214, 253

Apocrypha/Deuterocanonical Writings

1 Maccabees 1:37 87 2:42 15 4:30–35 101 5 127 7:13 15 7:41 187 9:23 194 2 Maccabees 3:22–26 187 5:2–4 187 10:29–30 187, 206 11:6–12 101, 187 14:6 15 15:22–24 187 4 Ezra 13:26 65

Sirach 7:30 112 17:17 48, 80, 86, 132, 276 45:6–25 260 50:7 261 50:14 108 51:1–24 260 Tobit 3:16 124 3:17 124 5–12 147 6:16–17 124 7:11–13 124 8:3 123 11:14 6 12:12–15 124–125, 277 12:15 148, 215, 278 13:15–17 125

Pseudepigrapha

1 Enoch 1–5 97 1–36 83, 84–97 1:1–9 92, 93, 97 1:4 92 1:9 147, 184, 277 6–16 63, 92, 96 6:2 206 6:3–8:3 84 6:7 86 8:4–10:22 124, 277 9–10 102 9–16 87 9:1 84, 86–88

9:1–11 87 9:4 87, 232 9:17 106 10 95, 99 10:1–15 116, 123, 148, 277,

278 10:4–15 92 10:11–11:2 88 10:16 95, 96, 108, 130,

136 10:20 96 10:21 96, 278 12–16 91, 97 12:1–2 84


12:4 87, 88, 94, 214 13:6 94 13:4–7 102 13:7–9 113 13:8 206 14 107 14:8–23 53, 63, 64, 86, 94,

277 14:14–15 115 14:21–23 86 14:22 89, 124, 277 14:23 87, 89 15:1 94 15:2 94 15:3 88 20 99 20:1 85, 86 20:1–7 115 20:1–8 230 20:3 86 20:5 2, 80, 85, 102, 147 21:1–10 92 22:3 86 22:6 86 22:12 102 24:6 87, 148, 278 24:6–25:7 86 25:4–5 86 37–71 83, 282 39:12–13 86 40:1–9 215 40:2 86 40:8 128 46:1 65 48:10 65 52:4 65 60:2 214 61:12 86 71:7 86 72–82 83, 282 83–90 83 83:1 97 85–90 97–105, 189 85:1–90:42 98 85:3–89:9 98 86:1–6 99 87:1–4 99, 115 87:1–88:3 99 87:2 64, 101

88:1–89:1 99 88:3 102 89:1–9 64 89:9–90:27 98 89:28 102 89:33 102 89:36 64 89:41 102 89:51 102 89:54 102 89:55 102, 103 89:57 102 89:58 100, 102, 103 89:59 100, 103 89:59–60 100 89:61 101 89:61–64 100 89:68 100, 103 89:69 100 89:70–71 99, 101 89:73–74 103 89:74 102 89:76–77 99, 101 90:6–7 104 90:6–34 104 90:9–10 101 90:10 104 90:13 99, 103 90:13–14 104 90:13–22 103 90:14 99, 101, 147, 277 90:14–19 184 90:14–22 64 90:15 147 90:15–17 105 90:15–42 104 90:17 99, 101 90:19 186 90:20 64 90:20–27 103 90:20–36 105 90:22 101, 102, 116, 123 90:22–25 102 90:24–25 102 90:26 278 90:28–38 98 90:32–35 191 90:37–38 105, 241 91 163


91–107 106 91–108 83, 105–110 91:1–10 105 91:11–17 105, 106 91:12–13 108, 110 91:14 108, 278 91:18 106 91:18–19 105 92:1–5 105 92:4 108 93 163 93:1–10 105 93:3–10 106 93:5 108 93:6 106, 107, 108, 110,

124, 148, 174, 277, 278

93:7 108 93:10 106, 108, 130, 136 93:13 136 93:11–105:2 105 94:1–5 106 97:5 124, 277 97:6 107 98:12–13 110 99:2 108 99:3 107, 124, 277 100:4 109, 116, 124, 147 100:5 107, 109 100:6 108 100:10 107 102:3 107 104 149 104:1 124, 277 104:1–8 107 104:2–6 23, 109, 138, 147,

178, 209, 254, 278 104:12 108 105:1–2 108 106:1–107:3 105 108:1–15 106 108:3 107 108:7 107 3 Enoch 167, 234 3 Baruch 11–16 88

Apocalypse of Abraham 7:11 89 Assumption of Moses 10:2 88, 232 Joseph and Aseneth 282 11–12 6 Jubilees 1:16 130, 136 1:26–33 22 1:27 54, 126, 148, 276,

278 1:27–29 174 1:29 54, 133, 134, 147 2 231, 276 2:1 54, 174, 276 2:2 54, 127, 128, 132,

139, 186, 215, 229, 276

2:2–30 2 2:17 132 2:18 54, 128, 129, 132,

139, 186, 215, 224, 229, 276

2:19 129 2:21 129 2:30 54, 129, 186, 215,

224, 276 2:31–32 22 3:4 132 3:9 132 3:12 132 3:15 132 4:6 132 4:23 132 6:17 128 6:18 2, 54, 129, 186, 215,

224, 276 10:1–14 134 10:11 133, 134 14:20 132 15:25–27 129 15:25–34 133 15:26 130 15:27 54, 186, 276 15:27–28 2, 3, 178, 224


15:30 130 15:31–32 48, 80, 132, 133,

276 16:18 131 16:26 130, 136 17:15–16 134 18:9 134 19:3 132 21:24 130, 136 23 130 30:1–25 130 30:18 2, 54, 114, 128,

130–132, 186, 215, 276, 278

31:13–17 22 31:14 2, 22, 54, 114, 129–

131, 141, 186, 215, 261, 276, 278

33:1–20 130 36:6 130, 136 37–38 127 41:24 132 48:10 132 48:13 132, 134, 147 49:2 133 49:6–15 134 50:2 132 Psalms of Solomon 17 189 17:4 144

17:32–42 144 Testament of Abraham 12–14 85 Testament of Dan 6 88 Testament of Judah 25:2 54, 128, 215, 276 Testament of Levi 2–5 88, 115 2:5–6 113 2:10 111–112, 114–116 3:5–6 246 3:6 112 3:7 54, 113, 128, 215,

276 4:2–5:2 112, 116 5:5–6 6 8 112, 115, 231 8:1 115, 278 9 112 14:3 113 16–18 163 Testament of Solomon 5:9 89 26:9 8

Dead Sea Scrolls 1QapGen (Genesis Apocryphon) II, 1 65 IX, 12 178 X, 13 178 XXII, 15 113 1QHa (Hodayot) I–VIII 204 I–IX 204 III 204 IV, 26–27 205 V, 31–35 207 VII 204

VII, 12–20 211 VII, 17 212, 218, 223, 246,

260, 273, 278 VII, 17–19 211, 266, 279 VII, 19 213, 253 VII, 21 211 VII, 29–30 205 VIII 204 VIII, 14–16 211, 279 VIII, 15–16 212 VIII, 18 212 VIII, 40–41 211 IX–XIX 204


IX, 9–41 196 IX, 21 240 IX, 23 210 IX, 23–29 207 IX, 28–32 240 X–XIX 204 X, 11–12 246 X, 15 211 X, 19 248 X, 20 223, 224, 273 XI, 6–19 205, 218 XI, 19–37 213 XI, 20 209, 215 XI, 20–24 3, 22, 66, 205, 208,

209, 211, 212, 214, 216, 271, 279, 282

XI, 20–37 205, 209 XI, 21 212 XI, 22 214, 239, 253, 255,

266, 280 XI, 22–23 66, 175, 208, 210,

214, 253, 266 XI, 22–24 210, 239, 241 XI, 23 217, 218, 253 XI, 23–24 206, 223, 246, 273 XI, 24 212, 218, 240, 280 XI, 24–26 207 XI, 35–36 231 XI, 36 210 XI, 40 210 XII, 8 211 XII, 23 264 XIII, 22–XV, 8 214, 224 XIII, 23 210 XIII, 24–25 224 XIV, 9 246 XIV, 11–12 222 XIV, 15–16 214, 215, 224, 246,

273 XIV, 15–18 221 XIV, 16 54, 210, 219, 221,

222, 229, 243, 253, 271, 276, 279, 282

XIV, 16–21 280 XIV, 17 280 XIV, 17–21 222, 278 XIV, 20–21 223 XIV, 21 223 XIV, 29 223

XIV, 29–38 224 XIV, 33 210 XIV, 36 210 XV, 27 205 XV, 31–32 196 XVI, 12 210 XVIII, 8 196 XVIII, 10 74 XVIII, 26 210 XVIII, 29–30 135 XVIII, 36 210 XIX, 5 264 XIX, 6 206 XIX, 13–17 3, 22, 66, 206, 208,

212, 216, 271, 279, 282

XIX, 14 210 XIX, 14–15 175, 206, 219, 257 XIX, 14–16 211, 219, 280 XIX, 15 214, 255 XIX, 16 206, 207, 214, 215,

219, 220, 253, 280 XIX, 16–17 209, 246, 266, 273 XIX, 17 212, 218, 223, 278,

280 XIX, 18 206 XIX, 22–25 207 XIX, 28–29 212 XX–XXVIII 204 XX, 1 205 XX, 6 206 XX, 14 142 XXIII, 30 219 XXV, 26 214 XXV, 32 214 XXV, 34–XXVII, 3 262, 270 1QM (War Scroll) 210, 277 I 188, 189, 194, 196 I, 1 182, 278 I, 1–4 190 I, 1–15 210 I, 2 190, 191, 193 I, 3 182, 191, 193, 194 I, 5 182, 190 I, 5–14 200 I, 6 200 I, 8–9 179, 208, 253


I, 9–11 185 I, 10–11 180 I, 12 200 I, 13 182 I, 15 182 II 189, 269 II–IX 188, 189, 195 II, 1 230, 278 II, 7 190 II, 10 193 II, 15–III, 11 180 III, 6 195 III, 9 195 III, 13 190, 191 III, 13–14 7 IV, 2 182 V, 1 191 VI, 6 174–177, 201, 257,

268, 277, 279 VII, 3–6 182, 183, 233 VII, 6 279 VII, 9–18 268 IX, 14–16 180 IX, 15–16 85, 181, 184 X–XII 247, 273 X–XIV 188 X, 2–8 268 X, 9–10 173–174 X, 10 175, 179, 201, 212,

248, 253, 255, 256, 279

X, 11 183 XI, 8 182 XII, 1 174, 179, 186 XII, 1–2 185, 240 XII, 1–3 177–178 XII, 1–9 175, 206 XII, 3 240 XII, 4–5 179 XII, 5 186 XII, 6–8 183 XII, 8 174, 175, 179, 201,

212, 248, 253, 255, 256

XII, 8–9 175, 183, 184, 279 XII, 9 211 XIII, 2 182 XIII, 4 182 XIII, 5–12 210

XIII, 9–10 181 XIII, 10 184 XIII, 11 182 XIV–XIX 269 XIV, 9 182 XV–XVII 268 XV–XIX 188, 189, 196 XV, 3 182 XV, 6–12 183 XV, 12 231 XV, 14 65, 183, 210 XV, 17 182 XVI–XVII 269 XVI, 1 174–176, 201, 257,

268, 277, 279 XVI, 11 182 XVII 176 XVII, 4–9 3 XVII, 5–8 145, 166 XVII, 5–9 197–200 XVII, 6 158 XVII, 6–7 184, 263 XVII, 6–8 185 XVII, 7 253–255, 278 XVII, 7–8 155, 181, 199 XVII, 8 279 XVII, 15 182 XVIII, 1 182 XVIII, 3 182 XVIII, 16 182 1QpHab (Habakkuk Pesher) I, 13 15 II, 2 15 II, 7–10 240 V, 10 15 VII, 4 15 VIII, 3 15 VIII, 8 15 IX, 9 15 XI, 4 15 XI, 5 15 XII, 2 15 XII, 8 15 1QS (Community Rule) 191 I, 1–15 240 I, 8 240


I, 16–28 240 I, 21–22 240 I, 16–III, 12 127, 159, 161, 224,

244, 278 II, 4–10 119 II, 5–9 258 II, 22 159 II, 22–23 220, 280 II, 26 240 III 166 III, 2 217, 255, 261 III, 4–6 212 III, 4–10 240 III, 11–12 240 III, 12 255 III, 13 157, 240, 273 III, 13–15a 153 III, 13–IV, 14 157 III, 13–IV, 26 23, 124, 150–162,

195, 196, 201 III, 15b–17a 153 III, 17b–19 153, 155 III, 18b–25a 157 III, 20 158, 199 III, 20b–21a 158 III, 20–22 155 III, 20–23 200 III, 20–25 157, 184, 277, 279 III, 20–IV, 1 153, 154, 158 III, 21b–24a 158 III, 24 155, 158, 200, 210,

254 III, 24b–25a 157, 158, 162 III, 26 239 IV, 2 157 IV, 2–8 153 IV, 2–14 254 IV, 5–6 200 IV, 6 239 IV, 6–8 179, 208, 253 IV, 9 157 IV, 9–14 153 IV, 15 157 IV, 15–26 153 IV, 22 223, 240, 273 IV, 23–24a 156 IV, 24 210 IV, 24b–25 156–157 IV, 24–26 254

IV, 26 157, 210, 261 V–IX 162 V, 1–VII, 25 159 V, 2 162 V, 5 162 V, 6 162 V, 7 217 V, 8 159, 161, 244 V, 8–9 240 V, 11 139, 240, 247, 273 V, 20–22 278 V, 22 159 V, 24–VI, 1 224 VI, 1–8 18 VI, 3 217 VI, 3–8 247, 273 VI, 10 217 VI, 12 220, 280 VI, 14 162, 217 VI, 16 217 VII, 2 217 VII, 5–10 239 VII, 22 217 VII, 24 217 VIII, 1 217 VIII, 1–X, 8 159 VIII, 3 257 VIII, 4–6 130 VIII, 4b–13 239 VIII, 5 217 VIII, 5–6 95, 136, 242 VIII, 5–8 220, 233 VIII, 5–16 240 VIII, 9–10 240 VIII, 11–13 240 VIII, 12–16 16 VIII, 14 257 VIII, 22 217 IX, 3–6 246 IX, 4–5 240 IX, 6 255 IX, 11 167 IX, 16–17 247 IX, 21 142 X, 20 246 XI 139, 239, 273 XI, 1 273 XI, 3 223, 240 XI, 3–4 136


XI, 7 210, 253 XI, 7–8 203 XI, 7–9 3, 22, 66, 95, 217–

223, 255, 278, 280 XI, 8 136, 218, 219, 239,

253, 255, 261, 266, 280

XI, 9–10 207 XI, 15 240 XI, 16 139 1QSa (Rule of the Congregation) I, 1 191 I, 26 255, 261 II, 3–9 24 1QSb (Rule of Blessings) I, 1–5 262, 278 II, 22–24 273 III–IV 280 III, 22 260 III, 22–27 259, 278 III, 22–IV, 28 22 III, 23–25 260 III, 26 260 III, 27 264 IV, 22 260 IV, 22–23 261 IV, 24 114 IV, 24–26 261, 278 IV, 25 259 IV, 25–26 54, 276 IV, 26 255 IV, 27 261, 273 IV, 28 141 V, 19 259 4Q165 (Isaiah Peshere) 1 II, 3 15 4Q171 (Psalms Peshera) II, 13–14 190 III, 15 15 IV, 8 15 IV, 13–15 178 IV, 27 15

4Q174 (Florilegium) 189 1 I, 7 144 4Q175 (Testamonia) 5–8 167 4Q177 (Catenaa) 166 4Q181 (Pesher on the Periods B/Ages of Creation B) 273 1 II, 3–4 252–254, 266, 278 2 3 254 4Q201 (4QEna ar = 1 Enoch) 1 IV, 7 87 4Q213–4Q214 + Cairo Geniza Fragments (Aramaic Levi Document) 4Q213 1 I, 9–11 116 1 I, 13–19 117 4 6 115, 120 4Q213a 1 17 114, 120 1 18 114 2 15–18 113 4Q213b 2 115, 278 6 113 Bodleian a 20 113 a 9 115, 278 b 5–6 113 b 6 114 b 6–7 113 b 14–21 117 b 21–22 114, 115, 147, 278 Cambridge d 4–4 117 d 15–18 116 e 116


4Q216 (4QJuba = Jubilees) 128 V, 5 132 4Q246 (Son of God Text) I, 1–3 143 I, 1–8 146 I, 4–8 143 I, 9–II, 2 146 II, 1 143, 145 II, 2–3 143, 146 II, 4 190 II, 4–6 143, 146 II, 7 144, 145 II, 8–9 143 4Q266–273 (Damascus Document) 4Q266 XI, 17–18 127 4Q270 7 II, 11–12 127 4Q280 (Curses) 1–7 119 4Q286–290 (Berakhota–e) 245 4Q286 1 II, 7 240 4Q372 (Apocryphon of Josephb) 190 4Q394–399 (4QMMT) 195 4Q400–407 + 11Q17 (Songs of the Sabbath Sacrifice) 4Q400 1 I, 1–20 254 1 I, 2–6 240 1 I, 2–7 240 1 I, 4 229 1 I, 5 250 1 I, 6 248, 256, 280

1 I, 10 253, 266 1 I, 13 261 1 I, 14–15 240 1 I, 15 240, 250 1 I, 17 53, 240, 273 1 I, 20 229 1 II, 3–4 232 2 1 246, 260, 273, 278 2 1–8 237, 249 2 6 273 2 6–7 249, 280 2 6–8 250 2 8 249, 281 4Q401 11 3 231 14 I, 5 228, 253, 266 14 I, 5–8 237 14 II, 7 247, 260, 273, 278 17 4 240 22 3 230 4Q402 1 3–4 231 2 4 231 4 2 240 4 7–10 231, 277 4Q403 1 I, 30–32 249 1 I, 34 232 1 I, 35–36 228 1 I, 36 240 1 I, 39 240 1 I, 41 221, 239, 280 1 I, 43–44 227 1 I, 44 221, 239, 280 1 II, 3 227 1 II, 16 227 1 II, 24 231 1 II, 26 240 4Q404 2 12 249 3 1–3 249 6 5 227 4Q405 14–15 I, 6 221, 280


20–21–22 II, 8 227 23 I, 1–14 232 23 I, 5 246 23 I, 10–11 250 23 I, 10–12 240 23 I, 13 232 23 II, 7–12 239, 243, 253, 266 23 II, 10 245 23 II, 11 261 23 II, 11–12 240, 246 11Q17 2–1–9 7 239, 280 2–7 221 8 3 227 9 6 227 21–22 4–5 246 4Q415–4Q423 (Instruction) 78, 95–96, 221, 223 4Q415 2 II 140 4Q416 2 III, 11–12 137 2 III, 18 136 4Q417 1 I, 8 139 1 I, 11 139 1 I, 15–17 137 2 I, 5 74 2 I, 10–12 136, 138, 278 4Q418 55 8–9 139 55 8–12 141 55 10 135, 141 69 II, 10–15 141 69 II, 12–14 138, 278 81 142, 148, 278 81 1 138, 139 81 1–5 137 81 1–15 6 81 3 140, 142 81 4 140 81 12 138, 139, 248 81 13 136, 278

123 II, 4 136 126 II, 7–8 138, 278 140 4 74 4Q423 1 136 1 II, 1 137 4Q427 (4QHodayota/Self-Glorification Hymn) 7 262 7 I, 8 265, 266, 281 7 I, 10 270 7 I, 10–11 265, 266, 280 7 I, 11 271 7 I, 13 270 7 I, 13–23 271 7 I, 18–20 271 7 II, 8–9 271 4Q431 (4QHodayote/Self-Glorification Hymn) 1 3 265 1 4 265, 266, 281 1 6 265 4Q471b (Self-Glorification Hymn) 262 1 1 253, 271 4Q491 (4QWar Scrolla/Self-Glorification Hymn) 11 I 200, 269, 270 11 I, 8 279 11 I, 8–18 262, 264–266 11 I, 13 271 11 I, 14 253, 279, 280 11 I, 14–15 268 11 I, 18 280 11 I, 20–23 269 11 II, 13–18 200 4Q496 (4QWar Scrollf) 10 4 190 4Q504 (Words of the Luminariesa) 1–2 VII, 1–13 240


4Q511 (Songs of the Sageb) 273 1 4–5 258 1 6–7 240 2 I, 5–6 257 2 I, 6 176, 279 2 I, 7–10 255, 280 2 I, 9 261 2 I, 10 256, 280 10 11 255 35 2–5 254 35 3–4 280 35 4 256 35 5 240 63–64 II, 4 264 63–64 III, 4–5 258 4Q529 (Words of Michael) 2 89 4Q530 (Book of Giants) 63, 87 4Q542 (Testament of Qahat) 5–9 6–8 120 4Q543–549 (Visions of Amram) 4Q543 1 1–2 118 5–9 4–5 120 4Q544 1 5–9 121 1 10–11 119 1 12 121 1 12–14 119 1 13 120 1 14 120, 147 2 12–15 120 2 13–14 119 2 16 120 3 1–2 120 4Q545 4 16 121, 278 4Q547 1–2 121

4Q548 1 12 121 11Q5 (Psalmsa) 127 XIX, 15–16 114 11Q13 (Melchizedek)

114, 191, 196, 200, 201, 210, 277

II 5 II, 2–4 170 II, 5 170, 171, 279 II, 6 163 II, 6–7 164 II, 6–25 170 II, 7 163 II, 8 170, 171, 200, 210 II, 8–9 278 II, 9 164, 170, 171, 173,

200, 212, 248, 253, 255, 256

II, 9–13 184 II, 10 164, 165, 231 II, 10–11 165, 169 II, 11–12 165 II, 12 210 II, 12–13 166 II, 13 164, 166, 169, 210 II, 13–15 145 II, 14 158, 165, 167 II, 15–16 167 II, 18 167 II, 23 170 II, 23–25 169 II, 24 169 II, 24–25 169 II, 25 166 11Q14 (Sefer ha-Milhamah) 1 II, 14–15 187 CD (Cairo Damascus Document) I, 1–11 15 II, 5 246 III, 10–16 247, 273 III, 13 192 III, 14 139, 240 IV, 3–4 178


V, 8 181 V, 16 248 VI, 2–11 240 X, 6 239 X, 11–12 212 XII, 8 192 XII, 19 192 XII, 22 192 XIII, 2–7 247, 273

XIV, 6 192 XV, 5 192 XVI, 1 192 XVI, 7 240 XIX, 4 239 XX, 10–12 240 XX, 13–15 16 XX, 30–32 15, 240

Josephus

Bellum judaicum 2:119–161 15 2:122 18 5:212–213 227 5:218 227 Antiquitates judaicae 3:123 227

3:132 227 3:146 227 3:179–187 227 3:182 227 7:363–367 87 15:136 107, 174 18:18–22 15

Philo

Apologia pro Iudaies 18 Quod omnis probus liber sit 75–91 15

De specialibus legibus 1:82–97 227 Quaestiones et solutions in Exodum 2:51–124 227

Pliny the Elder

Naturalis historia 5.17.4[73] 15

New Testament

Matthew 18:11 55, 215, 276 24:24 65 Mark 4:32 223 13:26 65

Luke 1:19 89 1:32–33 144 2:37 87 Acts 7:44 53 7:53 107, 174


Romans 1:7 283 12:1 113 1 Corinthians 1:2 283 Galatians 3:19 107, 174 Philippians 1:1 283

Hebrews 2:2 174 8:1–6 53 13:15 246 Revelation 1:4 85 4:5–8 85 5:8 246 6:9 246 12:7 231 12:7–9 185 14:14 65

Eusebius

Praeparatio evangelica 8.6–7 18 1.10.29 29

1.10.31 29 1.10.32–39 32

Rabbinic Literature

Babylonian Talmud Hagigah 12b 88 Yoma 39a 230 Exodus Rabbah 32:7 48 Mishnah Tamid 7:3 230

Yoma 4:1 230 Numbers Rabbah 2:10 85 Pesiqta Rabbati 44 85 Pirqe Rabbi Eliezer 4 85 Targum Isaiah 63:9 54

Index of Modern Authors

Abegg, Jr. M. G. 174, 190, 192, 197, 218, 222, 255, 259–263, 266, 267

Abusch R. 8, 233 Acari L. 95 Albertz R. 57 Alexander P. S. 9, 10, 23, 92, 94, 125,

151, 154, 155, 157, 209, 214, 226–228, 230–235, 238–242, 244–247, 249–251, 256, 265, 266, 269, 270, 272

Allegro J. M. 252 Allison D. C. 238 Anderson A. A. 154, 155 Angel J. L. 14, 16, 51, 53, 64, 77, 79, 84,

87, 88, 111, 112, 115, 120, 129–131, 139–142, 166, 168, 170, 213, 215, 221, 226, 228, 232, 238, 239, 241, 242, 244, 248, 250, 251, 254–258, 261–263, 265–269, 271, 282

Arcari L. 161 Argall R. A. 97 Ariel C. 252, 253 Arnold R. A. 247 Aschim A. 114, 166, 168 Assman J. 35 Attridge H. W. 26, 28, 29, 52, 53, 126,

224 Avery-Peck A. J. 24 Baden J. 123 Baek K. S. 111, 174 Baillet M. 126, 173, 254–257, 262–264,

269 Bampfylde G. 61, 67, 75, 80, 167, 198 Bar-Asher M. 226, 265 Barbel J. 5 Barclay J. M. G. 151 Barker M. 52 Bartelmus R. 90

Barthélemy D. 110, 126, 258 Bauckham R. 176, 186 Baumgarten A. I. 16, 28 Bautch R. J. 160, 192, 193, 221 Baxter W. 258, 259, 262 Bergsma J. S. 160, 190, 192 Berner C. 85, 183 Bernstein M. 152, 195 Berrin S. 163 Berthelot K. 18 Bertram G. 90 Beyerle S. 50, 220 Bickerman E. J. 20, 57 Bietenhard H. 10, 75 Biran A. 52 Black M. 83, 100, 101 Boccaccini G. 8, 138 Boda M. J. 58 Boecker H.-J. 42 Bowley J. E. 188, 211 Breed B. W. 64 Brekelmans C. W. 62, 72, 176 Breslauer, S. D. 13 Brooke G. J. 16, 110, 212, 226, 260 Broshi M. 122 Brownlee W. H. 150 Caird G. 4 Calaway J. C. 227 Caquot A. 199 Caragounis C. C. 70–71, 73 Carmignac J. 163–165, 167, 168, 174,

175, 177–179, 181–184, 188, 199 Carrell P. R. 6 Casey M. 62 Chang D. D. 117, 260, 268 Charles R. H. 74, 83, 100, 101, 134

Index of Modern Authors 340

Charlesworth J. H. 144, 150, 154, 157, 172, 216, 217, 223, 228, 258, 259, 264

Chazon E. G. 7, 9, 10, 19, 23, 204, 205, 208, 209, 212–215, 218, 236, 249, 251, 266, 270–272

Chilton B. D. 24, 54 Christensen D. L. 47 Christiansen E. J. 159, 160 Church P. 88, 140, 185, 213, 220, 227,

245, 246, 250 Cioată, M. 124 Clements R. A. 7, 19, 168, 226 Clifford R. J. 29, 32, 45 Coblentz Bautch K. 87, 94, 207 Cohen S. J. D. 124 Collins J. J. 1, 3, 4, 7, 12, 14, 15, 18, 19,

22–25, 30, 37, 48, 50, 57, 58, 60–69, 71–76, 78–82, 84, 90–93, 95, 96, 98–100, 105, 106, 109, 113, 114, 116, 120, 121, 126, 134, 138, 143–146, 152, 154, 156–160, 173–177, 179, 182, 185, 191, 194–196, 199, 200, 208, 209, 217–219, 224, 234, 235, 238, 239, 262, 263, 265, 266, 268, 270, 282

Cook E. M. 120, 143, 174, 197, 218, 255, 261

Corbin H. 241 Coulot C. 151 Coxon P. W. 210 Craig K. M. 44 Craigie P. C. 35, 38 Cross F. M. 11, 30, 36, 48, 49, 63, 91,

144 Cryer F. H. 95 Culianu I. P. 4, 12 Dahood M. J. 40, 85, 169 Daoust F. 168, 181 Davidson M. J. 12, 83, 92, 93, 100, 101,

106–109, 119, 125, 155, 173, 180, 181, 183–186, 188, 192, 194, 195, 199, 200, 209, 211, 212, 214, 217, 220, 224, 228–231, 233, 234, 239, 245, 247, 249, 253, 254

Davies P. R. 16, 178, 182, 189, 190, 192–196, 199, 200

Davies W. D. 123

Davila J. R. 7, 13, 50, 163, 166, 227–233, 245, 250, 271

Davis Bledsoe A. M. 64 Davis K. 174, 263, 267, 269 Davis P. G. 6 Day J. 36, 60, 61, 66, 67 De Boer M. C. 144 de Jonge M. 111, 113, 115, 163 De Moor J. C. 36 de Roo J. C. 192 de Vaux, R. 16 Deissler A. 43 Delcor M. 62, 63, 123, 207, 209, 214 Dequeker L. 66, 72, 173, 174, 175, 177,

178 Dietrich M. 36 Dijkstra J. 20 Dijkstra M. 36 DiLella A. A. 58, 60, 62, 74, 79, 80, 82 Dimant D. 3, 19, 20, 22, 66, 88, 124,

128, 129, 149, 155, 178, 203, 209, 211, 215, 222, 240, 241, 246, 251–254, 262, 264, 270

DiTommaso L. 168, 204 Dochhorn J. 168 Douglas M. C. 205, 218 Drawnel H. 110–117, 120 Driver S. R. 34 du Toit Laubscher F. 166 Duhaime J. 153, 154, 156–158, 172–176,

182–185, 188, 189, 194–197, 199, 200

Duke R. R. 118, 121, 124 Duncan J. A. 34 Dunn J. D. G. 62, 144, 145 Dupont-Sommer A. 151, 179, 189, 199 Dyma O. 105, 242 Ego B. 24, 125, 247 Eissfeldt O. 33, 36, 58 Elgvin T. 95, 122, 135, 136, 138–140,

142, 239 Eliade M. 12, 52 Elior R. 8, 9, 218 Elitzur B. 265 Elliger K 33 Emerton J. A. 60, 67 Endres J. C. 207


Eshel E. 110–114, 116, 258, 262, 264, 267

Eshel H. 190, 195 Esler P. F. 88 Evans C. A. 62, 144 Evans Kapfer H. 220 Falk D. K. 111, 140, 189, 203, 226, 229,

246 Fassberg S. E. 226 Feldman A. 124, 164 Ferch A. J. 60 Finkelstein L. 123 Fitzmyer J. A. 122, 125, 143, 144, 164–

167, 169, 170 Fletcher-Louis C. H. T. 7, 88, 138, 140–

142, 167–169, 174, 176, 178, 181, 185, 186, 199, 212, 218, 222, 227, 229, 233, 239, 242–244, 248, 259, 261, 266, 267

Flint P. W. 57, 59, 144, 154, 177 Flusser D. 143, 168 Fraade S. 242 Frankel D. 42, 69 Frechette C. G. 67 Freedman D. N. 19, 52 Frennesson B. 206, 207, 209–217, 219,

220, 222, 239, 241, 261 Frerichs E. S. 97 Frey J. 88, 152, 154, 155, 224 Gammie J. G. 185 García Martínez F. 17, 18, 20, 21, 140,

143, 145, 151–153, 157, 163, 164, 167, 169, 171, 174, 179, 187, 219, 239, 247, 254, 255, 262, 263, 267

Gaster T. H. 207 Gathercole S. J. 151 Gieschen C. A. 7 Goff M. J. 97, 135–142, 223 Goldingay J. E. 39, 40, 43–45, 47, 63,

65, 73–76, 78, 80, 82 Goldman L. 121 Goldstein B. 212 Goldstein R. 36 Gonzales A. 40 Goodman M. 16 Goppelt L. 52 Gordon C. H. 43, 45

Goulder M. D. 44 Gray G. B. 52, 246 Greenfield J. C. 110–114, 116 Gunkel H. 67 Halperin D. J. 85 Halpern B. 19, 185 Halpern-Amaru B. 7 Hamacher E. 8 Handy L. K. 11, 31, 32 Hanhart R. 62, 122 Hankins D. 136 Hannah D. D. 1, 6, 48, 81, 86, 87, 101–

103, 123, 128, 132, 134, 162, 164, 166, 173, 184, 188, 194, 196, 200, 239

Hanneken T. R. 81, 126, 130, 133 Hansen P. D. 69, 88 Harlow D. C. 92 Harrington H. K. 24, 135–137, 139–142,

223 Hartman L. 93 Hartman L. F. 58, 60, 62, 74, 79, 80, 82 Harvey G. 160, 190 Hayes C. E. 24 Heger P. 156 Heiser M. S. 11, 32–35, 37, 38, 42, 43,

45, 48, 53, 60, 61, 67, 75, 80, 94, 158, 165, 167, 169, 174, 198, 232, 282

Hempel, C. 16, 95, 124, 150, 152, 154, 159, 161, 162, 259, 260

Hendel R. 35, 265 Henze M. 163 Hicks-Keaton J. 282 Hilhorst A. 20 Himmelfarb M. 2, 7, 51, 52, 88, 91, 94,

115, 127, 131 Hollander H. W. 111, 113 Holm-Nielsen S. 206, 207, 209, 210,

212, 214, 215, 218, 219, 222 Holmstedt R. D. 174, 175 Hölscher G. 57, 58 Holtz S. E. 64 Horbury W. 61 Horton F. L. 163–166, 168, 170 Hossfeld F.-L. 40, 42, 44 Hughes J. A. 205, 206, 209, 213, 214,

219, 224 Hultgren S. 216, 224


Hurtado L. W. 1, 5, 6, 50 Ibba, G. 8 Isaac E. 100 Japhet S. 52 Jassen A. P. 190 Jokiranta J. 21, 151 Jongeling B. 178 Jost M. R. 88 Joüon P. A. 208 Jurgens B. A. 119 Kaiser O. 45–47 Kamiah E. 157 Kampen J. 135, 152, 192, 195 Karlsen Seim T. 23 Katz S. T. 236 Kautzsch E. 65, 257 Keith C. 115 Kim Harkins A. 203, 204, 207, 212, 213,

215, 218, 224, 225, 272 Kim S. 144 Kittel B. P. 208, 210, 212 Klawans J. 52, 91, 93, 111, 112, 113,

117, 226, 228, 234, 237, 240, 251 Knibb M. 15, 83, 151 Knohl I. 167, 265 Kobelski P. J. 119, 120, 163–166, 168–

170, 231 Koch K. 36, 58 Korner R. J. 58 Kratz R. G. 34, 58, 59 Kraus H.-J. 40, 43–45 Kugel J. L. 111, 112, 126, 133 Kugler R. A. 14, 16, 111, 112, 117, 120,

196, 259 Kühlwein J. 212 Kuhn H.-W. 87, 149, 205–207, 209 Kuhn K. A. 144 Kuhn K. G. 156 Kvanvig H. S. 72, 73 L’Heuruex C. E. 11, 29 Laato A. 98 Lacocque A. 12, 60, 67, 70, 72, 75, 76,

78, 81 Lamberigts S. 176

Lange A. 78, 95, 115, 136, 140, 141, 152–154, 224, 261

Laymon C. M. 122 Leaney A. R. C. 151 Lenglet A. 57 Leonhardt-Balzer 152, 156, 162 Levenson J. D. 185 Levine Lee I. 246 Lewis G. S. 166 Lewis J. P. 212 Licht J. 151–153, 157, 214, 259, 260 Lichtenberger H. 95, 115, 144 Lieu J. 152 Lim T. H. 1, 163 Lioy D. 52 Lipiniski E. 171 Littman R. J. 124 Loretz O. 36, 41 Lueken W. 5 Mach M. 13, 50, 129 Machiela D. A. 20, 117, 121, 122, 126 Magness J. 16, 247 Maier J. 52, 235 Manzi F. 169 Martin Hogan K. 141 Mason E. F. 163, 164, 166, 168, 169 Matthews C. R. 67 Meier S. A. 48 Meinhold J. 57 Mermelstein A. 64 Metso S. 151, 244 Meyers C. 52 Michalak A. R. 5, 46, 48–50, 79, 80,

100–103, 134, 147, 155, 174, 178, 180–183, 186, 188, 209, 211, 215, 231, 232

Milik J. T. 15, 83, 110, 119, 120, 125, 127, 128, 132, 163, 166, 167, 169, 170, 252, 258, 259

Miller E. 266a Miller M. P. 164, 167 Miller, Jr. P. D. 29, 32, 49, 184 Mizrahi N. 226, 229, 232, 234, 236, 249 Monsoor M. 206 Montgomery E. 77, 212 Montgomery J. A. 63 Moore C. A. 122, 124 Morana E. 64


Morgenstern J. 40 Morray-Jones C. R. A. 227, 244 Moses R. E. 79, 87, 88 Mowinckel S. 185 Mullen, Jr. E. T. 11, 29, 30, 32, 35, 43,

49, 50, 75 Müller U. B. 60 Muraoka T. 208 Murphy-O’Connor J. 15, 159, 216 Murray R. P. R. 85, 86 Najman H. 123, 124, 226, 241 Neusner J. 24, 97 Newman C. C. 166 Newman J. H. 204, 224, 226, 227, 236,

238, 239, 241, 242, 244, 246, 247, 249, 251

Newsom C. A. 21, 25, 53, 64, 66–69, 74, 77, 78, 80, 82, 152, 177, 193, 194, 204–208, 211, 213–218, 220, 222, 224–226, 228–250, 254, 257, 262, 263, 270, 281

Nickelsburg G. W. E. 3, 4, 7, 82–100, 102–112, 123, 124, 145, 152, 161, 209

Nicklas T. 1, 13, 14 Niditch S. 48, 63, 73 Niehr H. 43 Nitzan B. 9, 10, 245, 254, 255 Noll S. F. 207 Noth M. 65, 66, 71 Nougayrol J. 30 O’Connor M. 257 O’Neill J. 7, 186 Oden, Jr. R. A. 28, 29 Oegema G. S. 144, 168 Økland, J. 23 Oldenburg U. 28 Olson D. C. 98–104 Olyan S. M. 13, 54 Orlov A. A. 94, 167 Osten-Sacken P. 154, 186, 187, 189, 194 Oswalt J. N. 45 Owens J. E. 123 Pajunen M. 116 Palmer C. 24 Pantoja J. M. 221

Parker S. 183 Paul S. M. 144 Penner J. 242 Penner K. 208, 242 Perdue L. G. 78 Perrin A. B. 98, 111, 114, 116–124 Peters D. M. 174 Pfann S. J. 83 Pitard W. T. 28, 32, 51 Pope M. H 29 Popkes E. E. 224 Popovic M. 20, 21, 150, 153, 154, 156,

157 Porter P. A. 58, 73 Porter S. E. 62, 90, 192 Poythress V. S. 63 Propp W. H. 19 Puech E. 20, 118–121, 143, 163, 166,

170, 203–207, 209, 210, 266 Putthoff T. L. 217, 219, 220, 233, 240,

251 Qimchi D. 40 Qimron E. 150, 174, 216, 217, 223, 229,

248, 252, 253, 255–257, 265 Rainbow P. 167 Reed A. Y. 90, 91, 93, 96 Reeves J C. 192 Regev E. 102, 104, 130 Reiterer F. V. 1, 13 Richardson H. N. 122 Rietz H. W. M. 226 Ringrenn H. 198 Rofé A. 34, 35, 40 Roggia R. G. 29 Rohland J. P. 198 Roitman A. D. 17 Rokay Z. 40 Rollston C. A. 188 Römhelf D. 115 Rosenberg A. J. 40 Rowland C. 9, 60, 64, 94, 186, 209 Roy J.-S. 135 Rudnig-Zelt S. 168 Rudolph W. 33 Rüger H. P. 33 Russell D. S. 50, 101


Samuel H. 183 Sanders E. P. 191, 193 Sanders P. 33, 41 Scacewater T. 188 Schäfer P. 8, 9, 10, 23, 84, 88, 91, 94,

149, 188, 202, 209, 210, 212, 213, 215, 225, 226, 228, 232, 234, 236, 238, 239, 242, 244–246, 249, 261

Schiffman L. H. 17, 19, 20, 114, 160, 203, 226, 246, 247, 259, 262

Schmidt N. 60 Schofield A. 18, 151 Scholem G. G. 8 Scholen J. D. 30 Schöpflin K. 1, 13 Schuller E. M. 23, 25, 66, 140, 190, 204–

206, 208, 211–215, 218, 220, 222, 262, 263, 265, 266, 269–272, 281

Schultz B. 188–191, 193–195, 267, 268 Schwartz D. R. 167 Scott J. M. 129 Screnock J. 174, 175, 190 Segal M. 42, 59, 60, 65, 69, 75, 79, 126–

128, 130, 134, 146, 212 Seitz C. R. 45, 169 Sekki A. E. 154 Seow C. L. 54 Shaked S. 156 Shantz C. 207 Sloan D. B. 282 Smith M. 264, 268 Smith M. S. 11, 27–39, 41, 42, 44, 51 Soggin J. A. 49 Sperling S. D. 168 Spiekermann H. 34, 59 Stegemann H. 66, 203–206, 211, 213–

215, 218, 220, 222, 259, 262, 263 Stettler C. 230 Steudel A. 144, 163, 166, 175, 183, 184,

259 Stokes R. E. 63, 168 Stökl Ben Ezra D. 18 Stone M. E. 94, 110–114, 116, 118, 222 Strathamann H. 86 Strawn B. A. 226 Strugnell J. 135–137, 139–142, 223 Stuckenbruck L. T. 6, 61, 63, 64, 90, 92,

95, 96, 106–109, 115, 125, 136, 138,

139, 141, 154, 156, 226, 228, 258, 259

Sukenik E. L. 172, 203, 204, 222 Sullivan K. P. 1, 7, 174, 175, 184, 186,

188, 189, 206, 209, 214, 236, 250, 261

Suter D. 90, 91 Swartz M. D. 8 Swarup P. 24, 136, 160, 220–222, 229,

241, 250 Talmon S. 161 Tanzer S. J. 205–207, 211 Terrien S. 40 Tervanotko H. 116, 118 Testuz M. 130 Thompson T. L. 95 Tigay, J. 32–34, 38–40, 86 Tigchelaar E. J. C. 20, 118, 123, 135,

139, 141, 153, 157, 163, 174, 179, 203, 219, 254, 255

Tiller P. A. 95, 98–102, 104, 105, 108, 115, 130, 136, 140, 219–221, 223

Tobin T. H. 224 Torrey C. C. 101, 102 Tov E. 34, 114, 203 Trebilco P. 283 Trevor J. C. 150 Trotter J. R. 64 Tsevat M. 45 Tucker F. S. 144 Tuschling R. M. M. 3, 22, 149, 159, 162,

164, 178, 185, 188, 200, 209, 213, 215, 226, 228, 229, 231, 236, 238, 245, 247, 251

Tuttle G. A. 45 Tzoref S. 17 Ulrich E. 34, 161 van de Water R. 169 van den Broek R. 4, van der Kooij A. 34 van der Ploeg J. 175, 179, 180, 189 van der Woude A. S. 17, 67, 162–167 van Kooten G. H. 92 van Ruiten T. A. G. M 13, 92


VanderKam J. C. 15, 16, 54, 84, 93, 94, 114, 126–128, 130–134, 145, 154, 161

Vermes G. 15, 174, 197, 218 von Rad G. 38 Wacholder B. Z. 20, 21, 57, 277 Walsh M. L. 144, 283 Waltke B. K. 257 Wassén C. 13, 19, 20, 155, 162, 183, 242 Wasserman E. 141 Weinfeld M. 38, 149, 202 Wells K. B. 207 Werett I. 183 Werline R. 207 Wernberg-Møller P. 151, 154, 158, 220 Werner M. 5 Wevers J. W. 34 White Crawford S. 19, 20 White E. 11, 36, 45 Wifall W. 82 Wildberger H. 45, 46 Wintermute O. S. 2, 129

Wise M. O. 16, 174, 197, 218, 224, 255, 261, 262, 264, 265, 270

Wold B. G. 115, 135–139, 141, 142, 168, 224

Wolfson E. 9, 10, 241 Wray Beal L. M. 58 Wright B. 124 Xeravits G. G. 23, 123, 144, 150, 163,

165, 196, 220 Yadin Y. 172, 174–176, 178–181, 184,

187, 188, 190, 197, 198, 225 Yarbro Collins A. 65 Yardeni A. 265 Yuditsky A. E. 252, 253, 265 Zacharias H. D. 61 Zehnder M. 68 Zenger E. 40, 42, 44 Zevit Z. 60 Ziegler J. 54 Zilm J. 242, 251 Zimmerman J. 144

Index of Subjects

Angel of Darkness 23, 47, 120, 146, 182, 276

Angel(s) of the Presence 2, 54, 55, 125, 128–135, 178, 180, 215, 219, 221–224, 229, 237, 243, 261, 271, 276, 278, 279

Angel of Truth 158, 166, 167, 198 Angel of Yhwh 28, 37, 48, 158, 167, 198 Belial 47, 119, 120, 146, 163, 165, 166,

168–170, 181–183, 185–187, 192, 258, 276

Commander of the army of Yhwh 49, 74,

79, 187 Divine council/assembly 11, 12, 27–45,

49, 51, 64, 68, 82, 94, 158, 164, 165, 167, 169, 198, 210, 211, 213, 214, 217, 219, 220, 232, 244, 254, 255, 264, 269, 271, 276

Fellowship/communion with the angels

3, 4, 10, 13, 14, 22–26, 65, 109, 110, 138, 147, 149, 150, 162, 172, 179–188, 201–226, 236, 238–245, 247–249, 251, 253, 255, 257, 264, 266, 271, 273, 275, 278–281

Gabriel 60, 74, 77, 80, 84, 99, 102, 128,

265 Mastema 2, 47, 133, 134 Melchiresha 119–121 Melchizedek 27, 47, 113–115, 119–122,

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–

81, 84–89, 92, 94, 99, 101–103, 114, 120, 123, 128, 134, 165–167, 181, 182, 184–186, 197–201, 232, 233, 263, 268, 269, 279, 282

One like a son of man 12, 59–72, 75, 81,

144, 145, 167, 198–200, 283 Plant metaphor for God’s people 24, 95,

108, 130, 131, 136, 217, 220–223, 278, 280

Prince of Light(s) 23, 47, 120, 154, 155,

158, 162, 166, 167, 172, 181, 182, 184, 186, 188, 198, 199, 279

Prince of the host/Prince of princes 61,

67, 74–76, 78, 167, 198 Qumran movement – as an angel-like sect 3, 22, 65, 179,

208, 215, 236, 240, 242, 246–248, 251, 280

– as the true Israel 24, 142, 149, 159–162, 172, 192, 197, 201, 202, 203, 217, 220, 221, 223–225, 235, 237, 242, 244, 254, 258, 273, 274, 275, 278–281

– covenant renewal ceremony of 159, 161, 224, 244, 245, 256, 258, 280

Raphael 84, 86, 99, 102, 123–125, 128 Sariel 84, 99, 102 Satan(s) 114, 120, 168

Index of Subjects348

Temple/sanctuary – earthly 14, 24, 51–53, 74, 78, 82, 87,

91, 93, 95, 104, 105–108, 112, 115, 117, 126, 129, 140, 141, 147, 161, 195, 214, 220, 224, 227, 228, 233, 234, 242, 243, 246, 247, 251, 261, 276, 277, 280

– heavenly 2–4, 10, 24, 51–56, 84, 87–91, 93, 95, 99, 107, 110, 112, 115, 116, 125, 128, 147, 131, 149, 202,

214, 215, 221, 225, 233–252, 258, 261, 273, 276, 277, 280

Terminological ambiguity (angel/human) 65, 66, 171, 214, 219, 248, 250, 256, 257, 280, 283

Uriel 99 Watchers 85, 87, 88, 90, 91, 92, 94–97,

99

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