DSS.950209 Minutes, Dead Sea Scrolls Class #8, 9 February 1995
University of Pennsylvania, Religious Studies 225, Robert Kraft
Asaf Cohen, recorder; Mark Berman, shadow


1. Administrative:

Everyone must sign up for the next round of minutes taking [each student
is to be a "primary" reviewer once, and a "shadow" once]. Everyone must
decide on a book to review -- these review are due by spring break (begins
3 March). The review should be between 500-700 typed words in length, and
submitted in electronic form for distribution to the group.  Using
VanderKam (and Fitzmyer) as point of comparison, the review should provide
a brief summary of the book, then critically evaluate the work as it
compares with the aforementioned "standard" presentation(s).  If one has a
personal opinion, then he or she should include it in the review, with 
supporting evidence as appropriate. 

On Tuesday 2/14/95 Devora Dimant (Tel Aviv University), a member of the
DSS Team, will guest lecture. You have been sent a brief bibliography of
some of her work so that you will be aware of the sorts of things that
have interested her and can ask relevant questions. On Thursday Ross
Kraemer will focus on Philo's account of the Theraputae (which is very
similar to his account of the Essenes) and the question of the extent of
the involvement of women in such ancient "religious" groups, including
Qumran and the DSS. Review what the textbooks say about Philo's treatment 
of these groups.


2. Examination of 4Q180-181 "Ages of Creation" fragments (xeroxed from 
pp. 211ff of Gracia Martinez).

Dr. Kraft handed out xerox copies of 4Q180 and 4Q181. (Devorah Dimant 
published on these eschatologically relevant fragments in 1979.)  

There are 6 fragments of 4Q180. Fragments 2-6 are very fragmentary and
there are many bracketed sections, [...], indicating missing words.  Many
of these blanks were not filled because of uncertanity as to what belongs
there.  Some brackets are filled in such as (frg 1, line 7) the words
"penetrated the daughters of man." The editors were able to guess at this
phraseology because it is used in other places and because it fit well 
with the subject matter in the preserved sections. 

There is not much information from fragments 5-6.  This is a good example 
of what the scholars have to work with and why it is taking such a long 
time. Often it is not possible to be cetain as to how much text is between 
the different fragment clusters -- e.g. whether unjoined fragments come 
from the same column, or adjacent columns, etc.  

Fragement 1 --

This fragment is unusual for beginning at what seems to be the actual
beginning of a sentence or section. The reference to various "ages" shows
that the ancient author(s) thought of consecutive periods of time on a
timeline. The word [heavenly] before "tablets" is a reasonable
reconstruction because the phrase "heavenly tablets" is found elsewhere in
the DSS and related literature. The concept of a timeline is extremely
important because apocalyptic predictions are often associated with a
timeline that God describes, such as the "70 weeks of years" spoken of in
the biblical book of Daniel (e.g. 9.24) and associated with the arrival of
"an anointed one" (a "messiah"). Note the reference to the 70th week in 
4Q181 frg 2.

The italicized word "blank" in the translated fragements indicates a space
left blank in the written line by its scribe or author.  Most writing in
DSS Hebrew has small divisions between words (most ancient Greek writing
has no word divisions at all!). This larger, 3-4 letter wide "blank" space
might suggest something like a sentence or paragraph indicator.  The
small raised "c" at the start of "Azaz'el" indicates that the letter "A" 
represents a Hebrew ayin, rather than an alef which sometimes also will 
be represented by the English letter "a" (but preceded by ' -- in the 
name `Azaz'el, the letter "'e" is an alef).

From the phrase, "sired giants by them," we know that a nearby lacuna (a 
missing section, between brackets) should mention women.  

Fragment 2 --

We know that fragment 2 relates to fragment 1 (although not necessarily in
this order), because the handwriting and context are similar and both
fragments are in the pesher format. There is a "(?)" by the word "Lot,"
and this is probably due to uncertainty about whether is is a personal
name or not. We see the eschatological orientation in the mention of such
items as angels and sinfulness and judgment. 


4Q181 fragment 2 --

This story of the procreation of giants is very similar to the tradition
found in the biblical book of Genesis (6.1-4) concerning the "sons of God"
and the "Nephilim." We are doing frament 2 before fragment 1 because once
these fragments were studied, the scholars realized that what had already
been labelled as fragment 2 probably comes before fragment 1.  The kinds
of words in fragment 2 such as, "knowing, knowlege" show that there is a
vibrant interest in knowledge.  This sets us up for the sorts of
revelation and awareness that permeate "apocalyptic" literature including
many of the DSS. 

Fragment 1--

Just because the fragment mentions "the community," it does not
necesseraly mean that it is a "secterian" writing of the DSS community in
the sense that the "Manual of Discipline" is called sectarian (presumably
originating in the DSS community). But regardless of whether 4Q180-181 
originated with the DSS community, it became part of that "library" and 
tells us something about what they read and copied.

As a side comment on God and gendered language: God is always mentioned as
a "he." However, when the documents and traditions speak of certain key
aspects of God's activity, such as his spirit or wisdom, a feminine noun
is used. 

The use of the phrase, "the end," makes it clear that we are in the world
of eschatological thought.  One must not be thrown off by the phrase,
"[community of] the gods." Such references to a divine group are also
found in the bible and apparently were not seen to compromise "monotheism"
as they understood it.  "Holy ones," can mean angels, "watchers," and 
similar extra-human agents. 

3. The similar traditions in Genesis 6.1-4 and "1 Enoch."
 
Dr. Kraft then read this passage from the Genesis version. Different
English translations of the Bible may render the Hebrew "sons of God" in
different ways, such as "divine beings." Always try to use two or more 
different translations if you are unable to read the original language 
being translated!

Heavenly Beings are a main theme in the "Book of the Watchers," which is
the first 36 chapters of "1 Enoch," itself a collection of at least five
works that have clear divisions or "seams" between them. This material
probably originated in Hebrew because our oldest fragments are from the
DSS, in Hebrew. Before the DSS discoveries the oldest complete copy was
written over a 1000 years later, in Ethiopic. 

"1 Enoch" is usually included among the "pseudipigrapha," and in the past
there has been a tendency to refer to bible-like material in such works as
"rewritten Bible," but Dr. Kraft prefers to categorize it as
"parabiblical" (see also Garcia Martinez).  The category "para-biblical"
does not insinuate which work, for example Genesis or the Book of the 
Watchers, was written first or has some sort of "priority." 

Dr. Kraft then read from 1 Enoch 12. In the ancient Israelite traditions,
Enoch is one of the decendants of Seth, who is the third son of Adam and
Eve.  In 1 Enoch (Watchers) 12, he is described as being hidden. In the
biblical narrative, Enoch is the 7th generation from Adam, and is
described as not dying (Gen 5.24); thus he comes to play a special role in
various traditions.  Enoch predates the flood. Enoch becomes the scribe of
righteousness and meets the "Watchers." He is sent by God to tell the
Watchers who abandoned the high heaven that they have sinned and will not
be forgiven. He tells Azaz'el that he will not have peace because he is
among those who sinned. This provides an alternate explanation for the
origin of evil among humans, in comparison to to the Eden story. 

Chapter 6ff of 1 Enoch (Watchers), contains a similar story of the fall of
the Watchers.  In this version, Shemyaz, the leader of the Watchers does
not consent to lead them down to earth until they all agree to make an
oath to commit the act together and not back out. Then, they descend to
Mount Hermon.  They find human-born women who give birth to giants (known
also as Nephilim, 450 feet tall, etc.).  These giants commit sinful acts
against birds, beasts, and reptiles.  They also drink blood. Azaz'el is
mentioned here for teaching the men how to make weapons. 

//end of DSS.950209//