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Wisdom at Qumran
Wisdom at Qumran
The Geography and Archeology of the Dead Sea Scrolls: Southern Palestine
Geographical Location
The Scrolls
Number of Scrolls
11 Caves Thousands of fr11 Caves Thousands of fragments Over 900 copies of 350 documents Biblical Noncanonical Sectarian
The Geography and Archeology of the Dead Sea Scrolls: The Caves
The Geography and Archeology of the Dead Sea Scrolls: The Caves
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
Pre-Phase: Ancient City (8th or 7th Century BCE) Phase 1a (Before 140 BCE) Phase 1b (After 134 BCE-31 BCE) Phase 2 (4 BCE-68 CE) Phase 3 (Intermittently during the late first and early second centuries CE)
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
The settlement is 75 meters wide at the north entrance and extends 50 meters to the south. Stegemann sees three complexes of buildings: living quarters, domestic economic buildings, and the assembly/dining hall (Stegemann 1998, 35). Originally, however, de Vaux argued that there were no living quarters. Instead, he found here what he thought was a Scriptorium (VanderKam 1997, 14). There were also three cemeteries and an extensive water system.
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
Sectarian Community Roman villa Roman fort
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
The Geography and Archeology of the Dead Sea Scrolls: The Scriptorium
The Scriptorium
The Scriptorium On the basis of inkwells and "writing benches" found in this room, archaeologists have suggested that the second story room of this building was the place where scrolls were copied. No scrolls were found in this room or in the ruins of the site itself. But the same type of unique pottery was found both on site and in the caves with the scrolls, helping to connect the two.
The Geography and Archeology of the Dead Sea Scrolls: The Refectory and Assembly Hall
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
The Geography and Archeology of the Dead Sea Scrolls: The Settlement
The Geography and Archeology of the Dead Sea Scrolls: The Artifacts
Literary Characteristics
Subgenres of Traditional Wisdom
Admonition Exhortation Command Prohibition Instruction
Literary Forms of Traditional Wisdom (Elgvin 2000, 17). Pithy Sayings and Aphorisms (Schiffman 1995, 205)
Thematic Characteristics
Three features of the sapiential texts composed by the sectarians at Qumran broaden the scope of interest in directions already indicated within traditional wisdom. They become more eschatological, heighten the erotic dimension associated with personified wisdom, and intensify the particularism made possible by Ben Siras use of Israelite history as a special instance of guidance by wisdom. (Crenshaw 1998, 178)
Thematic Characteristics
Crenshaw detects two kinds of wisdom that will address different issues (Crenshaw 1997, 178):
Practical or proverbial Reflective
This division is reminiscent of the earthly and heavenly distinction of presented by Matthew Goff and commented on by Florentino Garcia Martinez, which we will encounter later. For now, it suffices to say that the corpus can address a wide range of issues.
Thematic Characteristics
A prominent theme running throughout the wisdom literature is that one must develop a strong antipathy to evil by acquiring wisdom. Likewise, the twin themes of predestination and obedience are prominent (both within and outside of the wisdom texts). The two must be taken together because the reasoning seems to be that the wise have been given their destiny by God, and so they owe it to God to live in accordance with that wisdom (Schiffman 1995, 203-4).
Thematic Characteristics
Epistemology is also an important topic related to Qumran wisdom. For example, wisdom can be found through the observation of nature (Schiffman 1995, 204). There are, however, deeper issues. Collins observes the epistemological significance of mystery (zr), and he contends that it undermines the empirical epistemology of Qoheleth and Ben Sira.
Thematic Characteristics
The term most often occurs in the phrase nhyh rz. The meaning of this phrase is uncertain; it should not be translated mystery of existence (contra Tigchelaar 2003) because it is a niphal participle and not an abstract noun. This does not mean, however, that the phrase has no significance, for it seems to attach a meaning to mystery in which it refers to the inner-workings of creation and all that God has planned for it (Collins 2003, 287-91). Likely means: the mystery which was, is, and shall be
Thematic Characteristics
It is interesting that the personification of wisdom is not always a prominent feature of Qumran wisdom, but it is there, and as noted above, it has some of the characteristics of biblical portrayals.
Heavenly Wisdom
God Gods plan Creation The Cosmos Angels Good and Evil Eschatology
afterlife final judgment
The development of this distinctive eschatology was not based on Hellenistic philosophy, but on cultic practices which inculcated a sense of the presence of God and upon the belief that people were created with eternal life in mind (Collins 2003, 294-9).
4Q525 (Beatitudes)
This document is noteworthy because of its use of the beatitude, although there are differences with the structure of the beatitudes in Matthew 5 (Collins 1997, 113-4). The notable characteristic of this document is its personification of wisdom. Wisdom is ascribed traits and activities that are typical for wisdom literature of the day.
Other Texts
4Q302a (The Parable of the Tree)
This text was too fragmentary for analysis, but it is important because it appears to be a parable that would have been addressed to sages in their education. 4Q413 (Sapiential Work ii)
This work emphasizes the connection between wisdom and morality. It states that wisdom leads the wise to separate themselves from evil, and it provides the capacity for people to look at the past and understand human actions and their consequences (Schiffman 1995, 203-4).
Other Texts
4Q420-21 (Sapiential Work iii) A rather fragmentary text that advocates generally accepted concepts of righteous living. 4Q424 (Sapiential Work iv) This is a fragmentary work that is either derived from Sapiential Work ii or comes from the same source (Strugnell 2002, 47). It provides a list of people who are not to be trusted with certain tasks in order to illustrate the importance of worthy people being put in charge of wisdom instruction.