Sekki - The Meaning of RUAH at Qumran

Arthur Everett Sekki
THE MEANING OF RUAH

AT QUMRAN
SBL Dissertation Series 110
THE MEANING OF RUAH AT QUMRAN
SOCIETY
OF BIBLICAL
LITERATURE
DISSERTATION SERIES
J . J . M. Roberts, Old Testament Editor

Charles Talbert, New Testament Editor
Number 110
T H E MEANING O F RU"AH AT QUMRAN
by
THE MEANING OF RUAH

AT QUMRAN
Scholars P r e s s
Atlanta, Georgia
THE MEANING OF R UAH AT QUMRAN

Ph.D., 1987
Advisor:
University of Wisconsin
(Madison)
K e i t h N. Schoville
1989
T h e Society of Biblical L i t e r a t u r e
Library of Congress Cataloging in Publication Data

Sekki, Arthur Everett.
The meaning of ruach at Qumran / Arthur Everett Sekki.
p. cm. (Dissertation series / Society of Biblical
Literature ; no. 115)
Bibliography: p.
ISBN 1-55540-351-4 (alk. paper). - ISBN 1-55540-352-2 (alk.
paper)
1. Dead Sea scrolls-Criticism, interpretation, etc. 2. Ruah (The
Hebrew word) I. Title. II. Series: Dissertation series (Society
of Biblical Literature) ; no. 115.
BM487.S44 1989
296.1'55-dc20
89-6280
CIP
Printed in the United States of America

on acid-free paper
TABLE OF CONTENTS
Chapter
Page
INTRODUCTION
II
A CHRONOLOGICAL SURVEY OF THE LITERATURE

1. F r o m 1950 t h r o u g h 1 9 5 5 : initial questions a b o u t ruah
a . U n d e r s t a n d i n g ruah a s G o d ' s Spirit, m a n ' s
spirit o r a n angel
b. Iranian influence o n the c o n c e p t of ruah in
sectarian thought
c.
The m e a n i n g of ruah in the Scrolls a n d its
r e l a t i o n s h i p to e a r l y C h r i s t i a n i t y
2.
7
7
18
22
d. Conclusion to section 1, chapter 2

F r o m 1956 t h r o u g h 1 9 6 1 : conflicting solutions to
25
the p r o b l e m of ruah in the Scrolls

a. P r e l i m i n a r y o b s e r v a t i o n s
b. T h e position that the Scrolls d o n o t c o n t a i n
a single, consistent p n e u m a t o l o g y
c.
T h e position that the Scrolls d o n o t c o n t a i n
Iranian c o s m i c d u a l i s m
d. Conclusion to section 2, c h a p t e r 2
26
26
3.
a.
b.
c.
d.
T h e issue of ruah f r o m 1962 to the p r e s e n t

Preliminary observations
The position that sectarian p n e u m a t o l o g y
is a n essential u n i t y d o m i n a t e d b y the
Iranian, c o s m i c d u a l i s m of its two-spirit
teaching
T h e position w h i c h questions the unity of
sectarian p n e u m a t o l o g y a n d the d o m i n a n t
position of the t w o - s p i r i t t e a c h i n g w i t h i n it
The position w h i c h v i e w s sectarian p n e u m a t o l o g y a s a u n i t y b u t denies that this
reflects the the p r e s e n c e of c o s m i c d u a l i s m ,
Iranian o r o t h e r w i s e
31
37
50
51
51
53
60
63
4.
e. Conclusion to section 3, chapter 2

C o n c l u s i o n to chapter 2
III RUAH
1.
2.
3.
A S G O D ' S SPIRIT
Basic syntactical c h a r a c t e r i s t i c s of ruah as G o d ' s

Spirit
Specific syntactical p a t t e r n s of ruah as G o d ' s
Spirit
a. G e n e r a l O v e r v i e w
b. T h e singular o f ruah a s a nomen regens in
c o n s t r u c t with a suffixed sing, of efrip
referring to G o d :
or i)e)i(i)p rrn
71
72
72
72
c.
E x p r e s s i o n s related to ("|/ro o r i)eh(i)p rrn:

BhWpn mn ( 4 Q D e {270} 2 II 1 3 - 1 4 b a n d 4 Q 5 0 6 ,
1 3 1 - 1 3 2 , 1 1 ) a n d T o r n m n ( 1 Q H 16:9)
83
d.
T h e singular o f ruah u s e d w i t h o u t qualifying

expressions
85
e.
f.
T h e syntactically indefinite f o r m Kftip rrn

T h r e e unrelated a n d unique cases referring to
G o d ' s Spirit: run m i , 1 Q H 1 4 : 2 5 ; n m rrtfo,
H Q M e l c h 3 I I 1 8 ; a n d ntfnp m i , 1QS 3:7
Conclusion
IV RUAH
T h e basic s e m a n t i c r a n g e of ruah a s m a n ' s spirit
2.
B a s i c s y n t a c t i c a l c h a r a c t e r i s t i c s o f ruah as m a n ' s
spirit
Specific syntactical p a t t e r n s o f ruah a s m a n ' s spirit
a. General o b s e r v a t i o n s
b. T h e m e a n i n g o f ruah a s a nomen regens in
c o n s t r u c t w i t h the genitive
c.
T h e m e a n i n g of ruah with a suffix
d. T h e m e a n i n g of ruah w i t h o u t qualifying
expressions
e.
90
91
93
A S M A N ' S SPIRIT
1.
3.
66
67
T h e m e a n i n g of ruah in the singular,

followed b y o n e o r m o r e participial
adjectives
95
99
101
101
104
118
121
136
f.
4.
V
U s e s of ruah w h i c h r e q u i r e special a t t e n t i o n :
mnn, 4 Q 2 6 6 D a 1 X V I I 6 a n d Dnn rrn, 4 Q 2 6 6
Da 1 XVII12
Conclusion
RUAH A S A N G E L / D E M O N
1. Basic s y n t a c t i c a l c h a r a c t e r i s t i c s of
angel/demon
2. Specific syntactical p a t t e r n s of ruah
demon
b. The m e a n i n g of ruah a s a nomen
masculine plural construct f o r m
c.
139
144
ruah a s
145
as a n g e l /
146
146
regens in a
followed b y
one or m o r e genitives
T h e m e a n i n g of ruah as a nomen regens in a
feminine plural f o r m followed b y the
genitive
d. D i v e r s e p a t t e r n s of ruah in t h e p l u r a l
e. D i v e r s e p a t t e r n s of ruah in the singular
3. Conclusion
147
155
163
166
171
VI O T H E R U S E S O F RUAH- 1) W I N D , 2 ) B R E A T H A N D
3) U N C E R T A I N A N D F R A G M E N T A R Y T E X T S
1.
Ruah a s " w i n d " w i t h its r e l a t e d m e a n i n g s

"quarter/side" and "vanity"
b. Specific p a t t e r n s of ruah a s w i n d
1)
2)
Ruah a s a n unqualified s i n g u l a r
Ruah in t h e singular a s t h e nomen
of a g e n i t i v e
3)
4)
Ruah a s a feminine plural w i t h suffixes

Ruah a s a feminine p l u r a l , nomen
regens
Miscellaneous f o r m s of ruah
5)
2.
173
173
173
Ruah a s " b r e a t h "

vii
173
regens
175
176
177
178
179
179
b.
3.
Specific p a t t e r n s of ruah a s b r e a t h
1) T h e unqualified singular of ruah
2) T h e singular of ruah a s t h e nomen regens
3) T h e feminine plural of ruah a s a n
unqualified genitive
F r a g m e n t a r y a n d u n c e r t a i n u s e s of ruah in the
p u b l i s h e d , non-biblical H e b r e w Scrolls
a.
b.
4.
O c c u r r e n c e s of a singular, unqualified ruah

O c c u r r e n c e s of a qualified or plural f o r m
of ruah
c.
Possible o c c u r r e n c e s of ruah
Conclusion
179
179
181
181
182
182
182
182
183
VII A N A L Y S I S A N D C O M P A R I S O N O F T H E R E S U L T S O F
C H A P T E R S III-VI
1.
2.
General o b s e r v a t i o n s
A n a l y s i s a n d c o m p a r i s o n of specific categories of
185
ruah
a. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d with
its m e a n i n g a s G o d ' s Spirit
b. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h
its m e a n i n g a s m a n ' s spirit
186
186
186
c.
S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h
its m e a n i n g as a n g e l / d e m o n
187
d.
its m e a n i n g as w i n d
189
e.
its m e a n i n g a s b r e a t h
190
VIII T H E M E A N I N G O F RUAH I N 1 Q S 3 : 1 3 - 4 : 2 6
1. Initial o b s e r v a t i o n s
2. A n e x e g e t i c a l a n a l y s i s o f ruah in 1 Q S 3 : 1 3 - 4 : 2 6
o n t h e basis of its u s e in t h e rest of t h e non-biblical,
H e b r e w literature o f Q u m r a n
a. 1 Q S 3 : 1 4 (omrm -TQ 'TO)
b. 1 Q S 3 : 1 8 (mrrn Titf) a n d 3 : 1 8 / 1 9 Cram roan mrrn)
c.
1 Q S 3 : 2 4 (Vrra Tin V D )
viii
193
194
194
196
200
3.
IX
d.
1 Q S 3:25 ( T t f i m iiK n m n )
201
e.
1QS 4 : 3 (mu> r r n )
202
f.
1 Q S 4:4 (run r r n )
203
g.
1QS 4 : 6 ( r r n m o )
204
h.
1 Q S 4 : 9 (rfw> rrn)
204
i.
1QS 4 : 1 0 (mar r r n )
205
j.
1QS 4:20 (rfna r r n V D )
k.
1QS 4 : 2 1 a (hip r r n )
207
1.
1QS 4 : 2 1 b (TDK m n )
208
m.
1QS4:22
209
1 Q S 4 : 2 3 C?TBI r o - r r n )
210
o.
1QS4:26 (vm)
212
(pro r r n )
Conclusion
205
213
CONCLUSION
221
LIST O F S O U R C E S
225
CLASSIFIED BIBLIOGRAPHY
241
ix
ACKNOWLEDGMENTS
I w o u l d like to t h a n k t h e f a c u l t y o f the D e p a r t m e n t of
H e b r e w a n d S e m i t i c S t u d i e s of the U n i v e r s i t y of W i s c o n s i n M a d i s o n a n d especially m y advisor, Professor Keith N.
Schoville, for m a k i n g this s t u d y possible. I w o u l d also like to
t h a n k P r o f e s s o r E m e r i t u s M e n a h e m M a n s o o r for the y e a r s of
g u i d a n c e a n d e n c o u r a g e m e n t he h a s g i v e n to m e in the s t u d y of
H e b r e w a n d s e m i t i c s a n d p a r t i c u l a r l y of t h e s e c t a r i a n s of
Q u m r a n . Finally, I w o u l d like to t h a n k m y family a n d friends
for their c o n s t a n t s u p p o r t .
CHAPTER 1
INTRODUCTION
A basic p r o b l e m f r o m the beginning of the s t u d y of the D e a d
Sea Scrolls a n d c o n t i n u i n g to the p r e s e n t h a s b e e n in d e t e r m i n ing w h e n ruah in the s e c t a r i a n literature refers to G o d ' s Spirit,
m a n ' s spirit, a n g e l / d e m o n , w i n d or b r e a t h . T h e k i n d s of d e t e r m i n a t i o n s s c h o l a r s m a k e in this r e g a r d will influence n o t o n l y
their v i e w s of sectarian p n e u m a t o l o g y in g e n e r a l b u t also their
v i e w s o n the beliefs of the Q u m r a n c o m m u n i t y in o t h e r a r e a s .
F o r e x a m p l e , s c h o l a r s w h o v i e w ruah in the Scrolls p r e d o m i n a t e l y in t e r m s of the t w o spirits of 1QS 3:13-4:26 ( u s u a l l y d e fined a s p s y c h o l o g i c a l / c o s m i c in n a t u r e a n d a s i n v o l v i n g a n
Iranian, c o s m i c d u a l i s m ) tend to u n d e r s t a n d it a s a p r e d e s t i n e d
g o o d o r evil s p i r i t / s p i r i t u a l i t y d o m i n a t i n g m e n a n d f o r m i n g
the basis for Q u m r a n ' s r e l i g i o u s e x c l u s i v e n e s s w i t h its c o r r e s p o n d i n g d o c t r i n e s of d o u b l e p r e d e s t i n a t i o n a n d r i g h t e o u s h a t r e d for t h o s e o u t s i d e the c o m m u n i t y . O t h e r s c h o l a r s , h o w 1
' C / . F. Manns, Le symbole Eau-Esprit dans le Judaisme

Ancien,
(Jerusalem: Franciscan Printing Press, 1983), p. 83. Manns disagrees
with P. Guilbert's definition of ruah in 1QS 3:7 as simply man's spirit. Cf.
also M. Delcor, "V. Doctrines des Esseniens," Supplement
au
Dictionnaire de la Bible, Fasc. 51, (Paris, 1978), col. 963: "chercheurs. . .
se divisent en deux camps a propos de l'interpretation des deux
esprits: ceux qui donnent a rwh le sens de 'puissance angelique cosmique', et ceux qui comprennent ce terme dans le sens d'un 'instinct
moral interieur a l'homme'."
C / . D. Dombkowski Hopkins, "The Qumran Community and
1QH Hodayot: a Reassessment," Revue de Qumran 10 (1981), pp. 338-9:
"We have said above that Qumran's self-understanding in relation to
the rest of the world usually emerges as a by-product of the discussion
of the two spirits in 1QS 3:17-4:26; in this passage dualism presents itself
in two aspects: the human (psychological) and the cosmic
( c o s m o l o g i c a l ) . . . . As a consequence of this cosmological and psycho2
T h e M e a n i n g of Ruah at Q u m r a n
e v e r , w h o v i e w ruah m o r e in t e r m s o f its Old T e s t a m e n t backg r o u n d , t e n d to u n d e r s t a n d its u s e in the Scrolls in its m o r e biblical sense a s G o d ' s S p i r i t or as a simple disposition in m a n a n d
t h e r e f o r e t e n d to see less of a strict c o s m i c d u a l i s m with its
h a r s h b o u n d a r i e s b e t w e e n t h e sect m e m b e r a n d t h o s e o u t s i d e
the c o m m u n i t y . T h e definition of ruah in the Scrolls, then, is a
m a t t e r of i m p o r t a n c e . It t e n d s to affect o u r v i e w of Q u m r a n i a n
r e l i g i o n a s a w h o l e a n d its p l a c e w i t h i n i n t e r t e s t a m e n t a l
Judaism.
3
T h e b a s i c g o a l of this s t u d y , then, is to clarify the m e a n i n g

a n d u s e of the H e b r e w w o r d ruah a m o n g the Q u m r a n Sectarians
t h r o u g h a n a n a l y s i s of this w o r d a s it a p p e a r s in the non-biblical writings (both "sectarian" a n d "non-sectarian") which
h a v e b e e n f o u n d in the e l e v e n c a v e s a s s o c i a t e d with this c o m m u n i t y . It s e e m s r e a s o n a b l e to investigate the m e a n i n g of ruah
in all the non-biblical w r i t i n g s f o u n d at Q u m r a n a n d n o t just
t h o s e r e g a r d e d as " s e c t a r i a n " for the f o l l o w i n g r e a s o n s : 1) e x p r e s s i o n s of ruah in n o n - s e c t a r i a n d o c u m e n t s c a n be helpful in
u n d e r s t a n d i n g c o r r e s p o n d i n g s e c t a r i a n e x p r e s s i o n s since t h e y
o f t e n s h a r e t h e s a m e H a s i d i c b a c k g r o u n d (c/. the a n a l y s i s o f
4 Q 5 0 4 , 1-2, V 15 in c h a p t e r t h r e e b e l o w ) , a n d 2 ) there is s o m e
logical dualism of the two spirit doctrine in 1QS, the Qumran

community emerges as the predistined 'lot' of the rightreous elect
standing in a mutually exclusive relationship with those outside of the
community who have been predestined to the 'lot' of the wicked; in
other words the Qumran sect takes its stand over against the rest of
the human race in a context of double predestination. This gap between Qumran and the rest of the world is reinforced by the demand
for 'eternal hatred' of all 'men of perdition'."
. g . , Peter von der Osten-Sacken, Gott und Belial, traditionsgeschichtlichliche
Untersuchungen
zum Dualismus in den Texten
aus Qumran in Studien zur Umwelt des Neuen Testaments 6,
(Gottingen: Vandenhoeck & Ruprecht, 1969), pp. 131-7 and 165ff.
3
P . Wernberg-Moller, "A Reconsideration of the Two Spirits in the

Rule of the Community (1Q Serek 111,13 - IV,26)," Revue de Qumran ,11
(1961), pp. 413-441.
C / . Dombkowski Hopkins, "Community," p. 341 and nn. 58 & 59.
4
Introduction
u n c e r t a i n t y a s to w h a t the s e c t a r i a n s d i d o r d i d n o t c o m p o s e . 6
S o m e f r a g m e n t s f o u n d a t Q u m r a n , for e x a m p l e , a r e p a r t s of
apocryphal and pseudepigraphical works already known,
p a r t s of w h i c h c o u l d h a v e arisen in the Q u m r a n c o m m u n i t y . 7
But m o r e i m p o r t a n t l y , s o m e of the u n k n o w n w o r k s d i s c o v e r e d
m a y n o t be sectarian c o m p o s i t i o n s (e.g., H Q P s Plea, cf. c h a p ter three, n. 6 5 ) a l t h o u g h m o s t of t h e m p r o b a b l y a r e . 8 T h e prim a r y a r e a of o u r i n v e s t i g a t i o n , then, will b e the non-biblical,
H e b r e w Scrolls as a w h o l e , a n d a s the s t u d y p r o g r e s s e s , possible n o n - s e c t a r i a n s o u r c e s of ruah will b e identified a n d h a n d l e d
o n the basis of their i n d i v i d u a l c h a r a c t e r . W e s h o u l d n o t e also
that O l d T e s t a m e n t e x p r e s s i o n s a n d c o n c e p t s of ruah h a v e often
h a d a s t r o n g i m p a c t o n s e c t a r i a n u s a g e (e.g., E z k . 3 6 - 3 7 , cf.
c h a p t e r three, section 2 d ) ; these will b e c o m p a r e d to s e c t a r i a n
e x p r e s s i o n s w h e n e v e r this is helpful.
a
The basic m e t h o d o l o g y of this s t u d y is to c o m p a r e t h e c o n t e x t u a l m e a n i n g s of ruah in t h e non-biblical, H e b r e w Scrolls

w i t h its linguistic p a t t e r n s ( u s u a l l y s y n t a c t i c a l in n a t u r e , b u t
n o t limited to this) to see if a n y of these p a t t e r n s h a s a s e m a n tic v a l u e i n d e p e n d e n t of its p a r t i c u l a r c o n t e x t . If a s e m a n t i c
v a l u e c a n be d i s c o v e r e d for a g i v e n p a t t e r n of ruah a s seen in
less a m b i g u o u s c o n t e x t s , the s a m e p a t t e r n m a y be able to s h e d
light o n the m e a n i n g a n d u s e of ruah in a d i s p u t e d o r a m b i g u o u s
c o n t e x t . In w o r k i n g w i t h a g i v e n m e a n i n g o f ruah, t h e n (e.g.,
"angel"), the m o s t basic syntactical p a t t e r n s (e.g., n u m b e r , g e n Cf. the most recent discussion of this issue in Hermann
Lichtenberger,
Studien
zum
Menschenbild
in Texten
der
Qumrangemeine,
Studien zur Umwelt des Neuen Testaments, 15
(Gottingen: Vandenhoeck & Ruprecht, 1980), pp. 13-45.
C / . chapter 4, n. 177 below. Fragments identified with certainty at
Qumran are from 1 Enoch, Jubilees, Ben Sira, Tobit, Epistle of Jeremy
and parts of the Testaments of the XII Patriarchs (Levi and Naphtali);
some think that fragments of Test, of Judah, Test, of Joseph and Test,
of Benjamin may also be present at Qumran, but cf. J. J. Collins, Jewish
Writings
of the Second
Temple
Period, ed. by M. E. Stone
(Philadelphia: Fortress, 1984), p. 333, who notes that the identification
of these fragments at Qumran is as yet "quite uncertain."
7
E.g., 1QS, lQSb, 1QH, 1QM and CD.
d e r , qualifiers) a s s o c i a t e d w i t h its m e a n i n g a r e first s e p a r a t e d

into c a t e g o r i e s a n d t h e n a r r a n g e d in the a n a l y s i s a c c o r d i n g to
their f r e q u e n c y , b u t the s e a r c h for m e a n i n g f u l p a t t e r n s is not
l i m i t e d s i m p l y to s y n t a x . T h e g o a l of the s t u d y is to u n c o v e r
a n y p a t t e r n of ruah w h i c h m i g h t h a v e its o w n s e m a n t i c v a l u e .
T h u s , for e x a m p l e , t h e r e s e e m s to b e n o special m e a n i n g att a c h e d to the singular of ruah as the object of the preposition a,
b u t in a s s o c i a t i o n w i t h the v e r b jra ( w i t h G o d a s the subject), it
b e c o m e s a clear r e f e r e n c e to the Spirit of G o d (cf. the a n a l y s i s
o f '3 rrnro ntfn rrna in c h a p t e r 3 below).
A s t u d y u s i n g a m e t h o d o l o g y s i m i l a r to t h a t d e s c r i b e d
a b o v e w a s d o n e b y D. L y s in his e x a m i n a t i o n of the d e v e l o p m e n t of the m e a n i n g o f ruah in the O l d T e s t a m e n t . H e f o u n d
t h a t t h e m o s t i m p o r t a n t linguistic p a t t e r n s for u n d e r s t a n d i n g
t h e m e a n i n g o f ruah in a g i v e n c o n t e x t w e r e its g e n d e r a n d its
u s e o r n o n - u s e of the definite a r t i c l e . H e n o t e d that the m a s c u line g e n d e r a n d the article e a c h tend t o w a r d a personification
of ruah, a n d w h e n u s e d t o g e t h e r (as in 1 K i n g s 2 2 : 2 1 ) they a r e
able to g i v e this w o r d a "personnalisation
plus
accentuee;"
c o n v e r s e l y , the feminine g e n d e r a n d lack of an article e a c h tend
t o w a r d d e p e r s o n a l i z a t i o n , a n d w h e n u s e d t o g e t h e r (e.g., in refe r e n c e to G o d ' s ruah) t h e y a r e able to a v o i d a n y t e n d e n c y tow a r d p e r s o n i f i c a t i o n . A s L y s t r a c e d the d e v e l o p m e n t of ruah
f r o m t h e earliest texts of the O l d T e s t a m e n t to the l a t e s t , he
also f o u n d ( w i t h o n l y a f e w e x c e p t i o n s ) that the f u n d a m e n t a l
s e m a n t i c significance o f the g e n d e r of ruah a n d the u s e of the
9
10
11
12
13
^Daniel Lys, "Ruah", Le Souffle dans L'Ancient Testament (Paris:

Presses Universitaires de France, 1962).
Îbid., p. 32 n. 2 and p. 336 n. 2. The gender and use of the article
with ruah is a constant theme in Lys' analysis of this word as a means
for understanding its meaning in disputed or ambiguous contexts; cf.
ibid., pp. 48 & 56 n. 1; pp. 79,127-130,172,195 & 227-8 n. 1; pp. 269,276-7,
283-5, & 299 n. 2; p. 306 n. 2; p. 322 n. 3; and p. 344 n. 1.
Ibid., p. 32.
u
Md.,
p. 130.
C / . ibid., pp. 16ff. in which Lys offers a statistical and
chronological outline of the occurrences of ruah in the Old Testament
as the basis for his subsequent analysis.
n
1 3
Introduction
article a s o u t l i n e d a b o v e r e m a i n e d e s s e n t i a l l y u n c h a n g e d .
The r e l e v a n c e of these results for o u r s t u d y is that the s a m e , b a sic s e m a n t i c v a l u e L y s s a w for t h e g e n d e r of ruah in the O l d
T e s t a m e n t c a n also b e seen for ruah in the Scrolls. This is less
t r u e for L y s ' o b s e r v a t i o n s o n t h e a r t i c l e . T h e p r e s e n c e of a
m a s c u l i n e or feminine g e n d e r , h o w e v e r , s e e m s to h a v e at least
a s m u c h s e m a n t i c v a l u e in the Scrolls for d i s t i n g u i s h i n g b e t w e e n p o s s i b l e m e a n i n g s o f ruah
a s it h a s in t h e O l d
T e s t a m e n t . T h e e v i d e n c e s u g g e s t s , in fact, that the basic f u n c tion of the g e n d e r of ruah in the O l d T e s t a m e n t a s L y s d e s c r i b e s
it w a s clearly r e c o g n i z e d b y the sectarians a n d c o n s c i o u s l y u s e d
b y t h e m in their o w n w r i t i n g s . T h i s s h o u l d b e c o m e e s p e c i a l l y
a p p a r e n t , for e x a m p l e , w h e n w e n o t e that in t h e non-biblical,
H e b r e w sectarian writings e v e r y c o n t e x t u a l l y u n a m b i g u o u s u s e
of ruah a s a n a n g e l o r d e m o n is s y n t a c t i c a l l y m a s c u l i n e ,
w h e r e a s e v e r y c o n t e x t u a l l y u n a m b i g u o u s u s e of ruah a s the
spirit of m a n (with o n e e x c e p t i o n ) is feminine.
1 4
15
16
In the s e c o n d c h a p t e r , t h e n , this s t u d y will t r a c e the d e v e l o p m e n t of r e s e a r c h into the m e a n i n g of ruah in s e c t a r i a n

p n e u m a t o l o g y f r o m 1950 to t h e p r e s e n t . T h i s will s e r v e a s a
b a c k g r o u n d for c h a p t e r s 3 - 7 in w h i c h the p a t t e r n s a n d c o n t e x tual m e a n i n g s of ruah in m o s t o f t h e n o n - b i b l i c a l H e b r e w
Scrolls will b e a n a l y z e d ( c h . 3 , G o d ' s Spirit; c h . 4, m a n ' s spirit;
ch. 5 , a n g e l / d e m o n ; ch. 6, w i n d a n d b r e a t h ; a n d ch. 7, a n a l y s i s
Ibid., cf. p. 32 n. 2 and p. 56 n. 1.
T h e article a p p e a r s with ruah
only six times in the
approximately 234 published occurrences of this word in the Scrolls. In
some pointed texts (e.g., Eduard Lohse, Die Texte aus Qumran,
Hebraisch und Deutsch mit masoretischer Punktation,
Ubersetzung,
Einfiihrung und Anmerkungen (2nd; Miinchen: Kosel Verlag, 1971),
cf. 1QH 12:11 & 13:19 in loco) the editors will indicate an article on ruah
with an attached preposition, but this is probably a mistake, ruah in
1QH 12-11 & 13:19 probably refers to God's Spirit (cf. chapter 3 below),
and in the 35 cases in which ruah is used with this meaning it has the
article only one time, and even in this case the article does not define
ruah as such but rather the construct phrase in which ruah is the
genitive (cf. the analysis of rrnn rrefa in chapter 3 below).
u
1 5
16
T h i s is especially true for 1QS 3:13-4:26; cf. chapter 8 below.
a n d c o m p a r i s o n of the results of c h a p t e r s 3-6). M o s t of the o c c u r r e n c e s o f ruah in 1QS 3 : 1 3 - 4 : 2 6 , h o w e v e r , w i l l n o t b e t r e a t e d in

c h a p t e r s 3 - 7 b u t in c h a p t e r 8; these o c c u r r e n c e s will require s p e cial t r e a t m e n t b e c a u s e of their r e l a t i o n s h i p to t h e " t w o - s p i r i t "
t e a c h i n g o f 1QS 3:18ff. a n d the i n v o l v e d d i s c u s s i o n w h i c h h a s
arisen o n t h e n a t u r e a n d e x t e n t o f this p n e u m a t o l o g y in sectari a n t h o u g h t . O u r c o n t r i b u t i o n to t h e i n t e r p r e t a t i o n o f ruah in
1 Q S 3 : 1 3 - 4 : 2 6 , in fact, will b e b a s e d p r i m a r i l y o n the results of
c h a p t e r s 3-7. T h e g e n e r a l c o n c l u s i o n s of this s t u d y will b e found
in c h a p t e r 9 .
CHAPTER 2
A CHRONOLOGICAL SURVEY OF THE LITERATURE
1. F r o m 1 9 5 0 t h r o u g h 1955: initial questions a b o u t ruaha. U n d e r s t a n d i n g ruah a s G o d ' s S p i r i t ,
angel.
m a n ' s spirit o r a n
T h e first s c h o l a r to a t t e m p t a definition of ruah w i t h i n the

basic theological t h o u g h t of Q u m r a n w a s K. G. K u h n in 1 9 5 0 .
W h e n h e w r o t e , o n l y s e c t i o n s of the C a v e I scrolls w e r e a v a i l able, chiefly f r o m 1 Q H , 1 Q M a n d l Q p H a b w i t h m o s t o f t h e
i m p o r t a n t 1QS scroll (especially c o l u m n s 3 a n d 4 ) still u n p u b l i s h e d . O n the basis of this e v i d e n c e , h o w e v e r , K u h n felt t h a t
there w a s at least o n e p a s s a g e , 1 Q H 4 : 3 1 , w h i c h clearly t a u g h t
that a p e r s o n at his e n t r a n c e into the sect u n d e r w e n t a n i n w a r d
religious c h a n g e o r Neuschopfung
t h r o u g h the spirit f o r m e d for
t h a t p e r s o n b y G o d . K u h n c o m p a r e d this t e a c h i n g to t h e
S p i r i t / f l e s h t h e o l o g y of P a u l in 1 C o r . 3:1 a n d Gal. 6:1 a n d his
" e a r t h l y / h e a v e n l y " d i c h o t o m y of 1 C o r . 1 5 . T h e c e n t r a l i d e a
is that m a n ' s w a y is n o t established V?
-cr n r o DK o " a u s s e r
in d e m Geist, d e n Gott i h m gebildet hat;" this is in c o n t r a s t to
m a n ' s n a t u r a l spiritual c o n d i t i o n a s a norm isr " G e b i l d e a u s
T o n , " (cf. 1 Q H 4 : 2 9 ) . T h e m e a n i n g o f nx' a s a s p i r i t u a l
2
There are various practices among scholars in capitalizing the

translation of ruah as "spirit"; in this dissertation "spirit" will be capitalized only when it refers to the Spirit of God.
K . G. Kuhn, "Die in Palastina gefundenen hebraischen Texte
und das Neue Testament," Zeitschrift fur Theologie und Kirche, 47
(1950), pp. 192-211.
C / . Dupont-Sommer, "L'instruction sur les deux Esprits dans le
'Manuel de Discipline'," Revue de I'histoire des religions, cxlii (1952), 6
n. 3.
1
K . G. Kuhn, "Texte," p. 201.
Neuschopfung
in 1 Q H 4:31 w a s c o n f i r m e d for K u h n b y the u s e of
*W in 1 Q H 3 : 2 1 , w h i c h h e translates a s follows:
. . . und ich weiss, dass eine Hoffnung ist fur den, den Du
gebildet hast (~W) heraus aus dem Staub zur ewigen Gemeinschaft (tiiis ro) und dass Du den verkehrten Geist (mm mi)
gereinigt hast von grosser Sunde, so dafi er (nun) steht in der
Standmannschaft des Volkes. . . .
H e r e ( a n d b y i m p l i c a t i o n in 1 Q H 4 : 3 1 ) it w a s clear to
K u h n that " m i t d e m w o r t "ur nicht v o n d e r S c h o p f u n g d e s M e n s c h e n die R e d e ist, s o n d e r n g e w i s s e r m a C e n v o n einer N e u s c h o p fung, n a m l i c h d e r Z u g e h o r i g k e i t z u d e r G e m e i n d e . " It is possible at this p o i n t that K u h n m a y h a v e seen in 1 Q H 4 : 3 1 a relat i o n s h i p to G o d ' s Spirit o r s o m e o t h e r spirit external to m a n as
t h e o r i g i n of m a n ' s n e w spirituality, b u t this is unclear. In the
f o l l o w i n g y e a r s h e w o u l d m a i n t a i n t h a t p a s s a g e s like this inv o l v e n o m o r e t h a n m a n ' s spirit w h i c h h e r e c e i v e s at b i r t h ,
a n d in d o i n g so h e also d e p a r t s f r o m his e m p h a s i s o n ruah as a
s p i r i t u a l Neuschopfung
a s e x p e r i e n c e d a t o n e ' s e n t r a n c e into
t h e Q u m r a n c o m m u n i t y . W e will i n v e s t i g a t e the n a t u r e of this
c h a n g e in m o r e detail later.
5
S o o n after K u h n p u b l i s h e d his article, E . Sjoberg published

a d i s s e n t i n g o p i n i o n a s p a r t of a b r o a d e r t o p i c h e h a d d e v e l o p e d o n P a l e s t i n i a n J u d a i s m . H i s g e n e r a l c o n c l u s i o n w a s that
the e v i d e n c e of t h e scrolls available at that t i m e w a s n o t sufficient to d e m o n s t r a t e that the c o n c e p t o f Neuschopfung
as Kuhn
8
C / . E. Sjoberg, "Wiedergeburt und Neuschopfung im palastinischen Judentum," Studia Theologica, 4 (1950), p. 78. This is also how
Sjoberg understands Kuhn's argument at this point: "Durch den von
gott gebildeten Geist kann der Mensch also die sonst unmogliche
Gerechtigkeit gewinnen. Das konnte sich auf eine Neuschopfung des
Menschen beim Eintritt in die Sekte beziehen."
5
K . G. Kuhn, "Texte," p. 201 n. 7.

C / . R. Jewett, Paul's Anthropological Terms (Leiden: Brill, 1971),
pp. 82-3. Jewett notices no change in Kuhn's new view of ruah (since
1952), but see in this chapter below.
Sj6berg, "Wiedergeburt," pp. 44-85.
6
7
A C h r o n o l o g i c a l S u r v e y of the L i t e r a t u r e
d e s c r i b e d it e x i s t e d a m o n g t h e s e c t a r i a n s . A Neuschopfung
of
this t y p e w o u l d be u n i q u e in Palestinian J u d a i s m . T h i s d o e s
n o t m e a n t h a t J u d a i s m d i d n o t look for a t r a n s f o r m a t i o n of
m a n ' s c h a r a c t e r at the eschaton,
b u t s u c h c h a n g e s w e r e n o t to
b e e x p e c t e d in m a n ' s basic n a t u r e in the p r e s e n t e r a , n o r w e r e
t h e y t h o u g h t to b e n e c e s s a r y o r desirable. M a n h a d a n inclination to the b a d (BTJ t r ) a n d a n inclination to the g o o d (DID "iir),
a n d h e h a d a free responsibility to follow the l a t t e r . In v i e w ,
t h e r e f o r e , of the a b s e n c e o f Neuschopfung
t h e o l o g y in P a l e s tinian J u d a i s m in g e n e r a l , a l t e r n a t i v e e x p l a n a t i o n s o f K u h n ' s
e v i d e n c e s e e m e d preferable to Sjoberg. F o r K u h n ' s v i e w that
in 1 Q H 4:31 refers to a Neuschopfung
at o n e ' s e n t r a n c e into the
sect, Sjoberg p r o v i d e d a n a l t e r n a t i v e parallel f r o m b B e r . 6 0 b ,
w h i c h refers to G o d ' s a c t i v i t y o f f o r m i n g (n^') m a n ' s spirit o r
soul (rtDZJj) at his b i r t h .
S e e n in this light, it b e c o m e s c l e a r
that ruah in 1 Q H 4:31 is "der v o n Gott gebildete G e i s t . . . d e r jed e m Menschen bei seiner S c h o p f u n g g e g e b e n e G e i s t . " A n d a s to
the m e a n i n g of "fir in 1 Q H 3 : 2 1 , it c a n n o t b e p r o v e n that the sect
m e m b e r is s p e a k i n g a b o u t b e i n g r e s c u e d f r o m t h e sinfulness of
his n a t u r a l c o n d i t i o n t h r o u g h a p r o c e s s of Neuschopfung
at his
e n t r a n c e into the sect. It is p o s s i b l e the sect t h o u g h t t h a t a
m a n ' s c h a r a c t e r is d e t e r m i n e d at his c r e a t i o n .
9
1 0
12
13
14
15
Ibid., p. 78-81. Note also on p. 85 (korrekturzusatz zu S. 79) that

1QS 3:13-4:26 came to late for use in the body of Sjoberg's article.
Îbid., p. 78: "In den neuentdeckten Sectenrollen aus der Hohle
am Toten Meer finden wir nach K. G. Kuhn auch ein Beispiel des
Neuschopfungsgedankens, und zwar in einer sonst im Judentum
nicht belegten Form: der Eintritt in die Sekte sei als Neuschopfung
verstanden worden."
Ibid., p. 70.
Ibid., pp. 68-9.
9
u
n
ib/d., p. 79. Sjoberg translates bBer. 60b as follows: "Mein Gott,

die Seele (notf:), die du mir gegeben hast, ist rein; du hast sie in mir
gebildet ( ^ " 1 ^ ' ) , du hast sie mir eingehaucht und du bewahrst sie in
mir und du wirst sie einst von mir nehmen und du wirst sie mir in der
Zukunft wiedergeben."
13
Ibid.
Îbid., p. 81.
u
10
W i t h the full publication of 1 Q S in 1 9 5 1 , m o s t s c h o l a r s inc l u d i n g K u h n b e c a m e c o n v i n c e d o n the basis of 3:13-4:26 that a

m a j o r t h e m e in the s e c t a r i a n s ' t e a c h i n g a b o u t ruah h a d to d o
w i t h t w o spirits, o n e g o o d a n d the o t h e r evil, w h i c h d e t e r m i n e
a p e r s o n ' s spirituality f r o m birth. A s n o t e d a b o v e (cf. p p . 7-8),
K u h n ( o n t h e b a s i s o f 1 Q H ) initially d e s c r i b e d the s e c t a r i a n
c o n c e p t of ruah a s a spiritual Neuschopfung
w h i c h o c c u r r e d at a
p e r s o n ' s e n t r a n c e into the c o m m u n i t y , a n d h e c o m p a r e d this to
similar i d e a s of P a u l in the N e w T e s t a m e n t . After the publication o f 1QS, h o w e v e r , K u h n n o l o n g e r s a w a similarity b e t w e e n
P a u l a n d t h e Scrolls b u t r a t h e r a contrast:
the "spirit" as the
b a s i s of s e c t a r i a n piety is n o t G o d ' s Spirit ( a s in P a u l ) n o r a n y
o t h e r spirit e x t e r n a l to m a n , b u t it is the h u m a n spirit i t s e l f ,
a n d it is n o t a r e g e n e r a t e d h u m a n spirit g i v e n to the sect m e m b e r at his e n t r a n c e into the c o m m u n i t y b u t a static, p r e d e s t i n e d
habitus
g i v e n to the pious p e r s o n at creation or birth
(Schopfungsmiiflig)}
M o s t s c h o l a r s d u r i n g the 1950's followed
16
17
M . Burrows, (ed. with the assistance of J. C. Trever and W. H.

Brownlee), The Dead Sea Scrolls of St. Mark's Monastery, vol. II, fasc,
2 (New Haven, 1951). Cf. also W. H. Brownlee, "The Dead Sea Manual
of Discipline, Translation and Notes," Bulletin of the American
Schools of Oriental Research, Supplementary
Studies, nos. 10-12,
(1951).
K . G. Kuhn, " rieipaa|i6s - dâpTia - adp im Neuen Testament und die d a m i t Z u s a m m e n h a n g e n d e n Vorstellungen,"
Zeitschrift fur Theologie und Kirche, 49 (1952), p. 214.
Îbid., p. 215. Although most scholars have understood the two
spirits of 1QS 3-4 as angelic beings as well as spiritual forces in men, it
is clear that at this time, at least, Kuhn viewed them as no more than
human, religious dispositions; cf. ibid., p. 205 n. 1: "Der erste Johannesbrief gibt also hier in der Sache wie im Wortlaut vollig die Begrifflichkeit dieser jiidisch-palastinischen Sekte wieder. Daraus erklart es
sich, dafi hier weOua Tfjs dXr|8eias eigentlich als anthropologischer
Begriff erscheint." Note also ibid., p. 209, "Wirkt hier noch die alttestamentliche Gegenviberstellung nach, wo der Mensch as 'Fleisch'
charakterisiert wird gegeniiber den 'Geist Jahwes'. . . so wird doch
auch der grofie Unterschied zur alttestamentlichen Redeweise deutlich, weil in den Texten dieser Sekte, 'Fleisch' ja nicht einfach zum
Geist Gottes in Gegenstatz steht, sondern zum 'Geist der Wahrheit',
1 6
1 7
A C h r o n o l o g i c a l S u r v e y of t h e L i t e r a t u r e
11
K u h n in this v i e w of s e c t a r i a n p n e u m a t o l o g y e x c e p t t h a t t h e y
t e n d e d to u n d e r s t a n d the t w o spirits of 1QS 3-4 n o t o n l y a s spiritual f o r c e s o r d i s p o s i t i o n s in m a n b u t a l s o a s a n g e l i c b e i n g s
(usually further identified w i t h the P r i n c e of L i g h t s a n d A n g e l
of D a r k n e s s ) .
It a p p e a r s t h a t K u h n later a g r e e d w i t h t h e
1 9
den der Glaubige gemafi seiner Vorherbestimmung hat. So ist der

Mensch als 'Fleisch' Gottes unwiirdig und anfallig fur das Bose, oder
besser... fur den Bosen, wahrend der Geist des Frommen als der
'Geist der Wahrheit' ihn in die Kampffront auf seiten Gottes gegen
den Bosen stelt." See also ibid., p. 214 n. 2; in James 4:2, Kuhn says that
TfveOp.a here is "nicht der Geist im christlichen Sinne, sondern der
Menschengeist, d.h. der gewifi von Gott gegebene, aber schopfungsmaSig gegebene gute Geist, den der Mensch hat, 'sein gutes
Ich, das sich gegen ein boses Ich behaupten mufi'. . . . Das entspricht
also genau der Anschauung der neuen Palastinatexte von dem
pradestinierten, schopfungsmafiig dem Frommen eignenden 'Geist
der Wahrheit' als 'seinem, des Frommen, Geist', der im kampf steht
mit dem 'Giest des Frevels'."
C / . M. Burrows, More Light on the Dead Sea Scrolls (New York:
Viking Press, 1958), pp. 280-1: "The spirits of light and darkness which
struggle in man's soul and in the universe are sometimes called angels. Thus it is made clear that they are both God's creatures and subject to him . . . . It is equally clear, however, that the two spirits or angels
are powers outside of man. . . ." Burrows notes only one scholar, E.
Schweizer (ibid., p. 293), who questioned the angelic status of the two
spirits; cf. E. Schweizer, "Gegenwart des Geistes und eschatologische
Hoffnung bei Zarathustra, spatjiidischen Gruppen, Gnostikern und
den Zeugen des Neuen Testaments," The Background of the New
Testament and its Eschatology, (Festschrift for C. H. Dodd, C a m bridge, 1956), p. 490 in which he compares the two spirits of 1QS 3-4 to
the two impulses of rabbinic theology. Schweizer finally concludes,
however, that the two spirits should be understood as "Machte. . . die
aufierhalb des Menschen stehen, ihn verfuhren oder ihm helfen," cf.
ibid., p. 492. For other scholars at this time beside Kuhn who did not
understand the two spirits as having a personal, angelic status, cf. F.
M. Braun, "L'arriere-fond judaique du quatrieme evangile et la Communaute de 1'Alliance," Revue Bibliaue, 62 (1955), p. 13 and Goeffrey
Graystone, "The Dead Sea Scrolls and the New Testament," Irish Theological Quarterly, 22 (1955), pp. 227.
1 9
12
m a j o r i t y o n this p o i n t , b u t the m o s t significant c h a n g e in his

p o s i t i o n w o u l d b e his r e t u r n to t h e v i e w in " T e x t e " (cf. p p . 7-8
iritual Neuschopfung
analogous
above) that I Q H teaches
to t h a t o f e a r l y C h r i s t i a n i t y ,
a v i e w later d e v e l o p e d b y his
s t u d e n t s . B y the early 1960's, in fact, a key issue a m o n g schola r s w a s h o w to relate the sectarian u n d e r s t a n d i n g of their spirituality a s a Neuschopfung
to their u n d e r s t a n d i n g i n g of it as a n
i n h e r i t e d , spiritual habitus since b o t h m e a n i n g s of ruah s e e m e d
to b e clearly p r e s e n t in Q u m r a n literature (cf. sections 2 a n d 3 of
this c h a p t e r b e l o w ) .
20
21
22
F r o m 1952 t h r o u g h 1955, h o w e v e r , s c h o l a r s w e r e generally

n o t a w a r e of possible tensions in sectarian p n e u m a t o l o g y . Their
b a s i c g o a l w a s to d e v e l o p a n i n t e g r a t e d definition o f ruah in
s e c t a r i a n t h o u g h t a s this relates to G o d , m a n , a n d the a n g e l i c
f i g u r e s w h i c h m e d i a t e b e t w e e n t h e m . F r o m this p o i n t in o u r
a n a l y s i s t o t h e e n d o f this s u b s e c t i o n (la), then, w e will d e scribe t h e b a s i c v i e w s of these s c h o l a r s (viz., A . D u p o n t - S o m m e r , B. O t z e n , H . W i l d b e r g e r , Y. Y a d i n a n d E. Sjoberg). A t
t i m e s t h e possibility of P e r s i a n o r C h r i s t i a n influence o n the
Scrolls p l a y e d a d o m i n a n t r o l e in the s c h o l a r l y f o r m u l a t i o n of
a n u n d e r s t a n d i n g of s e c t a r i a n p n e u m a t o l o g y : these a p p r o a c h e s
C / . K. G. Kuhn, "Qumran," Religion in Geschichte und Gegenwart, 3rd ed., V. (1961), col. 747; Kuhn notes that there is not only an alternation between "spirit" and "angel" in 1QS 3:18ff. but also that the
two spirits are called "the Prince of Lights" and "Angel of Darkness."
C / . K. G. Kuhn, "Der Epheserbrief im Licht der Qumrantexte,"
New Testament Studies, 7 (July, 1961), p. 344. Kuhn compares IQH 3:1922 with Eph. 5:14 and concludes that IQH 3:19-22 reflects "der Gedanke
eines volligen Neuanfangs gegenuber dem bisherigen Siindenschlaf
und Siindentod durch die Aufnahme in eine exklusive
Heilsgemeinde, so wie hier in die christliche Gemeinde durch die Taufe"
[emphasis his].
2 0
2 1
C / . especially H. W. Kuhn , Enderwartung und gegenwartiges

Heil. Untersuchungen
zu den Gemeindeliedern
von Qumran mit
einem Anhang tiber Eschatologie und Gegenwart in der Verkundigung ]esu, Studien zur Umwelt des Neuen Testaments, 4 (Gottingen:
Vandenhoeck & Rupricht, 1966), pp. 120ff. Cf. also section three of this
chapter below.
2 2
13
will r e c e i v e special a t t e n t i o n in this c h a p t e r b e l o w in s e c t i o n s

lb a n d lc.
In a n article p u b l i s h e d in 1952 D u p o n t - S o m m e r s u g g e s t e d
that the s e c t a r i a n s t h o u g h t of m a n ' s soul a s b e i n g a " m i x t u r e "
of the t w o spirits, w h i c h in t u r n w e r e identical w i t h the P r i n c e
of L i g h t s a n d A n g e l of D a r k n e s s .
The proportions of each
spirit differ in e a c h i n d i v i d u a l , a n d this c r e a t e s the v a r i e t y o f
s p i r i t u a l d i s p o s i t i o n s w i t h i n h u m a n i t y . In this w a y h e e x plained the close c o n n e c t i o n b e t w e e n the i n w a r d l y e x p e r i e n c e d
p r e s e n c e of the t w o spirits in m e n a n d the angelic p o w e r s o f 1QS
3:20ff. H e d i d n o t m a k e clear, h o w e v e r , p r e c i s e l y h o w the sectarian v i e w e d this m i x t u r e of angelic forces m a k i n g u p his inner
a n d o u t e r w o r l d . D i d the s e c t a r i a n v i e w t h e m a s
conditioning
his spirit or a s a c t u a l l y being his spirit, i.e., a s m a k i n g u p its
constituent e l e m e n t s ? In writing a b o u t the soul a s a " m i x t u r e " of
the t w o angelic spirits, it w o u l d s e e m that D u p o n t - S o m m e r int e n d e d the latter. B u t in d o i n g so h e n e e d e d to s h o w t h a t a n
identification of m a n ' s spirit w i t h t r a n s c e n d e n t a n d ( p a r t i a l l y )
divine c o s m i c p o w e r s is n o t c o n t r a r y to o t h e r t h e m e s in s e c t a r ian t h e o l o g y w h i c h s e e m to contrast m a n a n d his spirit to the
heavenly w o r l d of God a n d H i s a n g e l s .
Later, however,
D u p o n t - S o m m e r s e e m s to h a v e m o v e d a w a y f r o m this identification. In a n article in 1955, for e x a m p l e , h e sees a close c o n n e c tion b e t w e e n Philo's a c c o u n t of t w o " p o w e r s " ( g o o d a n d b a d ) e n tering m a n ' s soul at birth a n d the two-spirit d o c t r i n e of t h e sect a r i a n s . H e r e it is clear that m a n ' s soul is r e g a r d e d a s s e p a 23
2 4
2 5
23
Dupont-Sommer, "instruction," pp. 18 and 28-9.
C / . IQH 1:21-27; 3:19-24; 11:10-14; 13:13ff. and also the comments

of Schweizer, "Gegenwart des Geistes," p. 491 on the relationship of
man's spirit to the two spirits of 1QS 3:18ff.: "Darin setzt sich das altestamentliche Wissen darum, dafi der Geist Jahwes nicht der Geist des
Menschen ist, fort. Die griechische Konzeption von der Identitat des
Geistes im Menschen mit dem kosmischen gottlichen Geist ist hier
noch nicht eingedrungen."
24
A . Dupont-Sommer, "Le probleme des influences etrangeres

sur la secte juive de Qoumran," Revue d'histoire et de philosophie religieuses, 35 (1955), p. 85 (citing Philo): '"Dans toutes les ames, au m o 2 5
14
rate from the two invasive p o w e r s which struggle with each

o t h e r for d o m i n a t i o n o v e r it. A n d in his m a j o r 1959 c o m m e n t a r y
o n the Scrolls h e n o l o n g e r describes m a n ' s soul a s a " m i x t u r e " of
the t w o spirits; r a t h e r , m a n ' s soul o r spirit " p a r t i c i p a t e s " in
them
a n d t h e y , in t u r n , s t r u g g l e w i t h i n h i m . T h e t w o spirits, t h e n , a r e s e e n p e r h a p s m o r e a s c o n d i t i o n i n g m a n ' s spirit
t h a n a s constituting it o r a s f o r m i n g the basic e l e m e n t s of its n a ture.
2 6
2 7
2 8
A n o t h e r a p p r o a c h to the a n t h r o p o l o g i c a l / c o s m o l o g i c a l n a t u r e o f the t w o spirits w a s s u g g e s t e d b y B. O t z e n . This involved

a late J e w i s h w a y of thinking in w h i c h m a n a s a " m i c r o c o s m "
r e f l e c t s e v e r y t h i n g t h a t h a p p e n s in t h e " m a c r o c o s m " ( t h e
w o r l d ) . A s a p p l i e d to 1 Q S 3:13-4:26, t h e t w o spirits a r e r e g a r d e d n o n - m y t h i c a l l y a s t w o o p p o s i n g principles o r i m p u l s e s ,
w h i c h in t u r n a r e a reflection of c o s m i c forces u n d e r s t o o d m y t h i cally as d o m i n a t i n g the w o r l d .
A p r o b l e m in O t z e n ' s a p p r o a c h , h o w e v e r , is that h e d o e s n o t s h o w e v i d e n c e of this kind
of thinking in the Scrolls t h e m s e l v e s . H e p r e s e n t s no m o r e than
a working hypothesis. His hypothesis, furthermore, does not
a d e q u a t e l y e x p l a i n the dominant n a t u r e o f the c o s m i c forces in
2 9
ment meme de la naissance, penetrent en meme tempts deux Puissances, l'une salutaire et l'autre malfaisante'."
J d e m , Les ecrits Esseniens decouverts prts de la mer Morte
(Paris: Payot, 1959), p. 93 n. 4.
Ibid., p. 94 n. 6.
Dupont-Sommer's position here seems to have remained basically unchanged; cf. idem, "Deux documents horoscopiques esseniens
decouverts a Qoumran, pres de la Mer Morte," Comptes Rendus de
L'Academie des Inscriptions et Belles-Lettres (Paris, 1965), pp. 244-5. It
is true that Dupont-Sommer describes man's spirit here as comprising (comprendre)
a "mixture" of the two spirits (les deux esprits) in
greater or lesser amounts of each, but he does not capitolize esprit at
this point as he usually does when referring to the two spirits in a
cosmic sense; when he does refer to them in this sense, he speaks of
man's spirit as "participating" in them (ibid., p. 245).
B e n e d i k t Otzen, "Die neugefundenen hebraischen Sektenschriften und die Testamente zwolf Patriarchen," Studia Theologica, 7
(1953), pp. 135-6.
2 6
27
28
29
15
m a n as d e s c r i b e d in 1QS 3:13-4:26. M e n h e r e n o t o n l y reflect the

activity of the t w o spirits a n d the t w o a n g e l s in the c o s m o s b u t
a r e d o m i n a t e d b y t h e m . It is p e r h a p s for t h e s e a n d s i m i l a r
r e a s o n s that v e r y f e w s c h o l a r s h a v e f o l l o w e d O t z e n ' s l e a d
here.
3 0
3 1
In 1954 H . W i l d b e r g e r d i d a s h o r t s t u d y o n the d u a l i s m of
the S c r o l l s . H i s basic position w a s that t h e Scrolls t e a c h b o t h
a n a n t h r o p o l o g i c a l a n d a m e t a p h y s i c a l d u a l i s m a n d t h a t this
t e a c h i n g h a s its o r i g i n u l t i m a t e l y in Z o r o a s t r i a n i s m
His
a n a l y s i s of this d u a l i s m w a s m u c h t h e s a m e a s K u h n ' s
but
w i t h o n e e x c e p t i o n : h e i d e n t i f i e d t h e "spirit of p e r v e r s i o n "
w i t h Belial as a p e r s o n a l , a n g e l i c f i g u r e , a n d o n t h e b a s i s o f
1QS 10:21 he d e s c r i b e d Belial as b e i n g k e p t "in t h e h e a r t " of
his a d h e r e n t s . H o w W i l d b e r g e r u n d e r s t o o d the c o r r e s p o n d i n g
"spirit o f t r u t h " is u n c l e a r , b u t l o g i c a l l y it w o u l d s e e m t h a t
32
3 3
3 4
35
C / . the comment of Millar Borrows in More Light, p. 281: "The

connection between these two types of dualism is seen by Otzen in the
idea that the division of mankind to which each individual will belong
is determined by the outcome of the struggle in his own soul. This, it
seems to me does not accurately represent the thought of the Manual
of Discipline. No doubt the element of personal decision and effort
was recognized in practice, but little room is left for it in the passage in
question. Schweizer's judgement, that the outcome both in the universe and in the individual soul is determined not by the spirit of man
but by the power of God, is more in accord with the implications of the
text."
3 0
1 have found only one such scholar: cf. Josef Schreiner,

"Geistbegabung in der Gemeinde von Qumran," Biblische Zeitschrift,
9 (1965), p. 135.
3 1
H a n s Wildberger, "Der Dualismus in den Qumranschriften,"

Asiatische Studien, 8 (1954), pp. 163-177.
Ibid., pp. 166 and 177.
Ibid.,
p. 177 n. 35: Wildberger writes, "Erst nach Abschlufi
meiner Arbeit bin ich aufmerksam geworden auf den Artikel von K. G.
Kuhn: 'Die Sektenschrift und die iranische Religion,' in Zschr.f. Th.
und K. 49, 1952, S. 296. Dafi er zu ahnlichen Ergebnissen kommt wie
ich, ist mir eine wertvolle Bestatigung meiner Sicht."
Ibid., p. 167.
3 2
33
34
35
16
this spirit w o u l d also h a v e a n angelic s t a t u s a n d b e c a p a b l e of

b e i n g k e p t "in t h e h e a r t " of t h o s e d e v o t e d to h i m . If s o , this
p u t s h i m in t e n s i o n w i t h K u h n ' s definition (at the t i m e ) of the
spirits o f t r u t h a n d p e r v e r s i o n a s n o m o r e t h a n p r e d e s t i n e d ,
spiritual dispositions w i t h i n m e n .
3 6
A f t e r t h e first e d i t i o n o f 1 Q M w a s p u b l i s h e d b y E. L .
Sukenik in 1 9 5 4 , a n u m b e r of c o m m e n t a r i e s o n it a p p e a r e d in
t h e f o l l o w i n g y e a r , the m o s t d e t a i l e d a n d e x t e n s i v e of w h i c h
w a s a b o o k b y his s o n , Y i g a e l Y a d i n .
Y a d i n r e g a r d e d 1QS
3:13-25 a s p r e s e n t i n g a d e t e r m i n i s t i c a n d d u a l i s t i c d o c t r i n a l
v i e w p o i n t , a n d h e b e l i e v e d that the a u t h o r of 1 Q M h a d m a d e
frequent u s e of i t .
N o w Yadin's analysis of 1QM clearly
s h o w e d that its a u t h o r e n v i s i o n e d m o r e than just a conflict b e t w e e n h u m a n a r m i e s . G o d H i m s e l f , a s s i s t e d b y the " A n g e l of
L i g h t , " w o u l d c a r r y o n a s i m u l t a n e o u s battle w i t h the sectaria n s ' s u p e r n a t u r a l e n e m i e s , i.e., Belial, the spirits (devils) of
his lot a n d the a n g e l s o f d e s t r u c t i o n . Y a d i n ' s v i e w that 1 Q M
is a n a p p l i c a t i o n of 1QS 3:13-25, then, w o u l d tend to s u p p o r t the
i d e a that the s e c t a r i a n s ( o r at least the a u t h o r of 1 Q M ) u n d e r s t o o d the t w o spirits o f 1QS 3:13-25 a s p a r t o f a s u p e r n a t u r a l ,
cosmic conflict, i.e., a s i n v o l v i n g m o r e than s i m p l y a p s y c h o l o g ical b a t t l e w i t h i n t h e h u m a n h e a r t .
37
3 8
3 9
40
41
36
C / . n. 18 above.
E . L. Sukenik, nnar notra'mn

T 3 mrwn trfrsan ix*, ("The Dead
Sea Scrolls of the Hebrew University") (Jerusalem: Bialik Foundation
and Hebrew University, 1954), pp. 16-34, plates 16-34.
3 7
Y i g a e l Yadin, nmr ima nfriaa isiin ' J M IW rante rrrjo, ("The

Scroll of the War of the Sons of Light against the Sons of Darkness")
(Jerusalem: Goldberg's Press, 1955).
Ibid., pp. 220-1.
38
39
*lbid., p. 221.
Cf. Wernberg-Moller, "Reconsideration," p. 428 n. 30, who believes that the two angels of 1QS 3-4 (as personifications of the two
spirits) are no more than psychological dispositions in men; cf. also
Herbert May,"Cosmological Reference in the Qumran Doctrine of the
Two Spirits and in Old Testament Imagery," Journal of Biblical Literature, 82 (1963). p. 5, who disagrees with Wernberg-Moller on this point
and cites the work of Yadin in 1QM as support for the view that both
4 1
17
A final contribution to b e c o n s i d e r e d h e r e is a s h o r t article

b y E . S j o b e r g w h i c h , despite its length o f only six p a g e s , w a s a
m a j o r contribution to t h e s t u d y o f ruah in the Scrolls. This w a s
the first artricle to m a k e a n a t t e m p t to d e f i n e in a c o m p r e h e n sive m a n n e r references to G o d ' s Spirit in I Q H in r e l a t i o n s h i p to
m a n , a n d g i v e n the c o n s e n s u s of s u b s e q u e n t s c h o l a r s h i p , it w a s
largely s u c c e s s f u l . Sjoberg's position h e r e is that K. G. K u h n in
his initial article in 1 9 5 0 w a s , after all, c o r r e c t w h e n h e d e scribed s e c t a r i a n t h e o l o g y a s t e a c h i n g a spiritual t r a n s f o r m a tion o r Neuschopfung
of a p e r s o n at his e n t r a n c e into t h e Q u m r a n c o m m u n i t y . Sjoberg h a d originally d o u b t e d this a n d h a d interpreted the e v i d e n c e offered b y K u h n in 1950 a s referring to a
spiritual s t a t u s g i v e n to the s e c t a r i a n at b i r t h . A f t e r t h e p u b lication of 1QS, K u h n then m o v e d t o w a r d the v i e w s of Sjoberg;
h e n o longer d e s c r i b e d the sectarians' spiritual life in t e r m s o f a
Neuschopfung
b u t a s a s t a t i c , p r e d e s t i n e d habitus
given at
b i r t h . B y 1955, h o w e v e r , m o s t of the m a j o r scrolls w e r e a v a i l able, a n d the a n a l y s i s of these scrolls led Sjoberg to e v a l u t a t e
the q u e s t i o n o n c e m o r e in this p r e s e n t article. H i s c o n c l u s i o n s
w e r e that I Q H clearly t a u g h t "die N e u s c h o p f u n g b e i m Eintritt
in d i e Sekte, nicht u m d i e u r s p r u n g l i c h S c h o p f u n g d e s M e n s c h e n " a n d t h a t its p r o p e r t h e m e w a s "die S c h w a c h h e i t d e s
natiirlichen M e n s c h e n u n d d i e E r n e u e r u n g d u r c h d i e G n a d e
42
43
4 4
45
46
4 7
the two spirits and the two angels are cosmic beings. However, it is not
necessary to identify the two spirits with the two angels to do justice to
the cosmic scope of 1QS 3-4 (as can be seen especially in K. G. Kuhn's
work previous to 1960; cf. pp. 3-4 above).
E r i c Sjoberg, "Neuschopfung in den Toten-Meer-Rollen," Studia Theologica, 9 (1955), pp. 131-6.
Sj6berg has the support of a strong consensus in sixteen of his
seventeen definitions of ruah in I Q H : man's spirit in 3:21 and 11:12;
God's Spirit in 4:31; 7:6f.; 9:32; 12:11; 12:12; 13:18f.; 14:25; 16:7; 16:11; 16:12;
17:26; f 2:9; 2:13; and 3:14.
^K. G. Kuhn, "Texte."
42
43
45
4 5
47
Sj6berg, "Wiedergeburt," pp. 79ff.

K . G. Kuhn, 'Tfetpao-nos," pp. 214-5.
Sj6berg, "Neuschopfung," p. 133.
18
G o t t e s . " T h i s spiritual r e n e w a l is to b e c h a r a c t e r i z e d a b o v e
all b y t h e g r a n t i n g of k n o w l e d g e a n d t h e Spirit of G o d .
A
p r i m a r y e v i d e n c e u p o n w h i c h Sjoberg b a s e d this revaluation of
ruah w a s a c o m p a r i s o n of I Q H 3:19-23 a n d 1 1 : 1 0 - 1 4 . It is intere s t i n g to n o t e t h a t o n e of t h e s t r o n g e s t s u p p o r t e r s of Sjoberg's
a n a l y s i s of these p a s s a g e s ( a l t h o u g h w i t h o u t m e n t i o n i n g
Sjoberg's article) is H . W . K u h n , a student of K. G. K u h n a n d a u t h o r o f o n e of the m o s t definitive studies in this a r e a d o d a t e .
4 8
4 9
5 0
b . I r a n i a n i n f l u e n c e o f the c o n c e p t o f ruah
in s e c t a r i a n
thought.
A l m o s t f r o m the beginning of Q u m r a n research a n d e v e n b e f o r e t h e p u b l i c a t i o n of the " t w o spirit" p a s s a g e s o f 1QS, s o m e
s c h o l a r s felt t h a t t h e r e w a s definite e v i d e n c e of Iranian influe n c e o n s e c t a r i a n t h i n k i n g . After the full publication of 1QS
w i t h its d u a l i s t i c , t w o - s p i r i t t e a c h i n g in 3:13-4:26, this i m p r e s s i o n w a s s t r e n g t h e n e d p r i m a r i l y b e c a u s e it w a s difficult to
s h o w h o w t h e O l d T e s t a m e n t a l o n e c o u l d h a v e g i v e n rise to a
belief in t w o spirits c l o s e l y a s s o c i a t e d w i t h t w o a n g e l s of c o s m i c p r o p o r t i o n s , w h o r u l e d o v e r the c o n d u c t of all m e n .
Not
51
5 2
% f d . , p. 135.
f b i i . : "Die grosse Rolle der Erkenntnis der gottlichen Geheimnisse war uns schon in der Gemeindeordnung der Sekte (DSD
[i.e. 1QS]) entgegengetreten, auch kam die Bedeutung der Fiihrung
durch den Geist Gottes dort zum Vorschein. Beides wird immer
wieder in den Lobleidern betont."
C / . H. W. Kuhn, Enderwartung, pp. 80-5 and 113. Note also the
c o m m e n t of S. F. Noll, "Angelology in the Qumran Texts"
(unpublished dissertation, U. of Manchester, 1979), p. 93: "H. W. Kuhn
in his detailed study of the two hymns in IQH iii 19-36 and xi 1-14 has
put subsequent interpreters in his debt."
Cf. K. G. Kuhn, "Texte," p. 211 and Dupont-Sommer,
"L'instruction," p. 16.
C / . Dupont-Sommer, "instruction," p. 16: "Cette conception des
deux Esprits est absente de l'Ancien Testament. Elle est, au contraire,
essentielle dans les Gatha. Par exemple, Yasna, XLV, 2:
Je vais discourir des deux Esprits,
4
4 9
5 0
5 1
5 2
19
e v e r y b o d y a t that t i m e , h o w e v e r , a g r e e d t h a t Z o r o a s t r i a n i s m
(or s o m e f o r m of it) w a s the p r i m a r y s o u r c e of this t w o - s p i r i t
d u a l i s m . G. Molin, for e x a m p l e , s o u g h t to find its s o u r c e the the
O l d T e s t a m e n t , especially a s this is v i e w e d a g a i n s t t h e w i d e r
b a c k g o u n d of the A n c i e n t N e a r E a s t , a n d K. S c h u b e r t s o u g h t
its s o u r c e in early Jewish G n o s t i c i s m . S t r o n g p o s i t i o n s a g a i n s t
Iranian influences w e r e later d e v e l o p e d b y F. N o t s c h e r a n d P.
W e r n b e r g - M e l l e r . A t present, s c h o l a r s s e e m to b e u n d e c i d e d
a b o u t the strength of Iranian influence at Q u m r a n . It is i m p o r 5 3
54
5 5
56
5 7
Dont le plus saint, au commencement de 1'existence, a dit au destructeur:

'Ni nos pensees ni nos doctrines ni nos forces mentales,
ni nos choix ni nos paroles ni nos actes,
ni nos consciences ni nos ames ne sont d'accord.'
Et encore Yasna, XXX, 3:
Or, a l'origine, les deux Esprits que sont connus ( . . . )
comme jumeaux
sont l'un le mieux, l'autre le mal
en pensee, parole, action. Et entre eux deux,
les intelligents choisissent bien, non les sots."
G e o r g Molin, Die Sonne des Lichtes, Zeit und Stellung der
Handschriften vom Toten Meer, (Wien: Verlag Herold, 1954), p. 129.
K u r t Schubert, "Der Sektenkanon von En Feshcha und die Anfange der jiidischen Gnosis," Theologische Literaturzeitung, 78 (1953),
col. 504. In this article Schubert sees the origin of the two spirits in the
Gnostic syzygy concept, but no one seems to have followed him on
this.
F r e i d r i c h Notscher, Zur theologischen Terminologie der Qumran Texte, Bonner Biblische Beitrage, 10 (Bonn: Peter Hanstein, 1956),
pp. 86-92.
Wernberg-M0ller, "Reconsideration," pp. 413-441.
C / . Shaul Shaked, "Q umran and Iran: further considerations,"
Israel Oriental Studies, 2 (Tel Aviv University, 1972), 433: "There exists
by now [1972] a fairly large body of literature around the subject of
possible Iranian influences in the writings found at Qumran. It is fair, I
believe, to summarize the position of the debate on the subject by
stating that the issue is undecided, and that the views are more or less
balanced whether to accept or reject the possibility of strong Iranian
components in the theology and literature of the sectarians whose
53
54
55
56
5 7
20
t a n t to n o t e , h o w e v e r , that the r e l a t i o n s h i p b e t w e e n s e c t a r i a n
d u a l i s m a n d P e r s i a n t h o u g h t h a s h a d , in fact, o n l y a n indirect
b e a r i n g o n t h e definition o f ruah in the Scrolls. It is generally
t r u e t h a t t h o s e w h o d e n y I r a n i a n i n f l u e n c e t e n d to i n t e r p r e t
ruah in 1 Q S 3:13ff. a s a p s y c h o l o g i c a l c o n c e p t a n d t h o s e w h o
a f f i r m t h i s i n f l u e n c e t e n d to v i e w ruah h e r e a s a c o s m i c e n t i t y , b u t this is n o t a l w a y s o r necessarily the c a s e . W e h a v e
a l r e a d y seen, for e x a m p l e , t h a t K. G. K u h n , a s t r o n g a d v o c a t e
of I r a n i a n influence, r e g a r d e d the t w o spirits of truth a n d p e r v e r s i o n in 1 Q S 3-4 a s essentially a n t h r o p o m o r p h i c c o n c e p t s .
H . M a y , o n the o t h e r h a n d , w h i l e n o t d e n y i n g I r a n i a n influe n c e , d e f e n d e d t h e c o s m i c s t a t u s of the t w o spirits o n the basis
of Old Testament conceptions a l o n e .
T h e i n t e r p r e t a t i o n of
ruah, then, h a s t e n d e d to d e p e n d n o t so m u c h o n a direct appeal
to I r a n i a n w r i t i n g s a s o n its a c t u a l c o n t e x t in t h e Scrolls t h e m s e l v e s a s t h e s e a r e i n t e r p r e t e d in the light o f r e l a t e d intertestamental and Old Testament s o u r c e s .
58
5 9
60
61
62
If t h e a b o v e o b s e r v a t i o n is v a l i d , h o w e v e r , this d o e s n o t
m e a n t h a t p o s s i b l e c o n n e c t i o n s to I r a n i a n t h o u g h t a r e corn-
center was at Qumran." The situation seems to be about the same today; cf. Noll, "Angelology," pp. 201-2 n. 90.
C / . Wernberg-Moller, "Reconsideration," pp. 417-8.
C / . ibid., p. 441: this assumption has apparently led WernbergM0ller to lump K. G. Kuhn with Dupont-Sommer in the view that the
two spirits are angelic beings. By 1961 Kuhn had, in fact, adopted this
view (cf. n. 20 above), but it is not present in Kuhn's writings as reviewed by Wernberg-Moiler (cf. n. 18 above).
C / . n. 18 above; cf. also Henri Michaud,"Un mythe Zervanite
dans un des manuscrits de Qumran," Vetus Testramentum, 5 (1955),
137-147. Although Michaud see a strong influence of Zervanism on
1QS 3:13-4:26, he seems to distinguish between the two spirits and the
two angels of this section (ibid., pp. 140-1) and to regard the two spirits
as essentially dispositions within men (ibid., p. 145 sec. 2).
M a y , "Cosmological Reference," pp. 1-14.
C / . K. G. Kuhn, "Die Sektenschrift und die iranische Religion,"
Zeitschrift fur Theologie und Kriche, 49 (1952), p. 10 n. 3; Kuhn notes
that the author of 1QS 3-4 had probably not even heard of the name
Zarathustra.
5 8
5 9
6 0
61
6 2
A C h r o n o l o g i c a l S u r v e y o f the L i t e r a t u r e
21
pletely i r r e l e v a n t . S o m e s o r t of c o n t a c t w i t h I r a n s e e m s to b e
r e a s o n a b l e , a n d this m a y b e e s p e c i a l l y t r u e in c a s e s in w h i c h
the s u p p o s i t i o n o f I r a n i a n i n f l u e n c e m a y h e l p to e x p l a i n a p p a r e n t t e n s i o n s w i t h i n t h e s e c t a r i a n v i e w o f ruah w h i c h a r e
difficult to u n d e r s t a n d o n the basis of t h e Scrolls a n d r e l a t e d
J e w i s h l i t e r a t u r e a l o n e . O n e c a s e i n v o l v e s t h e r e l a t i o n s h i p of
G o d ' s Spirit ( a s p r e s e n t e d in the O l d T e s t a m e n t ) to t h e t w o
spirits o f 1 Q S 3 - 4 . Is t h e "spirit o f t r u t h " h e r e t h e s a m e a s
G o d ' s Spirit in Q u m r a n i a n b e l i e f o r is it e s s e n t i a l l y differe n t ? If a n e x e g e t i c a l a n a l y s i s i n d i c a t e s n o t o n l y t h a t t h e y differ b u t a r e also in f u n d a m e n t a l tension w i t h e a c h o t h e r in their
p l a c e a n d f u n c t i o n in s e c t a r i a n t h o u g h t , the possibility of Iranian influence within a n o t h e r w i s e biblical c o n c e p t of ruah m a y
h e l p to e x p l a i n h o w t h i s u n e a s y r e l a t i o n s h i p d e v e l o p e d .
Similar c a s e s m a y a l s o e x i s t in s e c t a r i a n p a s s a g e s o u t s i d e o f
1QS 3-4 in w h i c h ruah ( a s m a n ' s spirit) s e e m s to h a v e a s t a t u s
a n d f u n c t i o n different f r o m its c h a r a c t e r i s t i c u s e in t h e O l d
T e s t a m e n t to d e s c r i b e a s i m p l e d i s p o s i t i o n o r spiritual c o n d i tion in m a n . If this is the c a s e , Iranian influence m a y h e l p to
e x p l a i n this d e v e l o p m e n t to alert the s c h o l a r to the possibil63
6 4
6 5
6 6
6 7
S o Frank M. Cross, Jr., The Ancient Library of Qumran and

Modern Biblical Studies (2nd ed.; Garden City: Doubleday, 1961), p.
213.
6 3
S o Otto Betz, Offenbarung und Schriftforschung

in der Qumransekte, Wissenschaftliche Untersuchungen z u m Neuen Testament, 6 (Tubingen: Mohr, 1960), pp. 143ff.
T h e possibility of foreign ideas, incompletely assimilated, may
be a factor in much of the disagreement and uncertainty about the
meaning of ruah in the Scrolls. After referring to seven of the most
contested occurrences of ruah in CD and 1QS, Burrows in More Light,
p. 292 writes, "From these and the many other passages that might be
cited, it seems impossible to derive a clear, consistent meaning for the
word 'spirit'."
^ P e r h a p s in some of these cases (cf. especially I Q H 15) it refers to
a "predestined being" of man which totally determines the course of
his religious life, leaving no room for the freedom of the will; cf. H. W.
Kuhn, Enderwartung, pp. 120-130.
Ibid., p. 130.
6 4
65
67
22
ity of parallel a n d e v e n conflicting v i e w s of m a n a n d his spirit

in the S c r o l l s .
In s u m m a r y , then, it s e e m s fair to s a y that for m o s t scholars
t h e a c t u a l u s e o f I r a n i a n s o u r c e s to define ruah in the Scrolls
h a s r e m a i n e d m o r e o n the fringes o f Q u m r a n i a n r e s e a r c h than
at its c e n t e r . M o s t w o u l d likely a g r e e w i t h W e r n b e r g - M e l l e r ' s
v i e w t h a t t h e Scrolls s h o u l d b e i n t e r p r e t e d first of all as J e w ish w r i t i n g s w i t h i n a l i t e r a r y t r a d i t i o n r o o t e d in the O l d Testament,
a l t h o u g h t h e y w o u l d n o t p e r h a p s a g r e e w i t h all of
his c o n c l u s i o n s .
68
6 9
70
c. T h e m e a n i n g of ruah in the Scrolls a n d its relationship to

early Christianity.
A m a j o r issue d u r i n g the e a r l y y e a r s of Scroll r e s e a r c h w a s
t h e r e l a t i o n s h i p b e t w e e n the s e c t a r i a n c o n c e p t of ruah a n d its
c o u n t e r p a r t (nveuu.a) in the N e w T e s t a m e n t . This issue w a s an
i m p o r t a n t p a r t of the w o r k o f a n u m b e r o f s c h o l a r s , s o m e of
w h o m t e n d e d to identify k e y sectarian a n d N e w T e s t a m e n t c o n c e p t s of spirit (especially in r e l a t i o n s h i p to G o d )
and others
w h o d e n i e d t h e s e i d e n t i f i c a t i o n s a n d e m p h a s i z e d the differe n c e s . F o r s o m e of these s c h o l a r s , at least, it s e e m s that their
i d e n t i f i c a t i o n of ruah in the Scrolls w i t h nvev\ia in the N e w
T e s t a m e n t w a s m o r e the result of a p r e v i o u s identification of
the Scrolls a s C h r i s t i a n w r i t i n g s t h a n a result of an e x e g e t i c a l
a n a l y s i s of ruah i t s e l f .
7 1
7 2
73
Cf. especially Lichtenberger, Studien, p. 174.

Wernberg-M0ller, "Reconsideration" p. 416.
C / . section 3d of this chapter below.
. g . , J. L. Teicher, " The Teaching of the Pre-Pauline Church in
the Dead Sea Scrolls," The Journal of Jewish Studies, 4 (1953), pp. 9-13.
69
70
71
E . g . , Joseph Coppens, "Les Documents du Desert de Juda et les

Origines du Christianisme," Analecta Lovaniensia Biblica et Orientalia, Ser. II, fasc. 39 (1953), 32-33 and 39.
72
C / . the comments of Jean Carmignac, Christ and the Teacher of

Righteousness, trans, by K. Pedley (Baltimore: Helicon Press, 1962), pp.
32-42 regarding Dupont-Sommer's initial suggestion that there was
Trinitarian teaching evident in the Scrolls.
7 3
23
A s o u t l i n e d a l r e a d y in section la of this c h a p t e r , s o m e of
the first c o m p a r i s o n s of the Q u m r a n a n d N e w T e s t a m e n t c o n cepts of "spirit" w e r e d o n e b y K. G. K u h n in 1 9 5 0 a n d 1 9 5 2 . In
1953 t w o m o r e studies a p p e a r e d w h i c h c a m e to m u t u a l l y o p p o s ing conclusions, o n e by J. L Teicher a n d the other b y J. C o p p e n s .
Teicher believed that that Q u m r a n c o m m u n i t y w a s really a
pre-Pauline f o r m of early Christianity as reflected primarily
in A c t s
a n d t h a t the "Spirit o f T r u t h " (identified a s t h e A n gel o f T r u t h )
w a s i d e n t i c a l to t h e " H o l y S p i r i t " o f t h e
Jerusalem C h u r c h .
T h i s i d e n t i t y is e s p e c i a l l y a p p a r e n t in
their similar f u n c t i o n s of g i v i n g birth to their c o m m u n i t i e s (cf.
A c t s 2:1, 4 & 4 4 ; 4 : 3 1 - 2 ; with 1 Q S 1 : 1 1 - 1 3 ) , in " h e l p i n g " their
m e m b e r s a g a i n s t the "Spirit of Iniquity" (cf. J o h n 14:16-18 w i t h
1QS 3 : 2 4 ) , a n d in their m u t u a l o p p o s i t i o n to P a u l ' s v i e w t h a t
a c l e a n s i n g f r o m sin t h o u g h the Spirit t a k e s p l a c e in t h e p r e sent (cf. 1 C o r . 6:11) r a t h e r t h a n in the e s c h a t o l o g i c a l f u t u r e (cf.
1QS 4:20-1 ) . C o p p e n s , o n the o t h e r h a n d , w i t h o u t e v e r m e n tioning Teicher's w o r k o n Q u m r a n a s a p r e - P a u l i n e C h r i s t i a n
g r o u p ( a v a i l a b l e s i n c e 1951), s a w n o e s s e n t i a l d i f f e r e n c e b e t w e e n Paul a n d p r i m i t i v e Christianity in their p n e u m a t o l o g y
n o r d i d h e see a special r e l a t i o n s h i p in this r e s p e c t b e t w e e n
A c t s ( T e i c h e r ' s p r i m a r y s o u r c e for p r e - P a u l i n e C h r i s t i a n i t y )
a n d the Scrolls; t h e r e w a s , in fact, a s t r o n g c o n t r a s t b e t w e e n
t h e m s i n c e t h e Scrolls k n o w of n o p r e s e n t o u t p o u r i n g o f the
74
75
76
7 7
7 8
7 9
80
81
8 2
8 3
K . G. Kuhn, "Texte," pp. 192-211.

ldem, "Ileiparjuos," pp. 200-222.
Cf. nn. 71 and 72 above.
^Teicher, "Teaching," pp. Iff.
Ibid., vol. 3 (1952), p. 112 n. 4.
Ibid., vol. 4 (1953), p. 10.
Ibid., pp. 1-2 and 9-10.
Mlbid., pp. 1-10.
7 4
75
76
79
80
Ibid., p. 10: "(Acts) lacks any reference to the Charismatic gifts of

sanctifying man and cleansing him from sin"; but cf. Acts 11:9 and also
IQH 16:12.
s2
83
C o p p e n s , "Documents," pp. 23-39.
24
T h e M e a n i n g of Ruah- at Q u m r a n
Spirit w h i l e A c t s d o e s .
C o p p e n s finally c o n c l u d e s that the
s e c t a r i a n s k n e w o n l y o f a " h o l y spirit," i.e., T e s p r i t q u e t o u t
h o m m e p o s s e d e , m a i s q u e les m e m b r e s d e la secte sont p a r v e n u s
a sanctifier progressivement p a r l'elimination des penchants
m a u v a i s et d e t o u t e s p r i t i m p u r e "
and that they expected
G o d ' s Spirit, a s s u c h , to b e c o m m u n i c a t e d to t h e m o n l y at the
e n d o f t i m e . A final k e y difference b e t w e e n Teicher a n d C o p p e n s m a y b e in their v i e w s of h o w the Scrolls r e l a t e G o d ' s
" H o l y Spirit" ( w h e t h e r p r e s e n t o r f u t u r e ) to G o d H i m s e l f . It
s e e m s c l e a r t h a t C o p p e n s r e g a r d s this Spirit a s G o d ' s o w n
Spirit in a m o r e t r a d i t i o n a l , C h r i s t i a n s e n s e ,
whereas Teicher s e e m s to r e g a r d it a s u l t i m a t e l y n o m o r e than a n angelic,
created figure.
8 4
8 5
8 6
8 7
88
In s u b s e q u e n t s c h o l a r s h i p , R. B r o w n e m p h a s i z e d the basic
d i f f e r e n c e b e t w e e n the Spirit o f T r u t h in John's G o s p e l as the
" t h i r d P e r s o n o f t h e T r i n i t y " a n d the c o r r e s p o n d i n g spirit of
t r u t h at Q u m r a n a s essentially a n o n - T r i n i t a r i a n c o n c e p t .
A
k e y p r i n c i p l e in e v a l u a t i n g t e r m i n o l o g i c a l p a r a l l e l s like this
is to a p p r e c i a t e t h e " t r e m e n d o u s c h a s m b e t w e e n Q u m r a n
thought a n d Christianity. . . . The Essene sectarians w e r e not
C h r i s t i a n s , a n d t h e r e c o g n i t i o n of this will p r e v e n t m a n y m i s interpretations."
A t this t i m e G. G r a y s t o n e also m a d e the
s a m e p o i n t in a series of articles c o m p a r i n g Q u m r a n t o early
C h r i s t i a n i t y , a n d in his a n a l y s i s of "spirit" in the Scrolls a n d
89
9 0
91
J W i . , pp. 36-7.
Ibid., p. 36 n. 46.
Ibid., p. 37 n. 46.
lbid.: "II existe cependant a cote d cet 'esprit saint' qui indique
la qualite" morale et religieuse des hommes fideles a la loi, un Esprit
saint qui est a Dieu, l'Esprit de D i e u . . . . Cet 'Esprit de Dieu' ressemble
beaucoup plus a 1' Esprit saint de la foi chr&ienne."
T e i c h e r , "Teaching," vol. 3, p. 112 n. 4: "The 'Angel of Truth' is
identical with the 'Spirit of Truth'."
R a y m o n d Brown, "The Qumran Scrolls and the Johannine
Gospel and Epistles," The Catholic Biblical Quarterly, 17 (1955), p. 559.
84
S5
86
87
88
89
lbid., p. 571.
Graystone, "Scrolls," vol. 22 (1955), 214-230, & 329-346 and vol. 23
(1956), pp. 25-48.
90
91
25
in the N e w T e s t a m e n t h e basically reflected t h e v i e w s of C o p p e n s as outlined a b o v e . H e g o e s b e y o n d C o p p e n s , h o w e v e r , in

two basic respects: he believes that the eschatologically
a w a i t e d H o l y Spirit a t Q u m r a n s h o u l d n o t b e r e g a r d e d a s
" p e r s o n a l " in a Christian s e n s e a n d h e m a k e s it c l e a r t h a t the
t w o spirits s h o u l d n o t b e r e g a r d e d a s angelic b e i n g s b u t r a t h e r
a s " t w o spiritual c u r r e n t s o r t e n d e n c i e s . "
9 2
93
In s u m m a r y , t h e n , t h e t h e o r y t h a t t h e S c r o l l s s h o u l d b e
r e a d a s e a r l y C h r i s t i a n d o c u m e n t s h a s f o u n d little a c c e p t a n c e
a m o n g s c h o l a r s . T h e r e a r e , of c o u r s e , p a r a l l e l s b e t w e e n the
N e w T e s t a m e n t a n d t h e S c r o l l s in v a r i o u s a r e a s i n c l u d i n g
p n e u m a t o l o g y , b u t this d o e s n o t necessarily i m p l y a direct o r
close d e p e n d e n c e in either d i r e c t i o n .
94
95
96
d. Conclusion to section 1, c h a p t e r 2.
D u r i n g this initial s t a g e o f r e s e a r c h (1950 t h r o u g h 1955), it
b e c a m e e v i d e n t that a m a j o r p r o b l e m in the s t u d y of s e c t a r i a n
t h e o l o g y w o u l d b e to d e t e r m i n e w h e n ruah r e f e r r e d to t h e h u m a n spirit a n d w h e n it r e f e r r e d to a spirit b e y o n d m a n s u c h a s
G o d ' s Spirit o r a n angel. This w a s a p e r i o d m a r k e d b y f u n d a m e n t a l shifts of opinion o n this issue a m o n g leading s c h o l a r s . It
c u l m i n a t e d in a small article b y E. Sjoberg in w h i c h h e r e v e r s e d
his f o r m e r o p i n i o n a n d c o n c l u d e d ( p r i m a r i l y o n t h e b a s i s o f
I Q H ) t h a t t h e S c r o l l s d i d , in f a c t , c o n t a i n t h e i d e a o f a
Neuschopfung
o r inner spiritual t r a n s f o r m a t i o n t h r o u g h G o d ' s
Spirit in the s e c t a r i a n at his e n t r a n c e into the Q u m r a n c o m m u nity. Despite its size of o n l y six p a g e s , this article w a s a n i m /bid., vol. 23, 33-4. Cf. the same opinion at this time in Notscher,
Terminology, p. 42.
92
Graystone, "Scrolls," vol. 22, p. 227; cf. also n. 19 above.

C / . Burrows, More Light, p. 269 and Geza Vermes, The Dead
Sea Scrolls, Qumran in Perspective (Cleveland: Collins & World, 1978),
p. 117.
.g., as pointed out by W. D. Davies, "Paul and the Dead Sea
Scrolls: Flesh and Spirit," The Scrolls and the New Testament (ed. by
K. Stendahl; New York: Harper and Brothers, 1957), p. 177.
<>Ibid., pp. 180ff. Cf. also the assessment of Vermes, Perspective,
pp. 211-221.
93
9 4
95
26
p o r t a n t c o n t r i b u t i o n to t h e m e a n i n g o f ruah in the Scrolls,

w h i c h a n t i c i p a t e d m u c h o f the w o r k o f later scholarship.
In s e c t i o n lb of this c h a p t e r w e d e a l t w i t h t h e i m p a c t of
P e r s i a n t h o u g h t o n Q u m r a n a n d f o u n d n o necessary c o n n e c t i o n
b e t w e e n v i e w s o n this a n d o n e ' s d e f i n i t i o n o f ruah in the
Scrolls. W e n o t e d , h o w e v e r , that t h e s u p p o s i t i o n of P e r s i a n influence of s o m e sort m i g h t h e l p to explain instances in w h i c h an
e x e g e s i s of ruah in the Scrolls m a y lead to s e e m i n g l y c o n t r a d i c t o r y o r a m b i g u o u s results, i.e., c a s e s in w h i c h P e r s i a n c o n c e p t s of
"spirit" m a y h a v e b e e n i n a d e q u a t e l y i n t e g r a t e d into Q u m r a n ' s
m o r e traditional a n d biblical definitions.
In section lc of this c h a p t e r w e c o n s i d e r e d the relationship
o f t h e Scrolls t o e a r l y C h r i s t i a n i t y . O u r c o n c l u s i o n w a s t h a t
the p n e u m a t o l o g y of the Scrolls should not b e u n d e r s t o o d uncritically a g a i n s t t h e b a c k g r o u n d o f e a r l y Christian t h o u g h t o r e x pression.
2. F r o m 1956 t h r o u g h 1961: conflicting solutions to the p r o b l e m of
ruah in t h e Scrolls.
a. P r e l i m i n a r y o b s e r v a t i o n s .
A f t e r t h e p u b l i c a t i o n of Sjoberg's a r t i c l e in 1955 in w h i c h
h e d e f i n e d ruah in I Q H a s G o d ' s Spirit g i v e n to the sectarian
a t his e n t r a n c e into the c o m m u n i t y , it b e c a m e increasingly a p p a r e n t t h a t K. G. K u h n ' s definition of ruah a s s i m p l y a static,
p r e d e s t i n e d habitus in m a n f r o m birth m i g h t n o t b e sufficient a s
a c o m p l e t e v i e w of Q u m r a n ' s p n e u m a t o l o g y . Also, the precise
r e l a t i o n s h i p b e t w e e n t h e s e t w o definitions (i.e., G o d ' s Spirit
vs. m a n ' s static, p r e d e s t i n e d spirit) w a s u n c l e a r . Did the sect a r i a n b e l i e v e t h a t h e w a s born w i t h a s p i r i t u a l d i s p o s i t i o n
p u r e r t h a n t h a t o f the n o n - s e c t a r i a n w h i c h qualified h i m to be
a "son of r i g h t e o u s n e s s , " o r did he think o f his spirituality a s
s o m e t h i n g b e y o n d his o w n n a t u r a l c a p a c i t i e s , i.e. a s a t r a n s f o r m a t i o n (Neuschopfung)
o f his spirit t h r o u g h the w o r k of
G o d ' s Spirit a s p a r t of his m e m b e r s h i p in the sect?
97
98
97
98
Sj6berg, "Neuschopfung," pp. 131-6.

K u h n himself apparently recognized this; cf. n. 21 above.
27
U n d e r K u h n ' s p r e v i o u s definition o f ruah as a p r e d e s t i n e d

habitus in m a n , the v i e w of the s e c t a r i a n s s e e m e d to b e c l e a r
a n d consistent, ruah in their inner religious e x p e r i e n c e w a s a l w a y s essentially m a n ' s ruah in c o n t r a s t to that of G o d o r a n a n g e l . " Kuhn certainly recognized that the sectarians could
think o f ruah in a t r a d i t i o n a l , biblical w a y a s " G o d ' s Spirit"
(e.g., in 1QS 4:20ff. a s the H o l y Spirit g i v e n to the b e l i e v e r b y
G o d a b o v e a n d b e y o n d m a n ' s p r e d e s t i n e d , spiritual c o n d i t i o n ) ,
b u t h e t h o u g h t t h a t t h e y e x p e c t e d this Spirit o n l y in t h e e s chatological f u t u r e .
Spirituality at Q u m r a n , t h e n , n e v e r r e ally i n v o l v e d a n y d i v i n e o r angelic p o w e r s b e y o n d m a n h i m self. T h i s is w h y , in K u h n ' s o p i n i o n , 1 Q S 3:15ff. ( w h i c h d e scribes the t w o spirits a s d i v i d i n g m a n k i n d into t w o e x c l u s i v e
g r o u p s ) is n o t necessarily inconsistent w i t h 1QS 4 : 2 0 - 2 3 ( w h i c h
d e s c r i b e s the t w o spirits a s c a r r y i n g o n a s t r u g g l e w i t h i n t h e
i n d i v i d u a l ) . In b o t h c a s e s this treatise is d e s c r i b i n g g o o d a n d
evil dispositions
within the individual s e c t a r i a n ;
t h e diff e r e n c e is s i m p l y that t h e evil d i s p o s i t i o n is g i v e n a n a m e in
1 Q S 4 : 2 0 - 2 3 (viz. t h e "spirit o f i n i q u i t y " ) , w h e r e a s in 1 Q S
3:15ff. the s e c t a r i a n ' s evil d i s p o s i t i o n is u n d e r s t o o d i m p l i c i t l y
1 0 0
1 0 1
K . G. Kuhn, "IIeipacr|i6s," pp. 214-5.

ldem,
"Sektenschrift," p. 302 n. 4: " d e r . . . Dualismus der beiden
Urgeister der Wahrheit und des Frevels in Sekt. 4, 20ff. verbunden ist
mit den alttestamentlichen Gedanken von dem 'neuen Geist', dem
'Heiligen Giest'... den Gott dem Frommen ins Herz geben w i r d . . . . "
9 9
wo
C / . Wernberg-M0ller, "Reconsideration," p.432 n. 46, who feels

that Kuhn has incorrectly minimized the true tension between 1QS
3:15ff. and 4:20-23 when 3:13-4:26 is interpreted dualistically. He would
be correct if Kuhn at this time viewed the two spirits as cosmic entities
or identified them with the Prince of Lights or Angel of Darkness (as
Wernberg-Moller aparently believes, cf. n. 59 above) since the "spirit
of iniquity" in 4:20-23 would then not be conceptually parallel to the
"flesh" implicit in 3:15ff. and other logical problems would arise (cf.
chapter 8 below). Kuhn's own position, however, could have been
made less ambiguous if he would have made it more clear that the
sharp, dualistic division of humanity into realms of darkness and light
depends more on the function of the two angels (3:20ff.) than on the
two spirits (cf. chapter 8, n. 86 below).
1 0 1
28
a s h i s "flesh," i.e. "die S p h a r e d e s W i d e r g o t t l i c h e n " w h i c h h e

s h a r e s w i t h all m e n (cf. 1 Q S l l : 1 2 f f . w i t h 3:21ff. w h i c h t o g e t h e r s h o w that t h e s e c t a r i a n ' s "flesh" m a k e s h i m v u l n e r a b l e
to sin, a l t h o u g h "flesh" is n o t m e n t i o n e d in 3:21ff.). W h a t w e
h a v e h e r e , t h e n , is n o m o r e t h a n a m a t t e r of t e r m i n o l o g y : in
3:15ff. the "spirit of iniquity" is u s e d e x c l u s i v e l y to d e s c r i b e a
d o m i n a n t l y evil d i s p o s i t i o n o f t h e n o n - s e c t a r i a n , w h e r e a s in
4 : 2 0 - 2 3 it is also u s e d to describe a n evil (but n o t d o m i n a n t ) disp o s i t i o n of the s e c t a r i a n .
T h e a u t h o r of this treatise c o u l d b e
r e g a r d e d a s a m b i g u o u s (e.g., h e c o u l d h a v e u s e d "ifen or a c o m pletely n e w t e r m to d e s c r i b e the sinful a s p e c t of the sectarian's
c h a r a c t e r in 1QS 4 : 2 2 - 2 3 ) , b u t in K u h n ' s v i e w h e s h o u l d n o t b e
r e g a r d e d a s being inconsistent o r contradictory.
102
W i t h Sjoberg's 1 9 5 5 a r t i c l e ,
h o w e v e r , the internal c o n s i s t e n c y of s e c t a r i a n p n e u m a t o l o g y a s o u t l i n e d b y K u h n w a s
o p e n to q u e s t i o n . H o w c o u l d the s e c t a r i a n s u n d e r s t a n d their
s p i r i t u a l i t y b o t h a s a n i n h e r i t i e d d i s p o s i t i o n and a s a gift of
G o d ' s Spirit at their e n t r a n c e in the c o m m u n i t y ? S o m e y e a r s
later K u h n ' s s t u d e n t s , H . W . K u h n a n d H . L i c h t e n b e r g e r w o u l d
w r e s t l e w i t h the p r o b l e m a n d c o n c l u d e that the two-spirit theo l o g y of 1 Q S 3:13-4:26 w a s n o t successfully i n t e g r a t e d into the
rest o f s e c t a r i a n t h o u g h t .
1 0 3
1 0 4
K . G. Kuhn, "Sektenshrift," p. 302 n. 4; cf, also n. 1.

S j 6 b e r g , "Neuschopfung."
C / . H. W. Kuhn, Enderwartung,
pp. 120-1: "Neben den Aussagen uber die durch den Eintritt in die Gemeinde vermittelte Gabe
des Geistes kann in den Gemeindeliedern auf grund einer dualistischen Geist-/Geisterverstellung auch von der ruah gesprochen werden, die dem Menschen schopfungsmafiig gegeben ist und sein
Handeln von vornherein festlegt. . . . Von daher mufi die Moglichkeit
offengelassen werden, dafi auch die Qumrantexte bzw. die Gemeindelieder eine fremde Vorstellung zum teil essenischem Glauben
angepafit haben." Cf. also Lichtenberger, Studien, p. 174: "Ein wichtiges
Ergebnis unserer Analysen war gewesen, dafi das Reden vom Menschen in den Qumrantexten nicht einheitlich ist. . . . Das Ergebnis ist
also eigentlich ein negatives, namlich die Infragestellung einer einheitlichen 'qumranischen' Sicht des Menschen, wie sie haufig
angenommen wird, wobie man meist 1QS 3-4 zur Richtschnur macht."
1 0 2
103
1 0 4
29
But Sjoberg's w o r k affected n o t o n l y K.G. K u h n ' s position. It

affected also the " m a j o r i t y " position of this t i m e , b u t in a m o r e
i n d i r e c t a n d less visible w a y .
This position w e n t beyond
K u h n in v i e w i n g the t w o spirits of 1QS 3-4 a s c o s m i c , a n g e l i c
c r e a t u r e s a s well a s f o r c e s i m m a n e n t in m e n ,
a n d it interp r e t e d I Q H a n d o t h e r s e c t a r i a n l i t e r a t u r e in t h e light o f this
pneumatology.
A s a result, m o s t s c h o l a r s t e n d e d to e q u a t e
the spirit of truth in 1 Q S ( u n d e r s t o o d a s a n a n g e l ) w i t h G o d ' s
holy Spirit in I Q H a n d e l s e w h e r e .
B u t Sjoberg's w o r k c h a l lenged this s i m p l e e q u a t i o n . T h e basic m e s s a g e of I Q H for h i m
h a d to d o with the w e a k n e s s a n d spiritual p e r v e r s i t y of m a n b y
n a t u r e a s a c o n t r a s t to G o d ' s g r a c e a n d ability to r e n e w a n d
cleanse m a n through His holy S p i r i t .
This is in c o n t r a s t to
the two-spirit t h e o l o g y of 1QS 3-4 a s u n d e r s t o o d b y m o s t schola r s a t this t i m e in t e r m s of Iranian, c o s m i c d u a l i s m a n d d i v i n e
1 0 5
1 0 6
1 0 7
1 0 8
109
Lichtenberger then quotes with approval the observation of A. L. Irwin,

"Conflict Spirit-Dualism in the Qumran Writings and the New Testament," unpublished dissertation, Hartford Theological Seminary, 1960,
pp. 1-2: "The Two-Spirit theology which comes to overt and extended
expression in a well-known section of the Manual of Discipline ( . . . ) is
not as has been widely assumed the dominant pneumatology of the
other writings, or even of the remainder of the manual."
I t is relatively easy to trace Sjoberg's effect on K. G. Kuhn and
his students since Sjoberg related his work directly to Kuhn (cf.
Sjoberg, "Wiedergeburt," p. 78 and idem, "Neuschopfung," p. 131),
and its effects can be seen in the later work of Kuhn and his students.
Nevertheless, in their later work there is supprisingly little reference to
Sjoberg's significant 1955 article, "Neuschopfung." The same is true in
the work of those in the majority position; also, since Sjoberg did not
relate his work explicitly to this position, his actual effect on it is much
more a matter of inference.
1 0 5
1 0 6
C / . n. 19 above.
C / . the comments of Lichtenberger and Irwin in n. 104 above.

C / . E. L. Beaven, "Ruah Hakodesh in some Early Jewish Literature," unpublished dissertation, Vanderbilt University, 1961, p. 90: "The
point at issue is whether crnp rrn and ro mi are synonymous as most
interpreters suppose."
1 0 7
1 0 8
109
Sj6berg, "Neuschopfung," pp. 134-5.
30
predestination.
H e r e the e m p h a s i s is n o t so m u c h o n the c o n t r a s t b e t w e e n m a n ' s s i n f u l n e s s a n d G o d ' s g r a c e , a s Sjoberg
s h o w e d in I Q H ;
the p r i m a r y c o n t r a s t in 1 Q S 3-4, r a t h e r , is
b e t w e e n t w o a n g e l i c p o w e r s , g o o d a g a i n s t evil, a n d their r e s p e c t i v e a n g e l i c a n d h u m a n folio w i n g s . F u r t h e r m o r e , t h e r e is
n o r e a l ethical c o n t r a s t b e t w e e n t h e s e c t a r i a n ' s spirit a n d the
g o o d spiritual p o w e r of 1QS 3 - 4 ; the t w o , in fact s e e m to m e r g e
t o g e t h e r w i t h the d e s c r i p t i o n o f the s e c t a r i a n ' s spiritual n a t u r e a s a n a t u r a l , f o r e o r d a i n e d " i n h e r i t a n c e " in the spirit of
truth.
110
1 1 1
1 1 2
D u r i n g this p e r i o d (1956-1961) it b e c a m e i n c r e a s i n g l y e v i d e n t t h a t it w o u l d b e difficult to integrate the p n e u m a t o l o g y of

1 Q S 3-4 into the p r e d o m i n a n t p n e u m a t o l o g y of I Q H ,
and a
1 1 3
W e r n b e r g - M 0 l l e r , "Reconsideration," p. 428: "[1QS 3:13-4:26] is

widely interpreted along the lines of Iranian, cosmic dualism and divine predestination."
S j 6 b e r g , "Neuschopfung," pp. 134-5: "Ihr eigentliches Thema
ist die Schwachheit des naturlichen Menschen und die Erneuerung
durch die Gnade Gottes."
C / . W. D. Davies, "Paul," p. 172: "[The two spirits] are regarded
as a kind of permanent element in every man, since creation, until the
'End' decreed by God." Cf. also Friedrich Notscher, "Geist und Geister
in den Texten von Qumran," Melanges
Bibliques, redigees en
l'honneur de A. Robert, Paris, 1957), p. 306: "Geist kommt ebenso Gott
wie Menschen zu. Zwischen beiden Arten besteht kein absoluter Gegensatz, ja nicht einmal ein grundsatzlicher Unterschied." In what
follows Notscher offers an analysis of ruah which mixes together evidence from IQH, and 1QS 3-4. Contrast this view with Sjoberg's analysis of I Q H in "Neuschopfung," pp. 134-5: "Kein Mensch kann vor Gott
gerecht sein. Voll von Sunde und schuld steht er vor Gott. . . . Aus
dieser schwacken und siindigen Existenze wird der Mensch durch den
Eintritt in die Sekt und die dadurch geschehene Neuschopfung erlost.
. . . Den verkehrten Geist des Menschen hat Gott gereinigt. . . . Er hat
seinen heiligen Geist auf ihn gesprengt, um ihn zu reinigen und die
schuld zu suhnen."
C / . Irwin, "Spirit-Dualism," pp. 50ff. in which he compares the
work of two scholars, A. Dupont-Sommer and T. H. Gaster, who believe
that the two-spirit dualism of 1QS 3-4 can be seen in IQH: "Places
where Dupont-Sommer sees this doctrine [i.e., the two-spirit teaching
llo
111
1 1 2
1 1 3
31
g r o w i n g n u m b e r of s c h o l a r s b e g a n to c o n s i d e r t h e possibility
that the basic p r e s u p p o s i t i o n s u n d e r l y i n g the a p p r o a c h o f the
majority position m i g h t b e f l a w e d . B y 1961 t w o m u t u a l l y e x c l u sive p o s i t i o n s h a d e v o l v e d , b o t h o f w h i c h w e r e critical o f the
m a j o r i t y . T h e o n e a g r e e d w i t h the m a j o r i t y t h a t t h e r e w e r e
b o t h biblical a n d d u a l i s t i c / I r a n i a n e l e m e n t s in s e c t a r i a n p n e u m a t o l o g y , b u t s t r o n g l y d i s a g r e e d that these e l e m e n t s w e r e s u c cessfully i n t e g r a t e d into a single c o n s i s t e n t s y s t e m of
thought;
the s e c o n d a g r e e d that the Scrolls h a d a c o n s i s t e n t
pneumatology, but disagreed that cosmic dualism (Iranian or
o t h e r w i s e ) h a d e v e r b e e n a p a r t of t h i s .
In t h e f o l l o w i n g t w o
s u b - s e c t i o n s o f this c h a p t e r (2b a n d 2c) w e will o u t l i n e t h e s e
t w o positions.
1 1 4
1 1 5
b. T h e position that the Scrolls d o n o t c o n t a i n a single c o n sistent p n e u m a t o l o g y .

A c c o r d i n g to O. B e t z , the s c h o l a r s h i p of his t i m e h a d n o t
c o n s i d e r e d the possibility that the p n e u m a t o l o g y of the Scrolls
m i g h t c o n t a i n conflicting a n d c o n t r a d i c t o r y e l e m e n t s ,
a n d in
general this o b s e r v a t i o n s e e m s to b e t r u e . H o w e v e r , s c h o l a r s h i p
h a d b e e n s t e a d i l y m o v i n g in t h a t d i r e c t i o n . W e n o t e d a b o v e
(section 2a), for e x a m p l e , that t h e f i n d i n g s o f Sjoberg's article,
" N e u s c h o p f u n g , " t e n d e d t o c l a s h w i t h t h e p n e u m a t o l o g y of
1 1 6
of 1QS 3-4] are frequently found to be reconstructions. Dupont-Sommer finds the doctrine where Gaster does not recognize it; Gaster assumes it where Dupont-Sommer has another interpretation; and at no
point do they clearly agree upon its presence." Cf. also Jacob Licht,
"The Doctrine of the Thanksgiving Scroll," Israel Exploration Journal, 6
(1956), pp. 3-6, who believes that the doctrine of the two spirits underlies the thought of I Q H but also notes that these two spirits are never
mentioned in it.
E . g . , Betz, Offenbarung, and Irwin, "Spirit-Dualism."
C / . especially Wernberg-Maller, "Reconsideration,"; cf. also
Notscher, Terminologie, pp. 79-92 and Marco Treves,, "The Two Spirits
of the Rule of the Community," Revue de Qumran, 3 (1961), pp. 449-452,
who minimize the effects of Iranian influence and the presence of a
strict cosmic dualism at Qumran.
114
1 1 5
116
B e t z , Offenbarung, p. 143.
32
1QS 3-4 a s g e n e r a l l y u n d e r s t o o d at that time, a n d this is true of

other studies which followed. A. D i e t z e l
a n d R. S c h n a c k e n burg,
for e x a m p l e , b o t h r e c o g n i z e d w i t h Sjoberg the essential
c o n t r a s t b e t w e e n the lost, spiritual c o n d i t i o n of m a n b y n a t u r e
a n d the t r a n s f o r m i n g p o w e r of G o d ' s Spirit g i v e n to the Q u m r a n
c o m m u n i t y a n d its m e m b e r s a s a n e s c h a t o l o g i c a l ( r a t h e r t h a n
an inherited) g i f t .
B u t p e r h a p s the m o s t i m p o r t a n t s t u d y of
this t i m e w a s a w o r k b y H . W . H u p p e n b a u e r in w h i c h h e a n a l y z e d t h e d u a l i s t i c p a t t e r n s of the Scrolls a n d f o u n d that the
t y p e p r e s e n t in 1QS 3 : 1 3 - 4 : 2 6 w a s n o t r e p r e s e n t a t i v e of the kind
of d u a l i s m p r e s e n t in the Scrolls a s a w h o l e .
H e s a w five b a sic t y p e s o f d u a l i s m , four of w h i c h w e r e relatively p r e v a l e n t in
the texts: these are e t h i c a l ,
physical-metaphysical,
cosmic,
a n d eschatological d u a l i s m .
A fifth t y p e , m y t h o l o g i c a l , d e a l s w i t h t h e t w o - s p i r i t t e a c h i n g of 1 Q S , w i t h its t w o
c o n t e n d i n g angelic princesmythological figures present also in
1 Q M a n d C D . H u p p e n b a u e r n o t e s that the o t h e r d u a l i s m s p r e s u m a b l y s h o u l d b e c o n s i d e r e d in the light o f this m y t h o l o g i c a l
d u a l i s m ( a s w a s the o p i n i o n o f m o s t s c h o l a r s t h e n ) b u t h e also
1 1 7
1 1 8
1 1 9
1 2 0
121
1 2 3
1 2 2
1 2 4
A r m i n Dietzel, "Beten im Geist. Eine religionsgeschichtliche

Parallele aus den Hodajot zum paulinischen Beten im Geist," Theologische Zeitschrift, 13 (1957), pp. 12-32.
R u d o l f Schnackenburg, "Die 'Anbetung in Geist und
Wahrheit' (John 45:23) im Licht von Qumran-Texten," Biblische
Zeitschrift, 3 (1959), pp. 88-94.
C / . Sjoberg, "Neuschopfung," p. 136 n. 2: "Bei dieser eschatologisch eingestellten Sekte ist es nicht uberraschend, dass die
Neuschopfung auch mit dem eschatologischen Ausblick verbunden
wird."
H a n s Walter Huppenbauer, Der Mensch zwischen zwei Welten. Der Dualismus der Texte von Qumran (Hohle I) und der
Damaskusfragmente.
Ein Beitrag zur Vorgeschichte
des
Evangeliums, Abhandlungen zur Theologie des Alten und Neuen Testaments,
34 (Zurich: Zwingli Verlag, 1959), pp. 103-114.
Ibid.,
p. 104.
lbid., pp. 104-8.
Ibid., pp. 108-110.
lbid.,
p. 111.
1 1 7
1 1 8
1 1 9
1 2 0
x22
123
m
33
n o t e s that this d u a l i s m , in fact, is a n e x t r e m e f o r m u s e d w i t h

c a u t i o n b y the s e c t a r i a n s a n d f o u n d r e l a t i v e l y r a r e l y in their
writings.
125
A b o u t a y e a r after H u p p e n b a u e r ' s s t u d y , t w o m a j o r w o r k s
a p p e a r e d w h i c h e n e r g e t i c a l l y s t a t e d the c a s e for the p r e s e n c e
o f conflicting p n e u m a t o l o g i e s in the Scrolls, o n e b y O . B e t z
( m e n t i o n e d a b o v e ) a n d the o t h e r b y A . L . I r w i n .
Betz anal y z e d s e c t a r i a n p n e u m a t o l o g y p r i m a r i l y in r e l a t i o n s h i p to the
c o n c e p t of revelation in the Scrolls a n d c o n c l u d e d that t w o c o n flicting d o c t r i n e s of ruah c o u l d b e d i s c e r n e d t h r o u g h c a r e f u l
a n a l y s i s : o n e d e a l s w i t h t h e Spirit of G o d , w h i c h B e t z c a l l e d
Geistlehre,
a n d the other with the t w o spirits of 1QS 3-4,
w h i c h h e c a l l e d Geisterlehre.
T h e Geistlehre
teaches that
m e n b y n a t u r e h a v e a ruah w h i c h is s i m i l a r in "Substanz"
to
G o d ' s o w n Spirit (since it c o m e s f r o m H i m ) a n d therefore c a n b e
r e g a r d e d as "heiliger Geist."
This is G o d ' s initial g r a n t i n g of
H i s Spirit w h i c h calls m e n into life. B u t t h r o u g h their fleshly
n a t u r e m e n defile G o d ' s "spirit" ( w h i c h n o w b e l o n g s to t h e m a s
their o w n spirit) a n d therefore m u s t b e g r a n t e d a s e c o n d gift of
G o d ' s Spirit at their e n t r a n c e into the sect in o r d e r to t r a n s f o r m
them from "Menschen des Verderbens" to "Kinder der
W a h r h e i t . " T h i s is a p r o c e s s w h i c h t a k e s p l a c e t h r o u g h o u t
life, b u t in the e s c h a t o l o g i c a l f u t u r e a t h i r d , d e f i n i t i v e g r a n t ing o f G o d ' s Spirit is to take p l a c e in w h i c h the s e c t a r i a n s a r e
1 2 6
127
128
7bid., p. 110: "Wir haben gesehen, dass die DSS von solch extremen Formen des Dualismus sehr vorsichtig machen. Es ist ja kaum
von ungefahr, dass die Unterweisung uber die zwei Geister im bisher
veroffentlichten Material einmalig ist. Und der mythologische Gegensatz Gott (Engel des Lichts) Belial (Engel der Finsternis o.a.) liegt
ausserdem mit Sicherheit nur in der Kriegsrolle und in der
Damaskus-Schrift vor."
125
C / . n. 114 above. It is interesting to note that neither Irwin or

Betz make use of Huppenbauer in Der Mensch or Sjoberg in
"Neuschopfung."
1 2 6
Ibid., pp. 129 and 140.
127
U8
34
T h e M e a n i n g of Ruah. at Q u m r a n
s o t r a n s f o r m e d that t h e y b e c o m e like a n g e l s a n d attain to a n gelic w i s d o m .

1 2 9
In c o m p a r i n g t h e a b o v e Geistlehre
to the Geisterlehre
of
1QS 3 - 4 , B e t z f o u n d t h e following differences: 1) the Geistlehre
is c l o s e l y r e l a t e d to G o d ' s r e v e l a t i o n a l activity in the p r e s e n t ,
w h e r e a s for a c o n s i s t e n t Geisterlehre
G o d h a s n o real c o n t a c t
w i t h m e n , a n d r e v e l a t i o n ( t o g e t h e r w i t h the historical p r o c e s s
this i m p l i e s ) is u t i m a t e l y u n n e c e s s a r y s i n c e e v e r y t h i n g is a l r e a d y p r e d e s t i n e d a n d m a n ' s fate is s e a l e d ;
2) the essential
c o n t r a s t in t h e Geistlehre
is b e t w e e n t h e s p i r i t o f m a n
( o r i g i n a l l y h o l y b u t n o w defiled) a n d the H o l y Spirit o f G o d ,
w h e r e a s in the Geisterlehre
t h e c o n t r a s t is c a r r i e d into the s u p e r n a t u r a l r e a l m of the t w o spirits in their c o s m i c opposition to
each o t h e r ;
3 ) t h e Geistlehre
d i r e c t l y r e l a t e s m a n to G o d ,
w h e r e a s t h e Geisterlehre
places angelic intermediaries between t h e m ;
4 ) the Geistlehre c o n c e i v e s of m e n ( e v e n the o p ponents of the c o m m u n i t y )
as r e c e i v i n g a " h o l y spirit" at
b i r t h w h i c h u n d e r g o e s a d e f i l e m e n t t h r o u g h the influence of
t h e flesh a n d e v e n t u a l l y h a s to b e c l e a n s e d b y G o d ' s Spirit at
o n e ' s e n t r a n c e into the c o m m u n i t y ,
w h e r e a s the
Geisterlehre
v i e w s m e n a s b e i n g essentially different f r o m the b e g i n n i n g
a n d a s h a v i n g a spirit c r e a t e d b y G o d a p p r o p r i a t e to one's p r e d e s t i n e d lot u n d e r either the spirit of t r u t h o r spirit of d a r k n e s s
(understood as a n g e l s ) ;
finally, the Geistlehre looks f o r w a r d
1 3 0
1 3 1
1 3 2
1 3 3
1 3 4
135
1 3 6
Ibid.,
/bi'i.,
lbid.,
lbid.,
%id.,
Ibid.,
Ibid.,
l29
130
m
n2
1 3
n4
n5
pp. 140-1.
p. 149.
pp. 143.
p. 144.
pp. 126 and 141.
pp. 140-1.
p. 146
Ibid.,
p. 147; cf. also pp. 58 & 129 n. 3 and pp. 143-4. Note that
Betz later came to the conclusion that the two spirits were not angels
but rather that they "stellen das sittliche Prinzip, die Kraft des Handelns dar;" cf. Otto Betz, Der Paraklet: Fursprecher im haretischen
Spatjudentum, im Johannesevangelium
und in neu gefundenen
gnostischen Schriften (Leiden: Brill, 1963), p. 67.
136
35
to e a r t h l y l e a d e r s a n o i n t e d w i t h t h e Spirit w h o will l e a d a
victory over earthly enemies with the attainment of earthly
b l e s s i n g s , w h e r e a s t h e Geisterlehre
l o o k s f o r w a r d to a h e a v enly l e a d e r (the a n g e l M i c h a e l ) , w h o will l e a d a v i c t o r y o v e r
c o s m i c e n e m i e s w i t h the a t t a i n m e n t of h e a v e n l y blessings e n v i sioned as a transformed heavenly existence a m o n g the a n gels.
1 3 7
G e n e r a l l y s p e a k i n g , s c h o l a r s h i p h a s n o t f o l l o w e d B e t z in
his d e s c r i p t i o n of the spirits of m e n a n d a n g e l s a s b e i n g of the
s a m e "Substanz" a s G o d ' s S p i r i t ,
n o r h a v e m a n y a d o p t e d his
v i e w that there a r e t h r e e s t a g e s in w h i c h m e n r e c e i v e t h e gift
of G o d ' s S p i r i t .
B e t z ' m a i n c o n t e n t i o n , h o w e v e r , t h a t the
t w o - s p i r i t t e a c h i n g of 1 Q S is in t e n s i o n w i t h the d o c t r i n e of
138
1 3 9
lbid., pp. 151-2.

I t is difficult to know exactly what Betz means when he says
that the Spirit of God and the spirits of men and angels are all of a like
Substanz. Perhaps a more representative opinion of sectarian pneumatology on this issue can be seen in Schweizer, "Gegenwart des
Geistes," p. 491: "Darin setzt sich das alttestamentliche Wissen darum,
daG der Geist Jahwes nicht der Geist des Menschen ist, fort. Die
griechische Konzeption von der Identitat des Geistes im Menschen
mit dem kosmischen gottlischen Geist ist hier nicht eingedrungen." It
is not until the later rise of Gnosticism, as such, that man in his spirit
feels an identity between himself and G o d ; cf.
Eduard
Schweizer/'-nveOua, irveuuaTiKOS," Theological Dictionary of the New
Testament, 6 (trans, and ed. by G. W. Bromily; Grand Rapids, 1961), p.
392: "More and more the soul is felt to be alien, though of the same
substance as God."
137
1 3 8
C / . Herbert Braun, Qumran und das Neue Testament, band II

(Tubingen: Mohr,1966), p. 253: Braun mentions only Betz as holding
this opinion and remarks, "In jedem falle aber wird in Qumran nicht
von einer Geistgabe bei der Geburt, sondern nur von einer solchen
bei der Bekehrung und im Eschaton, also, von einer zweifachen, nicht
von einer dreifachen Geistgabe zu sprechen sein. . . ." For a defence of
Betz' position, cf. Wolf-Dieter Hauschild, Gottes Geist und der Menschen. Studien zur fruhchristlichen
Pneumatologie,
Beitrage zur
evangelischen Theologie, 63 (Miinchen: Kaiser Verlag, 1972), pp. 248ff.
1 3 9
36
G o d ' s Spirit ( e s p e c i a l l y a s s e e n in I Q H ) h a s f o u n d s u p p o r t
a m o n g later i n v e s t i g a t o r s .
140
In t h e s e c o n d w o r k m e n t i o n e d a b o v e ,
1 4 1
A . L. I r w i n a n a -
l y z e d t h e m a j o r t y p e s o f d u a l i s m p r e s e n t in the Scrolls a n d
f o u n d t h a t t h e d u a l i s m u n d e r l y i n g 1 Q S 3:13-4:26 is relatively
rare
1 4 2
and unrepresentative
143
of t h e Scrolls a s a w h o l e a n d at
t i m e s i n c o n s i s t e n t w i t h the m o r e c h a r a c t e r i s t i c a s p e c t s of their
teaching.
T h e g e n e r a l d u a l i s m c h a r a c t e r i s t i c of all t h e
1 4 4
S c r o l l s I r w i n c a l l e d conflict s p i r i t - d u a l i s m , i.e. a g e n e r a l p a t t e r n of conflict w h i c h a l w a y s i n v o l v e s a c o n c e p t of rwafc,
145
and
w i t h i n this b a s i c t y p e h e isolated four s u b t y p e s : 1) c o m m u n i t y

dualism, which divides the Q u m r a n community from non-members
1 4 6
a n d is t h e m o s t basic s u b t y p e in the S c r o l l s ,
147
2) cosmic-
m e t a p h y s i c a l dualism, w h i c h h a s to d o with the two-spirit

t e a c h i n g of 1 Q S 3 - 4 ,
1 4 8
3 ) e s c h a t o l o g i c a l d u a l i s m , w h i c h antic-
i p a t e s t h e f u t u r e a s i m m i n e n t o r a c t u a l l y i n a u g u r a t e d (cf. e s p e cially 1 Q M ) ,
1 4 9
distinguishes
a n d finally 4 ) s o t e r i o l o g i c a l d u a l i s m , w h i c h
man's
natural,
perverted
spirit f r o m
God's
" s a v i n g spirit" (i.e. t h e s e c t a r i a n ' s n e w spirit f r o m Godfound

o n l y in I Q H ) .
1 5 0
E l e m e n t s of t h e s e d u a l i s m s a p p e a r in v a r i o u s
140
C f . n. 104 above.
1 4 1
C / . n . 114 above.
I r w i n , Spirit-Dualism, p. 8: " . . . nor should we be amazed if we

discover its pneumatology [i.e., of 1QS 3-4] to be a distinctive one
which is not shared by the Manual as a whole and which indeed can
be positively identified only in one other scroll [i.e., 1QM] and in only
particular parts of that writing."
142
% u f . , p. 12: "We shall see in succeeding chapters that this

pneumatology [i.e., of 1QS 3-4] is not nearly so pervasive in, nor so basic to the Qumran writings as has been generally supposed."
1 4
pp. 32 and 82-3; cf. Irwin's remarks on both cosmic-metaphysical and eschatological dualism in the second reference.
lbid.,
p. 76.
u5
lbid.,
p. 23.
Ibid.,
p. 78.
Ibid.,
pp. 78-9.
U6
U7
U8
Ibid.,
pp. 79-80.
Ibid.,
pp. 80-1.
U9
l50
37
c o m b i n a t i o n s in the Scrolls a n d for the m o s t p a r t f o r m a h a r m o n i o u s w h o l e m u c h like m u s i c a l v a r i a t i o n s "linked to e a c h o t h e r

in a p e r s i s t e n t o v e r - a l l t h e m e . "
A n e x c e p t i o n to this, h o w e v e r , is the c o s m i c - m e t a p h y s i c a l d u a l i s m of 1 Q S 3-4 w i t h its
e m p h a s i s o n the " A n g e l i c I n t e r m e d i a r y . " H e r e a definite t e n sion c a n be seen b e t w e e n the v i e w t h a t this a n g e l d e f e a t s B e lial ( a n d so is e x a l t e d ) a n d the v i e w that G o d H i m s e l f a c c o m plished t h i s .
1 5 1
1 5 2
In s u m m a r y , t h e n , the v i e w t h a t the Scrolls c o n t a i n c o n flicting p n e u m a t o l o g i e s is indirectly traceable to Sjoberg's 1955

article, " N e u s c h o p f u n g , " in w h i c h his d e s c r i p t i o n o f ruah in
I Q H t e n d e d a t t h a t t i m e to conflict w i t h the g e n e r a l u n d e r s t a n d i n g o f ruah in 1 Q S 3 - 4 . H i s i n t e r p r e t a t i o n o f I Q H a n t i c i p a t e d m u c h of the w o r k of later s c h o l a r s . Finally, the w o r k of
H u p p e n b a u e r in Der Mensch, B e t z in Offenbarung,
a n d I r w i n in
Conflict Spirit-Dualism
i n d e p e n d e n t l y q u e s t i o n e d the p r e v a i l ing c o n s e n s u s that 1QS 3-4 c o n t a i n e d the d o m i n a n t p n e u m a t o l o g y of the Scrolls w h i l e , in a d d i t i o n , B e t z a n d I r w i n felt t h a t
this p n e u m a t o l o g y w a s in conflict w i t h o t h e r s e c t a r i a n p n e u m a t o l o g i e s a n d dualistic e l e m e n t s .
c. T h e position that the Scrolls c o n t a i n a consistent p n e u m a tology but d o n o t contain c o s m i c d u a l i s m (Iranian o r o t h e r w i s e ) .
F o r a n u m b e r of y e a r s scholars h a d b e e n q u e s t i o n i n g the m a jority c o n c e n s u s w h i c h t e n d e d to v i e w s e c t a r i a n d u a l i s m a s
s t r o n g l y c o s m i c in n a t u r e d u e to a significant I r a n i a n influence,
b u t the m o s t e x t e n s i v e q u e s t i o n i n g of this v i e w c a m e in
W e r n b e r g - M o l l e r ' s 1 9 6 1 article, " R e c o n s i d e r a t i o n . " In this article W e r n b e r g - M o l l e r strongly questioned the c o n s e n s u s that 1QS
3:13-4:26 reflects a n Iranian, c o s m i c d u a l i s m a n d s o u g h t to interpret this p a s s a g e in a m o r e biblical light. G i v e n his a l t e r n a tive a p p r o a c h to 1QS 3 - 4 , the tension b e t w e e n ruah in this p a s s a g e ( a s g e n e r a l l y u n d e r s t o o d at t h a t t i m e ) a n d ruah in I Q H
1 5 3
1 5 1
JWi., p. 77.
Ibid., p. 80.
C / . Molin, Sonne, pp. 129-130 and Notscher, Terminologie,
152
1 5 3
79-92.
pp.
38
( a s u n d e r s t o o d b y Sjoberg a n d a g r o w i n g n u m b e r of scholars)
m i g h t s e e m to b e less. T h e t w o spirits of 1 Q S w o u l d b e seen as
t w o g o o d a n d evil d i s p o s i t i o n s m u c h like the t w o yetzers of
rabbinic t h e o l o g y , a n d the p r e s e n c e of G o d ' s Spirit a g a i n s t this
b a c k g r o u n d w o u l d s e e m to b e similar to that in later J e w i s h
t h r o u g h t . N e v e r t h e l e s s , n o t all the tension w o u l d b e r e s o l v e d .
A s Sjoberg h a s n o t e d , rabbinic yetzer t h e o l o g y in principle h a s
n o p l a c e for a spiritual " N e u s c h o p f u n g , "
a n d if Sjoberg is also
c o r r e c t t h a t I Q H t e a c h e s the n e c e s s i t y of a "Neuschopfung"
as
a b a s i c e l e m e n t in s e c t a r i a n piety, a definite c o n t r a s t b e t w e e n
1 Q S 3-4 ( a s W e r n b e r g - M o l l e r interprets it) a n d I Q H w o u l d still
exist.
It is n o t clear, h o w e v e r , that W e r n b e r g - M o l l e r ' s p u r p o s e w a s to r e s o l v e this tension a s s u c h o r e v e n that h e s a w it a s
a g e n e r a l p r o b l e m in s e c t a r i a n p n e u m a t o l o g y a l t h o u g h it is
c l e a r t h a t h e r e g a r d e d t e a c h i n g s o f 1 Q S a n d I Q H a s an integrated w h o l e
a n d t h o u g h t that s c h o l a r s p r o d u c e d u n n e c e s s a r y t e n s i o n s w i t h i n 1QS itself (e.g., b e t w e e n 3:13ff. a n d 4:20ff.)
154
1 5 5
1 5 6
S j o b e r g , "Wiedergeburt," p. 68: "In keinem Falle bedeutet die

Neuschopfung eine Veranderung der naturlichen ethische und religiosen Ausriistung des Menschen. . . . Eine Neuschopfung, um den
Menschen zu einem vollwertigen ethisch-religiosen Leben fahig zu
machen, ist nicht notig."
154
C o m p a r e the following: Sjoberg in "Neuschopfung," p. 134

notes that the spiritual weakness of man by nature in IQH "macht es
fur ihn unmoglich, das richtige Gotteserkenntnis zu gewinnen und
nach Gottes Willen zu Leben" until he enters the sect and experiences an "Erneuerung" though God's Spirit, which "bei ihm ein neues
Leben ermoglicht," (ibid., p. 136); in contrast, Wernberg-Moller in
"Reconsideration," p. 422 n. 19 sees 1QS 3-4 as teaching that "man was
created fit to rule, not only the earth, but over his inclinations" and
when he does not succeed, it is because he himself allows his
"perverse and sinful propensities to determine his behaviour," (ibid.,
p. 422). The sectarians, then, felt a spiritual "solidarity" (ibid., p. 428)
with mankind and "are not separated from the rest of humanity by a
radical constitutional difference due to opposed metaphysical principles, but entirely to God's election." (ibid., p. 424).
1 5 5
E . g . , ibid., p. 415 n. 5: "The present writer is inclined to believe

that the theology of IQH is not basically different from that of 1QS."
1 5 6
39
b y interpreting it in t e r m s of Iranian, c o s m i c d u a l i s m .
H e believed that these a n d o t h e r tensions w i t h i n 1QS c o u l d b e e l i m inated if the t w o spirits of c o l u m n s 3 a n d 4 w e r e u n d e r s t o o d in a
m o r e biblical s e n s e a s t w o b a l a n c e d d i s p o s i t i o n s w i t h i n m a n
r a t h e r t h a n as t w o c o s m i c b e i n g s .
H i s i n t e r p r e t a t i o n of the
t w o spirits of 1 Q S 3-4 in this a r t i c l e is p e r h a p s t h e s t r o n g e s t
a n d m o s t detailed s t a t e m e n t of its kind to d a t e .
1 5 7
1 5 8
1 5 9
Before entering into a fuller discussion of W e r n b e r g Moller's article, h o w e v e r , w e should assess the scholarship
p r e c e d i n g it a n d m o s t d i r e c t l y r e l a t e d t o its t h e s i s .
In the
c o n c l u d i n g s t a t e m e n t of his article, W e r n b e r g - M o l l e r n o t e s that
m u c h of w h a t he h a d w r i t t e n w a s n o t n e w b u t t h a t h e h a d s i m p l y m a d e a m o r e t h o r o u g h a p p l i c a t i o n t h a n o t h e r s to t h e i n terpretation of 1QS 3-4 of v i e w s w h i c h w e r e a l r e a d y p r e s e n t in
scholarship.
This d o e s n o t s e e m to b e entirely a c c u r a t e , h o w e v e r . T h e r e a r e at least t w o f u n d a m e n t a l l y i m p o r t a n t v i e w s in
his a r t i c l e w h i c h s e e m to b e o r i g i n a l w i t h h i m : t h e s e a r e 1)
that there is n o c o s m i c d u a l i s m at all in 1QS 3 - 4
a n d 2) that
1 6 0
161
1 6 2
lbid., p. 432 n. 46.

E . # . , ibid., p. 433 n. 47.
157
158
I n any discussion of the "anthropological" interpretation of

ruah in 1QS, Wernberg-Moller's work is always at the forefront. In the
1981 article by Dombkowski Hopkins, "Community," for example, the
only scholar she discusses at any length as representative of this interpretation of ruah in the Scrolls is Wernberg-Moller.
F o r a general perspective on the relationship of Persian
thought to the meaning of ruah in the Scrolls, see section lb of this
chapter.
Wernberg-M0ller, "Reconsideration," p. 441.
C / . May, "Cosmological Reference," p. 1, who notes that Wernberg-Moller finds "no evidence of cosmic dualism and no Zoroastrian
influence;" cf. also Domkowski Hopkins, "Community," p. 342.
It is difficult to know exactly what Wernberg-Moller means by the
term "dualism" in his interpretation of 1QS 3-4 or what he means when
he talks about the dualistic views of others since he does not define
the various possible meanings of this term; cf. John G. Gammie,
"Spatial and Ethical Dualism in Jewish Wisdom and Apocalyptic Literature," Journal of Biblical Literature, 93, (1974), pp. 356-7, who notes
1 5 9
1 6 0
161
1 6 2
40
1 Q S 3 - 4 d o e s n o t d i v i d e m a n k i n d into t w o distinct, spiritual

groups.
C o n v e r s e l y , h o w e v e r , h e w o u l d b e able to s h o w
1 6 3
that scholars in general have shown "a lamentable lack of precision in

defining and distinguishing between types of dualism." If, however, we
adopt Licht's definition of "cosmic" dualism (cf. Jacob Licht, "An Analysis of the Treatise of the Two Spirits in DSD," Scripta Hierosolymitana, 4 (1958), p. 92: "These camps [the two opposing groups of
mankind] are conceived as the realms of two supernatural rulers: the
Prince of Lights and the Angel of Darkness. Thus the dualistic principle is extended beyond humanity into the cosmic spheres."), it will be
seen that on this basis no scholar cited by Wernberg-Moller denies
the presence of some element of cosmic dualism in 1QS 3-4. To do so
would mean that the "angels" of this section would have to be regarded as no more than personifications of spiritual forces within
men's hearts (as does Wernberg-Moller, "Reconsideration," p. 426 n.
30) and neither Schubert or Wolverton, cited by Wernberg-Maller as
denying the presence of any cosmic dualism in 1QS (ibid., p. 413 n. 1
and p. 4 1 8 n. 8, respectively), hold this position; cf. Schubert,
"Sektenkanon," col. 506 and Wallace I. Wolverton, "The DoubleMinded Man in Light of Essene Psychology," Anglican
Theological
Review, 38 (1956), p. 169. It is true that Wolverton, citing Molin, says
that Essene dualism is chiefly a "heart dualism" and that ultimately
even this does not appear as a "true duality," but he no more than
Molin, (cf. Molin, Sdhne, pp. 126-7) questions the cosmic status of the
angelic powers: "The two spirits or angels, the Prince of Lights and Belial, are continually at war, but the transcendent God who is over all
will in the end dispose of Belial," (Wolverton, "Double-Minded Man,"
p. 169). Wernberg-Moller also gives the impression that O. Seitz regards the two angels of 1QS 3-4 as no more than personifications in
man (cf. Wernberg-Moller, "Reconsideration," p. 426 n. 30), but see n.
164 below.
V i z . , that there is no evidence of a community dualism based
on the idea that that community members are fundamentally different from non-members in their spiritual constitution due to opposed
metaphysical principles; cf. ibid., p. 424; cf. also ibid., p. 431, "But then
we have arrived at the thesis of the present article, namely that the dichotomy of our 'essay' [1QS 3:13-4:26] does not lie in the distinction between pious and impious ruled by conflicting spirits respectively, but
in the opposed mental dispositions of every human being," and ibid.,
pp. 428, "The sons of righteousness are, in a way, regarded as a section
163
41
p r e c e d e n c e in earlier w r i t i n g s for at least four o t h e r v i e w s basic

to his thesis: t h e s e a r e 1) that t h e t w o spirits of 1 Q S 3-4 h a v e
only an anthropological s i g n i f i c a n c e ,
2 ) that I r a n is n o t the
164
within the larger whole, the sons of perversion, and as belonging to

them."
The question of community dualism is closely tied to that of cosmic dualism treated above in n. 162 since it is difficult to maintain that
the sectarians saw themselves as having the same spiritual potential
for obeying the law as non-sectarians if they also believed that they
were under the good spiritual influence of a cosmic Prince of Lights
while the outside world was under a cosmic Angel of Darkness with a
host of evil spirits doing his bidding. In this situation it is difficult to
talk about a balance between the good and evil impulse in man with
man's choice operating in a free manner. Rather, there are conflicting
angelic figures, each ruling over his own "dominion" (rr>efaD) and externally influencing man's spiritual life in either a good or evil direction.
Wernberg-Moller, then, is able to cite only one scholar as denying any
true dualism (and therefore community dualism) in the Scrolls, viz.,
W. I. Wolverton (cf. ibid., p. 418 n. 8). But as we saw in n. 162 above, this
seems to be a misunderstanding of Wolverton in respect to cosmic
dualism, and the same seems to be true in respect to his views on
community dualism; cf. Wolverton, "Double-Minded Man," p. 168:
"As we have suggested, the word dipsychos hints at a dualism of some
kind. It may have evoked in the minds of St. James' hearers the picture of the opposing realms of good and evil, an idea that Judaism
generally, it is believed, had incorporated from contacts with Persian
thought. Whatever its provenance the Essenes certainly had a pronounced and distinctive dualism."
I have found only four scholars previous to Wernberg-Moller's
article, "Reconsideration," who regarded the two spirits as no more
than forces within men. In every case, however, they distinguish between the two spirits and the two angels of 1QS 3-4 and regard the two
angels as cosmic beings exercising dominion over the two opposed
societies of sectarians and non-sectarians: cf. F. M. Braun, "L'arrierefond," pp. 12-14, K. G. Kuhn, "Sektenschrift," pp. 301-2 n. 4, Graystone,
"Scrolls," vol. 22, 227-8 and Notscher, "Geist," pp. 310 & 413-4. Wernberg-Moller, however, never mentions either F. M. Braun or Graystone in "Reconsideration," and he appears to regard Kuhn (at that
time) as holding to a cosmic view of the two spirits (cf. n. 59 above).
1 6 4
42
s o u r c e o f the t w o - s p i r i t t h e o l o g y of 1 Q S 3 - 4 ,
3 ) that the m a j o r i t y a p p r o a c h i n v o l v e s c o n c e p t u a l t e n s i o n s b e t w e e n 1QS
3:13ff. a n d 4 : 2 0 f f . ,
a n d 4 ) that the c o n c e p t of p r e d e s t i n a t i o n
1 6 5
166
Wernberg-Moller does cite a number of scholars who he says

have a "psychological" interpretation of the two spirits in 1QS 3-4 (viz.,
Oscar J. F. Seitz, ibid., p. 416 n. 6; W. D. Davies, ibid., p. 418 n. 8;
Friedrich Notscher, ibid., p. 419 n. 13; and E. Schweizer, ibid., p. 423 n.
22), but it is difficult to know what he means by "psychological." He
probably does not mean that these authors recognize a psychological
as well as a cosmic dimension to the function of the two spirits since
this has never been an issue; cf. James H. Charlesworth, "A Critical
Comparison of the Dualism in 1QS 3: 13-4:26 and the 'Dualism' Contained in the Gosple of J o h n , " John and Qumran (London, 1972), p. 82,
who notes that the consensus of scholarly opinion readily concedes
that "cosmic dualism does break into the so-called 'psychological'
arena of each man." Wernberg-Moller must mean that the authors he
cites recognize with him only the psychological aspect of the two spirits, but this is not the case with most of them. For example, Oscar Seitz
in "Two Spirits in Man: An essay in Biblical Exegesis," New Testament
Studies, 6 (1959/60), p. 91, likens the pneumatology of 1QS and the Testaments of the Patriarchs to that of Hermas, whose concept of "spirit"
he describes as "invasive" (in Mandate five) and as coming upon man
"from without"; W. D. Davies in "Paul," pp. 172-3 notes that the two
spirits are not merely inherent properties in man since they are described as angels, thus preserving the "otherness" of the two spirits
"even when they appear to be merely immanent;" finally, for
Schweizer in "Gegenwart des Geist," cf. n. 19 above. Only Notscher in
"Geist," p. 310 described the two spirits in 1QS 3:18-19 as essentially no
more than "gegenstzliche Geisterrichtung" in man, but in a later work
he seems to have given up this position; cf. Freidrich Notscher,
Gotteswege und Menschenwege
in der Bibel und Qumran (Bonn:
Hanstein Verlag, 1958), p. 92, in which he describes the spirits of 1QS
3:18 as a plurality of good and evil angelic beings.
E . g . , Molin, Sbhne, p. 129 and especially Notscher, Terminologie, pp. 86-92. We should note that Molin and Notscher do not believe
that cosmic dualism is entirely absent in the Scrolls (they both accept
the presence of the two cosmic angels) but only that this dualism has
its roots in the Old Testament rather than in Persia.
1 6 5
. g., K. G. Kuhn and Licht (cf.

Wernberg-Moller,
"Reconsideration," p. 432 n. 46) have both dealt with the apparent ten1 6 6
43
is n o t basic to the t e a c h i n g of ruah in 1QS 3-4 (or in the rest of

the S c r o l l s ) .
It w o u l d s e e m , h o w e v e r , t h a t t h e s e g e n e r a l
v i e w s in t h e m s e l v e s , if c o r r e c t , w o u l d n o t sustain the basic thesis of his article, viz., t h a t the t w o - s p i r i t " d u a l i s m " of 1 Q S 3-4
d o e s not e x t e n d b e y o n d the d i c h o t o m y of t w o perfectly b a l a n c e d
yetzers in the individual m a n o v e r w h i c h he h a s c o n t r o l .
We
will see that in o r d e r to s u s t a i n this thesis, W e r n b e r g - M o l l e r
m u s t rely p r i m a r i l y o n t h e v i e w s u n i q u e to h i m ( a s o u t l i n e d
a b o v e ) b y systematically c o n t e s t i n g the p r e s e n c e of a n y c o s m i c
d u a l i s m (i.e., a s this relates not o n l y to the t w o spirits b u t also
to the t w o a n g e l s ) o r a n y c o m m u n i t y d u a l i s m (i.e., a n y significant spiritual distinctions b e t w e e n c o m m u n i t y a n d n o n - c o m m u nity m e m b e r s ) .
1 6 7
1 6 8
W h a t will f o l l o w , t h e n , is a b a s i c o u t l i n e o f W e r n b e r g M o l l e r ' s i n t e r p r e t a t i o n of 1 Q S 3:13-4:26 a s t h i s p e r t a i n s p r i m a r i l y to the n a t u r e of the d u a l i s m in these p a s s a g e s .

H e b e g i n s b y n o t i n g that 1 Q S s h o u l d b e i n t e r p r e t e d n o t a s
a n isolated unit but r a t h e r in the light of s e c t a r i a n literature a s
a whole
a n d especially in the light of I Q H a n d 1QS l l .
In
this w a y it w o u l d b e seen that 1QS 3-4 c o n t a i n s n o dualistic o r
d e t e r m i n i s t i c t e a c h i n g s . H e n o t e s that s o m e s c h o l a r s see t h e s e
t e a c h i n g s also in I Q H , b u t h e believes that this is b e c a u s e t h e y
h a v e b e e n influenced b y a false dualistic a n d d e t e r m i n i s t i c i n 1 5 9
1 7 0
sion between 1QS 3:13ff. and 4:20ff. but in different ways. Kuhn felt that
the problem was only one of terminology (cf. K. G. Kuhn,
"Sektenschrift," pp. 301-2 n. 4 and section 2a of this chapter above);
Licht, however, who unlike Kuhn (cf. n. 18 above) believed that the two
spirits were cosmic in nature (cf. Licht, "Analysis," p. 93), could not accept his view but offered a new translation of 1QS 4:23-24 which he felt
solved the problem (ibid., p. 98 and p. 91 n. 13). See also Delcor,
"Doctrines," cols. 963-4 for still another more recent approach.
E . g . , Schubert, "Sektenkanon," col 506, who believes that men
by their good and evil deeds place themselves under good or evil angelic influence; cf. especially Notscher, Terminology, pp. 79-80, 8 4 , 1 8 5
and 180.
167
Ibid., pp. 422 and 433.

/ i . , p. 416.
lbid., p. 415 n. 5.
168
1 6 9
44
t e r p r e t a t i o n o f 1 Q S 3-4 w h i c h t h e y h a v e t h e n a p p l i e d to
IQH.
F u r t h e r m o r e , 1 Q S s h o u l d b e i n t e r p r e t e d a g a i n s t the
b a c k g o u n d of t h e O l d T e s t a m e n t a n d i n t e r t e s t a m e n t a l literat u r e r a t h e r t h a n that of Iranian o r i g i n s .
1 7 1
1 7 2
In 1QS 3:18 W e r n b e r g - M o l l e r n o t e s that the v e r b dm c o r r e s p o n d s to nsn in Gen. 2:7 a n d refers to G o d creating t w o disposit i o n s (like t h e rabbinic g o o d a n d evil yetzers) in m a n .
mrrn
h e r e , t h e n , h a s n o t h i n g to d o w i t h m e t a p h y s i c a l b e i n g s ; the
i m p l i c a t i o n o f this p a s s a g e is n o t that the " s p i r i t s " r u l e o v e r
m a n , b u t that m a n w a s c r e a t e d to rule o v e r t h e m .
1 7 3
1 7 4
In 3 : 2 0 the t w o a n g e l s s h o u l d n o t b e r e g a r d e d a s c o s m i c b e ings b u t a s personifications of the t w o o p p o s i n g dispositions in

each individual.
1 7 5
Ibid.,
"in some cases he [Licht] imposes. . . a wrong interpretation on a I Q H passage in order to fit it into its supposed parallel in
1QS. For example. . . he understands I Q H 4:38. . . both dualistically
and deterministically on the basis of 1QS 3:17-19." It should be noted,
however, that Wernberg-Moller tends to assume rather than demonstrate that there are no significant dualistic or deterministic elements
in IQH.
Ibid.,
pp. 416-18.
lbid.,
p. 422.
Ibid.,
p. 422 n. 19.
/ f c i d . , p. 423 n. 30. Wernberg-Moller appears to indicate that
Oscar Seitz in "Two Spirits," pp. 89ff. shares this view. It may be true
that Seitz regards the two spirits as only human dispositions (he is unclear on this point), but this is not so with regard to the two angels; cf.
ibid., pp. 92-3: "According, the Manual divides mankind into two categories. Those who are under the dominion of the prince of light and
walk in the way of light, are called the sons of righteousness, or sons of
light. Those under the dominion of the angel of darkness, who walk in
the ways of darkness, are known as sons of perversion, or sons of darkness. Even the sons of righteousness may be led astray by the angel of
darkness. This angel has other spirits assigned to him, who strive to
overthrow the sons of light, and are therefore probably to be identified
with the angels of destruction. However, the God of Israel and the angel of his truth have helped all the sons of light." Wernberg-M0ller
mentions no other scholars who view the two angels as simply personifications of human dispositions.
m
m
m
m
175
45
T h e basic intent of 4 : 2 - 8 a n d 4 : 9 - 1 4 is n o t to d e s c r i b e t w o o p p o s i t e g r o u p s of m a n k i n d w i t h t h e i r s e p a r a t e life-styles a n d

r e w a r d s , b u t r a t h e r b o t h s e c t i o n s a r e a d d r e s s e d to t h e s e c t a r i a n s , w h o in their b a s i c spiritual c o n s t i t u t i o n h a d a feeling of
solidarity w i t h t h e rest of m a n k i n d . T h e p h r a s e r n 'o'pin V D i n
4 : 6 & 12, t h e n , is a d d r e s s e d in b o t h c a s e s to t h e s e c t a r i a n s .
1 7 6
T h e t e r m "?an n o K ' 1 2 s h o u l d likewise n o t b e t a k e n a s r e f e r r i n g

o n l y to t h e s e c t a r i a n s ( a g a i n , t e n d i n g to a s s o c i a t e s p i r i t u a l i t y
solely w i t h the Q u m r a n c o m m u n i t y ) b u t a s referring to m a n k i n d
in g e n e r a l .
1 7 7
In 4:15 rf?Ki
refers not to t h e t w o spirits b u t to t h e g r e a t v a -
riety of spiritual qualities e n u m e r a t e d in 4 : 2 - 6 a n d 4 : 9 - 1 1 , a n d

rvnVin should not be translated as "generations" but as "natures"
(as a l s o in 3 : 1 3 & 1 9 ) .
1 7 8
C o r r e s p o n d i n g l y , p ' j ^ a o a in v e r s e 15
should n o t b e u n d e r s t o o d a s m e a n i n g "in their (i.e. t h e t w o spirits') d i v i s i o n s " b u t "in their (i.e. t h e t w o spirits') numerous
di-
visions" w i t h "divisions" r e f e r r i n g t o t h e v a r i o u s g o o d a n d b a d
qualities just e n u m e r a t e d in 4 : 2 - 6 & 9 - 1 1 .
1 7 9
T w o antithetical
g r o u p s of people, then, are not mentioned h e r e .
1 8 0
Also, the
m e n t i o n of a g r e a t e r a n d lesser " i n h e r i t a n c e " in v e r s e 16 r e f e r s

to the t w o " s p i r i t s " g i v e n to m a n in his c r e a t i o n .
181
Understood
in the light of the p h r a s e n i a *n in the s a m e v e r s e , the m e a n i n g

is that t h e s e t w o d i s p o s i t i o n s o r "spirits" m a y v a r y in a m o u n t
f r o m p e r s o n to p e r s o n , b u t in e a c h i n d i v i d u a l t h e y a r e a l w a y s in
perfect balance a n d a r e equally s t r o n g .
1 8 2
W h e n one notes, then,
t h a t t h e b a s i c c o n t r a s t o f v e r s e 17 is b e t w e e n " t r u t h "
and
" p e r v e r s i o n , " it b e c o m e s c l e a r that t h e s t r u g g l e in 4 : 1 5 - 1 7 is n o t
Ibid.,
l76
p. 429.
Ibid.,
p. 429.
Ibid.,
p. 431.
177
l78
Ibid.,
pp. 431-2.
Ibid.,
p. 432.
Ibid.,
p. 433.
180
m
lbid.
If Wernberg-Moller is correct, this must mean the author
of this verse assumed that the greatest enemies of the sect had the potential of becoming its greatest supporters without any fundamental
change in their spirituality.
n2
46
b e t w e e n t w o g r o u p s o f p e o p l e b u t b e t w e e n t w o perfectly bala n c e d inclinations in the h e a r t of e a c h m a n .

1 8 3
In 4 : 1 8 & 2 4 t h e subject of the v e r b " t h e y w a l k " is not m e n

( w h i c h w o u l d t h e n g i v e u s the p i c t u r e of t w o antithetic g r o u p s
o f p e o p l e ) b u t r a t h e r the t w o d i s p o s i t i o n s .
184
In 4 : 1 9 - 2 2 a t h e r e is n o c o n t r a s t b e t w e e n " t r u t h " (as the sole

p o s s e s s i o n of the c o m m u n i t y ) a n d the " d o m i n i o n of evil" seen as
a s p h e r e e x t e r n a l to the c o m m u n i t y a n d in o p p o s i t i o n to its
" t r u t h . " R a t h e r , the " t r u t h " a n d the " d o m i n i o n o f e v i l " refer
s i m p l y to the g o o d a n d evil inclinations in e a c h h e a r t .
1 8 5
In 4 : 2 2 b - 2 3 a the sectarians a r e d e s c r i b e d as b e i n g elected b y

G o d . This, h o w e v e r , d o e s not i m p l y a consitutional difference of
a spiritual n a t u r e b e t w e e n t h e m a n d n o n - m e m b e r s d u e to the influence of " o p p o s e d m e t a p h y s i c a l p r i n c i p l e s . "
186
In 4 : 2 3 b the "spirits" refer to the t w o o p p o s i n g , dispositions

in m a n .
F o r 4 : 2 4 a , cf. 4 : 1 8 a b o v e .
1 8 7
In 4 : 2 4 b - 2 5 the s t a t e m e n t c o n c e r n i n g o n e ' s i n h e r i t a n c e in
t r u t h o r iniquity is n o t m e a n t to e x p l a i n w h y different i n d i v i d u a l s h a v e different r e a c t i o n s to t r u t h a n d iniquity ( t h u s c r e a t i n g the b a s i s for a constitutional difference b e t w e e n sectarians
a n d n o n - s e c t a r i a n s ) b u t is to be u n d e r s t o o d a s referring to e a c h
i n d i v i d u a l ; i.e., the a u t h o r is e x p l a i n i n g w h y e a c h i n d i v i d u a l
( i n c l u d i n g t h e s e c t a r i a n ) h a t e s n o t o n l y iniquity b u t a l s o the
t r u t h . T h e r e a s o n , a g a i n , is that G o d h a s p l a c e d both g o o d a n d
b a d inclinations in a b a l a n c e d m e a s u r e in e a c h h e a r t .
1 8 8
/ b i d . , p. 432. Wernberg-Moller does not comment on the 3rd

m. pi. suffix on mplgh in verse 17. This suffix would seem to indicate
that in this case the division refers to groups of men rather than to the
"spirits" or their "qualities"; however, it may be a mistake of a copyist:
cf. Osten-Sacken, Gott und Beial, p. 23 n. 4.
183
Ibid.,
Ibid.,
7birf.,
Ibid.,
/foii.,
m
186
188
pp. 432 & 433-4.

pp. 423 & 434.
p. 424.
p. 422.
p. 433.
47
In 4 : 2 6 the p h r a s e " g o o d a n d evil" refers to e a c h i n d i v i d u a l

r a t h e r than to the s e c t a r i a n a n d n o n - s e c t a r i a n , r e s p e c t i v e l y .
Before W e r n b e r g - M o l l e r e n d s his article, h e m a k e s the foll o w i n g observations o n the c h a p t e r s just p r e c e d i n g 1QS 3-4:
In l:23f. (as in 3:21f.) h e n o t e s that t h e c o m m u n i t y m e m b e r s
c o n s i d e r e d t h e m s e l v e s to be " u n d e r the d o m i n i o n of Belial" a n d
y e t called t h e m s e l v e s "sons of r i g h t e o u s n e s s . "
This is b e c a u s e
they recognized the difference between w h a t they w e r e a n d
w h a t they o u g h t to b e .
This, then, e x p l a i n s the t r u e n a t u r e of
the blessings a n d c u r s e s of 2:1-18. T h e intent of this section is n o t
to i n d i c a t e a b a s i c spiritual d i f f e r e n c e b e t w e e n the s e c t a r i a n
a n d n o n - s e c t a r i a n w i t h o n e g r o u p w o r t h y o f a blessing a n d the
o t h e r of a c u r s e ; its t r u e intent, r a t h e r , w a s to s p e a k to the s e c tarian in both blessings a n d c u r s e s since the "spirit" of d a r k n e s s
d w e l t in h i m t o o a n d h e n e e d e d to b e p u t in fear of the c o n s e q u e n c e s of letting this spirit d o m i n a t e h i m .
189
190
1 9 1
1 9 2
In 2 : 2 0 W e r n b e r g - M o l l e r n o t e s that the s e c t a r i a n is t o b e
j u d g e d a c c o r d i n g to the " q u a n t i t y " of the spirits in h i m , a c o n cept w h i c h m a y a n t i c i p a t e the ideas of 4 : 1 6 .
1 9 3
In the light of the outline a b o v e , it c a n b e seen t h a t W e r n berg-Moller's investigation of 1QS 3-4 resulted in t w o v i e w s o r
lines of i n t e r p r e t a t i o n o r i g i n a l w i t h h i m , viz., 1) t h e r e is n o
t r a c e in the Scrolls o f c o s m i c d u a l i s m w i t h its g o o d a n d evil
spiritual p o w e r s e x t e r n a l l y i n f l u e n c i n g m a n ' s c o n d u c t , a n d 2 )
n o t h i n g p o r t r a y s the s e c t a r i a n a s essentially different s p i r i t u ally f r o m the n o n - s e c t a r i a n .
Ibid.,
p. 434.
7bfrf., p. 435. Note that the text here uses a rather than T 3
("under the authority o f ) as in 1QS 3:20.
Ibid.,
p. 436.
m
190
Ibid.,
pp. 436-7. This section, then, presumably should not be
used to show that the author or redactor (cf. ibid., pp. 417-8) of 1QS had
two fundamentally distinct and hostile communities in mind against
which 3:13-4:26 should be interpreted.
192
J b / i . , p. 437. Wernberg-Moller does not explain here how rank

in the community is determined on the basis of the sectarian's spirit
when all spirits have an equal balance of good and evil within them.
193
48
In section t h r e e of this c h a p t e r w e will trace significant r e a c t i o n s to W e r n b e r g - M o l l e r ' s thesis.

A t t h e s a m e t i m e that W e r n b e r g - M a l l e r ' s article a p p e a r e d
in Revue de Qumran, a n article b y M. T r e v e s a p p e a r e d in the
s a m e journal w h i c h , a l o n g w i t h W e r n b e r g - M o l l e r , q u e s t i o n e d
t h e v i e w t h a t 1 Q S 3-4 p r e s e n t s the t w o spirits a s c o s m i c entities.
M a n , r a t h e r , has f r e e d o m of c h o i c e , a n d the t w o spirits
a r e s i m p l y t e n d e n c i e s in e v e r y h e a r t , similar to the yetzer theo l o g y of later J u d a i s m .
In r e a d i n g M a y ' s a s s e s s m e n t of
Treves, one receives the impression that Treves along with
Wernberg-M0ller also d e n i e d t h e p r e s e n c e of a n y c o s m i c d u a l i s m in 1QS 3 - 4 ,
b u t this is not the c a s e . T r e v e s d o e s not d e n y
the c o s m i c status of the t w o a n g e l s in 1QS 3-4 or their connection
to Z o r o a s t r i a n i s m ,
n o r d o e s h e d e n y that m e n a r e a r e d o m i n a t e d b y t h e s e a n g e l s d e p e n d i n g o n t h e i m p l u s e (spirit) to
w h i c h t h e y y i e l d t h e m s e l v e s ( t h u s c r e a t i n g the b a s i s for c o m munity dualism).
T r e v e s , in fact, d o e s not differ that m u c h
f r o m p r e v i o u s s c h o l a r s w h o q u e s t i o n e d the angelic or c o s m i c
1 9 4
1 9 5
1 9 6
197
1 9 8
T r e v e s , "Two Spirits," pp. 449-452.

lbid., pp. 451 & 449.
M a y , "Cosmological Reference," p. 1: "P. Wernberg-Moller
and M. Treves, in recent articles in Revue de Qumran have set themselves in solid opposition to Albright, B u r r o w s . . . and others in finding
in the Qumran doctrine of the two spirits in the Rule of the Community (1QS 3:13-4:26) no evidence of cosmic dualism or determinism
and no Zoroastrian influence."
194
x9S
1 9 6
T r e v e s , "Two Spirits," p. 451 n. 10: "I do not deny Iranian and

Greek influence on the doctrine of our covenanters. The conception of
the two angels and the use of the words 'light' and 'darkness to
symbolize righteousness and iniquity probably derive from the
Zoroastrian religion."
Treves adds, however, that all these influences were adapted to
Jewish monotheism.
lbid.,
p. 450: "Each man with his free will may choose between
these two impulses. If he yields to the evil impulse he falls under the
domination of the Angel of Darkness and commits all kinds of sins.
But if he follows the good impulse he is governed by the Prince of
Lights and obeys God's righteous laws."
197
l98
49
status of the t w o s p i r i t s
o r the v i e w of s e c t a r i a n t h e o l o g y a s
deterministic and p r e d e s t i n a r i a n .
H o w e v e r , his v i e w t h a t
the t w o spirits s h o u l d n o t b e identified w i t h t h e t w o a n g e l s b e c a u s e the O l d T e s t a m e n t d o e s n o t u s e ruah to m e a n " a n g e l " is
s o m e w h a t u n i q u e since it d o e s n o t a c c o u n t for t h e u s e of ruah in
this w a y in i n t e r t e s t a m e n t a l l i t e r a t u r e ,
a n d it a s s u m e s t h a t
1QS s h o u l d b e r e a d in isolation f r o m o t h e r s e c t a r i a n d o c u m e n t s
w h i c h u s e ruah in r e f e r e n c e to angelic b e i n g s .
199
2 0 0
201
202
In s u m m a r y , the p o s i t i o n t h a t the Scrolls c o n t a i n n o e l e m e n t s of c o s m i c d u a l i s m a t all is essentially u n i q u e to W e r n b e r g - M o l l e r , a l t h o u g h a n u m b e r of s c h o l a r s b e f o r e h i m d i d

question the strength a n d the Iranian origin of this d u a l i s m a n d
also m a i n t a i n e d t h a t t h e t w o spirits (but n o t t h e t w o a n g e l s )
w e r e only dispositions in m a n w i t h n o i n d e p e n d e n t , m e t a p h y s i cal e x i s t e n c e . T h e d e n i a l t h a t s e c t a r i a n s s a w t h e m s e l v e s a s
spiritually different f r o m n o n - s e c t a r i a n s ( c o m m u n i t y d u a l i s m )
d u e to o p p o s e d m e t a p h y s i c a l principles also s e e m s to b e u n i q u e
to h i m in t h e f o r m in w h i c h h e p r e s e n t s i t .
Finally, w e
should note that W e r n b e r g - M o l l e r ' s i n t e r p r e t a t i o n of 1QS
w o u l d not e l i m i n a t e the basic tension b e t w e e n t h e p n e u m a t o l o g y o f 1QS a n d that o f I Q H ( a s u n d e r s t o o d b y S j o b e r g a n d
2 0 3
C / . n. 164 above.
C / . n. 167 above.
C / . Charlesworth, "Comparison," p. 82 n. 27: "It is quite surprising, however, to discover that Treves has examined the Qumranic
treatise only by means of the interpretation of ruah found in the Old
Testament. . . . But one dare not overlook the additional meaning obtained by this noun during the intertestamental period."
C / . Treves, "Two Spirits," p. 452: Treves notes that I Q H and
1QM both call angels "spirits," but he does not consider these texts
relevant because he believes that they are later in date than the Rule
of the Community and were written by different authors.
S c h o l a r s such as Treves, of course, would view the sectarian
and non-sectarian alike as having both a good and an evil yetzer, but
they would not deny the fundamentally greater spiritual potential of
the sectarians for obeying God's law due to the spiritual influence and
domination of the cosmic Prince of Lights over their community; cf.
nn. 163 and 198.
1 9 9
2 0 0
2 0 1
2 0 2
203
50
o t h e r s ) since I Q H in Sjoberg's v i e w describes m a n b y n a t u r e as

b e i n g in n e e d of a Neuschopfung
in o r d e r to p a r t i c i p a t e in the
s p i r i t u a l i t y o f the Q u m r a n c o m m u n i t y , w h e r e a s 1QS 3-4 in
W e r n b e r g - M o l l e r ' s v i e w d e s c r i b e s the s e c t a r i a n a s h a v i n g the
s a m e spiritual constitution a s the n o n - s e c t a r i a n .
d. C o n c l u s i o n to section 2, c h a p t e r 2.
In secion 2a w e n o t e d that the v i e w s of E . Sjoberg in his 1955
a r t i c l e , " N e u s c h o p f u n g , " w e r e in t e n s i o n w i t h b o t h K. G.
K u h n ' s v i e w of s e c t a r i a n p n e u m a t o l o g y a n d that of the general
c o n s e n s u s o f scholarship. F o r K u h n it b e c a m e difficult to m a i n tain t h a t t h e s e c t a r i a n ' s spirituality w a s s i m p l y a n a t u r a l d i s p o s i t i o n i n h e r i t e d at b i r t h , a n d it a p p e a r s t h a t b y the e a r l y
1960's h e m o v e d a w a y f r o m this p o s i t i o n in f a v o r of a n a p p r o a c h m o r e like that o f Sjoberg. T h e effect of Sjoberg's w o r k o n
t h e g e n e r a l c o n s e n s u s of that t i m e is h a r d e r to t r a c e directly,
b u t the f o l l o w i n g s e e m s to b e clear: scholarship after Sjoberg inc r e a s i n g l y t e n d e d to r e c o g n i z e a l o n g with h i m t h e s t r o n g c o n trast in I Q H b e t w e e n m a n ' s w e a k a n d sinful spiritual condition
b y n a t u r e a n d t h e n e w life h e r e c e i v e s t h r o u g h the p o w e r a n d
g r a c e o f G o d ' s h o l y Spirit a t his e n t r a n c e into t h e s e c t a r i a n
c o m m u n i t y . A s this v i e w of p n e u m a t o l o g y in I Q H b e c a m e m o r e
w i d e l y k n o w n a n d a c c e p t e d , it b e c a m e i n c r e a s i n g l y e v i d e n t
that it w a s in tension w i t h t h e p n e u m a t o l o g y o f 1 Q S 3-4 as this
w a s u s u a l l y u n d e r s t o o d in t e r m s o f I r a n i a n , c o s m i c d u a l i s m ,
viz., t h a t m e n a r e d i v i d e d into t w o m u t u a l l y e x c l u s i v e c a m p s
b y a d i v i n e p r e d e s t i n a t i o n in w h i c h t h e y e a c h " i n h e r i t " a t
b i r t h a n a p p r o p r i a t e spiritual n a t u r e d o m i n a t e d either b y an
angelic spirit o f t r u t h o r spirit of iniquity.
E v e n t u a l l y , t w o m u t u a l l y e x c l u s i v e t r e n d s of interpretation
c r y s t a l l i z e d w h i c h w e r e critical of t h e m a j o r i t y p o s i t i o n that
1QS 3-4 s h o u l d b e i n t e r p r e t e d in t e r m s of Iranian, c o s m i c d u a l i s m a s t h e d o m i n a n t a n d u n d e r l y i n g p n e u m a t o l o g y of the
Scrolls. O n e t r e n d (outlined in section 2b) a g r e e d that sectarian
p n e u m a t o l o g y w a s influenced b y I r a n i a n , c o s m i c d u a l i s m b u t
d e n i e d t h a t t h e m o s t r e p r e s e n t a t i v e p a s s a g e of this d u a l i s m ,
1 Q S 3:13-4:26, w a s a t all c h a r a c t e r i s t i c of the d o m i n a n t sectari a n p n e u m a t o l o g y o f the Scrolls o r e v e n in h a r m o n y w i t h it.
51
T h e o t h e r t r e n d (outlined in s e c t i o n 2 c ) a g r e e d t h a t s e c t a r i a n
pneumatology should be understood and interpreted as a whole
but d i s a g r e e d that Iranian c o s m i c d u a l i s m w a s a n essential p a r t
of it, while a m a j o r s t u d y o n this issue d o u b t e d t h e p r e s e n c e o f
a n y d u a l i s m at all in 1QS 3-4 o r e l s e w h e r e in t h e Scrolls. B y
1961, then, t h r e e conflicting a p p r o a c h e s to s e c t a r i a n p n e u m a tology a r e evident: 1) T h e majority position, w h i c h v i e w e d sectarian p n e u m a t o l o g y as an essential unity d o m i n a t e d by the
Iranian, c o s m i c d u a l i s m of its t w o - s p i r i t t h e o l o g y , 2 ) a t r e n d
w h i c h questioned the u n i t y of this p n e u m a t o l o g y a n d the d o m i n a n t position of the t w o - s p i r i t t e a c h i n g w i t h i n it, a n d finally
3 ) a position w h i c h v i e w e d s e c t a r i a n p n e u m a t o l o g y a s a u n i t y
b u t d e n i e d that this i n v o l v e d the p r e s e n c e of a s t r o n g c o s m i c
d u a l i s m , Iranian o r o t h e r w i s e .
3. The issue of ruah f r o m 1962 to the present.
a. P r e l i m i n a r y o b s e r v a t i o n s .
F r o m the e a r l y 1 9 6 0 ' s , l i t e r a r y c r i t i c i s m o f t h e s e c t a r i a n
literature o f Q u m r a n g r e w significantly in c o m p l e x i t y l a r g e l y
t h r o u g h the efforts of t h e Qumranforschungsgemeinschaft
at
H e i d e l b e r g u n d e r the d i r e c t i o n of K. G. K u h n
a s well a s
t h r o u g h the w o r k of o t h e r s .
T h i s g r o w t h in l i t e r a r y - c r i t i c a l
r e s e a r c h w o u l d influence the discussion o n the m e a n i n g of ruah
2 0 4
2 0 5
C / . the remarks of Otto Betz in a review of J. Becker's Das Heil

Gottes in the Journal of Biblical Literature, 84 (1965), p. 186, who notes
that the Heidelberg school in subjecting the Scrolls to literary criticism
has found that they were written by different authors at different
times. Cf. also the complementary remarks of J. Murphy-O'Connor in
his review of H. W. Kuhn's Enderwartung in Revue Biblique, 75 (1968),
p. 439, who placed Heidelberg under K. G. Kuhn's leadership at that
time at the forefront of the scientific study of the Scrolls.
2 U 4
E . g . , Jerome Murphy-O'Connor, "La genese litteraire de la

Regie de la Communaute," Revue Biblique, 76 (1969), pp. 528-549;
Osten-Sacken, Gott und Belial; and more recently Philip R. Davies,
1QM, the War Scroll from Qumran. Its Structure and History (Rome:
Biblical Institute Press, 1977), and idem, The Damascus
Covenant
(Sheffield: JSOT Press, 1982).
2 0 5
52
in v a r i o u s w a y s
but n o t a l w a y s in a clear d i r e c t i o n .
At present t h e r e s e e m s to be a general a g r e e m e n t a m o n g scholars that
t h e Scrolls s h o u l d n o t b e t r e a t e d uncritically a s a d o c t r i n a l l y
h o m o g e n e o u s g r o u p of w r i t i n g s ,
b u t there is still a g o o d deal
of d i s a g r e e m e n t o v e r the n a t u r e a n d h i s t o r y of their d i v e r s e
t e a c h i n g s a n d r e l a t i o n s h i p s to o n e a n o t h e r .
In the following
2 0 6
207
208
2 0 9
E . g . , if Osten-Sacken in Gott und Belial is correct in his reconstruction of the evolution of dualistic thought in Qumran, H. W.
Kuhn's attempt to understand some uses of ruah in IQH (e.g., 4:31; cf.
H. W. Kuhn, Enderwartung, pp. 120-130) against the background of
1QS 3-4 would be incorrect since I Q H (especially the hymns of the
Teacher of Righteousness) would have preceded the advent of the
dualism of 1QS 3-4; cf. Osten-Sacken, Gott und Belial, pp. 131,136-7 &
165ff.
2 0 6
C / . Lichtenberger, Studien, pp. 195-6: although Lichtenberger

regards Iranian dualism (e.g., as seen in 1QS 3:13-4:26) as influencing
the sectarians right from the beginning of their history (against OstenSacken in Gott und Belial, pp. 165ff. and 239-40, who views Iranian dualism as a later stage in Qumranian thought, chronologically subsequent to IQH), he still agrees with Osten-Sacken against H. W. Kuhn
(cf. n. 206 above) that there is no evidence of Iranian, dualistic influence on IQH. He regards this as an "auffallige Beobachtung."
2 0 7
C / . the Comments of J. Murphy-O'Connor in a review of Lichtenberger's Studien in Revue Biblique, 89 (1982), p. 154: "The early period of Qumran research was characterized by thematic studies which
assumed the homogeneity of the documents. Thus material derived
from one text could be used to fill out a picture derived from another.
Any possibility of internal development or of different trends within
the same community was studiously ignored. As the form-critical and
source-critical analysis of the scrolls progressed, it became steadily
more evident that all the sectarian documents were compilations
which clearly betrayed the evolution of the community. The earlier
thematic syntheses were thereby revealed as entirely artificial constructions that would have to be redone in order to acquire any validity."
2 0 8
E . g . , see Huppenbauer's review of Osten-Sacken's Gott und

Belial in Revue de Qumran, 7 (1970), p. 296: Huppenbauer analyzes
Osten-Sacken's reconstruction of the development of dualistic thinking at Qumran and concludes that the basic thesis of his work is incorrect, possibly due to "a linear conception of history which cannot be
2 0 9
A Chronological Survey of the Literature
53
p a r a g r a p h s to the e n d of this c h a p t e r w e will t r a c e the g e n e r a l

direction of the d e b a t e i n v o l v i n g ruah f r o m 1 9 6 2 to the p r e s e n t
in t e r m s of t h e t h r e e b a s i c p o s i t i o n s o u t l i n e d i m m e d i a t e l y
a b o v e at the c o n c l u s i o n of section t w o of this c h a p t e r . In c h a p ters 3 - 7 w e will a t t e m p t to isolate linguistic p a t t e r n s o f ruah
( p r i m a r i l y s y n t a c t i c a l in n a t u r e ) w h i c h m a y h a v e a m e a n i n g
i n d e p e n d e n t of t h e i r specific c o n t e x t s , t h e i d e n t i f i c a t i o n o f
w h i c h m a y aid in t h e u n d e r s t a n d i n g of a m b i g u o u s o r d i s p u t e d
c o n t e x t s (e.g., 1QS 3 : 1 3 - 4 : 2 6 ; cf. c h a p t e r 8 ) .
b. T h e position that s e c t a r i a n p n e u m a t o l o g y is a n essential
u n i t y d o m i n a t e d b y t h e I r a n i a n , c o s m i c d u a l i s m o f its t w o spirit p n e u m a t o l o g y .
A s n o t e d a b o v e , this p o s i t i o n w a s the m a j o r i t y c o n s e n s u s
through 1961,
a n d it s e e m s clear t h a t this essentially c o n t i n u e d to be the c a s e until the late 1960's before t h e w o r k o f H . W .
Kuhn became widely k n o w n .
Virtually every scholar f r o m
1962 t h r o u g h 1967 w h o e x p r e s s e d an o p i n i o n o n t h e u n i t y of sectarian p n e u m a t o l o g y ( w i t h the e x c e p t i o n o f J. B e c k e r
a n d , of
210
2 1 1
2 1 2
applied to pre-Christian Judaism, and probably caused by a failure to

take Jewish apocalyptic literature sufficiently into account." Cf. also
Osten-Sacken's criticisms in Gott und Belial, pp. 13-14 of Huppenbauer in Der Mensch, of J. Becker in Heil Gottes, Heils- und Sundengegriffe in den Qumran-texten und im Neuen Testamentum, Studien zur Umwelt des Neuen Testaments, 3 (Gottingen: Vandenboeck
& Ruprecht, 1964), and of Otto Bocher in Der johanneische Dualismus
im Zusammenhang des nachbiblischen fudentums, (Gutersloh: Gerd
Mohn, 1965); note also Lichtenberger's rejection in Studien, p. 200 of
Osten-Sacken's reconstruction in Gott und Belial of the historical development of dualistic thinking in Qumran. On the other hand, the
basic methodology of Lichtenberger's work in Studien has been criticised as being too quick to isolate literary units from their broader
contexts: cf. James C. VanderKam's review of Lichtenberger's Studien
in the Catholic Biblical Quarterly, 43 (1981), p. 447.
S e e nn. 19 and 104 above (especially the comments of Irwin).
H W. Kuhn, Enderwartung, 1966.
B e c k e r , Das Heil Gottes, p. 60; Becker notes that the dualistic
world view of 1QS 3:13-4:26 is absent in the hymns of the Teacher of
2 1 0
2 1 ]
212
54
c o u r s e H . W . K u h n in Enderrvartung)
r e g a r d e d it as a n integ r a t e d w h o l e u n d e r the d o m i n a t i o n of its two-spirit t e a c h i n g
a l t h o u g h t h e r e s e e m s to less e m p h a s i s o n Persia a s its s o u r c e .
All of t h e s e s c h o l a r s a g r e e d , h o w e v e r , that the p n e u m a t o l o g y
o f 1QS 3:13-4:26 (as u n d e r s t o o d within s o m e t y p e of c o s m i c d u a l i s m ) s h o u l d b e r e g a r d e d a s reflecting the s t a n d a r d t e a c h i n g of
t h e Scrolls in the light o f w h i c h ruah in the rest o f s e c t a r i a n
literature s h o u l d b e u n d e r s t o o d .
This basic position i n v o l v e d
t w o different a p p r o a c h e s in relating the g e n e r a l p n e u m a t o l o g y
213
2 1 4
2 1 5
Righteousness (cf. ibid., pp. 53ff. for Becker's identification of these

hymns, which comprise most of IQH 2 through 8); the same lack of
two-spirit pneumatology is also found in the rest of IQH (cf. ibid., p.
138) so that the "holy Spirit" of these hymns is best described not as the
"spirit of truth" but as a "Kraft" sent from God (ibid., p. 162).
( C i t e d by date), e.g., Arnold A. Anderson, "The Use of 'Ruah' in
1QS, I Q H and 1QM," Journal of Semitic Studies, 7 (1962), pp. 298 & 301;
M. Delcor, Les Hymns de Qumran (Hodayot). Texte hebreu, introduction traduction, commentaire (Paris: Letouzey et Ane, 1962), p. 52;
Werner Foerster, "Der Heilige Geist in Spatjudenturn," New Testament Studies, 8 (1962), p. 130; Annie Jaubert, La notion d'alliance dans
le Judaisme aux abords de I'ere Chretienne, Patristica Sorbonensia, 6
(Paris: Editions du Seuil, 1963), 241-2; Helmer Ringgren, The Faith of
Qumran, Theology of the Dead Sea Scrolls, trans, by E. T. Sander
(Philadelphia: Fortress Press, 1963), p. 89; Bocher, Dualismus, p. 39;
Schreiner, "Geistbegabung," pp. 173-4; A. R. C. Leaney, The Rule of
Qumran and its Meaning, Introduction, translation and commentary,
The New Testament Library (London: SCM Press, 1966), pp. 53-55; and
David Hill, Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms, Society for New Testament Studies
Monograph Series, 5 (Cambridge, 1967), pp. 238-9.
213
A m o n g the scholars listed in n. 213 above, only Ringgren in

Faith, pp. 78-80 argues for a strong Iranian influence on sectarian
pneumatology.
C / . n. 213 above. Lichtenberger in Studien, p. 174 notes that
scholars have often used 1QS 3-4 as a "Richtschnur" for sectarian anthropology. The same is true of sectarian pneumatology as Lichtenberger also notes in ibid., p. 174 n. 1 (quoting Irwin in Spirit-Dualism, p.
1): "The Two-Spirit theology . . . is not as has been widely assumed the
dominant pneumatology of the other writings."
2 1 4
2 1 5
55
of the Scrolls (as in I Q H ) to the t e a c h i n g of t h e t w o spirits of

1QS 3-4. T h e p r e d o m i n a n t a p p r o a c h v i e w e d t h e t w o spirits a s
cosmic angels (as well as spiritual forces within m e n ) a n d
t e n d e d to r e g a r d G o d ' s h o l y Spirit a s the g o o d spirit of the t w o
spirits a n d h e n c e , a s a n a n g e l .
T h e o t h e r a p p r o a c h also c o u l d
u n d e r s t a n d the t w o spirits as b e i n g b o t h p s y c h o l o g i c a l a n d c o s m i c in n a t u r e , b u t r e g a r d e d G o d ' s Spirit (i.e. G o d ' s ship rrn) in
m o s t instances a s essentially n o m o r e t h a n a spiritual d i s p o s i tion within m a n
In b o t h of t h e s e a p p r o a c h e s , h o w e v e r , the
goal w a s to u n d e r s t a n d sectarian p n e u m a t o l o g y a s a n i n t e g r a t e d
whole.
2 1 6
2 1 7
Most of the scholars representing the p r e d o m i n a n t a p p r o a c h to sectarian p n e u m a t o l o g y as o u t l i n e d a b o v e t e n d e d to

a s s u m e r a t h e r t h a n p r e s e n t in a n a n a l y t i c a l a n d clear f a s h i o n
E . g . , Anderson, "'Ruah'," pp. 298-9 & 301; Bocher, Dualismus,

pp. 36-39 & 101; Foerster, "Geist," pp. 128-130: Foerster identifies the
spirit of truth with the holy Spirit (ibid., p. 130) and although he is
uncertain as to the angelic status of the spirit of truth (ibid., p. 129), he
does not explicitly deny the angelic status of either spirit; cf. also Hill,
Greek Words, pp. 236 & 238-9; Leaney, Rule, pp. 43-44, 53-55 & 159; and
Ringgren, Faith, pp. 78, 82 & 89.
2 1 6
E . g . , Schreiner, "Geistbegabung," p. 180. Schreiner, citing Otzen

in "Sektenschriften," p. 135, recognizes with him both a macrocosmic
as well as a microcosmic dimension to the teaching of the two spirits in
1QS 3-4 (cf. Schreiner, "Geistbegabung," p. 173), but the precise relationship between the two spirits and two angels in 1QS 3-4 is not entirely clear in either Otzen or Schreiner. Both may distinguish between
the spirits and angels and regard the two spirits as no more than spiritual potentials within men (i.e., the macrocosmic aspect of sectarian
dualism would apply only to the two angels); but cf. Burrows in More
Light, p. 281, who understands Otzen as regarding the two spirits
themselves (and not just the two angels) as external mythological entities under the macrocosmic aspect of dualism. If Schreiner does regard the spirit of truth as a cosmic entity in its macrocosmic aspect,
this would presumably mean that his equasion of the spirit of truth
with the purely anthropological "holy spirit" of I Q H (cf. Schreiner,
"Geistbegabung," p. 174) would apply only to the microcosmic aspect
of the "spirit of truth."
217
56
The M e a n i n g of Ruah at Q u m r a n
t h e b a s i s for their p o s i t i o n s .
A n e x c e p t i o n to this w a s the
w o r k of W . F o e r s t e r .
A l t h o u g h the g e n e r a l t h e m e of his artic l e w a s to s h o w h o w G o d ' s h o l y S p i r i t w a s a c t i v e in a
p r o p h e t i c s e n s e at Q u m r a n ,
a p o r t i o n of it dealt w i t h the rel a t i o n s h i p b e t w e e n the h o l y Spirit in I Q H a n d the spirit of
2 1 8
219
2 2 0
A lack of clarity in describing the precise relationship between

the "spirit of truth" and the "holy Spirit" (e.g., in IQH) can be seen in a
number of authors at this time. Ringgren in Faith, for example,
equates the "holy spirit" with the "spirit of truth" just after equating the
"spirit of truth" with the mythological Prince of Lights (cf. ibid., pp. 89 &
82), but he then goes on to describe the "holy spirit" as an impersonal
quality or power (viz.,"a manifestation of God's grace," "a power
granted by God," ibid., p. 89). A similar situation can be seen in Hill,
Greek Words: he equates the "spirit of truth" with both the "holy spirit"
and the angelic Prince of Lights (ibid., pp. 236 & 238) and then describes the "holy spirit" impersonally as "the influence on a man of the
acknowledge holiness and will of God" (ibid., pp. 239-240). However, if
the "holy spirit" is the same as the "spirit of truth," which in turn is the
same as the angelic Prince of Lights, Hill and Ringgren should make it
clear that verses such as I Q H 7:6-7 are not simply referring to an impersonal "power" or divine "influence" of some kind but are actually
describing a personal, angelic figure being "poured out" or "waved
over" a pious sectarian. The same lack of precision in this respect can
also be seen in Bocher, Dualismus, who defines "der heilige Geist" as
impersonal (ibid., p. 38), equates it with "der Geist der Wahrheit"
(ibid., p. 39) and then equates both "der Geist der Wahrheit" and "der
Geist des Lichts" with the angelic "Fiirst der Lichter." What is unclear,
then, is how the impersonal "holy Spirit" can be identified with the
"spirit of truth" while at the same time identifying the "spirit of truth"
with the personal and mythological "Prince of Lights." A similar criticism was directed at J. Carmignac and G. Graystone by H. Braun in
Qumran, vol. II, pp. 255, 258 & 263: according to Braun, the "spirit" at
Qumran cannot be described as impersonal since "fur Qumran sind
die Geister durchaus auch hypostasierte Wesen," (ibid., p. 258). If the
"holy Spirit" at Qumran is to be described as impersonal, then, scholars need to show how this concept can be distinguished from the various personal, angelic figures surrounding it.
2 1 8
F o e r s t e r , "Geist," pp. 117-134.

lbid., pp. 122ff.
219
220
57
truth in 1QS 3 - 4 .
H e c o m p a r e d w h a t w a s said a b o u t the w o r k
a n d effects of these spirits in their r e s p e c t i v e c o n t e x t s a n d c o n c l u d e d t h a t t h e y w e r e essentially the s a m e a n d t h a t B e t z in
Offenbarung
h a d o v e r s t a t e d t h e difference b e t w e e n t h e m in his
Geist/Geisterlehre
distinction.
It s h o u l d b e n o t e d , h o w e v e r ,
that n e i t h e r F o e r s t e r n o r a n y o n e else s u p p o r t i n g his p o s i t i o n
really dealt w i t h the m o s t striking differences s e e n b y B e t z in
the sectarians' v a r i o u s u n d e r s t a n d i n g s of ruah.
It s h o u l d also
be n o t e d that B e t z did n o t m a i n t a i n that the Q u m r a n c o m m u nity itself w a s a w a r e of the d i f f e r e n c e s b e t w e e n the
Geist/Geisterlehre. *
These t w o traditions, even though they
w e r e essentially i n c o m p a t a b l e , t e n d e d to m e r g e in t h e t h i n k i n g
of the sect. It is n o t a c o n c l u s i v e a r g u m e n t a g a i n s t B e t z ' p o s i tion, then, if F o e r s t e r a n d o t h e r s c a n d e m o n s t r a t e a n o v e r l a p p i n g in the u s e of "holy Spirit" a n d "spirit of t r u t h " in the s e c tarian w r i t i n g s .
2 2 1
222
223
22
2 2 5
lbid.,
pp. 128-130.
lbid., p. 130 n. 1.
E.g.,
the contrast between the "spirit of truth" as an inherited,
spiritual status associated with angelic mediation and the "holy Spirit"
(often found in IQH) as received at one's entrance into the community directly from God; cf. n. 225 below.
m
222
223
224
C f . for example, Osten-Sacken, Gott und Belial, who agrees

with Foerster's comparisons of ruah in 1QS 3-4 and IQH (ibid., p. 136 n.
5) but note? at the same time that there is no direct connection between the pneumatologies of these two writings (ibid., pp. 135 & 138).
This is because the dualistic traditions of IQH preceded those of 1QS
3-4 (ibid., pp. 131 & 152ff.), and it was not until the later stage (as seen
in 1QS 3:13-4:14) that Iranian influences made themselves felt in the
teaching of the two spirits (ibid., pp. 138ff.). The result is that "die Lehre
von den beiden mit der Schopfung gesetzten Geistern in S III, 17bf.
nicht als einfache Ausformung des in den Hodajoth bezeugten ruahVerstandnisses zu verstehen" (ibid., p. 138). The pneumatology of
IQH, in fact, with its view of ruah as man's natural, perverted spirit in
contrast to God's Spirit received at one's entrance into the community
(cf. ibid., p. 145) offers "keine Briicke.. . zu den nach S III, 17bff. bei der
Schopfung gesetzten beiden Geistern" (ibid., p. 135).
2 2 5
58
T h e s e c o n d a p p r o a c h to sectarian p n e u m a t o l o g y m e n t i o n e d
a b o v e i n v o l v e s a v i e w of G o d ' s Khip rrn a s n o m o r e than a spiritual d i s p o s i t i o n w i t h i n m e n . This spirit, then, c a n b e r e g a r d e d
a s a spiritual quality o f those b e l o n g i n g to the "spirit of t r u t h "
(understood both cosmically and p s y c h o l o g i c a l l y )
or, if the
"spirit of t r u t h " is u n d e r s t o o d a s n o m o r e t h a n a spiritual disp o s t i o n in m a n , the t e r m " h o l y spirit" c a n b e r e g a r d e d a s simp l y a n a l t e r n a t i v e w a y of d e s c r i b i n g i t .
A l t h o u g h the v i e w
of G o d ' s " h o l y spirit" a s s i m p l y a d i s p o s i t i o n in m a n (in c o n trast to the Spirit of G o d a s s u c h , w h i c h defines the p o w e r of
G o d a n d exists i n d e p e n d e n t l y of m a n ) h a s its origin in a 1953
m o n o g r a p h of J. C o p p e n s ,
the u s e of this position in relating
t h e p n e u m a t o l o g y of 1QS 3-4 to that of I Q H s e e m s to h a v e its
beginning with L i c h t .
Generally speaking, scholarship has
n o t f o l l o w e d L i c h t o n this p o i n t ,
b u t in 1 9 6 5 his position r e 226
2 2 7
2 2 8
2 2 9
2 3 0
E.g.,
Licht, "Doctrine," p. 91-2; idem, The Thanksgiving Scroll. A
Scroll from the Wilderness of Judaea. Text, Introduction,
Commentary and Glossary (Jerusalem: Bialik Institute, 1957), p. 38; and idem,
The Rule Scroll. A Scroll from the Wilderness of Judaea. 1QS, lQSa,
lQSb. Text, Intrroduction and Commentary (Jerusalem: Bialik Institute, 1965), pp. 74-5; for Licht's view of the two spirits as having both
psychological and cosmic dimensions, cf. idem, "Analysis," p. 93.
22b
E.g., Schreiner, "Geistbegabung," p. 174; cf. n. 217 above.

C o p p e n s , "Documents," p. 36 n. 46.
C / . n. 226 above.
M o s t scholars seem to understand God's ship mi in IQH not
only as involving man's spirituality but also as describing a spiritual
force or entity of some kind beyond him. Besides Coppens and
Schreiner, the only scholars I have found who regard God's ttftip rrn in
the present as generally involving no more than a good disposition
within man are G. R. Driver and A. R. C. Leaney (cf. chapter 3, n. 10 below), although Coppens later adopted the majority position on this in
response to Sjoberg's article "Neuschopfung;" cf. Joseph Coppens, "le
don d e l'esprit d'apres les textes de Qumran et le Quatrieme
e v a n g i l e , " L'Evangile
de Jean. Etudes et Problemes,
Recherches
bibliques, 3(Louvain, 1958), p. 217-9. However, Coppens still minimizes
the presence of God's Spirit, as such, at Qumran by recognizing its
presence only as "les premices"; ibid., p. 216.
227
228
2 2 9
2 3 0
59
c e i v e d s o m e s u p p o r t in a n a r t i c l e b y J o s e p h S c h r e i n e r .
Schreiner's basic p o s i t i o n w a s that ruah in the s e c t a r i a n w r i t ings s h o u l d b e u n d e r s t o o d in t e r m s of its priestly ( r a t h e r t h a n
p r o p h e t i c ) u s a g e in the O l d T e s t a m e n t , i.e., a s a d e s c r i p t i o n o f
m a n ' s w o r t h o r q u a l i t y r a t h e r t h a n a s a c h a r i s m a t i c gift e n d o w i n g m e n w i t h s u p e r n a t u r a l abilities o r p r o p h e t i c f u n c tions.
T h e " h o l y Spirit" (e.g., in I Q H ) , then, w o u l d b e t h e
g o o d "Geistanteil" g i v e n to m e n f r o m birth a n d essentially the
s a m e as the "spirit of truth" d e s c r i b e d in 1QS 3 - 4 .
At a man's
e n t r a n c e into t h e c o m m u n i t y , h i s i n h e r e n t " h o l y s p i r i t " is
s t r e n g t h e n e d in its g o o d r e s o l v e ( a g a i n s t t h e "spirit o f iniqu i t y , " w h i c h h e a n d m e n g e n e r a l l y a l s o h a v e f r o m b i r t h in
v a r y i n g d e g r e e s ) , b u t t h e r e is n o essential t r a n s f o r m a t i o n of
m a n ' s n a t u r e at this o r a n y o t h e r t i m e o n the basis o f a n e w o r
s u p e r n a t u r a l p r e s e n c e of G o d ' s Spirit within the s e c t a r i a n .
2 3 1
2 3 2
2 3 3
234
In c o n c l u s i o n , f r o m 1962 to t h e p r e s e n t the g e n e r a l t r e n d
a m o n g s c h o l a r s w h o u n d e r s t a n d sectarian p n e u m a t o l o g y as a n
essential u n i t y u n d e r the d o m i n a t i o n of its t w o - s p i r i t t e a c h i n g
in 1QS 3-4 h a s b e e n to a s s u m e r a t h e r t h a n to p r e s e n t a n a l y t i c a l l y t h e b a s i s f o r their p o s i t i o n . O n l y W . F o e r s t e r a n d J.
Schreiner offer significant e x c e p t i o n s to this g e n e r a l r u l e , b u t
S c h r e i n e r s t a n d s v i r t u a l l y a l o n e in h i s o v e r a l l d e f i n i t i o n of
G o d ' s ETTip rrn in the S c r o l l s a n d the results of F o e r s t e r ' s w o r k
d o n o t s e e m to b e u l t i m a t e l y i n c o m p a t a b l e w i t h t h e v i e w t h a t
the p n e u m a t o l o g y of 1QS 3-4 is in conflict w i t h the m u c h of the
p n e u m a t o l o g y of I Q H .
235
Schreiner, "Geistbegabung," p. 180.

Ibid., p. 170.
Ibid., pp. 174 & 180.
231
232
233
lbid.,
p. 180: "Die Gemeinde von Qumran spricht nie von ruah
in der Weise, daG sie Gott selbst 'Geist' nennen wiirde, etwa in Sinn
von Is 31,3."
C o p p e n s did not maintain his purely anthropological view of
the "holy spirit" (cf. n. 230 above), and unlike Schreiner (cf. n. 227
above) Licht does not identify the "holy spirit" of IQH with the "spirit
of truth" (cf. n. 226 above); the same seems to be true for Driver and
Leaney (cf. chapter 3, n. 10 below and chapter 8, n. 17 below).
2M
235
60
c. T h e position w h i c h questions the u n i t y of sectarian p n e u m a t o l o g y a n d t h e d o m i n a n t position of the t w o spirit teaching

w i t h i n it.
A s n o t e d a b o v e , m o s t scholars w h o offered a n opinion o f the
internal c o n s i s t e n c y of sectarian p n e u m a t o l o g y before the w o r k
of H . W . K u h n in Enderwartung
t e n d e d to r e g a r d it a s a n integ r a t e d w h o l e d o m i n a t e d b y the two-spirit d o c t r i n e o f 1QS 3-4.
A f t e r K u h n , h o w e v e r , o n l y a few s c h o l a r s c o n t i n u e d to reflect
this c o n s e n s u s .
M o s t s c h o l a r s n o w r e c o g n i z e w i t h h i m a div e r s i t y w i t h i n s e c t a r i a n p n e u m a t o l o g y a n d a r e t h e r e f o r e less
inclined t h a n p r e v i o u s l y to interpret v a r i e d a n d d i v e r s e u s e s of
ruah in t h e Scrolls a g a i n s t t h e b a c k g r o u n d o f a s t a n d a r d , t w o spirit d u a l i s m .
2 3 6
2 3 7
. g . , E. E. Ellis, "'Spiritual' Gifts in the Pauline Community,"

New Testament Studies, 20 (1974), p. 135; George T. Montague, The
Holy Spirit: Growth of a Biblical Tradition (New York: Paulist Press,
1976) pp. 116ff.; cf. also Delcor, "Doctrines," col. 973, who appears to
equate "l'Esprit Saint" with "l'Esprit de Verite"' but at the same time
recognizes that the spirit of truth is is given to man in his creation
(ibid., col. 960) and is a created, angelic being (ibid., cols. 963-4),
whereas the holy Spirit is given to man at his entrance into the community and (unlike an angel or a created being) is not clearly
"distingue de Dieu" (ibid., col. 973).
2 3 6
( C i t e d by date) Cf. F. F. Bruce, "Holy Spirit in the Qumran

Texts," The Annual of Leeds University Oriental Society, 6 (1966-68),
Dead Sea Scrolls Studies 1969 (Leiden, 1969), p. 50; Ehrhard Kamlah,
"Geist," Theologisches Begriffslexikon zum Neuen Testament, 3, eds.
L. Coenen, E. Beyreuther and H. Bietenhard (Wuppertal: Theologischer Verlag Rolf Brockhaus, 1967), p. 428; for Osten-Sacken, Gott und
Belial, cf. the comments in this chapter below; Gerhard Maier, Mensch und Freier YJille. Nach den jiidischen Religionsparteien zwischen
Ben Sira und Paulus, Wissenschaftliche Untersuchungen
zum Neuen
Testament, 12 (Tubingen: Mohr, 1971), pp. 188-9: Hauschild, Geist, p.
251 n. 51; Max-Alain Chevallier, Souffle de Dieu, le Saint-Esprit dans le
Nouveau Testament, vol. I, le Point Theologique, 26 (Paris: Editions
Beauchesne, 1978), p. 52ff.; Roland Bergmeier, Glaube als Gabe nach
Johannes.
Religionsund theologiegeschichtliche
Studien
zum
pradestinatianischen
Dualismus in vierten Evangelium, Beitrage zur
Wissenschaft v o m Alten und Neuen Testaments, 60 (Stuttgart:
237
61
A k e y w o r k in helping to s h a p e the p r e s e n t c o n s e n s u s , then,

is H . W . K u h n ' s Enderwartung.
H i s p r i m a r y goal w a s to i n v e s tigate the n a t u r e o f e s c h a t o l o g i c a l t h o u g h t in t h e c o m m u n i t y
h y m n s of the Hodayoth.
T h e r e s u l t s of his s t u d y w e r e b a s i cally that s o m e h y m n s v i e w s a l v a t i o n in a t r a d i t i o n a l , f u t u r e
sense
w h i l e o t h e r s s e e m to p r e s e n t s a l v a t i o n (e.g., r e s u r r e c tion, c o m m u n i o n w i t h G o d a n d the a n g e l s , r e n e w a l ) a s a n e s c h a tological e v e n t a l r e a d y p r e s e n t .
The relevance of these results for ruah h a s to d o w i t h the p r e s e n c e of G o d ' s Spirit a s a
p o s s i b l e e l e m e n t w i t h i n this e s c h a l o g i c a l e v e n t . D o e s I Q H
v i e w ruah as a gift o f G o d a l r e a d y p r e s e n t in Q u m r a n ' s e s c h a t o logical c o m m u n i t y ? K u h n f o u n d that t h e r e w e r e a n u m b e r of
places in w h i c h ruah c o u l d be u n d e r s t o o d in this w a y ,
b u t in
a n u m b e r of o t h e r places h e c o u l d also d e t e c t a n o t h e r , conflicting u s e of ruah, viz., the origin of m a n ' spirituality is n o t s e e n
a s a s u p e r n a t u r a l gift o f G o d ' s spirit e x p e r i e n c e d at o n e ' s e n t r a n c e into the c o m m u n i t y , b u t r a t h e r the s e c t a r i a n ' s spirituality is t r a c e d b a c k to a positive, spiritual n a t u r e g i v e n to h i m at
birth a n d o r d a i n e d b y G o d b e f o r e his e x i s t e n c e .
ruah h e r e ,
then, is m a n ' s p r e d e s t i n e d being, w h e t h e r g o o d (as in t h e m e m b e r s of the c o m m u n i t y ) or evil ( a s in the c o m m u n i t y ' s e n e m i e s ) .
This u s e of ruah for K u h n clearly d o e s n o t h a v e its o r i g i n s in
the Old T e s t a m e n t but is to b e s o u g h t in I r a n t o g e t h e r w i t h the
origin of the t w o - s p i r i t t e a c h i n g of 1 Q S 3 - 4 , w i t h w h i c h it is
"religionsgeschichtlich"
related.
238
2 3 9
2 4 0
2 4 1
242
2 4 3
The n e x t major w o r k of significance for ruah in the Scrolls is

P. v o n d e r O s t e n - S a c k e n ' s Gott und Belial. O s t e n - S a c k e n ' s g o a l
Kohlhammer, 1980), pp. 64 & 69-70; for Lichtenberger in Studien, cf.

the comments in this chapter below; finally, cf. Dombkowski Hopkins,
"Community," pp. 339-342 & 349.
H . W. Kuhn, Enderwartung, p. 11.
Ibid., pp. 34ff.
lbid., pp. 44-112.
lbid., p. 130ff. However, Kuhn notes that God's Spirit is not explicitly desecribed as eschatological in IQH; cf. ibid., pp. 138-9.
Ibid., pp. 120-130; cf. n. 104 above.
/ & i i . , p. 122.
2 3 8
239
240
241
2i2
243
62
h e r e w a s to t r a c e the e v o l u t i o n of dualistic t h o u g h t at Q u m r a n ,
a n d his c o n c l u s i o n s w e r e basically that the earliest s t a g e c o u l d
b e f o u n d in 1 Q M a s a d e v e l o p m e n t of concepts already present in
the O l d T e s t a m e n t .
A n Iranian influence did not affect Q u m r a n until a t i m e after the T e a c h e r of R i g h t e o u s n e s s ( w h o w r o t e
I Q H 2:1-9, 31-39 ; 3:1-18; 4:5-29a; 5:5-19; 5:20-7:5; 7:6-25; and
8:4-40)
a s c a n b e seen in t h e later s t a g e of 1QS 3:13-4:14
I r a n i a n influence, then, c a n n o t b e r e g a r d e d as a f o r m a t i v e elem e n t at the beginning of sectarian t h o u g h t . Osten-Sacken
t h e r e f o r e c o n t e s t s H . W . K u h n ' s v i e w d i s c u s s e d a b o v e that the
u s e of ruah in I Q H as m a n ' s p r e d e s t i n e d b e i n g is to b e related
"religionsgeschlichtlich"
to t h e t w o - s p i r i t t e a c h i n g of 1QS 3 - 4 .
I r a n i a n links to ruah a s m a n ' s p r e d e s t i n e d b e i n g a r e w e a k at
best, w h e r e a s it is e a s y to e x p l a i n this u s e as a n effect of basic
Old Testament concepts involving man's weakness and God's
omnipotence.
U n l i k e K u h n , then, O s t e n - S a c k e n is n o t intere s t e d in c o n t r a s t i n g this u s e of ruah w i t h ruah u n d e r s t o o d a s
G o d ' s gift to the s e c t a r i a n at his e n t r a n c e into the c o m m u n i t y .
A s w e n o t e d p r e v i o u s l y , h o w e v e r , O s t e n - S a c k e n still sees a
clear c o n t r a s t b e t w e e n the p n e u m a t o l o g y of 1QS 3:13-4:14
( w h i c h h e r e g a r d s a s affected b y I r a n i a n t h o u g h t ) a n d that of
I Q H ( w h i c h h e b e l i e v e s d r a w s its v i e w s u l t i m a t e l y f r o m the
Old T e s t a m e n t ) .
2 4 4
2 4 5
2 4 6
2 4 7
2 4 8
A f t e r O s t e n - S a c k e n ' s Gott und Belial, the n e x t ( a n d last)

m a j o r w o r k h a v i n g a b e a r i n g o n the c o n s i s t e n c y o f s e c t a r i a n
p n e u m a t o l o g y w a s the 1 9 8 0 publication of L i c h t e n b e r g e r ' s Studien. T h i s d e a l t w i t h the specific q u e s t i o n of s e c t a r i a n a n t h r o pology
b u t , a s w e h a v e seen, it also p o i n t e d to the d i v e r s e
2 4 9
O s t e n - S a c k e n , Gott und Belial, p. 239.

Ibid., p. 69 n. 2.
* Ibid., pp. 138ff. & 165ff.
Ibid., pp. 136-7.
C / . n. 225 above.
L i c h t e n b e r g e r , Studien, p. 11. A good summary of the basic diversity within sectarian anthropology as uncovered by Lichtenberger
can be seen in J. Becker's review of Lichtenberger's Studien in Theologische Literaturzeitung, 107 (1982), p. 269: "als Hauptproblem sach244
245
2A7
2 4 8
249
63
a n d conflicting e l e m e n t s i n v o l v e d in sectarian p n e u m a t o l o g y .
Since 1970, m o s t s c h o l a r s h a v e t o u c h e d o n t h e issue of s e c t a r i a n
p n e u m a t o l o g y o n l y in p a s s i n g , b u t t h e y h a v e also r e c o g n i z e d
that the Scrolls c o n t a i n a c l e a r d i v e r s i t y o f t h o u g h t o n t h i s
matter.
A n d a l t h o u g h there w a s s o m e s u p p o r t w h i c h c o n t i n u e d after the w o r k of H . W . K u h n in Enderwartung
for t h e p r e v i o u s c o n s e n s u s of the late 1950's a n d e a r l y 1 9 6 0 ' s ,
there has
been n o real a t t e m p t since K u h n to s u p p o r t it in the light of c u r rent r e s e a r c h .
2 5 0
2 5 1
252
In s u m m a r y , the s c h o l a r l y c o n s e n s u s o n s e c t a r i a n p n e u m a t o l o g y d u r i n g the first half o f the 1960's t e n d e d to u p h o l d the

c o n s e n s u s of t h e late 1950's t h a t this p n e u m a t o l o g y w a s a n
essential u n i t y d o m i n a t e d b y its t w o - s p i r i t t e a c h i n g a s u n d e r stood in t e r m s of a c o s m i c d u a l i s m influenced b y Iran. A f t e r the
w o r k of H . W . K u h n in Enderwartung
b e c a m e k n o w n , a definite
shift in the c o n s e n s u s is noticeable t o w a r d the v i e w of s e c t a r i a n
p n e u m a t o l o g y as c o n t a i n i n g d i v e r s e a n d s o m e t i m e s conflicting
elements.
d. T h e position w h i c h v i e w s s e c t a r i a n p n e u m a t o l o g y a s a
u n i t y but denies that this i n v o l v e s the p r e s e n c e o f c o s m i c d u a l ism, Iranian o r o t h e r w i s e .
A s n o t e d in section 2c of this c h a p t e r , this position r e c e i v e d
its m o s t forceful e x p r e s s i o n in W e r n b e r g - M o l l e r ' s " R e c o n s i d e r a t i o n " in a f o r m w h i c h u t i l i z e d e a r l i e r s c h o l a r s h i p b u t
w h i c h w a s also u n i q u e to h i m in t w o b a s i c r e s p e c t s , viz., t h a t
there is n o c o s m i c d u a l i s m at all in s e c t a r i a n t h o u g h t a n d n o
licher Art ergeben sich: (a) Die verschiedene Auffassung vom Menschen: Einmal ist er als unterstes Glied im Herrschaftsbereich dualistischer Machte vorgestellt, wobei die jeweilige Zuordnung pradestinatianisch gestellt, das andere Mall kann er aufgrund der Wahlfreiheit
dem Gesetz folgen oder sich ihm versagen. (b) Die verschiedene Bestimmung der Sunde: Sei es, dafi sie auf die niedrige Kreatiirlichkeit
zuriickgefuhrt wird, sei es, dafi sie durch verfiihrung der Geistermachte zustande kommt."
2 5 0
2 5 1
2 5 2
C / . n. 104 above.
C / . n. 237 above.
C / . n. 236 above.
64
evidence that the sectarians r e g a r d e d themselves as being

e s s e n t i a l l y different spiritually f r o m n o n - s e c t a r i a n s d u e to o p posed metaphysical principles.
In s u b s e q u e n t s c h o l a r s h i p it
a p p e a r s t h a t n o o n e h a s s u p p o r t e d W e r m b e r g - M o l l e r ' s position
w i t h o u t qualification, a l t h o u g h a c e r t a i n a m o u n t of qualified
( a n d , at t i m e s , a m b i g u o u s ) s u p p o r t c a n b e f o u n d in the w o r k of a
f e w s c h o l a r s . J. P r y k e , for e x a m p l e , s e e m s to b e s u p p o r t i v e of
W e r n b e r g - M o l l e r ' s p o s i t i o n t h a t t h e t w o spirits o f 1 Q S 3-4
s h o u l d b e u n d e r s t o o d in t e r m s of the t w o i m p u l s e s ( w i t h the
q u a l i f i c a t i o n t h a t t h e f o r m e r h a s to d o w i t h t w o g r o u p s
w h e r e a s t h e l a t e r h a s to d o w i t h t h e i n d i v i d u a l ) ,
and he
m a y e v e n r e g a r d the t w o a n g e l s a s n o m o r e t h a n personifications of the abstract c o n c e p t s of G o o d a n d E v i l ,
but h e nevertheless still describes the d u a l i s m of 1QS 3-4 a s c o s m i c in n a t u r e
w i t h t h e c o n s e q u e n t s p i r i t u a l d i v i s i o n o f h u m a n i t y into t w o
clearly d e f i n e d g r o u p s of g o o d a n d e v i l .
D. Hill, o n the o t h e r
h a n d , s e e m s to b e s u p p o r t i v e of W e r n b e r g - M o l l e r ' s p o s i t i o n
that 1QS 3-4 s h o u l d not be u n d e r s t o o d against the b a c k g r o u n d of
a cosmic dualism (Iranian or o t h e r w i s e )
a n d that the t w o
spirits t h e r e f o r e s h o u l d b e u n d e r s t o o d in t e r m s of the g o o d a n d
evil i n c l i n a t i o n s ,
b u t this s u p p o r t is qualified b y Hill's identification of t h e s e spirits a s a n g e l s
a n d his a p p a r e n t s u p p o r t
of H . G. M a y ' s u n d e r s t a n d i n g of t h e m a s c o s m i c b e i n g s .
Fin a l l y , S. F . N o l l h a s m o r e r e c e n t l y d e f i n e d the t w o spirits of
253
2 5 4
2 5 5
2 5 6
2 5 7
258
2 5 9
2 6 0
C / . nn. 162 and 163 above.

J o h n Pryke, "'Spirit' and 'Flesh' in the Qumran Documents and
Some New Testament Texts," Revue de Qumran, 5 (1965), 350-1.
C / . ibid., p. 350. Pryke calls the two angels "personifications of
Good and Evil," but his position is unclear: does he mean that the angels were no more than personifications of these concepts and, if so, is
this the way the sectarian himself understood them?
^lbid., pp. 350-1: "A marked predestinarian outlook was coupled
with an ethical cosmic dualism. . . . Mankind is divided into two
classes: the good and the b a d . . . . "
2 5 3
2 5 4
2 5 5
H i l l , Greek Words, p. 236.

Ibid., p. 238.
Ibid., pp. 235-6.
Ibid.,p.
237 n l .
257
25S
259
260
65
1QS 3-4 a s r e l a t e d m o s t c l o s e l y to t h e m e a n i n g " d i s p o s i t i o n "

a n d o n l y distantly to that of " a n g e l , "
b u t h e also n o t e s that
the p r e s e n c e of a n g e l s in 1QS 3-4 g i v e s the d u a l i s m of this section a cosmic d i m e n s i o n .
M o s t r e s p o n s e s to W e r n b e r g - M o l l e r ' s p o s i t i o n in " R e c o n s i d e r a t i o n " h a v e , in fact, b e e n u n s u p p o r t i v e
w i t h the m o s t
d e t a i l e d c r i t i c i s m c o m i n g f r o m H . G. M a y
a n d J. H .
Charlesworth.
M a y ' s b a s i c c r i t i c i s m s w e r e that W e r n b e r g Moller h a d i g n o r e d the c r e a t i o n c o n t e x t of 1 Q S 3-4 ( w h i c h , in
itself, s h o u l d i n d i c a t e t h e c o s m i c s w e e p o f this s e c t i o n )
and
t h a t h e h a d n o t t a k e n into sufficient a c c o u n t its a p o c a l y p t i c
f r a m e w o r k , w h i c h e n v i s i o n e d all of h u m a n i t y a s p r e d e s t i n e d
to a g o o d o r evil r e a l m u n d e r the c o s m i c d o m i n a t i o n of a g o o d o r
vii a n g e l .
T h e s e o v e r s i g h t s a r e e s p e c i a l l y significant in t h e
light of the fact that the r o o t s of c o s m i c d u a l i s m c a n b e f o u n d in
the O l d T e s t a m e n t i t s e l f ,
a n d it is p r e c i s e l y a g a i n s t the O l d
T e s t a m e n t (as well a s o t h e r J e w i s h l i t e r a t u r e ) t h a t W e r n b e r g M o l l e r w i s h e d to u n d e r s t a n d s e c t a r i a n t h o u g h t .
T h e critic i s m s of C h a r l e s w o r t h a r e basically the s a m e a s t h o s e o f M a y ,
261
262
2 6 3
2 6 4
2 6 5
2 6 6
2 6 7
268
2 6 9
261
N o l l , "Angelology," p. 137.
lbid., p. 141: "The presence of angels should itself be a sign of

the cosmic dimension of the writer's thought."
2(>2
( C i t e d by date) e.g., Anderson, "'Ruah'," pp. 298-9; for May,

"Cosmological Reference," see this chapter below; Ringgren, Faith, p.
78; Osten-Sacken, Gott und Belial, p. 141; G. Maier, Mensch, p. 236; for
Charlesworth, "Comparison," see this chapter below; Gammie,
"Dualism," p. 381; Benedikt Otzen, "Old Testament Wisdom Literature and Dualistic Thinking in Late Judaism," Vetus
Testamentum,
Supplements, 28 (1975), pp. 147-8 n. 4; Lichtenberger, Studien, pp. 1278; and Dombkowski Hopkins, "Community," p. 342.
263
M a y , "Cosmological Reference," 1963.

Charlesworth, "Comparison," 1972.
M a y , "Cosmological Reference," pp. Iff.
lbid., pp. 3ff.
2 6 4
265
266
267
Ibid., pp. 6-14. This line of argumentation is not new: cf. Molin,
Sohne, p. 129 and especially Notscher, Terminologie, pp. 86-93.
Wernberg-M0ller, "Reconsideration," p. 416.
268
269
66
b u t C h a r l e s w o r t h also cites the w o r k of J. S t r u g n e l l ,

J. Allegro,
Holm-Nielsen and D e l c o r .
In s u m m a r y , then, W e r n b e r g - M o l l e r in " r e c o n s i d e r a t i o n " h a s not h a d m u c h direct influe n c e o n the interpretation of sectarian p n e u m a t o l o g y . His w o r k ,
n e v e r t h e l e s s , h a s s t i m u l a t e d a n i m p r e s s i v e d e b a t e w h i c h still
continues today.
270
2 7 1
2 7 2
e. C o n c l u s i o n to section 3 , c h a p t e r 2.
L i t e r a r y c r i t i c i s m of the D e a d Sea Scrolls h a s g r o w n inc r e a s i n g l y c o m p l e x since the e a r l y 1960's, a n d this h a s h a d an
i m p a c t o n h o w scholars h a v e u n d e r s t o o d the m e a n i n g of ruah in
s e c t a r i a n t h o u g h t . A l t h o u g h t h e c o n s e n s u s of the late 1950's
(i.e., t h a t t h e v a r i o u s u s e s of ruah in t h e Scrolls s h o u l d be
v i e w e d w i t h i n the two-spirit t e a c h i n g of 1QS 3-4 u n d e r s t o o d in
t e r m s of a n I r a n i a n c o s m i c d u a l i s m ) c o n t i n u e d well into the
1960's, this s e e m s to h a v e d i s a p p e a r e d after H . W . K u h n ' s Enderwartung b e c a m e k n o w n , a s m o s t scholars b e g a n to r e c o g n i z e
e l e m e n t s of d i v e r s i t y a n d e v e n tension w i t h i n sectarian p n e u m a t o l o g y . A t p r e s e n t , the m a j o r i t y of scholars r e c o g n i z e the existence of s o m e f o r m of c o s m i c d u a l i s m in 1QS 3-4 a n d tend not to
m a k e a simple e q u a t i o n b e t w e e n , e.g., the p n e u m a t o l o g y of 1QS
3-4 a n d I Q H .
C h a r l e s w o r t h , "Comparison," p. 86: "J. Strugnell has shown that

the angelology of [4QS1] is celestial. . . . The cosmic dimension of the
document increases the probability that the dualism in 1QS 3:13ff. is
cosmic since both seem to date from the same early stage in the development of Qumran theology."
270
Ibid. Charlesworth cites the work of Allegro on 4Q186, which

describes the effect of the stars on the spiritual nature man receives at
birth.
7 b f d . Charlesworth notes that both Holm-Nielsen and Delcor
in their respective commentaries of I Q H have shown that IQH contains a cosmic dualism: cf. Delcor, Hymns, pp. 64 & 68 and Svend
Holm-Nielsen, Hodayot, Psalms from Qumran (Aarhus: Universitetsforlaget 1,1960), pp. 40-52.
2 7 1
272
67
4. Conclusion to c h a p t e r 2.
T h e history of r e s e a r c h into the m e a n i n g of ruah in Q u m r a n
c a n b e d i v i d e d into t h r e e basic p e r i o d s . T h e first p e r i o d (1950
t h r o u g h 1955) w a s a t i m e of basic shifts of o p i n i o n a m o n g m a j o r
s c h o l a r s t o g e t h e r w i t h initial a t t e m p t s to u n d e r s t a n d s e c t a r i a n
p n e u m a t o l o g y in t e r m s of its relationship to I r a n i a n a n d C h r i s tian t h o u g h t . It s o o n b e c a m e e v i d e n t to the m a j o r i t y o f investig a t o r s that ruah in the Scrolls s h o u l d n o t be i n t e r p r e t e d a s a
Christian c o n c e p t , a n d s o m e w o u l d later s t r o n g l y d o u b t the e v i d e n c e for I r a n i a n i n f l u e n c e . M o s t s c h o l a r s , h o w e v e r , w o u l d
e v e n t u a l l y a g r e e that I r a n i a n t h o u g h t h a d i n f l u e n c e d Q u m r a n
to s o m e d e g r e e , b u t the precise e x t e n t a n d n a t u r e o f this influe n c e is still being d e b a t e d . In a n y case, it d o e s n o t s e e m that the
question of Iranian influence h a s h a d a d i r e c t b e a r i n g o n h o w
s c h o l a r s h a v e d i s t i n g u i s h e d b e t w e e n the m o s t basic m e a n i n g s
of ruah in the Scrolls (e.g., a s G o d ' s Spirit, m a n ' s spirit, a n g e l ,
efc.),
a l t h o u g h it is t r u e t h a t s c h o l a r s w h o h a v e s e e n a
strong Iranian influence o n Q u m r a n h a v e a l s o t e n d e d to u n d e r stand the t w o sprits of 1QS 3-4 a s c o s m i c b e i n g s . T h e m o s t i m p o r t a n t d e v e l o p m e n t o f this p e r i o d , h o w e v e r , w a s t h e w o r k of
E. Sjoberg in his 1 9 5 5 article, " N e u s c h o p f u n g . " In it, Sjoberg d e fined the s e c t a r i a n u n d e r s t a n d i n g of ruah in I Q H (as this r e lates to the s o u r c e of their spirituality) a s h a v i n g to d o w i t h
God's Spirit r e c e i v e d at one's e n t r a n c e into the c o m m u n i t y . T h i s
v i e w of ruah w o u l d later h a v e significant i m p l i c a t i o n s for the
u n d e r s t a n d i n g of sectarian p n e u m a t o l o g y in g e n e r a l , a s c a n b e
2 7 3
most important factor on the definition of ruah in the

Scrolls has been whether or not to read the Scrolls in the light of 1QS 34. If a scholar does use 1QS 3-4 as the foundation stone of sectarian
pneumatology, many instances of ruah in the rest of the Scrolls will be
understood as referring to a cosmic angel or to a predestined, spirituality given to the sectarian at birth; this will generally be the case even
if the scholar does not depend on Iranian sources as the basis of his
interpretations. Cf. for example, Anderson, "'Ruah'," pp. 298 & 301, who
makes no appeal to Iranian sources but identifies efnp mi in 1QS and
IQH as the "spirit of truth" (1QS 3:18) which, in turn, is defined as an
angelic being.
68
s e e n in the s e c o n d p e r i o d of r e s e a r c h into the m e a n i n g of ruah

outlined immediately below.
T h e s e c o n d p e r i o d of r e s e a r c h ( 1 9 5 6 t h r o u g h 1961) can be u n d e r s t o o d a s reflecting a g r o w i n g dissatisfaction w i t h the schola r l y c o n s e n s u s of that t i m e w h i c h v i e w e d sectarian p n e u m a t o l o g y a s a n i n t e g r a t e d w h o l e u n d e r the d o m i n a t i o n o f its t w o spirit t e a c h i n g in 1QS 3-4 a s u n d e r s t o o d in t e r m s of an Iranian,
c o s m i c d u a l i s m . In this v i e w , m a n ' s spirituality is r e g a r d e d a s
s o m e t h i n g h e "inherits" at birth b y d i v i n e p r e d e s t i n a t i o n , i.e.,
m e n a r e c r e a t e d a s either basically g o o d o r evil a n d t h r o u g h
d i v i n e p r e d e s t i n a t i o n a r e subject n o t directly to G o d b u t to the
i n t e r m e d i a t e , spiritual d o m i n a t i o n of either a g o o d o r evil a n g e l o f c o s m i c p r o p o r t i o n s . W i t h t h e g r o w i n g p o p u l a r i t y of
Sjoberg's v i e w of ruah in I Q H , h o w e v e r , a n i n c r e a s i n g tension
c a n b e seen b e t w e e n this v i e w (with its e m p h a s i s o n receiving a
"Neuschopfung"
t h r o u g h G o d ' s Spirit a t w o r k in the Q u m r a n
c o m m u n i t y ) a n d that of the majority described a b o v e . It b e c a m e
increasingly clear that diverse a n d contradictory traditions
m i g h t u n d e r l i e sectarian p n e u m a t o l o g y , a n d a n u m b e r of schola r s b e c a m e c o n v i n c e d t h a t the s e c t a r i a n v i e w of ruah s h o u l d
n o t b e u n d e r s t o o d as a n integrated w h o l e u n d e r the d o m i n a t i o n
of a n I r a n i a n , t w o - s p i r i t c o s m i c d u a l i s m . A s e c o n d r e s p o n s e to
the m a j o r i t y c o n s e n s u s w a s to d e n y that sectarian t h o u g h t h a d
b e e n influenced b y c o s m i c d u a l i s m (Iranian o r o t h e r w i s e ) in the
first p l a c e . This v i e w did not d e n y the u n i t y of sectarian p n e u m a t o l o g y b u t o n l y its r e l a t i o n s h i p to c o s m i c d u a l i s m as s u c h ,
a n d it s o u g h t to u n d e r s t a n d the basis of sectarian spirituality in
t e r m s o f t h e l a t e r r a b b i n i c d o c t r i n e of t h e t w o i m p u l s e s . It
s h o u l d b e n o t e d that this v i e w of 1QS 3-4 is a s difficult to r e c o n c i l e to the i n t e r p r e t i v e t r e n d of I Q H initiated b y Sjoberg a s
w a s the c o n s e n s u s of the late 1950's a n d early 1960's. This is b e c a u s e its v i e w o f 1QS 3-4 a s i n v o l v i n g n o m o r e than t w o bala n c e d i m p u l s e s in t h e i n d i v i d u a l l e a v e s n o r o o m for the insistence o f I Q H ( a c c o r d i n g to Sjoberg) that m e n are in n e e d of a b a sic spiritual Neuschopfung
if t h e y w i s h to o b e y the l a w of G o d
properly.
T h e third p e r i o d of r e s e a r c h ( f r o m 1962 to the p r e s e n t ) witn e s s e d a significant g r o w t h in the c o m p l e x i t y of the literary
69
criticism of the Scrolls w h i c h , in g e n e r a l , h a s s u p p o r t e d the p o sition that a traditional a n d m o r e biblically o r i e n t e d p n e u m a t o l o g y (e.g.,

a s s e e n in S j o b e r g ' s i n t e r p r e t i o n o f I Q H in
"Neuschopfung") experienced an influence of s o m e sort f r o m Iran
(as seen especially in 1QS 3-4) a n d that this influence c r e a t e d a
conflict in h o w the s e c t a r i a n s u n d e r s t o o d ruah as t h e s o u r c e of
their s p i r i t u a l i t y , i.e., a s e i t h e r a n i n h e r i t e d , g o d l y d i s p o s i tion or a s a spiritual Neuschopfung
t h r o u g h the w o r k of G o d ' s
e s c h a t o l o g i c a l Spirit. This shift in the c o n s e n s u s f r o m t h a t of
the l a t e 1950's a n d e a r l y 1960's is p e r h a p s r e l a t e d to t h e a p p e a r a n c e of H . W . K u h n ' s Enderwartung
in 1 9 6 6 in w h i c h ruah
as the predestined being of m a n (related
"religionsgeschichtlicht"
to the I r a n i a n t w o - s p i r i t d u a l i s m o f 1 Q S 3 - 4 )
w a s u n d e r s t o o d as b e i n g in c o n c e p t u a l t e n s i o n w i t h the m o r e
traditional a n d biblical u n d e r s t a n d i n g of ruah a s G o d ' s e s c h a tological Spirit r e c e i v e d w i t h i n the s e c t a r i a n c o m m u n i t y . A l t h o u g h K u h n ' s v i e w s h a v e n o t g o n e entirely u n c h a l l e n g e d , n o
o n e in s u p p o r t of the older c o n s e n s u s h a s yet a d d r e s s e d the q u e s tions h e a n d o t h e r h a v e r a i s e d a g a i n s t t h e v i e w o f ruah a s a n
i n t e g r a t e d c o n c e p t within sectarian t h o u g h t .
It a p p e a r s , then, that m o s t s c h o l a r s t o d a y r e c o g n i z e a c o s m i c d u a l i s m of s o m e sort in the Scrolls (especially in 1QS 3-4)
d u e to s o m e d e g r e e to Iranian influence a n d that t h e y also r e c o g n i z e the difficulty o f h a r m o n i z i n g in e v e r y c a s e t h e Scrolls'
diverse a n d s o m e t i m e s conflicting u s e s of ruah-
CHAPTER 3
RUAH
AS GOD'S SPIRIT
1. Basic syntactical c h a r a c t e r i s t i c s of ruah a s G o d ' s Spirit.

Ruah is f o u n d thirty-five t i m e s in t h e p u b l i s h e d , non-biblical H e b r e w literature o f the Scrolls a s G o d ' s Spirit, i n c l u d i n g
five c a s e s in w h i c h it is r e c o n s t r u c t e d ( I Q H f 2 : 1 3 & l Q 3 4 b i s II
6 / 7 ) o r partially r e c o n s t r u c t e d ( I Q H 1 4 : 1 3 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5
a n d H Q M e l c h 3 II 1 8 ) . It is a l w a y s f o u n d in the s i n g u l a r , a n d
e x c e p t for H Q M e l c h 3 II 18 it n e v e r h a s the article.
The Scrolls d o n o t g i v e u s m u c h i n f o r m a t i o n a b o u t the g e n d e r of ruah in r e l a t i o n s h i p to G o d , b u t the a v a i l a b l e e v i d e n c e
i n d i c a t e s that it is f e m i n i n e . T h i s w o u l d t e n d to s u p p o r t t h e
c o n t e n t i o n of F. N o t s c h e r a n d o t h e r s t h a t G o d ' s Spirit w a s n o t
r e g a r d e d b y the sectarians a s a personal b e i n g distinct f r o m G o d
(e.g., as a n angel) b u t a s a n i m p e r s o n a l p o w e r . T h e g e n e r a l r a r ity of the definite article w i t h ruah a s G o d ' s Spirit w o u l d a l s o
s e e m to point in this d i r e c t i o n , b u t it s h o u l d b e n o t e d t h a t the
article is v e r y infrequent for all m e a n i n g s of ruah in Q u m r a n ' s
1
Mn 1QS 4:6 (cf. this chapter below) the author talks about the
Spirit and those who walk "in it" (m) and in 1QS 3:7 (cf. this chapter below) ruah is modified by n0np. Irwin, Spirit-Dualism, p. 203 n. 10, believes that ntfnp should be pointed as nitfnp ("holiness"), but this is unlikely since a clear use of this noun does not seem to be present elsewhere in the Scrolls. Note that the evidence of 4QSa (which reads m i
Ttftip in place of rteinp m i in 1QS 3:7) indicates the synonymity of both
expressions (cf. this chapter below). Ruah as God's Spirit never
appears as masculine in the non-biblical Scrolls. Lys in Ruah, p. 32 n. 2
notes that God's Spirit in the Old Testament (except for its oldest
texts) is found primarily in the impersonal feminine gender.
C / . Notscher, Terminologie, p. 42; cf. also Bocher, Dualismus, p.
38 and Becker, Heil Gottes, p. 162.
2
72
T h e M e a n i n g of Ruah a t Q u m r a n
n o n - b i b l i c a l , H e b r e w l i t e r a t u r e e v e n w h e n it c l e a r l y refers to
p e r s o n a l angelic o r d e m o n i c b e i n g s .
3
2. Specific s y n t a c t i c a l p a t t e r n s of ruah a s G o d ' s Spirit.

a. G e n e r a l o v e r v i e w .
T h e m o s t frequent m e a n s of r e f e r r i n g to G o d ' s Spirit in the
p u b l i s h e d , n o n - b i b l i c a l H e b r e w l i t e r a t u r e of Q u m r a n is w i t h
t h e s i n g u l a r of ruah a s a nomen
regens
in c o n s t r u c t w i t h t h e sin-
g u l a r of e h i p p l u s the p r o n o m i n a l suffix ("\/ro o n ) referring to

G o d ( s e v e n t e e n t i m e s : 1 Q S 8 : 1 6 ; I Q H 7:6; 9 : 3 2 ; 1 2 : 1 2 ; 1 4 : 1 3 ; 16:2,
3, 7 & 1 2 ; 1 7 : 2 6 ; f 2 : 9 & 1 3 { r e c o n . } ; C D 2 : 1 2 ; l Q 3 4 b i s II 6 / 7 ;
1 Q 3 9 , 1 : 6 ; 4 Q 2 8 7 , 4 , 1 3 ; a n d 4 Q 5 0 4 , 1-2 V 1 5 ) ; related to this cate g o r y a r e t h e e x p r e s s i o n s 0 - n p n r r n ( t w o t i m e s : 4 Q D e {270} 2 II
13-14b and 4 Q 5 0 6 , 131-132, 11) a n d T o r n r r n (one time: I Q H
1 6 : 9 ) . T h e n e x t m o s t frequent m e t h o d of referring to G o d ' s Spirit
is t h e u s e o f t h e s i n g u l a r of ruah
without qualifying expres-
sions, a s in '3 n n r o -iitfK r r r a ; 4 this p a r t i c u l a r e x p r e s s i o n is f o u n d

f o u r t i m e s ( 1 Q H 1 2 : 1 1 ; 13:19; 1 6 : 1 1 ; a n d f 3 : 1 4 ) , a n d a n a d d i tional t h r e e c a s e s of a n u n q u a l i f i e d ruah a r e m i m o ( 1 Q S 4 : 6 ) ,
[. . . ] r r n ( I Q H 1 6 : 6 ) a n d r r n nrtto ( 4 Q D e { 2 7 0 } 2 II, 1 3 - 1 4 a ) .
In
five c a s e s t h e s y n t a c t i c a l l y i n d e f i n i t e f o r m ttnip r r n is f o u n d
( 1 Q S 4 : 2 1 a , cf. c h a p t e r eight; 9 : 3 ; l Q S b 2 : 2 4 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5 ;
a n d 4 Q 5 0 4 , 4 , 5 ) ; a n d finally t h e r e a r e t h r e e u n r e l a t e d
and
u n i q u e c a s e s w h i c h r e q u i r e special a t t e n t i o n : n t f n p r r n ( 1 Q S
3 : 7 ) , r u n r r n ( I Q H 1 4 : 2 5 ) , a n d m m mrts ( H Q M e l c h 3 I I 1 8 ) .
b. T h e s i n g u l a r o f ruah a s a nomen
regens in c o n s t r u c t w i t h a
suffixed s i n g u l a r of K h i p r e f e r r i n g to G o d : { - j / r o o r i} E h M p r r n
Cf. chapter 1 n. 15 above; the definite article occurs only two
times (both as mnnn V D ) in the 58 possible occurrences of ruah as an
angel or demon (cf. 4 Q 1 8 5 , 1 4 1 2, and 8Q5, 2, 6).
T h e preposition in itself does not qualify ruah but simply relates
it to the other elements of the sentence.
4
Note that the genitive ruah qualifies the preceding nomen regens rather than the reverse; cf. E. Kautzsch, Gesenius'
Hebrew
Grammar (2nd. English edition; Oxford: Clarendon, 1910), 89a, 128f &
x
5
Ruah a s G o d ' s Spirit
73
(found seventeen times; see the list of references for these o c c u r rences in section 2a a b o v e ) .
W e should n o t e , first of all, that o n l y C D 5:11 a n d 7:4 c o n tain f o r m s of ruah ( s g . ) in c o n s t r u c t w i t h the g e n i t i v e 0 " n p
w h i c h a m a j o r i t y of s c h o l a r s c o n s i d e r to b e a r e f e r e n c e to the
h u m a n s p i r i t . T h e s e c a s e s will b e t r e a t e d in c h a p t e r f o u r ,
w h i c h deals w i t h ruah as m a n ' s spirit, b u t for n o w w e m a y n o t e
t h a t t h e p l u r a l o f t h e g e n i t i v e 0 - n p i n C D 5 : 1 1 a n d 7:4
( w h a t e v e r its m e a n i n g ) p r o v i d e s a c l e a r s y n t a c t i c a l d e v i c e for
differentiating b e t w e e n the ruah of G o d a n d m a n . If these p a s sages in C D d o refer to the h u m a n spirit, this w o u l d n o t be e v i d e n c e that ruah f o l l o w e d b y the singular genitive of K h i p c o u l d
be u s e d a m b i g u o u s l y to refer to either G o d o r m a n . It m a y , in
fact, indicate the o p p o s i t e . T h e u n u s u a l u s e of the p l u r a l g e n i tive of Kftip w i t h ruah to refer to m a n ' s spirit m a y i n d i c a t e t h a t
6
S e e , e.g., Otto Betz, "Die Geburt der Gemeinde durch den

Lehrer," New Testament Studies, 3 (1957), p. 324; also idem, Offenbarung, pp. 126-7; F.-M. Braun, "arriere-fond," p. 35 n.3; Bruce, "Holy
Spirit," p. 54; Burrows, More Light, p. 129; Coppens, "Documents," p. 36
n. 46; Graystone, "Scrolls," vol. 23, 33 n. 3; Hauschild, Gottes Geist, p.
248; Hill, Greek Words, p. 240; Irwin, Spirit-Dualism,
pp. 54 & 194;
Jaubert, notion, p. 243; George Johnston, "Spirit and Holy Spirit in the
Qumran Literature," New Testament Sidelights, Essays in Honor of A.
C. Purdy (Hartford, 1960), p. 33; Pryke, "'Spirit'," p. 345; Chaim Rabin,
The Zadokite Documents (2nd. edition; Oxford: Clarendon, 1954), p. 19
n. 1 1 / 3 & p. 36 n. 4 / 1 ; Schreiner, "Geistbegabung," pp. 170-1; Eduard
Schweizer, "Die sieben Geister in der Apokalypse," Evangelische Theologie 11, (1951/2), p. 506 n. 25; idem, "Gegenwart des Geistes," p. 494 n.
1; idem, "nve\i\i.a," p. 392 n. 345; and Eric Sjoberg, "m/eup.a, TrvuaTiKos,"
Theological Dictionary of the New Testament, 6 (1961), p. 378. A number of scholars also appear to regard CD 5:11 and 7:4 as referring to
God's Spirit: cf. Jean-Paul Audet, "Affinites literaires et doctrinales du
'Manuel de Discipline'," Revue Biblique, 60 (1953), p. 65; Beaven,
"Ruah," p. 76; Delcor, Hymns, pp. 46-7; idem, "Doctrines," cols. 972-3;
Dupont-Sommer, ecrits, p. 147; Huppenbauer, Mensch, p. 59 n. 221;
Johann Maier, Die Texte vom Toten Meer, vol, II (Miinchen: Reinhardt Verlag, 1960), p. 206; Manns, symbole, p. 71 n. 15 & p. 90 n. 55;
Notscher, "Heiligkeit im Qumranschriften," Revue de Qumran, 2
(1959/60), p. 338.
6
74
ruah w i t h a s i n g u l a r g e n i t i v e o f (Zhlp c o u l d not b e u s e d b y the

s e c t a r i a n s for this p u r p o s e e v e n if the c o n t e x t u a l or syntactical
7
p o i n t e r s ( s u c h a s t h e p r o n o m i n a l suffix o n tf-pp) p o i n t e d clearly

to t h e spirit of m a n : ruah w i t h e n i p in the singular w o u l d in itself b e t o o s t r o n g l y a s s o c i a t e d w i t h t h e a u t o n o m o u s n a t u r e of
G o d ' s Spirit t o b e a s s o c i a t e d w i t h ruah
as something which
c o u l d be subject to the decisions a n d control of m e n .

A s i n d i c a t e d a b o v e , a m a j o r i t y of s c h o l a r s r e g a r d o u r e x p r e s s i o n a s r e f e r r i n g to t h e Spirit of G o d .
I h a v e f o u n d only
T h i s does not necessarily mean that the plural genitive of chip is

reserved for man; cf. lQIsa 63:10-11 with the MT. It is possible that the
plural in CD 5:11 and 7:4 is one of abstraction (viz., "his/their sacred
spirit") and that of lQIsa 63:10-11 one of majesty (viz., "His most Holy
Spirit"); cf. Kautzsch, Grammar, 124 d, f, g, & h.
7
T h e Qumran doctrine of God's Spirit has been understood in

various ways by scholars; for example, among the majority who see a
clear reference in our expression to the Spirit of God, there are different views of how God's Spirit relates to the two spirits of 1QS 3-4 (cf.
chapter 2 above). With this in mind, then, the following scholars understand the seventeen occurrences of our expression as referring (in
some sense) to God's Spirit as an entity external to man (although internally influencing man's spirit): Anderson, "'Ruah'," p. 302; Beaven ,
"Ruah," pp. 78, 92-3 & 99-100; Becker, Heil Gottes, p. 162; Betz, Offenbarung, pp. 119-120, 124, 126 & 130; idem, " T o Worship God in Spirit
and in Truth': Reflections on John 4:20-26," Standing Before God (ed.
by A. Finkel and L. Frizzell; New York: Ktav, 1981), p. 63; Bocher, Dualismus, p. 38; H. Braun, Qumran, vol. II p. 253; Bruce, "Holy Spirit,"pp.
51-2; J. Carmignac and P. Guilbert, Les Textes de Qumran Traduits et
Annotes, vol. I (Paris: Editions Letouzey et An6, 1961), p. 155 n. 9; J.
Carmignac, E. Cothonet et H. Lignee, Les Textes de Qumran Traduits
et Annotes, vol. II (Paris: Editions Letouzey et An6, 1963), pp. 154 & 155
n. 24; Chevallier, Souffle de Dieu, pp. 54-55; Coppens, "don," p. 219; M.
de Jonge and A. S. van der Woude, "Melchizedek and the New Testament," New Testament Studies, 12 (July, 1966) p. 306; Delcor,
"Doctrines," cols. 972-3; idem, Hymns, pp.45-47; Dietzel, "Beten," pp.
19 & 23-25; Ellis, "Gifts," p. 136; David Flusser, "The Dead Sea Sect and
Pre-Pauline Christianity," Scripta Hierosolymitana, IV (1958), pp. 256 &
259; idem, "The Dualism of 'Hesh and Spirit' in the Dead Sea Scrolls
and the N e w Testament," Tarbis, 27 (1958) p. 162; Foester, "Heilige
8
75
five s c h o l a r s w h o believe that this e x p r e s s i o n m a y refer g e n e r ally to no m o r e than a h u m a n spirit o r d i s p o s t i o n ( w h e t h e r inb o r n or a c q u i r e d in the c o m m u n i t y in contrast to a force or e n tity sent f r o m G o d ) , a n d o n l y o n e of t h e m h a s d e s c r i b e d his p o sition at a n y l e n g t h . T h e majority opinion, h o w e v e r , s e e m s to
b e c o r r e c t for v a r i o u s r e a s o n s w h i c h will b e o u t l i n e d in the following paragraphs.
9
10
11
1) T h e suffix o n enip ( s g . ) in t h e Scrolls a l w a y s r e f e r s t o

G o d . This is p e r h a p s the m o s t o b v i o u s syntactical f e a t u r e of the
s e v e n t e e n o c c u r r e n c e s of o u r e x p r e s s i o n a n d p e r h a p s also the
m o s t i m p o r t a n t for d e t e r m i n i n g its m e a n i n g . A l t h o u g h it is t r u e
that Jewish s o u r c e s d o at times describe m a n ' s spirit a s the h o l y
Geist," pp. 129-130; Graystone, "Scrolls," vol. 23, pp. 33-4; Holm-Nielsen,
Hodayot, pp. 288-9; Hans Hiibner, "Anthropologischer Dualismus in
den Hodayoth?" New Testament Studies, 18 (1972), p. 283; Huppenbauer, Mensch, p. 70; Irwin, "Spirit-Dualism," pp. 58, 69, 72 192-4 & 225
n. 68; Jaubert, notion, pp. 239 & 242-4; Johnston, "Spirit," pp. 34-5 & 3840; H. W. Kuhn, Enderwartung, pp. 132 & 134-5; G. Maier, Mensch, pp.
188-9; J. Maier, Texte, vol. II, 206; May, "Cosmological Reference," p. 5
n. 17; Montague, Holy Spirit, p.121; Osten-Sacken, Gott und Belial, pp.
133 & 138; Ringgren, Faith, pp. 87-89; Schnackenburg, "'Anbetung'," pp.
91-2; Sjoberg, "Neuschopfung," p. 135; and idem, "ttvev\ia," p. 358.
C / . Schreiner, "Geistbegabung."
9
C / . Licht, "Doctrine," p. 92: concerning the holy spirit he says

that a man who has been given it "gains by it further
qualities"
[emphasis mine], and on the same page he notes that the acquisition
of diverse noble qualities "if viewed as a gradual process, can be seen
as a sort of climb on the ladder of moral perfection." Cf. also Coppens,
"Document," p. 36 n. 46 (he later modified his position, cf. "don," p.
217); Godfrey R. Driver, The Judean Scrolls, (Oxford: Blackwell, 1965), p.
538; and Leaney, Rule, p. 35.1 have also found two scholars who see a
specific instance of our expression as referring to man's spirit but understand the others as referring to a power or Spirit from God: cf.
Hauschild, Gottes Geist, pp. 248-9 (on I Q H 12:12) and Notscher,
"Geist," p. 307 (on CD 2:12).
1 0
^Schreiner, "Geistbegabung."
76
spirit of God,
it is difficult to k n o w e x a c t l y h o w old this t y p e
of e x p r e s s i o n m i g h t b e . In o t h e r s o u r c e s w h i c h a r e datable to
t h e g e n e r a l p e r i o d of the Scrolls, this k i n d o f l a n g u a g e n e v e r
o c c u r s a s a d e s c r i p t i o n of m a n ' s s p i r i t . O c c a s i o n a l l y the h u m a n spirit is called " h o l y , " b u t w h e n e v e r t h e r e is a syntactical i n d i c a t i o n of p o s s e s s i o n w i t h this m e a n i n g , the r e f e r e n c e is
to m a n a n d n o t to G o d . This is parallel to the situation in the
Scrolls: the t w o c o n t e x t u a l l y clearest e x a m p l e s of a reference to
m a n ' s spirit a s " h o l y " (pi.) w i t h a s y n t a c t i c a l i n d i c a t i o n of
12
1 3
14
15
1 6
E.g., the Heb. Test, of Naphtali 10:9 and Targum // on Gen. 6:3.1
do not know of any other occurrence of this kind of language in possible early Hebrew sources. Cf. Beaven, "Ruah."
12
C / . Charles' opposition to M. Gaster's view that the Heb. Test, of

Naphtali is original in R. H. Charles, The Greek Versions of the Testaments of the Twelve Patriarchs (Hildesheim: Georg Olms Verlagsbuchhandlung, 1960 reprint), pp. li-liii; cf. also Kee's support of Charles
on the late Hebrew style of the version in H. C. Kee, "Testament of the
Twelve Patriarchs," The Old Testament Pseudepigrapha, vol. I (ed. by
J. H. Charlesworth; Garden City: Doubleday & Company, Inc., 1983),
776. For a recent investigation on the relationship between the Greek
and Hebrew Tests, of Naphtali, cf. Th. Korteweg, "The Meaning of
Naphtali's visions," Studies on the Testaments of the Twelve Patriarchs, Text and Interpretation (ed. by M. de Jonge; Leiden: Brill, 1975),
pp. 261-290, who believes that these versions are separate redactions
of the original, ibid., pp. 281-2. For the possible pre-Christian, oral origin of the Targum / / , see M. McNamara, The New Testament and the
Palestinian Targum to the Pentateuch (Rome: Pontifical Biblical Institute, 1966); McNamara also notes, however, that passages in JI may
have a late date, ibid., pp. 35 & 65-6.
13
B e a v e n in "Ruah," for example, finds no examples of this kind

of language outside of the Heb. Test, of Naphtali 10:9.
C / . Jubilees 1:21 & 23 and LXX Daniel 5:12 & 6:3; D. S. Russell,
The Method and Message of Jewish Apocalyptic (London: SCM Press,
1964) p. 403 lists the above occurrences of "spirit" under the heading
"the fundamental aspect of human personality."
C / . for example, Theodotion's version of Susanna 45: "God
aroused the holy spirit of a lad named Daniel."
14
1 5
1 6
77
p o s s e s s i o n h a v e suffixes w h i c h r e f e r to m a n r a t h e r t h a n to
God.
1 7
2) T h e H o d a y o t in w h i c h 11 of the s e v e n t e e n o c c u r r e n c e s a r e
f o u n d ( w i t h o n e r e c o n s t r u c t i o n , I Q H f 2 : 1 3 ) t e n d s to p r e s e n t
m a n ' s spirit in s t r o n g l y n e g a t i v e t e r m s . This is p a r t of a g e n e r a l
theological v i e w of m a n in I Q H w h i c h L i c h t calls " a n a l m o s t
pathological a b h o r r e n c e of h u m a n n a t u r e . " T h e r e a r e c o n t e x t s
in w h i c h I Q H s e e m s to p r e s e n t the n a t u r a l , h u m a n spirit a s a
s o u r c e of s p i r i t u a l i t y , b u t its g e n e r a l t e n d e n c y is to d e s c r i b e
the sectarian's spirit a s sinful b y n a t u r e a n d in n e e d o f G o d ' s
h e l p . T h i s n e e d , f u r t h e r m o r e , a p p l i e s n o t o n l y to t h e s e c t a r ian's p a s t
b u t a l s o to h i s p r e s e n t ,
especially as his
s p i r i t / s p i r i t u a l i t y f o r m s a c o n t r a s t to t h e p o w e r a n d r i g h t e o u s n e s s of G o d . A g a i n s t this b a c k g r o u n d , t h e n , it is difficult to
18
19
2 0
2 1
2 2
C D . 5:11 and 7:4.

Licht, "Doctrine," p. 10.
C / . especially IQH 15:13 & 22.
Cf. IQH 3:21 and 11:12.
17
18
19
2Q
Thus, in IQH 1:22 the psalmist calls himself a "perverted spirit"

while confessing that he has no defense before God ( w . 25-6) and that
God alone is righteous ( w . 26-7; cf. also 4:29-30); in I Q H 13:13ff. he confesses that he is a spirit of flesh; and finally, in IQH 17 he asks God for
help in the future against sin and evil spirits (v. 23) since he has but a
"spirit of flesh" (v. 25). Cf. also Holm-Nielsen, Hodayot, p. 288, who
summarizes this fundamental emphasis in I Q H by noting that the
psalmist "in no way distinguishes between himself and mortal m a n . . . .
He is able, thus, to describe his ear which has heard the word of God
as uncircumsised (18:20), and his heart as as heart of dust (18:24), that
is to say human; his spirit is carnal (17:25) and perverted (3:31); the
same is said of his heart (17:19)."
2 1
C / . Licht, "Doctrine," pp. 11-12: "Man is necessarily sinful, or

morally imperfect, because perfection or righteousness can be attributed only to G o d . . . . The conviction of human sinfulness thus turns
out be be the logical consequence of absolute divine righteousness. . . .
[Sinfulness] is, the author of DST [i.e., IQH] feels, an inseparable part
of human baseness and turpitudethe ultimate cause of his deep selfdisgust and despair."
2 2
78
u n d e r s t a n d t h e p s a l m i s t a s s t a n d i n g b e f o r e G o d with the c l a i m
of h a v i n g i m m o v a b l e s t r e n g t h ( I Q H 7:6-7), k n o w l e d g e of G o d ' s
w o n d r o u s c o u n s e l ( 1 2 : 1 2 ) a n d a c c e s s to divine p u r i t y ( 1 6 : 1 2 ) b e c a u s e of the holiness of his o w n p e r s o n a l spirit ( w h e t h e r inborn
o r a c q u i r e d in the c o m m u n i t y ) . A m o r e consistent a p p r o a c h
h e r e w o u l d b e to u n d e r s t a n d the p r e d o m i n a n t t e a c h i n g of I Q H
a s p r e s e n t i n g m a n ' s spirit a s essentially i n a d e q u a t e in spiritual
m a t t e r s a n d p r o n e to failure e v e n within t h e sectarian c o m m u nity.
T h e h u m a n spirit of the s e c t a r i a n , t h e n , w o u l d b e t o tally d e p e n d e n t o n the c o n s t a n t e x t e r n a l i n t e r v e n t i o n of G o d ' s
h o l y S p i r i t f o r s p i r i t u a l s t r e n g t h a n d i n s i g h t . T h u s , the
psalmist k n o w s that G o d has given him strength and knowle d g e b y H i s h o l y Spirit in the past ( I Q H 7 : 6 / 7 & 1 2 : 1 1 - 1 3 ) ) a n d
i m p l o r e s G o d for H i s h o l y Spirit in the f u t u r e to c o m p l e t e the
g o o d w o r k a l r e a d y b e g u n in h i m so that h e m i g h t a l w a y s h a v e
a c c e s s to G o d ' s p r e s e n c e ( 1 6 : l l f f . ) .
2 3
2 4
25
1 Q H 4:31 & 36 are perhaps the clearest passages in I Q H

(besides 15:13, 22) which speak of the sectarian's spirit as taking an active role in the spirituality of the community, with ruah being used
probably in the sense of the eschatological transformation of man's
spirit (.e., religious disposition) as seen in Ezk. 36:26. But even here the
psalmist credits his spirituality to God rather than to himself (vv. 27ff.),
who grants this to him even though he will never be worthy of it ( w .
29ff.); thus, the psalmist's sinfulness by nature (i.e., his natural spiritual
condition apart from the eschatological intervention of God's transforming and life-giving Spirit) makes him constantly dependent on
the mercy and power of God at work in the community.
2 3
T h u s , the psalmist remembers his past failures within the

community in I Q H 4:33-35 (cf. n. 23 above); cf. also IQH 17:20ff. in
which the sectarian calls upon God to help him from falling in the future since he is a "spirit of flesh"; cf. also Wolverton, "Man," pp. 171-2.
2 4
A problem in the study of the poetic language of I Q H is the

time element of its verbal patterns, (cf. H. W. Kuhn,
Enderwartung,
pp. 20-1). A special study of this matter has been made by S. J. De
Vries, "Consecutive Constructions in the 1Q Sectarian Scrolls," Doron
Hebraic Studies, Essays in Honor of Professor Abraham L. Katsh (New
York, 1965), pp. 75-87 and idem, "The Syntax of Tenses and Interpretation in the Hodayot," Revue de Qumran, 5 (1965), pp. 375-414. As to the
consecutive construction in the Cave 1 Scrolls (including IQH), De
2 5
79
3 ) T h e r e a r e a n u m b e r o f d i v e r s e c o n t e x t s in w h i c h o u r c o n struction is p r e s e n t e d in t h e Scrolls a s a force f r o m G o d e x t e r n a l

to m a n , w h e r e a s there is n o c o n t e x t w h i c h r e q u i r e s it to b e u n derstood as no m o r e than a h u m a n d i s p o s i t i o n . Thus, G o d
sheds ( I Q H 7 : 6 / 7 ; 17:26; and f 2 : 9 )
H i s h o l y Spirit o n the
psalmist o r p o u r s ( 4 Q 5 0 4 , 1-2 V 15) it o n his p e o p l e ; t h r o u g h it
h e delights ( I Q H 9 : 3 2 ) , instructs ( I Q H 1 4 : 1 3 ) , m a k e s a t o n e m e n t
26
2 7
Vries concludes in "Consecutive Construction," p. 80 that "the perfect

consecutive never refers to the past in the scrolls under study. Conversely, the imperfect consecutive, which has a wide range of possible
meanings in Biblical Hebrew is always past, with two exceptions, in the
Scrolls. The exceptions are one example of a futuristric meaning following a prophetic perfect in a direct quotation of Numbers 24:17-19,
and a present perfect signification with the stative verb yd', whether
this occurs in the perfect or in the imperfect consecutive." As to the
other tense significations in IQH, De Vries concludes in "Syntax of
Tenses," p. 412 that "the participle is employed according to the biblical model. This is true of the infinitive as well, although this verbal
form seems to be used chiefly in purpose clauses. The perfect always
refers in the passages studied, to completed past events, unless it has
the stative force. The imperfect is used to express continuing actions
in the present or future, but often refers as well to past events, in which
case it generally indicates the actions of the poet's enemies and has a
durative or frequentive force, or constitutes a circumstantial statement."
S o also most scholars; cf. n. 8 above.
T h e r e is disagreement among scholars about the meaning *pn
as either "wave" or "shed." Its predominant meaning in the Old Testament is "wave," but the meaning "sprinkle/shed" is also attested
(e.g., Ps. 68:10; cf. also Ben Sira 43:17). The meaning "sprinkle/shed" is
probably correct in our expression since this would be most conceptually analogous to the use of similar expressions with ruah as God's
Spirit in the Old Testament (e.g., TBtf in Ezk. 39:29 and Joel 3:1-2, pjr in
Is. 44: 3, and rn in Is. 32:15); cf. also 1 Enoch 62:2 and 91:1. This possibility is further supported by the pre-Essene fragment 4Q504, 1-2 V 15,
which is almost an exact syntactical equivalent of I Q H 17:26 except
that p:r is used instead of fXi. Note that the speakers in 4Q504,1-2 view
themselves as the eschatological generation of Is. 44:3; cf. Maurice
Baillet, Discoveries in the fudaean Desert, VII: Qumran Grotte 4
(Oxford: Clarendon Press, 1982), p. 147 line 15 and also n. 38 below.
26
27
80
for (f 2 : 1 3 ) a n d c l e a n s e s ( 1 6 : 1 2 ) the psalmist; a n d t h r o u g h those

a n o i n t e d b y it (e.g., 4 Q 2 8 7 , 4 , 13 & C D 2 : 1 2 ) a n d t h r o u g h its
" w o r d s " ( l Q 3 4 b i s II 6 / 7 ) ,
God provides instruction and
c o v e n a n t a l r u l e for his p e o p l e . T h i s a c t i v i t y often o c c u r s in a
c o n t e x t in w h i c h the s e c t a r i a n ' s sin a n d h e l p l e s s n e s s a r e e m p h a s i z e d . T h e i m p r e s s i o n these texts c o n v e y , then, is n o t that
t h e s e c t a r i a n h a s a n i n b o r n "holy spirit" o r e v e n that G o d c r e a t e s a n e w spirit o r d i s p o s i t i o n in h i m t h r o u g h w h i c h h e is
t h e n a b l e to s a v e h i m s e l f ( a l t h o u g h t h e s e c t a r i a n b e l i e v e s
t h a t G o d h a s g i v e n h i m a n e w d i s p o s i t i o n , e.g., a s in E z k .
3 6 : 2 6 ) . It is G o d , r a t h e r , w h o a c t s , a n d H e a c t s t h r o u g h a ruah
c o n s i s t e n t l y identified a s H i s Spirit o n behalf of the s e c t a r i a n
w h o is r e p e a t e d l y d e s c r i b e d a s sinful a n d helpless within h i m self. T h o s e p a s s a g e s , t h e n , in w h i c h the sectarian s e e m s to be
a c t i n g t h o u g h t h e p o w e r o f ruah, e.g., in l i s t e n i n g to G o d
( 1 Q H 1 2 : 1 2 ) o r in s t r e n g t h e n i n g h i m s e l f b y it ( 1 6 : 7 ) , s h o u l d be
r e a d in t h e light of his frequent c o n f e s s i o n s of p e r s o n a l w e a k n e s s , e.g., I Q H 1 2 : 3 2 - 3 5 . A l t h o u g h the p s a l m i s t s e e m s to a c t
r a t h e r t h a n G o d , this d o e s n o t m e a n that h e is a c t i n g in the
2 8
2 9
3 0
Cf. de Jonge and van der Woude, "Melchizedek," p. 306 n. 2,

who note that most scholars believe that irrcfa should be corrected to
Yrtfo. Cf. also J. T. Milik's comments in "Milki-resa' dans le anciens
ecrits juifs et Chretiens," Journal of Jewish Studies, XXIII (1972), p. 134.
N o t e Milik's translation of this expression in D. Barthelemy, J.
T. Milik, et. al. in Discoveries in the Judaean Desert, I: Qumran Cave I
(Oxford: Clarendon, 1955), 154 as "les Paroles de ton (Esprit) Saint" and
his comment in ibid., note 6 / 7 that this relates to the doctrine of inspiration.
2
2 9
T h u s , the psalmist even as a faithful sectarian is near despair in

I Q H 9:1-7, but in v. 12 God "establishes"and "founds" the psalmist's
spirit and turns his despair into delight (v. 31). In IQH 16:11 the
psalmist acknowledges that apart from God no one can be righteous,
and so he pleads with God to complete His work of purifying him (v.
12). Finally, after giving thanks to God for revealing His light to him
(IQH 18:1 ff.), the psalmist asks God to continue to help him hold to
the covenant (18:12), and he confesses that as "dust" (i. e., in his natural, spiritual condition) he is not worthy (18:12ff. & 25ff.) or capable
(18:19ff.) of knowing the truth or teaching it to others.
30
81
p o w e r of his o w n spirituality. A similar s i t u a t i o n c a n b e o b s e r v e d in 1 Q S 8 : 1 6 . S y n t a c t i c a l l y this p a s s a g e f o r m s a c l o s e

parallel to those in q u e s t i o n ( I Q H 1 2 : 1 2 a n d 1 6 : 7 ) , b u t b e c a u s e
of its c o n t e n t (viz., the p r o p h e t s [plural] r e v e a l G o d ' s l a w b y
H i s [not their] h o l y Spirit), it is u n i v e r s a l l y a c c e p t e d b y s c h o l a r s a s r e f e r r i n g to t h e Sprit o f G o d e v e n t h o u g h it is t h e
p r o p h e t s r a t h e r t h a n t h e Spirit o f G o d w h i c h s y n t a c t i c a l l y
d o e s the r e v e a l i n g . T h e p r o p h e t s act, b u t not in t h e p o w e r of
a n inborn o r a c q u i r e d spirituality u n d e r their p e r s o n a l c o n t r o l ;
the s a m e is t r u e of the sectarian's a t t e m p t to l e a d a G o d - p l e a s ing life a g a i n s t e n e m i e s b o t h w i t h i n a n d w i t h o u t . This d o e s
not m e a n , h o w e v e r , that I Q H never traces positive spiritual
functions to the n e w , t r a n s f o r m e d ruah e s c h a t o l o g i c a l l y g i v e n
to the s e c t a r i a n (e.g., I Q H 4 : 3 1 & 3 6 ) o r e v e n to the " n a t u r a l "
ruah g i v e n to the s e c t a r i a n in birth (e.g., I Q H 1 5 : 1 3 & 2 2 ) . W e
will d i s c u s s these p a s s a g e s in c h a p t e r 4 b e l o w .
31
3 2
4 ) Finally, w e s h o u l d n o t e that a n u m b e r of p a s s a g e s c i t e d
in p a r a g r a p h 3 d i r e c t l y a b o v e h a v e a s s o c i a t i o n s w i t h biblical
c o n c e p t s a n d v o c a b u l a r y w h i c h further i n d i c a t e a n influence of
G o d ' s Spirit e x t e r n a l to m a n , viz., G o d ' s a c t i v i t y of " s h e d d i n g "
( I Q H 7 : 6 / 7 ; 17:26: a n d f 2:9) o r " p o u r i n g o u t " ( 4 Q 5 0 4 , 1-2 V 15)
1 am not aware of any scholar who sees something other than

God's Spirit in 1QS 8:16. Even Schreiner in "Geistbegabung," p. 179, for
example, understands this verse as referring to God's Spirit in contrast
to the "holy spirit" of man.
C / . Foerster, "Geist," p. 117, who comments on this function of
the holy Spirit at this time as follows: "Fragen wir nach dem Heiligen
Geist im Spajudentum, so fragen wir nach Gottes Geist in seiner soteriologischen Wirksamkeit. Es ist die einhellige Ansicht des Spatjudentums, dafi dieser Heilige Geist in den Mannern des Alten Testamentes gewirkt hat und zwar nicht nur in der Niederschrift der biblischen Bucher, sondern auch in ihrem ganzen Tun und Leben, doch
wird spater die Inspiration mehr auf die Abfassung der heiligen
Schriften begrenzt." This pneumatology, then, was already available to
the sectarians as they thought of God's holy Spirit as eschatologically
present in their group.
3 1
3 2
82
His Spirit
a n d of " c l e a n s i n g " H i s p e o p l e a s H e g i v e s t h e m
H i s Spirit (cf. 1 Q S 3 : 7 ; 4 : 2 1 a ; & especially I Q H 1 6 : 1 2 w i t h E z k .
3 6 : 2 7 - 3 3 ) ; n o t e also the possible link b e t w e e n Is. 61:1 a n d C D
2 : 1 2 ; 4 Q 2 8 7 , 4 , 1 3 ; 4 Q D e {270} 2 II 1 3 - 1 4 a a n d H Q M e l c h 3 II 18
o n t h o s e " a n o i n t e d " w i t h the S p i r i t . T h e i d e a s of "cleansing"
a n d especially of " s h e d d i n g / p o u r i n g o u t " a r e f o u n d in e s c h a t o logical c o n t e x t s o f the O l d T e s t a m e n t ;
a n d g i v e n the schola r l y c o n s e n s u s that the Q u m r a n s e c t a r i a n s v i e w e d t h e m s e l v e s
in s o m e s e n s e a s a n eschatological c o m m u n i t y , they probably
33
34
35
36
C / . n. 27 above for the Old Testament parallels; cf. also 1 Enoch

62:2 & 91:1.
3 3
F o r the use of rvufa at Qumran and its connection to Is. 61:1, cf.
M. de Jonge, "The Use of the Word 'Anointed' in the Time of Jesus,"
Novum Testamentum, VIII (1966), pp. 132-148. De Jonge notes that
this term can be used for the future high priest as well as for the future
Davidic Messiah (ibid., p. 139) and that in addition to referring to the
Old Testament prophets (cf. 1QM 11:7-8) it can also refer to the
prophet who is to come (ibid., pp. 141-2). In relationship to ruah, however, rritfo denotes a future figure in only one sectarian text (HQMelch
3 II 18), which seems to have been influenced by Is. 61:1 and appears
to be describing a prophet who will attend the coming of
"Melchizedek" (ibid., p. 142); all the other occurrences of rrtfo with ruah
have to do with the Old Testament prophets (CD 2:12; 4QDe (270) 2 II
13-14a; and 4Q287, 4, 13; cf. also J. T. Milik, "Milki-resa," p. 134). This
close relationship in the Scrolls between God's holy Spirit and the
prophetic use of rnfo reflects the general tendency of this time to associate prophecy with the Spirit of God; cf. the comments of Joachim
Jeremias, New Testament Theology (trans, by J. Bowden; New York:
Charles Scribner's Sons, 1971), p. 79, who notes that at this time "the
synagogue regarded the possession of the holy spirit, i.e., the spirit of
God, as the mark of prophecy" [emphasis his]. The holy Spirit was not
restricted to this function at this time, however; cf. n. 32 above.
3 4
T h e eschatological "cleansing" of Ezekiel 36 together with the

granting of God's Spirit seems to have had a major impact on sectarian thought and expression; cf. below in this chapter. Also, whenever
ruah is associated with a concept of shedding or pouring out in the Old
Testament, the context is always eschatological in nature: cf. Is. 32:15;
44:3; Ezk. 39:29; and Joel 3:1-2.
3 5
83
also u n d e r s t o o d G o d ' s Spirit in this c o n t e x t a s a n eschatological

gift o f G o d ' s p o w e r , r e a c h i n g far b e y o n d their o w n , n a t u r a l c a pabilities.
c. E x p r e s s i o n s r e l a t e d to { f / r D o r 1} Kh{i}p nn: eh{i]pn rrn
( 4 Q D e {270} 2 II 1 3 - 1 4 b a n d 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 1 1 ) a n d yctn rrn
( I Q H 16:9).
The syntactical characteristic which relates these expressions to t h e e x p r e s s i o n a n a l y z e d i m m e d i a t e l y a b o v e ( s e c t i o n
2b) is t h a t t h e y h a v e definite g e n i t i v e s in c o n s t r u c t w i t h t h e
singular of ruah.
T h e e x p r e s s i o n enipn n n is u n u s u a l in t h e Scrolls. T h e t w o
p a s s a g e s listed a b o v e a r e t h e o n l y p l a c e s in w h i c h ruah foll o w e d b y t h e genitive Kftip is defined b y t h e article r a t h e r t h a n
a suffix. Its o c c u r r e n c e in 4 Q D e {270} 2 II 1 3 - 1 4 b is p e r h a p s t h e
m o s t instructive. It is in a p p o s i t i o n to nn Tffita ( w h i c h will b e
t r e a t e d b e l o w in section 2d), a n d t o g e t h e r w i t h this e x p r e s s i o n
it f o r m s a c o m p o s i t e e x p r e s s i o n a n a l o g o u s to lehip nn TPKJQ i n
4 Q 2 8 7 , 4 , 1 3 a n d mnp nn Trato in C D 2:12. It s e e m s clear, then,
that ernpn nn should b e u n d e r s t o o d h e r e a s G o d ' s o w n Spirit a t
w o r k i n t h o s e " a n o i n t e d " b y it, i.e., t h e O l d T e s t a m e n t
p r o p h e t s (cf. P s . 1 0 5 : 1 5 a n d 1 C h r o n . 1 6 : 2 2 ) . 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 11
also s e e m s to refer to G o d ' s Spirit, e.g., in the sense of 4 Q 5 0 4 , 1 - 2
V 1 5 , w h i c h b o t h b e l o n g to t h e s a m e w o r k ( T h e W o r d s o f the
H e a v e n l y L i g h t s ) ; cf. n. 3 8 b e l o w . It is doubtful that t h e s p e a k ers h e r e a r e c l a i m i n g (in G o d ' s p r e s e n c e ) to h a v e a d i s p o s i t i o n
of p e r s o n a l h o l i n e s s s i n c e i m m e d i a t e l y a f t e r c l a i m i n g t h a t
they h a v e this kind o f a ruah, t h e y a s k for G o d ' s f o r g i v e n e s s
not only for the sins o f the p a s t b u t also for those o f t h e p r e s e n t
37
C / . for example, Vermes, Perspective, pp. 182ff. and 197. Cf. also
S. F. Noll, "Communion of Angels and Men in Realized Eschatology in
the Dead Sea Scrolls," Proceedings of the Eighth World Congress of
Jewish Studies, Division A., 1981 (1982), pp. 91-97, who questions H. W.
Kuhn's strongly eschatological interpretation of sectarian theology in
Enderwartung, but he still notes that the sectarians saw themselves "in
the beginning of the 'end of days';" Noll, "Communion," p. 96.
36
37
Instead of tntfo; cf. n. 28 above.
84
( a s is a l s o t h e a t t i t u d e of m u c h o f I Q H ; cf. section 2b2 a b o v e ) .

O f s p e c i a l i n t e r e s t h e r e is t h a t t h e s e p r e - s e c t a r i a n H a s i d i m
t h o u g h t of their g r o u p a s a w h o l e ( a n d n o t just a few p r o p h e t s )
a s h a v i n g r e c e i v e d d i v i n e k n o w l e d g e a n d the h o l y S p i r i t .
38
T h e s e c o n d e x p r e s s i o n n o t e d a b o v e , "porn nn, c o u l d p e r h a p s
b e u n d e r s t o o d in I Q H 16:9 a s a h u m a n disposition g i v e n to m a n
b y G o d , b u t the c o n t e x t s e e m s to b e m o r e oriented to the extern a l a c t i v i t y of G o d t h a n t o t h e p e r s o n a l s p i r i t u a l i t y o f the
p s a l m i s t . T h u s , the " f a v o r " (ion) p r e c e d i n g a n d paralleling o u r
e x p r e s s i o n a n d t h e " r a d i a n c e ( ? ) of Y o u r g l o r y " (rpto *v)...) foll o w i n g it b o t h b e l o n g to G o d a n d d o not necessarily i m p l y that
t h e p s a l m i s t a s the beneficiary o f t h e s e d i v i n e f a v o r s h a s h i m self b e c o m e a s o u r c e of t h e m , a s t h e last half of v. 9 a p p e a r s to
s a y . G o d ' s "Spirit of m e r c y , " then, s h o u l d p r o b a b l y b e u n d e r s t o o d a s describing a n external, spiritual p o w e r f r o m G o d w h i c h
creates within the psalmist a sense of God's love and a c c e p t a n c e o f h i m . It is possible that this e x p r e s s i o n is s y n o n y m o u s
w i t h G o d ' s "Spirit o f h o l i n e s s " ( a s a n a l y z e d in s e c t i o n 2b
a b o v e ) , b u t the limited c o n t e x t of -pom nn m a k e s this difficult
to d e t e r m i n e . T h i s is t h e o n l y p l a c e in the Scrolls in w h i c h n n
in c o n s t r u c t w i t h yam o c c u r s . If G o d ' s "Spirit of m e r c y " a n d
"Spirit o f h o l i n e s s " a r e n o t c o m p l e t e l y s y n o n y m o u s , h o w e v e r ,
the difference m a y lie in their function: G o d ' s Spirit of holiness
m a y b e m o r e associated with the c o m m u n i c a t i o n of divine
k n o w l e d g e (e.g., I Q H 1 2 : 1 2 ) , e m p o w e r m e n t ( I Q H 1 6 : 7 ) a n d
c l e a n s i n g a c t i v i t y ( I Q H 1 6 : 1 2 ) a n d H i s Spirit o f m e r c y w i t h a
c o m m u n i c a t i o n of f a v o r to H i s p e o p l e (ion mioob).
3 9
4 0
C f . Baillet, Discoveries, VII, 137, who regards 4Q504 (4Q505 and

4Q506 are copies) as a pre-Essene, Hasidic writing; the viewpoints here
are important for understanding sectarian beliefs since the sectarians
(whatever their precise identification may be) were the spiritual heirs
of the Hasidim and probably thought of themselves in the much the
same way.
C f . Licht, Thanksgiving Scroll, p. 38.
' T o You, You, belongs righteousness, for it is You who have done
all these things!"
38
39
4 0
85
d. The singular o f ruah u s e d w i t h o u t qualifying e x p r e s s i o n s :

(found 7 t i m e s ; see the list o f r e f e r e n c e s for these o c c u r r e n c e s in
section 2a a b o v e ) .
T w o b a s i c o b s e r v a t i o n s w h i c h s h o w t h a t ruah
without
qualifying e x p r e s s i o n s c a n b e u s e d to m e a n t h e "Spirit of G o d "
a r e its u s e in c o n t e x t s parallel to t h e p a t t e r n a n a l y z e d in s e c tion 2b a b o v e (identified a s G o d ' s Spirit), a n d its a s s o c i a t i o n
w i t h biblical v o c a b u l a r y often u s e d w i t h ruah a s G o d ' s Spirit.
1) Parallel c o n t e x t s . Ruah w i t h o u t q u a l i f y i n g e x p r e s s i o n s
in c o n t e x t s parallel to the p a t t e r n s a n a l y z e d in section 2b c a n b e
f o u n d in I Q H 1 2 : 1 1 - 1 2 a n d 4 Q D e {270} 2 II 1 3 - 1 4 a. In I Q H
1 2 : 1 1 - 1 2 , the c l a u s e c o n t a i n i n g n r o . is p o e t i c a l l y parallel to the
following clause containing r o e h l p n r o .
In b o t h c l a u s e s the
p s a l m i s t c l a i m s s p i r i t u a l k n o w l e d g e , a n d in b o t h the 3 p r e c e d i n g their r e s p e c t i v e e x p r e s s i o n s o f ruah c a n h a v e a n i n s t r u m e n t a l s e n s e i n d i c a t i n g the m e a n s b y w h i c h t h e p s a l m i s t h a s
this k n o w l e d g e . It s e e m s c l e a r , t h e n , t h a t in t h e first c l a u s e a s
well a s in the s e c o n d , t h e p s a l m i s t is c o n f e s s i n g t h a t it is b y
m e a n s of G o d ' s Spirit r a t h e r t h a n his o w n t h a t h e k n o w s G o d
a n d H i s w o n d e r f u l c o u n s e l . T h e s a m e i d e a is m a d e explicit a t
the e n d of this h y m n in v v . 31ff. It is possible, h o w e v e r , t h a t
these two clauses are only partially parallel a n d that r r n a in
the first c l a u s e refers s i m p l y to a spiritual d i s p o s i t i o n g i v e n b y
G o d to t h e p s a l m i s t b y w h i c h h e is able to k n o w h i m . A s w e
h a v e seen, h o w e v e r , the p r e d o m i n a n t t e a c h i n g o f I Q H p o r t r a y s the spirit o f t h e s e c t a r i a n a s b e i n g in need o f s p i r i t u a l
qualities s u c h as s t r e n g t h a n d insight r a t h e r t h a n a s b e i n g the
s o u r c e of t h e m .
Finally, w e n o t e that 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 10-11
4 1
4 2
4 3
For the parallelism here, cf. Holm-Nielsen, Hodayot, p, 204 n.

38; cf. also Menahem Mansoor, The Thanksgiving Hymns, Studies on
the Texts of Judah, 3 (Leiden: Brill, 1961), 174 and Geza Vermes, The
Dead Sea Scrolls in English (Baltimore: Penguin Books, 1968), p. 189.
Note that the a before ruah does not qualify it but simply relates its to
the rest of the members of the sentence.
4 1
C / . IQH 13:18-19 and f 3:14 for additional examples of ruah

(used without qualifications) as the source of divine knowledge.
C f . nn. 21-24 above.
4 2
43
86
e x p l i c i t l y a t t r i b u t e s spiritual k n o w l e d g e t o t h e gift of G o d ' s

h o l y Spirit, w h e r e a s there is in t h e Scrolls n o clear reference in
w h i c h the s e c t a r i a n r e g a r d s his o w n spirit ( w h e t h e r inborn o r
a c q u i r e d in t h e c o m m u n i t y ) a s t h e s o u r c e o f his divine k n o w l edge.
4 4
T h e s e c o n d c a s e in w h i c h ruah c a n b e found in a u s a g e parallel t o t h a t o f s e c t i o n 2b a b o v e is in 4 Q D e {270} 2 II 1 3 - 1 4 a ,

nn TPfita. This v e r s e h a s a l r e a d y b e e n t r e a t e d a b o v e in section 2 c
in c o n n e c t i o n w i t h tfTipn rrn, in w h i c h it w a s n o t e d that this e x p r e s s i o n is in a p p o s i t i o n to nm 'n'tfo a n d with it f o r m s a c o m p o u n d e x p r e s s i o n equivalent to lK)Tp nn Treta f o u n d in C D 2:12
a n d 4 Q 2 8 7 , 4 , 3 . H o w e v e r , if t h e c o m p o u n d expression in 4 Q D e
{270} 2 II 1 3 - 1 4 a s a w h o l e refers to t h e Spirit of G o d , w h a t d o e s
nn vr&a m e a n b y itself a n d w h y d o e s it require the further definition of shipn nn? T h e best solution a p p e a r s to b e a s follows:
w h e n e v e r a n unqualified f o r m of ruah refers to G o d ' s Spirit (as
i n d i c a t e d b y t h e c o n t e x t ) , it is d e s c r i b i n g this Spirit in its m o s t
a b s t r a c t sense a s " d i v i n e p o w e r . " T h e further definition of it
h e r e a s B h i p n n n o r in I Q H 1 2 : 1 1 - 1 2 a s nytfnp nn specifies t h e
p r e c i s e n a t u r e o f this p o w e r , i.e., it is G o d ' s specific Spirit of
h o l i n e s s ( a s i n d i c a t e d b y t h e article o r p r o n o m i n a l suffix) in
c o n t r a s t , for e x a m p l e , to G o d ' s Spirit of m e r c y (cf. I Q H 16:9 a n d
the analysis of this e x p r e s s i o n in section 2 c a b o v e ) .
4 5
N o t e that even I Q H 4:31-32 does not present the sectarian's

(new) spirit or disposition as the source of his spiritual knowledge or
behavior (cf. n. 23 above): it is not the sectarian's spirit that establishes
his way, but it is God Himself who does this through the new disposition which he creates for His people so that they may have an understanding of His merciful work on their behalf. But without God's constant support through His Spirit (cf. IQH 7:6ff.& 16:7), the beleaguered
sectarian with only the power of his own spirit (however transformed it
may be) would soon lose his ability to remain faithful to God and fall
into transgression ( I Q H 4:33-35). The sectarian's new "spirit," of
course, is not totally inactive: it responds to God's mercy toward it by
"holding on" (rrp'mn) to what it has been given (IQH 4:36).
4 4
C / . Lys' comments in Ruah, p. 130 on a similar use of ruah in

Ezekiel: "ainse, pour Ezechiel ruah est assez impersonelle: sans article,
du genre feminin, elle exprime action puissante plutot qu' entite."
4 5
87
2) T h e a b s o l u t e u s e of ruah in its a s s o c i a t i o n w i t h biblical

v o c a b u l a r y . T h e c o m b i n a t i o n of rrizto in c o n s t r u c t w i t h ruah h a s
a l r e a d y b e e n treated in n. 34 a b o v e . In 4 Q D e {270} 2 I I 1 3 - 1 4 this
c o m b i n a t i o n in itself ( e v e n w i t h o u t the a p p o s i t i v e zhipn m i )
s h o w s that the s e c t a r i a n s c o u l d refer to G o d ' s Spirit w i t h a n
u n q u a l i f i e d ruah'- rnfo h e r e r e f e r s t o t h e O l d T e s t a m e n t
prophets, and the connection between p r o p h e c y a n d God's
Spirit at this t i m e w a s s t r o n g in J e w i s h t h o u g h t .
46
T h e n e x t m o s t f r e q u e n t o c c u r r e n c e o f t h e a b s o l u t e f o r m of
ruah is in the p h r a s e * a n n r o
n n a , a n e x p r e s s i o n w h i c h is
limited to the later h y m n s of I Q H a n d o n e o f its f r a g m e n t s . It
s e e m s to b e b a s e d p r i m a r i l y u p o n ruah a s it is f o u n d in E z k . 3 6
a n d 3 7 . H e r e w e r e a d t h a t G o d will p u t H i s " b r e a t h " o r
" s p i r i t " in H i s p e o p l e at s o m e f u t u r e t i m e . W h a t is i m p o r t a n t
for this s t u d y is that o n l y in t h e s e p a s s a g e s in t h e H e b r e w lite r a t u r e k n o w n to h a v e b e e n u s e d in Q u m r a n d o w e h a v e s u c h a
close a n a l o g y s y n t a c t i c a l l y a n d c o n c e p t u a l l y to t h e s e c t a r i a n
e x p r e s s i o n cited a b o v e . E z k . 3 7 : 6 p r o m i s e s that G o d will p l a c e
( ] r u ) ruah ( u s e d w i t h o u t qualifiers) in ( a ) H i s p e o p l e , a n d in
v e r s e 14 this ruah is d e f i n e d ( a g a i n w i t h the v e r b ]n3 + a ) a s
God's ruah.
All o f this is i m m e d i a t e l y p r e c e d e d b y a p r o m i s e
of G o d ' s Spirit in 3 6 : 2 7 (using m u c h the s a m e l a n g u a g e a s in 3 7 : 6
& 1 4 ) , w h i c h will t r a n s f o r m t h e heart o f t h e p e o p l e s o t h a t
t h e y will live in p u r i t y . G o d will also cleanse t h e m ( 3 6 : 2 9 a a n d
esp. 3 3 a with -ino), resulting in m a n y blessings, a n d this in t u r n
will lead the p e o p l e to loath t h e m s e l v e s for their sins ( 3 6 : 3 1 ) .
All of this will b e d o n e b y G o d in spite of the fact t h a t H i s
p e o p l e a r e unworthy of it ( 3 6 : 3 2 ) . T h e g o a l a n d o u t c o m e o f this
47
48
49
50
C / . n. 34 above.
1 Q H 12:11; 13:19; 16:11; and f 3:14.
^ E z k . 36:27; 37:6 & 14.
46
47
2 Kings 19:7 is syntactically similar to our expression but not in

terms of its content since it is not in an eschatological context. Ruah in
this passage probably means an interior disposition of fear or error; cf.
P. van Imschoot, Theology of the Old Testament, I (trans, by K. Sullivan and F. Buck; New York: Desclee, 1965), 184 n. 28.
4 9
50
C / . Lys, Ruah, p. 132.
88
w h o l e e s c h a t o l o g i c a l p r o c e s s is c l e a r : " T h e n t h e y will know

t h a t I a m t h e L O R D " ( 3 6 : 3 2 ) . T h e r e c u r r e n c e of t h e s e t h e m e s
a n d e v e n m u c h of the v o c a b u l a r y in c o n n e c t i o n w i t h the sectari a n e x p r e s s i o n in q u e s t i o n is striking. T h u s , in I Q H 1 6 the
p s a l m i s t n o t e s that h e d e s i r e s to s e r v e G o d w i t h a w h o l e heart
(cf. 1 6 : 7 w i t h E z k . 3 6 : 2 6 ) ; h e sees that this is the w o r k of G o d ,
w h o a l o n e is r i g h t e o u s a n d y e t still f a v o r s m a n , w h o in himself
is unworthy
(cf. 1 6 : 9 & 11 w i t h E z k . 3 6 : 3 2 ) . T h e p s a l m i s t ,
t h e r e f o r e , i m p l o r e s G o d b y the Spirit w h i c h H e h a s p l a c e d in
h i m to cleanse h i m (ino) a n d to c a r r y o u t his f a v o r t o w a r d h i m
(cf. 1 6 : 1 1 - 1 2 w i t h E z k . 36:33ff.). In o t h e r c o n t e x t s the p s a l m i s t
a f f i r m s that h e knows G o d a n d H i s w o r k b y the Spirit w h i c h
G o d h a s p u t in h i m (cf. I Q H 1 2 : 1 1 a n d 1 3 : 1 8 - 1 9 w i t h E z k .
3 6 : 3 8 ) . C l o s e l y a s s o c i a t e d w i t h this k n o w l e d g e a r e s t a t e m e n t s
in w h i c h the p s a l m i s t e x p r e s s e s a n a l m o s t pathological
loathing for his sinful c o n d i t i o n (cf. I Q H 1 2 : 2 4 - 2 8 a n d 1 3 : 1 5 - 1 6
w i t h E z k . 3 6 : 3 1 ) . If t h e s e o b s e r v a t i o n s a r e v a l i d , t h e
" p a t h o l o g i c a l a b h o r r e n c e of h u m a n n a t u r e " n o t i c e d b y Licht in
I Q H (cf. n . 18 a b o v e ) m a y b e m o r e the result of rhetorical o r
theological reflection based on Ezk. 36:31 than on actual
feelings of this n a t u r e within the sectarians' psychological
m a k e - u p . T h i s b e c o m e s e v e n m o r e p r o b a b l e if the s e c t a r i a n s
s a w t h e m s e l v e s as the eschatological heirs of Ezekiel's
p r o m i s e o f the Spirit in E z k . 3 6 : 2 7 .
It s e e m s , t h e n , t h a t t h e p s a l m i s t ( s ) p a t t e r n e d his e x p r e s sion o f ruah s y n t a c t i c a l l y after E z k . 3 7 : 6 , b u t the m e a n i n g h e
g a v e to it is m o s t closely r e l a t e d to E z k . 3 6 : 2 7 & 3 7 : 1 4 ; it is p o s sible t h a t h e s i m p l y e q u a t e d its t h r e e u s e s in 3 6 : 2 7 a n d 3 7 : 6 &
14.
W h y t h e p s a l m i s t d i d n o t u s e a suffix o n ruah ( a s in in
E z k . 3 6 : 2 7 ) is difficult to d e t e r m i n e w i t h certainty, b u t in d o i n g
s o h e w a s a p p a r e n t l y f o l l o w i n g the i d i o m of the sect: ruah (as
"spirit") w i t h a suffix r e f e r r i n g to G o d is not f o u n d in the n o n biblical, H e b r e w Scrolls (but cf. 4 Q 1 8 5 , 1-2 I 1 0 w i t h ruah a s
5 1
Cf. K. Elliger and W. Rudolph, eds., Biblia

Hebraica
Stuttgartensia (Stuttgart: Deutsche Bibelstiftung, 1977) on Ezk. 37:6 in
loco, in which it is noted that the LXX reads "my spirit" in this place instead of simply "spirit."
5 1
89
" w i n d " ) . It is also interesting to n o t e that t h e unqualified u s e of

ruah in referring to G o d ' s Spirit is t w i c e a s f r e q u e n t in Ezekiel
as in all the o t h e r Old T e s t a m e n t s o u r c e s c o m b i n e d ; if the sectarians did view themselves as the recipients of Ezekiel's
e s c h a t o l o g i c a l p r o m i s e o f the Spirit, this m a y h e l p to e x p l a i n
their t e n d e n c y to imitate his p r e f e r e n c e for this unqualified u s age.
52
Finally, a p r e f e r e n c e for the u n q u a l i f i e d u s e o f ruah in r e f e r r i n g to G o d ' s Spirit m a y e x p l a i n t h e difficult a n d u n i q u e

f o r m r r n ' " n o in 1QS 4 : 6 . A n u m b e r of s c h o l a r s h a v e s e e n h e r e a
reference to the g o o d spirit of the t w o spirits (cf. 1QS 3 : 1 8 - 1 9 )
a n d s o m e h a v e e v e n t h o u g h t that r o h a s fallen o u t after ruah
( a l t h o u g h t h e y offer n o t e x t u a l e v i d e n c e t o s u p p o r t t h i s ) .
This thinking is b a s e d in p a r t o n the i d e a t h a t t h e p n e u m a t o l o g y o f the t w o spirits o f 1 Q S 3:18ff. is basic to the t h i n k i n g of
the sect a g a i n s t w h i c h o t h e r e x p r e s s i o n s of ruah s h o u l d b e u n d e r s t o o d . Ruah in 1 Q S 4 : 6 , h o w e v e r , is p r o b a b l y p a r t of t h e
traditional p n e u m a t o l o g y of the sect ( w h i c h k n o w s n o t h i n g o f
the t w o spirits of 1QS 3 : 1 8 f f . ) a n d s h o u l d b e i n t e r p r e t e d in
the light of its unqualified u s e a s s e e n e s p e c i a l l y in I Q H . m o
n n , then, s h o u l d p r o b a b l y b e t r a n s l a t e d a s "Spirit-led c o u n sels," i.e., s t a n d a r d s for h o l y living inspired b y the e s c h a t o l o g ical Spirit of G o d a l r e a d y at w o r k in the s e c t a r i a n c o m m u n i t y ,
a l t h o u g h it is c l e a r that the a u t h o r ( s ) of 1QS 3 : 1 3 - 4 : 2 6 w a n t e d
5 3
5 4
55
I n Ezekiel: 2:2; 3:12,14, & 24; 8:3; 11:1 & 24; and 43:5; outside of
Ezekiel: Num. 27:18; Is. 32:15; (57:16?); and 1 Chron. 12:19. 2 Kings 19:7
(with its parallel passage in Is. 37:7) probably refers to an interior disposition (cf. n. 49 above).
52
E . g . , Dupont-Sommer, "instruction," p. 25; Flusser, "Sect," p. 249;

Foester, "Geist," p. 129; Irwin, "Spirit-Conflict," p. 191 (possibly); J.
Hemple, "Christentum vor Christus? Die Handschriftenfunde vom
Toten Meer und das Neue Testament," Deutsches Pfarrerblatt, 51
(1951), p. 484; Lichtenberger, Studien, p. 133 n. 43; and Ringgren, Faith,
p. 70.
53
E . g . , Dupont-Sommer, "instruction," p. 25 and Lichtenberger,

Studien, p. 133 n. 43.
C / . the discussion of this passage in the conclusion of chapter 8
below.
54
55
90
to r e i n t e r p r e t this traditional u n d e r s t a n d i n g in t h e light of t h e

n e w , t w o - s p i r i t p n e u m a t o l o g y of t h e Treatise (cf. t h e conclusion
to c h a p t e r 8 b e l o w ) .
I Q H 1 6 : 6 s e e m s to b e t o o f r a g m e n t a r y for meaningful analysis; its u s e o f Ejp2 w i t h ruah a s its object is u n i q u e . It is c a t e g o r i z e d h e r e w i t h " G o d ' s Spirit" since it s e e m s less likely t h a t
the p s a l m i s t w o u l d b e "seeking" a n angel o r t h e spirit of m a n .
e. T h e syntactically indefinite f o r m 0Tip n n : (found 5 times;
1 Q S 4 : 2 1 a , cf. c h a p t e r 8 b e l o w ; 9 : 3 ; l Q S b 2 : 2 4 ; 4 Q 1 7 1 , 3 - 1 0 IV 2 5 ;
and 4 Q 5 0 4 , 4 , 5).
M o s t of t h e o c c u r r e n c e s of this e x p r e s s i o n a r e s o m e w h a t
m o r e difficult to define c o n t e x t u a l l y t h a n t h o s e t r e a t e d u p t o
this p o i n t . E x c e p t i o n s to this a r e 1 Q S 4 : 2 1 a (cf. c h a p t e r 8 b e l o w ) a n d 4 Q 5 0 4 , 4 , 5 , in w h i c h the eschatological c o n t e x t s h o w s
ruah t o b e a r e f e r e n c e to G o d ' s S p i r i t . A d d i t i o n a l e v i d e n c e for
ruah in 4 Q 5 0 4 , 4 , 5 a s G o d ' s Spirit is its parallel f r a g m e n t ,
4 Q 5 0 6 , 1 3 1 - 1 3 2 , 1 1 , w h i c h r e a d s Khipn nn in p l a c e of enip rrn (cf.
the a n a l y s i s of ruah in 4 Q 5 0 6 , 1 3 1 - 1 3 2 , 11 a s t h e "Spirit of G o d "
in section 2c a b o v e ) , b u t t h e o t h e r three o c c u r r e n c e s of this e x pression a r e contextually m o r e a m b i g u o u s a n d c a n b e u n d e r s t o o d
a s e i t h e r m a n ' s s p i r i t o r t h e Spirit of G o d .
Nevertheless,
56
57
5 8
C / . n. 27 above. The author of 4Q504-506 ("Words of the Heavenly Lights") views his Hasidean community as the eschatological
people, heirs of the promise of Is. 44:3. For the strange form OTWi, cf.
Baillet, Discoveries VII, p. 155 n. 5, who believes that it is from the root
pn with the H serving as a mater lexionis.
5 6
E.g., for 1QS 9:3 and lQSb 2:24 as man's spirit, cf. Burrows, More
Light, p. 295 and Licht, Thanksgiving Scroll, p. 38; for 1QS 9:3 as man's
spirit, cf. Coppens, "Documents," p. 36 n. 46; Driver, Scrolls, pp. 258-9;
Hill, Greek Words, p. 241; J. Maier, Texte, vol. II, p. 206; Notscher,
"Geist," p. 307; and Schreiner, "Geistbegabung," pp. 174 & 180.
57
V e r y few scholars have commented on the meaning of chip mi

in 4Q171 IV 25 or 4Q504, 4, 5; for the latter, cf. T. H. Gaster, The Dead
Sea Scriptures (3rd. ed.; Garden City: Anchor Press, 1975), p. 331, who
translates this occurrence as "the Holy Spirit." However, the majority
of scholars who have commented on ruah in either (a) 1QS 9:3 or
(b)lQSb 2:24 (or both) have understood it as God's Spirit: cf. Beaven,
58
91
(Snip m i in t h e s e c o n t e x t s also is p e r h a p s b e s t u n d e r s t o o d a s
G o d ' s Spirit since this w o u l d b e c o m p a t a b l e with its m e a n i n g in
the t w o clearer c o n t e x t s of 1QS 4 : 2 1 a a n d 4 Q 5 0 4 , 4 , 5 a n d t h e r e
is no e v i d e n c e in the c o n t e x t s of 1QS 9:3, l Q S b 2:24 a n d 4 Q 1 7 1 , 3 10 IV 2 to s u g g e s t that it m e a n s a n y t h i n g else. T h u s , it is e a s y to
u n d e r s t a n d 1QS 9:3 n o t only as the c o m m u n i t y ' s c l a i m of b e i n g a
"spiritually h o l y f o u n d a t i o n " b u t also a s a c l a i m o f b e i n g a
spiritual f o u n d a t i o n c o n d u c i v e to the p r e s e n c e of G o d ' s h o l y
Spirit,
n o w e s c h a t o l o g i c a l l y at w o r k a m o n g G o d ' s p e o p l e .
Likewise, the blessing d i r e c t e d to the H i g h P r i e s t in l Q S b 2:24
c a n b e u n d e r s t o o d n o t o n l y a s a r e q u e s t that G o d w o u l d g r a c e
h i m w i t h a h o l y d i s p o s i t o n b u t also w i t h the h o l y , s p i r i t u a l
p o w e r which makes such a disposition p o s s i b l e . The s a m e
kind o f spiritual p o w e r c o n d u c i v e to special l e a d e r s h i p in the
sect is probably also the m e a n i n g of e r n p n [ n ] in 4 Q 1 7 1 , 3 - 1 0 I V 5
since it is f o u n d in a c o n t e x t w h i c h a l l u d e s to t h e T e a c h e r o f
Righteousness, w h o w a s probably c o n s i d e r e d to h a v e b e e n e s p e cially inspired b y G o d ' s h o l y Spirit in his t e a c h i n g a n d l e a d e r ship c a p a c i t y .
59
60
61
f. Three u n r e l a t e d a n d unique c a s e s referring to G o d ' s Spirit:

n m n n , I Q H 1 4 : 2 5 ; n m rrton, H Q M e l c h 3 II 1 8 ; a n d n t f n p n n ,
1QS 3:7.
"Ruah," p. 102 (a only); Betz, Offenbarung, p. 120 (a only); Bocher, Dualismus, p. 38 (a only); Bruce, "Holy Spirit," p. 55 (a only); Carmignac
and Guilbert, Textes, p. 155 n. 9 (a only); Carmignac, Cothenet and
Lignee, Textes, p. 37 n. 20 (a & b); Delcor, "Doctrines," col. 972 (a & b);
Irwin, "Spirit-Dualism," pp. 73 & 192 (b only); Johnston, "Spirit," p. 38 (a
only); J. Maier, Texte, vol. II, 206 (b only); Manns, symbole, p. 80 (a
only); Montague, Holy Spirit, p. 121 (a only); Notscher, "Heiligkeit im
Qumranschriften," Revue de Qumran, 2 ( 1 9 5 9 / 6 0 ) , 339 (b only); and
Ringgren, Faith, p. 89 (a only).
S o most scholars; cf. n. 58 above.
Ibid.
^^Cf.
Foerster, "Geist," p p . 1 2 3 - 5 ; cf.
also
Schreiner,
"Geistbegabung," p. 179, who recognizes this in his discussion of I Q H
7:6/7; so also most scholars: see n. 8 above.
59
60
92
T h e m e a n i n g of the e x p r e s s i o n n a n r r n is difficult to determ i n e . It is possible that it is e q u i v a l e n t to run m i in 1QS 4 : 4 ,

l Q S b 5 : 2 5 a n d 6Q18, 5 , 3, w h i c h p r o b a b l y refers to the spirit of
m a n (cf. the a n a l y s i s of this e x p r e s s i o n in c h a p t e r 4 a b o v e ) . But
n m , a l t h o u g h it h a s t h e s a m e basic m e a n i n g a s r u n , still h a s a
different f o r m , a n d t o g e t h e r w i t h its a s s o c i a t e d s y n t a x (viz., a
+ p n ) , its f o r m m a y h a v e f u n c t i o n e d a s a s e m a n t i c m a r k e r indic a t i n g its m e a n i n g a s " G o d ' s Spirit." T h e b r o k e n c o n t e x t of I Q H
1 4 : 2 5 m a k e s it difficult to s a y m u c h m o r e t h a n this. O u r p o s i tion, then, that r u n n n refers to the Spirit of G o d is b a s e d prim a r i l y o n t h e s i m i l a r i t y o f its s y n t a x w i t h ruah in I Q H 16:9
a n d l Q S b 2 : 2 4 (i.e., a s a n object of the p r e p o s i t i o n a f o l l o w i n g
the v e r b p n ) , b o t h of w h i c h w e r e interpreted in section 2e a b o v e
a s r e f e r r i n g to the Spirit of G o d .
T h e e x p r e s s i o n n n n rrato in 11 Q M e l c h 3 II 18 is the o n l y
t i m e in t h e Scrolls in w h i c h ruah a s G o d ' s Spirit h a s the article. B u t e v e n in this c a s e t h e article o n ruah p r o b a b l y h a s n o
m o r e significance for its m e a n i n g t h a n the article o n the g e n i t i v e f o l l o w i n g ruah in t h e e x p r e s s i o n n h i p n n n in 4 Q 5 0 6 , 1 3 1 1 3 2 , 11 a n d 4 Q D e {270} 2 II 1 3 - 1 4 b (cf. s e c t i o n 2 c a n d
2d(l)
a b o v e ) . In t h e c a s e of all three e x a m p l e s t h e article defines the
w h o l e c o n s t r u c t p h r a s e r a t h e r t h a n just a p a r t of it. The m e a n i n g o f t h e a r t i c l e o n ruah in the c o n t e x t of H Q M e l c h 3 II 18,
t h e n , is n o t t h a t t h e rruta will h a v e the Spirit (e.g., a s if this
w e r e a p e r s o n a l b e i n g in c o n t r a s t to a n i m p e r s o n a l , d i v i n e
power)
b u t r a t h e r t h a t t h e " h e r a l d " ( n f t D D n ) of Isaiah (in
5 2 : 7 ) is t h a t p a r t i c u l a r p e r s o n a n o i n t e d b y t h e S p i r i t a s
p r o m i s e d b y t h e p r o p h e t Daniel (in 9 : 2 7 ) . W e s h o u l d n o t e , finally, t h a t t h e m e a n i n g of ruah in this e x p r e s s i o n a s " G o d ' s
Spirit" is s t r o n g l y indicated b y its nomen regens, n ' t t f Q .
6 2
63
T h e final e x p r e s s i o n to b e c o n s i d e r e d u n d e r the c a t e g o r y of
" G o d ' s Spirit" is n t f n p rrn in 1QS 3:7. It a p p e a r s to b e l o n g to
this c a t e g o r y for the following r e a s o n s : 1) the u s e of the root e h p
to d e s c r i b e t h e spirit of m a n (or e v e n the s e c t a r i a n ' s spirit) is
u n u s u a l , a n d w h e n e h p is u s e d for this p u r p o s e (e.g, in C D 5:11
62
C / . Lys' view of the article on ruah in chapter 1, pp. 2-3 above.
Cf.
n. 34 above.
93
a n d 7:4), its syntactical m a r k e r s , unlike o u r e x p r e s s i o n , clearly

refer to m a n ; 2 ) a c o p y of 1QS f r o m C a v e 4 (viz., 4 Q S a ) r e a d s
l e h i p rrn r a t h e r t h a n n t f n p m i ; 6 4 this m a y i n d i c a t e t h a t t h e s e
e x p r e s s i o n s w e r e s y n o n y m o u s for t h e s e c t a r i a n s (cf. section 2b
a b o v e for the m e a n i n g o f l e h l p n n a s G o d ' s Spirit); a n d finally,
3) the w o r k of n t f n p n n in 1QS 3:7 is to p u r i f y ( i n o ) G o d ' s p e o ple, a n d w h e n e v e r nno is u s e d to describe the m o r a l purification
of m a n , G o d r a t h e r t h a n m a n is t h e p r i n c i p l e a g e n t of this in
the S c r o l l s .
65
3. Conclusion.
F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults with the results of c h a p t e r s 4 - 6 (ruah a s m a n ' s spirit {ch.
4}, a n g e l / d e m o n {ch. 5 ) , a n d w i n d & b r e a t h {ch. 6 } ) , see c h a p t e r
7 below.
C / . J. T. Milik's review of P. Wernberg-Moller, The Manual of

Discipline in Revue Biblique, 67 (1960), p. 413, note on col. Ill, line 7.
C / . Manns in symbole, p. 83, who points out this pattern but only
as it applies specifically to the Spirit of God in the context of I Q H 3:7
as the agent of purification. However, an inner moral cleansing, e.g.,
from "iniquity" (pis), seems in every case to be a result of God's activity
throughout the Scrolls. 1QS 3:8-9 (cf. nno in v. 8) should offer no difficulty if the a is understood as indicating manner or circumstance
rather than means (cf. Lohse, Texte, p. 11, who translates lefea msa as
"wenn er sine Seele demutigt. . . . " ) , and other passages such as 1QM
7:2, CD 10:12, 4Q512 XII 1-15, 4Q514 1 I 1-10 and Temple Scroll 45:5,
47:14 & 49:14 which describe man as accomplishing a purification of
one kind or another are concerned essentially with ritual purification.
Note, finally, that fits in HQPsa Zion XXII, 11, 7 with "Zion" as its subject does not refer to the cleansing of individual people but of the city
as a whole and that, in any case, this psalm together with the rest of
the psalms in HQPsa was probably not composed by the sectarians;
cf. J. A. Sanders, Discoveries in the fudaean Desert of Jordan, IV: The
Psalm Scroll of Qumran Cave 11, (Oxford: Clarendon Press, 1965), pp.
75-6.
6 4
65
CHAPTER 4
RUAH
AS MAN'S SPIRIT
1. The basic s e m a n t i c r a n g e of ruah a s m a n ' s spirit.

W i t h the e x c e p t i o n of 1 Q S 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 ,
the basic s e m a n t i c r a n g e for ruah a s m a n ' s spirit in t h e n o n - b i b lical, H e b r e w Scrolls s e e m s for t h e m o s t p a r t to reflect biblical
c a t e g o r i e s b u t w i t h a m o r e n e g a t i v e e m p h a s i s a n d w i t h a tend e n c y to describe m a n a s n o t o n l y h a v i n g a spirit b u t also a s being o n e . This t e n d e n c y to stay within biblical c a t e g o r i e s m e a n s
that there is no clear u s e of ruah in a n y of the nonbiblical, H e b r e w Scrolls to m e a n a d i s e m b o d i e d s p e c t e r o r a n a s p e c t of h u m a n p e r s o n a l i t y w h i c h s u r v i v e s d e a t h . T h e r e also s e e m s to b e
1
*Cf. F. Brown, S. R. Driver and C. A. Briggs, A Hebrew and English

Lexicon (Oxford: Clarendon Press, 1979), p. 925, who list six basic categories for the human spirit; cf. sections 3 - 8: 1) disposition, 2) spirit of
life, 3) seat of emotion, 4) seat of the mind, 5) designation of the will,
and 6) designation of the moral character. For corresponding examples in the Scrolls, cf. 1) Proverbs 15:13 with 1QM 11:10; 2) Zech. 12:1
with IQH 1:15; 3) Job 7:11 with 1QS 10:18-19; 4) Isaiah 29:24 with 1QS
11:1a; 5) Ps 5 1 : 1 2 with IQH 9:2; and 6) Ps. 51:19 with 1QS 11:1c.
This is largely because of the sectarians' view of human nature as
found especially in IQH; cf. chapter 3, section 2b2 above.
C / . IQH 1:22; 2:15; 3:21; 7:11; 9:16; 13:13; 4Q510,1, 6; and 4Q511,10,
2.
Cf. R. B. Laurin, "The Question of Immortality in the Qumran
Hodayot," Journal of Semitic Studies, 3 (1958), 344-355 for a discussion
of this issue. For a viewpoint which supports the hope of immortality in
the Scrolls, cf. J. van der Ploeg, "The Belief in Immortality in the
Writings of Qumran," Bibliotheca Orientalis, 18 (1961), pp. 118-124.
Van der Ploeg is probably correct in his view that the sectarians had a
hope of immortality, but as he himself notes, it is not at all clear from
the Scrolls "how individual immortality is to be realized," ibid., p 123.1
2
96
n o c l e a r u s e o f ruah ( w i t h the e x c e p t i o n o f 1QS 3 : 1 3 - 4 : 2 6 , I Q H

15 a n d 4 Q 1 8 6 ) a s a g o o d o r evil p r e d e s t i n e d " b e i n g " o r "self"
g i v e n to m a n at birth w h i c h u n c h a n g e a b l y d e t e r m i n e s his spirituality, i.e., his ability ( o r lack of it) to k e e p G o d ' s l a w p r o p e r l y . T h e p r e d o m i n a n t l y n e g a t i v e v i e w o f the n a t u r a l , spiritual c o n d i t i o n of b o t h s e c t a r i a n a n d n o n - s e c t a r i a n (as reflected
e s p e c i a l l y in I Q H ) h a s a p p a r e n t l y d i s c o u r a g e d m u c h o f this
t y p e o f t h i n k i n g . T h e sectarian, of c o u r s e , is often d e s c r i b e d as
h a v i n g a s p i r i t u a l l y p o s i t i v e ruah in t h e Scrolls b u t , a s w e
h a v e seen ( c h a p t e r 3 ) , m a n y of these u s e s of ruah s h o u l d b e u n d e r s t o o d a s r e f e r r i n g to G o d ' s Spirit, w h e r e a s o t h e r u s e s to b e
i n v e s t i g a t e d b e l o w in this c h a p t e r p r o b a b l y refer to the spirit u a l d i s p o s i t i o n s , qualities a n d gifts w h i c h c o m e to the sectarian a s a m e m b e r of Q u m r a n ' s eschatological c o m m u n i t y (cf. E z k .
3 6 : 2 6 ) . O u t s i d e of I Q H 4 : 3 1 & 3 6 a n d 1 7 : 1 7 , h o w e v e r , t h e
Scrolls s e e m to h a v e v e r y little to s a y a b o u t this v i e w of ruah,
p r o b a b l y b e c a u s e o f t h e t e n d e n c y of t h e w r i t e r s (especially in
I Q H ) to p l a c e t h e s e c t a r i a n in a position of h u m i l i t y before the
m a j e s t y a n d r i g h t e o u s n e s s of G o d . S u c h a c o n c e p t i o n o f ruah
m a y , o n the o t h e r h a n d , b e implicit in m a n y of the references to
m a n ' s spirit in 1QS w h i c h i n v o l v e p r a c t i c a l c o n s i d e r a t i o n s of
m e m b e r s h i p a n d r a n k in the c o m m u n i t y . T h e Q u m r a n l e a d e r s
c o u l d n o t s e e t h e invisible p r e s e n c e o f G o d ' s e s c h a t o l o g i c a l
Spirit in their m e m b e r s o r in a p r o s p e c t i v e c a n d i d a t e , b u t t h e y
c o u l d s e e a n d e v a l u a t e t h e effects o f this Spirit in the n e w
"spirit" o r d i s p o s i t i o n g i v e n to G o d ' s elect in the last d a y s (cf.
E z k . 3 6 : 2 6 ) in g r e a t e r o r lesser d e g r e e s .
5
It is possible, of c o u r s e , to interpret the a n t h r o p o l o g i c a l u s e

of ruah in 1 Q S a n d the r e s t o f t h e Scrolls a g a i n s t t h e b a c k am aware of only one scholar who sees a clear use of ruah to mean an
entity which survives death (viz., J. Carmignac, La Regie de la Guerre
(Paris, 1958), p. 18 on 1QM 12:9 and 13:10), but no one seems to have
followed him on this in so far as his suggestions involve the word ruah.
For an assessment of Carmignac's position, cf. J. van der Ploeg's review of Carmignac's La Regie de la Guerre in Revue de Qumran, 2
(1958), 300.
Cf. chapter 3, section 2b2 above.
C / . chapter 3, n. 23 above.
5
Ruah
a s M a n ' s Spirit
97
g r o u n d of 1 Q S 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 in w h i c h c a s e a
n u m b e r of o c c u r r e n c e s of ruah b e y o n d the confines o f these three
p a s s a g e s will b e seen a s reflecting the post-biblical i d e a s of the
t w o - s p i r i t t h e o l o g y o f 1 Q 3 3 : 1 3 - 4 : 2 6 w i t h its c o n c e p t o f m a n ' s
spirit a s a p r e d e s t i n e d , g o o d o r evil "self" g i v e n to h i m a t
b i r t h . T h e r e a r e g o o d r e a s o n s , h o w e v e r , n o t to a s s u m e s u c h a
7
H . W. Kuhn, Enderwartung,
pp. 120-136, believes that ruah as
man's predestined being given to him at birth is present also in 1QS
2:20; 5:21; 6:17; 9:14,15, & 18 (all in ibid., p. 122 n. 3); I Q H 1:9 (ibid., pp.
125-6); 4:31 (ibid., p. 126); 14:11 (ibid., p. 132); 15:13-14 (ibid., pp. 124-6);
15:22 (ibid., pp. 123-5); and 16:10 (ibid., p. 134). We should note that
Kuhn along with most scholars regards the two spirits of 1QS 3:18ff. as
cosmic angels (cf. ibid., pp. 121-2) and that he relates these two spirits
to ruah as man's predestined being "religionsgeschlichtlich,"
i.e., on
the basis of their common historical origin in Iranian thought and
their shared views on predestination (ibid., p. 122). Osten-Sacken, on
the other hand, denies this relationship (he also views the two-spirits
as cosmic angels; cf. Osten-Sacken, Gott und Belial, p. 141) and seeks
to find the conceptual origins of ruah as man's predestined being in
the Old Testament alone (cf. ibid., pp. 136-7) while at the same time
disagreeing with Kuhn on the extent of this concept of ruah in the
Scrolls. In IQH, at least, he would limit its presence to 15:13 & 22 (cf.
ibid., p. 137 n. 11; cf. also Osten-Sacken's view of 4:31 in ibid., p. 133). It
appears that both scholars have valid points. Osten-Sacken seems to
be correct in reading most of the occurrences of ruah in the Scrolls
against an Old Testament background as opposed to the background
of 1QS 3-4, and he also seems to be correct in recognizing ruah as the
predestined being of man in IQH only in 15:13 & 22. Kuhn, however,
seems to be correct in seeing a strong connection between 1QS 3-4
and IQH 15. This connection, in fact, is stronger than Kuhn supposes
since not only does ruah mean the predestined being of man in I Q H
15;13 & 22, but it also has the same meaning in 1QS 3:18ff. The two
spirits, in fact, are not personal, cosmic entities at all but rather two
predestined, religious dispositions of good and evil given to man at
birth to varying degrees (cf. chapter 8 below). The only essential difference between IQH 15:13 & 22 and 1QS 3:18ff. is that the latter has
abstracted (perhaps under indirect Persian influence) the various
types of religious dispositions found in men into two basic "spirits"
which men then inherit in various degrees. The basic idea which 1QS
3-4, IQH 15 and 4Q186 share, however (i.e., that men are given at birth
7
98
b a c k - g r o u n d u n c r i t i c a l l y , a n d this is especially t r u e in those

i n s t a n c e s in w h i c h s u c h a n u n d e r s t a n d i n g of ruah is n o t indic a t e d b y the c o n t e x t itself a n d m a y e v e n p r o d u c e tensions with
c o n c e p t u a l e l e m e n t s a l r e a d y present. T h u s , 4 Q 1 8 6 c a n be u n d e r 8
a basically good or evil religious disposition which unchangeably determines their future conduct), seems to be essentially foreign to Old
Testament thought; in this case Kuhn is probably more correct than
Osten-Sacken in tracing its origins to foreign (Persian) sources.
M o s t of Kuhn's evidence for ruah as man's predestined being in
Enderwartung is based on an analysis of vocabulary patterns rather
than context. Thus, expressions such as Dnvrn T O VD ? and irrn "th found
in 1QS 3:14 and 4:26 within the two-spirit Treatise indicate that similar
expressions outside of it (e.g., in 1QS 2:20, 9:14, etc.) should have the
same meaning, viz., man's predestined being (cf. ibid., p. 122 n. 3).
Likewise, nVifla (found in 1QS 3:16; 4:15 & 25) indicates by its presence
in I Q H 1:9 and 14:12 that ruah in these passages should be
understood against the background of 1QS 3-4; other key vocabulary
items used for this purpose are p and
(cf. ibid., p. 126). There are
two problems with this approach, however. One is that Kuhn assumes
too easily that the relatively few vocabulary items which 1QS 3:13-4:26
and various passages share (in the case of IQH 4:31, only one item: lU')
should be read in the light of 1QS 3:13-4:26 as if this were a dominant
conceptual touchstone for the sect; but even within 1QS itself, it is not
clear that 1QS 3:13-4:26 had a basic linguistic or conceptual influence
within it. Murphy-O'Connor in "Regie," pp. 537ff., for example,would
place 1QS 1-4 as the last major element in the redaction of 1QS; and if
the thesis of Osten-Sacken in Gott und Belial is correct, the two spirit
dualism of 1QS would be late in the literary history of the sect and
could not be used uncritially as a conceptual background against
which to understand other sectarian compositions. A second problem
is that Kuhn at times does not give full weight to the specific context
which he is interpreting. Thus, for example, the psalmist in IQH 4:31
appears to be contradicting himself in Kuhn's exegesis when he first
identifies himself in vv. 29-30 with the rest of humanity as profoundly
sinful by nature and then describes himself in w . 31-32 as being born
with a spirit capable of attaining perfection. Kuhn himself notes a
similar tension in his interpretation of IQH 14:llf. and 16:8-12 (ibid., p.
132).
8
C / . John M. Allegro, "An Astrological Cryptic Document from

Qumran," Journal of Semitic Studies, 9 (1964), pp. 291-4.
9
Ruah
99
stood a s a n interpretation of 1 Q S 3-4 o f h o w v a r i o u s m i x t u r e s of

light a n d d a r k n e s s a r e a p p o r t i o n e d t o m e n a t b i r t h , b u t this
v i e w of m a n is in tension w i t h t h e rest of 1 Q S w h i c h e n v i s i o n s a
y e a r l y e v a l u a t i o n o f t h e changing
spiritual s t a t u s of t h e s e c t a r i a n . T h e s a m e is t r u e for 1 Q S 3 - 4 a n d I Q H 1 5 : if a m a n is
b o r n w i t h a specific q u a l i t y of "spirit" f r o m w h i c h h i s w o r k s
necessarily
flow,
a y e a r l y e v a l u a t i o n o f e i t h e r h i s spirit o r
works would seem to b e unnecessary.
1 0
1 1
2. Basic syntactical c h a r a c t e r i s t i c s of ruah a s m a n ' s spirit.

Ruah is f o u n d 9 7 t i m e s in t h e p u b l i s h e d , non-biblical litera t u r e of t h e Scrolls a s t h e spirit of m a n , i n c l u d i n g 4 c a s e s in
w h i c h it is i m p l i e d ( 1 Q S 4 : 1 5 & 1 6 ; 4 : 2 5 & 2 6 ) a n d 6 c a s e s in
w h i c h it is r e c o n s t r u c t e d ( I Q H 5 : 2 8 a n d l Q S b 5 : 2 5 a ) o r p a r tially r e c o n s t r u c t e d ( I Q H f 1 2 : 6 ; 3 1 : 1 a n d 4 Q 2 6 6 , 1 X V I I 1 2 ) . It
is f o u n d a s a s i n g u l a r 8 6 t i m e s , 6 t i m e s of w h i c h it s e r v e s a s a
c o l l e c t i v e (e.g., n n n "their spirits"); 7 t i m e s it is f o u n d a s m r r n
b u t n e v e r in a m a s c u l i n e p l u r a l f o r m , i.e., a n y f o r m i n v o l v i n g
D'nn.12
P e r h a p s t h e m o s t i m p o r t a n t c h a r a c t e r i s t i c o f ruah a s m a n ' s
spirit, h o w e v e r , is its c o n s i s t e n t l y f e m i n i n e g e n d e r . T h e e v i d e n c e for this is quite s t r o n g . T h u s , for e x a m p l e , ruah in 1 Q S
2:14 is t h e subject of t h e feminine v e r b nnSDJ a n d is m o d i f i e d b y
the f e m i n i n e a d j e c t i v e max; in 1 Q S 7 : 1 8 & 2 3 , I Q H 4 : 3 6 , 9 : 1 6
a n d 1 3 : 1 5 it is t h e subject of t h e f e m i n i n e v e r b s aim, r o 0 , n p ' r n n ,
-am a n d rftKta ( r e s p e c t i v e l y ) ; in 1 Q S 8 : 3 & 1 2 , 1 1 : 1 c a n d I Q H
1:22 it is m o d i f i e d b y t h e f e m i n i n e participial a d j e c t i v e s n-a03,
nits: a n d nnasj; in I Q H 1 5 : 2 2 the feminine suffix o n n r f r w s r e f e r s
to it, a n d in 4 Q 1 8 6 1 II 7 a n d 4 Q 1 8 6 1 III 5 it is m o d i f i e d b y t h e
f e m i n i n e n u m b e r s 00,0"?0 a n d n n . T h e e v i d e n c e t h a t ruah a s
m a n ' s spirit c a n b e c o n s t r u e d a s m a s c u l i n e , o n t h e o t h e r h a n d , is
10
11
C / . for example, 1QS 5:23-24.

C / . this description of 1QS 3-4 in H. W. Kuhn, Enderwartung, pp.
121-2.
F o r a detailed listing of these 93 forms (excluding the 4 implied
forms), cf. section 3a of this chapter below.
12
100
n o t s t r o n g . T h e r e a r e o n l y t h r e e c a s e s in w h i c h this is possible
( I Q H 8 : 2 9 ; 1 5 : 1 3 a n d 1 6 : 1 0 ) a n d in o n l y o n e of t h e m ( I Q H 8 : 2 9 )
is this p r o b a b l e . In I Q H 1 5 : 1 3 it is possible that the m a s c u l i n e
suffix o n irons r e f e r s to ruah, b u t it is m o r e p r o b a b l e t h a t it
r e f e r s to t h e nomen regens
e s p e c i a l l y in v i e w of t h e femin i n e suffixal r e f e r e n c e to ruah o n nrfnaa o n l y a f e w v e r s e s later
(v. 2 2 ) . In I Q H 1 6 : 1 0 it is possible that p-ix s h o u l d b e taken a s
a n a d j e c t i v e m o d i f y i n g ruah,
b u t it is e q u a l l y possible that
p'TX should b e u n d e r s t o o d a s a genitive in construct with ruah a s
"the spirit o f t h e r i g h t e o u s . " A n d e v e n in I Q H 8 : 2 9 , in w h i c h
ruah s e e m s t o b e t h e subject of the m a s c u l i n e v e r b foarr, there a r e
a l t e r n a t i v e possibilities. M a n s o o r s u g g e s t s , f o r e x a m p l e , that
this v e r b c a n b e u n d e r s t o o d either in t e r m s of 'Eton cnoD in P s .
8 8 : 6 a n d t r a n s l a t e d a s "set a d r i f t " o r r e l a t e d to t h e A r a m a i c
r o o t Eton w i t h t h e m e a n i n g " t o d e l i v e r . " In b o t h c a s e s G o d
w o u l d b e t h e subject of t h e v e r b w i t h ruah a s t h e object a n d its
g e n d e r w o u l d n o t b e a n issue. If this v e r b is u n d e r s t o o d in t e r m s
of P s . 7 7 : 7 , h o w e v e r , t h e p o e t ' s ruah is p r o b a b l y its subject
13
14
15
E.g., Mansoor, Hymns, p. 186.

S o apparently most scholars: cf. Hans Bardtke, Die Handschriftenfunde am Toten Meer (2nd. ed.; Berlin: Evangelische HauptBibelgesellschaft, 1961), p. 256; Carmignac and Guilbert, Textes, p. 164;
Dupont-Sommer, ecrits, p. 261; Holm-Nielsen, Hodayot, p. 236; Lohse,
Texte, p. 169; J. Maier, Texte, vol. I, p. 113; and Vermes, Scrolls in
English, p. 196. From the syntactical indications it would seem best to
regard pns as a genitive substantive in construct with ruah by analogy,
e.g., with trb&O mi in I Q H 8:36. The genitive relationship with ruah is
the most common pattern in the Scrolls for describing man's spirit (39
times, cf. section 3a below), whereas an adjectival modifier is less
common (8 times, cf. section 3d below) and unlike pns, it is always
participial in form. There are only three other cases of a non-participial, adjectival modifier following ruah in the published, non-bibical
Hebrew Scrolls, but they do not refer to man's spirit and they all involve special circumstances: see ntfnp nn (1QS 3 : 7 ) in chapter 3 above
(changed to ltf-np nn in 4QSa), and run nn (4Q511,15, 7 and 4Q511, 81,
3) in chapter 5 below (apparently in imitation of Jgs. 9:23 and 1 Sam.
16:14).
1 4
15
C / . Mansoor, Hymns, p. 156 n. 14.
Ruah
( w h a t e v e r it m a y m e a n ) ,
101
1 6
b u t this m a y still n o t b e c o n c l u s i v e
e v i d e n c e of a c t u a l s e c t a r i a n e x p r e s s i o n . It is p o s s i b l e t h a t t h e
s e c t a r i a n p s a l m i s t w a s s i m p l y i m i t a t i n g t h e biblical a u t h o r o f
Ps. 77:7 syntactically as he sought to imitate him conceptually
in his feelings of d e s p a i r o v e r G o d ' s lack of h e l p a n d c o n c e r n for
him.
1 7
This possibility is s t r e n g t h e n e d in t h e light of t h e fact
that the p h r a s e 'rrn d/tosrr o c c u r s o n l y in P s . 7 7 : 7 in t h e O l d T e s t a m e n t a n d only in I Q H 8 : 2 9 in t h e Scrolls p u b l i s h e d so f a r .
1 8
3 . Specific s y n t a c t i c a l p a t t e r n s o f ruah a s m a n ' s spirit.

a. G e n e r a l o v e r v i e w .
T h e m o s t f r e q u e n t a n d d e s c r i p t i v e m e a n s of r e f e r r i n g t o
m a n ' s spirit in t h e Scrolls is w i t h ruah ( u s u a l l y in t h e s i n g u l a r )
in c o n s t r u c t w i t h o n e o r m o r e g e n i t i v e s ; o c c a s i o n a l l y , t h e first
g e n i t i v e s e r v e s a s t h e nomen
regens
of t h e s e c o n d a n d in t w o
c a s e s ruah is b o t h a g e n i t i v e a n d a nomen
regens
(39 times): n n
C / . Gert Jeremias, Der Lehrer der Gerechtigkeit, Studien zur

Umwelt des Neuen Testaments, 2 (Gottingen: Vandenhoeck &
Rupricht, 1963), p. 251 n. 1, who suggests that this verb should be translated "angstlich sein/sich dngstigen" on the basis of its relationship to
the word ran. Other suggestions are "sink low/conceal oneself (HolmNielsen, Hodayot, p. 157 n. 61), "imprisoned/shut up" (Vermes, Scrolls
in English, pp. 178 & 185), "sucht" [with ruah as the object] (J. Maier,
Texte, vol. I, p. 96), and "etait en quite" [with ruah as the subject]
(Dupont-Sommer, ecrits, p. 244).
1 6
T h e connection between I Q H 8 : 2 8 / 2 9 (with DTD Di>) and Ps 88:6

(with DTioa) is clear, but the connection between I Q H 8:29 and Ps. 77:7
seems to be especially strong. Thus, in Ps. 77:4 the psalmist complains
that his spirit is faint ('mi pj)nn) and in v. 5 that God has deprived him
of sleep ('2'JJ rrnotf nrn); likewise, the sectarian in I Q H 8:29 complains
that his soul is faint ('tfs: fpflnn) and in v. 30 that he has no rest (rruo p6).
Note also that the content of IQH 8:26-35 and 8:35-40 can be understood as extended reflections by the sectarian on TEJJBJ and ~on tub, respectively, of Ps. 77:5.
17
I n IQH 8:29 the author was probably weaving together the language of Ps. 77:7 and 88:6; cf. Mansoor, Hymns, p. 28, who notes that
"in numerous places the text sounds virtually like a mosaic of Biblical
phrases and quotations."
1 8
102
m ( I Q H 1 : 1 5 ) , runi nron rrn ( H Q P s a Plea 1 9 : 1 4 ) , no* n n ( 1 Q S

4 : 2 1 b a n d 4 Q 1 7 7 , 1 2 - 1 3 I 5 ) , shut rrn ( I Q H 1:32), nra n n ( 4 Q 5 1 0 ,
1, 6 a n d 4 Q 5 1 1 , 10, 2 ) , *& rrn ( I Q H 1 3 : 1 3 a n d 1 7 : 2 5 ) , run n n
( 1 Q S 4 : 4 ; l Q S b 5 : 2 5 b ; a n d 6 Q 1 8 , 5 , 3 ) , row rrn ( I Q H 7:11), n n
-iron ( 1 Q S 9 : 2 2 ) , m r r rrn ( 1 Q 2 9 , 1 4 : 1 ) , nw n n ( 1 Q S 4 : 1 0 , nerr> n n
m m ( I Q H 3 : 8 ) , m ? n n ( 4 Q 5 0 4 , 6, 2 2 ) , trtero n n ( I Q H 8 : 3 6 ) ,
n-rj rrn ( 1 Q S 4 : 2 2 ) , rr>iD n n ( 1 Q S 4 : 9 , a n d 4 : 2 0 w i t h the nomen
regens Via), [ntf]p *piD n n ( I Q H f 1 2 : 4 ) , nua n n ( 1 Q S 4 : 3 ) , n n ]
ns[j ( l Q S b 5 : 2 5 a ) , no nxs rrn ( 1 Q S 3 : 6 ) , p n s n n ( I Q H 1 6 : 1 0 ) ,
mop n n ( I Q H 2 : 1 5 ) , Eh n n {roup} ( 1 Q S 5 : 2 6 ) , nuen n n ( 1 Q S
1 0 : 1 8 / 1 9 ) ; i n c l u d e d h e r e a r e also 5 c a s e s of a g e n i t i v e w i t h a
s u f f i x : w a n n ( 4 Q 5 1 1 , 1 8 , II 6 ) , " p a s n n ( I Q H
10:22
{ r e c o n s t r u c t e d } , a n d 1 6 : 1 4 ) , nmizhp n n ( C D 5 : 1 1 ) a n d vehp n n
( C D 7 : 4 ) ; t w o c a s e s of a g e n i t i v e w i t h t h e article: D"nn n h b
( 4 Q 2 6 6 D a 1 X V I I 1 2 ) a n d rumn n n ( I Q H 1:22); o n e c a s e of ruah
in t h e plural in c o n s t r u c t w i t h indefinite genitives:
~m mrrn
( 1 Q S 3 : 2 5 ) ; a n d a n o t h e r c a s e w i t h g e n i t i v e s h a v i n g the article:
nam roan mrrn ( 1 Q S 3 : 1 8 - 1 9 ) .
1 9
T h e n e x t m o s t frequent m e a n s of referring to m a n ' s spirit is

w i t h a suffix o n ruah referring to m a n (24 t i m e s ) : lmn ( 1 Q S 2 : 1 4 ;
4 : 2 6 b ; 6:17; 7:18 & 2 3 ; 9 : 1 5 & 1 8 ; I Q H f 3 1 : 1 ; C D 3 : 3 ; 2 0 : 2 4 ; a n d
4 Q 1 8 4 , 4, 4) and 'nn ( I Q H 4:36; 8:29; 9:12a & 12b); there are
v a r i o u s f o r m s of the 3 r d . m . pi. suffix: nrrn ( 1 Q S 5 : 2 4 ; I Q H f 6:4;
11:4; a n d C D 3:7), mrm ( 1 Q S 5:21 a n d 9 : 1 4 ) a n d norm ( 5 Q 1 3 , 2,
2 0
T h e r e is a possibility that aeh here should be understood as an

adjective (atfn) rather than a noun (Dtfi), thus indicating the gender of
ruah as masculine. The use of J>eh (cf. also rtiKh in 1QS 10:18-19) as a
noun in 1QS 5:26 is the most probable, however, since every case in
which a form of stf~i in association with a form of ruah can be evaluated, it always turns out to be a noun; cf. IQH f 5:4 ns0i nrrn, 1QM 15:14
rw]vh rrn Vo, and 4Q511,1,6 snh rrn.
= arm; cf, Lohse, Texte, p. 18 note e, and p. 34 note e. For the interchange of p, and tn with other words, cf. 1QS 1:21 (Dimias) and IQH
19
2 0
11:27 (afrw).
Ruah
103
9);
finally, t h e r e a r e t w o c a s e s of ruah in t h e p l u r a l w i t h t h e
3rd. m . pi. suffix: nmrrn ( 1 Q S 2 : 2 0 a n d 3 : 1 4 ) .
T h e next m o s t frequent u s e of ruah is in t h e singular w i t h o u t
qualifying e x p r e s s i o n s ( 1 9 t i m e s ) : it is f o u n d b y i t s e l f ( I Q H
5:28 {reconstructed}; 5 : 3 6 ; 9 : 1 6 a ; 1 5 : 2 2 ; 4 Q 1 8 6 1 I I 7; 4 Q 1 8 6 1 III 5 ;
a n d 4 Q 1 8 6 2 I 6 ) , a s t h e object o f a p r e p o s i t i o n ( a in I Q H 4 : 3 1
a n d o in 9:16b) a n d a s a genitive (nn T O J in I Q H 1 8 : 1 5 a n d 1 Q M
11:10; nn ' i in I Q H 1 4 : 3 a n d 1 Q M 14:7; rrn vn in 1QS 11:1b; w i
nn in 1QS 1 1 : 1 a a n d 4 Q 1 8 3 1 II 6; a n d rrn m s n in 1 Q M 7 : 5 ) ; finally, t h e r e a r e t w o c a s e s of ruah in t h e p l u r a l (ronn) f o l l o w i n g
the propositions 'B 1 ? in I Q H 14:11 a n d o in I Q H 1 7 : 1 7 .
2 1
22
N e x t in f r e q u e n c y is t h e u s e of ruah in t h e s i n g u l a r f o l l o w e d
b y o n e o n e o r m o r e participial adjectives ( 8 t i m e s ) : mini rwoa rrn
( H Q P s a D a v C o m p 2 7 : II 4 ) ,raiOJnn ( 1 Q S 8 : 1 2 a s t h e g e n i t i v e o f
run'), nvn rrn ( I Q H 3 : 2 1 ; 1 1 : 1 2 ; 1 3 : 1 5 ; a n d f 1 2 : 6 ) a n d rratii nn
(1QS 8:3 a n d 1 1 : 1 c ) .
23
2 1
= DTrn as an alternative paradigm; cf. M. H. Goshen-Gottstein,
"Linguistic Structure and Tradition in the Qumran Documents,"
Scripta Hierosolymitana, IV (1958), pp. 118-119.
Occasionally a waw precedes ruah, but this does not affect is
meaning.
F o r an alternative view of the syntax of m i K i miai nri and mm rrn,
cf. Baillet, Discoveries, VII, pp. 222 and 231-2, respectively. Concerning
rnwi rum nn, Baillet differs with Sanders' view in J. A. Sanders, Discoveries in the Judaean Desert of Jordan, IV: The Psalms Scroll of
Qumran Cave 11 (Oxford: Clarendon Press, 1965), p. 92 that mw a n d
rum should be read as participles and prefers, instead, to understand
them as nouns. It seems that either view is possible, but if Baillet is
correct, this would not essentially effect the analysis of this expression
in section 3e of this chapter below. As for mm, Baillet suggests that the
usual understanding of it as a participle is brought into question by
the form ' m i w in 4Q511, 118 II 9, which he understands as a nominal
plural of mfl] (thus showing m) to be a noun). However, it seems possible that 'fflUJ] is simply a fern. pi. Niphal participle functioning as an
abstract substantive much in the same w a y as, e.g., vniR'JB] in Ps. 96:3
(cf. Kautzsch, Grammar, 116g and 122q). Note also the parallel construction between mm and the particple nrun] in I Q H 1:22.
22
23
104
Finally, t h e r e a r e a f e w u s e s o f ruah w h i c h r e q u i r e special

a t t e n t i o n : n n n ( 4 Q 2 6 6 D a 1 XVII 6 ; this f o r m t o g e t h e r w i t h
D"nn n n in v e r s e 12 of the s a m e f r a g m e n t will b e treated in sect i o n 3 / o f this c h a p t e r b e l o w ) ; r r n * ? D i r ( I Q H 1 5 : 1 3 ; this will
b e t r e a t e d with n n in v. 2 2 o f the s a m e c o l u m n in section 3d2 of
this c h a p t e r b e l o w ) ; a n d m r r n Ti0 ( 1 Q S 3 : 1 8 ; this will be a n a l y z e d a s p a r t of the two-spirit Treatise in c h a p t e r 8 b e l o w ) .
b. T h e m e a n i n g of ruah a s a nomen regens in c o n s t r u c t with
t h e g e n i t i v e : (39 t i m e s ; cf. section 3a of this c h a p t e r a b o v e for
r e f e r e n c e s ; the n i n e o c c u r r e n c e s of this p a t t e r n in the two-spirit
T r e a t i s e will b e h a n d l e d in c h a p t e r 8 b e l o w , viz., 1QS 3 : 1 8 / 1 9 ;
3 : 2 5 ; 4 : 3 , 4 , 9, 1 0 , 2 0 , 2 1 b & 2 2 . N o t e also that 4 Q 2 6 6 D a 1 XVII
12 will b e t r e a t e d in section 3 / of this c h a p t e r b e l o w ) .
P e r h a p s t h e b e s t w a y to h a n d l e this p a t t e r n of ruah is to
d i v i d e it i n t o the three f o l l o w i n g c a t e g o r i e s : t h o s e o c c u r r e n c e s
w h i c h a r e r e g a r d e d b y a l m o s t all s c h o l a r s as referring to m a n ' s
spirit, t h o s e o v e r w h i c h s c h o l a r s h a v e d i v i d e d o p i n i o n s , a n d
t h o s e w h i c h h a v e r e m a i n e d largely u n t r e a t e d .
1) O c c u r r e n c e s of ruah r e g a r d e d b y a s t r o n g c o n s e n s u s of
s c h o l a r s a s r e f e r r i n g t o m a n ' s spirit: 1 Q S 5 : 2 5 / 2 6 ; 9 : 2 2 ; I Q H
1:15, 2 2 , & 3 2 ; 2 : 1 5 ; 8 : 3 6 ; 1 0 : 2 2 { r e c o n s t r u c t e d } ; 1 3 : 1 3 ; 16:10 & 1 4 ;
a n d 1 7 : 2 5 . This c o n s e n s u s s e e m s to b e essentially correct. T h u s ,
t h e p s a l m i s t d e s c r i b e s himself a s n o t o n l y h a v i n g a "spirit" but
also a s being a spirit, e.g., of flesh (-ifco n n , I Q H 1 3 : 1 3 ) , of zeal
(roup n n , I Q H 2 : 1 5 ) , o r o f e r r o r ( n a i n n n n , I Q H 1:22), i.e., as b e i n g a fleshly, z e a l o u s o r e r r o r p r o n e person.
In t w o cases ruah
is qualified w i t h the genitives DTK a n d t n , o n c e in a clear allusion to the n a t u r a l , h u m a n spirit a s described in Z e c h . 12:1 (note
t h a t I Q H 1:15 a n d Z e c h . 12:1 s h a r e the t e r m s en* n n a n d ist-)
2 4
25
I have found no clear disagreement among scholars on the

meaning of ruah in these texts as referring in some sense to the spirit
of man; a possible exception, however, is the opinion of Ringgren in
Faith, p. 88 in which he defines ruah in IQH 16:10 somewhat ambiguously as either "the spirit of truth" or "God's turn of mind."
2 4
Cf. Anderson, "'Ruah'," pp. 294ff.
25
Ruah
105
a n d a n o t h e r t i m e in t h e c h a t a c t e r i s t i c position of m a n ' s n a t u r a l
spirit a s b e i n g in f u n d a m e n t a l n e e d o f G o d ' s h e l p (viz.,
IQH
1:32; t h e chat rrn r e c e i v e s s t r e n g t h f r o m G o d in a d v e r s i t y ) .
26
In
I Q H 8 : 3 6 t h e ruah of t h e tf'jeJ'D n e e d s n o t o n l y G o d ' s h e l p b u t

also t h e h e l p of t h e s e c t a r i a n l e a d e r , w h o a c t s i n G o d ' s p o w e r
w h e n this is a v a i l a b l e t o h i m (cf. v v . 21ff.). In I Q H 1 6 : 1 4 a l s o ,
the p s a l m i s t s e e m s t o b e referring to G o d ' s h e l p i n t h e f o r m of a
d i v i n e a s s o c i a t i o n of s o m e kind w h i c h h e either h a s o r will r e c e i v e : G o d ( ? ) is t o b e c o m e " p a r t " (mann) o f t h e spirit o f t h e
- O J ) ; 2 7 a similar e x p r e s s i o n in I Q H 1 7 : 2 5 ( - p a s t 1 ? ~i]fcn r r n ) r e i n forces o u r i m p r e s s i o n of t h e spirit of t h e s e r v a n t a s c o n t i n u a l l y
s t a n d i n g in n e e d of G o d ' s h e l p , i.e., it r e m a i n s o n l y "flesh." O n
the o t h e r h a n d , if t h e r e c o n s t r u c t i o n [ " p a s n n ] n r r a ' is c o r r e c t in
IQH 10:22,
2 8
it is n o t e n t i r e l y c l e a r f r o m t h e c o n t e x t w h e t h e r
this r e f e r s t o t h e s e r v a n t ' s n a t u r a l , " f l e s h l y " s p i r i t g i v e n t o

h i m a t b i r t h ( a s in I Q H 1 7 : 2 5 ) o r to t h e n e w , m o r e c a p a b l e
spirit (i.e., r e l i g i o u s d i s p o s i t i o n ) c r e a t e d b y G o d o n l y f o r t h e
s e c t a r i a n ( a s in I Q H 4 : 3 1 & 3 6 ; cf. section 3d b e l o w ) , a l t h o u g h
it is c l e a r that this w o u l d still b e t h e s e c t a r i a n ' s spirit in c o n t r a s t t o t h e Spirit o f G o d o r a n a n g e l .
2 9
H o w e v e r , ruah
as a
simple g o o d o r evil disposition c a n b e s e e n in 1 Q S 5 : 2 5 / 2 6 a n d

9:22 in w h i c h it is p r e s e n t e d a s t h e responsibility of t h e s e c t a r ian in a c o n t e x t of v a r i o u s qualities w h i c h h e is to p u r g e o r c u l t i v a t e w i t h i n himself; t h u s , in 1 Q S 5 : 2 5 / 2 6 t h e s e c t a r i a n is n o t
to s p e a k to his b r o t h e r in a n g e r , s t u b b o r n n e s s o r in B E h r r n roup,
a n d in 1 Q S 9 : 2 2 t h e "rafco is to h a t e t h e " m e n o f t h e p i t " w i t h a
-inon n n , i.e., in a n a t t i t u d e o f s e c r e c y , w h i l e r e s i s t i n g a n y d e sire for their w e a l t h . Finally, t h e object o f t h e v e r b n n o K h i n
26
C / . nn. 1 8 , 2 1 & 22 in chapter 3 above.
C / . Mansoor, Hymns, p. 186 n. 16, who compares yvim here to

the technical meaning of anc in the Talmud in which it has to do with a
voluntary association of mutual help and co-operation.
C / . Lohse, Texte, p. 150; for an alternative reconstruction (Tin), cf.
Mansoor, Hymns, p. 165 n. 6.
2 7
28
N o t e that ruah, however it may be reconstructed, is parallel to

the 1st. per. sg. suffix (refering to the psalmist) on the following verb
fan.
29
106
I Q H 1 6 : 1 0 (viz., p H S n n ) 3 0 is p r o b a b l y n o t h i n g m o r e t h a n a refe r e n c e to a n y r i g h t e o u s m e m b e r o f the sect, w h a t e v e r the p r e cise m e a n i n g o f nrtoBh m a y b e . Ruah, then, d o e s not refer h e r e
t o a p a r t o f t h e s e c t a r i a n in c o n t r a s t , for e x a m p l e , to his
"flesh," b u t a s in I Q H 9: 12 in w h i c h G o d "establishes" (v. 12a)
o r " f o u n d s " (v. 12b) the "spirit" of the sectarian, ruah c o u l d b e
d r o p p e d c o m p l e t e l y (with o n l y a r e f e r e n c e to the sectarian a n d
o t h e r q u a l i f i e r s r e m a i n i n g ) a n d t h e r e w o u l d b e little o r n o
c h a n g e in m e a n i n g .
3 1
32
2 ) O c c u r r e n c e s of ruah o v e r w h o s e m e a n i n g s c h o l a r s h a v e
d i v i d e d o p i n i o n s : 1 Q S 3:6 & 8; 1 0 : 1 8 ; l Q S b 5 : 2 5 a & 2 5 b ; I Q H
7:11; f 12:4; C D 5 : 1 1 ; 7:4; a n d H Q P s a Plea 19:14.
1 Q S 3:6 & 8: not* ms rrn & rmfli -itfr n n , r e s p e c t i v e l y . Schola r s s e e m to b e e v e n l y d i v i d e d o n w h e t h e r to u n d e r s t a n d ruah in
1QS 3:6 & 8 a s a disposition in m a n o r a s the Spirit of G o d , b u t
3 3
Viz., "(the) spirit of (the) righteous."

C / . Carmignac and Guilbert, Textes, p. 165 n. 21 and Mansoor,
Hymns, p. 186 n. 4.
C / . Irwin, "Spirit-Dualism," p. 188: "A personal pronoun or a reflexive may be substituted with little change in signification." Cf. also
IQH 13:13 and 17:25.
3U
3 1
32
M o s t scholars who comment on both 1QS 3:6 & 8 understand

ruah in both verses in the same sense, but cf. Anderson, "'Ruah'," p.
296, who understands ruah in v. 8 as a disposition in the sectarian but
thinks that ruah in v. 6 might refer to the Spirit of God (ibid., p. 301); cf.
also Notscher, "Heiligkeit," p. 341, who understands v. 6 as a reference
to the holy Spirit from God and v. 8 as referring to the spiritual cooperation of the sect members. Scholars who think that w . 6 & 8 refer to
man's spirit or disposition are as follows: Burrows, More Light, p. 195;
Coppens, "don," p. 210 (comments on v. 8 only); Carmignac and Guilbert, Textes, p. 30 n. 72; Hill, Greek Words, p. 234 (comments on v. 8
only); Irwin, "Spirit-Dualism," p. 18; Kamlah, "Geist," p. 482; Leaney,
Rule, pp. 34-35 (comments on v. 8 only); Licht, Rule, p. 75; J. Maier,
Texte, vol. II, p. 206 (comments on v. 6 only); Manns, symbole, pp. 82-3;
Notscher, "Geist," pp. 307 & 309; and Pryke, "'Spirit'," p. 345. Scholars
who think that w . 6 & 8 refer to the Spirit of God (sometimes equated
with the spirit of truth in 1QS 3:18/19; cf. nn. 108, 213 & 318 in chapter 2
above) are as follows: Charlesworth, "Comparison," p. 100 (comments
33
Ruah
107
h o w e v e r ruah is u n d e r s t o o d in t h e s e p a s s a g e s , it s e e m s c l e a r (as
w e will try to s h o w b e l o w ) t h a t t h e y s h o u l d b e u n d e r s t o o d t o g e t h e r . A slight p r o b l e m of t r a n s l a t i o n e x i s t s in 1 Q S 3 : 6 in
which
c a n be u n d e r s t o o d either as"? o r "PHI, b u t a decision in

34
f a v o r o f bvt w o u l d n o t in itself i d e n t i f y ruah
here as God's
Spirit since *? w o u l d d i r e c t l y qualify n o t ruah b u t r a t h e r nn o r

riDR raw.
35
T h e r e is, h o w e v e r , a b a s i c r e a s o n w h y ruah in 1 Q S
3:6 & 8 is d e s c r i b i n g a h u m a n d i s p o s i t i o n (i.e., in t h e s e n s e of

t h e n e w spirit o f E z k . 3 6 : 2 6 w h i c h o n l y t h e s e c t a r i a n
has)
r a t h e r t h a n t h e Spirit of G o d . This h a s to d o w i t h a n o b s e r v a tion of F. M a n n s that a t o n e m e n t (iBD) in this c o n t e x t (cf. v v . 9 12) is a n act o f man's
spirit r a t h e r t h a n o f G o d ' s S p i r i t .
36
In
B o t h 3 : 6 a n d 8, m a n ' s iniquities (vmnifl v. 6 ) or sin Onon v . 8 ) u n d e r g o a t o n e m e n t (pual i m p e r f e c t of naD in b o t h v e r s e s ) t h r o u g h

( i n s t r u m e n t a l 2 in b o t h v e r s e s ) either a spirit o f t r u e c o u n s e l (v.
6 ) o r a spirit of u p r i g h t n e s s a n d h u m i l i t y ( v . 8 ) . T h e s e v e r s e s ,
on v. 6 only); Chevallier, Souffle, pp. 54-5 (sees a mixture of divine and
human elements); Delcor, "Doctrines," col. 973; Flusser, "Dualism,"
pp. 159-60; Graystone, "Scrolls," 23, p. 27 n. 4 (comments on v. 6 only);
Hauschild, Gottes Geist, p. 249; Jaubert, notion, pp. 239 & 241; Johnston, "Spirit," pp. 38 & 40 (comments on v. 6 only); Lichtenberger, Studien, p. 120 (comments on v.6 only); Montague, Holy Spirit, p. 120 (sees
a mixture of divine and human elements); Osten-Sacken, Gott und
Belial,
p p . 1 3 3 - 4 ( c o m m e n t s on v. 8 o n l y ) ; and Sjoberg,
"Neuschopfung," p. 135.
For
cf. Lohse, Texte, p. 10 and P. Wernberg-Moller, The
Manual of Discipline, Translated and Annotated with an Introduction,
Studies on the Texts of the Desert of Judah, I (Grand Rapids: Eerdmans, 1957), 24. For b cf. Leaney, Rule, p. 137 and Vermes, Scrolls in
English, p. 75.
M o s t scholars who understand b as % translate the construct
phrase "TKTOR nai rrn as "the spirit of God's true counsel" or something
similar, which could refer to a proper religious disposition within the
sectarian. Note that Wernberg-Moller in Manual, pp. 24 & 61 n. 18
understands resfl as "council."
M a n n s , symbole, p. 83. God, however, can also atone for sin in
the Scrolls (cf. 103 in 1QS 2:8 & 11:14 and 9:3 in relationship to God's
Spirit); for additional references to men making atonement, cf. 1QS
5:6; 8:6 & 10; and 9:4.
3 4
35
36
108
then, belong together as conceptual and syntactical parallels

a n d f o r m a c o n t r a s t to v. 7 (with n t f n p r r n ) w h i c h deals n o t with
a t o n e m e n t for iniquity b u t w i t h a n a t t a i n m e n t of p u r i t y w h i c h
is able to a v o i d sin ( t r n i D
- f i D ' ) a n d c a n b e g r a n t e d only by
G o d o r H i s S p i r i t . N o t e , finally, t h a t t h e f o r m s o f ruah in
b o t h v. 6 a n d v. 8 a r e u n i q u e in the Scrolls p u b l i s h e d so far (cf.,
h o w e v e r , 1QS 3:6 w i t h 1QS 4 : 3 mw r r n ) .
37
1 Q S 1 0 : 1 8 ; r i s e n n n . A l t h o u g h m o s t s c h o l a r s c o n s i d e r ruah
in this v e r s e to b e a r e f e r e n c e to m a n ' s spirit either a s s o m e t h i n g h e h a s o r s o m e t h i n g h e i s , at least t w o scholars u n d e r s t a n d its u s e differently. G. B a u m b a c h u n d e r s t a n d s it a s referr i n g to a n evil s p i r i t a n d J . Licht thinks that it is n n TOD n ^ i s
(cf. 1 Q S 4 : 9 ) , w h i c h in t u r n refers to t h e evil spirit of the t w o
( c o s m i c ) spirits of 1QS 3 : 1 8 f f . T h e majority opinion, h o w e v e r ,
s e e m s to b e c o r r e c t in this instance. It is t r u e that i>en a n d nsnh
a r e f o u n d a s genitives in c o n s t r u c t w i t h ruah as " d e m o n s , " b u t
ruah in t h e s e c a s e s is a l w a y s p l u r a l a n d it is v e r y r a r e in a n y
c a s e for the s e c t a r i a n s to u s e the singular of ruah in reference to
3 8
3 9
40
41
42
F o r moral purity in man as an act of God rather than of man in

the Scrolls, cf. n. 65, chapter 3 above. The meaning of 1QS 3:8b & 9a,
then, would be that a lack of proper humility toward the sectarian interpretation of the law prevents true, moral purification from taking
place.
E . g . , G. Maier, Mensch, pp. 186-7; J . Maier, Texte, vol. I, p. 42 and
vol. II, p. 206; and Noll, "Angelology," p. 136. In this case, the a is translated as indicating circumstance or manner.
E . g . , Anderson, "'Ruah'," p. 295; William H. Brownlee, "The
Dead Sea Manual of Discipline translation and Notes," Bulletin of the
American Schools of Oriental Research, Supplementary Studies, 10-12
(New Haven, 1951), p. 42; and Irwin, "Spirit-Dualism," pp. 188 & 191. In
this case, the a is taken with the verb ftp as indicating the direct object.
G u n t h e r Baumbach, Qumran und das
Johannes-Evangelium,
Aufsatze und Vortrage zur Theologie und Religionswissenschaft, 6
(Berlin: Evangelische Verlagsanstalt, 1958), p. 14.
L i c h t , Rule, p. 219.
E.g., 1QM 15:14; IQH f 5:4; and 4Q511,1, 6.
3 7
38
3 9
40
41
42
Ruah
a n a n g e l o r evil s p i r i t .
4 3
A n d if it w e r e t r u e t h a t ni>Kh
109
nn
s h o u l d b e u n d e r s t o o d a s t h e evil spirit o f 1 Q S 3 : 1 8 f f . , t h i s
w o u l d still n o t i d e n t i f y it a s a n a n g e l i c b e i n g s i n c e b o t h t h e
g o o d a n d evil spirits of 1 Q S 3:18ff. a r e essentially d i s p o s i t i o n s
w i t h i n m e n w i t h n o p e r s o n a l , a n g e l i c s t a t u s (cf. c h a p t e r 8 b e l o w ) . G i v e n t h e o b s e r v a t i o n s , then, 1) t h a t t h e closest s y n t a c t i cal a n d c o n c e p t u a l a n a l o g y to nsvh n r o is n r c p a s e n n n in 1 Q S
5 : 2 6 ( w h i c h h a s to d o w i t h a h u m a n a t t i t u d e o r d i s p o s i t i o n )
44
a n d 2 ) that ruah in 1 0 : 1 8 a p p e a r s t o b e c o n c e p t u a l l y p a r a l l e l t o
032 in t h e f o l l o w i n g v e r s e ,
4 5
it is c l e a r t h a t n o m o r e t h a n t h e
p s a l m i s t ' s d i s p o s i t i o n is i n v o l v e d h e r e . H e s i m p l y w i s h e s t o
a v o i d b e i n g z e a l o u s " i n " o r " w i t h " a n evil s p i r i t u a l d i s p o s i tion.
l Q S b 5 : 2 5 a a n d 2 5 b ; n [ s a r r n ] a n d r u n rrn, r e s p e c t i v e l y . W e
should n o t e first of all that l Q S b 5 : 2 5 a is a r e c o n s t r u c t i o n b a s e d
o n Is. 1 1 : 2 to w h i c h l Q S b 5 : 2 5 a l l u d e s . A m a j o r i t y o f s c h o l a r s
c o n s i d e r v. 2 5 a a l o n g w i t h the e x p r e s s i o n r u n n n in v. 2 5 b t o b e
references to God's S p i r i t ,
46
b u t it is p r o b a b l y b e s t t o r e g a r d
C / . Noll, "Angelology," p. 136: "Angelic spirits almost invariably

occur in the plural (exceptions: rrn Vo in IQH vii 29; x 8, if it is referring
to angels at all, is syntactically pi.; 4QBera 10 II 7 - p[arr n ] n refers to
Belial; 4QSirSabb (unpublished) - atiTUl Ehip n n is without context; on
H Q P s a Plea xix 5 see below), and they never occur in pairs." Another
use of the singular of ruah as a "demon" is in col. 20 of the Aramaic
lQapGen, but this work (like H Q P s a Plea, cf. Sanders, Discoveries, IV,
pp. 75-6) is probably not sectarian in origin and should be used with
caution in reconstructing the content and expressions of sectarian
pneumatology (cf. Joseph A. Fitzmyer, The Genesis Apocryphon of
Qumran Cave I (2nd. ed.; Rome: Pontifical Biblical Institute, 1971), pp.
11-13 and also Walter Kirchschlager, "Exorzismus in Q u m r a n ? "
Kairos, 18 (1976), pp. 135-153). We should also note that the expression
n m n n in 4Q511, 15, 7 and 4Q511, 81, 3 may refer to a demon (cf.
chapter 5 below).
43
^Cf. the analysis of this expression in paragraph 1) directly above.

45
C / . Wernberg-Moller, Manual, p. 147 n. 58.
C f . Dupont-Sommer, ecrits, p. 126 (comments on v.25b only);

Foerster, "Geist," p. 119; Jaubert, notion, p. 144 (comments on v. 25b
only); Manns, symbole, pp. 77-8 (comments on v. 25a only); Notscher,
46
110
these a s r e f e r r i n g to v a r i o u s spiritual dispositions p o s s e s s e d b y

t h e K'fM h e r e a s t h e effects
of God's S p i r i t
4 7
available to the
s e c t a r i a n c o m m u n i t y a s a w h o l e r a t h e r t h a n a s r e f e r r i n g to a
s p e c i a l p r e s e n c e of G o d ' s Spirit itself (e.g.,
for special l e a d e r -
s h i p o r p r o p h e t i c a c t i v i t y ) . T w o c o n s i d e r a t i o n s point in this dir e c t i o n . T h e first is t h a t t h e r e a r e n o c l e a r links b e t w e e n e x p r e s s i o n s o f ruah
in t h e n o n - b i b l i c a l Scrolls w h i c h r e f e r to
G o d ' s Spirit a n d ruah in 2 5 a a n d 2 5 b , w h e r e a s t h e e x p r e s s i o n s

no
nn
in 1 Q S 3 : 6 a n d run n n in 1 Q S 4 : 4 & 6 Q 1 8 , 5,3 a r e
similar t o ruah in l Q S b 5 : 2 5 a & 2 5 b ( r e s p e c t i v e l y ) a n d bot h a r e

bes t u n d e r s t o o d a s referring t o m a n ' s s p i r i t .
48
A second, m o r e b a -
sic c o n s i d e r a t i o n , h o w e v e r , is that t h e Scrolls n e v e r clearly d e scribe t h e f u t u r e , kingly M e s s i a h (man

God's Spirit.
50
R'iw)
49
in relationship to
This m a y b e b e c a u s e t h e Spirit of G o d w a s r e -
Terminologie,
p. 42 (comments on v. 25a only); and Schreiner,
"Geistbegabung," p. 179 (comments on v. 25b only). On the other hand,
J. Maier in Texte, vol. II, p. 206 lists ruah in both passages under "Geist
(des Menschen), Gesinnung"; Milik in Berth^lemy and Milik,
Discoveries, I, p. 155 translates both as "esprit," and Irwin in "SpiritDualism," pp. 74-5 & 192 thinks that both could refer either to a disposition in man or to God's Spirit.
T h i s is how P. van Imschoot in Theology of the Old Testament, I
(trans, by K. Sullivan and F. Buck; New York: Desclee, 1965), pp. 182-3
n. 23 understands the original meaning of the "spirit of wisdom" in Is.
11:2 (and presumably the following two uses of ruah); but cf. Lys, Ruah,
p. 81, who understands all four uses of ruah in Is. 11:2 as referring
essentially to God's Spirit.
F o r ruah in 1QS 3:6 as a reference to man's spirit, cf. above in
this paragraph; for ruah in 1QS 4:4 as man's spirit, cf. chapter 8 below;
for ruah in 6Q18, 5, 3 as man's spirit, cf. paragraph 3) of this section
below.
C / . Milik's comments on this expression in Barth&emy and Milik, Discoveries, I, pp. 128-130.
47
4 8
4 9
C / . W. D. Davies, "Paul," p. 176: "If we reject the strictly messianic reference in 1QS iv 20, and in CD ii, 9ff., then in no case in the
Scrolls is the spirit specifically connected with the Messiah(s),
although in 1QS iv, 20f., it is connected with the end." Note also the
remarks of Chevallier in his 1978 work, Souffle, p. 62: "Ces deux
chapitres [i.e., Levi 18 and Judah 24 in the Test, of the XII Patriarchs]
5 0
Ruah
111
g a r d e d a s a n o r m a l p o s s e s s i o n of all the m e m b e r s of the sectarian c o m m u n i t y a n d w a s therefore taken for g r a n t e d a s w o r k i n g

within the c o m i n g P r i n c e , b u t m o r e p r o b a b l y this silence is int e n t i o n a l . A special m e n t i o n o f the p r e s e n c e o f G o d ' s Spirit
within s u c h a n i m p o r t a n t l e a d e r o f the Sect m i g h t h a v e i n d i c a t e d that h i s a u t h o r i t y e v e n in r e l i g i o u s m a t t e r s (e.g., a s a
prophet)
w o u l d t r a n s c e n d the a u t h o r i t y of the n o r m a l ,
priestly l e a d e r s h i p o f t h e sect, a n d it is c l e a r t h a t Q u m r a n ' s
priestly l e a d e r s h i p w a n t e d to a v o i d this k i n d o f s i t u a t i o n .
5 1
52
I Q H 7:11; nnn nn. S c h o l a r s a r e d i v i d e d o v e r the m e a n i n g of

ruah in this v e r s e as either a n evil a n g e l / d e m o n
o r a n evil
p e r s o n . H o w e v e r , ruah h e r e is p r o b a b l y a r e f e r e n c e to m a n a s
a "spirit" for the f o l l o w i n g r e a s o n s : 1) it is r a r e for t h e Scrolls
to refer to an a n g e l o r d e m o n w i t h the s i n g u l a r o f ruah;
2)
ruah is o t h e r w i s e n e v e r a s s o c i a t e d w i t h t h e w o r d min o r a n y
f o r m of it, w h e r e a s nrn is u s e d to describe m a n in I Q H 5:25 w i t h
the syntactically a n a l o g o u s e x p r e s s i o n rvnn * n ; 3 ) t h e e x p r e s s i o n
nm nn ? na \m is f o l l o w e d b y t h e p a r a l l e l e x p r e s s i o n PUBD K ?
nottfK *a bob ymfy, w h i c h refers to m e n a n d s e e m s to d e f i n e m o r e
5 3
5 4
55
sont en effet les seuls textes des pseudepigraphes qui attribuent la

ruah divine au Messie. . . , et ils donnent des precisions. . . qui cont r a s t e d avec 1'obscurite des fragments rep^res a ce sujet dans les
ecrits de Qumran." Chevallier also notes here that it is uncertain
whether or not the Test, of the XII Patriarchs represents late Judaism;
for a view of this work as having a Christian origin, cf. M. de Jonge, The
Testaments of the Twelve Patriarchs: A Study of their Text, Composition and Origin (Leiden, 1953).
C / . n. 32 in chapter 3 above.
C / . Vermes, Perspective, pp. 184-5.
C / . Huppenbauer, Mensch, p. 74; Irwin, "Spirit-Conflict," pp. 52
& 192; Johnston, "Spirit," and J. Maier, Texte, vol. II, p. 206.
C / . Anderson, "'Ruah'," p. 295; Hauschild, Gottes Geist, p. 254;
Holm-Nielsen, Hodayot, p. 132 n. 13; Notscher, "Geist," p. 305; OstenSacken, Gott und Belial, p. 138; and Pryke, "'Spirit'," p. 345.
C / . n. 43 above.
51
5 2
5 3
5 4
55
112
c l o s e l y its p r e c e d i n g s t i c h ;
a n d finally, 4 ) it is n o t u n u s u a l in
56
I Q H for m e n to b e d e s c r i b e d a s
ruah-
57
I Q H f 1 2 : 4 ; [ntf]p * n i f l r r n . I h a v e f o u n d o n l y t w o s c h o l a r s
w h o h a v e c o m m e n t e d o n this v e r s e . O n e r e g a r d s ruah h e r e a s a
simple religious d i s p o s i t i o n
58
a n d the other as a n impersonal
p o w e r o f evil s t a n d i n g b e h i n d m a n ' s sin a n d g o d l e s s n e s s .
59
The
e x p r e s s i o n ntfp fpu) n n o c c u r s o n l y h e r e (in a v e r y f r a g m e n t a r y

c o n t e x t ) , b u t it p r o b a b l y r e f e r s s i m p l y to a h u m a n disposition
w i t h n o m e t a p h y s i c a l o r c o s m i c significance since syntactically
a n d c o n c e p t u a l l y it fits in b e s t w i t h t h e m o s t d o m i n a n t a n d
c h a r a c t e r i s t i c s y n t a c t i c a l p a t t e r n in t h e Scrolls for d e s c r i b i n g
m a n ' s spirit (cf. s e c t i o n 3a a b o v e ) . In this p a t t e r n t h e s i n g u l a r
of ruah
is in c o n s t r u c t w i t h a g e n i t i v e w h i c h , i n t u r n , is often
d e s c r i p t i v e of a g o o d o r evil m o r a l q u a l i t y , e.g., naiDR, mar, etc.

A l t h o u g h this p a t t e r n is v e r y c o m m o n l y u s e d for d e s c r i b i n g t h e
c h a r a c t e r o f m a n ' s spirit, is it n e v e r c l e a r l y u s e d in t h e s e c t a r ian literature t o describe a n angel o r d e m o n .
C D 5 : 1 1 & 7 : 4 ; arrtiip
6 0
nn a n d vehp n n , r e s p e c t i v e l y . M o s t
s c h o l a r s b e l i e v e t h a t ruah
in t h e s e p a s s a g e s r e f e r s to m a n ' s
s p i r i t , a l t h o u g h a s t r o n g m i n o r i t y b e l i e v e s t h a t it r e f e r s in
s o m e s e n s e to t h e Spirit of G o d .
6 1
T h e m a j o r i t y s e e m s to b e c o r -
rect. A s in c h a p t e r 3 (section 2bl), w h i c h d e a l t w i t h t h e i m p o r t a n c e o f t h e suffix in d e f i n i n g chip nn a s G o d ' s h o l y Spirit, a

C f . Holm-Nielsen, Hodayot, p. 132 n. 13.
E.g., I Q H 1:22; 2:15; 3:21; 9:16; and 13:13.
N 6 t s c h e r , "Geist," p. 309.
56
57
58
H . W. Huppenbauer, "Belial in den Qumrantexten," Theologische Zeitschrift, 15 (1959), p. 84.

5 9
^ N o t e that H Q P s a Plea 19 with rtttOD nn in v. 15 (which probably

refers to a demon; cf. chapter 5 above) is probably not a sectarian
composition; cf. Sanders, Discoveries, IV, 75-6. Note also that the genitive in the expression |n[an n]n in 4Q286Bera 10 II 7-8 is not so much
a moral description as a description of function. In any case, this expression is highly unusual since this is the only place in the Scrolls in
which Belial (or the corresponding good angel, viz., Michael, the
Prince of Lights) is ever called a ruah. Also, it is only rarely that any
demon or angel is called a ruah in the singular (cf. n. 43 above).
Cf. the list of these scholars in n. 6 in chapter 3 above.
6 1
Ruah
113
p r i m a r y e v i d e n c e for ruah a s m a n ' s spirit in C D 5:11 ( a n d b y

a n a l o g y C D 7 : 4 ) is the fact that the suffix o n the g e n i t i v e Bhp
in both c a s e s refers to m a n . W e n o t e d in t h e analysis o f c h a p t e r
3, section 2bl that it is doubtful if the s e c t a r i a n s o r a n y o n e else
a t t h a t t i m e e v e r r e f e r r e d to m a n ' s s p i r i t a s t h e S p i r i t ( o r
spirit) of God,
a n d this s e e m s to b e essentially t r u e for m a n ' s
spirit: there d o e s n o t a p p e a r to b e a clear p l a c e in s e c t a r i a n lite r a t u r e in w h i c h ruah a s the Spirit of G o d is e v e r r e f e r r e d to a s
the spirit of man (e.g., w i t h a suffix o r s o m e o t h e r s y n t a c t i c a l
m a r k e r ) . T h e r e is a biblical sense, of c o u r s e , in w h i c h G o d i m p a r t s H i s "spirit" (i.e., t h e c a p a c i t y o f life h a v i n g its s o u r c e
o n l y in H i m ) to m e n a n d t h e y live, o r H e w i t h d r a w s H i s spirit
a n d t h e y d i e , a n d this k i n d o f t h i n k i n g m a y in p a r t lie b e hind the l a n g u a g e of C D 5:11 a n d 7:4. B u t e v e n m o r e basic to the
t h o u g h t of the sectarians, a s w e h a v e seen in c h a p t e r 3 , is their
r a d i c a l d i s t i n c t i o n ( e s p e c i a l l y in I Q H ) b e t w e e n G o d ' s Spirit
a n d m a n ' s s p i r i t . In the c o n t e x t of this t h e o l o g y , t h e n , if it
h a s h a d a n y i n f l u e n c e o n C D at all, it is difficult to b e l i e v e
that C D r e g a r d s m a n a s h a v i n g a d o m i n a n c e o v e r G o d ' s Spirit
e v e n to the point o f defiling it. Ruah in C D 5:11 a n d 7:4 p r o b a bly refers to the n a t u r a l spirit of m a n w h i c h h e h a s f r o m birth
( p e r h a p s also r e n e w e d in the sense of E z k . 3 6 : 2 6 ) a s o p p o s e d to
the t r a n s c e n d e n t a n d a u t o n o m o u s Spirit o f G o d . T h i s is c o n firmed b y the following t w o o b s e r v a t i o n s : it is n o t u n u s u a l for
6 2
63
6 4
6 5
66
W i t h o u t the parallel passage CD 5:11, it might be possible to

understand the suffix on ehp in 7:4 as referring to God; but cf. the syntactical and conceptual analogies between CD 7:4, 12:11, and Lev.
20:25 which strongly indicate that the suffix on the expression in CD
7:4 refers to man.
/ . e . , either directly or indirectly with a suffix or some other
marker; cf. nn. 12-14 in chapter 3 above.
^Cf. however, 2 Kings 2:15 (and 1 Cor. 5:4 in the New Testament).
This kind of language seems to be absent for the most part also in the
intertestamental sources known to be used by the sectarians.
C / . Gen. 6:3 and Job 27:3. In these cases, however, ruah expresses man's complete dependence on God's spirit rather than his
possession or control over it; cf. Lys, Ruah, pp. 321-315.
^Cf. nn. 18, 21 and 22 in chapter 3 above.
62
63
6 5
114
m a n ' s spirit at this time to b e called " h o l y , "

a n d as E.
S c h w e i z e r n o t e d a s e a r l y a s 1952, t h e p h r a s i o l o g y of C D 7:4 is
a n a l o g o u s to t h e levitical e x p r e s s i o n nynefBJ n raptin 161 in L e v .
20:25 (cf. also C D 12:11 in w h i c h
is r e t a i n e d ) a n d p r o b a b l y
h a s a s i m i l a r m e a n i n g . T h e c o n t e x t of C D 5:11, o n t h e other
h a n d , m a k e s u s e n o t of fpeJ b u t of t h e c o n c e p t u a l l y a n a l o g o u s
v e r b ROD a n d it is c o n c e r n e d less w i t h c e r e m o n i a l d e f i l e m e n t
t h a n d o c t r i n a l a n d m o r a l sins, b u t t h e r a r e f o r m of its genitive
(i.e., t h e p l u r a l of chip w i t h a suffix r e f e r r i n g to m e n ) w h i c h it
s h a r e s w i t h 7:4 a n d t h e s h a r e d t h e m e of m e n e n g a g i n g in defiling, u n c l e a n a c t i v i t y i n d i c a t e s a similarity o f m e a n i n g for ruah
in b o t h p a s s a g e s .
6 7
6 8
H Q P s a P l e a 19:14; rum ruia* rrn. I h a v e f o u n d o n l y t w o

s c h o l a r s w h o take clear positions o n t h e m e a n i n g of ruah in this
v e r s e : N o l l r e g a r d s it a s a r e f e r e n c e t o h u m a n p s y c h o l o g i c a l
qualities
a n d M a n n s s e e s it a s a r e f e r e n c e t o t h e Spirit of
G o d . N o l l s e e m s to b e c o r r e c t i n this instance since t h e c o n t e x t
of this p r e - E s s e n e p s a l m is n o t that of a special, e s c h a t o l o g i c a l p r e s e n c e o f G o d ' s Spirit i n t h e e n d - t i m e c o m m u n i t y , b u t
r a t h e r h a s to d o w i t h t h e biblical p s a l m i s t ' s f o r g i v e n e s s a n d
c l e a n s i n g f r o m sin ( v v . 13-14) a n d his d e s i r e to live h e n c e f o r t h
in t r u e k n o w l e d g e a n d faithfulness to G o d ( v v . 14-15).
6 9
7 0
7 1
72
C f . n. 15 in chapter 3 above.
E d u a r d Schweizer, "Die sieben Geister in der Apokalypse,"
Evangelische Theologie, 11 (1951/1952), p. 506 n. 25. Cf. also the same
connection in Chaim Rabin, The Zadokite Documents (2nd. ed.; Oxford: Clarendon Press, 1958), p. 26 n. 1 on line 4.
N o l l , "Angelology," p. 72.
M a n n s , symbole, p. 71.
Cf. Sanders, Discoveries, IV, pp. 75-6.
C / . n. 71 above. This is probably how the sectarians would have
understood the authorship of this psalm, i.e., the author by definition
would not be part of their eschatological community. Note that if the
author was thought to be David himself, he would not be praying for
the prophetic Spirit of God as such, which he had from his youth (cf. 1
Sam. 16:13) but for a righteous disposition (cf. Ps. 51), which is the basic
theme of this hymn.
67
6 8
69
70
7 1
7 2
Ruah
115
3 ) O c c u r r e n c e s of ruah w h i c h h a v e r e m a i n e d l a r g e l y u n treated: 1 Q 2 9 , 14, 1; 4 Q 1 7 7 , 1 2 - 1 3 , 1 , 5 ; 4 Q 5 0 4 , 6, 2 2 ; 4 Q 5 1 0 , 1, 6;

4Q511,10,2; 4Q511,18 II6; and 6 Q 1 8 , 5 , 3 .
1 Q 2 9 , 1 4 , 1 : nrrr m i . This e x p r e s s i o n is u n i q u e in the Scrolls
a n d w i t h o u t a c o n t e x t , b u t its p a t t e r n o f ruah in t h e s i n g u l a r
(which is uncharacteristic a s a r e f e r e n c e to a n a n g e l o r d e m o n )
f o l l o w e d b y t h e g e n i t i v e m r r ( w h i c h c a n n o t a p p l y to G o d )
indicates that this p h r a s e is d e s c r i p t i v e of m a n ' s spirit o r d i s position.
7 3
7 4
75
4 Q 1 7 7 , 1 2 - 1 3 , 1 , 5 ; n o R n n . This e x p r e s s i o n is v e r y interesting
since this is o n e of the f e w p l a c e s o u t s i d e the t w o - s p i r i t T r e a tise (cf. 1QS 3 : 1 8 / 1 9 a n d 4 : 2 1 b ) that a n y f o r m of ruah e v e r o c c u r s
w i t h a n y f o r m o f r o R in the non-biblical, H e b r e w Scrolls p u b lished so f a r . Of e v e n m o r e interest is a p h r a s e in t h e i m m e diate c o n t e x t of o u r e x p r e s s i o n (v. 7 ) w h i c h s e e m s to h a v e b e e n
t a k e n d i r e c t l y f r o m 1 Q S 3 : 2 4 : TIR '33 bisb w
"iriDR
A l t h o u g h it is difficult to d e t e r m i n e the m e a n i n g of TOR nri in
the f r a g m e n t a r y c o n t e x t of v. 5 , the c o n n e c t i o n of v e r s e 7 w i t h
1QS 3:24 is a s t r o n g indication that noR r r n s h o u l d b e u n d e r s t o o d
in the light of Viam noRn m n n in 1 Q S 3 : 1 8 / 1 9 a s a d i s p o s i t i o n
g i v e n to the s e c t a r i a n at birth (cf. t h e a n a l y s i s of ruah in 1QS
3 : 1 8 / 1 9 in c h a p t e r 8 b e l o w a s essentially a h u m a n d i s p o s i t i o n ) .
7 6
Cf. nn. 43 and 60 above.

T h i s is probably a negative term; note Milik's translation in
Barthelemy and Milik, Discoveries, I, p. 132 as "ambition."
T h e singular of ruah followed by a genitive indicating a good or
evil moral quality is a common syntactical pattern for describing
man's spirit in the Scrolls; cf. section 3a above.
1 Q M 13, which has a strong literary relationship with 1QS 3-4 (cf.
Irwin, "Spirit-Dualism," p. 210), contains the expressionTORr r n in v. 10;
the only other occurrence of r c with ruah I have found is in IQH 2:4 in
which r c R was replaced with pTX by the scribe. Also, with the exception
nVifi rnrrn in IQH f 5:6,1 have found no form of ruah with any form of
bvi/nbvi, f (noun) or Êfn outside of the two-spirit Treatise; cf. 1QS 3:18
& 25. If the consensus of the late 1950's and early 1960's were correct,
which viewed the two-spirit Treatise as having a dominant position in
sectarian pneumatology (cf. chapter 2 above), this almost total lack of
contact with the two-spirit vocabulary of 1QS 3-4 would be astonishing.
73
74
75
76
116
Finally, w e s h o u l d n o t e that a n e x p r e s s s i o n identical to o u r e x p r e s s i o n (viz., nnR m i ) is f o u n d in 1QS 4 : 2 1 b in w h i c h it a p p e a r s

a t first s i g h t t o h a v e t h e m e a n i n g " G o d ' s e s c h a t o l o g i c a l
Spirit." H o w e v e r , a s w e will a t t e m p t t o s h o w in c h a p t e r 8 b e l o w , t h e a u t h o r of this se ct i on of t h e t w o - s p i r i t Treatise ( 4 : 1 5 2 6 ) is a t t e m p t i n g t o r e i n t e r p r e t t h e t r a d i t i o n a l p n e u m a t o l o g y
of t h e sect (as s e e n especially in I Q H ) in t e r m s of his two-spirit
(i.e., disposition) v i e w , a n d h e c h o s e to u s e nnR n n ( = the g o o d
disposition o f 3 : 1 8 / 1 9 ) in t h e c o n t e x t of 4:21 precisely b e c a u s e it
reflected a n d s u p p o r t e d this v i e w .
4 Q 5 0 4 , 6, 2 2 ; TT VO n n . T h i s e x p r e s s i o n is u n i q u e in t h e
Scrolls. Its c l o s e s t e q u i v a l e n t in t h e literature k n o w n a n d u s e d
b y t h e sect s e e m s to b e T I bo BteJ (cf. Job 1 2 : 1 0 a n d H Q P s a Plea 19:
3 - 4 ) . T h e s e c o n t e x t s w o u l d s e e m to i n d i c a t e that ruah in o u r e x p r e s s i o n r e f e r s to t h e b r e a t h of life in a n y t h i n g ( m a n o r a n i m a l )
t h a t h a s life, b u t p e r h a p s it h a s to d o chiefly w i t h h u m a n life
m u c h like t h e e x p r e s s i o n n bf\o in 1QS 4 : 2 6 , 9 : 1 2 a n d 10:17.
4 Q 5 1 0 , 1 , 6 a n d 5 Q 5 1 1 , 1 0 , 2 : nra rrn. T h e s e t w o f r a g m e n t s
a r e e s s e n t i a l l y p a r a l l e l to e a c h o t h e r ( w i t h 4 Q 5 1 1 , 1 0 p e r h a p s
being a n e x p a n d e d recension) a n d so contain the s a m e unique e x p r e s s i o n in essentially t h e s a m e c o n t e x t . In these f r a g m e n t s ,
a s Baillet n o t e s , t h e p s a l m i s t seeks "a la fois p o u r louer Dieu et
p o u r c h a s s e r l e s m a u v a i s e s p r i t s , " i.e., h e p r a i s e s G o d t o
t h r o w fear into t h e d e m o n s ( 4 Q 5 1 0 , 1, 4 - 5 ) w h o w o u l d o t h e r w i s e n n n n vnsrb mans a r e D'Wis ("strike u n e x p e c t e d l y for t h e
l e a d i n g a s t r a y of a spirit of k n o w l e d g e , " v. 6 ) . It s e e m s clear,
t h a t nra n n h e r e r e f e r s t o t h e s e c t a r i a n himself o r his fellow
religionists for t h e f o l l o w i n g r e a s o n s : 1) t h e basic t h e m e of this
c o n t e x t is t h e p s a l m i s t ' s a t t e m p t t o p r o t e c t h i m s e l f a n d o t h e r
m e m b e r s of the s e c t f r o m d e m o n i c a t t a c k (cf. 1QS 3 : 2 4 ) ; 2) it is
n o t u n u s u a l in t h e Scrolls for t h e sectarian to describe himself or
a n o t h e r p e r s o n a s a ruah o f o n e k i n d o r a n o t h e r ; a n d finally,
77
78
79
77
Baillet, Discoveries, VII, p. 226.
Ibid., p. 215.
E.g., IQH 1:22; 2:15; 3:21; 9:16; and 13:13; cf. also 1QS 8:12. Note
that most of the clear uses of ruah in this manner are found in IQH
and compare this with Baillet's remarks in ibid., p. 220 on the relation78
79
Ruah
117
3 ) w h e n e v e r t h e v e r b nun h a s a logical subject ( a s intransitive)

or a n object ( a s transitive) in t h e Scrolls, s u c h a subject o r object
is a l w a y s a h u m a n b e i n g a n d o f t e n t h e s e c t a r i a n h i m s e l f
r a t h e r than, e.g., a n angel o r a d e m o n .
8 0
4 Q 5 1 1 , 1 8 II 6; 'lira nn. This e x p r e s s i o n is u n i q u e d e s p i t e its

s i m i l a r i t y t o nra nn t r e a t e d i m m e d i a t e l y a b o v e , s i n c e t h i s
spirit is s o m e t h i n g w h i c h t h e p s a l m i s t has r a t h e r t h a n s o m e thing h e is. This is also t h e o n l y p l a c e e x c e p t for C D 5 : 1 1 a n d
7:4 in t h e published, non-biblical H e b r e w Scrolls in w h i c h ruah
as m a n ' s spirit is in c o n s t r u c t w i t h a g e n i t i v e s u b s t a n t i v e w i t h
the suffix r e f e r r i n g b a c k t o m a n a s its p o s s e s s o r .
T h e r e is a
c e r t a i n f o r m a l similarity, then, b e t w e e n ruah h e r e a n d in C D
5:11 a n d 7:4, a n d a s in these C D p a s s a g e s , ruah in o u r p a s s a g e s
b e l o n g s to m a n r a t h e r t h a n to G o d . T h i s is i n d i c a t e d b y t h e b a sic t h e m e of 4 Q 5 1 1 , 18 II w h i c h h a s t o d o n o t w i t h t h e Spirit of
G o d a s s u c h b u t w i t h t h e p e r s o n a l s p i r i t u a l i t y of a s e c t a r i a n
e v i d e n t l y t r y i n g to d e f e n d h i m s e l f a g a i n s t o p p o n e n t s w h o a r e
pointing o u t his s h o r t c o m i n g s ( w . 9 - 1 0 ) . T h e psalmist's m e n t i o n
of his "spirit of u n d e r s t a n d i n g " in v. 6, then, p r o b a b l y m e a n s n o
m o r e t h a n t h e e x p r e s s i o n nra run in v. 8 ; it is s i m p l y h i s c l a i m
to h a v e a d i s p o s i t i o n o f u n d e r s t a n d i n g a n d a c c e p t a n c e of h i s
c o m m u n i t y ' s d o c t r i n e a n d practice.
81
6 Q 1 8 , 5 , 3 ; run nn. This e x p r e s s i o n o c c u r s e l s e w h e r e o n l y in

1QS 4 : 1 4 a n d l Q S b 5 : 2 5 b , a n d i n c o n n e c t i o n w i t h ruah t h e v e r b
prn o c c u r s o n l y in I Q H 1 6 : 7 . T h e full e x p r e s s i o n o f 6 Q 1 8 , 5 , 3 is
run rrna iptn[. . . ] in w h i c h , a c c o r d i n g t o Baillet, lprn c a n b e r e a d
either a s a piel o r a h i t h p a e l . If a hithpael f o r m o f ptn is u n d e r s t o o d here, this w o u l d g i v e o u r e x p r e s s i o n a f o r m a l likeness
82
ship between 4Q510/511 and I Q H : "Les rappochements avec les H o dayot sont si nombreux qu'il peut y avior une communaute" d'auteur
avec au moins certain passages."
Ê.g., 1QS 5:4 & 11; 11:1; and IQH 4:25.
C f . the patterns for man's spirit in section 3 c in this chapter
above. Note that the suffix on "paa nn ( I Q H 16:14) refers formally to
God.
C / . M. Baillet, J. T. Milik and R. de Vaux, Discoveries in the
Judean Desert of Jordan, Textes, III (Oxford: Clarendon Press, 1962), p.
134 n. 3.
81
8 2
118
to I Q H 1 6 : 7 in w h i c h ruah w a s u n d e r s t o o d a s referring to G o d ' s

S p i r i t , a n d p e r h a p s w i t h o t h e r e v i d e n c e (e.g., I Q H 1 4 : 2 5 ) ,
run n n h e r e c o u l d also b e u n d e r s t o o d a s G o d ' s Spirit. T h e hithp a e l r e a d i n g is n o t c e r t a i n , h o w e v e r , a n d e v e n if it w e r e , this
f o r m w i t h 2 is a m b i g u o u s in m e a n i n g . Baillet s u g g e s t s , for e x a m p l e , that its m e a n i n g in 6 Q 1 8 , 5 , 3 s h o u l d b e u n d e r s t o o d in a
r e f l e x i v e s e n s e b y a n a l o g y w i t h l Q S a 2:7 ("se tenir f e r m " ) ,
w h e r e a s G. J e r e m i a s u n d e r s t a n d s it in I Q H 4 : 3 9 & 18:9 as h a v ing a n a c t i v e m e a n i n g a n d M a n s o o r in I Q H 1 6 : 7 as a p a s s i v e .
T h e k e y to the m e a n i n g of o u r e x p r e s s i o n s h o u l d p r o b a b l y b e
s o u g h t in the e x p r e s s i o n run rrn itself ( g i v e n the f r a g m e n t a r y
c o n d i t i o n of this p a s s a g e ) , w h i c h in its other o c c u r r e n c e s m e a n s
m a n ' s s p i r i t a n d p r o b a b l y also h a s the s a m e m e a n i n g here.
83
8 4
8 5
86
87
88
c. T h e m e a n i n g of ruah w i t h a suffix: (24 t i m e s , cf. section

3a a b o v e for r e f e r e n c e s ; 1 Q S 3:14 & 4 : 2 6 b will b e h a n d l e d in
c h a p t e r 8 b e l o w , a n d I Q H 4 : 3 6 will b e h a n d l e d b e l o w in section
3d of this c h a p t e r in c o n n e c t i o n with 4 : 3 1 ) .
If t h e c o n s e n s u s of s c h o l a r s h i p o n the interpretation of the
a b o v e p a s s a g e s is c o r r e c t , a significant p a t t e r n for d e t e r m i n i n g
t h e m e a n i n g o f ruah in the non-biblical, H e b r e w Scrolls c o u l d
b e its u s e in the singular w i t h a n a t t a c h e d suffix ( 2 2 t i m e s ; in 2
c a s e s a b o v e ruah is in the p l u r a l , cf. 1QS 2 : 2 0 & 3 : 1 4 ) . E v e r y
t i m e , in fact, that this p a t t e r n of ruah is f o u n d in the non-biblical, H e b r e w Scrolls ( w i t h o n l y o n e x c e p t i o n : 4 Q 1 8 5 , 1-2, I, 1 0 ) ,
s c h o l a r s a l m o s t u n a n i m o u s l y r e g a r d it a s referring in s o m e sense
to t h e spirit of m a n in c o n t r a s t , e.g., to G o d ' s Spirit o r an a n g e l . T h i s c o n s e n s u s s e e m s to b e c o r r e c t for the following r e a 8 9
83
C / . section 2b3 in chapter 3 above.
C / . section If in chapter 3 above.

Baillet, Milik and de Vaux, Discoveries, III, p. 134 n. 3.
G . Jeremias, Lehrer, p. 210 n. 11.
M a n s o o r , Hymns, p. 185.
C / . paragraph 2 in this section above for lQSb 5:25b and chapter
8 below for 1QS 4:4.
I have found only three scholars who have commented on the
verses associated with this pattern and who disagree somewhat with
84
85
8 6
87
88
8 9
Ruah
119
sons: 1) there is n o clear c a s e in the non-biblical, H e b r e w Scrolls

in w h i c h ruah a s G o d ' s Spirit e v e r h a s a n a t t a c h e d s u f f i x ; 2 )
the s i n g u l a r of ruah o n l y r a r e l y m e a n s " a n g e l / d e m o n "
and
this n e v e r i n v o l v e s a suffix; 3 ) the m o s t basic r e a s o n , h o w e v e r ,
s u p p o r t i n g the a b o v e c o n s e n s u s is t h a t the c o n t e x t s t h e m s e l v e s
in the p a s s a g e s cited a b o v e i n d i c a t e t h a t ruah r e f e r s to m a n ' s
spirit ( s o m e t i m e s in the sense of E z k . 3 6 : 2 6 ) a n d n o t h i n g m o r e .
This is e s p e c i a l l y c l e a r in c o n t e x t s in w h i c h ruah c a n b e r e placed b y a personal p r o n o u n referring to m a n w i t h o u t c a u s i n g a
basic c h a n g e in m e a n i n g . T h u s , in 1QS 2:14 the ruah suffers d e s t r u c t i o n d u e t o m a n ' s d i s o b e d i e n c e , o r it " w a v e r s " (air 1 Q S
7 : 1 8 ) , " t u r n s a s i d e " f r o m t h e t r u t h (mtf 1 Q S 7 : 2 3 ) o r is
" i m p r i s o n e d " ( ? ) w i t h t h e d e a d (fosn I Q H 8 : 2 9 ) ; in o t h e r p a s s a g e s G o d "establishes" (TDBJI I Q H 9 : 1 2 a ) o r " f o u n d s " ( n c I Q H
9 ; 1 2 b ) the sectarian's ruah in the f a c e of o p p o s i t i o n , a n d it a p p a r e n t l y c a n e x p e r i e n c e s a l v a t i o n (cf. I Q H f 6:4, Wvb
Drrn p ) .
In C D 3:3 a n d in the r e c o n s t r u c t i o n of 3:7, the m e a n i n g o f ruah a s
m a n ' s n a t u r a l , sinful d i s p o s i t o n is c l e a r w h e n A b r a h a m is
p r a i s e d for n o t f o l l o w i n g t h e d e s i r e o f his ruah w h i l e the
wilderness g e n e r a t i o n is criticized for f o l l o w i n g t h e i r s . O n e o f
the m o s t i m p o r t a n t c o n t e x t s of ruah w i t h t h e suffix, h o w e v e r ,
is in the r e g u l a r p r o m o t i o n o r d e m o t i o n o f the s e c t a r i a n w i t h i n
90
9 1
92
the consensus on their meaning: Dupont-Sommer in

Nouveaux
aperqus sur les Manuscrits de la Mer Morte, L'Orient ancient fllustr6,
5 (Paris, 1953), p. 168 translates inn in 1QS 4:26b as "Son esprit" (but cf.
Dupont-Sommer in his later work, ecrits, p. 98 in which this is rendered
"son esprit"); Ringgren in Faith, p. 72 (translated edition) renders the
same verse somewhat ambiguously as "His (its) spirit"; finally, R.
Murphy in The Dead Sea Scrolls and the Bible (Westminster: N e w man Press, 1956), p. 69 describes ruah in 1QS 5:21, 2 3 / 2 4 & 6:17 as
standing "both for the opposing 'angels' as well as for the influence
which they initiate and exert in the heart of man."
F o r this pattern as the "wind" or "breath" of God, cf. the single
case in 4 Q 1 8 5 , 1 - 2 , 1 , 1 0 . This situation in the Scrolls is surprising since
this pattern in reference to God is not unusual in the Old Testament;
e.g., Num. 11:29; Is. 44:3; and Ezk. 37:14
C f . n. 43 above.
C / . Ezk. 13:3.
90
91
92
120
his c o m m u n i t y o n the basis of his "spirit" a n d w o r k s ; cf. 1QS

5:21 & 2 3 - 2 4 ; 6:17; 9 : 1 4 , 15 & 1 8 ; a n d also the plural in 2 : 2 0 . A
c l e a r c o n t e x t u a l indication o f the m e a n i n g of ruah in these p a s s a g e s (all o f w h i c h s h a r e the s a m e c o n t e x t , viz., s t a t u s in the
c o m m u n i t y ) is the close s t r u c t u r a l parallel b e t w e e n v. 14 a n d v.
1 7 o f 1 Q S 6 in w h i c h ruah in v. 1 7 r e p l a c e s bolD in v. 14 with a p p a r e n t l y little c h a n g e in m e a n i n g .
T h e s e c t a r i a n ' s spirit, a s
his insight, d e s c r i b e s his p e r s o n a l a n d c o n s t a n t l y e v o l v i n g relig i o u s c h a r a c t e r , w h i c h s e r v e s a s the basis for his c h a n g i n g r a n k
in the c o m m u n i t y .
9 3
Finally, m e n t i o n s h o u l d b e m a d e of the e x p r e s s i o n inn 'B ?

in C D 2 0 : 2 4 ( f o u n d also in 1QS 2 : 2 0 ; 4 : 2 6 b : a n d 9:14 w i t h s o m e
v a r i a t i o n ) . It is clear t h a t ruah h e r e m e a n s a s i m p l e , spiritual
d i s p o s i t i o n in m a n ( p e r h a p s in t h e s e n s e o f E z k . 3 6 : 2 6 ) a n d
n o t h i n g m o r e since C D a s a w h o l e i n v o l v e s n o two-spirit d u a l i s m (although a dualistic tradition of t w o o p p o s e d angelic
f o r c e s is p r e s e n t to s o m e e x t e n t ) . T h e s a m e m e a n i n g is p r o b a b l y also p r e s e n t in 1QS 2 : 2 0 a n d 9 : 1 4 , a l t h o u g h the two-spirit
c o n t e x t o f 1 Q S 4 : 2 6 b s h o w s t h a t h e r e m a n ' s spirit h a s to d o
w i t h t h e p r e d e s t i n e d , g o o d o r evil "self" o r " b e i n g " g i v e n to
m a n a t birth w h i c h totally d e t e r m i n e s the quality o f his religious life.
1
94
95
T h e r e a r e f o u r a d d i t i o n a l o c c u r r e n c e s o f ruah (all singular)

w i t h a suffix, b u t t h e s e a r e t o o i s o l a t e d a n d f r a g m e n t a r y for
m u c h a n a l y s i s . It s e e m s clear f r o m the c o n t e x t available, h o w e v e r , that these o c c u r r e n c e s for the m o s t p a r t b e l o n g to the c a t e g o r y of m a n ' s spirit. T h u s , n m n in 5 Q 1 3 , 2, 9 a p p e a r s to refer to
the spirit o f the L e v i t e s , Drrn a n d inn in I Q H f 11:4 a n d 4 Q 1 8 4 ,
4 , 4 ( r e s p e c t i v e l y ) , a r e in a c o n t e x t in w h i c h &* * a a n d DIR a p p e a r to b e the topic of discussion, a n d vrn "no in I Q H f 31:1 is in
a s s o c i a t i o n w i t h "ifcn. T h e c h a r a c t e r i s t i c , h o w e v e r , w h i c h m o s t
s t r o n g l y i n d i c a t e s that ruah (sg.) in all these p a s s a g e s is m a n ' s
93
C / . Brownlee, Manual, p. 25 n. 35 and Licht, Rule, p. 150.
C / . Osten-Sacken, Gott und Belial, p. 194. As Osten-Sacken

notes, however, Belial has no eschatological, cosmic dimensions in
CD.
C / . H. W. Kuhn, Enderwartung, pp. 120-2.
9 4
95
Ruah
121
spirit is its suffix. A s n o t e d a b o v e , t h e r e is o n l y o n e c l e a r c a s e in

t h e non-biblical Scrolls s o far in w h i c h t h e s i n g u l a r o f
ruah
w i t h a suffix d o e s n o t refer to m a n (viz., 4 Q 1 8 5 , 1 - 2 , 1 , 1 0 ) , a n d

t h e r e t h e c o n t e x t i n d i c a t e s w i t h o u t a m b i g u i t y that ruah
means
" w i n d " o r " b r e a t h " of G o d (cf. c h a p t e r 6 b e l o w ) .

d. T h e m e a n i n g of ruah
used without qualifying expres-
sions: (19 t i m e s ; cf. section 3a a b o v e for r e f e r e n c e s ; n o t e t h a t

I Q H 4 : 3 6 f r o m section 3c a b o v e will b e h a n d l e d h e r e t o g e t h e r
w i t h I Q H 4:31 a n d that rrn V D - a ' in I Q H 1 5 : 1 3 will b e h a n dled here together with I Q H 15:22).
P e r h a p s t h e b e s t w a y to h a n d l e this p a t t e r n o f ruah
is t o
d i v i d e it into t w o basic c a t e g o r i e s : t h o s e o c c u r r e n c e s w h i c h a r e
r e g a r d e d b y a l m o s t all s c h o l a r s a s referring to m a n ' s spirit a n d
t h o s e o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t .
1) O c c u r r e n c e s of ruah r e g a r d e d b y a l m o s t all s c h o l a r s a s r e ferring to m a n ' s spirit; category
A: 1 Q S 1 1 : 1 a & l b ; I Q H 1 4 : 3 ;
1 8 : 1 5 ; 1 Q M 7 : 5 ; 1 1 : 1 0 ; 14:7; a n d 4 Q 1 8 3 , 1 II 6 ; category
B:
IQH
5 : 2 8 ( r e c o n s t r u c t i o n ) ; 5 : 3 6 ; 4 Q 1 8 6 , 1 II 7; 4 Q 1 8 6 , 1 III 5 ; a n d
4Q186, 2,1, 6 .
9 6
T h e s p e c i a l s y n t a c t i c a l c h a r a c t e r i s t i c of t h e u n q u a l i f i e d
u s e of ruah in c a t e g o r y A a b o v e is its u s e a s a s i n g u l a r g e n i t i v e
of a nomen
regens
w h i c h , in t u r n , i n d i c a t e s a spiritual d i s p o s i -
tion o r quality of c h a r a c t e r .
97
T h e p a t t e r n of a nomen
regens
fol-
l o w e d b y a n unqualified, s i n g u l a r g e n i t i v e o f ruah is f o u n d for

meanings other than "man's spirit,"
98
b u t t h e nomen
regens
in
t h e s e c a s e s n e v e r i n d i c a t e s a spiritual d i s p o s i t i o n o r q u a l i t y .
I have found only one scholar who has regarded any of these
occurrences as referring to something other than man's spirit or disposition: cf. H. E. del Medico, L'enigme des manuscrits de la Mer
Morte (Paris: Librairie Plon, 1957), p. 397, who translates nn 'io: as "un
souffle destructeur."
N o t e that the genitive qualifies its nomen regens rather than
the reverse; cf. Kautzsch, Grammar, 89a and 128f & x.
9 6
9 7
. g . , n n m o 1QS 4:6, r r n ' o n * 1QM 6:12 (referring to a horse as

"longwinded"; cf. chapter 6 below), r r n Ttaa I Q H f 9:6, r r n BD f 19:3, and
rrn 'rr-Bto 4QDe {270} 2II 13-14a.
98
122
W h e n e v e r a nomen regens d o e s i n d i c a t e s u c h a disposition or

quality, if the c o n s e n s u s a b o v e is c o r r e c t , a n unqualified u s e of
ruah a s its g e n i t i v e a l w a y s r e f e r s t o m a n in the non-biblical,
H e b r e w Scrolls p u b l i s h e d so far. It s h o u l d also b e n o t e d that
s u c h a nomen regens w i t h ruah a s its genitive is f o u n d o n l y with
t h e unqualified, s i n g u l a r of ruahIt a p p e a r s , in fact, that the c o n s e n s u s o n c a t e g o r y A a b o v e is
c o r r e c t . T h u s , in 1QS 11:1 the "TDto t e a c h e s k n o w l e d g e to his err a n t f o l l o w e r s ( n n -sir??) so that t h e y m a y h a v e the p r e s e n c e
of m i n d to a v o i d a n g r y religious d e b a t e s w i t h their p r o u d e n e m i e s ( n n 'D"i), w h o a r e f u r t h e r identified in the following stich
a s non
it is n o t a s clear, o n the o t h e r h a n d , that rrn 'Bin i n
4 Q 1 8 3 , 1 , II, 6 refers to e r r i n g s e c t a r i a n s d u e to its f r a g m e n t a r y
c o n t e x t , b u t it is still clear that it h a s to d o w i t h h u m a n b e i n g s
of s o m e kind since the t h e m e of this f r a g m e n t is the struggle b e t w e e n t w o g r o u p s of m e n , viz., s e c t a r i a n s a n d the n o n - E s s e n e
p r i e s t s w h o defile t h e s a n c t u a r y w i t h their i m p u r i t y (v. 1 ) . In
I Q H 1 4 : 3 , h o w e v e r , t h e r e s e e m s to b e a c l e a r r e f e r e n c e to the
s e c t a r i a n s in t h e e x p r e s s i o n n n -MS, w h o a r e s a i d to b e
" p u r i f i e d " (D'ppito); this is a n i d e a b a s e d o n M a i . 3 : 3 , w h i c h
d e a l s with G o d ' s purification of the Levitical priests w h o
s e r v e H i m (a t h e m e w h i c h r e c u r s also in I Q H 5 : 1 6 a n d 4 Q 5 1 1 ,
35, 2 ) ,
a n d the s a m e e x p r e s s i o n is parallel w i t h -|-n 'D'on Vo
in 1 Q M 1 4 : 7 a s d e s c r i p t i o n s of the Q u m r a n f a i t h f u l .
Note
also the r e l a t e d e x p r e s s i o n -ifcm n n 'D'on in 1 Q M 7:5, w h i c h in
c o n t e x t d i s t i n g u i s h e s b e t w e e n those sectarians w h o a r e eligible
to fight in t h e e s c h a t o l o g i c a l w a r a n d t h o s e w h o a r e not. The
k e y difference b e t w e e n this e x p r e s s i o n in 1 Q M 7:5 a n d the o n e
in 1 4 : 7 ( - | T T -a-an " T O ) is t h a t 7:5 specifies a p h y s i c a l ( l e n ) a s
well a s a spiritual ( n n ) s t a n d a r d n e c e s s a r y for p a r t i c i p a t i o n in
t h e c o m i n g w a r , w h e r e a s 1 4 : 7 s i m p l y refers to the p r o p e r relig i o u s c o n d u c t e x p e c t e d f r o m all s e c t a r i a n s . 1 Q M 7:5, then, h a s
n o t h i n g to d o w i t h a hellenistic distinction b e t w e e n b o d y a n d
99
1 0 0
101
Cf. Is. 29:24; note that according to 1QS 9:16ff. the master is not
to teach non-sectarians.
C / . Baillet, Discoveries, VII, p. 238 n. 2.
99
1 0 0
1 0 1
Ruah- a s M a n ' s Spirit
123
soul. Finally, the e x p r e s s i o n n n H O J o c c u r s in 1 Q M 1 1 : 1 0 a n d

I Q H 18:15 (partially r e c o n s t r u c t e d )
a s a d e s c r i p t i o n of the
d e s p o n d e n t s e c t a r i a n . In 1 Q M 1 1 : 1 0 G o d is to set t h e s e s e e m ingly ineffective p e o p l e o n fire, w h o will then c o n s u m e u n g o d liness like s t r a w until it exists n o m o r e , a n d in I Q H 1 8 : 1 5 it is
these p e o p l e w h o r e c e i v e the g o o d n e w s of G o d ' s m e r c y f r o m a
sectarian l e a d e r especially gifted b y G o d to p r o c l a i m this m e s s a g e to t h e m (cf. v v . 10ff.).
1 0 2
C a t e g o r y B a b o v e h a s t o d o w i t h the u n q u a l i f i e d u s e of
ruah u n a t t a c h e d to o t h e r p a r t s of s p e e c h ( e x c e p t for waxv in
4 Q 1 8 6 , 1 III 5 a n d 2 , 1 , 6 ) . All t h e p a s s a g e s listed a b o v e in this
c a t e g o r y also refer c l e a r l y t o m a n ' s spirit. T h u s , in I Q H 5 : 3 6
( a n d in t h e p a r a l l e l r e c o n s t r u c t i o n in 5 : 2 8 ) t h e o p p o s i t i o n
w h i c h the p s a l m i s t f a c e s f r o m his e n e m i e s h a s a d i r e c t effect
within his o w n p e r s o n ( - p a s ' Q D T Q v. 3 5 ) , c a u s i n g (his) spirit to
s t u m b l e ( n n b'tfonb, v v . 2 8 & 3 6 ) a n d (his) s t r e n g t h to b e d e s t r o y e d ( m a amb v v . 2 8 / 2 9 , a n d no nt>2b v. 3 6 ) . It s e e m s clear
that the unqualified u s e of ruah in v. 3 6 ( a n d p r o b a b l y v. 2 8 )
m e a n s a p p r o x i m a t e l y the s a m e t h i n g a s the unqualified m a foll o w i n g it in parallel c o n s t r u c t i o n , i.e., b o t h t e r m s h a v e t o d o
with the sectarian's personal disposition a n d character. Finally, the t h r e e o c c u r r e n c e s of ruah in 4 Q 1 8 6 (viz., 1 II 7; 1 III 5 ;
a n d 2, I, 6 ) h a v e to d o w i t h m a n ' s spirit, p r o b a b l y in t h e s e n s e
of 1QS 3-4 a n d I Q H 15 as the p r e d e s t i n e d b e i n g of m a n , b u t
with the a d d e d precision that m e n ' s spirits a r e m a d e u p of m i x t u r e s of "light" a n d " d a r k n e s s " d e t e r m i n e d b y the f o r m a t i o n of
the stars at o n e ' s birth. U n l i k e 1 Q S 3 - 4 , h o w e v e r , ruah h e r e is
not set in relationship to t w o c o s m i c , angelic c r e a t u r e s d o m i n a t ing h u m a n i t y .
In this r e s p e c t ruah in 4 Q 1 8 6 a n d I Q H 15 a r e
similar. N e i t h e r h a s a n interest in p e r s o n a l , c o s m i c i n t e r m e d i a r i e s , w h i c h i n d i c a t e s t h a t t h e t w o s p i r i t s of 1 Q S 3 - 4
( t h e m s e l v e s e s s e n t i a l l y h u m a n d i s p o s i t i o n s ; cf. c h a p t e r e i g h t
b e l o w ) h a v e n o necessary
c o n c e p t u a l r e l a t i o n s h i p to t h e t w o
angels of 1QS 3 : 2 0 - 2 5 .
1 0 3
C / . ibid., p. 192 n. 1.
C / . Dupont-Sommer, "documents," p. 251, who understands
ruah in these passages as simply "l'esprit de chaque individu."
1 0 2
1 0 3
124
2 ) O c c u r r e n c e s o f ruah u s e d w i t h o u t q u a l i f i c a t i o n o v e r
w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g scholars: I Q H 4:31 &
36 ( a n a l y z e d t o g e t h e r ) ; 9:16a & 16b; 14:11; 15:13 & 22
( a n a l y z e d t o g e t h e r ) ; a n d 1 7 : 1 7 . N o t e t h a t I Q H 4 : 3 6 a n d 15:13
d o n o t b e l o n g in this syntactical c a t e g o r y b u t a r e a n a l y z e d h e r e
for c o n t e x t u a l r e a s o n s .
I Q H 4 : 3 1 , n r o ; a n d 4 : 3 6 , ' r r n . T h e m e a n i n g of ruah in I Q H
4 : 3 1 h a s b e e n at the c e n t e r o f the d e b a t e o v e r sectarian p n e u m a t o l o g y a l m o s t f r o m the b e g i n n i n g of Q u m r a n i a n s t u d i e s to the
present,
a n d d u r i n g this time it h a s been u n d e r s t o o d in a n u m b e r of different w a y s . M a n y s c h o l a r s h a v e r e g a r d e d it a s referr i n g in s o m e s e n s e to the spirit of m a n , b u t it h a s also b e e n
104
1 0 5
T h e basic history of this verse is as follows: 1) K. G. Kuhn initially regarded it in 1950 as referring to a spiritual Neuschopfung experienced at one's entrance into the sect, cf. K. G. Kuhn, "Texte," p. 201
and n. 7; 2) Sjoberg would contest this shortly afterwards and regard
ruah here as referring to the spirit of man given at birth, cf. Sjoberg,
"Wiedergeburt," pp. 79ff.; 3) Kuhn appears subsequently in 1952 to
agree with Sjoberg (although without citing this passage), cf. K. G.
Kuhn, "Tleipacruos," pp. 214-5; 4) Sjoberg then decides in 1955 that
Kuhn was originally correct and cites this verse (among others) as evidence of a spiritual "Neuschopfung" at Qumran, cf. Sjoberg,
"Neuschopfung," p. 135 and n. 6; 5) Kuhn appears again in 1961 to
agree with Sjoberg (but without citing this passage), cf. K. G. Kuhn,
"Epheserbrief," p. 344; 6) in 1966, H. W. Kuhn, a student of K. G. Kuhn,
defined ruah here as the "predestined being" of man given to him at
birth, cf. H. W. Kuhn, Enderwartung, p. 126 and n. 5; 6) not everyone,
however, even in Heidelberg, was convinced of this, and in 1980 Lichtenberger (another student of K. G. Kuhn) defined ruah in IQH 4:31 as
God's own Spirit, cf. Lichtenberger, Studien, pp. 67. It seems, in fact,
that K. G. Kuhn's original position in 1950 was correct but with the
added observation that the spiritual "Neuschopfung" in IQH 4:31 has
its origin in the eschatological presence of God's Spirit at work in the
sectarian community; cf. in this chapter below.
1 0 4
C / . Egon Brandenburger, Fleisch und Geist, Paulus und die

dualistische Weisheit, Wissenschaftliche Monographien zum Alten
und Neuen Testament, 29 (Neukirchen: Neukirchener Verlag, 1968),
pp. 92-3; Hauschild, Gottes Geist, pp. 248-9; Irwin, "Spirit-Dualism," pp.
58, 192 & 224 n.60; Jaubert, notion, p. 243; G. Jeremias, Lehrer, p.209 n.4;
1 0 5
Ruah
125
s e e n a s G o d ' s Spirit ( a s distinct f r o m the "spirit o f t r u t h " in

1QS 3 - 4 )
or a s the a m b i g u o u s Spirit of G o d / s p i r i t of t r u t h ,
sometimes with more emphasis on one than another, but with
no essential distinction m a d e b e t w e e n t h e m .
It a p p e a r s ,
h o w e v e r , t h a t t h o s e s c h o l a r s w h o i d e n t i f y ruah h e r e w i t h
m a n ' s spirit a r e c o r r e c t , especially t h o s e w h o see this spirit a s
a religious disposition characteristic of the s e c t a r i a n .
A
n u m b e r of considerations point in this direction, the m o s t i m m e d i a t e of w h i c h is t h e v e r b "cr in a s s o c i a t i o n w i t h a n u n q u a l i fied, singular f o r m of ruah a s its logical object. This s y n t a c t i c a l
p a t t e r n refers to m a n ' s spirit in c o n t r a s t to G o d ' s Spirit or a n a n gel for the following r e a s o n s : 1) t h e r e a p p e a r s to b e n o p l a c e in
the literature w r i t t e n o r u s e d b y the sect in w h i c h G o d ' s Spirit
is c l e a r l y e v e r t h e object o f a c r e a t i n g a c t i v i t y ;
2 ) ruah a s
1 0 6
1 0 7
1 0 8
1 0 9
1 1 0
Johnston, "Spirit," p. 28; Kamlah, "Geist," p. 482; H. W. Kuhn, Enderwartung, p. 126; Licht, Thanksgiving Scroll, p. 38; Eugene H. Merrill,
Qumran and Predestination, A Theological Study of the Thanksgiving
Hymns, Studies on the Texts of the Desert of Judah, VIII (Leiden, Brill,
1975), p. 18; Molin, Sdhne, p. 38; Notscher, "Heiligkeit," pp. 337-8;
Pryke, "'Spirit'," p. 345; Schreinder, "Geistbegabung," p. 165 n. 19; and
Sjoberg, "Wiedergeburt," pp. 78-9 (but cf. n. 106 below).
C / . Chevallier, Souffle, p. 56; Dietzel, "Beten," p. 23; Hiibner,
"Dualismus," p. 284 n. 2; Lichtenberger, Studien, p. 67; J. Maier, Texte,
vol. II, p. 206; Osten-Sacken, Gott und Belial, p. 133; Sjoberg,
"Neuschopfung," p. 135 and n. 6; and idem, "irveiiua," p. 385.
1 0 6
C f . Anderson, "'Ruah'," p. 293; H. Braun, Qumran, vol. II, p. 253;

Carmignac and Guilbert, Textes, p. 211 n. 60; Delcor, "Doctrines," col.
973; idem, Hymns, p. 46; Dupont-Sommer, "instruction," p. 21; Flusser,
"Sect," pp. 257 & 259; idem, "Dualism," p. 162 Foerster, "Geist," pp. 1289; Holm-Nielsen, Hodayot, p. 20 n. 10 and p. 85 n. 77; Mansoor, Hymns,
p. 76; Notscher, "Geist," p. 306; Ringgren, Faith, p. 89; Schweizer,
"m/ev\ia," p. 390 and n. 329; and Seitz, 'Two Spirits," pp. 94-5.
107
C / . nn. 213,215, 216 and 218 in chapter 2 above.

C / . Irwin, "Spirit-Dualism," pp. 5 8 , 1 9 2 & 224 n. 60 and Merrill,
Qumran, pp. 40-1 for a similar opinion.
B o t h C h e v a l l i e r in Souffle,
p. 56 and Sjoberg in
"Neuschopfung," p. 135 & n. 6 understand ruah in IQH 4:31 as "God's
Spirit," but they are unable to cite analogies in relevant literature in
which God's Spirit is the object of a creating activity. Chevallier in
1 0 8
1 0 9
1 1 0
126
" a n g e l , " o n t h e o t h e r h a n d , c a n b e t h e object o f " i r in the

Scrolls,
b u t there is n o e v i d e n c e in the Scrolls for a n unqualified u s e o f ruah in the singular a s a n angel o r d e m o n ;
a n d finally, 3 ) ruah in its i m m e d i a t e c o n t e x t in I Q H 4:31 c a n be best
u n d e r s t o o d in t e r m s o f E z k . 3 6 : 2 6 (i.e., a s a n e w d i s p o s i t i o n
g i v e n b y G o d to H i s eschatological p e o p l e ) in contrast to a n und e r s t a n d i n g b a s e d o n 1QS 3 : 1 3 - 4 : 2 6
in w h i c h the g o o d spirit u a l i t y o f t h e s e c t a r i a n is g i v e n to h i m f r o m birth since the
p s a l m i s t identifies h i m s e l f w i t h the rest of h u m a n i t y as sinful
b y n a t u r e (cf. I Q H 4:29ff.). This s t a n d s in c o n t r a s t , e.g., to the
c o n t e x t of I Q H 15 :13 & 2 2 , w h i c h h a s to d o with a g o o d o r evil
p r e d e s t i n e d d i s p o s i t i o n r e c e i v e d at birth a n d is p r o b a b l y best
u n d e r s t o o d in t h e light of 1 Q S 3-4 (cf. the d i s c u s s i o n of these
p a s s a g e s b e l o w in this s e c t i o n ) . In the c o n t e x t of I Q H 1 5 , the
111
1 1 2
1 1 3
Souffle, p. 63 suggest somewhat tentatively that Jubilees 1:21 & 23

(which speak of God creating a "holy spirit" in His people) may refer to
God's Spirit, but the context of these passages seems to make this unlikely; cf. Sjoberg in "t:vev\ia," p. 378 & n.236,who regards this context as
referring to man's spirit and also the same opinion in Russell, Method,
p. 403.
E.g.,
IQH 1:8-9
T h e r e are rare uses, however, of a qualified ruah in the singular
as an angel or demon; cf. n. 43 above; note also that ruah in VD mi (e.g.,
I Q H 1:10 & 10:8) is qualified in this case by its nomen regens, V D ; cf.
Kautzsch, Grammar, 146c. For ruah in I Q H 4:31 as the "spirit of
truth" of 1QS 3:18-19 viewed as a cosmic angel, cf. Dupont-Sommer,
"instruction," p. 21 and Holm-Nielsen, Hodayot, p. 20 n. 10 and p. 85 n.
77;
C / . Carmignac and Guilbert, Textes, p. 211 n. 60 and Seitz, "Two
Spirits," pp. 94-5. A complicating factor in any discussion of the two
spirits is their status as either simple dispositions in man or as angelic
creatures which work within man but also transcend him. However,
this question has no direct bearing on the issue at hand since with
either view of the two spirits God stills creates men from the beginning
as either essentially good or evil; thus, a scholar who views the two
spirits as angels in 1QS 3-4 and then interprets I Q H 4:31in the light of
1QS 3-4 is not necessarily prevented from regarding ruah in IQH 4:31
as a predestined disposition rather than an angel; cf. for example, H.
W. Kuhn, Enderwartung, p. 126.
m
112
1 1 3
Ruah
127
s e c t a r i a n c a n n o t r e a l l y p u t h i m s e l f o n a level b y n a t u r e w i t h
the r e s t o f sinful h u m a n i t y s i n c e h e b e l i e v e s t h a t h e a n d his
fellow s e c t a r i a n s w e r e c r e a t e d spiritually g o o d f r o m birth (cf.
I Q H 15:14ff. a n d 1QS 3 : 1 7 - 1 9 ) . H e c a n , o f c o u r s e , n o t e t h a t
m a n ' s righteousness h a s its s o u r c e solely in G o d ' s ordination a n d
c r e a t i v e p o w e r c o m p l e t e l y a p a r t f r o m all the e f f o r t s o f m e r e
"flesh" ( I Q H 1 5 : 1 2 - 1 3 ) a n d t h a t m e n c a n d o n o t h i n g to a l t e r
this situation in the least (cf. I Q H 1 5 : 1 2 - 1 3 a n d 1 Q S 3 : 1 6 ) , y e t
h e still c a n n o t identify himself b y n a t u r e w i t h h u m a n i t y ' s sinfulness before G o d but o n l y w i t h its dependence u p o n H i m . It is
clear, then, that I Q H 4 : 3 1 d o e s n o t s h a r e the s a m e c o n c e p t u a l
e n v i r o n m e n t w i t h I Q H 15 o r 1 Q S 3-4 in spite o f t h e fact t h a t
I Q H 4 : 3 8 a n d 1 5 : 1 3 & 17 s h a r e s o m e c o m m o n v o c a b u l a r y : " Y o u
Y o u r s e l f h a v e c r e a t e d ( m a ) the r i g h t e o u s ( p n s ) a n d the w i c k e d
0>Eh)." T h e basic c o n c e p t u a l f r a m e w o r k of this s h a r e d v o c a b u l a r y is different in the t w o c o n t e x t s : in I Q H 1 5 , G o d ' s c r e a t i o n
o f t h e r i g h t e o u s t a k e s p l a c e i n d i v i d u a l l y in t h e w o m b ,
w h e r e a s in I Q H 4 : 3 8 this " c r e a t i o n " p r o b a b l y h a s to d o w i t h
the birth of the eschatological c o m m u n i t y at the e n d of
days.
1 1 4
A major p r o b l e m , h o w e v e r , w i t h a v i e w of ruah in I Q H 4:31

as m a n ' s spirit is that it a p p e a r s to b e a source o f s p i r i t u a l i t y
for the psalmist, a n d n o r m a l l y in I Q H the s e c t a r i a n ' s spirit is
p r e s e n t e d a s b e i n g in need of spiritual h e l p .
H o w e v e r , if the
sectarians w e r e a s g r e a t l y influenced b y E z k . 3 6 & 3 7 a s w e b e lieve,
it is r e a s o n a b l e that t h e y v i e w e d t h e m s e l v e s n o t o n l y
a s h a v i n g r e c e i v e d G o d ' s e s c h a t o l g i c a l Spirit as p r o m i s e d in
E z k . . 3 6 : 2 7 & 3 7 : 1 4 b u t also a s p o s s e s s i n g the n e w h e a r t a n d
ruah (i.e., d i s p o s i t i o n ) p r o m i s e d in t h e s e s a m e v e r s e s ( E z k .
1 1 5
1 1 6
N o t e that Jubilees 1:20-25 talks about God creating a righteous

people in the latter days a promise that our author probably saw as
fulfilled in his own community. He may have also had Isa. 45:7 in
mind; cf. Wernberg-Moller, "Reconsideration," p. 415 n. 5: "The sentence [i.e., IQH 4:38] simply implies that God created everybody." Cf.
also 4Q495 2 1 with 1QM 13:9.
1 1 4
1 1 5
1 1 6
C / . nn. 18-24 in chapter 3 above.

C / . section 2d2 in chapter 3 above.
128
3 6 : 2 6 ) . N e v e r t h e l e s s , b e c a u s e of t h e r e q u i r e m e n t in E z k . 3 6 : 3 1
t h a t t h e y a s s u m e a p o s t u r e o f u n w o r t h i n e s s in spiritual m a t t e r s , it w a s difficult for t h e m to s p e a k a b o u t their n e w spiritual
w o r t h a n d spiritual capabilities especially w h e n addressing
t h e m s e l v e s t o G o d H i m s e l f i n their h y m n s . N e v e r t h e l e s s , this
kind of l a n g u a g e w a s n o t c o m p l e t e l y forbidden, a n d in I Q H 4:31
it e m e r g e s . T h e r e f e r e n c e to t h e p s a l m i s t ' s spirit in I Q H 4 : 3 6
(Tin), then, m e a n s essentially the s a m e t h i n g a s ruah in v . 3 1 . In
b o t h v e r s e s t h e ruah is s e e n a s a secondary
s o u r c e of t h e
p s a l m i s t ' s ability to l e a d a sanctified life w i t h G o d ' s Spirit, of
c o u r s e , b e i n g the p r i m a r y s o u r c e . T h u s , in I Q H 4 : 3 1 the general
s t a t e m e n t is m a d e that G o d h i m s e l f m u s t c r e a t e t h e k i n d of
d i s p o s i t i o n in m a n w h i c h enables h i m t o lead a g o d l y life, a n d
in v. 3 6 t h e p s a l m i s t s a y s t h a t it w a s this G o d - g i v e n disposit i o n w i t h i n h i m w h i c h o v e r c a m e his w e a k a n d sinful n a t u r e
( v v . 33ff.) a n d held f i r m (np'trn Tin) its s t a n d in t h e face of p e r secution.
I Q H 9 : 1 6 a & 1 6 b ; rrno n n . M o s t s c h o l a r s think that the t w o
o c c u r r e n c e s of ruah in this v e r s e refer in s o m e sense t o m a n ' s
spirit,
a l t h o u g h a f e w b e l i e v e t h a t t h e y refer to a n g e l i c
creatures
or even to the w i n d .
It a p p e a r s h o w e v e r , that
t h e m a j o r i t y is c o r r e c t in this c a s e for the following r e a s o n s : 1)
t h e r e a r e n o clear e x a m p l e s in t h e H e b r e w , non-biblical Scrolls
s o far i n w h i c h ruah a s " a n g e l / d e m o n " o c c u r s in a n unqualified,
singular f o r m
or as a feminine,
a n d 2 ) the i m m e d i a t e c o n 1 1 7
1 1 8
1 1 9
1 2 0
121
C / . Betz, Offenbarung, p. 129; Carmignac and Guilbert, Textes,

p. 245 n. 87; Hauschild, Gottes Geist, p. 248; Holm-Nielsen, Hodayot, p.
162 n. 118; Irwin, "Spirit-Dualism," p. 192; Leaney, Rule, p. 159; G.
Maier, Mensch, p. 183; Noll, "Angelology," p. 136; Notscher, "Geist," p.
308; Pryke, "'Spirit'," p. 345; and Schreiner, "Geistbegabung," p. 171.
1 1 7
C / . Huppenbauer, Mensch, p. 105 and n. 456 and Johnston,

"Spirit," p. 37.
C f . J. Maier, Texte, vol. I, 98.
C / . n. 112 above.
A possible exception to this is n n rrn in 4Q511,15, 7 and 4Q511,
81, 3, but this appears to be a direct borrowing from the Old Testament; cf. chapter 5 below. Cf. also the analysis of n m in section 3/ below.
1 1 8
119
1 2 0
1 2 1
Ruah
129
t e x t of o u r p a s s a g e ( v v . 1 5 b - 1 7 ) is c o n c e r n e d p r e d o m i n a n t l y
w i t h the i d e a that m e n m a y differ in s t a t u r e t o w a r d o n e a n o t h e r b u t all m e n in r e l a t i o n s h i p to G o d a m o u n t to a b s o l u t e l y
n o t h i n g at all. T h u s , ruah in o u r e x p r e s s i o n is i m m e d i a t e l y p r e c e d e d b y t h r e e parallel e x p r e s s i o n s all r e f e r r i n g t o m a n , a n d
the third e x p r e s s i o n (-nD' h o n ] "CPD nfco) u s e s t h e w o r d s "flesh"
a n d " c r e a t u r e o f [ c l a y ] " a s m e t a p h o r i c a l d e s c r i p t i o n s of m a n
a n d so p r e p a r e s the r e a d e r for t h e a u t h o r ' s f u r t h e r m e t a p h o r i cal reference to m a n a s
"ruah-"
122
I Q H 1 4 : 1 1 ; mrrn. T h e f e w s c h o l a r s w h o h a v e c o m m e n t e d o n
this v e r s e h a v e u n d e r s t o o d r n r r n h e r e a s a r e f e r e n c e to the t w o
spirits of 1QS 3-4 ( u n d e r s t o o d a s c o s m i c a n g e l s ) ,
or as man's
p r e d e s t i n e d b e i n g ( r e l a t e d c o n c e p t u a l l y to t h e t w o spirits o f
1QS 3-4 v i e w e d as a n g e l s ) ,
o r a s a s i m p l e r e f e r e n c e to a n g e l s
w i t h n o special r e l a t i o n s h i p to 1 Q S 3 - 4 .
Most scholars simp l y d o n o t c o m m e n t o n this v e r s e w h e n t h e y h a v e the o p p o r t u nity.
In light o f t h e f r a g m e n t a r y c o n d i t i o n o f t h e t e x t
here,
this m a y b e a w i s e policy, b u t t h e r e d o e s s e e m to b e
e n o u g h e v i d e n c e in the t e x t a s it s t a n d s ( w i t h o u t e x c e s s i v e r e liance o n r e c o n s t r u c t i o n ) to i n d i c a t e that r n r r n refers to n o m o r e
than g o o d a n d evil religious dispositions w h i c h d i s t i n g u i s h the
p i o u s f r o m the w i c k e d . W e a r e referring to the u s e o f t h e p r e p o sitional e x p r e s s i o n -sb before mnri. In all the c a s e s in w h i c h -sb
is u s e d b e f o r e a f o r m o f ruah in o u r m a t e r i a l , ruah
always
1 2 3
1 2 4
1 2 5
1 2 6
1 2 7
T h i s use of ruah to describe man is not unusual in I Q H ; cf. n.

57 above.
122
C f . J. Maier, Texte, vol. II, p. 107 n. on 1 1 / 1 2 and p. 206; Merrill,

Qumran, p. 28; and Ringgren, Faith, p. 76.
H . W. Kuhn, Enderwartung, pp. 125 & 132.
I r w i n , "Spirit-Dualism," pp. 52 & 193.
123
1 2 4
125
T h e five scholars above (nn. 123-125) and Domkowski Hopkins

(cf. n. 127 below) are the only scholars I know who have offered specific
opinions on mrrn in IQH 14:11.
Cf. Dombkowski Hopkins, "Community," p. 340, who notes that
IQH 14:11-12 "by no means offers clear evidence for the two spirits
doctrine since the text is damaged and much reconstruction is necessary,"
1 2 6
127
130
m e a n s m a n ' s spirit in o n e s e n s e o r a n o t h e r ,
1 2 8
and there would
s e e m t o b e n o t h i n g t o p r e c l u d e t h e s a m e m e a n i n g for ruah in
I Q H 1 4 : 1 1 . It is t r u e t h a t s c h o l a r s h a v e s u g g e s t e d t h a t mrrn
s h o u l d b e u n d e r s t o o d a s being in c o n s t r u c t w i t h nbvi,
129
or DVIIJ,
131
o'Tifln,
130
a n d if a n y o f t h e s e s u g g e s t i o n s is c o r r e c t , this w o u l d
i n d i c a t e t h a t mrrn h e r e p r o b a b l y h a s to d o w i t h angelic b e i n g s
of s o m e k i n d r a t h e r t h a n w i t h m a n ' s s p i r i t .
132
These suggested
r e c o n s t r u c t i o n s , h o w e v e r , all face v a r i o u s t e x t u a l a n d syntactical p r o b l e m s . nVi, for e x a m p l e , is n o t l o n g e n o u g h t o fill the g a p

in t h e t e x t after m r r n ,
133
a n d t h e f o r m DVisn, w h i c h s e e m s to b e
l o n g e n o u g h , is n e v e r f o u n d a n y w h e r e in t h e Scrolls, at least in
a s s o c i a t i o n w i t h a n y f o r m of ruah-
134
drva,
finally, is p e r h a p s a
p o s s i b l e r e a d i n g e p i g r a p h i c a l l y , b u t t h e f e m i n i n e plural f o r m
mrrn is n e v e r f o u n d w i t h a n y f o r m of b~m; a n d a l t h o u g h "ma is
f r e q u e n t l y f o u n d a s a genitive of ' n i l ,
1 3 5
it n e v e r h a s a suffix re-
ferring t o m a n b u t is a l w a y s f o u n d w i t h a 3 r d . m . sg. suffix referr i n g t o Belial. P e r h a p s t h e b e s t r e a d i n g for t h e w o r d s i m m e d i a t e l y f o l l o w i n g rnrrn w o u l d b e dny

to m e n ) ,
1 3 6
(with t h e suffix r e f e r r i n g
w h i c h s e e m s to b e e p i g r a p h i c a l l y possible a n d is
C / . 1QS 2:20; 4:26b; 9:14; & CD 20:24; cf. also the analysis of
these verses in section 3c of this chapter above.
E.g., Mansoor, Hymns, p. 181 n 4.
1 2 8
1 2 9
130
E . g . , H. VV. Kuhn, Enderwartung, p. 126 n. 1.
C / . Vermes, Scrolls in English, p. 192, who translates "the spirits

of their lot."
W h e n a form of dm or b-m is a genitive in construct with a form
of ruah, such an expression always means an angel or demon; cf.
chapter 5 below.
S o Holm-Nielsen, Hodayot, p. 220 n. 5.
1 3 1
1 3 2
1 3 3
T h e article with any form of oVifl seems to be very rare in the

non-biblical, Hebrew Scrolls; cf. for example, K. G. Kuhn, Konkordanz
zu den Qumrantexten, (Gottingen: Vandenhoeck and Ruprecht, 1960),
1 3 4
s.v. oVifl.
. g . , 1QS 3:24; 1QM 13:2, 4, & 1 1 / 1 2 ; 4Q287 Berb 4, 3; 4Q491,141 5 , 1 0 ; HQMelch 3 I I 1 2 ; and llQMelch 3 I I 1 3 .
S o Lohse, Texte,
p. 162, w h o also translates "denn
entsprechend den Geistern scheidet er sie zwischen dem Guten und
dem Frevelhaften."
135
1 3 6
Ruah
131
f o u n d in o t h e r p l a c e s in t h e Scrolls in a s s o c i a t i o n ( a s h e r e ) w i t h
t h e p r e p o s i t i o n s pa a n d " P .
T h e m e a n i n g of this v e r s e , t h e n ,
w o u l d b e that G o d d i s t i n g u i s h e s b e t w e e n m e n o n t h e b a s i s of
their g o o d o r evil religious dispositions.
137
W e s h o u l d note, finally, that if I Q H 14:11 w e r e u n d e r s t o o d

fully in the light of 1QS 3-4, this w o u l d still n o t m e a n that m r r n
w o u l d h a v e to b e u n d e r s t o o d h e r e a s c o s m i c a nge l s since t h e t w o
spirits of 1 Q S 3-4 a r e t h e m s e l v e s n o t a n g e l i c b e i n g s b u t e s s e n tially religious dispositions p r e d e s t i n e d b y G o d w h i c h u n c o n d i tionally d e t e r m i n e t h e s p i r i t u a l q u a l i t y o f a p e r s o n ' s life (cf.
chapter 8 b e l o w ) .
m r r n in I Q H 1 4 : 1 1 , h o w e v e r , p r o b a b l y
refers to religious dispositions in a less theoretical s e n s e , i.e., a s
i n v o l v i n g G o d ' s h e l p t o g e t h e r w i t h h u m a n effort in a d a i l y
p r o c e s s of c h a n g e a n d g r o w t h . T h u s , t h e p s a l m i s t c o n f e s s e s that
his u n d e r s t a n d i n g of G o d h a s its s o u r c e not in his o w n spirit b u t
in G o d ' s h o l y Spirit (v. 13) a n d that a s h e g r o w s in this u n d e r s t a n d i n g h e also g r o w s in zeal a g a i n s t t h e w i c k e d ( v v . 1 3 - 1 4 ) .
A s a result o f G o d ' s g o o d n e s s , h e d e t e r m i n e s w i t h i n h i m s e l f
n e v e r to sin against G o d ( v v . 1 7 - 1 8 ) o r assign a n i m p r o p e r r a n k
to a c o m m u n i t y m e m b e r ( v v . 1 8 - 2 0 ) since it is u n t i m a t e l y G o d
H i m s e l f w h o is a d v a n c i n g o r r e m o v i n g t h e m e m b e r s in their
spiritual levels (v. 2 1 ) . This v i e w o f a c h a n g i n g a n d f l u c t u a t i n g
spirituality with the psalmist achieving a p r o p e r spiritual
l e a d e r s h i p of t h e sect at least in p a r t t h r o u g h his o w n r e s o l v e
(cf. v. 1 7 ) , d o e s n o t h a r m o n i z e well w i t h the v i e w of 1QS 3-4 (or
I Q H 15 & 4 Q 1 8 6 ) that t h e q u a l i t y o f a p e r s o n ' s spirituality is
determined unchangeably from b i r t h .
1 3 8
1 3 9
I Q H 1 5 : 1 3 , rrn Via i s ' ; a n d I Q H 1 5 : 2 2 , n n . Strictly s p e a k ing, ruah in I Q H 1 5 : 1 3 d o e s not b e l o n g in this c a t e g o r y (i.e., a s

a n unqualifed u s e of ruah) since its nomen regens Via d o e s h a v e a
E.g., IQH 7:12; CD 6:17 and 12:19.

T h i s view is possible (although not characteristic) even for
scholars who understand the two spirits as cosmic angels; cf. n. 113
above.
C / . H. W. Kuhn, Enderwartung, p. 121, who notes that 1QS 3-4
presents a spirituality "die dem Menschen schopfungsmafiig gegeben
ist und sein Handeln von vornherein festlegt."
n7
1 3 8
1 3 9
132
q u a l i f y i n g effect o n i t .
It is t r e a t e d h e r e b e c a u s e of its close
s e m a n t i c a n d c o n t e x t u a l r e l a t i o n s h i p to t h e unqualified u s e of
ruah in v. 2 2 .
B o t h v. 1 3 a n d v. 2 2 , in fact, a r e i m m e d i a t e l y
p r e c e d e d b y similar r e f e r e n c e s h a v i n g to d o with m a n ' s inability to d e t e r m i n e the n a t u r e of his o w n c o n d u c t ( c o m p a r e v. 13
rura p r r ? efi: tor vb w i t h v. 21 rwx p r f ? tor T R ) . B o t h v e r s e s
a l s o d e s c r i b e t h e n a t u r e of ruah w i t h s i m i l a r v o c a b u l a r y (cf.
the e x p r e s s i o n nrnran in v v . 14 & 2 2 a n d the a n a l o g o u s c o n c e p t s
m a in v. 14 a n d i s ' in v. 2 2 ) . B e c a u s e of the similar c o n t e x t s a n d
v o c a b u l a r y of ruah in b o t h p a s s a g e s , then, a c o n c l u s i o n a b o u t
the m e a n i n g of ruah in o n e p a s s a g e will effect the a s s e s s m e n t of
its m e a n i n g in the other.
1 4 0
1 4 1
C / . Kautzsch, Grammar, 146c.

T h i s seems to be the view of most scholars; every scholar I
know who analyzes ruah in both v. 13 and v. 22 understands it as having the same meaning in both verses. It is also interesting to note that
all these scholars except for one (viz., Noll in "Angelology," pp. 84 &
136, who defines ruah in both verses as "the motive principles of creation") understands ruah here as referring in some sense to the spirit
of man: cf. Brandenburger, Fleisch, pp. 86, 88-9 & 91; Coppens, "don,"
p. 218; Irwin, "Spirit-Dualism," pp. 54 & 193; Johnston, "Spirit," pp. 29 &
34; H. W. Kuhn, Enderwartung, pp. 123-6; Lichtenberger, Studien, p.
70; G. Maier, Mensch, p. 184; Notscher, "Heiligkeit," pp. 337-8; and
Schreiner, "Geistbegabung," p. 165 n. 19 and p. 166. Among those who
have commented only on I Q H 15:13, only Holm-Nielsen in Hodayot,
p. 230 n. 10 understands ruah in this verse as a reference to the "spirits
of the world" (i.e., the two spirits of 1QS 3-4), while Huppenbauer in
Mensch, p. 74 defines it as a reference to the "agierende Machte des
Bosen;" most scholars, however, have understood ruah here as referring in some sense to man's spirit: cf. Betz, Offenbarung, pp. 129 & 147;
Foerster, "Geist," p. 128; R. Murphy, "Yeser in the Qumran literature,"
Biblica, 39 (1958), p. 342; and Kurt Schubert, The Dead Sea Community (trans, by J. Doberstein; London: Adam & Charles Black, 1959), p.
60. Among those who have commented only on IQH 15:22, only Hiibner in "Dualismus," pp. 269-270 thinks that ruah may refer to something other than man's spirit (viz., "im Sinne der zwei-Geister-Lehre");
for those who understand ruah here as man's spirit, cf. Anderson,
"'Ruah'," p. 294; Kamlah, "Geist," p. 482; Osten-Sacken, Gott und Belial,
p. 129; and Pryke, "'Spirit'," p. 345.
1 4 0
1 4 1
Ruah
133
T h e m o s t p r o b l e m a t i c u s e of ruah syntactially in t h e s e t w o
p a s s a g e s is in v. 1 3 . A l t h o u g h m o s t s c h o l a r s a g r e e t h a t ruah
h e r e refers to m a n ' s s p i r i t ,
o t h e r s feel t h a t it refers in s o m e
sense to angelic b e i n g s ,
a n d there d o e s s e e m to b e s o m e syntactical s u p p o r t for this v i e w in the q u a l i f i c a t i o n of ruah w i t h
yo.144 This s h o u l d n o t b e c o n s i d e r e d d e c i s i v e for its m e a n i n g .
T h e p h r a s e as a w h o l e (nn bo i r ) is a u n i q u e e x p r e s s i o n in the
Scrolls a n d s h o u l d b e a n a l y z e d p r i m a r i l y o n the basis of its o w n
c o n t e x t u a l a n d c o n c e p t u a l f r a m e w o r k , a n d g i v e n this k i n d of
analysis, t w o b a s i c c o n s i d e r a t i o n s p o i n t to ruah a s m a n ' s spirit
b o t h h e r e a n d in v. 2 2 . T h e first h a s to d o w i t h the i m m e d i a t e
c o n t e x t s of v e r s e s 13 a n d 2 2 . In the c o n t e x t just p r e c e d i n g ruah in
v. 1 3 , t h e p s a l m i s t n o t e s t h a t m a n c a n n o t d i r e c t his o w n w a y ,
a n d just after ruah h e r e h e identifies the r e a s o n for this inability in the fact that G o d a l o n e c r e a t e s t h e " r i g h t e o u s " a n d t h e
" w i c k e d " f r o m the womb a n d a l o n e establishes t h e m either for
s a l v a t i o n (v. 15) o r d e s t r u c t i o n ( v . 1 7 ) . -up mn bo is t h u s p r e c e d e d a n d followed b y references n o t to a n g e l s b u t to h u m a n b e ings; f u r t h e r m o r e , it is a s s o c i a t e d w i t h m u c h of t h e s a m e v o c a b u l a r y u s e d in m a n ' s description.]':^! a n d m a a r e u s e d w i t h
the " r i g h t e o u s " a s their object in v v . 1 4 - 1 5 a n d ma in v. 1 7 w i t h
the " w i c k e d " a s its object, a n d b o t h o f these v e r b s a r e u s e d in v.
14 with n n bo u r a s the object o f m a a n d p r o b a b l y t h e " w o r k s "
of this " i s ' " a s t h e object o f p n . Ruah in I Q H 1 5 : 1 3 t h e r e f o r e
h a s to d o w i t h t h e spirit of m a n s i n c e it is w i t h i n a c o n t e x t
w h i c h h a s m a n a s its t h e m e a n d it is also d e s c r i b e d w i t h the
s a m e v o c a b u l a r y . T h e s a m e kind of c o n t e x t is likewise f o u n d in
v. 2 2 in w h i c h ruah is directly p r e c e d e d a n d f o l l o w e d b y refer142
143
1 4 2
C / . n. 141 above.
I n the four places in which m i bo appears in the Scrolls

(disregarding m i l m i bo in Temple Scroll 36:5 & 40:8 in which ruah
refers to " w i n d / direction"), most scholars believe that it means
"angel/demon"; cf. IQH 1:9; 10:8 and 1Q36,15, 5 in chapter 5 below; cf.
also rr>u> rrn bo (1QS 4:20) in chapter 8 below in which ruah, however,
probably refers an evil disposition in man rather than to evil demons
of some kind which are thought to live within him.
1 4 4
134
e n c e s t o m a n a s t h e c e n t e r o f interest (cf. I B S a n d "ifen in v . 2 1 ,

a n d { p r o b a b l y } T i Vo in v . 2 2 ; cf. t h e a n a l y s i s o f 4 Q 5 0 4 , 6, 2 2 in
section 3b3 a b o v e ) . T h e s e c o n d c o n s i d e r a t i o n p o i n t i n g to ruah a s
m a n ' s spirit in b o t h I Q H 1 5 : 1 3 & 2 2 h a s to d o w i t h the n u m b e r
of e x p r e s s i o n s t h e s e v e r s e s s h a r e w i t h 1 Q S 3 . This c o n s i d e r a tion is b a s e d , in t u r n , o n the position t h a t the t w o spirits of 1QS
3-4 are essentially dispositions within m e n rather than pers o n a l , a n g e l i c b e i n g s (cf. c h a p t e r 8 for the e v i d e n c e o f this).
G i v e n t h e v a l i d i t y o f this p o s i t i o n , t h e n , t h e c o n n e c t i o n s b e t w e e n 1 Q S 3 a n d I Q H 15 c a n b e seen in their descriptions of G o d
" e s t a b l i s h i n g " ( p n , cf. 1 Q S 3 : 1 5 w i t h I Q H 1 5 : 1 4 & 2 2 ) m a n ' s
activity
1 4 5
b e f o r e a c t u a l l y c r e a t i n g h i m w i t h a g o o d o r evil
s p i r i t u a l n a t u r e ( t e a , cf. 1 Q S 3 : 1 5 - 1 8 w i t h I Q H 1 5 : 1 4 - 1 7 ) a n d ,
t h e r e f o r e , f i x i n g u n c h a n g e a b l y m a n ' s f u t u r e a c t i v i t y (cf. rrpiJJB
in 1 Q S 3 : 1 6 a n d I Q H 1 5 : 2 2 ) so t h a t it is in n o s e n s e u n d e r his
p e r s o n a l c o n t r o l ( c o m p a r e 1 Q S 3 : 1 6 : nnbos
I Q H 15:14: - p m
twUnb bo bor
IK'TO' rvatfrr? r s i ) with
r o ' K ) . G i v e n t h e v i e w that
t h e t w o spirits of 1 Q S 3:13ff. a r e n o t p e r s o n a l , angelic c r e a t u r e s

b u t e s s e n t i a l l y spiritual d i s p o s i t i o n s g i v e n to m e n at birth, it
s e e m s c l e a r t h a t ruah in I Q H 1 5 : 1 3 & 2 2 h a s t h e s a m e m e a n i n g .
If a s c h o l a r is c o n v i n c e d of the angelic s t a t u s o f the t w o spirits,
h o w e v e r , t h e k i n d s of c o n n e c t i o n s n o t e d a b o v e w o u l d be e v i d e n c e that ruah in I Q H 1 5 : 1 3 & 2 2 , d e s p i t e its p r e d o m i n a n t c o n c e r n w i t h m a n , is really r e f e r r i n g t o t h e c o s m i c a n g e l s of 1QS 3 4 . N e v e r t h e l e s s , m o s t s c h o l a r s h a v e n o t t a k e n this p o s i t i o n
1 4 6
e v e n t h o u g h m o s t of t h e m r e g a r d the t w o spirits of 1QS 3-4 a s

c o s m i c a n g e l s (cf. c h a p t e r t w o a b o v e ) .
W e s h o u l d n o t e , finally, t h a t ruah in v. 2 2 is feminine a n d
in a n u n q u a l i f i e d , s i n g u l a r f o r m ; this fact a l o n e w o u l d indicate
t h a t t h e a u t h o r is n o t t h i n k i n g of a p e r s o n a l , a n g e l i c entity of
s o m e k i n d s i n c e a n u n q u a l i f i e d f. sg. of ruah
is n e v e r clearly
T h e text is damaged at the end of v. 13, but with a comparison

of v. 22 it is a resonable conjecture that it is man's nViflS or something
analogous (e.g., i['5Tt] ) which God establishes before creating man.
1 4 5
1 4 6
C / . n. 141 above.
Ruah
135
u s e d to refer to a n angel o r d e m o n in the non-biblical, H e b r e w

Scrolls p u b l i s h e d so f a r .
I Q H 1 7 : 1 7 ; n i n n o . T h i s is o n e of t h e m o s t difficult o c c u r r e n c e s of ruah in the Scrolls to a n a l y z e since its e x p e c t e d f o r m in
a s s o c i a t i o n w i t h the e x p r e s s i o n *a nnro left* is n r o o r m - i o .
S c h o l a r s s e e m to b e a l m o s t e q u a l l y d i v i d e d o v e r its m e a n i n g
h e r e w i t h s o m e s u g g e s t i n g t h a t it r e f e r s to s p i r i t u a l gifts o r
d i s p o s i t i o n s of s o m e k i n d
or to angelic spirits ( u s u a l l y the
t w o spirits of 1QS 3-4 v i e w e d a s a n g e l s )
o r e v e n to the Spirit
of G o d .
T h e p r e c i s e f o r m of ruah h e r e (i.e., a n u n q u a l i f i e d ,
f e m i n i n e p l u r a l ) is a n a d d i t i o n a l p r o b l e m for a n a l y s i s s i n c e
this f o r m is r a t h e r r a r e in t h e non-biblical S c r o l l s
and never
o c c u r s with D o r ]D. N e v e r t h e l e s s , ruah h e r e p r o b a b l y d o e s n o t
refer to G o d ' s Spirit o r to a n g e l s but to v a r i o u s spiritual qualities a s s o c i a t e d w i t h life in the Q u m r a n c o m m u n i t y (as t h e r e cipient of the p r o m i s e of E z k . 3 6 : 2 6 ) for t h e f o l l o w i n g r e a s o n s :
1) there is n o clear r e f e r e n c e to the Spirit of G o d in t h e Scrolls
1 4 7
1 4 8
1 4 9
1 5 0
1 5 1
152
1 4 7
C / . n . 112 above.
C / . IQH 12:11; 13:19; 16:11; and f 3:14.

C/.Dupont-Sommer, ecrits, p. 263 n. 1; Irwin, "Spirit-Dualism,"
pp. 58, 193 & 225 n. 68; Johnston, "Spirit," p. 29; Licht, Thanksgiving
Scroll, p. 38; Notscher, "Heiligkeit," p. 337; and Pryke, "'Spirit'," pp. 3456.
C / . Carmignac and Guilbert, Textes, p. 152 n. 40 & p. 175 n. 23;
Ellis, "Gifts," pp. 136-7; Gaster, Scriptures, p. 253 n. 6; Holm-Nielsen,
Hodayot, p. 247 n. 2 & p. 249 n. 22; Hubner, "Dualismus," p. 269; and J.
Maier, Texte, vol. II, p. 206.
1 4 8
149
1 5 0
Cf. Dietzel "Beten," p. 2 5 ; H. W. Kuhn, Enderwartung, p. 130;

Schanckenburg, "'Anbetung'," p. 92; and Sjoberg, "Neuschopfung," p.
135 n. 6. Leaney in Rule, p. 35 also defines ruah here as God's Spirit,
but he probably identifies God's Spirit with the good spirit of 1QS
3:18ff. (cf. ibid., pp. 43-4); Hauschild in Gottes Geist, p. 251 interprets
the plural of ruah as a reference to both man's natural spirit and God's
holy Spirit (cf. ibid., p. 249 and n. 42).
1 5 1
C / . IQH 1:29b; 14:11 and 1QM 10:12; cf. also I Q H 17:23 & 4Q511,
24, 2. Note, finally, that the number in m r r n nef (1QS 3:18) qualifies
ruah;cf. Kautzsch, Grammar, 134c.
1 5 2
136
w i t h a n y f o r m of ruah in the p l u r a l ;
2 ) t h e r e is r a r e l y a refe r e n c e to a n g e l s in the Scrolls with a n unqualified u s e of ruah in
the p l u r a l ;
3 ) t h e c l o s e s t c l e a r s y n t a c t i c a l parallel in the
Scrolls to o u r e x p r e s s i o n is mrrn in I Q H 1 4 : 1 1 , w h i c h a p p e a r s to
b e a reference to n o m o r e than g o o d a n d evil h u m a n dispositions
(cf. t h e d i s c u s s i o n o f this v e r s e a b o v e in this s e c t i o n ) ; a n d finally, 4 ) t h e g e n e r a l c o n t e x t of this h y m n s e e m s to s u p p o r t the
v i e w that the p s a l m i s t is referring to spiritual dispositions a n d
c a p a c i t i e s w h i c h h e h a s r e c e i v e d n o t in birth b u t a s a faithful
m e m b e r of the s e c t a r i a n c o m m u n i t y . H e n o t e s that o n his o w n
h e h a s o n l y a "spirit of flesh" ( v . 2 5 ) a n d t h a t h e h a s fallen
into sin in the p a s t ( v . 1 8 ) ; h e i m p l o r e s G o d n o t to let this h a p p e n a g a i n since h e k n o w s that G o d alone is the s o u r c e of qualities s u c h a s r i p i x a n d toe> ( v v . 2 0 - 1 ) . It is p o s s i b l e t h a t t h e
p s a l m i s t d i d n o t u s e t h e s i n g u l a r o f ruah in v. 1 7 s i n c e h e
w a n t e d to m a k e it c l e a r that his r e f e r e n c e w a s to spiritual disp o s i t i o n s a n d qualities r a t h e r than to the Spirit o f G o d a s s u c h ,
a n d h e m a y h a v e u s e d t h e p h r a s e ' 3 nnro nef ( w h i c h is so c h a r acteristic in I Q H in r e f e r r i n g to G o d ' s Spirit a s a n e s c h a t o l o g i cal g i f t )
in o r d e r to m a k e it c l e a r that s p i r i t u a l qualities
s u c h a s r i g h t e o u s n e s s a n d insight w e r e gifts of G o d w h i c h h e
h a d r e c e i v e d in h i s e s c h a t o l o g i c a l c o m m u n i t y r a t h e r t h a n
" n a t u r a l , " spiritual d i s p o s i t i o n s w h i c h h a d a l w a y s b e e n at his
p e r s o n a l disposal f r o m birth o n w a r d . This p s a l m , in fact, c a n be
r e a d a s a p r o t e s t a g a i n s t the i m p l i c a t i o n s o f 1 Q S 3-4 a n d I Q H
15 t h a t m e n a r e b o r n w i t h t h e ability (or inability) to k e e p the
l a w a n d t h a t n o t h i n g c a n a l t e r this in t h e least (cf. 1QS 3 : 1 6
and I Q H 15:14).
1 5 3
1 5 4
1 5 5
e. T h e m e a n i n g of ruah in the singular, followed b y o n e or

m o r e participial adjectives: (8 t i m e s ; cf. section 3 a in this c h a p ter a b o v e for references).
E x c e p t for the e x p r e s s i o n trw n n in I Q H 1 3 : 1 5 a n d f 12:6,
there is a l m o s t u n a n i m o u s c o n s e n s u s a m o n g scholars that the o c -
1 5 3
154
1 5 5
C / . section 2a in chapter 3 above.

E . . , 1QM 10:12; cf. also IQH 17:23.
C / . section 2d2 in chapter 3 above.
Ruah
137
c u r r e n c e s of ruah in t h e p a t t e r n a b o v e refer in s o m e s e n s e t o t h e
spirit of m a n ,
1 5 6
a n d this c o n s e n s u s s e e m s t o b e c o r r e c t . T h u s ,
m a e J j r r n (cf. P s . 5 1 : 1 9 ) is a s s o c i a t e d w i t h yco
"UP in 1 Q S 8:3 a s
a q u a l i t y r e q u i r e d of s e c t a r i a n l e a d e r s , a n d in 1 Q S 1 1 : 1 c it is
c o n c e p t u a l l y parallel t o rrus a s a q u a l i t y o f l e a d e r s h i p s o u g h t
b y t h e p s a l m i s t . It is a l s o c l e a r t h a t mioa n n in 1 Q S 8:12 r e f e r s
in s o m e w a y to m a n ( r a t h e r t h a n to a d e m o n ) for t h e f o l l o w i n g
r e a s o n s : 1) t h e c o n t e x t of this p a s s a g e h a s t o d o p r i m a r i l y w i t h
t h e s e c t a r i a n s ' fear of d i s l o y a l t y in their n e w m e m b e r s r a t h e r
t h a n w i t h a fear of d e m o n i c a t t a c k ; 2 ) t h e r e is n o difficulty in
u n d e r s t a n d i n g ruah in n n w n n ITKTD either a s a h u m a n d i s p o s i t i o n ( " b e c a u s e of a fear of d i s l o y a l t y " ) o r a s a m e t a p h o r i c a l
r e f e r e n c e to m a n ( " b e c a u s e of a fear o f a d i s l o y a l p e r s o n " ) ;
a n d finally, 3 ) t h e f e m i n i n e of ruah
1 5 7
is n e v e r u s e d u n a m b i g u -
o u s l y in sectarian e x p r e s s i o n s to refer t o a n angel o r d e m o n . T h e

e x p r e s s i o n rrm\ n r o j n n in H Q P s a D a v C o m p 2 7 II 4 , o n t h e
o t h e r h a n d , is m o r e difficult t o u n d e r s t a n d . Its c o n t e x t is less
clear, a n d its position s y n t a c t i c a l l y a s t h e object of )ru r e m i n d s
the r e a d e r of p a s s a g e s s u c h a s I Q H 1 2 : 1 1 ; 1 3 : 1 9 ; 1 6 : 1 1 : a n d f 3:14
w h i c h refer t o G o d ' s Spirit a s a gift (cf. section 2d2
in c h a p t e r
t h r e e a b o v e ) . B u t t h e e x p r e s s i o n is p r o b a b l y r e f e r r i n g t o a s i m ple h u m a n disposition for t h e f o l l o w i n g r e a s o n s : 1) t h e v e r b ]ru

is followed not b y 3 b u t b y b, w h i c h is different f r o m t h e r e g u larity of e x p r e s s i o n in I Q H (3 + ]ru) a n d m a y i n d i c a t e a different m e a n i n g ; 2 ) the i m m e d i a t e c o n t e x t of o u r e x p r e s s i o n (cf. v v .
2 - 3 ) is p r i m a r i l y i n t e r e s t e d in d e s c r i b i n g D a v i d ' s
personal
qualities (i.e., h e is C D n , yoi a n d D ' o n ) , a n d it is n o t until v. 11 of

o u r text t h a t a r e f e r e n c e is m a d e to D a v i d ' s gift o f p r o p h e c y .
This reference m a y h a v e b e e n n e c e s s a r y b e c a u s e n o t h i n g in v v .
1-4 e x p r e s s l y i m p l i e d t h a t D a v i d h a d t h e s p e c i a l c h a r i s m a t i c
I have found only two scholars who regard ruah in any of these
occurrences as referring to something other than the spirit of man: cf.
Foerster, "Geist," p. 124, who thinks that ruah in I Q H 8:12 could refer
either to man's spirit or to one of the various spirits of Belial, and also
Huppenbauer, "Belial," p. 84 and n. 22, who describes ruah in I Q H
11:12 as an impersonal "Macht" which stands behind godlessness.
1 5 6
157
E . g . , as in IQH 1:22; 2:15; 3:21; 7:11; and 13:13.
138
p r e s e n c e of G o d ' s Spirit ( a n d therefore the gift of p r o p h e c y ) ,

a n d t h e a u t h o r w i s h e d t o m a k e this point clear.
1 5 8
A s n o t e d a b o v e , nun nn in IQH 13:15 a n d f 1 2 : 6

h a s involved some disagreement among scholars.
Semantically,
t h e s t a t u s o f mm a s a p a r t i c i p i a l a d j e c t i v e o r a n o u n d o e s n o t
seem to m a k e m u c h difference
unless, of c o u r s e , the four e x a m p l e s o f this e x p r e s s i o n (IQH 3:21; 11:12; 13:15 a n d f 12:6) a r e
n o t really identical in f o r m ( s o m e h a v i n g the n o u n a n d a n d s o m e
t h e p a r t i c i p l e ) . If a s it s e e m s , h o w e v e r , w e a r e d e a l i n g with a
single e x p r e s s i o n , t h e c o n t e x t o f rrua nn in IQH 3:21 a n d 11:12
( w h e t h e r rrua is r e g a r d e d t h r o u g h o u t a s a n o u n o r participial
adjective) w o u l d indicate that the s a m e expression in IQH
13:15 ( a n d f 12:6) is describing m a n r a t h e r t h a n a d e m o n . In IQH
3:21 t h e s e c t a r i a n refers t o h i m s e l f a s a " p e r v e r t e d spirit" (i.e.,
a p e r v e r t e d p e r s o n ) w h o m G o d h a s cleansed, a n d in IQH 11:12
t h e s a m e e x p r e s s i o n (this t i m e w i t h t h e m e a n i n g " p e r v e r t e d
disposition") is p r e s e n t e d a s the o p p o s i t e of [rolnra ( " k n o w e d g e
159
1 6 0
161
1 5 8
C / . n. 32 in chapter 3 above.
S u k e n i k in rrfrxm "XW transcribes the letters in f 12:6 following

nuu as bwo (cf. this transcription in loco), but K. G. Kuhn believes that
some form of the verb btta should be read; cf. K. G. Kuhn, Kondordanz,
s.v. nn in f 12:6. This would mean that I Q H 13:15 and f 12:6 have the
same construction and probably the same meaning.
159
M o s t scholars believe that ruah in I Q H 13:15 is simply the human spirit (I have found no one except Huppenbauer who has commented on the meaning of ruah in f 12:6), but some believe that it may
refer to an evil spirit or demon: cf. Anderson, "'Ruah'," p. 298 (or possibly also man's spirit); W. H. Brownlee, "Anthropology and Soteriology in the Dead Sea Scrolls and the New Testament," The Use of the
Old Testament in the New and Other Essays, Studies in Honor of W.
F. Stinespring (ed. by J. E. Efird; Durham: Duke University Press, 1972),
p. 229; Huppenbauer, "Belial,: p. 84 and n. 22 (for both IQH 13:15 and f
12:6, but he regards these spirits as impersonal); idem, Mensch, pp. 745 and n. 304 (for both I Q H 13:15 and f 12:6 as "agierende Machte des
Bosen"); May, "Cosmological Reference," p. 5 n. 17; and Noll,
"Angelology," p. 225. Cf. also Mansoor, Hymns, p. 179 n. 7.
1 6 0
1 6 1
C / . the discussion of this form in n. 23 above.
Ruah
139
of [ Y o u ] , " i.e., G o d ) .
In both cases, then, mm rrn is clearly d e scriptive of m a n , a n d this e m p h a s i s fits in w e l l w i t h t h e c o n text of I Q H 1 3 : 1 5 , w h i c h d o e s n o t d e a l w i t h the p r o b l e m of d e m o n i c a t t a c k (e.g., a s in 4 Q 5 1 0 , 1 a n d 4 Q 5 1 1 , 1 ) b u t w i t h m a n ' s
spiritual u n w o r t h i n e s s f r o m birth ( v v . 1 3 - 1 5 a n d his o w n a c countability before G o d ' s j u d g m e n t (v. 1 6 ) . A p r o b l e m with this
v i e w of ruah in I Q H 1 3 : 1 5 , h o w e v e r , is the v e r b btia. In the o n l y
o t h e r u s e of Êta w i t h ruah in t h e non-biblical Scrolls (viz., C D
1 2 : 2 ) , it c l e a r l y d e s c r i b e s d e m o n i c a c t i v i t y
a n d this is t r u e
also of similar c o n t e x t s in J u b i l e e s .
But t w o b a s i c syntactical
c o n s i d e r a t i o n s i n d i c a t e t h a t ruah in I Q H 1 3 : 1 5 s h o u l d n o t b e
r e a d in the light of C D 1 2 : 2 o r t h e a n a l o g o u s p a s s a g e s in J u bilees. T h e first is that C D 12:2 s p e a k s of spirits in t h e p l u r a l
w h i l e c l e a r l y a s s o c i a t i n g t h e m w i t h Belial, w h i c h is c h a r a c teristic o f sectarian e x p r e s s i o n w h e n r e f e r r i n g to evil a n g e l s o r
demons,
w h e r e a s I Q H 1 3 : 1 5 h a s the singular o f ruah a s p a r t
of a n e x p r e s s i o n w h i c h is n e v e r f o u n d e l s e w h e r e a s a c l e a r refe r e n c e to a d e m o n (viz., mm n n ; cf. a b o v e ) . B u t p e r h a p s m o s t
i m p o r t a n t l y , ruah in C D 12:2 is m a s c u l i n e in g e n d e r , w h i c h is
characteristic for for its m e a n i n g a s " a n g e l / d e m o n , "
whereas
in I Q H 1 3 : 1 5 it is f e m i n i n e , w h i c h is c h a r a c t e r i s t i c f o r its
meaning as "man's s p i r i t . "
1 6 2
1 6 3
164
1 6 5
1 6 6
167
f. U s e s of ruah w h i c h r e q u i r e special a t t e n t i o n : n n n , 4 Q 2 6 6
D a 1 X V I I 6 ; B m n n , 4 Q 2 6 6 D a 1 X V I I 1 2 ; n n bo T S T , I Q H 1 5 : 1 3
N o t e the similar contrasts between man's natural spirituality

and divine knowledge in IQH 1:22-24 and 13:13-14
C / . chapter 5 below; I know of no scholar who disagrees with
this view of ruah in CD 12:2.
. g . , Jubilees 1:20; 10:3-6; 12:20 and 20:28.
C / . n. 43 above and 1QM 13:2, 4, & 1 1 / 1 2 ; 14:10; 4 Q 1 7 7 , 1 - 4 , 1 0 ;
4 Q 2 8 6 B e r a / 2 8 7 B e r b 4,3; 4Q491, 14-15, 10; HQMelch 3 II 12; and
HQMelch 3 I I 1 3 . In Jubilees also the "spirit" or "spirits" who rule over
men are either expressly associated with Belial or clearly identified as
demons; cf. the references in n. 164 above.
1 6 2
1 6 3
164
1 6 5
1 6 6
1 6 7
C / . section 1 in chapter 5 below

C / . section 2 in this chapter above.
140
( a n a l y z e d w i t h rrn in I Q H 1 5 : 2 2 in section 3d of this c h a p t e r

a b o v e ) ; a n d m r r n Tie), 1 Q S 3 : 1 8 ( a n a l y z e d in c h a p t e r 8 b e l o w a s
p a r t of t h e t w o - s p i r i t T r e a t i s e ) .
A c c o r d i n g to Milik, 4 Q 2 6 6 D a 1 XVII is a f r a g m e n t of a halakhah b a s e d o n L e v . 13 & 15 w h i c h o n c e b e l o n g e d to C D but
w a s not conserved by i t .
T h e basic c o n c e r n of 4 Q 2 6 6 D a 1 XVII
in so far a s this i n v o l v e s ruah is t h e identification a n d ritual
t r e a t m e n t of skin d i s e a s e (lines 1 - 1 3 ) . Its u s e o f ruah h e r e r e q u i r e s special a t t e n t i o n for t w o basic r e a s o n s : it is o n l y in this
f r a g m e n t (line 6 ) in the non-biblical, H e b r e w Scrolls published
to d a t e t h a t n n n (i.e., u n a t t a c h e d a n d w i t h t h e a r t i c l e ) e v e r
a p p e a r s in a c o n t e x t sufficient e n o u g h for a n a l y s i s ,
a n d it is
o n l y h e r e t h a t the Scrolls p r e s e r v e a c o n t e x t ( w i t h the e x c e p tion of the A r a m a i c l Q a p G e n 2 0 ) w h i c h closely relates ruah to
a disease p r o c e s s .
If ruah in line 6 of this f r a g m e n t is inter1 6 8
169
1 7 0
J . T. Milik, "Fragment d'une source du psautier (4Q Ps 89) et

fragments des Jubiles, du Document de Damas, d'un Phylactere dans
la grotte 4 de Qumran," Revue Biblique, 73 (1966), p. 105.
T h i s appears otherwise only in the fragmentary context of
4Q178, 1, 6 and has no discernable meaning; cf. also HQMelch 3 I I 1 8
in section If in chapter 3 above (with i m n attached as a genitive to preta).
T h e idea that demons attack men was accepted at Qumran,
but is is difficult to determine if these attacks were generally thought
to involve disease. In van der Ploeg's analysis of the apotropaic, noncanonical matrerial attached to Ps. 91 found in Cave 11 (cf. J. van der
Ploeg, "Un petit rouleau de psalmes apocryphes (HQPs Apa)," Tradition und Glaube, Festgabe fur K. G. Kuhn (Gottingen: Vandenhoeck &
Rupprecht, 1971), pp. 128-139), there does not seem to be a clear reference to demons as the cause of a disease process (although demons
are mentioned and the psalmist seems to seek "healing" of some kind,
cf. ibid., pp. 130-1), and this is also true for the apotropaic literature
analyzed by Baillet in Discoveries, VII, pp. 215-262 (4Q510 and 4Q511).
Apparently, the main work of demons in sectarian thought (as seen in
4Q510 & 511) was to inspire fear (cf. ibid., p. 225 line 4) and strike without warning at the sectarian's religious confidence and his capacity to
obey the law (cf. 4 Q 5 1 1 , 1 , 6 in ibid., p. 216: nra rrn mirb D I W I D una D'wisn
aa ? DtfnVi). Note also the Aramaic fragment 4QprNab, which speaks of
an "exorcist"(?) (irj) who healed Nabonidus of some sort of disease
( K 0 ' R 3 WHltf); the precise meaning of "ira, however, is not clear (cf. Kirch1 6 8
1 6 9
1 7 0
Ruah
141
p r e t e d in t h e light of h o w m o s t s c h o l a r s i n t e r p r e t l Q a p G e n
20
(cf. also Jubilees 1 0 ) ,
it w o u l d s e e m to b e c l e a r that the
1 7 1
1 7 2
schlager, "Exorcismus," pp. 146-7), and there is no mention here of either a ruah or demon. The status of this fragment as a sectarian composition is also unclear (cf. ibid., p. 147).
Finally, we should note that the exact relationship between n n
rmoe in H Q P s a Plea 19:15 (probably a demon; cf. chapter 5 below) is
ambiguous: the "pain" (and also "inclination to sin") here may not be
the result of demonic activity as such but may themselves be personifications of evil which actively "possess" their victims (so OstenSacken, Gott und Belial, p. 143). Note, finally, that this is probably not a
sectarian composition (cf. Sanders, Discoveries, IV, p. 76). Cf. also
Tobit 6:7-8.
T h e editors of the Genesis Apocryphon
understood the destructive ruah in column 20 as an "evil wind" (cf. Nahman Avigad and
Yigael Yadin, A Genesis Apocryphon, A Scroll from the Wilderness of
fudaea (Jerusalem: Magnes Press, 1956), pp. 43-44), and a number of
scholars in the late 1950's followed their lead: cf. Burrows, More Light,
pp. 389-390; Medico, L'enigme, pp. 521-2; and H. Michaud, "Un livre
apocryphe de la Genese en Aramden," Positions Lutheriennes, vol. 5
no. 2 (1957), pp. 96-97; cf. also Bardtke, Handschriftenfunde,
p. 279,
who translates ruah here as "Hauch." In 1957, however, Flusser suggested that ruah should be understood as a demonic spirit (cf. David
Flusser, "Healing through the Laying-on of Hands in a Dead Sea
Scroll," Israel Exploration Journal, 7 (1957), pp. 107-8), and most scholars have since agreed: cf. especially Fitzmyer, Genesis
Apocryphon,
pp. 131-2 for this view; cf. also Dupont-Sommer, ecrits, pp. 300-1; idem,
"Exorcismes et guerisons dans les ecrits de Qoumran," Supplements
to Vetus Testamentum, VII (Leiden: Brill, 1960), p. 249; Joseph A.
Fitzmyer and Daniel J. Harrington, A Manual of Palestinian Aramaic
Texts, Biblica et Orientalia, 34 (Rome: Biblical Instutute Press, 1978),
pp. 115-7; Gaster, Scriptures, pp. 266-7; P. Grelot, "Sur 1'Apocryphe de
la Genese (col. XX, Ligne 26)," Revue de Qumr&n, 2 (1958), pp. 274 &
276; Irwin, "Spirit-Dualism," pp. 73, 194 & 234 n. 70; B. Jongeling, C.
Labuschagne and A. van der Woude, Aramaic Texts from Qumran
with Translations and Annotations, Semitic Studies Series, 4 (Leiden:
Brill, 1976), pp. 97-101; Kirchschlager, "Exorcismus," pp. 139-141; G.
Lambert, "Une 'Genese Apocrypha' trouve a Qumran," Recherches
Bibliques, 4 (1959), pp. 94-5; Lignee in Carmignac, Cothenet and
Lignee, Textes, pp. 230-2; J. Maier, Texte, vol. I, pp. 160-1; Noll,
1 7 1
142
s e c t a r i a n s u n d e r s t o o d runs ( a n d p e r h a p s o t h e r p h y s i c a l afflictions) a s the w o r k of p e r s o n a l d e m o n i c forces, a n d the article o n

ruah h e r e w o u l d s e e m to u n d e r l i n e this u n d e r s t a n d i n g .
It
w o u l d also b e clear that the sectarians c o u l d refer to a personal,
d e m o n i c b e i n g w i t h the feminine singular of ruah- A n u m b e r of
c o n s i d e r a t i o n s , h o w e v e r , i n d i c a t e that ruah h e r e s h o u l d not b e
u n d e r s t o o d a s a n evil angel o r d e m o n b u t a s a n abstract description of a d i s e a s e p r o c e s s s o m e w h a t e q u i v a l e n t to B E in Levitic u s 1 3 , b u t w i t h p e r h a p s m o r e e m p h a s i s o n the disease a s a virulent p r o c e s s d r a w i n g a p e r s o n t o w a r d d e a t h r a t h e r t h a n as a
s i m p l e s t a t e o f ill-health. T h u s , 1) in t h e p l a c e in w h i c h BJJ
w o u l d b e e x p e c t e d in 4 Q 2 6 6 Da 1 XVII, ruah instead is f o u n d
and
o t h e r w i s e n e v e r a p p e a r s in the t e x t .
2) The counterp a r t o f nnn in 4 Q 2 6 6 Da 1 XVII 6 is n o t a personal angelic figure
b u t r a t h e r the i m p e r s o n a l D"nn nn of G e n . 6:17, 7:15 & 2 2 , a n
e x p r e s s i o n w h i c h in Genesis refers to t h e i m p e r s o n a l "breath of
life" in b o t h m e n a n d a n i m a l s a n d is o t h e r w i s e n e v e r f o u n d in
Q u m r a n ' s n o n - b i b l i c a l l i t e r a t u r e , nnn a s the o p p o s i t e o f nn
D"nn, t h e n , w o u l d b e the i m p e r s o n a l d e a t h / d i s e a s e p r o c e s s
w h i c h r e p l a c e s m a n ' s D'Tin nn .
3 ) l Q a p G e n a n d Jubilees m a y
n o t h a v e b e e n c o m p o s e d in s e c t a r i a n c i r c l e s a n d , t h e r e f o r e ,
s h o u l d n o t b e u s e d uncritically a s a b a c k g r o u n d a g a i n s t w h i c h
173
1 7 4
1 7 5
1 7 6
"Angelology," pp. 31, 40 & 225; and Vermes, Scrolls in English, pp. 219220.
R u s s e l l notes in Method, p. 251, that the evil spirits in Jubilees
10 "make men suffer from all kinds of diseases."
C / . chapter one above on D. Lys' view of the effect of the article
on ruah in the Old Testament.
C / . Lev. 13:29 p n W ttoa im... rr.T with line 6 of 4Q266 Da 1 XVII
|pra in tfm n n mo. Note that a n is an alternate orthography in the
Scrolls for tiin; cf. Baillet, Discoveries,
VII, 251, note on line 3 of
fragment 71.
H o w e v e r , in line 16, which deals with the halakhah concerning
discharges, the forms wo and Milt) are found.
C / . the phrase (in various forms) in lines 1, 4-5,10-11 and 11: *]Oi:
'nn ]a ran "TK (lit. "it has increased to the dead from the living").
172
1 7 3
1 7 4
175
1 7 6
Ruah
143
to v i e w 4 Q 2 6 6 D a 1 X V I I .
R a t h e r , the g e n e r a l lack o f interest in the Scrolls in afflictions c a u s e d b y d e m o n s o r in rites o f
e x o r c i s m for h e a l i n g these afflictions (as in col. 2 0 of
lQapGen)
p o i n t s a w a y f r o m a v i e w of nnn in 4 Q 2 6 6 1 D a
XVII 6 a s a p e r s o n a l , d e m o n i c figure. Finally, 4 ) the c o n s i s t e n c y
of the s e c t a r i a n s in u s i n g the f e m i n i n e g e n d e r for m a n ' s spirit
a n d the m a s c u l i n e g e n d e r for p e r s o n a l entities s u c h a s a n g e l s
a n d d e m o n s in itself a r g u e s for a n u n d e r s t a n d i n g of ruah h e r e a s
an i m p e r s o n a l d i s e a s e p r o c e s s . It is difficult t o s a y w i t h c e r tainly w h y the article is p r e s e n t o n ruah in b o t h v. 6 a n d 12 of
o u r f r a g m e n t , b u t a possibility m a y be that b o t h "spirits" w e r e
m e n t i o n e d earlier in a section n o w l o s t .
1 7 7
1 7 8
1 7 9
4. Conclusion.
F o r a n a n a l y s i s o f this c h a p t e r a n d a c o m p a r i s o n of its r e sults w i t h the r e s u l t s o f c h a p t e r s 3 , 5 a n d 6 (ruah a s G o d ' s
Spirit {ch. 3}, a n g e l / d e m o n {ch. 5}, a n d w i n d & b r e a t h {ch. 6 } ) ,
see c h a p t e r 7 b e l o w .
T h i s is basically Lichtenberger's opinion on lQapGen in Studien, pp. 40-2, citing Fitzmyer in Genesis Apocryphon, pp. 11-12; cf.
also G. Nickelsburg, in Stone, Writings,
p. 106, who notes that
"indications of Essene beliefs are not demonstrable" in lQapGen. The
situation is more complex in the case of Jubilees. Nickelsburg reports
(ibid., pp. 101-2) that recent scholarship is divided over an Essene or
pre-Essene date of composition and that those who favor an Essene
date are divided on the question of Jubilee's origin in Qumran (cf.
ibid., p. 103 n. 74).
177
C / . n. 170 above and the observation of Kirchschlager in

"Exorcismus," p. 151: "Eine Austreibungstatigkeit, wie sie uns in den
synoptischen Evangelien fur das Wirken Jesu bezeugt wird, hat es in
Qumran nicht gegeben. Eine Durchsicht aller bisher aufgefundenen
Texte gibt dafiir nicht den geringsten Anhaltspunkt."
1 7 8
'Cf. Kautzsch, Grammar, 126d.
179
CHAPTER 5
RUAH
AS ANGEL/DEMON
1. Basic syntactical charactersistics of ruah a s a n g e l / d e m o n .

Ruah is f o u n d a s a n g e l / d e m o n in t h e p u b l i s h e d , nonbiblical H e b r e w Scrolls 5 8 times, including 4 c a s e s in w h i c h it is r e constructed ( I Q H 1:12; 1 Q M 19:1; 4Q511, 4 8 - 4 9 + 5 1 , 2-3; a n d
4 Q 5 1 1 , 1 8 2 1) a n d 9 c a s e s in w h i c h it is p a r t i a l l y r e c o n s t r u c t e d
( I Q H f 3 1 : 1 ; 4QS1 4 0 , 2 4 , 5 ; 4 Q 1 7 7 , 1-4, 1 0 ; 4 Q 1 7 7 , 1 2 - 1 3 , I, 9 ;
4 Q 2 8 6 B e r a 1 0 II 7-8; 4 Q 2 8 7 B e r b 4 , 3 ; 4 Q 5 1 1 , 1 5 , 7; 4 Q 5 1 1 , 8 1 , 3 ;
a n d H Q M e l c h 3 , II, 1 3 ) . It is u s u a l l y f o u n d in t h e p l u r a l (51
times) a n d m o s t often i n a m a s c u l i n e f o r m (31 t i m e s ) , a l t h o u g h
various forms of the feminine plural a r e also frequent ( 2 0
times). It also o c c u r s 7 t i m e s in t h e singular in v a r i o u s p a t t e r n s
( I Q H 1 : 9 ; 1 0 : 8 ; 1 Q 3 6 , 1 5 : 5 ; 4 Q 5 1 1 , 1 5 , 7; 4 Q 5 1 1 , 8 1 , 3 ;
4 Q 2 8 6 B e r a 1 0 II 7; a n d H Q P s a Plea 1 9 : 1 5 ) .
1
P e r h a p s t h e m o s t o u t s t a n d i n g c h a r a c t e r i s t i c of ruah a s a n g e l / d e m o n is its consistently m a s c u l i n e g e n d e r . T h u s ruah is t h e

subject of the m a s c u l i n e v e r b s ian* ( a n d possibly o'jnm) in 1 Q S
4 : 2 3 , rrr in I Q H f 5:4, Tierr in I Q H f 5 : 6 , anv in 1 Q M 13:4, otorv
(partially) in 1 Q M 1 3 : 1 1 / 1 2 , -frta- in C D 1 2 : 2 , uer ( p a r t i a l l y ) i n
*C/. John Strugnell, "The Angelic Liturgy at Qumran, 4Q Serek
Shlrot 01at HaSSabbat," Supplements to Vetus Testamentum, 7 ( 1 9 5 9 ) ,
pp. 32-3 who lists 1 8 unpublished forms of ruah as angels (but cf. C.
Newsom, Songs of the Sabbath Sacrifice: A Critical Edition, Scholars
Press, 1 9 8 5 ) : mrrn : p~v rnrrn: nopn mrrn : D'DVUJ ^ 'rrn : now run 'rrn :
e
rem run 'rrn: -m m i : ftm ovrt) Tim m 'rrn: TCD 'rrn: O'QVID 'rrn: nos rrn
vbs : D'DVU) snip r m : D'errp efrp 'mi: D'ecrp errip mip ' m i : neo ' m i : |a 'mi
: nrjctoo rrn and mrrn nrae
This form may not be singular or unattached to following modifiers due to its fragmentary context.
F o r a complete listing of all the above forms, cf. section 2a of this
chapter below.
2
Ruach a s A n g e l / D e m o n
146
4QS1 4 0 , 2 4 , 5 , DObnm in 4QS1 4 0 , 2 4 , 6, a n n a & t r o w in 4 Q 2 8 6

B e r a / 2 8 7 B e r b 4 , 3 - 4 , D T P f i t o in 4 Q 5 0 2 , 2 7 , 1 , t r a i n ' in 4 Q 5 1 1 , 1 , 3 ,
a n d D n o o t n ] v [ n . . . (partially) in H Q M e l c h 3 I I 1 2 ; it is referred
t o b y m a s c u l i n e suffixes o n DrrtoJJQ in I Q H 1:9, DnVtoD in I Q H
1 : 1 1 , DBtth & n n K D D in 1 Q M 1 3 : 4 - 5 , n c a t h , norDD & n o m i p B i n
4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 - 4 , a n d omarr? & nrrTBtaD in 4 Q 5 1 1 , 3 5 ,

7; finally, t h e m a s c u l i n e p r o n o u n nnn r e f e r s t o ruah t w i c e in
1 Q M 1 3 : 4 - 5 , t w i c e in 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 - 4 , a n d o n c e
( p a r t i a l l y ) i n H Q M e l c h 3 II 1 2 . O n t h e o t h e r h a n d , u n a m b i g u o u s r e f e r e n c e s to ruah a s a n g e l / d e m o n in t h e feminine a r e rare.
A p o s s i b l e c a s e is t h e e x p r e s s i o n n j n r r n in 4 Q 5 1 1 , 1 5 , 7 a n d
4 Q 5 1 1 8 1 , 3 , w h i c h m a y refer to a d e m o n ; b u t if s o , it is u n i q u e
a n d p r o b a b l y i n v o l v e s a special c i r c u m s t a n c e .
2. Specific s y n t a c t i c a l p a t t e r n s o f ruah a s a n g e l / d e m o n .
a. G e n e r a l o b s e r v a t i o n s
T h e m o s t frequent u s e o f ruah a s a n g e l / d e m o n is a s a nomen
regens in a m a s c u l i n e plural c o n s t r u c t f o l l o w e d b y o n e o r m o r e
g e n i t i v e s a n d o f t e n p r e c e d e d itself b y t h e nomen regens bo ( 2 6
t i m e s ) : n o * Tin (Via) ( 1 Q M 1 3 : 1 0 ) , Vun not* ' n n ( 1 Q S 4 : 2 3 ) , O o )
n a s i * ' n n ( I Q H 3 : 1 8 ) , bu-bfr ' ] n n ( 4 Q 1 7 7 , 1 - 4 , 1 0 ) , TWO ' n n
( H Q M e l c h 3 II 1 2 ) , -rmi ' n n (Via) ( 1 Q S 3 : 2 4 ; 1 Q M 1 3 : 2 ; 1 3 : 4 ;
13:11/12; 4Q286
Bera/287
Berb 4, 3; 4Q491, 14-15, 10; and
H Q M e l c h 3 I I 1 3 ) , crton ' n n ( 4 Q 5 1 1 , 1 5 , 5 ) , 'pan ' n n ( 4 Q 5 1 1 , 4 3 ,

6 ) , n a [ n ] ' n n ( 1 Q M 1 4 : 1 0 ) , ton suho
' n n (?) ( 4 Q 5 1 0 , 1, 5 a ) ,
D ] n a ' [ n n ( 4 Q 5 1 1 , 1 8 2 , 1 ) , o n r c o ' n n ( M i a ) ( 4 Q 5 1 1 , 3 5 , 7), ' n n

mtoo
( 4 Q 5 0 2 , 2 7 , 1 ) , p i x T i [ n ( I Q H 2 : 4 ) , w h ' r r n ( 4 Q 5 1 1 , 1, 6 ) ,
n j > ] e h ' n n (Via) ( 1 Q M 1 5 : 1 4 ) , [?] ' r r n ( I Q H 1 1 : 1 3 ) , [?] ' n n (Via)

( 4 Q 5 1 0 , 2 , 3),[?] ' n n (Via ' a n ) ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 ) , a n d [? ' ] n n
( 4 Q 5 1 1 , 6 0 , 2 ) . T h e n e x t m o s t f r e q u e n t p a t t e r n for ruah a s a n g e l / d e m o n is w i t h ruah a s a nomen regens in a feminine plural
f o r m f o l l o w e d b y a g e n i t i v e a n d o c c a s i o n a l l y p r e c e d e d itself b y
t h e nomen regens bo ( 1 6 t i m e s ) : D " n DTinM n n n (4QS1 4 0 , 2 4 , 6 ) ,
to'Va n n n
( C D 1 2 : 2 ) , nsn n n n ( I Q H 3 : 2 2 ) , D'-IIDD n n n ( 4 Q 5 1 0 ,
1, 5 b ) , D'-iron [ n n n ( V a ) ] ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2 - 3 ) , n r b e t a o n n n
Cf. the analysis of this in section 2e3 of this chapter below.
147
Ruah a s A n g e l / D e m o n
( 4 Q 5 1 1 , 1 , 3 ) , rfn m r r n ( I Q H f 5 : 6 ) , dm
n n n I Q H 1:11), r n r r n
c0a (1Q36, 2:5), chip n n n ( I Q H 8:12), D'ehip c h i p [ n ] i r m
(4QS1
40, 24, 5), n h n n n ( I Q H f 5:4), [ ? ] m r m ( I Q H 17:23), O I D )

[ ? ] n n n ( I Q H f 4 5 : 6 ) . a n d [ ? n ] n n (bo) ( 4 Q 1 7 7 , 1 2 - 1 3 , 1 , 9 ) ; n o t e ,
finally, the s o m e w h a t c o n j e c t u r a l r e s t o r a t i o n (n"U>D n n n ) a d v o c a t e d b y s o m e s o m e in I Q H 1 : 1 2 . T h e r e m a i n i n g f o r m s o f ruah
5
in t h e plural a s a n g e l / d e m o n a r e less w e l l r e p r e s e n t e d a n d in
s o m e c a s e s u n c e r t a i n : cf. ruah ( m a s c u l i n e f o r m ) a s a g e n i t i v e in
c o n s t r u c t w i t h t h e nomen
regens
(3 t i m e s ) , "prm t a x ( I Q H
13:8), i n n l a x ( 1 Q M 12:9), a n d i n n
( 1 Q M 1 9 : 1 ) ; ruah b y
6
itself w i t h a suffix ( 3 t i m e s ) , (f. f o r m ) v n n n ( 4 Q 1 8 5 , 1 - 2 , I, 9 ) ,

a n d ( m . f o r m s ) r D ' n n ( 1 Q 3 6 , 1 7 : 2 ) & T m h ( I Q H f 3 3 : 2 ) ; ruah (f7
f o r m ) a s a g e n i t i v e w i t h the article in c o n s t r u c t w i t h t h e
nomen
regens bo (2 t i m e s ) , n v r n n bo ( 4 Q 1 5 8 , 1 4 , 1 , 2 & 8 Q 5 , 2, 6 ) ; a n d
ruah a s a n u n q u a l i f i e d g e n i t i v e in c o n s t r u c t w i t h Rfro ( o n c e ) ,
n n n RfoD ( 1 Q M 1 0 : 1 2 ) . Finally, ruah o c c u r s 7 t i m e s i n t h e s i n g u l a r in t h e f o l l o w i n g f o r m s : a s t h e s e m a n t i c a l l y p l u r a l
qualified g e n i t i v e of bo
1Q36,
1 5 : 5 ) ; a s a nomen
1 0
and
(3 t i m e s ) , n n bo ( I Q H 1 : 9 ; 1 0 : 8 ; a n d
regens
of a genitive (2 times), n ] r i
i n b a n ( 4 Q 2 8 6 B e r a 1 0 II 7 ) a n d nno n n ( H Q P s a P l e a 1 9 : 1 5 ) ;
a n d a s qualified b y t h e feminine adjective n a n (2 t i m e s ) , n u n n n
(4Q511,15, 7 & 4Q511,81, 3).
b. T h e m e a n i n g of ruah a s a nomen regens in a m a s c u l i n e p l u ral c o n s t r u c t f o r m followed b y o n e o r m o r e g e n i t i v e s : ( 1 6 t i m e s ;
cf. section 2 a for r e f e r e n c e s ; n o t e that 1 Q S 4 : 2 3 will b e h a n d l e d
b e l o w in c h a p t e r 4 ) .
P e r h a p s t h e best w a y to h a n d l e this p a t t e r n is t o d i v i d e it
into t h r e e c a t e g o r i e s : t h o s e o c c u r r e n c e s o v e r w h i c h t h e r e is n o
E.g., Lohse, Texte, p. 112; cf. also Mansoor, Hymns, p. 99 n. 2.
5
6
A s restored on the basis of 1QM 12:9; cf. Lohse, Texte, p. 222.
This form could also be a genitive with its nomen regens now lost
due to its fragmentary context.
Cf. n. 43 in chapter 4 above and also the plural suffix on QTtMffl in
IQH 1:9 referring back to nn bo.
Cf. Kautzsch, Grammar, 146c for this effect of bo on its genitive.
Cf. n. 2 above.
7
148
a p p a r e n t d i s a g r e e m e n t a m o n g scholars, those o v e r w h i c h there

is s o m e d i s a g r e e m e n t , a n d t h o s e w h i c h h a v e n o t b e e n treated.
W e s h o u l d n o t e that e v e n in the s e c o n d c a t e g o r y a b o v e a strong
m a j o r i t y of scholars s u p p o r t s the m e a n i n g a n g e l / d e m o n for ruah
in e v e r y c a s e .
1) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is n o a p p a r e n t disagreement among scholars:
to^b ']rrn ( 4 Q 1 7 7 , 1 - 4 , 1 0 ) ,
Qro)
r>vu Tin ( 1 Q M 1 3 : 2 ; 1 3 : 4 ; 1 3 : 1 1 / 1 2 ; & 4 Q 2 8 6 B e r a / 2 8 7 B e r b 4, 3 ) ,
pnx Ti[n ( I Q H 2 : 4 ) , a n d [?] Tin ( I Q H 1 1 : 1 3 ) .
11
1 2
T h i s c o n s e n s u s s e e m s t o b e essentially c o r r e c t . T h u s , the
closest a n a l o g y syntactically to to'^b 'Irrn (or to'^b ni]rrn ?) in
4 Q 1 7 7 , 1-4, 10 is to'to mnn in C D 12:2, w h i c h clearly h a s to d o
w i t h d e m o n s ( c f . section 2c b e l o w ) , a l t h o u g h the s t a t e m e n t that
Israel h a s " w a l l o w e d " ( n V : [ n ] n ) in t h e spirits of Belial is simil a r t o 1 Q S 4 : 2 2 w h i c h d e s c r i b e s the s e c t a r i a n s as " w a l l o w i n g "
^ F o r ruah as "angel" in I Q H 2:4, cf. Irwin, "Spirit-Dualism," p. 198
n. 17 & p. 199 n. 18 and Schweizer, "irveOua," p. 390 n. 332; for 4Q177,1-4,
10 & 4Q286 Bera/287 Berb 4, 3, cf. Noll, "Angelology," pp. 225-6; for (a)
I Q H 11:13, (b) 1QM 13:2, (c) 1QM 13:4, and (d) 1QM 13: 1 1 / 1 2 , cf.
Anderson, "'Ruah'," pp. 297-8 (c & d); Betz, Offenbarung, p. 129 n. 3
(all); Bocher, Dualismus, p. 30, 47-8 & 75 (all); Coppens, "don," p. 119 (a
only); Delcor, Hymns, p. 42 (a only);idem,"Doctrines," col. 964 fls, c &
d); Hill, Greek Words, p. 235 (b, c & d); Holm-Nielsen, Hodayot, pp.
185 & 187 n. 26 (a only); Huppenbauer, Mensch, pp. 84-5 & 96 (all); Irwin, "Spirit-Dualism," p. 198 n. 17, p. 199 n. 18 & p. 194 (all); Johnston,
"Spirit," p. 37 (b only); B. Jongeling, Le rouleau de la guerre des
manuscrits de Qumran, Studia Semitica Neerlandica, 4 (Assen, 1962),
p. 293 (b only); Leaney, Rule, p. 36 n. 1 (a only); Ross E. Lilly, "The Idea
of Man in Qumran Literature," (dissertation; Boston University Graduate School, 1962), p. 70 (a, b & d); J. Maier, Texte, vol. II, pp. 204 & 206
(all); May, "Cosmological Reference," p. 2 (b, c & d ) ; Noll,
"Angelology," pp. 176 & 225-6 (all); Notscher, "Geist," pp. 310 & 313 (a, b
& c); Pryke, "'Spirit'," p. 345 (a & b); Ringgren, Faith, pp. 88 & 92 (a & d);
Schreiner, "Geistbegabung," p. 162 n. 7 (all); Schweizer, "trveii|ia," p. 390
nn. 331-2 (b & d); and Yadin, Scroll of War, p. 231 (b, c & d).
T h i s reading follows the reconstruction by John Strugnell,
"Notes en marge du Volume V des 'Discoveries in the Judean Desert
of Jordan'," Revue de Qumran, 7 (1969-71), p. 238.
12
149
in a ma n n , w h i c h p r o b a b l y refers to a d i s p o s i t i o n r a t h e r t h a n
to a d e m o n (cf. c h a p t e r 8 b e l o w ) , toiann, h o w e v e r , is a t r a d i tional t e r m (cf. 2 S a m . 2 0 : 1 2 ) w h i c h w a s often u s e d b y t h e s e c t a r i a n s m e t a p h o r i c a l l y to d e s c r i b e m a n ' s i n v o l v e m e n t in i m p u r e a t t i t u d e s a n d activities (cf. 1 Q S 4 : 1 9 ; I Q H 6 : 2 2 ; 1 7 : 1 9 ; C D
3:17; 8:5 & 1 9 : 1 7 ) , b u t like m o s t m e t a p h o r s it w a s p r o b a b l y n o t
l i m i t e d to this. O n the o t h e r h a n d , h o w e v e r , it is c l e a r t h a t
the e x p r e s s i o n rma Tin O o ) in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 refers
to evil a n g e l s o r d e m o n s since this is the w a y the a u t h o r o f 1 Q M
defines t h e m (viz., ton " D R t o vrra T i n " T O , 1 Q M 1 3 : 1 1 / 1 2 ) a n d
the s a m e e x p r e s s i o n is g i v e n the s a m e m e a n i n g b y its c o n t e x t in
4 Q 2 8 6 B e r a / 2 8 7 B e r b 4 , 3 , w h i c h h a n d l e s the a n g e l i c f o l l o w e r s
of Belial s e p a r a t e l y f r o m Belial's h u m a n f o l l o w e r s . T h i s is in
c o n t r a s t to [?] Tin in I Q H 1 1 : 1 3 w h i c h is m o r e difficult to a n a lyze since its genitive is n o t k n o w n a n d its c o n t e x t p e r m i t s a refe r e n c e to either m e n o r a n g e l s . T h e g e n e r a l p a t t e r n of its c o n struction, h o w e v e r , eliminates m o s t o f the a m b i g u i t y h e r e since
the m a s c u l i n e plural f o r m o f ruah in the H e b r e w S c r o l l s n e v e r
clearly refers to a n y t h i n g b u t a n g e l s o r d e m o n s (cf. t h e lists in
sections 2a c h a p t e r 3 , 3a c h a p t e r 4 , a n d the listings for " w i n d "
a n d " b r e a t h " in c h a p t e r 6 ) , a n d it is o n l y in t h e u n i q u e t w o spirit T r e a t i s e of 1 Q S 3-4 t h a t a n y p l u r a l o f ruah in c o n s t r u c t
w i t h a n y g e n i t i v e e v e r refers to m a n ' s spirit (cf. 1 Q S 3 : 1 8 - 1 9 &
3 : 2 5 ; cf. also c h a p t e r 8 b e l o w a n d section 3a in c h a p t e r 3 a b o v e ) .
Finally, t h e e x p r e s s i o n pix Tin in I Q H 2:4 ( t h e s c r i b e o r i g i nally w r o t e n o K b u t r e p l a c e d it w i t h p i : * ) is difficult to a n a l y z e d u e to its f r a g m e n t a r y c o n t e x t , b u t it p r o b a b l y h a s to d o
w i t h angels of s o m e kind for the s a m e r e a s o n s cited a b o v e in the
analysis of ruah in I Q H 1 1 : 1 3 .
13
14
1 5
1 6
T h e human followers are called bsrbs ' a in line 6; for this as a description of men, cf. 4 Q 1 7 4 , 1 - 2 , 8 .
T h i s form never occurs in the Hebrew Old Testament; cf. Mansoor, Hymns, p. 18 n. 7.
C / . Lohse, Texte, p. 116 note a.
13
14
15
C / . also pns nmn as "angels" in 4QS1 (unpublished) in Strugnell,

"Angelic Liturgy," p. 332.
16
150
2 ) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g s c h o l a r s : no Tin C r o ) ( 1 Q M 1 3 : 1 0 ) , TTU> rm

( 1 Q S 4 : 2 4 , cf. c h a p t e r 8 b e l o w ) , TWB* T i n (bo)
r r n : ( H Q M e l c h 3 II 1 2 ) ,
' m ] i ( ) ( H Q M e l c h 3 II 1 3 ; for
1 Q S 3 : 2 4 , cf. c h a p t e r 8 a b o v e ) , n a [ n ] 'rrn ( 1 Q M 1 4 : 1 0 ) , a n d
ru>]Kh ' n n ( 1 Q M 1 5 : 1 4 ) .
1 Q M 1 3 : 1 0 ; rm
Tin
( I Q H 3:18), T i n
(bo)
1 7
' n n bo.
A c c o r d i n g t o C a r m i g n a c , this e x -
p r e s s i o n r e f e r s t o the s o u l s of t h e d e p a r t e d s e c t a r i a n s w h o fight
o n b e h a l f o f their e a r t h l y b r o t h e r s ,
18
b u t the c o n t e x t h e r e d o e s
M o s t of the disagreement involves I Q H 3:18: for ruah as man's

spirit in this passage, cf. Ellis, "Gifts," p. 136 n. 6 and Pryke, "'Spirit'," p.
345; for ruah here as either evil men or angels (or both), cf. HolmNielsen, Hodayot, p. 292 and n. 34, Barthelemy and Milik, Discoveries,
I, p. 104 n. 5, Noll, "Angelology," pp. 8 4 , 1 0 6 & 176, and Ringgren, Faith,
p. 91. Dissenting views on other passages in this category can be found
in Carmignac, Regie, pp. 18 & 192-4, who believes that 1QM 13:10 may
refer to the souls of the departed sectarians, in Gaster, Scriptures, p.
435, who believes that HQMelch 3 I I 1 2 & 13 refers to elders who defy
God's law, and in Noll, "Angelology," pp. 136,212 & 226, who thinks that
1QM 14:10 and 15:14 may refer to men or angels. For the interpretation of ruah as angel in llQMelch 3 I I 1 2 , cf. Delcor , "Doctrines," col.
964 and in llQMelch 3 I I 1 2 & 13, cf. Noll, "Angelology," pp. 61 & 225;
for ruah as angel in (a) IQH 3:18, (b) 1QM 13:10, (c) 1QM 14:10, and (d)
1QM 15:14, cf. Anderson, "'Ruah'," p. 298 (a & b), Betz, Offenbarung, p.
129 n. 3 fb & c); Bocher, Dualismus, pp. 30 & 48 (c & d); Carmignac and
Guilbert, Textes, p. 198 n. 52 (a only); Delcor, Hymns, p. 39 (a only);
Dupont-Sommer, ecn'fs, p. 224 n. 4 (a only); Ellis, "Gifts," p. 136 (b only);
Gaster, Scriptures, p. 566 (c only); G. S. Glanzman, "Sectarian Psalms
from the Dead Sea," Theological Studies, 13 (1952), p. 523 n. 6 (a only);
Hill, Greek Words, p. 235 (a & b); Huppenbauer, Mensch, pp. 74 & 845; Irwin, "Spirit-Dualism," p. 198 n. 17, p. 199 n. 18 & pp. 192 & 194 (all);
Johnston, "Spirit," p. 37 (b & d); Jongeling, rouleau, p. 316 (c only); Licht,
"Doctrine," p. 90 (a only); J. Maier, Texte, vol. II, pp. 204 & 206 (all);
Mansoor, Hymns, p. 116 n. 1 (a only); Noll, "Angelology," pp. 176 & 226
(b only); Notscher, "Geist," pp. 310 & 313 (a, b & d ) ; Schreiner,
"Geistbegabung," p. 162 n. 7 (b, c & d); Schweizer, "irveOna," p. 390 and
nn. 331 & 332 (all); and Yadin, Scroll of War, p. 231 (b only).
17
18
C / . n. 17 above.
151
not necessarily indicate this m e a n i n g for ruah,

a n d in the o n l y
o t h e r p l a c e this e x p r e s s i o n o c c u r s in the Scrolls ( 1 Q S 4 : 2 3 ) s u c h
a m e a n i n g w o u l d b e difficult to s u p p o r t . T h e c o n t e x t of 1 Q M
13:10, o n the other h a n d , is m o r e a m b i g u o u s , b u t e v e n if o n e a c c e p t s the e x i s t e n c e of a n e a r t h l y a n d h e a v e n l y d i v i s i o n of sectarians, t h e h e a v e n l y g r o u p is n e v e r clearly d e s c r i b e d in 1 Q M
(or a n y w h e r e else in the Scrolls) w i t h a n y f o r m o f ruah.
The
close association in v o c a b u l a r y a n d t e r m i n o l o g y b e t w e e n 1QS 3 4 a n d 1 Q M 1 3 , m o r e o v e r , i n d i c a t e s that nnK 'rrn in 1 Q S 4 : 2 3
a n d 1 Q M 1 3 : 1 0 s h o u l d p r o b a b l y b e i n t e r p r e t e d in e a c h o t h e r ' s
light, a n d g i v e n this a p p r o a c h , the m o s t suitable m e a n i n g for
ruah in b o t h w o u l d be "angels."
20
2 1
I Q H 3 : 1 8 ; n s s R Tin V o . T h i s e x p r e s s i o n is u n i q u e in t h e
Scrolls a n d the p r e c i s e m e a n i n g of nss is s o m e w h a t u n c e r t a i n . The context is also s o m e w h a t a m b i g u o u s a n d w o u l d s e e m
to s u p p o r t e q u a l l y well t h e m e a n i n g of ruah h e r e a s e i t h e r
d e m o n s o r evil m e n . H o w e v e r , the f o r m of ruah a s a m a s c u l i n e
plural a s well a s its c o n s t r u c t i o n w i t h a g e n i t i v e i n d i c a t e s that
it is referring to d e m o n s r a t h e r t h a n to m e n (cf. the a n a l y s i s of
I Q H 11:13 in section 2bl a b o v e ) .
22
2 3
l l Q M e l c h 3 I I 1 2 , n i l ) Tin; l l Q M e l c h 3 I I 1 3 , l P n u -m]-i 'TO.

W e s h o u l d n o t e , first of all, the i d e n t i t y of t h e s e e x p r e s s i o n s
w i t h t h o s e in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 a n d a l s o t h a t 1 Q M
1 3 : 1 0 e x p r e s s l y identifies these spirits a s a n g e l s (ton O K t o ) , cf.
the analysis of ltou T i n Vo in section 2 6 3 a b o v e . This m e a n i n g
also fits in well w i t h the c o n t e x t of l l Q M e l c h 3 II, w h i c h h a s
to d o w i t h t h e a n g e l M e l c h i z e d e q a n d his f e l l o w a n g e l s (cf.
20
n. 4 in chapter 4 above.
N6tscher, "Heiligkeit," pp. 324-5.
C / . the chart of verbal relationships in Irwin, "Spirit-Dualism," p.

210 and note his comment on the style of the author of 1QM in ibid., p.
30: "One is remined of a student writing a paper by copying the ideas
of his source and using much of its vocabulary, but purposely juggling
the terms in an attempt to conceal the close dependence."
Cf. Mansoor, Hymns, p. 114 n. 7.
C / . the views on this in n. 17 above.
21
22
23
152
p - r a n ] -b* a n d b va in line 1 4 ) w h o c o m e to e x e c u t e j u d g m e n t
a g a i n s t Belial a n d t h e "spirits o f his lot" for rebelling a g a i n s t
the l a w o f G o d (cf. line 1 2 ; cf. also the idea of angelic rebellion
against G o d in 4 Q 1 8 0 a n d 1 E n o c h 6-10).
2 4
1 Q M 1 4 : 1 0 ; T t o [ n ] T i n . This e x p r e s s i o n should b e c o m p a r e d
to ton O K t o r r r a T i n Vo in 1 Q M 1 3 : 1 1 / 1 2 , in w h i c h the w o r d s
n n a n d ton a r e a s s o c i a t e d in o n e w a y o r a n o t h e r with the w o r d
~\*bn; cf. J u b i l e e s 1 0 : 5 a n d a l s o ton T i n in t h e f r a g m e n t a r y
c o n t e x t of 4 Q 5 1 1 , 4 3 , 6, w h i c h is the o n l y o t h e r place in the n o n biblical, H e b r e w Scrolls in w h i c h a f o r m of ton is in c o n s t r u c t
w i t h a f o r m of ruah. T h e m e a n i n g " d e s t r u c t i v e a n g e l , " h o w ever, fits the specific c o n t e x t of 1 Q M 1 4 : 1 0 well for t w o r e a s o n s :
1) the w o r d
w h i c h is u s e d h e r e to describe G o d ' s opposition
to t h e spirits, is closely a s s o c i a t e d w i t h t h e r e b u k e of d e m o n i c
f i g u r e s in t h e Scrolls a n d in t h e O l d T e s t a m e n t (cf. Z e c h . 3:2
w i t h I Q H f 4 : 6 a n d the u s e of - I M in l Q a p G e n 2 0 : 2 8 - 9 ) ; a n d 2 )
t h e i d e a t h a t G o d r e b u k e s the d e m o n s s o that t h e y d o n o t
m o l e s t his p e o p l e fits in w e l l w i t h t h e s e c t a r i a n s ' f e a r of
d e m o n i c a t t a c k a s seen especially in 4 Q 5 1 0 , 1 , a n d 4 Q 5 1 1 , 10 in
w h i c h t h e p s a l m i s t s e e k s d i v i n e p r o t e c t i o n f r o m d e m o n s of
v a r i o u s k i n d s t h r o u g h t h e r e c i t a t i o n of G o d ' s p r a i s e s ;
cf.
section 2b3 in this c h a p t e r b e l o w a n d also 1QS 3:24.
25
2 6
1 Q M 1 5 : 1 4 ; n i ) ] 2 h Tin V o . T h e closest equivalent to the e x p r e s s i o n is s e n ' m i in 4 Q 5 1 1 , 1, 6, w h i c h is difficult to a n a l y z e

o n the basis of c o n t e x t a l o n e (cf. section 2b3 b e l o w ) , a n d the only
o t h e r o c c u r r e n c e of a f o r m of D E h a s a g e n i t i v e of ruah is n i n n
ni?eh in I Q H f 5 : 4 . In t h e specific c o n t e x t o f 1 Q M 1 5 : 1 4 , the
m e a n i n g of ruah a s either d e m o n s o r w i c k e d m e n (or both) s e e m s
equally possible, b u t n u e h T i n bo h e r e p r o b a b l y h a s to d o with
w i c k e d a n g e l s r a t h e r than w i t h m e n for the r e a s o n s cited in section 2bl a b o v e in the analysis of ruah in I Q H 1 1 : 13.
2 7
C / . Milik, "Milki-sedeq," p. 107.

T h i s follows Baillet's reading; cf. Baillet, Discoveries, VII, p. 241,
note on 4 Q 5 1 1 , 4 3 , 6 .
C f . ibid., p. 215.
T h i s follows Lohse's restoration in Texte, pp. 214-6; the reading,
however, could be svh rm bo.
24
25
26
27
153
3 ) O c c u r r e n c e s o f ruah
which have not been defined b y
s c h o l a r s : i b m r n n ( b o ) ( 4 Q 4 9 1 , 1 4 - 1 5 , 1 0 ) , D'ban 'rrn ( 4 Q 5 1 1 , 1 5 ,
5 ) , b a n 'mi ( 4 Q 5 1 1 , 4 3 , 6 ) , ton o t o ' n n ( b o ) ( 4 Q 5 1 0 , 1, 5 a ) ,
D ] n r o o ' [ n n ( 4 Q 5 1 1 , 1 8 2 , 1 ) , a n i o n ' n n ( b o ) (4Q511, 35, 7), 'rm
D'DbiD ( 4 Q 5 0 2 , 2 7 , 1 ) , s e n ' n n ( 4 Q 5 1 1 , 1 , 6 ) , ' ] n n ( 4 Q 5 1 1 , 6 0 , 2 ) ,
' m i ( b o ) ( 4 Q 5 1 0 , 2 , 3 ) , a n d 'mi ( b o o n ) ( 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 ) .
4 Q 4 9 1 , 1 4 - 1 5 , 1 0 ; r r n J ' n n b o . A c c o r d i n g t o Baillet, 4 Q 4 9 1 ,
1 4 - 1 5 , 1 0 is p a r t o f a v a r i a n t r e c e n s i o n of 1 Q M
s o m e w h a t in c o n t e n t to 1 Q M 1 5 : 7 f f .
29
2 8
and corresponds
T h e e x p r e s s i o n 'mi b o i b i u
in this v e r s e , t h e n , s h o u l d p r o b a b l y b e u n d e r s t o o d in t e r m s o f
the s a m e e x p r e s s i o n f o u n d in 1 Q M 1 3 : 2 , 1 3 : 4 & 1 3 : 1 1 / 1 2 (cf. t h e
analysis of these v e r s e s in section 2bl a b o v e ) .
4 Q 5 1 1 , 1 5 , 5 ; D'ton ' n n . This e x p r e s s i o n o c c u r s o n l y h e r e in
t h e Scrolls p u b l i s h e d s o far a n d its c o n t e x t is t o o f r a g m e n t a r y
for a n a l y s i s . It p r o b a b l y r e f e r s t o evil a n g e l s o f s o m e k i n d ,
h o w e v e r , for t h e r e a s o n s cited i n section 2bl a b o v e in t h e a n a l y sis of ruah in I Q H 1 1 : 1 3 .
4 Q 5 1 1 , 4 3 , 6 ; ban ' n n . C o m p a r e this e x p r e s s i o n t o r t o n ' n n in
1 Q M 1 4 : 1 0 a n a l y z e d a b o v e in section 2b2 a n d a l s o t o Jubilees
10:5. A l t h o u g h t h e specific c o n t e x t o f 4 Q 5 1 1 , 4 3 , 6 is t o o f r a g m e n t a r y for a n a l y s i s , it is still p r o b a b l e t h a t ruah
h e r e is r e -
ferring to a n g e l s r a t h e r t h a n to m e n b e c a u s e of its similarity of

e x p r e s s i o n to 1 Q M 1 4 : 1 0 ( a n d Jubilees 10:5) a n d also for t h e r e a s o n s cited in section 2bl in t h e analysis of I Q H 1 1 : 1 3 .
4 Q 5 1 0 , 1 , 5 a ; ban O R b o ' n n b o . This u n i q u e e x p r e s s i o n s e e m s
to b e a v a r i a t i o n of a n e x p r e s s i o n f o u n d in 1 E n o c h 19:1 ("the
spirits of t h e a n g e l s " ) , w h i c h a r e said to defile t h e p e o p l e a n d
lead t h e m into error. It is p a r t of a s t o r y f o u n d in 1 E n o c h 6 - 1 6 in
w h i c h angelic spirits ( o r " w a t c h e r s " ) c o m e d o w n to e a r t h , c o n sort w i t h w o m e n w h o b e a r t h e m g i a n t s , a n d a s a result b e c o m e
t h e s o u r c e o f m u c h o f h u m a n i t y ' s ills. It a p p e a r s t h a t t h e s e
i d e a s w e r e a c c e p t e d a t Q u m r a n a t least t o s o m e e x t e n t
(cf.
4 Q 1 8 0 , 7-8 w i t h 1 E n o c h 9 : 6 - 1 0 ) a n d e v i d e n t l y a l s o b y t h e a u thor of this a p o t r o p a i c c a n t i c l e (cf. nnrDO n i n n , "spirits o f b a s t a r d s , " w i t h 1 E n o c h 1 0 : 9 & 1 5 : 8 - 1 2 ) . N o t e that o u r e x p r e s s i o n is
Baillet, Discoveries, IV, p. 12.

Ibid., p. 314.
28
29
154
in a p p o s i t i o n to five o t h e r s all p r o b a b l y r e f e r r i n g to v a r i o u s
t y p e s of d e m o n s :
3 0
DHTDD rnrrn (evil spirits that c a m e forth f r o m
t h e d e a d b o d i e s of t h e p r e - f l o o d g i a n t s , cf. 1 E n o c h 9 : 6 - 1 0 ) ,
D'N-itf = (D'ltf, " d e m o n s " ) , rrV' ? (a f e m a l e d e m o n ) , DTM ( a
1
h o w l i n g d e m o n ? ) , a n d [D"2{] ( m e a n i n g i m p r e c i s e , r e c o n s t r u c t e d
f r o m Isa. 1 3 : 2 1 ) . E v e n w i t h o u t t h e m e n t i o n of a n " a n g e l " in o u r
e x p r e s s i o n , t h e n , it is c l e a r f r o m this c o n t e x t a n d its c o n c e p t u a l
ties to 1 E n o c h 6 - 1 0 (in w h i c h evil, a n g e l i c b e i n g s v i c t i m i z e
h u m a n i t y ) t h a t t h e c o n c e r n of 4 Q 5 1 0 , 1, 1-9 is n o t t o w a r d off
evil m e n but r a t h e r to find p r o t e c t i o n a g a i n s t d e m o n s of v a r i o u s
types.
4 Q 5 1 1 , 1 8 2 , 1 , olnroD '[rrn; a n d 4 Q 5 1 1 , 3 5 , 7, n n r o o - n n
Mo.
A l t h o u g h t h e c o n t e x t o f 4 Q 5 1 1 , 1 8 2 , 1 is t o o f r a g m e n t a r y for
a n a l y s i s , t h e r e c o n s t r u c t i o n onron 'rrn o f f e r e d b y Baillet o n the
basis o f 4 Q 5 1 1 , 3 5 , 7 s e e m s to b e certain e n o u g h
3 1
a n d it probably
h a s t h e s a m e m e a n i n g in b o t h v e r s e s . 4 Q 5 1 1 3 5 , 7, o n the o t h e r
h a n d , c l e a r l y b e l o n g s to t h e s a m e t y p e o f c o n t e x t a s 5 1 0 , 1
( t r e a t e d in t h e p a r a g r a p h d i r e c t l y a b o v e ) s i n c e t h e i n t e n t of
e a c h c o n t e x t is t o e x a l t G o d (cf. 4 Q 5 1 1 , 3 5 , 6 w i t h 4 Q 5 1 0 , 1, 4 )
a n d in this m a n n e r to s u b d u e o r frighten a w a y evil spirits (cf.
4 Q 5 1 1 , 3 5 , 6 - 7 w i t h 4 Q 5 1 0 , 1, 4 - 5 ) . T h e g e n i t i v e of o u r e x p r e s sion (nntQQ) is l i k e w i s e a n o t h e r i n d i c a t i o n t h a t evil spirits o r
d e m o n s a r e t h e c o n c e r n h e r e since it a l l u d e s directly to the c o n t e x t o f 1 E n o c h 1 0 : 9 a n d 1 5 : 8 - 1 2 : cf. t h e c o m m e n t s o n this in the
a n a l y s i s of 4 Q 5 1 0 , 1, 5 a a b o v e .
4 Q 5 0 2 , 27, 1; 'D'PU) ' n n . This e x p r e s s i o n is cited b y Strugnell
in " A n g e l i c L i t u r g y , " p . 3 3 2 a s a t e r m for a n g e l s in a n u n p u b lished f r a g m e n t of 4QS1, a n d it m a y also b e c o m p a r e d w i t h DVID
n i n n in I Q H 1:11 w i t h w h i c h it s h a r e s a similar c o n t e x t , viz., a
d e s c r i p t i o n o f n a t u r e a s u n d e r t h e a u t h o r i t y of v a r i o u s angelic
s p i r i t s (cf. D ' n j T ' b n a n d D ' D t f n ' ] 3 D O in 4 Q 5 0 2 , 2 7 , 3 - 4
3 2
with
nniKQ a n d D ' 3 3 1 D in I Q H 1 : 1 1 - 1 2 ) . T h e e x p r e s s i o n D'DVUJ ' n n ,
W h a t follows is basically Baillet's analysis; cf. ibid., p. 217 note

on line 5.
3 0
Ibid.,
31
3 2
p. 217 note on line 5.
A s reconstructed by Baillet in ibid., p. 89.
155
t h e n , p r o b a b l y h a s t o d o w i t h a n g e l i c s p i r i t s in c h a r g e of
natural p h e n o m e n a .
4 Q 5 1 1 , 1 , 6; svh ' i m . A s n o t e d in the a n a l y s i s of 1 Q M 1 5 : 1 4
in section 2b2 in this c h a p t e r a b o v e , t h e m e a n i n g of ruah in eit h e r 1 Q M 1 5 : 1 4 o r 4 Q 5 1 1 , 1, 6 c o u l d b e u n d e r s t o o d a s either
d e m o n s o r w i c k e d m e n , b u t o n the basis of the r e a s o n s cited in
s e c t i o n 2bl a b o v e in t h e a n a l y s i s of ruah in I Q H 1 1 : 1 3 , ruah
here a n d in 1 Q M 1 4 : 1 0 probably refers to d e m o n s .
4 Q 5 1 1 , 6 0 , 2, ']m-i; 4 Q 5 1 0 , 2 , 3 , J'tm Via; a n d 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 ,
7 - 8 , . . . ] ' n n bo ' a n . T h e f r a g m e n t a r y c o n t e x t o f all these p a s s a g e s m a k e s analysis difficult, b u t b e c a u s e o f t h e r e a s o n s cited
in section 2bl a b o v e in the a n a l y s i s o f ruah in I Q H 1 1 : 1 3 , ruah
in all of these p a s s a g e s p r o b a b l y refers to d e m o n s . It s h o u l d b e
n o t e d , h o w e v e r , t h a t the c o n t e x t just p r e c e d i n g T r n bo ' a n i n
4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7-8 is the s a m e a s t h a t in 4 Q 5 1 0 , 1 ( c o m p a r e
4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2-3 w i t h 4 Q 5 1 0 , 1, 4 - 5 ) a n d t h a t 1 Q S 4 : 2 3
( w h i c h i n v o l v e s g o o d a n d evil a n g e l s , cf. c h a p t e r 8 b e l o w ) is
the o n l y o t h e r p l a c e in the Scrolls p u b l i s h e d s o far in w h i c h a
f o r m of ruah is directly e n g a g e d in the activity o f a n ; n o t e t h a t
in 1 Q S 4 : 1 8 the a n is n o t b e t w e e n the "spirits" a s s u c h b u t b e t w e e n their DTiBBto.
c. The m e a n i n g of ruah a s a nomen regens in a feminine p l u ral f o r m followed b y genitive: ( 1 5 t i m e s ; cf. section 2a for references).
P e r h a p s the best w a y to h a n d l e this p a t t e r n is to d i v i d e d
it into t h r e e c a t e g o r i e s : t h o s e o c c u r r e n c e s of ruah o v e r w h i c h
t h e r e is n o a p p a r e n t d i s a g r e e m e n t a m o n g s c h o l a r s , t h o s e o v e r
w h i c h there is s o m e d i s a g r e e m e n t , a n d t h o s e for t h e m o s t p a r t
n o t t r e a t e d . W e s h o u l d n o t e that e v e n in the s e c o n d c a t e g o r y
a b o v e ( e x c e p t for I Q H 1:12, w h i c h requires conjectural r e s t o r a tion) a s t r o n g m a j o r i t y o f s c h o l a r s s u p p o r t s the m e a n i n g a n g e l / d e m o n for ruah in e v e r y c a s e .
156
1) O c c u r r e n c e s of ruah o v e r w h i c h t h e r e is n o a p p a r e n t dis-
agreement among scholars:

"wta.
(CD
mnn
12:2), c e h p
33
0 " n D T I P H m r r n (4QS1 4 0 , 2 4 , 6 ) ,
chip m n n
(4QS1 4 0 , 2 4 , 5 ) ,
?]mnn
( I Q H 1 7 : 2 3 ) , a n d [ ? ] m n n (Vo) ( I Q H f 4 5 : 6 ) .
T h e e x p r e s s i o n D"n o v m n * m n n a p p a r e n t l y o c c u r s not only in
4 Q S 1 4 0 , 2 4 , 6 b u t also t h r o u g h o u t the u n p u b l i s h e d f r a g m e n t s of
4QS1,
b u t so far it h a s n o t a p p e a r e d o u t s i d e o f 4QSI in a n y
3 4
o t h e r p u b l i s h e d Q u m r a n i a n m a t e r i a l . This is a l s o t r u e for m n n
avhp
efmp in t h e p r e v i o u s l i n e
3 5
( 5 ) , b u t cf. the a n a l o g o u s m n n
c h i p in I Q H 8 : 1 2 . It is clear, h o w e v e r , t h a t ruah in b o t h lines is

r e f e r r i n g t o angelic b e i n g s of s o m e kind since 4QS1 4 0 , 2 4 , 2-8 is
d e s c r i b i n g t h e Divine T h r o n e of G o d (cf. E z k . 1) s u r r o u n d e d b y
t h e p r e s e n c e o f v a r i o u s t y p e s o f a n g e l s w i t h their w o r s h i p a n d
ministry.
3 6
In s u p p o r t of Strugnell's translation of ruah in line 6
a s " t h e S p i r i t s o f t h e L i v i n g G o d , " cf.

132h.
Kautzsch,
Grammar,
3 7
T h e e x p r e s s i o n bfl'ba m n n in C D 12:2 likewise refers to a n gelic b e i n g s (in this c a s e t h e a n g e l s o r d e m o n s o f Belial) since
F o r ruah as angel in (a) IQH 17:23, (b) IQH f 45:6, (c) CD 12:2, (d)
4QS1 40, 24, 5, and (e) 4QS1 40 24, 6, cf. Betz, Offenbarung, p. 129 n. 3 (c
only); Bocher, Dualismus, p. 48 (c only); Brownlee, "Anthropology," pp.
229-230 (a only); Delcor, Hymns, p. 5 2 (c only); Dupont-Sommer,
"instruction," p. 20 (c only); Holm-Nielsen, Hodayot, p. 249 n. 22 (a
only); Huppenbauer, Mensch, pp. 61-2 & 101 (c only); Irwin, "SpiritDualism," pp. 198-9 n. 17 & 199 n. 18 (c only); H. W. Kuhn, Enderwartung, p. 125 (a only); J. Maier, Texte, vol. II, p. 206 (a & c); Noll,
"Angelology," pp. 125-6,136 & 226 (b, c & d); Notscher, "Geist,' p. 313 (c
only); Pryke, "'Spirit'," p. 345 (c only); Ringgren, Faith, p. 91 (c only);
Schreiner, "Geistbegabung," p, 162 n. 7 (c only); Schweizer, "nvev\La,"
p.
391 (c only); idem, "sieben Geister," p. 505, (c only); and Strugnell,
"Angelic Liturgy,' pp. 332 (d & e).
3 3
^Cf. Strugnell, "Angelic Liturgy," p. 332, who describes this with

the term passim. (But cf. n. 1 above on the 1985 work of Carol Newsom.)
35
/ b i i . , also with the term passim.
Ibid.,
36
pp. 335-6 & 342.
C / . ibid., p. 337. Gaster in Scriptures,

as "live angelic spirits."
3 7
p.289, translates ruah here
157
t h e y a r e t r e a t e d a s m a s c u l i n e (cf. ibtDD') a n d a r e m e n t i o n e d
within the c o n t e x t o f the o c c u l t (cf. v. 3 ) . C o m p a r e also the s i m ilar e x p r e s s i o n s in Jubilees 1:20, 1 0 : 3 & 6, 1 2 : 2 0 a n d e s p e c i a l l y
2 0 : 2 8 , w h i c h w e r e p r o b a b l y w e l l - k n o w n to the c o m m u n i t y .
N o t e , finally, t h a t the o n l y o t h e r o c c u r r e n c e o f bmbl w i t h a
f o r m o f ruah is in 4 Q 1 7 7 , 1-4, 1 0 (cf. section 2bl a b o v e ) , w h i c h
refers to evil a n g e l s .
3 8
T h e f o r m r n r r n in I Q H 1 7 : 2 3 , o n t h e o t h e r h a n d , is m o r e difficult to a n a l y z e b e c a u s e o f its f r a g m e n t a r y c o n t e x t . H o w e v e r ,
if ptn is the c o r r e c t transcription of t h e first legible w o r d b e f o r e
r n r r n to a n d if mnn is in c o n s t r u c t w i t h a w o r d ( n o w lost) s u c h
a s J)0S (cf. 1 Q 3 6 , 2, 5 ) or nseh (cf. I Q H f 5:4) or rfcis (cf. I Q H f:6),
then m r r n h e r e w o u l d p r o b a b l y b e r e f e r r i n g to evil a n g e l s for
the f o l l o w i n g r e a s o n s : 1) m r r n in c o n s t r u c t w i t h a g e n i t i v e is a
frequent p a t t e r n for r e f e r r i n g to a n g e l s (cf. s e c t i o n s 2b a n d 2 c
a b o v e ) , w h e r e a s this p a t t e r n is c l e a r l y u s e d f o r t h e h u m a n
spirit or d i s p o s i t i o n o n l y in the t w o spirit T r e a t i s e (cf. s e c t i o n
3a in c h a p t e r 4 a b o v e ) ; a n d 2 ) a r e f e r e n c e to evil spirits o r a n gels w o u l d fit this c o n t e x t well a s p a r t o f the p s a l m i s t ' s r e q u e s t
that G o d w o u l d k e e p h i m f r o m sin (cf. v v . 2 1 - 2 3 ) , i.e., h e w o u l d
b e a s k i n g G o d to s t r e n g t h e n h i m a g a i n s t t h e evil spirits w h o
seek his spiritual d o w n f a l l (cf. 1 Q S 3:24 a n d e s p e c i a l l y 4 Q 5 1 0 ,
1 , 6 and 4 Q 5 1 1 , 1 0 , 2 ) .
39
4 0
T h e f o r m mnn bo in I Q H f 4 5 : 6 is in a c o n t e x t e v e n m o r e
f r a g m e n t a r y t h a n I Q H 1 7 : 2 3 , b u t if mnn bo is n o t f o l l o w e d b y a
suffix (cf. t h e o n l y o c c u r r e n c e s o f this p a t t e r n w i t h a suffix in
T e m p l e Scroll 3 0 : 1 0 , 3 1 : 1 0 & 3 8 : 1 4 a s " d i r e c t i o n / s i d e , " a m e a n ing w h i c h d o e s n o t fit t h e a v a i l a b l e c o n t e x t o f I Q H f 4 5 : 6 ) , it
C f . Vermes, Perspective, p. 210: "Fragments [of Jubilees] representing no less than twelve manuscripts were found in Caves 1-4 and
11."
38
T h e editor reads pin, cf. Sukenik, Dead Sea Scrolls, plate 51, line
23; but cf. Lohse Texte, p. 172 and Vermes, Scrolls in English, p. 199.
C f . Vermes translation in ibid.: "Strengthen the loins of Thy servant that he may resist the spirits of falsehood." Note also the remarks
of Baillet in Discoveries, VII, p. 220 on the close literary connection between 4Q510 & 511 and IQH.
39
40
158
p r o b a b l y refers to either g o o d o r evil a n g e l s . T h e e v i d e n c e for

this is a s follows: 1) w h e n e v e r a feminine o r m a s c u l i n e plural of
ruah ( w i t h o u t a n article o r suffix) functions a s a genitive in c o n s t r u c t w i t h blD, it is a l w a y s itself in c o n s t r u c t w i t h a following
g e n i t i v e ( w h e n this c a n b e c h e c k e d ) a n d its m o s t p r o b a b l e
m e a n i n g is a l w a y s a n g e l s o r d e m o n s (cf. 4 Q 5 1 1 , 1 , 3 for the only
f e m i n i n e f o r m in this c a t e g o r y a n d its analysis in section 2c3 b e l o w ; for t h e m a s c u l i n e , cf. t h e n u m e r o u s e x a m p l e s listed at the
b e g i n n i n g o f secion 2a a b o v e a n d their analysis in section 2b); 2)
e x c e p t for t h e t w o - s p i r i t Treatise, rnrrn in c o n s t r u c t with a genitive n e v e r r e f e r s to m a n a n d w h e n it d o e s refer to m a n in this
T r e a t i s e , it is n o t qualified w i t h b o (cf. 1 Q S 3 : 1 8 - 1 9 & 3:25 a n d
s e c t i o n 3a in c h a p t e r 4 a b o v e ) ; a n d finally, 3 ) o n l y in I Q H 1:10
(ru> m r r n ) a n d 1 Q M 9 : 1 3 (D'ffln m r r n ne^ti) d o e s m n n in c o n s t r u c t
w i t h a g e n i t i v e ( o u t s i d e of 1 Q S 3:18ff.) a p p e a r to refer to s o m e t h i n g o t h e r t h a n a n g e l s (viz.,
"wind," "direction"), but again,
t h e s e e x p r e s s i o n s a r e n o t qualified b y V o . It is m o s t p r o b a b l e ,
t h e n , that m n n biD h e r e is in c o n s t r u c t w i t h a f o l l o w i n g genit i v e n o w lost a n d that it is r e f e r r i n g t o evil a n g e l s or d e m o n s
a g a i n s t w h i c h t h e p s a l m i s t is s e e k i n g h e l p .
2 ) O c c u r r e n c e s o f ruah o v e r w h i c h t h e r e is s o m e d i s a g r e e m e n t a m o n g s c h o l a r s : r u n m n n ( I Q H 3 : 2 2 ) , nbifl m n n ( I Q H f
5 : 6 ) , nbw m n n ( I Q H 1 : 1 1 ) , Mtfa m n n ( 1 Q 3 6 , 2 : 5 ) , c h i p m n n
( I Q H 8 : 1 2 ) , noth
m n n (IQH f 5:4);
4 1
n o t e , finally that v a r i o u s
A minority of scholars understands one or more or the above

occurrences as possibly referring to something other than angels:
Beaven, "Ruah," p. 103 believes that I Q H 8:12 may refer to "holy
winds"; W. D. Davies, "Paul," p. 177 understands IQH 3:22 as members of the community; Jean L. Duhaime, "La redaction de 1QM and
revolution du dualisme a Qumran," Revue Biblique, 2 (1977), pp. 5756, understands IQH f 5:4 & 5:6 as referring to internal dispositions;
Holm-Nielsen, Hodayot, p. 22 n. 17 and p. 292 believes that IQH 1:11
refers to forces of nature and that I Q H f 5:6 refers to ungodly people;
Huppenbauer, "Belial," p. 84 understands I Q H f 5:4 & 5:6 as references to impersonal powers of evil standing behind godlessness; Irwin,
"Spirit-Dualism," p. 192 believes that IQH 1:11 could refer to wind; G.
Maier, Mensch, p. 183, regards IQH f 5:4 as a reference to men; Noll,
4 1
159
f o r m s of ruah h a v e b e e n s u g g e s t e d for I Q H 1:12, b u t this c a n n o t

be a n a l y z e d syntactically since t h e r e is n o t e n o u g h e v i d e n c e in
the Scrolls to conjecture w h a t its actual f o r m m a y h a v e b e e n .
4 2
I Q H 3 : 2 2 ; run mrrn. This e x p r e s s i o n a p p e a r s to refer to a n gels r a t h e r than to m e n for t h e f o l l o w i n g r e a s o n s : 1) it is t h e

third e l e m e n t in a series of e x p r e s s i o n s w h i c h p r o b a b l y refer to
"Angelology," p. 176, views I Q H 1:11 as describing the impersonal

"motive forces" of creation; Notscher, "Geist," p. 309 understands
1Q36, 2:5 a describing a spiritual disposition; and Schweizer,
"Gegenwart des Geistes," p. 493 believes that IQH 3:22 may refer to a
member of the sectarian community in the sense of the Persian concept daena. For scholars who understand (a) I Q H 1:11, (b) I Q H 3:22,
(c) IQH 8:12, (d) IQH f 5:4, (e) I Q H 5:6, and (f) 1Q36, 2:5 as references
to angels or demons, cf. the following: Anderson, "'Ruah'," p. 298 (b, c, d
& e); Betz, Offenbarung, p. 129 n. 3 (all); Bocher, Dualismus, pp. 36 &
75 (b & c); Brandenburger, Fleisch, p. 104 (b only); Carmignac and
Guilbert, textes, p. 200 n. 11 and p. 239 n 22 (b & c); Coppens, "don," p.
212 (b only); Delcor, "Doctrines," col. 971 (b & c); idem, Hymns, pp. 4244 (a, b & c); Ellis, "Gifts," p. 136 (b & c); Hill, Greek Words, p. 239 (c
only); Holm-Nielsen, Hodayot, p. 68 n. 13 p. 291 n. 32 (b & c); Hiibner,
"Dualismus," pp. 269, 270 & 274 (a & b); Huppenbauer, Mensch, pp. 74
& 96 (b, d & e); Irwin, "Spirit-Dualism," pp. 52, 7 2 , 1 9 2 - 4 , 1 9 8 n. 17 & 199
n. 18 (b, c, d, e, & f); G. Jeremias, Lehrer, p. 251, n. 4 (c only); Johnston,
"Spirit," p. 37 (a & d); H. W. Kuhn, Enderwartung,
p. 146 (b only);
Leaney, Rule, p. 36 n. 1. (c only); Licht, "Doctrine," p. 90 (b, d & e);
Lichtenberger, Studien, p. 166 n. 8 (a only); Lilly, "Idea of Man," p. 70 (b
only); G. Maier, Mensch, p. 183 (a, b, c, d & e); J. Maier, Texte, vol. II,
pp. 204 & 206 (a, b, c, d, & e); Mansoor, Hymns, pp. 82, 98 and 117 n. 7
(a, b & c); May, "Cosmological Reference," p. 5 n. 17 (b only); Noll,
"Angelology," pp. 91 & 225-6 (b, d, e, & f); Notscher, "Geist," pp. 307 &
309-310 (b, c & f); idem, "Heiligkeit," p.323 n. 59 & p. 342 (b & c); Pryke,
"'Spirit'," p. 345 (a, b, & c); Ringgren, Faith, pp. 57 & 88 (a & c ) ;
Schreiner, "Geistbgabung," p. 162 n. 7 (b & c); Schubert, Community,
pp. 63-4 (b & c); Schweizer, "m/e0|ia," p. 390 (a, b, c & 0 ; Strugnell,
"Angelic Liturgy," p. 332 (a, b & c); Treves, "Two Spirits," p. 452 (a only);
Wildberger, "Dualismus," p. 168 (b only); and Yadin, Scroll of War, pp.
231-2 (a,b & c).
42
C / . n. 5 above.
160
a n g e l s (cf. B T t f n p
a n d t r e e ) ' a in v. 2 2 ) ; 2 ) the closest equivalents in f o r m to run n n n a r e t w o e x p r e s s i o n s f r o m 4QS1, w h i c h
refer a c c o r d i n g to Strugnell to a n g e l s ( n o K run T i n a n d r u n T i n
n r m ) ; 3 ) a n d a l t h o u g h ruahin the p l u r a l c a n refer to m e n in
t h e s e n s e o f " d i s p o s i t i o n s , " it n e v e r refers to m e n ' s spirits as
d i s e m b o d i e d s o u l s n o r is it e v e r u s e d a s a m e t a p h o r to m e a n
" p e r s o n s " (e.g., " p e o p l e of k n o w l e d g e " ) a s is the c a s e o c c a s i o n ally w i t h ruah in t h e s i n g u l a r (e.g, m m n n in I Q H 3:31 a s a
" p e r v e r t e d p e r s o n " ) . N o t e , finally, that t h e plural of ruah in
c o n s t r u c t w i t h a f o l l o w i n g g e n i t i v e n e v e r clearly refers to m a n
in a n y s e n s e in the Scrolls e x c e p t for t w o o c c u r r e n c e s in the
u n i q u e t w o - s p i r i t t r e a t i s e o f 1 Q S 3 - 4 in w h i c h it m e a n s
" d i s p o s i t i o n s " (cf. t h e analysis o f 3 : 1 8 / 1 9 a n d 3:25 in c h a p t e r 8
b e l o w a n d the list of f o r m s for m a n ' s spirit in section 3a of c h a p t e r 4 a b o v e ) . G i v e n the o b s e r v a t i o n , t h e n t h a t m n n a s t h e
nomen regens of a genitive clearly refers to a n g e l s in a n u m b e r of
c a s e s (cf. section 2cl a b o v e ) a n d e x c e p t for 1QS 3 : 1 8 - 1 9 a n d 3:25
t h a t it o n l y r a r e l y a p p e a r s to refer to a n y t h i n g else (cf. the
a n a l y s i s o f I Q H 1:10 a n d 1 Q M 9 : 1 3 a s " w i n d s / d i r e c t i o n s " in
section c h a p t e r 6 b e l o w ) , " a n g e l s " is p r o b a b l y also its m e a n i n g
here.
4 3
4 4
45
4 6
4 7
I Q H f 5:6, nVu> n n n ; a n d I Q H f 5 : 4 , nach n n n . T h e s e t w o

e x p r e s s i o n s a r e t r e a t e d t o g e t h e r h e r e b e c a u s e o f their similar
c o n t e x t a n d s y n t a x . T h u s , both e x p r e s s i o n s are subjects of m a s c u line v e r b s w h i c h f o l l o w t h e m (rrr f o l l o w i n g f 5:4 a n d nerr- in
5:6), a n d t h e d e v a s t a t i o n of the spirits in f 5:6 s e e m s to be a c o n t i n u a t i o n of the t h o u g h t of f 5:4-5 in w h i c h G o d "terrifies" (n'an
C / . Mansoor, Hymns, p. 117 nn. 5, 6 & 7; cf. also Carmignac and

Guilbert, Textes, p. 200 nn. 9 & 10 and Holm-Nielsen, Hodayot, p. 68 n.
11.
Cf. Strugnell, "Angelic Liturgy," p. 332.
. g . , 1QS 2:20; 3:14; IQH 14:11 and 17:17.
C / . n. 4 in chapter 4 above; the psalmist would then be thinking,
perhaps, of the heavenly community of the departed.
T h e psalmists would then be thinking of his fellow sectarians in
the future (?), glorified community with whom he would praise God
forever.
43
45
46
4 7
161
is p r o b a b l y a m i s s p e l l i n g of rv-JJan) t h e spirits a n d t h e y c e a s e
to exist (rrp vM). W i t h t h e o b s e r v a t i o n that mrrn n e v e r r e f e r s t o
m a n in the Scrolls e x c e p t in the s e n s e of "di sposi t i ons" a n d t h a t
mnn followed b y a g e n i t i v e refers t o m a n o n l y in t h e t w o - s p i r i t
T r e a t i s e ( a g a i n , a s " d i s p o s i t i o n s " ; cf. c h a p t e r 8 b e l o w ) , it is
p r o b a b l e h e r e that ruah in I Q H f 5:4 a n d 5 : 6 is referring to h o s tile d e m o n i c b e i n g s a s is o f t e n c l e a r l y t h e c a s e w i t h this p a t tern (cf. section 2cl a b o v e ) .
48
I Q H 1:11; oVo) m n n . T h e q u e s t i o n h e r e is w h e t h e r this e x pression refers to "spirit" in a n i m p e r s o n a l sense s u c h a s " w i n d , "

or w h e t h e r it r e f e r s t o p e r s o n a l , a n g e l i c c r e a t u r e s . It p r o b a b l y
m e a n s the latter for t h e following r e a s o n s : 1) DVIB mnn C?) is in
a p p o s i t i o n to [ n a e h p ] "OWTQ (b) w i t h t h e b p r e c e d i n g b o t h e x pressions referring b a c k to nnvn at the b e g i n n i n g of t h e v e r s e a s
p a r t of t h e v e r b " b e c o m e " ; 2 ) t h e closest a n a l o g y t o tfrw m n n is
D'oVis Trn in 4 Q 5 0 2 , 2 7 , 1 (cf. secion 2b3 a b o v e , u n d e r s t o o d a s a n g e l s ) a n d 4QS1 (cf. n. 1 a b o v e ) , w h i c h S t r u g n e l l d e f i n e s a s
" a n g e l s " ; a n d 3 ) mrrn in c o n s t r u c t w i t h a g e n i t i v e a s " w i n d " is
r a r e in t h e non-biblical Scrolls ( I Q H 1:9; cf. also 1 Q M 9 : 1 3 ) . O n
t h e b a s i s o f t h e s e o b s e r v a t i o n s , t h e n , a n d in t h e light of t h e
clear u s e of mrrn w i t h a following g e n i t i v e to m e a n " a n g e l s " (cf.
section 2cl a b o v e ) , ruah in I Q H 1:11 p r o b a b l y r e f e r s t o a n g e l s
rather than to wind.
49
1 Q 3 6 , 2:5; sttfa mrrn. This is a u n i q u e e x p r e s s i o n in t h e Scrolls

a n d the c o n t e x t h e r e is v e r y f r a g m e n t a r y , b u t o n t h e basis of its
p a t t e r n (mnn + a g e n i t i v e ) , it p r o b a b l y refers to a n g e l s (cf. the
a n a l y s i s of I Q H 1:11 in t h e p a r a g r a p h d i r e c t l y a b o v e ) . N o t e
also the p r e s e n c e of the v e r b l a n n in line 1 (cf. 1QS 4 : 2 3 in c h a p ter 8 b e l o w )
I Q H 8 : 1 2 ; chip m n n . A l m o s t all s c h o l a r s u n d e r s t a n d t h i s
e x p r e s s i o n a s referring to a n g e l s , a n d this s e e m s t o b e c o r r e c t
50
A characteristic of sectarian Hebrew is its elision of the gutturals

as seen often in their writings; cf. Goshen-Gottstein, "Linguistic
Structure," p. 107ff. Cf. also the analogous example in I Q H 11:32 ('ratf:
for rush). For a conceptual parallel to rrjnn, cf. 4 Q 5 1 0 , 1 , 4 - 5 .
Strugnell, "Angelic Liturgy," p. 332.
C / . n. 41 above.
4 8
49
50
162
for t h e f o l l o w i n g r e a s o n s : 1) I Q H 8 : 1 2 is clearly a l l u d i n g to the

c h e r u b i m of G e n . 3 : 2 4 ,
51
a n d since chip mrrn is parallel to m a :
ma in I Q H 8:11 ( w h i c h c l e a r l y r e f e r s t o a n g e l s ) ,
52
both terms
c a n b e s e e n a s d e s c r i p t i o n s of t h e k i n d of a n g e l s that g u a r d t h e
c o m m u n i t y ' s "fruit" ( v . 1 1 ) ; a n d 2 ) t h e t e r m c h i p rnrrn is n e v e r
c l e a r l y u s e d t o m e a n " w i n d s " in t h e Scrolls (cf. c h a p t e r 6 b e l o w ) , w h e r e a s t h e v a r i e n t e x p r e s s i o n D ' C h i p c h i p mnn is a c o m m o n t e r m in 4QS1 a s " a n g e l s . "
3 ) O c c u r r e n c e s o f ruah
53
which scholars h a v e largely not
t r e a t e d : D n r a n mnn ( 4 Q 5 1 0 , 1 , 5 b ) , n n r c o [mnn Oia)] ( 4 Q 5 1 1 , 4 8 4 9 + 5 1 , 2 - 3 ) , nnbtfDD mnn 0 ? i a ) ( 4 Q 5 1 1 , 1, 3 ) , a n d n]inn (Via)

(4Q177, 12-13,1, 9).
4 Q 5 1 0 , 1 , 5 b , anroD mnn; a n d 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 2 - 3 , [nvrn Vo]
a n r n n . 5 4 These t w o expressions are treated together here bec a u s e of their similar s y n t a x a n d c o n t e x t . T h u s , t h e y a r e b o t h
f e m i n i n e p l u r a l f o r m s o f ruah in c o n s t r u c t w i t h cntDD a n d a r e
b o t h in a p o t r o p a i c c o n t e x t s a s objects o f t h e s a m e v e r b ( i n s )
w i t h t h e p s a l m i s t a s t h e a g e n t of this a c t i o n . This a p o t r o p a i c
c o n t e x t t o g e t h e r w i t h t h e g e n i t i v e o n t c n c l e a r l y p o i n t s to these
spirits a s d e m o n i c b e i n g s ; cf. t h e e v i d e n c e for this v i e w a l r e a d y
g i v e n i n section 2b3 a b o v e i n c o n n e c t i o n w i t h t h e following e x p r e s s i o n s : ban 'aaVa Tin Via in 4 Q 5 1 0 , 1 , 5 a , ontoD n n in 4 Q 5 1 1 ,
3 5 , 7 & 4 Q 5 1 1 , 1 8 2 , 1 , a n d n n V D 'an in 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 7 - 8 .
4 Q 5 1 1 , 1 , 3 ; nnVdoo mnn Via. This e x p r e s s i o n d o e s n o t o c c u r
e l s e w h e r e in t h e Scrolls p u b l i s h e d s o far, a l t h o u g h a c c o r d i n g to
S t r u g n e l l , nbtfoD n n is f o u n d in a n u n p u b l i s h e d f r a g m e n t of
4QBerakot with the meaning " a n g e l s . "
55
But even apart from
this c o n n e c t i o n to 4 Q B e r a k o t , t h e r e s e e m s to b e e n o u g h e v i d e n c e in t h e f r a g m e n t a r y c o n t e x t of 4 Q 5 1 1 , 1 to i n d i c a t e that
5 1
52
As pointed out by Notscher in Terminologie, p. 75.

C / . Strugnell, "Angelic Liturgy," p. 332, who describes this with

the term passim.
T h i s is Baillet's restoration on the basis of 4 Q 5 1 0 , 1 , 5b; cf. Baillet, Discoveries, IV, p. 244, note on lines 2-3.
Cf. Strugnell, "Angelic Liturgy," p. 333.
53
54
55
163
r n r r n h e r e m e a n s a n g e l s . T h u s , in line 1 of this text t h e r e is the

m e n t i o n of Drf7!fo[D (cf. n n b t o a DVIS m r r n in I Q H 1 : 1 1 ) , in line 2
t h e r e is the m e n t i o n o f t h e e a r t h ( p [ 3 ) a n d just a f t e r this
c o m e s o u r e x p r e s s i o n w i t h t h e f e m i n i n e suffix o n " d o m i n i o n "
(nnbctoD) referring back to p R . G i v e n t h e b a c k g r o u n d of Jubilees
2:2, w h i c h refers to c l a s s e s of a n g e l s w h o h a v e r e s p o n s i b i l i t y
for v a r i o u s e a r t h l y a n d h e a v e n l y m a t t e r s , it a p p e a r s t h a t
Baillet is c o r r e c t w h e n h e s u g g e s t s t h a t t h e e x p r e s s i o n in
4 Q 5 1 1 , 1 , 3 refers to angels w h o rule o v e r e a r t h l y p h e n o m e n a in
contrast to those ruling in the h e a v e n s .
56
4 Q 1 7 7 , 1 2 - 1 3 , 1 , 9 ; njirrn bo. A l t h o u g h this text is s o m e w h a t

f r a g m e n t a r y , this e x p r e s s i o n p r o b a b l y refers to evil spirits o r
a n g e l s for the following r e a s o n s : 1) the u s e of bo a s the nomen
regens of the f o r m m n n i n d i c a t e s t h a t it is r e f e r r i n g to a n g e l i c
c r e a t u r e s (cf. the e v i d e n c e for this in section 2c2 a b o v e in the
a n a l y s i s of m r r n bo in I Q H f 4 5 : 6 , a n d 2 ) it is said t h a t t h e
m i g h t y h a n d of G o d ( r r r n n b* T ) is w i t h H i s p e o p l e to h e l p
t h e m ( D i n s ' ? ) f r o m "all" t h e spirits. T h i s k i n d of l a n g u a g e is
r e m i n i s c e n t of 1 Q M 15:14 a n d 1QS 3:24 in w h i c h G o d "lifts u p
H i s h a n d in H i s m a r v e l o u s m i g h t " ( y ? a n h i a j n , 1 Q M 1 5 : 1 4 ) o r
" h e l p s " ( i t s , 1QS 3 : 2 4 ) H i s p e o p l e a g a i n s t "all" t h e e v i l spirits
(cf. section 2b2 a b o v e a n d c h a p t e r 8 b e l o w for a n a n a l y s i s of
ruah a s evil a n g e l s in these p a s s a g e s ) .
d. D i v e r s e p a t t e r n s of ruah in the plural: (9 c a s e s ; cf. section
2a a b o v e for references).
1) Ruahin a m a s c u l i n e p l u r a l f o r m a s a g e n i t i v e w i t h suffixes: v r r n
(1QM 12:9); y m i Rns ( I Q H 13:8); and v r r n a n ] *
( 1 Q M 1 9 : 1 ; r e c o n s t r u c t e d o n t h e b a s i s of 1 Q M 1 2 : 9 , cf. n. 6
a b o v e ) . This p a t t e r n in these o c c u r r e n c e s is r e g a r d e d b y a l m o s t
all s c h o l a r s as a r e f e r e n c e to a n g e l s ,
a n d this s e e m s to b e
5 7
Baillet, Discoveries, VII, p. 220, note on line 3.

I have found only two scholars who would disagree: cf.
Carmignac, Regie, pp. 18 & 178, who believes that 1QM 12:9 refers to
the souls of the dead, and Noll, "Angelology," p. 176, who believes that
IQH 13:8 refers to the impersonal motive forces of creation. For (a)
56
5 7
164
essentially c o r r e c t . T h u s , I Q H 13:8 is in a c r e a t i o n c o n t e x t a n d
a p p e a r s t o reflect t h e v i e w of Jubilees 2:2 in w h i c h a host of a n g e l s w a s c r e a t e d b y G o d a l o n g w i t h t h e h e a v e n s a n d e a r t h in
c o n t r a s t to t h e c r e a t i o n o f o n l y t w o h u m a n s (cf. Jubilees 3 : l f f . ) .
A s i m i l a r c o n t r a s t b e t w e e n m e n a n d a n g e l s is a l s o p r e s e n t in
1 Q M 1 2 in w h i c h t h e a u t h o r a s a m e m b e r of the Q u m r a n c o m m u n i t y n o t e s t h a t t h e host o f spirits is w i t h " o u r s t e p s " ( i n s * ) .
P e r h a p s w i t h i n 1 Q M a l o n e it is p o s s i b l e c o n t e x t u a l l y to v i e w
t h e s e spirits a s t h e d i s e m b o d i e d souls of the s e c t a r i a n s ,
58
but if
1 Q M 12:9 is t a k e n t o g e t h e r w i t h I Q H 1 3 : 8 , this v i e w b e c o m e s
l e s s p r o b a b l e s i n c e it is d o u b t f u l t h a t t h e s e c t a r i a n s b e l i e v e d
t h a t G o d c r e a t e d a l o n g w i t h t h e h e a v e n s a n d e a r t h a h o s t of
disembodied souls.
59
T h e c o m m o n m e a n i n g w h i c h best fits b o t h
o f t h e s e o c c u r r e n c e s is " a n g e l s . " It s h o u l d also be n o t e d that the

o n l y u n a m b i g u o u s m e a n i n g w h i c h ruah h a s in the Scrolls in its
m a s c u l i n e p l u r a l f o r m is " a n g e l " (cf. t h e list of f o r m s in section
2 a a b o v e ; cf. also section 2a in c h a p t e r 3 , 3 a in c h a p t e r 4 a n d the
lists in c h a p t e r 6 ) .
2 ) T h e m a s c u l i n e p l u r a l f o r m o f ruah
w i t h a suffix (2
t i m e s ) : r O T r n ( 1 Q 3 6 , 1 7 : 2 ) , a n d T,Tnh ( I Q H f 3 3 : 2 ) . T h e c o n t e x t
I Q H 13:8 and (b) 1QM 12:9 as angels, cf. Anderson, "'Ruah'," pp. 294 &
298 (both); Betz, Offenbarung, p. 129 n. 3 (both); Bocher, Dualismus,
pp. 36 & 47 (both); Delcor, Hymns, p. 41 (b only); Holm-Nielsen, Hodayot, pp. 277 & 212 n. 11 (a only); Huppenbauer, Mensch, p. 96 (b
only); Irwin, "Spirit-Dualism," pp. 52, 192, 198 n. 17 and p. 199 n. 18
(both); Johnston, "Spirit," p. 34 (b only); Leaney, Rule, p. 36 n. 1 (a only);
Lilly, "Idea of Man," p. 70 (b only); G. Maier, Mensch, p. 183 (a only); J.
Maier, Texte, vol. II, pp. 204 & 206 (both); Manns, symbole, p. 92 (b
only); Noll, "Angelology," p. 226, (b only); Notscher, "Geist," pp. 310-311
(both); Schreiner, "Geistbegabung," p. 162 n. 7 (both); Schubert, Community, p. 63 ( a only); Schweizer, "trvev\ia," p. 390 n. 332 (b only); and
Yadin, Scroll of War, p. 231 (both).
58
E . g . , as Carmignac; cf. n. 57 above.
Cf. the observation of Sjoberg, "irveOua," pp. 379-380: "There can

be no certainty when the idea of the pre-existence of the soul arose in
Palestinian Judaism. In fact there are in the apocryphal and pseudepigraphical works of Palestine no unambiguous instances of the idea."
59
165
for b o t h of these e x p r e s s i o n s is v e r y f r a g m e n t a r y , a n d in t h e
c a s e of I Q H f 3 3 : 2 it is also possible that T m h
alone b u t is
in c o n s t r u c t with a nomen regens n o w lost. B o t h of t h e s e e x p r e s sions, h o w e v e r , p r o b a b l y refer to angelic b e i n g s of s o m e k i n d
since the m a s c u l i n e plural f o r m of ruah s e e m s to h a v e b e e n u s e d
b y the sectarians o n l y for this p u r p o s e (cf. the c o m m e n t s o n this
in section 2dl a b o v e ) . T h e r e is, h o w e v e r , s o m e c o n t e x t u a l e v i d e n c e for n y r r n in 1 Q 3 6 , 1 7 : 2 a s " d e m o n s " w i t h the m e n t i o n of
the n'b'M in t h e p r e v i o u s f r a g m e n t ( 1 Q 3 6 , 1 6 : 3 ) , i.e., t h e p r e flood giants f r o m w h o s e d e a d b o d i e s c a m e forth evil s p i r i t s .
1 S
n o t
60
3 ) T h e f e m i n i n e p l u r a l f o r m o f ruah w i t h a suffix: *[. . .]

v n r r n ( 4 Q 1 8 5 , 1 - 2 , 1 , 9 ) . A l t h o u g h a suffixed f. pi. of ruah is n o t
u n i q u e in t h e Scrolls (e.g., 1 Q S 2 : 2 0 ; 3 : 1 4 ; 4 Q 1 7 6 , 2 1 , 3 ; a n d
T e m p l e Scroll 3 0 : 1 0 ; 3 1 : 1 0 & 3 8 : 1 4 ) , it is o n l y h e r e that a suffix
o n n n n refers to G o d . T h e closest a n a l o g y to o u r e x p r e s s i o n ,
therefore, is not, e.g., D r n r r n in 1QS 2 : 2 0 ( w h o s e suffix r e f e r s to
m a n ) b u t r a t h e r p a t t e r n s s u c h a s " p r r n tax in I Q H 13:8 ( w h o s e
suffix refers to G o d ; cf. t h e a n a l y s i s in section 2a"2 a b o v e ) . O u r
expression, then, is p r o b a b l y referring to a n g e l s , a n d this u n d e r s t a n d i n g fits the available c o n t e x t best. T h u s , in line 8 o f t h e
text G o d ' s D O R b o a r e m e n t i o n e d , a n d it is possible to u n d e r s t a n d
vronri a n d w h a t e v e r nomen regens m i g h t h a v e b e e n b e f o r e it in
line 9 ( p e r h a p s T X ; cf. m r r n n ' S in Strugnell, " A n g e l i c L i t u r g y "
p. 3 3 3 ) a s a f u r t h e r d e s c r i p t i o n of these D ' D K b o . T h e t e r m ' [ T S
rrvrn, then, w o u l d be the subject of the v e r b IIDSKJ' a n d t h e t r a n s lation of this section w o u l d b e a s f o l l o w s : " W h o c a n b e a r to
s t a n d before H i s a n g e l s ? F o r like a flaming fire H i s s p i r i t - m e s sengers will e x e c u t e j u d g m e n t . "
4 ) The feminine plural o f ruah w i t h the article in c o n s t r u c t
with the nomen regens V o : m n n n b o ( 4 Q 1 5 8 , 1 4 , 1 , 2; a n d 8 Q 5 , 2 ,
6). This f o r m o c c u r s o n l y in these t w o p a s s a g e s a n d in b o t h c a s e s
in a v e r y f r a g m e n t a r y context, but there d o e s s e e m to b e e n o u g h
e v i d e n c e in 8 Q 5 , 2, 6, a t least, to define m n n n b o a s " a n g e l s "
C / . the analysis of 4Q510, 1, 5a in section 2b3 of this chapter
above.
6 0
166
since this p a s s a g e talks a b o u t these spirits a s " s t a n d i n g " before

G o d ( a n a i ] s r c n a 1 ? ) . 6 1 T h u s , e v e n t h o u g h m r r n c a n refer to m e n ,
it is f o u n d in this f o r m o n l y w i t h the m e a n i n g " d i s p o s i t i o n s " ;
62
a n d t h e m e a n i n g " w i n d s , " w h i c h m r r n m a y also h a v e , is also

difficult to h a r m o n i z e w i t h t h e c o n c e p t o f p e r s o n a l b e i n g s
s t a n d i n g before G o d in attentiveness a n d w o r s h i p .
5 ) T h e feminine plural of ruah a s a n unqualified genitive of
a nomen regens: m r r n K B D ( 1 Q M 1 0 : 1 2 ) . T h i s f o r m is essentially
u n i q u e in the Scrolls. T h e r e a r e , of c o u r s e , f o r m s s u c h a s m r r n TUS
( 1 Q S 3 : 1 8 ) a n d r n r r n J H - I K ( 3 Q 1 5 VII 5 ) , b u t the nomen regens in
t h e s e c a s e s ( a s a n u m b e r ) h a s a qualifying effect o n m n n , 6 3 a n d
t h e g e n i t i v e r e l a t i o n s h i p in t h e o n l y o t h e r c o m p a r a b l e f o r m
( n n n n ' X in 4QS1 u n p u b . ) s e e m s to b e essentially different f r o m
t h a t of m n n t o o . D e s p i t e a l a c k of c o m p a r a t i v e f o r m s , h o w e v e r , t h e m e a n i n g o f ruah in 1 Q M 1 0 : 1 2 a s " a n g e l s " c a n still be
s e e n in its parallel c o n s t r u c t i o n w i t h D'tfnp n b t f o D ; n o t e e s p e cially t h e p a r a l l e l b e t w e e n K6)D a s a n g e l i c " r e s p o n s i b i l i t y " (cf.
l Q S a l : 1 9 f . ) a n d nbtfQD a s a n g e l i c " a u t h o r i t y . "
64
65
e. D i v e r s e p a t t e r n s of ruah in t h e singular: (7 c a s e s ; cf. section 2a a b o v e for references).

1) T h e unqualified singular of ruah a s a genitive in c o n s t r u c t
with
n n VoO? jrm) ( I Q H 1 0 : 8 ) , n n 'TO ( I Q H 1:9), a n d V o
Baillet in Discoveries, III, p. 162, note on line 6, reconstructs the

participle as feminine while also suggesting the reconstruction no]j> as
an alternative reading.
61
C / . the listing of these form in section 3a of chapter 3 above and

their analysis in sections 3c and 3d.
^Cf. Kautzsch, Grammar, 134c.
^ T h e genitive relationship of mmn n'S seems to be like that of bn*
'ma, i.e., the genitive is added to the nomen regens as a nearer definition; cf. ibid., 128m. The genitive expression mnn Ktoo, on the other
hand, seems to specify possession; cf. ibid, 128g.
62
65
C / . J. Maier, Texte, vol. II, p. 126 n. 8.
167
] n n ( 1 Q 3 6 , 1 5 : 5 ) . E x c e p t for the f o r m s n n b o -cr in I Q H 1 5 : 1 3

(as m a n ' s p r e d e s t i n e d being, cf. section 3d2 in c h a p t e r 4 a b o v e ) ,
nbw n n b o in 1QS 4 : 2 0 ( a s " d i s p o s i t i o n , " cf. c h a p t e r 8 b e l o w ) ,
a n d r r n i n n b o in T e m p l e Scroll 3 6 : 5 & 4 0 : 8 (as " s i d e , " cf. c h a p ter 6 b e l o w ) , the a b o v e a r e the only v e r s e s w i t h a s i n g u l a r ruah
a s a g e n i t i v e of b o in t h e n o n - b i b l i c a l , H e b r e w S c r o l l s , a n d
with 1 Q 3 6 , 1 5 : 5 this is n o t c e r t a i n . W e i n c l u d e it h e r e o n l y b e c a u s e of its a p p a r e n t relationship to I Q H 1:9 a n d 1 0 : 8 . Y e t e v e n
if this r e l a t i o n s h i p w e r e n o t v a l i d a n d ruah h a s a n o t h e r f o r m
66
67
A majority of scholars consider ruah in (a) IQH 1:9 and (b) I Q H

10:8 as a reference to angels (I know of only Noll in "Angelology," p.
225, who has commented on ruah in 1Q36,15:5, which he understands
to be angels): cf. Anderson, "'Ruah'," pp. 294 & 298 (both); Betz, offenbarung,
p. 129 n. 3 (b only); Bocher, Dualismus,
p. 34 (both);
Carmignac and Guilbert, textes, p. 179 n. 13 (a only); Delcor,
"Doctrines," col. 970 (b only); idem. Hymns, p. 39 (b only) DupontSommer, cents, p. 217 n. 3 (a only); Hill, Greek Words, p. 235 (b only);
Holm-Nielsen, Hodayot, p. 20 n. 10 (a only); Hiibner, "Dualismus," pp.
269-270 (a only); Huppenbauer, Mensch, p. 74 (both); Irwin, "SpiritDualism," p. 192 (a only; he also considers "wind" a possibility); Johnston, "Spirit," p. 37 (both); J. Maier, Texte, vol. II, p. 206 (both); May,
"Cosmological Reference," p. 6 n. 23 (a only); Merrill, Qumran, pp. 1617 (a only); Notscher, "Geist," p. 310 (b only); Pryke "'Spirit'," p. 345 (b
only); Ringgren, Faith, pp. 57 & 84 (both); Schubert, Community, p. 63
(b only); Schweizer, "irve0(ia," p. 391 n. 336 (b only); Treves, "Two Spirits," p. 452 (a only); and Yadin, Scroll of War, p. 231 (b only). A number
of scholars consider ruah in these passages to be a reference to man's
spirit: cf. Brandenburger, Fleisch, p. 89 (a only); J. P. Hyatt, "The View
of Man in the Qumran 'Hodayot'," New Testament Studies, 2 (1956),
280 (a only); Irwin, "Spirit-Dualism," p. 192 (b only); H. W. Kuhn, Enderwartung,
pp. 124-6 (a only); G. Maier, Mensch,
p. 184 (both);
Medico, enigme, pp. 426 & 477 (both); Pryke "'Spirit'," p. 345 (a only);
Schreiner, "Geistbegabung," p. 165 n. 19 (a only); and Schweizer,
"weOua," p. 390 (a only). Finally, Lichtenberger, Studien, p. 166 n. 8 defines ruah in IQH 1:9 as "die von Gott gesetzte, jedes Schopfungswerk
bestimmende Kraft," and Noll in "Angelology," p. 80 defines it as referring to the impersonal motive principles of every living thing; he
also doubts if ruah in IQH 10:8 refers to angels, (cf. ibid., p. 84).
6 6
Cf. n. 2 above.
6,7
168
h e r e (e.g., a s a plural o r m o d i f i e d w i t h a g e n i t i v e o r adjective),

it w o u l d still p r o b a b l y b e a r e f e r e n c e to a n g e l s since in m o s t
c a s e s in the Scrolls a n d in a w i d e v a r i e t y o f c o n t e x t s V o in c o n s t r u c t w i t h a f o r m of ruah m e a n s " a n g e l " ; c o m p a r e the list in
s e c t i o n 2a a b o v e w i t h the r a r e ( 1 Q S 4 : 2 0 & I Q H 1 5 : 1 3 )
and
specialized ( T e m p l e Scroll 3 0 : 1 0 , 3 1 : 1 0 ; 3 6 : 5 ; 3 8 : 1 4 ; & 4 0 : 8 ) c o n t e x t s h a v i n g o t h e r m e a n i n g s . Finally, w e s h o u l d n o t e t h a t the
f r a g m e n t i m m e d i a t e l y following 1 Q 3 6 , 1 5 : 5 c o n t a i n s a reference
to t h e d e m o n i c D ' V S J (cf. 1 Q 3 6 , 16:3 a n d t h e a n a l y s i s of 1 Q 3 6 ,
1 7 : 2 in s e c t i o n 2 d 2 a b o v e ) , w h i c h i n d i c a t e s t h a t this g e n e r a l
c o n t e x t is c o n c e r n e d w i t h evil spirits of v a r i o u s kinds. T h e s y n tactical p a t t e r n rrn V o in I Q H 1 0 : 8 a n d 1:9, o n the o t h e r h a n d ,
is clear, a n d the c o n t e x t s o f b o t h p a s s a g e s indicate that ruah is
r e f e r r i n g at least in p a r t to a n g e l i c c r e a t u r e s . T h u s , n n bo i n
I Q H 1 0 : 8 is t h i r d in a series o f f o u r d e s c r i p t i o n s all of w h i c h
a p p e a r e l s e w h e r e to refer to a n g e l s (n-b*,
BTOOI,
and nemo71)
a n d w h i c h b e l o n g to a c o n t e x t w h i c h seeks to c o n t r a s t G o d ' s
p o w e r to the w e a k n e s s of m o r t a l m a n (v. 2 2 ) b y extolling G o d ' s
r u l e r s h i p o v e r the g r e a t , i m m o r t a l p o w e r s of the u n i v e r s e , w h o
in spite of their g r e a t n e s s ( n ' V n a n ) , still c a n n o t s t a n d before H i s
g r e a t g l o r y ( v . 1 1 ) . It w o u l d be o d d , t h e n , to u n d e r s t a n d the
p h r a s e n n bob ]rm in this c o n t e x t to m e a n " L o r d o v e r e v e r y
( m e r e ) m a n , " a l t h o u g h p e r h a p s m e n m a y b e included a s h u m b l e
m e m b e r s of the g e n e r a l w o r l d of " s p i r i t s . " T h e s a m e e m p h a s i s
o n a n g e l i c p o w e r s also a p p e a r s for n n bo in I Q H 1:9 b o t h f r o m
a syntactical and contextual standpoint. Thus, the masculine
6 8
69
70
72
B o t h of these verses belong to the relatively rare conceptual

context of the two-spirit pneumatology of 1QS 3-4 with its specialized
vocabulary; cf. the analysis of IQH 15:13 in section 3d2 of chapter 4
above and the analysis of 1QS 3-4 in chapter 8 below.
6 8
C f . Mansoor, Hymns, p. 163 n. 8.

C / . 1 Q 2 9 , 4 , 2 and especially 1 Q 1 9 , 3 , 3 in which the connection to
1 Enoch 106 (as noted by Milik) makes it clear that the arasi are angels; cf. Barthelemy and Milik, Discoveries, I, p. 85.
C f . lQ34bis II 7 and Milik's comments on this in ibid., p. 154,
note on line 7.
^ T h i s seems to be Lichtenberger's opinion in Studien, p. 166 n. 8.
69
70
71
Ruah as A n g e l / D e m o n
169
suffix o n "their w o r k s " (DIT-BMJO) referring b a c k to n n b"0 is c h a r acteristic a s a reference to a n g e l s (cf. section 1 a b o v e ) b u t n o t a s
a r e f e r e n c e t o the s p i r i t s o f m e n (cf. s e c t i o n 2 in c h a p t e r 4
a b o v e ) , a n d the p r i m a r y interest of this a u t h o r h e r e c o n t e x t u ally (as in Jubilees 2:lff.) is to d e s c r i b e first the c r e a t i o n o f the
spiritual a n d e a r t h l y u n i v e r s e a n d t h e n to d e s c r i b e m a n ' s c r e a t i o n in r e l a t i o n s h i p to the e a r t h . N o t e that t h e d e s c r i p t i o n
of m a n ' s c r e a t i o n d o e s n o t h a p p e n until v. 1 5 o f o u r t e x t (cf.
Jubilees 3 : 1 4 ) .
7 3
2 ) T h e singular of ruah a s a nomen regens in c o n s t r u c t w i t h a

genitive: ) n [ a a n n ] n ( 4 Q 2 8 6 B e r a 10 II 7) a n d n a n a r r n ( H Q P s a
Plea 1 9 : 1 5 ) .
4 Q 2 8 6 Bera 1 0 I I 7 with its u n i q u e t e r m ] n a n r r n is interesti n g s i n c e this a p p e a r s to b e t h e o n l y p l a c e in t h e S c r o l l s in
w h i c h a specific a n g e l ( w h e t h e r g o o d o r evil) is c a l l e d a ruahIt is also interesting to n o t e t h a t Belial is n o t called h e r e either
bv)(n) r r n o r -jttJin n n (cf. c h a p t e r 8 b e l o w for the distinction b e t w e e n the t w o spirits a n d t w o a n g e l s of 1QS 3 : 1 3 - 4 : 2 6 ) .
7 4
A s n o t e d a b o v e in n. 7 4 , t h e r e is s o m e d i s a g r e e m e n t a b o u t
the m e a n i n g of ruah in H Q P s a P l e a 1 9 : 1 5 . A c c o r d i n g to N o l l ,
the t e r m s po a n d rtKoo n n a p p e a r in a list o f p s y c h o l o g i c a l
qualities (viz., "a spirit o f faith a n d k n o w l e d g e " in line 14 a n d
"pain" a n d "the evil inclination" following in line 15) a n d
should be u n d e r s t o o d in the s a m e m a n n e r . Osten-Sacken, h o w e v e r , s e e s just the o p p o s i t e h a p p e n i n g w i t h " p a i n " a n d t h e
"evil inclination" a c q u i r i n g in this c o n t e x t a k i n d o f p e r s o n a l
q u a l i t y , a n d it s e e m s in this c a s e that h e is c o r r e c t . T h e c l o s 75
76
C / . Carmignac and Guilbert, Textes, p. 179 n. 13.

M o s t scholars seem to agree that ruah in 4Q286 Bera 10 II 7
refers to the evil angel Belial; as for ruah in H Q P s a Plea 19:15, David
Flusser in "Qumran and Jewish 'Apotropaic' Prayers," Israel Exploration Journal, 19 (1966), p. 205 and Osten-Sacken in Gott und Belial, p.
143 regard it as an evil angelic power; Noll, however, in "Angelology,"
p. 73 sees it as a disposition.
73
74
lbid, p. 72.
Osten-Sacken, Gott und Belial, p. 143.
7S
76
170
est a n a l o g y to )ofo a n d naa n n in this p r e - E s s e n e p s a l m is not

in t h e Q u m r a n s e c t a r i a n w r i t i n g s b u t in Z e c h a r i a h 3 & 1 3 in
w h i c h pun (3:lff.) a n d nwaon n n (13:2) a r e b o t h f o u n d . T h e a u t h o r of H Q P s a P l e a 1 9 , then, w a s p r o b a b l y thinking of pa i n
t h e realistic t e r m s of Z e c h . 3:lff. w h e n h e w r o t e a n d p r o b a b l y
a l s o t h o u g h t of nitDD n n a s a p e r s o n a l b e i n g since h e p u t it in
p a r a l l e l w i t h ]o!o. T h e lack of a n article o n ]Bfc>, in fact, m a y
i n d i c a t e t h a t t h e a u t h o r p r o b a b l y t h o u g h t of this t e r m a s a
personal n a m e .
7 7
7 8
3 ) T h e s i n g u l a r of ruah m o d i f i e d b y a f e m i n i n e adjective:
nan m h ( 4 Q 5 1 1 , 1 5 , 7; a n d 4 Q 5 1 1 , 8 1 , 3 ) .
B o t h of these o c c u r r e n c e s a r e in a v e r y f r a g m e n t a r y context
f r o m w h i c h n o t h i n g c a n b e g a t h e r e d e x c e p t the b a r e f o r m n n
r\s~\ itself. N e v e r t h e l e s s , it is p o s s i b l e t h a t this e x p r e s s i o n is
r e f e r r i n g to a n "evil spirit" o r d e m o n for the following r e a s o n s :
1) this f o r m a p p e a r s in J u d g e s 9:23 a n d 1 S a m u e l 16:14 in a c o n t e x t w h i c h t h e s e c t a r i a n s c o u l d h a v e easily u n d e r s t o o d a s a n
a t t a c k of a d e m o n (cf. 4 Q 5 1 0 , 1 , 4 - 6 ) , a n d 2 ) its A r a m a i c c o u n t e r p a r t (Kttf'jn n n ) a p p e a r s in l Q a p G e n 2 0 a s a d e m o n . If, then,
n i n n n is a d e m o n , its f e m i n i n e s t a t e w o u l d s e e m to conflict
w i t h t h e p o s i t i o n t h a t ruah a s a d e m o n o r a n g e l is a l w a y s
f o u n d in t h e m a s c u l i n e (cf. section 1 a b o v e ) . N e v e r t h e l e s s , this
a p p e a r s to b e an isolated c a s e of direct b o r r o w i n g f r o m the Old
T e s t a m e n t a n d n o t h i n g m o r e . T h u s , w h e n e v e r ruah is f o u n d in
l Q a p G e n w i t h the a d j e c t i v e tf'JJa, it is a l w a y s f e m i n i n e , b u t
w h e n e v e r it is w i t h o u t this adjective ( a n d refers to a d e m o n ) , it
is a l w a y s m a s c u l i n e .
7 9
80
C f . Sanders, Discoveries, IV, p. 76.

C f . 1 Chron. 21:1 and Kautzsch, Grammar, 125b.
C f . n. 171 in chapter 4 above.
C f . Fitzmyer, Genesis Apocryphon, p. 91, who lists the relevant
passages but does not notice the connection. To my knowledge, no
other example appears in a Qumran Aramaic source published to
date in which ruah appears as a demon; cf. however Milik's reconstructions in J. T. Milik, The Book of Enoch, Aramaic Fragments of
77
78
79
80
171
3. Conclusion.
Spirit {ch. 3}, m a n ' s spirit {ch. 4 } , a n d w i n d & b r e a t h {ch. 6 ) ) ,
see c h a p t e r 7 b e l o w .
Qumran Cave 4 (Oxford: Clarendon Press, 1976), p. 189 (4QEnc 1 V 2)

and p. 199 (4QEnc 1 VI20).
CHAPTER 6
O T H E R U S E S O F RUAH: 1) W I N D , 2) B R E A T H , A N D
3) U N C E R T A I N A N D F R A G M E N T A R Y T E X T S
1. Ruah a s " w i n d " w i t h its r e l a t e d m e a n i n g s
and "vanity."
"quarter/side"
a. General o b s e r v a t i o n s .
Ruah a s " w i n d " o r a r e l a t e d m e a n i n g is f o u n d 2 7 t i m e s in
the p u b l i s h e d , non-biblical H e b r e w Scrolls, i n c l u d i n g 14 t i m e s
w i t h the basic m e a n i n g " w i n d " ( I Q H 1:10; 6 : 2 3 ; 7:5; 7:23; f 3 : 6 ;
9:6; 1 9 : 3 ; C D 8 : 1 3 ; 1 9 : 2 5 ; 4 Q 1 7 1 , 1, 3-4 III 8; 4 Q 1 8 5 , 1-2, I, 1 0 ;
4 Q 1 8 5 , 1 - 2 , 1 , 1 1 ; 4 Q 1 8 5 , 1 - 2 , 1 , 1 2 ; H Q P s a Crea 24 I I 1 5 {recon.}),
12 t i m e s a s " q u a r t e r / s i d e " ( 1 Q M 9 : 1 3 ; 3 Q 1 5 VII 5 ; 4 Q 4 9 1 , 1-3,
14; T e m p l e Scroll 6:6; 3 0 : 1 0 ; 3 1 : 1 0 ; 3 6 : 5 {twice}; 3 8 : 1 3 ; 3 8 : 1 4 ; a n d
4 0 : 8 { t w i c e } ) , a n d o n c e a s " v a n i t y " ( I Q H 7 : 2 9 ) . A s in t h e O l d
T e s t a m e n t , ruah a s w i n d c a n b e e i t h e r f e m i n i n e ( I Q H 7 : 2 3 ,
subject of 'iDban; 3 Q 1 5 VII 5 , m o d i f i e d b y Dana; 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 ,
subject of Rfon; a n d T e m p l e Scroll 6:6, modified b y Ba~M) o r m a s c u line ( I Q H 1:9, referred to b y the suffix o n ampin a n d nnvn; 1 Q M
9:13, modified b y ntfnei; a n d 4 Q 4 9 1 , 1 - 3 , 1 4 , m o d i f i e d b y naxiK).
2
b. Specific p a t t e r n s of ruah a s " w i n d . "

1) The m o s t frequent p a t t e r n o f ruah in this c a t e g o r y is a s a n
unqualified singular in the following e x p r e s s i o n s ( 1 0 t i m e s ) : n n
' s b p o a ( i q h 7 : 2 3 ) , n n Wast Vo ( I Q H 7 : 2 9 ) , n n ' m a m ( I Q H f
3
C / . Brown, Driver and Briggs, English Lexicon, p. 924 for this category of meaning.
]
C / . Lys, Ruah, p. 307 n. 2: "le genre de ruah au sens de 'vent' est

souvent flottant."
Listed according to location.
2
174
9:6), n n ' B ( I Q H f 1 9 : 3 ) , a o * r n o i n n bpitf ( C D 8 : 1 3 ) , m i -pm

ma-io b p t f i ( C D 1 9 : 2 5 ) , m [ n a ] m a n rjsa n a v ( 4 Q 1 7 1 , 1, 3-4 III 8 ) ,
m p is m i Rton tirs ( 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 ) , n n n Ktcr *h> ( 4 Q 1 8 5 , 1-2,

I, 1 2 ) , a n d rmraiKD [ n n ] a s m ( H Q P s a C r e a 2 4 I I 1 5 ) . In all these
o c c u r r e n c e s e x c e p t t h r e e (viz., I Q H 7 : 2 9 ; f 9 : 6 ; a n d C D 8 : 1 3 ) , I
h a v e f o u n d n o o n e w h o d i s a g r e e s w i t h the definition of ruah a s
w i n d o r its r e l a t e d m e a n i n g s , a n d this c o n s e n s u s s e e m s to b e
c o r r e c t . T h u s , ruah is f o u n d in these v e r s e s with v o c a b u l a r y a n d
concepts traditionally associated with wind (compare I Q H
7:23 w i t h Is. 1 7 : 2 3 ; I Q H f 1 9 : 3 w i t h 2 S a m 2 2 : 1 1 ; 4 Q 1 8 5 , 1-2, I,
11 w i t h Is. 4 1 : 1 6 & P s . 1 0 3 : 1 5 - 1 6 ; 4 Q 1 8 5 , 1 - 2 , I, 1 2 w i t h D a n .
2 : 3 5 ; a n d H Q P s a C r e a 2 4 II 1 5 with P s . 1 3 5 : 7 ) o r its c o n t e x t is
c l o s e l y a s s o c i a t e d w i t h a c o r r e s p o n d i n g c o n t e x t in the O l d Test a m e n t d e a l i n g w i t h w i n d a n d its related c o n c e p t s ( c o m p a r e C D
1 9 : 2 5 w i t h M i c a h 2 : 1 1 ; a n d 4 Q 1 7 1 , 1 , 3-4 III 8 with P s . 3 7 : 2 0 ) . A s
for t h e t h r e e d i s p u t e d t e x t s , it is likely that t h e y also refer t o
w i n d in o n e s e n s e o r a n o t h e r . This is especially true for C D 8 : 1 3
(parallel t o C D 1 9 : 2 5 w i t h b o t h related to M i c a h 2 : 1 1 ) a n d also
for I Q H f 9 : 6 in w h i c h ' m a s is p r o b a b l y a r e f e r e n c e to t h e
4
F o r ruah as "spirit" in I Q H f 9:6, cf. Holm-Nielsen, Hodayot, p.

268; as "wind," cf. Carmignac and Guilbert, Textes, p. 272. For ruah as
"spirit" in CD 8:13, cf. Irwin, "Spirit-Dualism," p. 69 (a possibility as a
kind of manticism) and Molin, Sd'hne, p. 50 ("Geisterverwirrer");
as
"wind," cf. Hill, Greek Words, p. 234, Johnston, "Spirit," p. 27, Lohse,
Texte, p. 83 and Vermes, Scrolls in English, p. 105. The greatest difference of opinion is over the meaning of ruah in I Q H 7:29: as "angel," cf.
Johnston, "Spirit," p. 37 and Noll, "Angelology," p. 136 (as a possibility);
as "man's spirit," cf. Betz, Offenbarung, p. 129, Leaney, Rule, p. 159,
Notscher, "Geist," p. 305, Pryke, "'Spirit'," pp. 345-6 and Schweizer,
"TTveOâ," p. 390; for "vanity" or "wind/breath" in the sense of vanity, cf.
Hans Bardtke, "Considerations sur les Cantiques de Qumran," Revue
Biblique,
63 (1956), p. 222, idem, Handschriftenfunde,
p. 245,
Carmignac and Guilbert, Textes, p. 233, Hill, Greek Words, p. 234,
Holm-Nielsen, Hodayot, pp. 138 & 139 n. 8, Lohse, Texte, p. 141,
Medico ehigme, p. 464 and Schreiner, "Geistbegabung," p. 162 n. 7; finally, Irwin in "Spirit-Dualism," p. 192 believes that ruah in I Q H 7:29
may refer to either "man," "wind" or "angel."
4
175
Other Uses of Ruah
clouds with the meaning "clouds carried along by the wind."

The interpretation of IQH 7:29, on the other hand, is more difficult due to the uncertainty involved with the word ['las; its
interpretation as "glory," however (viz., "all glory is vanity"),
is reminiscent of Is. 23:9, which describes God as bringing into
dishonor 'ax *P1D, and it fits in well with the thought of the
verses just following our text (IQH 7:32-33) that man next to
God is but emptiness and vanity.
5
2) A less frequent pattern for referring to wind is with the

singular of ruah as the nomen regens of a genitive ( 4 times):
0"Ja nn (IQH 6:23 and 7:5), [. . . ] a i o nn (IQH f 3:6), and n n
mpn (Temple Scroll 38:13). As for the last two examples, both
the context and form of mpn nn in Temple Scroll 38:13 (cf. Ezk.
42:16) show that ruah here means "wind" in the sense of its
derivative meaning "quarter/side," and the context of IQH f
3:6 with its reference to the author as a nsa* 'ipn ("heap of
ashes") indicates that the ruah before which the author cannot
stand is a n-i]jwnn, i.e., a "stormy wind." 8 The meaning of nn
D " f l l f l in IQH 6:23 and 7:5, however, is more difficult to determine. Some scholars regard this expression as a reference to
man's spirit in some sense, 9 one regards it as a hostile a n g e l , 1 0
F o r the strange plural, cf. Kautzsch, Grammar, 87s.
C / . Carmignac and Guilbert, Textes, p. 273 n. 9.
Cf. Ezk. 1:4; 13:11 & 13; Ps. 107:25 and 148:8 and also HolmNielsen, Hodayot, p. 263 n. 4; the word following ruah could also be
read as nffio, "raging" (cf. ps. 55:9). I know of no scholar who understands this as anything other than a reference to wind. Note that this
expression is probably from m u o nn in Ezk. 1:4, Ps. 107:25 and 148:8 (or
nruro nn in Ezk. 13:11 & 13); the genitive prune in our expression, then,
would be an Aramaizing qutl form of niflO. Cf. Goshen-Gottstein,
"Linguistic Structure," pp. 126-7.
F o r ruah in (a) I Q H 6:23 and (b) IQH 7:5 as a reference to man's
spirit or disposition, cf. Huppenbauer, Mensch, p. 74 (a only); May
"Cosmological Reference," p. 5 n. 17 (a only, as a possibility); Notscher,
"Geist," p. 308 (b only); Pryke "'Spirit'," p. 345 (both); and Schweizer,
"iTveOua," p. 391 (b only).
5
6
7
176
b u t m o s t u n d e r s t a n d it a s a r e f e r e n c e to w i n d . T h e feminine
s i n g u l a r f o r m of ruah in I Q H 7:5 m a k e s it unlikely that it is
r e f e r r i n g to a d e m o n ,
a l t h o u g h a r e f e r e n c e to the psalmist's
d i s p o s i t i o n a s c o n f u s e d o r d i s t o r t e d s e e m s possible b y a n a l o g y
w i t h the s a m e e x p r e s s i o n in Is. 1 9 : 1 4 . N e v e r t h e l e s s , D"jru> n n in
b o t h I Q H 6 : 2 3 a n d 7:5 p r o b a b l y m e a n s " w h i r l w i n d " since in
b o t h c o n t e x t s the p s a l m i s t d e s c r i b e s himself a s b e i n g c a u g h t in
a violent s t o r m at sea, a n d in I Q H 7:5 it is within this kind of a
s t o r m t h a t t h e ruah e n g u l f s (aba) h i m .
1 1
1 2
3 ) T h e f e m i n i n e p l u r a l f o r m of ruah w i t h suffixes o c c u r s 5
t i m e s : [ v m j n n ssi ( 3 Q 1 5 VII 5 ) ; n ' n i n n i n n * ( T e m p l e Scroll
6:6), v n n n b o ( T e m p l e Scroll 3 0 : 1 0 & 3 1 : 1 0 ) ; a n d n ' m n n b o
( T e m p l e Scroll 3 8 : 1 4 ) . A s s e e n b o t h f r o m t h e f o r m of these e x p r e s s i o n s (cf. Jer. 4 9 : 3 6 a n d E z k . 4 2 : 2 0 ) a n d their c o n t e x t (all
h a v i n g to d o w i t h m e a s u r e m e n t o r direction), these o c c u r r e n c e s
of ruah a r e best t r a n s l a t e d a s " s i d e s . "
13
C / . May, "Cosmological Reference," p. 5 n. 17 (b only).

F o r ruah in (a) IQH 6:23 and (b) I Q H 7:5 as "wind," cf. Bardtke,
Handschriftenfunde,
pp. 243-4 (both); Carmignac and Guilbert,
Textes, pp. 224 & 228 (both); Dupont-Sommer, icrits, pp. 234 & 236
(both); Hill, Greek Words, p. 234 (both); Holm-Nielsen, Hodayot, p.
118 n. 143 and p. 123 n. 186 (a and possibly b); Irwin, "Spirit-Dualism,"
pp. 192 & 224 n. 58 (both); G. Jeremias, Lehrer, pp. 235 and 289 (both);
Johnston, "Spirit," p. 27 (both); Lohse, Texte, pp. 137 & 139 (both); J
Maier, Texte, vol. I, pp. 89 & 91 (both); and Vermes, Scrolls in English,
pp. 171-2 (both).
C / . section 2a of chapter 5 above. There could be, however, a
metaphorical reference to the opposition of demonic power as a
"stormy wind."
O n l y the editors of these scrolls have commented on the
meaning of ruah here, and in every case they understand it as "side";
cf. Baillet, Milik and DeVaux, Discoveries, III, p. 292 for 3Q15 VII 5
and Yigael Yadin, The Temple Scroll, Text and Commentary, vol. II
(Jerusalem: Israel Exploration Society, 1983), pp. 23, 132-3, 136 & 164 for
Temple Scroll 6:6; 30:10; 31:10 & 38:14.
10
n
1 2
1 3
O t h e r U s e s of Ruah
177
4 ) T h e feminine plural f o r m of ruah as the nomen regens o f a

genitive o c c u r s 2 times: nn m r r n ( I Q H 1:10), a n d m a n r n r r n nttfoe)
(1QM 9:13).
S c h o l a r s a r e e v e n l y d i v i d e d o v e r w h e t h e r ruah in I Q H
1:10 refers to a n g e l s o r w i n d s , w h i l e s o m e a r e u n d e c i d e d b e t w e e n the t w o . T h e m a s c u l i n e r e f e r e n c e o n o r p i n m i g h t s e e m
to point to m n n a s p e r s o n a l a n g e l i c b e i n g s , b u t ruah a s w i n d
c a n b e m a s c u l i n e in t h e O l d T e s t a m e n t a n d in t h e Scrolls it
a p p e a r s as m a s c u l i n e w i t h the related m e a n i n g " q u a r t e r / s i d e s "
(cf. 4 Q 4 9 1 , 1 - 3 , 1 4 a n d 1 Q M 9 : 1 3 ) . It is in fact difficult to d e c i d e
b e t w e e n the m e a n i n g " a n g e l s " o r " w i n d s " h e r e , b u t it is possible
that the p s a l m i s t h a d a literalistic u n d e r s t a n d i n g of P s . 1 0 4 : 4
( u p o n w h i c h I Q H 1:10 s e e m s to b e b a s e d ) a n d t h o u g h t t h a t
t h e r e w a s a t i m e w h e n w i n d s w e r e s i m p l y " w i n d s " until G o d
m a d e t h e m into "angels." Nevertheless, m n n followed b y a
g e n i t i v e (especially a g e n i t i v e i n d i c a t i n g a q u a l i t y ) is a t y p i cal p a t t e r n for d e s c r i b i n g angelic b e i n g s at Q u m r a n . T h e o n l y
o t h e r p a t t e r n w h i c h e v e n c o m e s close to this a s " w i n d " o r a r e lated m e a n i n g is in 1 Q M 9 : 1 3 a b o v e , a n d in this p a s s a g e t h e
genitive ( n ' a s n ) d o e s n o t i n d i c a t e a quality. P e r h a p s t h e a u t h o r
in u s i n g this p a t t e r n in I Q H 1:10 w a s effecting a deliberate a m biguity w i t h ruah a s b o t h " w i n d s " a n d " a n g e l s . "
1 4
15
1 6
1 7
F o r ruah as angels, cf. Delcor, Hymns, p. 44. Johnston, "Spirit," p.

37, Licht, "Doctrine," p. 90, J. Maier, Texte, vol, II, pp. 65 & 206; Mansoor, Hymns, p. 98, May, "Cosmological Reference," p. 6. n. 23, Pryke,
"'Spirit'," p. 345 n. 10, Ringgren, Faith, p. 57 and Strugnell, "Angelic Liturgy," p. 333; for ruah as wind, cf. Bardtke, Handschriftenfunde, p. 233,
Carmignac and Guilbert, Textes, p. 178, Chavallier, Souffle, p. 52,
Dupont-Sommer, ecrits, p. 217, Hill, Greek Words, p. 234, Lichtenberger, Studien, p. 166 n. 8, Lohse, Texte, p. 113; Notscher, "Geist," p.
305; Schweizer, "irveOjia," p. 390 n. 334 and Vermes, Scrolls in English, p.
150; for ruah as either angel or wind, cf. Anderson, "'Ruah'," p. 302,
Holm-Nielsen, Hodayot, pp. 16, 20 n. 14 and p. 277 and Irwin, "SpiritDualism," pp. 52 & 192.
14
15
16
17

C f . n. 2 above.
C / . the analysis of IQH f 45:6 in section 2cl of chapter 5 above.
178
A l t h o u g h m o s t scholars u n d e r s t a n d D'ffin m r r n nffbti in 1 Q M

9 : 1 3 a s " t h e t h r e e s i d e s of t h e f r o n t , "
t o t h e " A n g e l s of t h e P r e s e n c e "
19
18
s o m e s e e it a s referring
(cf. I Q H 6 : 1 3 ; l Q S b 4 : 2 6 ; a n d
3 Q 7 , 5 , 3 ) . H o w e v e r , it is unlikely that this e x p r e s s i o n is referr i n g t o a n g e l s h e r e since t h e A n g e l s of t h e P r e s e n c e a r e n e v e r

c a l l e d t h e "spirits of t h e P r e s e n c e " at Q u m r a n or in its r e l a t e d
literature
2 0
a n d a l s o b e c a u s e t h e w o r d D'aan in t h e c o n t e x t of
1 Q M 9 : 1 3 s e e m s to b e referring t o the t h r e e "fronts" of the t o w e r

w h i c h a r e t o b e p r o t e c t e d w i t h a b a r r i e r o f 1 0 0 shields for e a c h
s i d e for a total o f 3 0 0 shields. T h e s y n t a x a n d m e a n i n g of ntSibn)
D'aan n i n n , t h e n , is s o m e w h a t like that o f Z e c h . 2 : 1 0 ( m n n
sort*
D ' D t f n ) "the f o u r q u a r t e r s of the h e a v e n s " ; cf. also E z k . 4 2 : 2 0 .
5 ) M i s c e l l a n e o u s f o r m s o f ruah (6 t i m e s ) : Yin ( 4 Q 1 8 5 , 1 - 2 , 1 ,
10), m n n n
numta ( 4 Q 4 9 1 , 1 - 3 , 1 4 ) , a n d m m rrn bo
(Temple
Scroll 3 6 : 5 & 4 0 : 8 ) .
T h e f o r m i n n in 4 Q 1 8 5 , 1 2 , 1 , 1 0 is t h e o n l y e x a m p l e so far of
a s i n g u l a r ruah w i t h a suffix in t h e p u b l i s h e d , non-biblical H e b r e w Scrolls w h i c h d o e s n o t refer to m a n ' s spirit. In this c o n t e x t
it m e a n s a " b r e a t h " o r w i n d f r o m G o d a n d is b a s e d o n the lang u a g e a n d c o n c e p t s of Is. 4 0 : 6 - 8 .
T h e f o r m m n n n n a m * in 4 Q 1 8 5 , 1 - 2 , 1 , 10 is i n t e r e s t i n g for
t w o r e a s o n s : it is o n e of the f e w t i m e s that ruah h a s the article
C / . Anderson, "'Ruah'," p. 303; Bardtke, Handschriftenfunde, p.
224; Dupont-Sommer, ecrits, p. 199; Hill, Greek Words, p. 234; Irwin,
"Spirit-Dualism," p. 27 & 194; Jongeling, rouleau, p. 236; Lohse, Texte,
p. 203; J. Maier, Texte, vol. I, p. 134; Medico, enigme, p. 394; J. van der
Ploeg, Le Rouleau de La Guerre, Traduit et annote evec une introduction, Studies on the Text of the Desert of Judah, 2 (Leiden: Brill, 1959),
p. 44; and Vermes, Scrolls in English, p. 135.
1 8
C f . M. Delcor, "La guerre des fils de Lumiere contre des fils de

tenebres," La nouvelle Revue Theologique, 77 (1955) p. 388 and Huppenbauer, Mensch, p. 84 n. 364.
19
C f . Jub. 1:27 & 29; 2:1,2, & 18; 19:27; 31:14; cf. also Test, of Levi 3:5
{recension b); 18: 5; Test, of Judah 25:2; and 1 Enoch 40 in which there
are four rather than three angels of the presence as also in 1QM 9:1516; cf. Irwin, "Spirit-Dualism," p. 27, who notes that four "spirits" rather
than three would be expected in 1QM 9:13 if it were referring to angels.
20
179
in t h e p u b l i s h e d , non-biblical H e b r e w S c r o l l s , a n d it a l s o b e longs to a c o n t e x t like that of craan rnrrn ntfibd in 1 Q M 9 : 1 3 (cf.

the a n a l y s i s of this p a s s a g e in p a r a g r a p h 4 d i r e c t l y a b o v e ) i n
w h i c h ruah is r e f e r r i n g t o g e t h e r w i t h D'aa (cf. Baillet's r e c o n struction in Discoveries, VII, 1 8 , n o t e o n line 1 4 ) t o t h e four sides
of a r e a s s e m b l e d battle f o r m a t i o n . T h e article o n rnrrn w o u l d b e
a r e f e r e n c e to t h e p r e v i o u s m e n t i o n of t h e left, right, b a c k a n d
front sides of this f o r m a t i o n .
21
Finally, t h e f o r m n m r r n V D i n T e m p l e Scroll 3 6 : 5 a n d 4 0 : 8
is t h e o n l y d i s t r i b u t i v e u s e o f ruah f o u n d in t h e n o n - b i b l i c a l ,
H e b r e w Scrolls so far, a n d in its c o n t e x t s it m e a n s " e a c h s i d e . "
22
2. Ruah
a s "breath."
a. G e n e r a l o b s e r v a t i o n s .
Ruah a s b r e a t h is f o u n d 5 times in t h e p u b l i s h e d , non-biblical H e b r e w Scrolls. In t h e O l d T e s t a m e n t ruah w i t h this m e a n ing c a n b e either m a s c u l i n e o r f e m i n i n e b u t is n o t f o u n d in t h e
plural; in t h e Scrolls it c a n b e singular o r p l u r a l , b u t t h e r e is n o
e v i d e n c e for its g e n d e r .
23
24
b. Specific p a t t e r n s of ruah a s " b r e a t h . "

1) T h e s i n g u l a r o f ruah u s e d w i t h o u t q u a l i f i c a t i o n ( 2
times): r r n ( I Q H 1 : 2 8 ) a n d r r n o n ( 1 Q M 6 : 1 2 ) .
T h e r e is a difference of opinion a m o n g s c h o l a r s o n t h e e x a c t
m e a n i n g of r r n o n a in 1 Q M 6 : 1 2 . M o s t u n d e r s t a n d ruah h e r e a s
Cf. m n n n b o (angels) in 4Q158, 14, I, 2 and 8Q5, 2, 6; n n n

(sickness) in 4Q266 Da 1 XVII 6; and n n n meto (God's Spirit) in 11
QMelch III 2 , 1 8 ; cf. also the fragmentary occurrence of n n n in 4Q178,
1,6.
C / . Yadin, Temple Scroll, vol. II, p. 153.
F o r the masculine, cf. Ecc. 3:19 and Lam. 4:20; for the feminine,
cf. Isa. 33:11 and Ps. 146:4.
T h e suffix on man in I Q H 1:28 probably refers back to pitfb; cf.
the translation of Dupont-Sommer in ecrits, p. 219.
2 1
22
2 3
24
180
" b r e a t h , " b u t s o m e see this a s a r e f e r e n c e to the horse's d i s p o sition, i.e., a s " g e n t l e " o r " p a t i e n t " (cf. E c c . 7:8). T h e a u t h o r in
this c o n t e x t , h o w e v e r , is p r o b a b l y m o r e c o n c e r n e d with stamina
in the c a v a l r y r a t h e r than w i t h g e n t l e n e s s o r p a t i e n c e .
25
26
T h e r e is also a d i s a g r e e m e n t a m o n g scholars o n the m e a n i n g

o f n n in I Q H 1:28. S o m e u n d e r s t a n d it a s r e f e r r i n g s i m p l y to
m a n ' s b r e a t h , w h i l e o t h e r s see it a s pointing to a higher function in m a n s u c h a s a d i s p o s i t i o n o r spiritual quality g i v e n to
h i m b y G o d . T h e c o n t e x t , in fact, s e e m s to indicate a divine ins p i r a t i o n o f s o m e sort since it is G o d himself w h o b r i n g s forth
t h e " u t t e r a n c e s o f b r e a t h s " ( m n n 'Dan, v. 2 9 ) so that m a n m i g h t
m a k e k n o w n H i s g l o r y ; n e v e r t h e l e s s , t h e r e is still n o essential
c o n n e c t i o n b e t w e e n this p r o c e s s o f inspiration a n d the three o c c u r r e n c e s o f ruah in I Q H 1:28-29 since these v e r s e s depict ruah
m o r e a s a tool t h a n a s a s o u r c e o f inspiration. Ruah in this c o n t e x t is n o m o r e a s o u r c e o f inspiration t h a n is the t o n g u e . The
e x p r e s s i o n n n in I Q H 1:28 a l o n g w i t h D'nsto n n inn in I Q H
1:29a a n d m n n -soa in I Q H 1:29b, then, s h o u l d p r o b a b l y be u n d e r s t o o d in t h e s e n s e o f 1 E n o c h 8 4 : 1 , i.e., t h a t G o d h a s p u t
" b r e a t h " in t h e m o u t h of all m e n . T h e a u t h o r of I Q H 1:28-29,
h o w e v e r , w o u l d also a d d that G o d f o r e o r d a i n e d the n a t u r e of
this a n d all o t h e r a s p e c t s of h u m a n s p e e c h b e f o r e t h e y c a m e
2 7
2 8
C / . Chavallier, Souffle, p. 52; Hill, Greek Words, p. 234; Irwin,

"Spirit-Dualism," pp. 194 & 208 n. 13; Lohse, Texte, p. 195; Schreiner,
"Geistbegabung," p. 162 n. 7; and Vermes, Scrolls in English, p. 132.
C / . Anderson, "'Ruah'," p. 296, who believes that nn 'arm can
mean either long-winded or patient, and Burrows, The Dead Sea
Scrolls (New York: Viking Press, 1955), p. 394, who translates this as
"gentle."
2 5
2 6
C / . Anderson, "'Ruah'," p. 303; Bardtke, Handschriftenfunde, p.

234; Delcor, Hymns, pp. 88-9; Irwin, "Spirit-Dualism," p. 192 (may also
refer to m a n ) ; Lohse, Texte, p. 115; J. Maier, Texte, vol. I, p. 73;
Schreiner, "Geistbegabung," p. 162 n. 7; Schweizer, "irveOna," p. 390 n.
334; and Vermes, Scrolls in English, p. 152.
2 7
Cf. Flusser, "Sect," p. 251; Holm-Nielsen, Hodayot, pp. 18 & 26 n.

54; Johnston, "Spirit," p. 36; Licht, Thanksgiving Scroll, p. 38; Merrill,
Qumran, p. 16 n. 4; Pryke, "'Spirit'," p. 345.
28
181
into e x i s t e n c e so that t h o s e w h o k n o w H i m w o u l d p r a i s e a n d
exalt H i m p r o p e r l y (cf. I Q H 1 : 2 8 - 3 1 ) .
2 ) T h e s i n g u l a r of ruah a s a nomen regens o f a g e n i t i v e ( 2
t i m e s ) : DTSfeJ nn JQD ( I Q H 1 : 2 9 a ) , a n d D'nsto rrn ( l Q S b 5 : 2 4 ) .
F o r the analysis of ruah in I Q H 1:29a a s " b r e a t h " s e e p a r a g r a p h 1 directly a b o v e i n c o n n e c t i o n w i t h t h e a n a l y s i s o f ruah
in I Q H 1:28.
Scholars a r e s o m e w h a t d i v i d e d o n t h e m e a n i n g o f onsO nn
in l Q S b 5 : 2 4 . T h e m a j o r i t y u n d e r s t a n d it a s m a n ' s b r e a t h , b u t
a few see it a s God's S p i r i t o r a h u m a n d i s p o s i t i o n . T h e g e n itive D'nsto, h o w e v e r , i n d i c a t e s t h a t t h e basic m e a n i n g of ruah
h e r e is s i m p l y " b r e a t h " a s in I s a i a h 1 1 : 4 f r o m w h i c h this e x p r e s s i o n is t a k e n . If this " b r e a t h " s e e m s t o h a v e a n e x t r a o r d i n a r y effect, it is n o t b e c a u s e it is really t h e ruah o f G o d b u t b e c a u s e it is the b r e a t h o f the d i v i n e l y a u t h o r i z e d K'fM, just a s t h e
m o u t h of this leader r e m a i n s his o w n e v e n t h o u g h it is e x c e p tionally effective i n l e a d e r s h i p (c/.na['s] wa [ffQfl nn'ajm).
29
30
31
3 ) T h e feminine plural f o r m of ruah a s a n unqualified g e n i tive ( o n e time): mnn ' B a n ( I Q H 1:29b). T h e r e d o e s n o t a p p e a r t o

be a plural f o r m of ruah in t h e O l d T e s t a m e n t a s " b r e a t h , " b u t
the close association of o u r e x p r e s s i o n w i t h D T S t o nn u a o in t h e
s a m e v e r s e i n d i c a t e s t h a t its m o s t likely m e a n i n g h e r e i s
" b r e a t h s " (cf. t h e a n a l y s i s in p a r a g r a p h s 1 a n d 2 d i r e c t l y
above).
C / . Bardtke, Handschriftenfunde,
p. 288; Carmignac, Cothenet
and Lignee, Textes, p. 40; Dupont-Sommer, ecrits, p. 126; Gaster, Scriptures, p. 99; Irwin, "Spirit-Dualism," pp. 7 4 , 1 8 7 & 192; Lohse, Texte, p.
59; Medico enigme, p. 337; Barthelemy and Milik, Discoveries, I, 128;
and Vermes, Scrolls in English, p. 209.
2 9
C / . Foerster, "Geist," p. 119 and Irwin, "Spirit-Dualism," pp. 74-5

& 192 (as a possibility).
Cf. J. Maier, Texte, vol. II, p. 206.
3 0
3 1
182
3. F r a g m e n t a r y a n d uncertain u s e s of ruah in t h e published, n o n biblical H e b r e w Scrolls.

a. T h e following o c c u r r e n c e s of a n unqualified u s e of ruah in
the s i n g u l a r ( 1 2 t i m e s ) a r e in c o n t e x t s t o o f r a g m e n t a r y for analy s i s : ( o c c u r r e n c e s u n d e f i n e d b y s c h o l a r s ) nriCi) ( 4 Q 4 8 7 , 4 , 1 ;
4 Q 5 0 2 , 2 3 8 , 1; 4 Q 5 0 4 , 4, 2 0 ; a n d 6 Q 1 8 , 2 1 , 2), n r a (1Q69, 37, 1;
3 Q 9 , 1 , 1 ; a n d 5 Q 1 3 , 2 3 , 6 ) , rrrr? ( 5 Q 1 3 , 4 , 5 ) , a n d n r o ( 4 Q 5 1 3 , 3 1 ,
2 ) ; ( d e f i n e d ) n r o ( I Q H 1 7 : 6 & 7; a n d f 1 4 : 1 ) .
32
b. T h e following d i v e r s e f o r m s of a qualified o r plural f o r m

o f ruah a r e in c o n t e x t s t o o f r a g m e n t a r y for analysis (3 times, all
u n d e f i n e d b y s c h o l a r s ) : nnn ( 4 Q 1 7 8 , 1, 6 ) , mnn ( 4 Q 5 1 1 , 2 4 , 2 ) ,
and B v n m n (4Q176, 21, 3).
c. T h e f o l l o w i n g a r e possible o c c u r r e n c e s of ruah (2 t i m e s ) :
nn ( 4 Q 4 9 9 , 6, 3 ) , a n d [o'nvw] nn ( 4 Q 5 1 1 , 3 0 , 6 ) . In both of these
v e r s e s it is p o s s i b l e , a c c o r d i n g t o Baillet, t h a t n n s h o u l d b e
r e a d a s n n . In t h e c a s e of 4 Q 4 9 9 , 6, 3 it s e e m s that t h e f o r m c a n
b e r e a d either w i t h a yodh o r a waw, b u t t h e c o n t e x t is so fragm e n t a r y h e r e t h a t n o s i g n i f i c a n c e c a n b e a t t a c h e d to either
r e a d i n g . In t h e c a s e of 4 Q 5 1 1 , 3 0 , 6 it a p p e a r s that t h e r e a d i n g
nn is c e r t a i n , b u t f r o m its c o n t e x t Baillet s e e m s to b e c o r r e c t in
s e e i n g a scribal e r r o r h e r e since it is b a s e d clearly o n Is. 4 0 : 1 2 1 3 , w h i c h r e a d s n w r r n in this p l a c e . Baillet's s u g g e s t i o n t h a t
D T n V R f o l l o w s nn in this f r a g m e n t , h o w e v e r , s e e m s less likely
since G o d ' s Spirit is n e v e r d e s c r i b e d in t h e non-biblical, H e b r e w
Scrolls p u b l i s h e d t o d a t e w i t h t h e g e n i t i v e n'mbK, just a s nvr is
n o t u s e d in this w a y . T h e o n l y t i m e , in fact, that D T i n K e v e r o c 33
Ruah in I Q H 17:6 & 7 is defined by Pryke in "'Spirit'," p. 345 as

man's spirit or disposition, and Carmignac in Carmignac and Guilbert,
Textes, p. 173 n. 3 integrates f 14:1 into line 2 of I Q H 17 and defines
ruah in this context as the "esprit" which God places in His people
through which they escape judgment. It seems impossible, however,
to define ruah in any of these initial verses of I Q H 17 due to the fragmentary context.
C / . Baillet, Discoveries, VII, 75, note on line 3, and p. 236, note on
line 6.
32
33
183
c u r s with a f o r m of ruah in t h e Scrolls is w i t h the p h r a s e m r r n

( D " n ) c n O R , w h i c h is f o u n d in 4QS1 in r e f e r e n c e to the a n g e l s .
It is m o r e likely that the e x p r e s s i o n f o l l o w i n g ruah in 4 Q 5 1 1 ,
3 0 , 6 w a s "ichip, s i n c e in t h e c o n t e x t of t h i s f r a g m e n t t h e
psalmist is a d d r e s s i n g G o d (cf. line 3 ) a n d a frequent w a y o f r e f e r r i n g to G o d ' s Spirit in t h e Scrolls ( e s p e c i a l l y I Q H ) w h i l e
a d d r e s s i n g H i m is w i t h the p h r a s e ~\t#rv n n (cf. I Q H 7:6; 9 : 3 2 ;
12:12; e t c . ) .
3 4
35
4. Conclusion.
Spirit (ch. 3}, m a n ' s spirit (ch. 4} a n d a n g e l / d e m o n {ch. 5 } ) , see
chapter 7 below.
C / . Strugnell, "Angelic Liturgy," p. 332.

C f . Baillet, Discoveries, VII, p. 220 on the close literary connection between 4Q510 & 511 and IQH.
34
35
CHAPTER 7
ANALYSIS AND COMPARISON OF THE RESULTS
OF CHAPTERS 3 - 6
1. General o b s e r v a t i o n s .
P e r h a p s the m o s t significant s y n t a c t i c a l c h a r a c t e r i s t i c of
ruah d i s c o v e r e d in this s t u d y is its g e n d e r a s this r e l a t e s to its
m e a n i n g s a s m a n ' s spirit a n d a s a n g e l / d e m o n . A s the spirit of
m a n , ruah is c o n s i s t e n t l y f e m i n i n e in t h e non-biblical F l e b r e w
Scrolls ( w i t h t h e possible e x c e p t i o n o f I Q H 8 : 2 9 ) , a n d a s a n g e l / d e m o n , it is c o n s i s t e n t l y m a s c u l i n e ( w i t h t h e p o s s i b l e e x ception of nan nn in 4 Q 5 1 1 , 1 5 , 7 a n d 4 Q 5 1 1 , 8 1 , 3 ) . It is also i m p o r t a n t to n o t e that a l t h o u g h t h e r e is a c o n s i d e r a b l e o v e r l a p p i n g o f the b a s i c s y t a c t i c a l p a t t e r n s u s e d for ruah in its five
c a t e g o r i e s o f m e a n i n g (e.g., the s i n g u l a r o f ruah a s the nomen
regens of a g e n i t i v e is f o u n d in all five c a t e g o r i e s ) , t h e r e is still
v e r y little s e m a n t i c o v e r l a p p i n g w i t h t h e i n d i v i d u a l
expressions of ruah a s listed at the b e g i n n i n g o f c h a p t e r s 3 - 5 a n d in
the listings in c h a p t e r 6. T h e o n l y real o v e r l a p p i n g of i n d i v i d ual e x p r e s s i o n s is f o u n d in the following c a s e s : 1) w i t h the u n qualified a n d u n a t t a c h e d s i n g u l a r o f ruah (e-g-, m a n ' s spirit in
I Q H 15:22, w i n d in 4 Q 1 8 5 , 1 - 2 , 1 , 1 1 a n d b r e a t h in I Q H : 1:28), 2 )
w i t h n r o (e.g., G o d ' s Spirit in I Q H 12:11 a n d m a n ' s spirit in
I Q H 4 : 3 1 ) , 3 ) w i t h n r o (e.g., m a n ' s spirit in I Q H 9 : 1 6 b a n d
w i n d in 4 Q 1 8 5 , 1-2, I, 1 2 ) , a n d 4 ) w i t h n n ( o n c e for w i n d in
4 Q 1 8 5 , 1-2, I, 10 a n d often for m a n ' s spirit, e.g., 1QS 2 : 1 4 ) . All
the o t h e r i n d i v i d u a l e x p r e s s i o n s of ruah ( a p p r o x . 1 3 0 ) listed in
c h a p t e r s 3 - 6 h a v e o n l y o n e m e a n i n g within the five basic c a t e g o r i e s of G o d ' s Spirit, m a n ' s spirit, a n g e l / d e m o n , w i n d a n d
breath.
1
*The meanings of the preposition 0 differ, however.
186
2 . A n a l y s i s o f specific c a t e g o r i e s o f ruaha. S y n t a c t i c a l p a t t e r n s o f ruah a s s o c i a t e d w i t h its m e a n i n g

a s G o d ' s Spirit; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 2a of
chapter 3 above.
T h e s y n t a c t i c a l p a t t e r n s o f ruah a n d the v a r i o u s e x p r e s s i o n s w i t h i n t h e s e p a t t e r n s u s e d in t h e non-biblical, H e b r e w
Scrolls to refer to G o d a r e relatively f e w in n u m b e r , especially
in c o m p a r i s o n w i t h t h o s e u s e d for m a n (cf. 2b b e l o w ) . T h u s , the
c u s t o m a r y m e a n s for r e f e r r i n g to G o d ' s Spirit (24 of 3 5 o c c u r r e n c e s ) is w i t h t h e s i n g u l a r o f ruah a s t h e nomen regens of a
f o r m of e h i p in t h e s i n g u l a r a s its g e n i t i v e (e.g., i/~pT\p, E h i p n or
E h i p ) , a n d in the r e m a i n i n g 11 o c c u r r e n c e s the v a r i a t i o n of e x p r e s s i o n is n o t great. In m o s t c a s e s a simple, unqualified f o r m of
ruah in t h e s i n g u l a r is u s e d (e.g., ' 3 n n r u ishu nra, 4 t i m e s ; T P B J D
r r n , o n c e ; r r n m o , o n c e ; a n d [ . . . ] r r n , o n c e ) , a n d in only 2 cases is a
d e s c r i p t i v e g e n i t i v e o t h e r t h a n ef-np u s e d (e.g., r u n n n , o n c e ;
a n d T o m n n , o n c e ) w i t h o n e c a s e of the r o o t E h p a s a n adjective
( n t t f n p n n ) a n d o n e c a s e o f ruah a s a g e n i t i v e w i t h the article
( n n n n ' t f o ) . T h e g e n d e r o f ruah a s G o d ' s Spirit is n o t clear, alt h o u g h t h e a v a i l a b l e e v i d e n c e p o i n t s t o t h e f e m i n i n e . It
s h o u l d b e n o t e d , finally, t h a t the i n d i v i d u a l e x p r e s s i o n s f o u n d
in this c a t e g o r y a r e for t h e m o s t p a r t c o n t e x t u a l l y clear in their
reference to G o d .
2
b. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g
a s m a n ' s spirit; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 3a in
chapter 4 above.
In c o n t r a s t to the relatively few kinds of e x p r e s s i o n s u s e d to
d e s c r i b e G o d ' s Spirit in t h e Scrolls, t h o s e u s e d for m a n ' s spirit
a r e n u m e r o u s a n d v a r i e d . T h u s , the p r e d o m i n a n t p a t t e r n for d e scribing the spirit o f m a n is the u s e of ruah in the singular w i t h
o n e or m o r e genitives (37 times, plus 2 additional cases with
ruah in t h e p l u r a l ) , w i t h 2 9 different genitives u s e d a n d n o n e
o v e r 3 t i m e s . This is in c o n t r a s t to t h e s a m e p a t t e r n for G o d ' s
Spirit ( w h i c h is a l s o t h e m o s t f r e q u e n t p a t t e r n of its c a t e g o r y ) ,
Cf. n. 1 in chapter three above.
Analysis and Comparison
187
w h i c h u s e s only 2 different genitives b e y o n d the v a r i o u s f o r m s

of BHTP w h i c h a r e n o r m a l l y u s e d ( 2 4 t i m e s ) . Y e t d e s p i t e t h e v a riety of genitives w h i c h a r e u s e d to d e s c r i b e m a n ' s spirit, n o n e
of these e x p r e s s i o n s e v e r o v e r l a p s w i t h t h o s e of o t h e r m e a n i n g s
of ruah u s i n g this p a t t e r n .
3
A basic p a t t e r n of ruah w h i c h b e l o n g s a l m o s t e x c l u s i v e l y to
the c a t e g o r y of m a n ' s spirit is ruah in the singular w i t h a suffix
of a n y kind ( 2 4 t i m e s ) . T h e o n l y e x c e p t i o n to this is 4 Q 1 8 5 , 1-2,
I, 10 in w h i c h ruah refers to w i n d w i t h its suffix r e f e r r i n g to
God.
A s with the m e a n i n g s " G o d ' s Spirit," " w i n d " a n d " b r e a t h , "
ruah in a s i n g u l a r , u n q u a l i f i e d f o r m is a l s o f o u n d for m a n ' s
spirit ( 1 7 t i m e s ) . H o w e v e r , a s a g e n i t i v e f o l l o w i n g a nomen regens w h i c h , in turn, indicates a spiritual d i s p o s i t i o n o r q u a l i t y
of c h a r a c t e r (8 t i m e s ) , ruah refers o n l y to m a n ' s spirit in t h e
non-biblical, H e b r e w Scrolls.
A n o t h e r p a t t e r n w h i c h is u s e d o n l y to describe m a n ' s spirit
is the singular of ruah f o l l o w e d b y o n e o r m o r e participial a d jectives (8 t i m e s ) . T h e r e a r e o n l y t w o o t h e r c a s e s in t h e p u b lished, non-biblical H e b r e w Scrolls in w h i c h ruah is m o d i f i e d
b y an adjective, a n d in b o t h c a s e s the adjective is n o t a p a r t i c i ple a n d its u s e i n v o l v e s a special s i t u a t i o n .
4
It is interesting to n o t e t h a t ruah o c c u r s in the p l u r a l o n l y 7

times as m a n ' s spirit (all a s a f o r m o f mnn) w i t h m o r e t h a n half
of these o c c u r r i n g in the t w o - s p i r i t t r e a t i s e (4 t i m e s ) . F i n a l l y ,
a s w e n o t e d a b o v e , all o c c u r r e n c e s of ruah a s m a n ' s spirit a r e
feminine with the possible e x c e p t i o n o f I Q H 8:29.
c. Syntactical p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g
as a n g e l / d e m o n ; for t h e f o l l o w i n g r e f e r e n c e s , cf. section 4b in
this c h a p t e r a b o v e .
C / . however, the interesting attempt of the author(s) of 1QS 3:134:26 to redefine ship mi in terms of ro mi in 1QS 4:21; cf. the analysis
of this in chapter 8 below.
C / . the analysis of 1QS 3:7 in section 2 / of chapter 3 above and
also the analysis of 4Q511,15, 7 and 4Q511, 81, 3 in section 2e3 of chapter 5 above. Cf. also n. 8 in chapter 6 above.
3
188
O n e of the m o s t striking p a t t e r n s of the w o r d ruah in the

Scrolls is its m a s c u l i n e plural f o r m , w h i c h is n e v e r f o u n d in the
Hebrew Old Testament and which never unambiguously means
a n y t h i n g o t h e r t h a n a n g e l / d e m o n in its 31 o c c u r r e n c e s in o u r
m a t e r i a l . It is f o u n d 4 t i m e s w i t h a suffix (2 t i m e s a s a genitive
o f i c x a n d t w i c e b y itself), b u t its m o s t frequent p a t t e r n is as a
nomen regens in c o n s t r u c t w i t h a genitive ( 2 6 times) often in turn
p r e c e d e d b y the nomen regens Vo (14 t i m e s ) .
T h e f e m i n i n e plural f o r m of ruah is the next m o s t frequent
p a t t e r n in the Scrolls for describing a n g e l s o r d e m o n s ( 2 0 times).
T h e r e a p p e a r s to b e n o difference of m e a n i n g b e t w e e n m r r n a n d
o r m a s a n g e l s / d e m o n s since b o t h f o r m s c a n refer to both g o o d
a n d evil a n g e l s a n d in a n u m b e r of e x p r e s s i o n s t h e y s e e m to be
i n t e r c h a n g e a b l e (cf. C D 12:2 w i t h 4 Q 1 7 7 , 1-4, 1 0 ; 4 Q 5 1 0 , 1, 5b
w i t h 4 Q 5 1 1 , 1 8 2 , 1 & 4 Q 5 1 1 , 3 5 , 7; a n d I Q H f 5:4 with 4 Q 5 1 1 , 1,
6 & 1 Q M 1 5 : 1 4 ; cf. also I Q H 1:11 w i t h 4 Q 5 0 2 , 27, 1 ) . A l s o like
D T r n , the f o r m m r r n is f o u n d p r i m a r i l y a s a nomen regens in c o n struct w i t h a g e n i t i v e ( 1 6 t i m e s ) a n d o n l y 4 t i m e s in o t h e r p a t t e r n s ( t w i c e w i t h the article f o l l o w i n g V o , o n c e w i t h a suffix,
a n d o n c e a s a genitive in c o n s t r u c t w i t h Rtoo). Unlike D T r n , h o w e v e r , t h e f o r m m r r n is f o u n d in the Scrolls n o t o n l y a s a n g e l / d e m o n but also as w i n d , breath a n d m a n ' s spirit
(disposition). Y e t a s a nomen regens followed b y a genitive, m r r n
s e e m s to b e u s e d p r i m a r i l y to refer to angelic beings since 1) this
p a t t e r n is f o u n d in r e l a t i o n s h i p to m e n o n l y in the t w o - s p i r i t
T r e a t i s e of 1QS 3 - 4 a s p a r t of a p n e u m a t o l o g y a l m o s t u n i q u e to
this T r e a t i s e (cf. c h a p t e r 8 b e l o w ) a n d 2 ) the o n l y o t h e r o c c u r r e n c e s of this p a t t e r n a r e in I Q H 1:9 a s " w i n d " ( w h i c h m a y intentionally be m i x i n g the c o n c e p t s " w i n d s " a n d "angels") a n d in
1 Q M 9 : 1 3 a s " q u a r t e r / s i d e " in w h i c h t h e g e n i t i v e h a s to d o
w i t h d i r e c t i o n ( n ^ s ) r a t h e r t h a n w i t h a q u a l i t y o r spiritual
c h a r a c t e r a s is u s u a l l y t h e c a s e w i t h this p a t t e r n w h e n it
means "angel/demon."
W e s h o u l d n o t e , finally, t h a t ruah a s a n g e l / d e m o n is alm o s t a l w a y s p l u r a l w i t h a m a s c u l i n e g e n d e r in t h e s e c t a r i a n
w r i t i n g s . T h e e x c e p t i o n s to this a r e m o r e a p p a r e n t t h a n real.
T h u s , 1) nttDo r r n in H Q P s a Plea 1 9 : 1 5 w a s p r o b a b l y n o t c o m p o s e d b y a s e c t a r i a n , 2 ) n n "TO in I Q H 1:9, 1 0 : 8 a n d possibly
189
1 Q 3 6 , 1 5 , 5 is s e m a n t i c a l l y p l u r a l , 3 ) \raxer r r n in 4 Q 2 8 6 B e r a 10
II 7 is a u n i q u e r e f e r e n c e to Belial a s a ruah, a n d 4 ) r u n r r n i n
4 Q 5 1 1 , 1 5 , 7 & 4 Q 5 1 1 , 8 1 , 3 is a t e r m directly b o r r o w e d f r o m the
Old Testament by the sectarians a n d otherwise a v o i d e d by
t h e m d e s p i t e i t s biblical o r i g i n a n d t h e i r i n t e r e s t in d e monology.
d. Syntactical p a t t e r n s o f ruah a s s o c i a t e d w i t h its m e a n i n g
a s " w i n d " ( w i t h the a s s o c i a t e d m e a n i n g s " q u a r t e r / s i d e " a n d
" v a n i t y " ) ; for t h e f o l l o w i n g r e f e r e n c e s cf. the listings in c h a p ter 6 a b o v e .
A n unqualified ruah in the s i n g u l a r is the m o s t f r e q u e n t l y
u s e d p a t t e r n of ruah in the non-biblical, H e b r e w Scrolls for r e ferring to " w i n d " a n d its related m e a n i n g s ( 1 0 t i m e s ) . T h i s s y n t a c t i c a l p a t t e r n is a l s o u s e d to r e f e r t o G o d ' s Spirit, m a n ' s
spirit, a n d b r e a t h , b u t the c o n t e x t a n d v o c a b u l a r y r e l a t e d t o
ruah a s w i n d in these 10 o c c u r r e n c e s usually r e m o v e m o s t a m b i guity.
A less frequent p a t t e r n of ruah in t h e s i n g u l a r a s w i n d is
ruah as the nomen regens of a g e n i t i v e (4 t i m e s ) . T h i s p a t t e r n is
also f o u n d for G o d ' s Spirit, m a n ' s spirit, b r e a t h a n d (in n o n - s e c tarian a u t h o r s h i p ) for a n g e l / d e m o n . In t h e four c a s e s o f ruah a s
w i n d a b o v e , h o w e v e r , the v o c a b u l a r y a n d c o n t e x t s u r r o u n d i n g
ruah indicate its m e a n i n g a s " w i n d . "
Ruah a s " q u a r t e r / s i d e " a p p e a r s 5 t i m e s a s a f e m i n i n e p l u ral f o r m w i t h suffixes. A l t h o u g h this p a t t e r n is u s e d a l s o for
m a n ' s spirit a n d for angels, the c o n t e x t in all 5 o c c u r r e n c e s a b o v e
indicates t h e m e a n i n g o f ruah a s "sides."
T h e r e are t w o o c c u r r e n c e s of ruah in a feminine plural f o r m
as the nomen regens o f a g e n i t i v e , o n c e a s " w i n d s " a n d o n c e a s
" s i d e s . " T h i s f o r m is a f r e q u e n t p a t t e r n f o r d e s c r i b i n g a n g e l s / d e m o n s a n d is u s e d t w i c e in the t w o - s p i r i t T r e a t i s e to d e scribe m a n . In o n e of the a b o v e c a s e s ( 1 Q M 9 : 1 3 ) , the g e n i t i v e of
ruah (D'isn) a n d t h e c o n t e x t i d e n t i f y it a s " s i d e s , " b u t in t h e
o t h e r c a s e ( I Q H 1:10), the p s a l m i s t m a y h a v e u s e d this p a t t e r n
to c r e a t e a n i n t e n t i o n a l a m b i g u i t y b e t w e e n " w i n d s " a n d
"angels."
190
T h e m i s c e l l a n e o u s f o r m s of ruah ( 6 t i m e s , cf. 4 Q 1 8 5 , 1 - 2 , 1 ,
1 0 inn; 4 Q 4 9 1 , 1 - 3 , 14 mnnn romf*; a n d T e m p l e Scroll, 3 6 : 5 &
4 0 : 8 nrn nn V o ) a r e all w i t h i n c o n t e x t s w h i c h clearly identify
t h e m a s either w i n d ( o n c e ) o r sides (5 t i m e s ) .
W e s h o u l d n o t e , finally, that 1) ruah a s w i n d o r a r e l a t e d
m e a n i n g c a n b e either m a s c u l i n e o r feminine w i t h no a p p a r e n t
effect o n its m e a n i n g a n d that 2 ) it s h a r e s its b a s i c syntactical
p a t t e r n s w i t h o t h e r m e a n i n g s o f ruah w h i l e r e l y i n g o n its c o n t e x t a n d s u r r o u n d i n g v o c a b u l a r y {e.g., 'D3D, 'asb + pa, Dnpn) to r e m o v e most ambiguity.
e. S y n t a c t i c a l p a t t e r n s of ruah a s s o c i a t e d w i t h its m e a n i n g
a s " b r e a t h " ; for t h e f o l l o w i n g r e f e r e n c e s , cf. t h e listings in
chapter 6 above.
Ruah is f o u n d t w i c e a s a n u n q u a l i f i e d , s i n g u l a r n o u n a s
" b r e a t h . " A l t h o u g h it s h a r e s this p a t t e r n w i t h ruah a s G o d ' s
Spirit, m a n ' s spirit a n d w i n d , its c o n t e x t in b o t h c a s e s (viz., its
a s s o c i a t i o n w i t h w a r h o r s e s in 1 Q M 6 : 1 2 a n d m a n ' s t o n g u e in
I Q H 1 : 2 8 ) identifies it a s " b r e a t h . "
Ruah a s b r e a t h also a p p e a r s t w o t i m e s in the singular a s a
nomen regens
of a g e n i t i v e , a n d a l t h o u g h it a l s o s h a r e s this
p a t t e r n w i t h ruah a s G o d ' s Spirit, m a n ' s spirit, a n g e l / d e m o n
(in a n o n - s e c t a r i a n w r i t i n g ) a n d w i n d , the t w o c a s e s a b o v e a r e
i d e n t i f i e d a s " b r e a t h " b y their c o n t e x t a n d c h a r a c t e r i s t i c v o c a b u l a r y (both in c o n s t r u c t w i t h the genitive O'nsto).
T h e r e is o n l y o n e c a s e o f ruah in a feminine plural f o r m a s
" b r e a t h s " ( I Q H 1 : 2 9 b ) , b u t its c o n t e x t a n d a s s o c i a t e d v o c a b u l a r y (viz., ' 2 3 3 , also u s e d in this c o n t e x t w i t h ruah a s "breath")
i d e n t i f y it a s " b r e a t h s " r a t h e r t h a n m a n ' s spirit, w i n d o r a n gels.
W e s h o u l d n o t e , finally, that t h e r e is n o e v i d e n c e for the
g e n d e r o f ruah a s " b r e a t h " in t h e non-biblical, H e b r e w Scrolls
s o f a r a n d t h a t ruah a s b r e a t h s h a r e s its s y n t a c t i c a l p a t t e r n s
w i t h t h e o t h e r c a t e g o r i e s o f ruah w h i l e d e p e n d i n g o n its c o n t e x t a n d a s s o c i a t e d v o c a b u l a r y t o r e s o l v e m o s t a m b i g u i t y . In
t h i s r e s p e c t , t h e n , ruah a s " b r e a t h " is like t h e c a t e g o r i e s of
" G o d ' s Spirit" a n d " w i n d , " neither of w h i c h d e p e n d o n g e n d e r
o r special s y n t a c t i c a l p a t t e r n s for c o m m u n i c a t i n g m e a n i n g b u t
191
o n context a n d characteristic v o c a b u l a r y (e.g., a f o r m of the g e n itive Bfnp in t h e s i n g u l a r f o l l o w i n g ruah in t h e s i n g u l a r is often

u s e d for " G o d ' s S p i r i t " ) . H o w e v e r , ruah a s " b r e a t h " is unlike
the c a t e g o r i e s of " m a n ' s spirit" a n d " a n g e l / d e m o n " since b o t h
of these d e p e n d o n their g e n d e r as i m p o r t a n t e l e m e n t s in c o m m u n i c a t i n g their m e a n i n g a n d b o t h h a v e a n u m b e r o f s y n t a c t i cal p a t t e r n s w h i c h a r e either s t r o n g l y o r e x c l u s i v e l y c o n f i n e d
to their u s e (e.g., the u s e of ruah in the s i n g u l a r w i t h a suffix to
refer to m a n ' s spirit, o r t h e u s e of DTrn to r e f e r t o " a n g e l s /
demons").
CHAPTER 8
T H E M E A N I N G O F RUAH
I N 1 Q S 3:13-4:26
1. Initial o b s e r v a t i o n s .
Ruah a p p e a r s 16 t i m e s in t h e t w o spirit T r e a t i s e o f 1QS
3 : 1 3 - 4 : 2 6 a n d is implied a n additional 4 t i m e s . O n e of its m o s t
striking f e a t u r e s is the n u m b e r o f its f o r m s w h i c h a p p e a r o n l y
h e r e o r v e r y r a r e l y in o t h e r p a r t s o f t h e S c r o l l s . T h u s , t h e
p h r a s e omnn T O b o b is f o u n d o n l y h e r e , a n d the o n l y o t h e r o c c u r r e n c e of rnrrn w i t h a suffix in the Scrolls a s a r e f e r e n c e to m a n
is in 1QS 2 : 2 0 ( n m n n ) . M o s t i m p o r t a n t l y , h o w e v e r , t h e k e y e x pressions mrrn T B ) ( 3 : 1 8 ) , b o m nowt mrrn ( 3 : 1 8 / 1 9 ) , Ttfvn TIK m n n
(3:25) a n d b u n n o Tin (4:23) n e v e r o c c u r e l s e w h e r e at Q u m r a n in
the Scrolls published so far a n d , in fact, the o n l y o c c u r r e n c e s of
a n y f o r m of ruah w i t h a n y f o r m of n n K , bu>, ~m o r -|KTin o u t s i d e of
the t w o - s p i r i t T r e a t i s e a r e w i t h n n n n 3 in 4 Q 1 7 7 , 1 2 - 1 3 , I, 5 ,
n o * - n n in 1 Q M 13:10, n o * ms n n in 1QS 3: 6, n b o m n n in I Q H
f 5 : 6 a n d rniro moi m i in H Q P s a D a v C o m p 2 7 I I 4 (cf. a l s o I Q H
2:4). O t h e r e x p r e s s i o n s u n i q u e to 1QS 3 : 1 3 - 4 : 2 6 a r e mar i m in 4 : 1 0
(cf. H o s . 4 : 1 2 a n d 5:4) a n d . V D n n in 4 : 2 2 ; cf. also mis n n in 4 : 3
(found e l s e w h e r e o n l y in 1QS 3:8 a s mm "Terr n n ) a n d r r n m o in
4 : 6 (also f o u n d a s inn mo in I Q H f 3 1 : 1 ) . O u t o f t h e total of 1 6
e x p r e s s i o n s i n v o l v i n g ruah in the Treatise, t h e n , 5 of t h e m o s t
i m p o r t a n t to its thesis ( 3 : 1 4 , 1 8 , 1 8 - 1 9 , 2 5 & 4 : 2 3 ) a r e n e v e r
f o u n d e l s e w h e r e in t h e Scrolls a n d m o s t of the o t h e r s a p p e a r
o n l y r a r e l y o r in v a r i a n t f o r m s w i t h different m e a n i n g s . O n l y
1
h Q S 3 : 1 4 , 1 8 , 1 8 / 1 9 , 2 4 & 25; 4 : 3 , 4 , 6 , 9 , 1 0 , 2 0 , 2 1 a , 21b, 22,23 & 26b.

1 Q S 4:15,16,25 & 26a.
T h e same form is found in the Treatise in 4:21b; but cf. also ch. 5.
2
3
n.l.
A similar form (nbu) nn) is found in the Treatise in 4:9 &4:20; cf. n.
3 above.
4
194
four e x p r e s s i o n s , in fact, a r e found with a n y f r e q u e n c y with the

s a m e f o r m a n d basic m e a n i n g o u t s i d e of t h e Treatise: rrrci Trn in
3:24 (cf. 1 Q M 1 3 : 2 , 4 , & 1 1 / 1 2 ; 4 Q 2 8 7 B e r b 4 , 3 ; 4 Q 4 9 1 , 1 4 - 1 5 , 1 0
a n d l l Q M e l c h 3 II & 1 3 ) , run rrn in 4:4 (cf. l Q S b 5:25b a n d 6 Q 1 8 ,
5 , 3 ) , Bhip nn in 1 Q S 4 : 2 1 a (cf. l Q S b 2 : 2 4 ; 4 Q 1 7 7 , 3 - 1 0 IV 2 5 ; a n d
4 Q 5 0 4 , 4 , 5 ) , a n d i m in 1 Q S 4 : 2 6 (cf. 1 Q S 2 : 1 4 ; 7:18 & 2 3 ; 9 : 1 5 &
1 8 , etc.). All o f this c r e a t e s t h e i m p r e s s i o n o f a literary a n d c o n c e p t u a l i s o l a t i o n of t h e t w o - s p i r i t T r e a t i s e w i t h i n s e c t a r i a n
l i t e r a t u r e a n d t e n d s to s u p p o r t O s t e n - S a c k e n ' s v i e w t h a t t h e
t w o - s p i r i t d u a l i s m o f 1 Q S 3 - 4 is a s e c o n d a r y a n d later d e v e l o p m e n t i n t h e e v o l u t i o n of sectarian t h o u g h t .
5
2. A n e x e g e t i c a l analysis of ruah in 1QS 3 : 1 3 - 4 : 2 6 o n t h e basis of

its u s e in t h e r e s t o f t h e n o n - b i b l i c a l , H e b r e w l i t e r a t u r e of
Qumran.
a. 1 Q S 3 : 1 4 nmnn T O V D .
M o s t s c h o l a r s u n d e r s t a n d this e x p r e s s i o n a s r e f e r r i n g to
m a n ' s spirit in o n e s e n s e o r a n o t h e r a l t h o u g h a significant m i n o r i t y sees it a s a r e f e r e n c e to t h e t w o s p i r i t s ( u n d e r s t o o d a s
c o s m i c b e i n g s ) a n d o t h e r s think that it includes these a n d o t h e r
7
O n l y I Q H 15 and 4Q186 seem to share the basic idea of 1QS 3:134:26 that man's good or evil spiritual nature is given to him at birth; cf.
also 4 Q 1 7 7 , 1 2 - 1 3 , 1 5 .
Cf. Osten Sacken, Gott und Belial, pp. 165-9.
Cf. Bocher, Dualismus,
p. 73; Brandenburger, Fleisch, p. 88;
Dupont-Sommer, "instruction," p. 13; H. W. Kuhn, Enderwartung, p.
122; K. G. Kuhn, "IleipaCTUos," p. 214 n. 1; Leaney, Rule, p. 147; Lilly,
"Idea of Man," p. 68; J. Maier, Texte, vol. II, p. 206; Noll, "Angelology,"
p. 135, Notscher, "Geist," pp. 306 & 309; Pryke, "'Spirit'," p. 345; Treves,
"Two Spirits," p. 450; and Wernberg-Moller, "Reconsideration," p. 419.
5
6
7
Johnston, "Spirit," p. 30; Ehrhard Kamlah, Die Form der katalogischen Paranese im Neuen Testament, Wissenschaftliche Untersuchungen zum Neuen Testament, 7 (Tubingen: Mohr, 1964), p. 42 (he
also includes the numerous angels/demons under the two spirits);
Licht, "Doctrine," p. 90 n. 7: May, "Cosmological Reference," p. 2;
Schweizer, "iive0|ia," p. 390 (he seems to include the numerous angelic
spirits here also); and Wernberg-Maller, Manual p. 67.
8
T h e M e a n i n g of Ruah in 1QS 3 : 1 3 - 4 : 2 6
195
possible m e a n i n g s . It s e e m s , h o w e v e r , t h a t t h e m a j o r i t y is c o r rect in this c a s e . O n e r e a s o n is in t h e p h r a s e *ro Vo itself ("all

the varieties o f " ) , w h i c h o n e w o u l d e x p e c t to r e a d T D "Vti ( " t h e
t w o k i n d s of") if it w e r e r e f e r r i n g p r i m a r i l y to t h e t w o c o s m i c
spirits. A s e c o n d r e a s o n is t h a t t h e c l o s e s t a n a l o g y s y n t a c t i cally a n d s e m a n t i c a l l y to o u r e x p r e s s i o n is o m r r n in 1 Q S 2 : 2 0 ,
w h i c h is u s e d in that c o n t e x t to refer t o t h e v a r i e t i e s o f spiritual perfection a m o n g the E s s e n e priests w h i c h s e r v e a s the b a sis for their r a n k . S u c h a u s e of Dfirrn just before o u r e x p r e s s i o n
in 1QS 3:14 (i.e., after the t w o - s p i r i t T r e a t i s e w a s i n c o r p o r a t e d
into 1QS a s w e n o w h a v e it) m u s t h a v e c r e a t e d a n e x p e c t a t i o n
in the s e c t a r i a n r e a d e r of 1 Q S 3 : 1 3 - 1 5 that h e w o u l d n o w r e c e i v e instruction n o t o n l y o n the spiritual differences b e t w e e n
the p i o u s a n d w i c k e d b u t also o n t h e r e a s o n for t h e spiritual
differences b e t w e e n s e c t a r i a n s . A final r e a s o n for v i e w i n g o u r
e x p r e s s i o n a s referring to a v a r i e t y of spiritual d i s p o s i t i o n s is
that the c o n t e x t of 1 Q S 3-4 itself u l t i m a t e l y e n v i s i o n s a w i d e
v a r i a t i o n of spirituality a m o n g m e n in p r o p o r t i o n to their inheritance in a lesser o r g r e a t e r a m o u n t of the t w o " d i v i s i o n s " of
the spirits (cf. 1QS 4 : 1 6 & 24 a n d the a n a l y s i s o f t h e s e v e r s e in
section 3 b e l o w ) . This w o u l d p r o b a b l y r e m a i n t r u e w h e t h e r 1QS
3:13-4:26 has one author or s e v e r a l
since its last a u t h o r o r
r e d a c t o r c o u l d h a v e easily e d i t e d the o p e n i n g s t a t e m e n t of the
treatise to fit its c o n c l u d i n g v i e w s .
9
10
11
1 2
Cf. Irwin, "Spirit-Dualism," pp. 8 & 191 ("a generalized term including all the other meanings"); Licht, Rule, p. 90 (may refer either to
the two spirits or to man's character; cf. n. 8 above); and Shaked,
"Qumran," pp. 435-6 (has both a psychological and cosmic sense).
I have found only one scholar who thinks that ruah in 1QS 2:20
may refer to something more than man's spirit; cf. Shaked, "Qumran,"
p. 436, who believes that it has both a psychological and cosmic sense.
^ F o r a single author, cf. Licht, "Analysis," pp. 88-100; for several
stages of composition and probable multiple authorship, cf. OstenSacken, Gott und Belial, pp. 17-27.
C / . Noll, "Angelology," p. 131, who sees evidence of a literary interrelationship with the beginning of 3:13ff and expressions in 4:15-26.
9
1 0
12
196
b. 1 Q S 3 : 1 8 rnrrn rtO a n d 3 : 1 8 / 1 9 Vuim roan mnn.

T h e s e e x p r e s s i o n s t o g e t h e r w i t h fSm TIN mnn in 1 Q S 3 : 2 5
a n d "run no* 'nn in 1 Q S 4 : 2 3 a r e at t h e h e a r t o f a c o m p l e x a n d
i n v o l v e d d e b a t e o n t h e m e a n i n g of ruah i n 1 Q S 3 : 1 3 - 4 : 2 6 . T h e
f u n d a m e n t a l d i f f e r e n c e of o p i n i o n is w h e t h e r t h e "spirits" in
these f o u r p a s s a g e s d e n o t e p e r s o n a l , angelic p o w e r s external to
m a n ( a s well a s spiritual f o r c e s influencing h i m i n t e r n a l l y ) o r
are simply spiritual dispositions a n d nothing m o r e . A d d i tional a r e a s o f d e b a t e i n v o l v e t h e m e a n i n g s of ruah in these
p a s s a g e s in r e l a t i o n to e a c h o t h e r a n d to t h e t w o a n g e l s (the
P r i n c e of L i g h t a n d A n g e l of D a r k n e s s ) also m e n t i o n e d in this
context (1QS 3:20ff.).
13
1 4
1 5
16
I have not found any scholar who denies the psychological

function of these spirits in these passages; cf. C h a r l e s w o r t h ,
"Comparison," p. 82 and the discussion in chapter 2 above.
1 3
C / . n . 16 below.
E . g . , Notscher, in "Geist," p. 310 believes that 3:18-19 is referring
to opposite spiritual orientations whereas 3:25 and 4:23 refer to numerous, angelic spirits. For scholars who see two cosmic spirits in 3:1819 but see a plurality of angelic spirits in 3:25, cf. Baumbach, Qumran,
pp. 14 & 47, Flusser, "Dualism," p. 164 and Huppenbauer, Mensch, p.
27 n. 82 & p. 31 n.100; for those who see a plurality in 4:23, cf. Irwin,
"Spirit-Dualism," p. 198 n. 17 and H. W. Kuhn, Enderwartung, p. 121;
cf. also Yadin, Scroll of War, p. 231. Most scholars, however, believe
that ruah in 3:25 and 4:23 refer to the same two spirits of 3:18-19; cf. nn.
1 7 , 3 1 , 3 2 , and 77 below.
14
15
C / . Betz, Paraklet, pp. 67-68, who views 1QS 3:18/19, 25 & 4:23 as
referring to the two spirits and distinguishes them from the two angels
of 3:20ff. A number of scholars distinguish ruah in (a) 3:18 & 1 8 / 1 9 , (b)
3:25 and (c) 4:23 from the two angels by regarding ruah in one or more
of these passages as no more than dispositions in man: cf. F. M.
Braun, "arriere-fond," p. 13 (a only); Coppens, "don," p. 210 (c only);
Graystone, "Scrolls," vol. 22, pp. 227-8 (a only); Johnston, "Spirit," p. 30 (c
only); K. G. Kuhn, "Sektenschrift," p. 301 n. 4 (a & c); Noll, "Angelology,"
pp. 135-7 & 176 (he resists the identification of the two spirits in a & b
with the two angels and prefers to regard them as "ethical principles");
Notscher, "Geist," p. 310 (a only); Pryke, "'Spirit'," pp. 345-6 (a & b);
Treves, "Two Spirits," p. 450 (c only) and Wernberg-Moller, Manual, p.
67 (c only). Note that later Wernberg-Meller in "Reconsideration," pp.
16
The M e a n i n g of Ruah in 1 Q S 3 : 1 3 - 4 : 2 6
197
M o s t scholars w h o offer clear o p i n i o n s o n t h e t w o spirits in

1QS 3:18 & 1 8 / 1 9 t e n d to identify t h e m w i t h the t w o ( g o o d a n d
evil) a n g e l s m e n t i o n e d in 3 : 2 0 - 2 5 ' w i t h a f e w o f t h e m u n d e r s t a n d i n g these e x p r e s s i o n s a s i n v o l v i n g n o t just the t w o angelic
l e a d e r s but also their angelic followers a s t w o g r o u p s o r a r m i e s
of a n g e l i c s p i r i t s . S o m e s c h o l a r s , h o w e v e r , u n d e r s t a n d ruah
h e r e a s simple h u m a n dispositions w i t h n o essential c o n n e c t i o n
7
18
422 & 425 also identified 3:18 & 1 8 / 1 9 as dispositions, and in the same
work he redefined the two angels of 3:20ff. as no more than personifications of these dispositions, cf. ibid., p. 426 n. 30. Most scholars identify the two spirits in 3:18 & 1 8 / 1 9 (and wherever else they may find
them) with the two angels of 3:20ff.: cf. nn. 17 and 31 below.
S o m e scholars are ambiguous on this relationship, but cf. Anderson, "'Ruah'," pp. 298-9; Becker, Heil Gottes, pp. 85-86 & 89; Betz, offenbarung, pp. 5 8 , 1 2 9 n. 3 & pp. 143-4 {cf. Betz in n. 16 directly above);
Bocher, Dualismus, pp. 36, 38, 77 & 101; Burrows, More light, pp. 280,
283, & 287; Charlesworth, "Comparison," pp. 77-8; Chevallier, Souffle, p.
52; Cross, Library, pp. 210 & 213; W. D. Davies, "Paul," pp. 167 & 173;
Jean Dantelou, "Une source de la spirituality chretienne dans le
Manuscrits de la Mer Morte: la doctrine des deux Esprits," Dieu Vivant, 25 (1953), p. 128; Driver, Scrolls, p. 537; Dupont-Sommer,
"instruction," p. 18; Ellis, "Gifts," pp. 135-6; Hill, Greek Words, p. 236;
Huppenbauer, Mensch, p. 19; Johnston, "Spirit," p. 39; Leaney, Rule, p.
43; Lichtenberger, Studien, p. 191; May, "Cosmological Reference," p.
5; Montague, Holy Spirit, pp. 117-8; Murphy, Scrolls, pp. 65-66; Ringgren, Faith, pp. 78-79 & 82; and Schweizer, "TTveOua," p. 390. For those
who see the two spirits as cosmic or angelic beings but are ambiguous
about how the two angels relate to them, cf. Brandenburger, Fleisch,
pp. 97-98; Irwin, "Spirit-Dualism," p. 191; Licht, "Analysis," pp. 91-92; G.
Maier, Mensch, pp. 234-6; Osten-Sacken, Gott und Belial, p. 141;
Shaked, "Qumran," pp. 435-6; and Wernberg-Moller, Manual, p. 67.
Note, finally, that Baumbach in Qumran, pp. 14-16, Licht in Rule, p. 82
and Schubert in Community, p. 62 seem to distinguish the two spirits
(understood as angelic beings) from the two angels.
17
C / . J. T. Milik, Ten Years of Discovery in the Wilderness of

Judea, Studies in Biblical Theology (trans, by J. Strugnell; Naperville:
Alec R. Allenson, Inc., 1959), p. 118; Notscher, Gotteswege, p. 92; and J.
van der Ploeg, The Excavations at Qumran, A Survey of the fudaean
Brotherhood and its Ideas (trans, by K. Smyth; London: Longmans
Green and Co., 1958), pp. 98 & 101.
1 8
198
to p e r s o n a l , angelic f i g u r e s a n d in this opinion they s e e m to be

b a s i c a l l y c o r r e c t . T h e k e y e v i d e n c e for this is the feminine g e n d e r of ruah in b o t h v e r s e s , w h i c h c a n b e seen in its modification
b y TIE) in v. 18 a n d its c o n n e c t i o n to n n in w . 1 8 / 1 9 . T h e u s e of
the m a s c u l i n e suffix ( D 2 ) in reference to ruah in v. 18 is s e m a n t i c a l l y n e u t r a l since ]TO is r a r e (if it exists at all) in t h e non-biblical Scrolls w i t h D 3 o r D r o r e p l a c i n g it (cf. 1QS 5 : 1 2 w i t h D 3 i n
r e l a t i o n s h i p to r v n n o x t a n d r i O K ; cf. also C D 3:4 & 1 4 , 4 : 1 6 , a n d
a l s o K a u t z s c h , Grammar,
1 3 5 c ) . If the a u t h o r h a d w i s h e d to
i n d i c a t e p e r s o n a l , a n g e l i c b e i n g s w i t h m r r n in t h e s e v e r s e s ,
especially f o l l o w i n g his a n n o u n c e d intent in v. 14 to talk a b o u t
t h e v a r i e t i e s o f h u m a n dispositions, h e a l m o s t certainly w o u l d
h a v e u s e d the m a s c u l i n e g e n d e r a s is c u s t o m a r y e v e r y w h e r e in
the s e c t a r i a n , H e b r e w Scrolls in talking a b o u t a n g e l s . A s it is,
h e u s e d t h e f e m i n i n e g e n d e r , w h i c h is a l m o s t a l w a y s u s e d in
t h e s e c t a r i a n Scrolls in r e f e r e n c e to m a n ' s s p i r i t .
His main
p o i n t in 3 : 1 5 - 1 9 a is t h a t m a n ' s inner spirituality d o e s n o t h a v e
its origin in his o w n a u t o n o m y o r free will b u t in G o d ' s p o w e r of
p r e d e t e r m i n a t i o n a n d c r e a t i o n ( v v . 1 5 - 1 7 ) . It is G o d alone w h o
c r e a t e s m a n Geo v. 17) a n d t h e n situates h i m (v? D e n v. 18) in
r e l a t i o n s h i p to t h e g o o d o r evil spiritual d i s p o s i t i o n in w h i c h
h e is to c a r r y o u t all o f his p r e d e t e r m i n e d , g o o d or evil c o n d u c t
( D 3 "jbrinn 1 ? v. 18) w i t h n o possibility o f c h a n g e (nuefrr? r-K v. 16).
19
20
21
It is c l e a r , h o w e v e r , t h a t a c o s m i c s i g n i f i c a n c e is n o t e n tirely a b s e n t for ruah in 1QS 3 : 1 8 & 1 8 / 1 9 d e s p i t e the a u t h o r ' s

p r i m a r y interest in it a s a h u m a n disposition. This c a n b e seen
in t w o r e s p e c t s : 1) the a u t h o r u s e s a p a t t e r n of ruah ( m r r n w i t h
a g e n i t i v e i n d i c a t i n g a q u a l i t y ) w h i c h is u s u a l l y u s e d to d e scribe a n g e l s ,
a n d 2 ) h e r e f e r s to a " S p r i n g of L i g h t " a n d a
"Well of Darkness" from which c o m e the "natures" or
" o r i g i n s " o f t r u t h a n d i n i q u i t y ( v . 1 9 ) . In this w a y the a u 2 2
2 3
24
C / . n. 16 above.
C / . section 1 in chapter 5 above.
Cf. section 2 in chapter 4 above.
C / . section 2c in chapter 7 above.
nn'?in in 3:19 has been translated variously as "generations,"
"succeeding generation," "origins," "history" and "nature"; cf. Osten19
20
2 1
22
23
199
t h o r i n d i c a t e s t h a t a m a n ' s g o o d o r evil s p i r i t u a l d i s p o s i t i o n
cannot be regarded as simply a personal or individual matter
b e t w e e n h i m s e l f a n d o t h e r s ( o r e v e n G o d ) b u t is d e e p l y inv o l v e d in a c o s m i c G o o d o r c o s m i c Evil. G o o d a n d Evil far t r a n s c e n d h u m a n limitations, a n d it is p r e c i s e l y h e r e t h a t the t w o ,
c o s m i c a n g e l s a r e i n t r o d u c e d . U n l i k e t h e n o t i o n of the " t w o
s p i r i t s , " h o w e v e r , w h i c h is p r o b a b l y o r i g i n a l w i t h t h i s a u t h o r , the c o n c e p t of a g o o d angel ruling o v e r the p i o u s a n d a n
evil a n g e l ruling o v e r t h e w i c k e d w a s p r o b a b l y a l r e a d y a t r a ditional i d e a in s e c t a r i a n t h o u g h t a t the t i m e 1 Q S 3 : 1 3 - 4 : 2 6
25
26
Sacken, Gott und Belial, p. 19 n. 1. Osten-Sacken (citing J. Maier)

seems to be correct in noting that the context supports the translation
"Herkunft. . . im Sinn der Wesensbestimmtheit" (ibid.); but cf. Licht
"Analysis," pp. 89-90 n. 5. For ysa (rather than \\oa) as symbolic for God,
cf. Lichtenberger, Studien, p. 127 n. 22.
C / . Lichtenberger, Studien, pp. 127-8, who notes that there is no
hint of the mythological or cosmic proportions of the two spirits as
powers outside of man until verse 19: "Der Obergang dazu [i.e., to a
view of the two spirits as forces outside of man] wird freilich im folgenden Satz Z. 19 angebahnt, wenn mit Wahrheit und Frevel nunmehr
Licht und Finsternis in Bezug gesetzt werden. . . . 'Wahrheit'
entstammt dem gottlichen Bereich, 'Frevel' dem widergottlichen. . . ."
Lichtenberger seems to be correct here, but not in the sense that the
two spirits attain a personal angelic status; verse 19, rather, is indicating that the good and evil "spirits" are not simply individual or personal characteristics in men but are intimately connected to vast
sources of cosmic Good and Evil, which flow from a cosmic "Spring of
Light" or godless "Well of Darkness," respectively. Lichtenberger also
points to 1QS 10:12 and other verses which show that God Himself may
have been thought of as the "Spring of Light" and suggests that the
"Well of Darkness" may have been Belial (cf. ibid., p. 127 n. 22).
25
ernberg-Moller in "Reconsideration," p. 425 n. 30 is the only
scholar I know who clearly regards the two angels as no more than
personifications of good and evil dispositions in man.
/ . e . , within the Qumran community; cf. Test, of Judah 20:1-5. This
seems to be a reasonable conjecture since the two-spirit teaching as
such with its distinctive vocabulary (e.g., mrm 'nti, Vuim nnnn m r r n , rnrrn
Tehm "im) is never otherwise clearly found in Qumran, although some
sources (e.g., IQH 15 and 4Q186) share similar concepts of ruah.
2 4
26
200
w a s w r i t t e n a n d w a s p r o b a b l y also u n d e r s t o o d in a non-deterministic w a y .
T h e a u t h o r of this Treatise i n t r o d u c e d the t w o
a n g e l s in 3:20ff. b e c a u s e h e w a n t e d to relate his n e w p n e u m a t o l o g y to t h e traditional a n d p o p u l a r v i e w t h a t the p i o u s a n d
w i c k e d w a l k in r i g h t e o u s n e s s a n d in sin (respectively) b e c a u s e
o f their v o l u n t a r y s u b m i s s i o n to their g o o d a n d evil a n g e l i c
l e a d e r s . H i s g o a l w a s to t e a c h his listeners that a p e r s o n falls
u n d e r the a u t h o r i t y of either the g o o d o r evil angel not b e c a u s e
of his o w n g o o d o r evil "decision" b u t b e c a u s e h e is predestined
a n d c r e a t e d b y G o d w i t h a g o o d o r evil spiritual disposition
w h i c h u n c h a n g e a b l y d e t e r m i n e s the a n g e l u n d e r w h o s e p e r s o n a l a u t h o r i t y h e is to s u b m i t . T h i s p n e u m a t o l o g y h a s n o
essential c o n n e c t i o n to t h e t w o angelic figures, h o w e v e r , a s c a n
b e seen in the a b s e n c e of these a n g e l s in I Q H 15 a n d 4 Q 1 8 6 .
27
2 8
W e s h o u l d n o t e , finally, that t h e articles in the e x p r e s s i o n

7 W i n o w rrirrn in v. 1 8 / 1 9 refer back to r n r r n TIE) in v. 1 8 .
2 9
c. 1QS 3:24 v r m Tin b o .

A l m o s t all s c h o l a r s a r e a g r e e d t h a t this e x p r e s s i o n refers
to d e m o n s o r evil a n g e l s o f s o m e k i n d a n d this v i e w s e e m s to
3 0
C / . the Vision of 'Amram, in which two angels (good and evil)

claim to have authority over "all the sons of men" (4Q'Amramb 1,12)
and dispute with each other over who will control 'Amram (lines 10-11).
Noll notes in "Angelology," p. 44 that Milik dates manuscript b to the
mid- or early 2nd century B.C. and that the five copies of this work at
Qumran attest to its popularity there.
2 7
Cf. ibid., p. 45: "The most unusual feature of the vision of

'Amram is that the patriarch is given a choice between the two angels." Cf. also CD 5 and 1QM 13.
C f . Kautzsch, Grammar. 126d.
I have found only three scholars who believe that ruah here
refers to something other than evil angels or demons: cf.K.G. Kuhn in
"fleipaauos," p. 207 n. 2, who believes that it refers to the human enemies of the sect, Schweizer in "Gegenwart des Geistes," p. 493, who believes that it may refer to the spirits of men as "daena," and Treves in
"Two Spirits," who doubts that 3:24 refers to angels but is unclear in his
alternative view. For scholars who consider Vrm Tin to be a reference to
evil angels or demons, cf. nn. 11 and 17 in chapter 5 above.
2 8
29
3 0
201
b e c o r r e c t ; s e e t h e a n a l y s i s o f this e x p r e s s i o n in s e c t i o n 2a o f
chapter 5 above.
d. 1QS 3:25 -psim -vm ninn.

T h e majority o f s c h o l a r s i n t e r p r e t this e x p r e s s i o n a s a refe r e n c e to the t w o spirits o f 3:18-19 (seen a s c o s m i c b e i n g s ) w i t h
m o s t identifying these spirits w i t h t h e t w o a n g e l s o f 3 : 2 0 - 2 5
while others a r e m o r e a m b i g u o u s about h o w these spirits
( a l t h o u g h c o s m i c in n a t u r e ) r e l a t e t o t h e t w o a n g e l s ;
some
scholars, h o w e v e r , s e e ruah h e r e a s a plurality o f g o o d a n d evil
angelic s p i r i t s o r a s referring to something other than a n g e l s . It a p p e a r s t h a t t h e m a j o r i t y is c o r r e c t in i d e n t i f y i n g
ruah in 3:25 w i t h t h e t w o spirits o f 3:18-19 ( cf. t h e n u m e r i c a l
identity b e t w e e n 3:18 & 3:25 w i t h t h e spirits o f 3:25 b e i n g d e fined b y an rm a n d aun nnn in 3:26 a n d 4:1), b u t t h e f e m i n i n e
g e n d e r of ruah in 3:18-19 a n d 3 : 2 5 i n d i c a t e s that ruah in b o t h
v e r s e s refers n o t to p e r s o n a l angelic b e i n g s b u t to t w o o p p o s e d
31
3 2
33
3 4
35
C / . Anderson, "'Ruah'," pp. 298-9; Betz, Offenbarung, p. 129 n. 3

& pp. 143-4; Bocher, Dualismus, pp. 36, 38, 77 & 101; Burrows, More
Light, p. 280; Charlesworth, "Comparison," p. 80; Chevallier, Souffle, p.
52; Danielou, "spiritualite," p. 128; Dupont-Sopmmer, "instruction," pp.
16 & 18; May, "Cosmological Reference," pp. 2 & 5; Montague, Holy
Spirit, pp. 117-8; Murphy, Scrolls,pp. 65-66; Ringgren, Faith, pp. 69, 7879 & 92; and Schweizer, "irveflaa," p. 390. Note, finally, that Betz in
Paraklet, pp. 67-68 and Schubert in Community, p. 62 distinguish the
two spirits from the two angels of 3:20-25.
C f . Flusser, "Sect," p. 246; Irwin, "Spirit-Dualism," pp. 198-9 n. 17
& p. 191; Licht, "Analysis," p. 92; G. Maier, Mensch, p. 249 and Wernberg-Moller, Manual, p. 67.
C / . n. 18 above and also Baumbach, Qumran, p. 47; Flusser,
"Dualism," p. 164; Huppenbauer, Mensch, p. 27 n. 82; Notscher,
"Geist," p. 310 and idem, Terminologie, p. 96.
C / . Pryke, "'Spirit'," pp. 345-6 (two dispositions) and Noll,
"Angelology," p. 176 (ethical principles).
C / . the feminine references to ruah in 3:25 with the suffixes on
tmh*?a in 4:1, m n in 4:1, r r o n in 4:1, and the references with nn in 3:26
and 4:1. For the unusual form yirvbs, cf. Lohse, Texte, p. 10 note g, who
equates it with p'bj).
3 1
32
3 3
3 4
3 5
202
spiritual d i s p o s i t i o n s in m a n . A s in 3 : 1 8 & 1 8 / 1 9 , h o w e v e r , the

a u t h o r in 3 : 2 5 is describing m o r e t h a n s i m p l y g o o d a n d evil pers o n a l a t t i t u d e s , b u t w i t h t h e p a t t e r n rorri in c o n s t r u c t w i t h a
g e n i t i v e d e s c r i p t i v e of a spiritual q u a l i t y a n d with the
s t a t e m e n t t h a t t h e s e d i s p o s i t i o n s h a d their o w n special c r e a t i o n ( w i t h n o m e n t i o n of m a n ) , the a u t h o r s e e m s to g i v e the
i m p r e s s i o n o f g o o d a n d evil entities existing b e y o n d the confines
of t h e i n d i v i d u a l m a n a n d his e x i s t e n c e . A g a i n , h o w e v e r , the
feminine g e n d e r s h o w s that the a u t h o r ' s intent is n o t to describe
p e r s o n a l , a n g e l i c b e i n g s w h i c h exist a l o n g s i d e of m a n , b u t to
s h o w t h a t t h e d i s p o s i t i o n s w h i c h s p i r i t u a l l y define m a n a r e
not m e r e l y individual or personal matters but are intimately
related to a c o s m i c g o o d a n d c o s m i c evil w h i c h t r a n s c e n d m a n .
A r e f u s a l o f t h o s e o u t s i d e t h e c o m m u n i t y to follow s e c t a r i a n
l a w , t h e r e f o r e , is e v i d e n c e to the a u t h o r o f this treatise of m o r e
t h a n s i m p l y a m i s t a k e n d e c i s i o n o n their p a r t o r e v e n of the effect o f Belial's p e r s o n a l r u l e o v e r t h e m . It s h o w s that their inn e r m o s t religious life, i.e., their religious identity a s h u m a n b e ings, h a s its p r i m a r y s o u r c e in a g r e a t c o s m i c W e l l of D a r k n e s s
( 3 : 1 9 ) w h i c h totally a n d u n c h a n g e a b l y d e f i n e s w h o t h e y a r e
spiritually a c c o r d i n g to the p r e d e t e r m i n i n g a n d c r e a t i v e a c t of
G o d . T h i s is q u i t e a h a r s h v i e w of the n o n - s e c t a r i a n a n d m a y
i n d i c a t e t h a t it a r o s e (or b e c a m e a c c e p t e d in the c o m m u n i t y ) at
a t i m e in w h i c h the conflict b e t w e e n s e c t a r i a n a n d n o n - s e c t a r ian w a s s o intense that the c o m m u n i t y felt the n e e d to isolate
itself a s m u c h a s possible n o t o n l y p h y s i c a l l y b u t also spiritually f r o m the o u t s i d e w o r l d .
3 6
e. 1 Q S 4 : 3 mjfl rrn.
A m a j o r i t y of s c h o l a r s v i e w s this e x p r e s s i o n a s n o m o r e
t h a n a d i s p o s i t i o n in m a n , a l t h o u g h o n e sees it as a definite
3 7
T h i s pattern is characteristically used in the sectarian writings to

describe angels, cf. section 2c in chapter 7 above.
C f . Anderson, "'Ruah'," p. 295; Coppens, "don," p. 210; W. D.
Davies, "Paul," p. 176; Driver, Scrolls, p. 538; Duhaime, "redaction," pp.
575-6; Irwin, "Spirit-Dualism," p. 191 G. Maier, Mensch, p. 187; Manns,
36
3 7
T h e M e a n i n g o f Ruah in 1QS 3 : 1 3 - 4 : 2 6
203
r e f e r e n c e to t h e "spirit o f t r u t h "
another as a "personified
p o w e r " (but o n l y a s a p o s s i b i l i t y ) a n d t w o o t h e r s a s the Spirit
of G o d . T h e majority s e e m s to b e c o r r e c t in this c a s e , h o w e v e r ,
since maa rrn is p a r t of a series of e x p r e s s i o n s all r e f e r r i n g to
h u m a n qualities w h i c h , in turn, a r e said to d e s c r i b e the " w a y s "
of the t w o spirits (cf. jrrOTi nb in 4 : 2 ) . N o t e t h a t t h e c l o s e s t
a n a l o g y to this e x p r e s s i o n in the Scrolls is iKJi' n n mm in 1QS
3:8, w h i c h w a s a n a l y z e d in c h a p t e r in section 3b2 of c h a p t e r 4
a b o v e a s m a n ' s spirit o r disposition.
3 8
39
4 0
f. 1QS 4:4 run n n .

A significant majority o f s c h o l a r s r e g a r d s this e x p r e s s i o n a s
a simple disposition in m a n ,
a l t h o u g h s o m e u n d e r s t a n d it a s
G o d ' s S p i r i t o r a s the g o o d spirit of 3 : 1 8 - 1 9
Like ruah in 4 : 3 ,
h o w e v e r , run n n is p a r t of a series o f e x p r e s s i o n s all r e f e r r i n g
to qualities in m e n w h i c h , in turn, a r e d e s c r i p t i v e o f t h e " w a y s "
of the t w o spirits ( 4 : 2 ) . N o t e also that the closest a n a l o g i e s in
the Scrolls to o u r e x p r e s s i o n a r e run n n in 6 Q 1 8 , 5 , 3 , w h i c h is in
a c o n t e x t too f r a g m e n t a r y for analysis (cf. section 3b3 in c h a p t e r
4 a b o v e ) a n d n n n n in l Q S b 5 : 2 5 b , w h i c h is a n allusion to Is
11:2 a n d probably refers in the c o n t e x t of l Q S b to n o m o r e t h a n a
disposition in m a n (cf. the analysis of this v e r s e in section 3b2
of c h a p t e r 4 a b o v e ) .
4 1
42
4 3
symbole, p. 87; Notscher, "Geist," pp. 306 & 309-10; Pryke "'Spirit'," p.
345; Schweizer, "Gegenwart des Geist," p. 492; and idem, "iTveO|ia," p.
390. Cf. also Seitz, "Two Spirits," p. 93 (an attribute of the spirit of truth).
Lichtenberger, Studien, p. 134.
38
Chevallier, Souffle, p. 54.

Flusser, "Sect," p. 249 and Osten-Sacken, Gott und Belial, p. 152.
Cf. Anderson, "'Ruah'," p. 296; Bocher, Dualismus, p. 75; Burrows, More Light, p. 295; Driver, Scrolls, p. 538; Duhaime, "redaction,"
pp. 575-6; Irwin, "Spirit-Dualism," pp. 9 & 191, G. Maier, Mensch, p. 187;
Notscher, "Geist," p. 306 & 309; and Pryke, "'Spirit'," p. 345; cf. also Seitz,
"Two Spirits," p. 93 (an attribute of the spirit of truth).
C / . Flusser, "Sect," p. 249; Manns, symbole, pp. 77-78; and
Notscher, Terminologie, p. 42 (cf. Notscher, in n. 41 directly above).
Schweizer, "nvei)\ia," p. 390; cf. also Chevallier, Souffle, p. 54.
39
40
4 1
4 2
43
204
g. 1QS 4 : 6 r r n m o .
F o r the a n a l y s i s of this u s e of ruah, see section 2d2 in c h a p ter 3 a b o v e a n d also section 3 of this c h a p t e r b e l o w for its place
in t h e t w o - s p i r i t t r e a t i s e .
h. 1 Q S 4:9 nVifl n n .
M o s t s c h o l a r s see this e x p r e s s i o n a s a specific r e f e r e n c e to
t h e evil spirit o f 3 : 1 8 - 1 9 ( s o m e t i m e s identified w i t h the A n g l e
o f D a r k n e s s a n d s o m e t i m e s n o t ) w h i l e a few r e g a r d this a s
n o m o r e t h a n a h u m a n d i s p o s i t i o n . T h e identification of this
spirit a s t h e evil spirit of 3 : 1 8 - 1 9 s e e m s to b e c o r r e c t since it is
p r e s e n t e d a s b e i n g t h e s o u r c e of the n u m e r o u s evil qualities in
t h e w i c k e d ( v v . 9 - 1 1 ) a n d s e e m s to reflect the e x p r e s s i o n m n n
b o m ( n o u n ) in 3 : 1 8 - 1 9 . H o w e v e r , a s in 3 : 1 8 , 1 8 / 1 9 a n d 2 5 (cf. the
a n a l y s i s of t h e s e p a s s a g e s in s e c t i o n 2b a n d 2d a b o v e ) , ruah
h e r e is n o t a p e r s o n a l , a n g e l i c f i g u r e b u t r a t h e r a f u n d a m e n tally p e r v e r s e spiritual disposition with an intimate connect i o n to c o s m i c evil, i.e., it d e f i n e s h u m a n spirituality, b u t it is
n o t s i m p l y o n e h u m a n characteristic o r disposition a m o n g o t h e r s (e.g., s u c h a s D ' B K m x p in 4 : 1 0 ) . It is a f u n d a m e n t a l l y p e r v e r s e s p i r i t u a l i t y p r o c e e d i n g f r o m a W e l l of D a r k n e s s ( 3 : 1 9 ) .
A s in 3 : 1 8 , 1 8 / 1 9 a n d 2 5 , h o w e v e r , the i m p e r s o n a l , n o n - a n g e l i c
n a t u r e o f this "spirit" is reflected in its feminine g e n d e r (cf. n n
in v. 12 referring b a c k to n b o n n in v. 1 0 ) . A further indication
t h a t t h e a u t h o r is r e f e r r i n g to a d i s p o s i t i o n in m a n ( a l t h o u g h
i n t i m a t e l y r e l a t e d to c o s m i c evil) is the p a t t e r n of ruah in the
s i n g u l a r f o l l o w e d b y a g e n i t i v e i n d i c a t i n g a quality: in Q u m 4 4
4 5
46
^Cf. Bocher, Dualismus, p. 36; Charlesworth, "Comparison," p. 78;

Danielou, "spirituality," p. 128; May, "Cosmological Reference," pp. 3
& 5; Montague, Holy Spirit, pp. 117-8; and Ringgren, Faith, p. 71 (c/.
also p. 82)
E . g . , Delcor in "Doctrines," col. 973; Irwin in "Spirit-Dualism," p.
191 and J. Maier In Texte, vol. II, p. 206 are ambiguous on this possible
identification; Licht in Rule, pp. 62 & 97 seems to view them as separate angelic spirits. Cf. also Baumbach in Qumran, p. 14, who seems to
regard ruah here as only one angelic spiritual power among others.
C o p p ens, "don," p. 210; Duhaime, "redaction," pp. 575-6; and
Wernberg-Moller, "Reconsideration," p. 431.
45
4 6
205
r a n ' s s e c t a r i a n H e b r e w l i t e r a t u r e t h i s s y n t a c t i c a l p a t t e r n is
n e v e r u s e d to refer to a n angel or d e m o n b u t is the m o s t frequent
m e a n s of referring to m a n ' s spirit o r d i s p o s i t i o n .
47
i. 1QS 4 : 1 0 mar rrn.

I h a v e f o u n d o n l y o n e s c h o l a r w h o thinks that this e x p r e s sion m a y refer to s o m e t h i n g o t h e r t h a n a h u m a n d i s p o s i t i o n .
The majority v i e w s e e m s to b e c o r r e c t h e r e , h o w e v e r , since this
e x p r e s s i o n is f o u n d a s p a r t o f a series of d e s c r i p t i o n s w h i c h r e fer to h u m a n qualities ( v v . 9 - 1 1 ) a n d its s y n t a c t i c a l p a t t e r n is
the o n e m o s t frequently u s e d b y the s e c t a r i a n s to refer to m a n ' s
spirit o r d i s p o s i t i o n
Its closest parallel is t h e e x p r e s s i o n n n
'aiar in H o s e a 4 : 1 2 a n d 5:4, w h i c h p r o b a b l y a l s o r e f e r s to a h u man disposition.
48
4 9
50
j. 1QS 4 : 2 0 nVifl rrn Vo.

A n u m b e r of s c h o l a r s u n d e r s t a n d this e x p r e s s i o n a s either a
r e f e r e n c e t o t h e evil spirit of 3 : 1 8 - 1 9 ( u s u a l l y a l s o i d e n t i f i e d
w i t h the A n g e l of D a r k n e s s ) o r a s a r e f e r e n c e to evil a n g e l s in
g e n e r a l , but o t h e r s u n d e r s t a n d it a s n o m o r e t h a n a disposition
51
52
Cf. n. 60 in chapter 4 above.
47
C f . Baumbach, Qumran, p. 14, who believes that this is an individual, angelic spirit. For this expression as a human disposition, cf.
Anderson, "'Ruah'," p. 296; Burrows, More Light, p. 295; Duhaime,
"redaction," p. 576; Irwin, "Spirit-Dualism," pp. 9 & 191; Licht, Rule, p.
98; Murphy, Scrolls, pp. 82-83; Notscher, "Geist," p. 309; and Schweizer,
"TrveOua," p. 390 n. 329 (metaphorical use); cf. also Seitz, "Two Spirits," p.
93 (an attribute of the spirit of perversity).
48
49
C / . Lys, Ruah, p. 75 and Imschoot, Theology, p. 183 n. 23.

Cf. Charlesworth, "Comparison," p. 78 and Dupont-Sommer,
"instruction," pp. 18 & 32; cf. also Driver, Scrolls, p. 537.
C / . Baumbach, Qumran, p. 40; W. D. Davies, "Paul," p. 161; Irwin, "Spirit-Dualism," pp. 8-9 (he also believes that ruah here may refer to an element in man's character, cf. ibid., p. 191); H. W. Kuhn, Enderwartung, p. 121; and Otzen, "Sektenschriften," pp. 138-9.
50
5 1
5 2
206
in m a n . It s e e m s reasonable to u n d e r s t a n d nbui rrn bo h e r e as a

r e f e r e n c e to the evil spirit of 3 : 1 8 - 1 9 since t h e s a m e e x p r e s s i o n
( e x c e p t for bo) o c c u r s in 4 : 9 a s the evil spirit o f 3 : 1 8 - 1 9 (cf. the
a n a l y s i s of 4:9 in section 2h a b o v e ) , a n d t h e c o n t e x t just p r e c e d i n g ( 4 : 1 6 ) a n d f o l l o w i n g ( 4 : 2 4 - 2 5 ) o u r e x p r e s s i o n indicates that
i n d i v i d u a l s a r e influenced to s o m e extent b y both the g o o d a n d
evil spirit (cf. s e c t i o n 3 b e l o w ) . A s w i t h ftbvi rrn in 4 : 9 , h o w e v e r , t h e e x p r e s s i o n in 4 : 2 0 is essentially a h u m a n disposition
( w i t h c o s m i c o v e r t o n e s ) r a t h e r t h a n o n e or m o r e angelic beings.
T h e c o r r e c t t r a n s l a t i o n o f rrVrfl rrn bo is p r o b a b l y n o t " e v e r y
spirit o f p e r v e r s i t y " ( i n d i c a t i n g a p l u r a l i t y ) b u t "all spirit of
perversity"
( i n d i c a t i n g a single, p e r v e r s e d i s p o s i t i o n ) . W e
s h o u l d n o t e , finally, t h a t a l t h o u g h the c o n s t r u c t i o n of rrn bo in
at least t w o c a s e s in the Scrolls is c l e a r l y u s e d a s a description
of a n g e l i c b e i n g s (cf. I Q H 1:9 & 10:8 a n d the a n a l y s i s of these
p a s s a g e s in section 2el of c h a p t e r 5 a b o v e ) , it c a n also be u s e d to
d e s c r i b e m a n ' s spirit (cf. I Q H 1 5 : 1 3 a n d the a n a l y s i s in section
3d2 o f c h a p t e r 4 a b o v e ) ; a l s o , t h e s i n g u l a r of ruah w i t h a genitive i n d i c a t i n g a quality is n e v e r clearly u s e d b y the sectarians
to d e s c r i b e a n a n g e l , w h e r e a s this is the m o s t frequently u s e d
p a t t e r n in the non-biblical, H e b r e w Scrolls for d e s c r i b i n g m a n ' s
spirit o r d i s p o s i t i o n .
5 3
54
5 5
56
57
58
C / . Coppens, "don," p. 210; Licht, Rule, p. 103; Manns, symbole,

p. 88; Pryke, "'Spirit'," p. 345; and Wernberg-Moller, "Reconsideration,"
p. 423. Note that K. G. Kuhn in "Sektenschrift," pp. 301-2 relates ruah
in 4:20 to the evil spirit of 3:18-19, but at this time he regarded the two
spirits as no more than human dispositions (cf. n. 18 in chapter 2
above); cf. also Notscher, "Geist," pp. 307-8 & 310, who seems to hold a
similar view at that time.
5 3
E.g., as in W. D. Davies, "Paul," p. 161 and H. W. Kuhn, Enderwartung, p. 121.

55
.g., as in Dupont-Sommer, ecrits, p. 97; Leaney, Rule, p. 154;
Vermes, Scrolls in English, p. 77; and Wernberg-Moller, Manual, p. 27.
T h e lack of the article is probably because the author is treating
this expression as a proper name; cf. Kautzsch, Grammar, 125f.
C / . section 2a in chapter 5 and n. 60 in chapter 4 above.
C / . section 3a of chapter 4 above.
SA
56
57
58
k. 1QS 4 : 2 1 a c r o p
207
rrn.
A majority of s c h o l a r s u n d e r s t a n d s this e x p r e s s i o n a s referring to the Spirit of G o d w i t h s o m e of t h e m e q u a t i n g it w i t h the

spirit o f t r u t h in 3 : 1 8 / 1 9
a n d a f e w e q u a t i n g it f u r t h e r w i t h
the angelic P r i n c e o f L i g h t s . O t h e r s a r e silent o r n o n - c o m m i tal o n t h e s e p o s s i b l e r e l a t i o n s h i p s
while s o m e doubt that
ruah h e r e h a s m u c h to d o w i t h e i t h e r t h e spirit of t r u t h o r
Prince of L i g h t s . A m i n o r i t y , o n t h e o t h e r h a n d , u n d e r s t a n d s
OTip n n a s a sanctified, h u m a n disposition a n d n o t h i n g m o r e .
5 9
60
61
62
6 3
It s e e m s t h a t t h e m a j o r i t y is c o r r e c t in this c a s e , h o w e v e r ,
especially those w h o d o not identify c h i p r r n h e r e with the
spirit of truth in 3 : 1 8 - 1 9 . T h u s , a l t h o u g h not* r r n just f o l l o w i n g
c h i p r r n in the s a m e line a p p e a r s b e c a u s e o f its p a r a l l e l c o n s t r u c t i o n to define c h i p r r n a s the spirit of t r u t h of 3 : 1 8 / 1 9 (cf.
noK r r n w i t h {biam} rmn r n r r n ) , b o t h o f t h e s e e x p r e s s i o n s in 4 : 2 1
a r e in a c o n c e p t u a l c o n t e x t f u n d a m e n t a l l y different f r o m that of
ruah in 3 : 1 8 - 1 9 a n d a s a result m u s t b e a n a l y z e d o n a different
C f . Delcor, "Doctrines," col. 972-3; idem. Hymns, pp. 45 & 47;

Flusser, "Sect," pp. 246 & 256; Foerster, "Geist," p. 131; Jaubert, notion,
pp. 239 & 244; Notscher, "Heiligkeit," pp. 340-1; and Seitz, "two Spirits,"
p. 93.
59
C / . Anderson, "'Ruah'," pp. 298-9 & 302; Bocher, Dualismus, pp.

38-9 & 77; Cross, Library, pp. 210 & 213; Leaney, Rule, pp. 43 & 158-9;
and Ringgren, Faith, pp. 82 & 89.
60
Cf. Carmignac and Guilbert, Textes, p. 37 n. 76 & p. 155 n. 9; Dietzel, "Beten," p. 19; Graystone, "Scrolls," vol. 23, pp. 33-34; G. Maier,
Mensch, pp. 189-190; J. Maier, Texte, vol. II, p. 206; Manns, symbole, p.
88; Montague, Holy Spirit, p. 118; Schnackenburg, "'Anbetung'," p. 89;
and Sjoberg, "Neuschopfung," p. 135 n. 3; cf. also Chevallier, Souffle,
pp. 54-6.
6 1
B a u m b a c h , Qumran, pp. 13-14; Beaven, "Ruah," pp. 90-91; Betz,

Offenbarung,
p. 148; Bruce "Holy Spirit," pp. 50 & 5 3 ; Coppens,
"Documents," p. 37 n. 46; Irwin, "Spirit-Dualism," p. 191(he also thinks
that ruah here may be the same as the spirit of truth, cf. ibid., p. 10);
Johnston, "Spirit," p. 39; and H. W. Kuhn, Enderwartung, p. 137 (cf. also
pp. 120-1).
62
^ B u r r o w s , More Light, p. 295; Licht, Rule, pp. 38 & 28; and Wernberg-Moller, "Reconsideration," pp. 423 & 440.
208
b a s i s . F r o m t h e b e g i n n i n g o f t h e T r e a t i s e , ruah h a s b e e n p r e s e n t e d within a c r e a t i o n c o n t e x t in w h i c h m e n a r e u n d e r s t o o d as
c r e a t e d w i t h a g o o d o r evil spirit a s a r e s u l t o f G o d ' s foreord a i n i n g will ( 3 : 1 5 - 1 8 ) . In 4 : 1 8 f f . , h o w e v e r , t h e a u t h o r n o w
s p e a k s o f ruah n o t a s a spiritual c a p a c i t y u n c h a n g e a b l y c o n d i t i o n i n g m a n ' s r e l i g i o u s life f r o m birth b u t a s a n eschatological
gift of G o d w h i c h is to c l e a n s e h i m f r o m all evil d e e d s a n d to
effect a r a d i c a l c h a n g e in his i n h e r i t e d spiritual n a t u r e ( 4 : 2 0 2 1 ) . T h e a u t h o r o f 4 : 2 1 a , t h e n , is d e a l i n g w i t h a t r a d i t i o n a l ,
biblical c o n c e p t b a s e d o n p a s s a g e s s u c h a s Is. 4 4 : 3 , Joel 3:1 a n d
E z k . 3 6 : 2 5 - 2 7 , a n d e v e n t h o u g h it m a y h a v e b e e n his intent to
r e d e f i n e c h i p n n fully w i t h i n the s e n s e of the spirit of truth in
3 : 1 8 / 1 9 (cf. section 3 b e l o w ) , this w a s n o t t h e traditional m e a n i n g of this e x p r e s s i o n a m o n g t h e s e c t a r i a n s f r o m w h o m h e r e c e i v e d it.
T h e r e are t w o additional points of evidence which s h o w
t h a t c h i p n n r e f e r s to G o d ' s Spirit: 1) t h e r e is n o u n a m b i g u o u s
u s e o f t h e s i n g u l a r o f ruah in the Scrolls in c o n s t r u c t w i t h a n y
f o r m of c h i p in t h e s i n g u l a r w h i c h m e a n s a n y t h i n g o t h e r t h a n
G o d ' s Spirit, w h e r e a s this basic p a t t e r n is often clearly u s e d to
r e f e r t o G o d ' s Spirit (cf. s e c t i o n s 2b, 2c a n d 2e of c h a p t e r 3
a b o v e ) , a n d 2 ) the c h i p n n of o u r p a s s a g e s "cleanses" ( n n o ) m a n
f r o m sin o f a m o r a l n a t u r e , a n d this kind of c l e a n s i n g is n e v e r
a t t r i b u t e d in t h e s e c t a r i a n l i t e r a t u r e to m a n o r m a n ' s spirit b u t
is a l w a y s the w o r k of G o d o r H i s S p i r i t .
64
1 . 1 Q S 4 : 2 1 b van n n .
B e c a u s e of t h e similarity o f e x p r e s s i o n , m o s t s c h o l a r s u n d e r s t a n d n n n n a s a r e f e r e n c e to t h e g o o d ( c o s m i c ) spirit of
3 : 1 8 / 1 9 w i t h s o m e identifying it f u r t h e r a s the angelic P r i n c e of
L i g h t s a n d the rest a m b i g u o u s o r n o n - c o m m i t a l o n this identif i c a t i o n ; a f e w s c h o l a r s , h o w e v e r , v i e w this e x p r e s s i o n a s n o
6 5
66
^ C f . n. 65 in chapter 3 above.
C f . n. 60 above and also Ellis "Gifts," pp. 135-6 and Montague,
Holy Spirit, p. 118.
^ C f . n. 59 above and also Irwin, "Spirit-Dualism," pp. 8 & 10; Licht,
"Analysis," p. 97; and Manns, symbole, p. 88.
65
209
m o r e t h a n a h u m a n d i s p o s i t i o n o r (it a p p e a r s ) a s G o d ' s h o l y
Spirit s e p a r a t e f r o m the g o o d spirit of 3 : 1 8 - 1 9 . T h e a u t h o r ' s
intent is p r o b a b l y to refer to the g o o d spirit of 3 : 1 8 / 1 8 ( a s a disposition), b u t n o t e t h e basically different c h a n g e in c o n c e p t u a l ity h e r e f r o m t h a t of 3 : 1 8 / 1 9 (cf. t h e c o m m e n t s o n this in the
analysis of e)Tip rrn in section 2k a b o v e a n d the a n a l y s i s o f t h e
author's p u r p o s e h e r e in section 3 b e l o w ) .
67
68
m . 1QS 4 : 2 2 r m r r n .
S c h o l a r s s e e m to b e d i v i d e d o v e r the m e a n i n g of this e x pression. S o m e u n d e r s t a n d it a s a r e f e r e n c e to the ( c o s m i c ) evil
spirit of 3 : 1 8 - 1 9 w i t h o n e identifying it f u r t h e r a s t h e A n g e l
of D a r k n e s s a n d a n o t h e r a s a d e m o n s e p a r a t e f r o m t h e evil
( c o s m i c ) spirit of 3 : 1 8 - 1 9 , w h i l e o t h e r s see it a s a s i m p l e h u m a n d i s p o s i t i o n . It s e e m s , h o w e v e r , that m a n n is a n altern a t e t e r m for n b i s n n in 4 : 2 0 w h i c h , in t u r n , r e f e r s to the evil
spirit o r disposition of 3 : 1 8 - 1 9 (cf. the analysis of this in section
2 ; a b o v e ) . A l t h o u g h it is t r u e t h a t the p i o u s a r e d e s c r i b e d a s
" w a l l o w i n g " ( i b b i a n n ) in t h e "spirits" (i.e. evil a n g e l s ) of Belial
in 4 Q 1 7 7 , 1-4, 1 0 ,
this m e t a p h o r is m o s t o f t e n u s e d in t h e
Scrolls to d e s c r i b e a n i n v o l v e m e n t n o t w i t h evil spirits b u t w i t h
i m p u r e spiritual d i s p o s i t i o n s a n d c o n d u c t (cf. I Q H 6 : 2 2 ; 1 7 : 1 9 ;
C D 3:17; 8:5 & 1 9 : 1 7 ) a s is also the c a s e in t h e i m m e d i a t e c o n text of o u r expression (viz., 4 : 1 9 s e n ' a m a nbbiann . . . b a n n o * ) . A s
6 9
7 0
71
72
7 3
C / . Coppens, "don," p. 210; Notscher, "Geist," p. 309 (cf. n. 59

a b o v e ) ; P r y k e , "'Spirit'," p. 3 4 5 ; and
Wernberg-Maller,
"Reconsideration," p. 423; cf. also Treves, 'Two Spirits," p. 450.
67
68
17.
C / . Chevallier, Souffle, pp. 55-56 and Huppenbauer, Mensch, p.
C f . Delcor, "Doctrines," col. 973 and Schubert, "Sektenkanon," p.

505 n. 33.
Dupont-Sommer, "instruction," p. 33 (cf. also p. 18).
Baumbach, Qumran, p. 14; cf. also J . Maier, Texte, vol. II, p. 204.
C f . Irwin, "Spirit-Dualism," pp. 9 & 191; Licht, Rule, p. 104;
Manns, symbole, p. 88 and Wernberg-Moller, "Reconsideration," p.
423.
69
70
71
7 2
T h i s follows Strugnell's reconstruction in "Notes," p. 238; cf. the

discussion of this verse in section 2bl in chapter 5 above.
73
210
w i t h ruah i n 3 : 1 8 - 1 9 , 2 5 a n d 4 : 2 0 , h o w e v e r , ruah in 4 : 2 2 inv o l v e s m o r e t h a n s i m p l y a m a n ' s i n d i v i d u a l o r p r i v a t e spiritual c o n d u c t b u t is i n t i m a t e l y related t o evil o n a c o s m i c scale

w h i c h t o t a l l y c o n d i t i o n s h i s r e l i g i o u s life a n d w h i c h c a n b e
o v e r c o m e o n l y b y a n a c t of G o d himself.
W e s h o u l d n o t e , finally, t h a t a t least o n e s c h o l a r u n d e r s t a n d s ma nn h e r e a s t h e spirit for i m p u r i t y (i.e., " t h e spirit of
p u r i f i c a t i o n " ) b y a n a l o g y w i t h ma 'D ( " p u r i f y i n g w a t e r s " ) . It
s e e m s , h o w e v e r , that D u p o n t - S o m m e r is c o r r e c t in his o b s e r v a tion that t h e i d i o m a t i c force of ma 'D s h o u l d n o t b e e x t e n d e d to
ma r r n , since bViann, w h e n e v e r it a p p e a r s in t h e Scrolls, a l w a y s h a s a negative m e a n i n g .
7 4
75
76
n. 1QS 4 : 2 3 Viffi no* 'nn.

A m a j o r i t y of s c h o l a r s u n d e r s t a n d s this e x p r e s s i o n a s a refe r e n c e to angelic b e i n g s w i t h m o s t identifying t h e m a s t h e t w o
( c o s m i c ) spirits o f S : ^ - ^
a n d o t h e r s a s a plurality of angelic
and demonic b e i n g s ; a minority, on the other hand, unders t a n d s t h e spirits h e r e a s n o m o r e t h a n g o o d a n d evil disposit i o n s w i t h i n m e n . It s e e m s , h o w e v e r , that t h e majority is corr e c t in this c a s e , especially those w h o u n d e r s t a n d D'nn a s refer7 7
7 8
7 9
e e / . Vermes, Scrolls in English, p. 78.

75
76
Dupont-Sommer, "instruction," p. 33.

C / . IQH 6:22; 17:19; CD 3:17; 8:5; 19:17; and 4Q177,1-4,10; cf. also
4Q177,19,4.
C / . Anderson, "'Ruah'," pp. 298-9; Betz, Offenbarung, p. 146;

Bocher, Dualismus, pp. 38-39 & 77; Brandenburger, Fleisch, pp. 97-98;
Charlesworth, "Comparison," p. 89; Cross, Library, pp. 210-211; Licht,
"Analysis," p. 98; Montague, Holy Spirit, p. 117; Ringgren, Faith, p. 72;
and Schweizer, "TrveD|ia," p. 390. For the additional question of the relationship of the two spirits to the two angels, see n. 17 in this chapter
above.
Cf. Irwin, "Spirit-Dualism," pp. 8-9 & 198 n. 17; H. W. Kuhn, Enderwartung, p. 121; Notscher, "Geist," pp. 310 & 313; and Yadin, Scroll
of War, p. 231.
C o p p e n s , "don," p. 210; Johnston, "Spirit," p. 30; WernbergMoller, Manual, p. 67; and idem, "Reconsideration," p. 422. Cf. also
Treves, 'Two Spirits," p. 450.
7 7
78
79
211
ring to a plurality of g o o d a n d evil angelic b e i n g s . T h e b a s i c e v i d e n c e for this is: 1) t h e m a s c u l i n e p l u r a l f o r m of ruah, w h i c h

often m e a n s " a n g e l s / d e m o n s " in the Scrolls a n d n e v e r u n a m biguously has a meaning other than t h i s and 2) the masculine
reference (as w e w o u l d e x p e c t ) to o'rm C O T in v. 2 5 a n d p o s s i bly obnir in v. 2 4 ) , n o r m a l for ruah a s a n g e l / d e m o n b u t n o t a s
a r e f e r e n c e to m a n ' s s p i r i t . T h e a u t h o r ' s intent, then, is to e x p a n d o n the t h o u g h t a l r e a d y e x p r e s s e d in 3 : 2 4 that t h e p i o u s
m u s t d e a l n o t o n l y w i t h their o w n sinful n a t u r e b u t a l s o w i t h
the p r o b l e m o f d e m o n i c a t t a c k , w h i c h h a s t h e p o t e n t i a l o f
m a k i n g t h e m fail in their r e l i g i o u s lives (TIN ' b'tfarr?). T h e
s a m e t h o u g h t is also f o u n d in 4 Q 5 1 0 , 1, 6 in w h i c h the d e m o n s
a t t e m p t to d e s t r o y t h e h e a r t of t h e faithful (oaab D E J i f ? ) 8 3 a n d
so l e a d t h e m a s t r a y a n d in 4 Q 5 1 1 , 4 8 - 4 9 + 5 1 , 4 in w h i c h t h e
8 0
8 1
82
C / . section 2c in chapter 7 above.

There is a question as to whether - Q J m t a in 4:23 goes with O T
preceding it (e.g., Wernberg-Moller, Manual, p. 27) or with oVnrr following it in v. 24 (e.g., Licht, "Analysis," p. 98). If the spirits in 4:23 are
identical to the two spirits of 3:18-19 and ina m t a is understood as going
with O T , this produces a conceptual tension in the Treatise since the
two spirits are no longer seen as dividing mankind into two clearly
defined groups (as in 3:18ff.) but as dividing the spirituality of the individual into two conflicting elements (cf. ibid., p. 91 n.13). Given the
definition of ruah in 3:18ff. as "dispositions" and DTffi as numerous angelic spirits, however, this is no longer as much of an issue, although it
would probably make the most sense in the light of passages such as
4Q510,1 and 4Q511,48-49+51 to view " O J here as referring to individual
men (especially sectarians) who must contend with the strife of demonic attacks (cf. also I C S 3:24 and 1QM 13:10ff.). The expression x r
" O l , then, should probably be read with O T , with the "spirits" as its
subject and with men as the subject of oVnrv (as in K. G. Kuhn,
"Epheserbrief," p. 341) since the chief interest of this treatise is men's
conduct.
80
8 1
C / . section 3a of chapter 5 above. 1QS, however, seems to prefer

the masculine to the feminine in the imperfect plural; cf. 2:15-16 and
4:17-18. For the feminine imperfect plural in the other Scrolls
(although not in connection with ruah), cf. I Q H 7:11; 18:15; 1QM 8:1;
4QpPs 37II, 16.
82
83
C / . the analysis of this context in section 2b3 of chapter 5 above.
212
T h e M e a n i n g of Ruah- at Q u m r a n
psalmist mentions "wars"
(mnnbD)
w i t h i n his " b o d y " ( m a ) a p -
p a r e n t l y b e c a u s e o f t h e n n r o o m n n (lines 2 - 3 ) w h i c h a r e a t tacking his spiritual l i f e .
84
W e s h o u l d n o t e , finally, t h a t t h e f e m i n i n e r e f e r e n c e s b e g i n n i n g in 4 : 2 5 (cf. t h e suffixes o n ]DfD, p f e W Q a n d ftr\r) d o not r e fer t o t h e o n n o f 4 : 2 3 b u t to t h e t w o s p i r i t s o r d i s p o s i t i o n s

w h i c h a r e t h e subject o f t h e w h o l e T r e a t i s e . V e r s e s 2 5 - 2 6 , then,
a r e a r e s t a t e m e n t o r s u m m a r y o f t h e m o s t i m p o r t a n t points of
t h e e s s a y , e s p e c i a l l y t h o s e f r o m 4 : 1 5 o n w a r d (cf. 4 : 1 6 w i t h
4:25).
o . 1QS 4 : 2 6 irrn.
M o s t s c h o l a r s u n d e r s t a n d T i n h e r e a s r e f e r r i n g to m a n ' s
spirit,
8 5
w h i c h s e e m s t o b e c o r r e c t . T h e i m m e d i a t e c o n t e x t of
this e x p r e s s i o n i n v o l v e s t h e s t a t e m e n t that m a n ' s w i c k e d n e s s is

p r o p o r t i o n a l l y r e l a t e d to h i s p a r t i c i p a t i o n in t h e "lot" Orria) of
w i c k e d n e s s ( 4 : 2 4 ) , a n d d i r e c t l y b e f o r e i n n in 4 : 2 6 t h e a u t h o r
s a y s t h a t G o d c a u s e s t h e " l o t s " ( m b - n a ) t o fall for "all t h e livi n g " ( T I V D , t o w h i c h the suffix o n n n r e f e r s ) . T h e c o n t e x t h e r e ,
t h e n , s h o w s t h a t "all t h e l i v i n g " w i t h its " l o t s " refers p r i m a r ily t o m a n , w h o s e "lot" is t h e p r i m a r y interest o f this Treatise.
T h e s a m e m e a n i n g for T J V O c a n b e seen in 1QS 9:12, w h o s e c o n t e x t is a l s o p r i m a r i l y i n t e r e s t e d in m e n a n d h o w t h e Vofoo is to
deal with them. A n additional indication that n n
r e f e r s to
m a n ' s spirit in 4 : 2 6 is its s u b o r d i n a t i o n t o t h e p r e p o s i t i o n ' s b ,

w h i c h is u s e d w i t h ruah in t h e Scrolls o n l y to i n d i c a t e a relat i o n s h i p i n v o l v i n g t h e h u m a n spirit o r d i s p o s i t i o n (cf.
1QS
2:20; 9:15; a n d C D 20:24).

C / . Baillet in Discoveries, VII, p. 244, note on line 4, who draws
attention to this parallel with 1QS 4:23.
8 4
E x c e p t for Ringgren in Faith, p. 72 (who renders i n n somewhat

ambiguously as "His (its) spirit"), almost every one understands ruah
here as man's spirit in one sense or another: cf. Irwin, "Spirit-Dualism,"
p. 191; K. G. Kuhn, "TIeipaqK>s," P- 214; H. W. Kuhn, Enderwartung, p.
122; Licht, Rule, p. 76; J. Maier, Texte, vol. II, p. 206; Molin, Sonne, p. 24;
Notscher, "Geist," p. 309; idem, Terminologie, p. 180; Pryke, "'Spirit'," p.
345; Schweizer, "Gegenwart des Geistes," p. 492; and idem, "irveuua," p.
391; and Wernberg-Moller, Manual, p. 27.
85
213
3. Conclusion.
A basic p r o b l e m in t h e definition of ruah in 1QS 3 : 1 3 - 4 : 2 6
w h i c h h a s o c c u p i e d s c h o l a r s f r o m the b e g i n n i n g o f the s t u d y of
1QS h a s b e e n the r e l a t i o n s h i p of the t w o spirits in 3 : 1 3 - 4 : 1 4 to
their f u n c t i o n in 4 : 1 5 - 2 6 . In 3 : 1 3 - 4 : 1 4 the t w o spirits d i v i d e
humanity into t w o o p p o s e d spiritual g r o u p s o f g o o d a n d evil,
b u t in 4 : 1 5 - 2 6 t h e y d i v i d e the individual into t w o o p p o s e d spir8 6
C / . K. G. Kuhn, "Sektenschrift," p. 301 n. 4 for the first extensive

discussion of this problem. Kuhn's position here is that these two sections involve only a terminological difference (cf. section 2a of chapter
2 above), but in not making it clear that the sharp division of humanity
rests primarily on the leadership of the two angels rather than on the
two opposite "spirits" in man, Kuhn is subject to the kind of criticism
found in Osten-Sacken, Gott und Belial, p. 24 n. 2: "Diese einheitliche
Interpretation verkennt die unterschiedliche Stellung diesen Motive
in S III, 13ff. und IV, 23bff. In III, 13 bis IV, 14 dominiert die Tendenz
der Trennung in Menschengruppen, die Bemerkung iiber die verfiihrung der Lichtsohne durch den Finsternisengel wird ferner sofort
abgeschwacht durch die Zusicherung der Hilfe Gottes und des Engels
seiner Wahrheit und nicht in dualistischen Sinne ausgewertet. In IV,
23ff. dagegen ist der Widerstreit thematisch behandelt. Eine exakte
Scheidung zwischen Licht- und Finsternissohnen, wie sie die Darstellung III, 13 bis IV, 14 durchzeiht, ist nach diesem Abschnitt wie auch in
IV, 15ff. unmoglich." However, if the two angels are presupposed in
4:15-26, an exact division of humanity into two, good and evil, warring
groups can also be understood there with the individual members of
each group being in more or less agreement with their respective angelic rulers. On the other hand, if the two spirits are regarded as cosmic beings ruling over humanity and identified as the two angels of
3:20ff. (so most scholars), the tension between 3:13-4:15 and 4:15-26
would seem to be irreconcilable. Licht in "Analysis," pp. 88-100 has
made the most convincing attempt within a view of the two spirits as
angelic in nature for understanding 3:13-4:26 as a conceptual unity,
but this has involved the view that 4:16 & 24 are not referring to the
participation of the individual in both the good and evil spirits, (cf. the
discussion of this in n. 87 below).
85
214
itual d i s p o s i t i o n s o f g o o d a n d e v i l . T h e p r o b l e m , then, is o n e
o f c o n s i s t e n c y : if the t w o spirits a r e to b e r e g a r d e d a s influenci n g to o n e e x t e n t o r a n o t h e r e a c h i n d i v i d u a l ( 4 : 1 5 - 2 6 ) , h o w c a n
t h e y b e u n d e r s t o o d a s also g i v i n g rise t o t w o s h a r p l y disting u i s h e d g r o u p s o f h u m a n i t y ? If b o t h spirits influence e a c h ind i v i d u a l , it w o u l d b e m o r e logical t o e x p e c t a sliding scale of
g o o d a n d evil in h u m a n i t y ( w i t h m o s t p e o p l e in t h e m i d d l e )
rather than t w o sharply distinguished groups with one confined to a r e a l m o f spiritual d a r k n e s s a n d the o t h e r to a r e a l m
87
L i c h t maintains in "Analysis," p. 91 n. 13 that the Treatise

throughout never presents the two spirits as competing for the soul of
the individual person since the notion "is quite incompatible with the
main argument, viz. the division of mankind" (ibid.). He understands
passages such as 4:16 & 24, therefore, as referring to the greater or
lesser participation of the individual in one spirit or the other, but not
in both (ibid., pp. 95 & 98). There are varying levels of righteousness in
the Qumran community, then, not because of a greater or lesser influence of the spirit of iniquity in the individual sectarian, but because
each has a different level of inheritance in the one good spirit. This
view, however, does not sufficiently take into account the positive
presence of spiritual evil in the sectarian as seen in 3:21-23 and especially in 4:20, which is probably referring to the Qumranian faithful
when it says that God will destroy "all spirit of iniquity from the bounds
(?) ('DDrra) of his flesh;" cf. note 97 below and passages such as 1QS 11:912, IQH 13:13-16 and 17:25 in which the secarian is accutely aware of
his inward, spiritual sinfulness. Cf. also Lichtenberger, Studien, p. 137
and especially Osten-Sacken, Gott und Belial, p. 24, who notes that
4:16 in the context of 4:18-22 "erscheint nur dann als sinnvoll, wenn
ausgedmckt werden soil, dafi der Mensch in unterschiedlichem Grad
an beiden Geisterklassen Anteil hat und entsprechend dieser Erbschaft handelt." Note, finally, that 4Q186 understands the spirit of the
individual as being conditioned by both "darkness" and "light"; cf. Allegro, "Cryptic Document," pp. 291-4. Nevertheless, the conflict of the
two spirits in the soul of the individual is not personal in nature since
these "spirits" are not personal, angelic beings; they clash only as two
fundamentially different spiritual dispositions in men's hearts. The
personal dimention in this conflict is only in the numerous good and
evil angels who either attack or aid the spiritual life of the sectarian (cf.
1QS 3:24; 4:23; 1QM 12:8-9; 13:10; 4Q SI 40)
87
215
of light. M o r e o v e r , the c o n s e n s u s that the t w o spirits s h o u l d b e

identified w i t h the t w o a n g e l s (the P r i n c e o f L i g h t s a n d A n g e l
of D a r k n e s s ) further intensifies this p r o b l e m since e a c h a n g e l
w o u l d h a v e his " d o m i n i o n " to o n e e x t e n t o r a n o t h e r o v e r e a c h
individual rather than o v e r a clearly defined, g o o d o r evil
g r o u p of p e o p l e . A s a result of this c o n c e p t u a l t e n s i o n , then, a s
well a s c o n s i d e r a t i o n s b a s e d o n v o c a b u l a r y , style a n d l i t e r a r y
structure, Osten-Sacken has disagreed with the predominant
v i e w ( r e f l e c t e d e s p e c i a l l y in L i c h t ) t h a t 3 : 1 3 - 4 : 2 6 is a litera r y u n i t y a n d sees r a t h e r t h r e e distinct s t a g e s in its p r o d u c t i o n
(3:13-4:14; 4:15-23a; and 5 : 2 3 b - 2 6 ) .
T h e g e n e r a l r e a c t i o n to
Osten-Sacken's position h e r e s e e m s to b e m i x e d : o n e s c h o l a r a c c e p t s his a n a l y s i s e n t i r e l y , a n o t h e r o n l y in r e s p e c t to a d i v i sion b e t w e e n 3:13-4:14 a n d 4 : 1 4 - 2 6 , a n d t w o o t h e r s a r e willing
to a c c e p t 3 : 1 3 - 4 : 1 4 a n d 4 : 1 5 - 2 6 a s t w o d i s t i n g u i s h a b l e s e c t i o n s
(while m a i n t a i n i n g t h e possibility o f o n e a u t h o r ) b u t resist the
v i e w that t h e s e s e c t i o n s c o n t a i n p n e u m a t o l o g i e s w h i c h a r e in
essential tension w i t h e a c h o t h e r .
88
8 9
9 0
91
92
9 3
It is possible that O s t e n - S a c k e n is c o r r e c t in his a n a l y s i s o f

1QS 3 : 1 3 - 4 : 2 6 ( e s p e c i a l l y in his d i s t i n c t i o n b e t w e e n 3 : 1 3 - 4 : 1 4
a n d 4 : 1 5 - 2 6 ) , b u t it s e e m s clear that the m e a n i n g of ruah in this
treatise s h o u l d n o t b e u s e d a s e v i d e n c e to p r o v e t h a t 3 : 1 3 - 4 : 2 6
h a d t w o o r t h r e e different a u t h o r s o r s t a g e s o f c o m p o s i t i o n .
A l t h o u g h the t w o spirits a r e closely related to g o o d a n d evil o f
a cosmic nature, they manifest themselves throughout the t w o spirit t r e a t i s e e s s e n t i a l l y a s d i s p o s i t i o n s in m a n a n d a r e a l ways sharply distinguished from the two cosmic angels
(3:20ff.) w h o s e l e a d e r s h i p d i v i d e s h u m a n i t y into t w o d i s t i n c t
88
C f . n. 17 above.
C / . Licht, "Analysis," pp. 88-100 and also the comments of Noll in

"Angelology," p. 131 and n. 6.
Osten-Sacken, Gott und Belial, pp. 17-27.
Murphy-O'Connor, "genese," pp. 541ff.
Delcor, "Doctrines," col. 963-4.
C / . Lichtenberger, Studien,
pp. 139 & 141 and Noll,
"Angelology," pp. 131-3.
89
90
9 1
92
9 3
216
r e a l m s of spiritual light a n d d a r k n e s s .
It is possible that
3 : 1 3 - 4 : 1 4 i n t e n d s t o describe t h e p i o u s a s entirely g o o d (sinning
o n l y b e c a u s e o f d e m o n i c a t t a c k , cf. 3 : 2 4 ) a n d t h e w i c k e d a s e n tirely evil, a n d if this is t h e c a s e , 3 : 1 3 - 4 : 1 4 w o u l d b e in c o n c e p tual t e n s i o n w i t h 4 : 1 5 - 2 6 since t h e latter c l e a r l y e n v i s i o n s t h e
i n d i v i d u a l a s p a r t i c i p a t i n g in b o t h t h e g o o d a n d evil s p i r i t .
B u t 3 : 1 3 - 4 : 1 4 d o e s n o t c l e a r l y s a y t h a t t h e p i o u s h a v e n o inv o l v e m e n t w i t h t h e spirit of iniquity, a n d t h e d e m o n i c t e m p t a tions t o w h i c h t h e y a r e subject (3:21ff.) m a y i n v o l v e a tacit a s s u m p t i o n o f u n d e r l y i n g sinful p r o p e n s i t i e s o n their p a r t . In
fact, 3:21-24 creates t h e p r o b l e m of h o w spiritually perfect
p e o p l e , influenced o n l y b y t h e spirit of t r u t h a n d u n d e r t h e p r o tection of t h e P r i n c e o f L i g h t s , c a n y e t b e b r o u g h t into sin b y t h e
A n g e l of D a r k n e s s a n d his d e m o n s . It difficult to k n o w h o w t h e
a u t h o r of 3 : 2 1 - 2 4 w o u l d h a v e h a n d l e d this p r o b l e m if h e d i d
n o t a n t i c i p a t e t h e k i n d of solution f o u n d in 4 : 1 5 - 2 6 ( a s m o s t
s c h o l a r s u n d e r s t a n d t h i s ) . O n t h e o t h e r h a n d , it is r e a s o n a b l e
to s u p p o s e that w h o e v e r w r o t e 4 : 1 5 - 2 6 w o u l d h a v e e x p e c t e d his
t e a c h i n g t o h a v e b e e n r e a d in t h e light of 3 : 1 3 - 4 : 1 4 . This w o u l d
m e a n , t h e n , that a l t h o u g h t h e a n g e l s o f 3 : 2 0 - 2 5 a r e n o t m e n t i o n e d in 4 : 1 5 - 2 6 , t h e a u t h o r w o u l d still v i e w t h o s e w h o h a d
sufficient s p i r i t u a l light a s b e i n g fully u n d e r t h e a u t h o r i t y o f
the P r i n c e o f L i g h t s ( d e s p i t e their d a r k n e s s , cf. C D 1 6 : 4 - 5 ) with
t h e A n g e l of D a r k n e s s fully d o m i n a t i n g t h e " s o n s of iniquity"
9 4
95
9 6
9 7
T h i s is accomplished primarily by the use of gender: cf. the

transition from feminine to masculine in 3:20ff., from masculine to
feminine in 3:25ff., from feminine to masculine in 4:23ff. (to indicate
personal angelic and demonic forces), and from masculine to feminine in 4:25f.
Cf. n. 87 above.
Cf. K. G. Kuhn, "Sektenschrift," p. 301 n. 4, who notes that demonic attack against the sectarian is possible because his "flesh" (i.e.,
the conceptual equivalent to the evil spirit of 3:18/19) makes him vulnerable to this. Kuhn cites 1QS 11 (cf. v. 9) which talks about the sectarian's "iniquitous flesh" (Tea Vu>) as the underlying thought of 3:24.
Cf. Lichtenberger, Studien, p. 141, who notes that "der Hinweis
in 1QS 3:21ff. auf die Siinde der Frommen [machte] de Fortsetzung in
1QS 4:15-26 grundsatzlich notwendig."
94
95
96
97
217
T h e M e a n i n g of Ruah in 1 Q S 3 : 1 3 - 4 : 2 6
d e s p i t e a n y s m a l l p o r t i o n of g e n u i n e s p i r i t u a l i t y t h e y m i g h t
h a v e . T h e r e w o u l d still exist, t h e r e f o r e , t w o distinct d i v i s i o n s
of h u m a n i t y in 4 : 1 5 - 2 6 , b u t w i t h t h e a d d e d c l a r i f i c a t i o n t h a t
i n d i v i d u a l s within t h e s e d i v i s i o n s h a v e d i s p o s t i o n s of v a r y i n g
a m o u n t s of both g o o d a n d evil. This additional clarification
w o u l d b e e s p e c i a l l y helpful to the s e c t a r i a n w h o felt h i m s e l f
led into sin n o t o n l y b y external, d e m o n i c forces (3:24 & 4 : 2 3 ) b u t
also b y his o w n internal d e s i r e s (cf. 1QS 1 1 : 9 - 1 2 ) .
W e s h o u l d n o t e , finally, the a t t e m p t in this T r e a t i s e to r e late the t w o - s p i r i t d o c t r i n e to t w o traditional v i e w s in s e c t a r ian p n e u m a t o l o g y . O n e h a s to d o w i t h G o d ' s S p i r i t a n d the
other with the p r o b l e m of d e m o n i c i n f l u e n c e . B o t h a r e closely
r e l a t e d to a v i e w that G o d ' s e s c h a t o l o g i c a l Spirit is n o t a p r e sent reality in the c o m m u n i t y ' s s p i r i t u a l i t y . In t h e first c a s e
the a u t h o r tries to r e i n t e r p r e t t h e t r a d i t i o n a l v i e w of t h e sect
that G o d t h r o u g h H i s Spirit will d e l i v e r H i s p e o p l e f r o m sin in
the last d a y s b y d e s c r i b i n g the e s c h a t o l o g i c a l 0 - n p r r n a s t h e
98
99
C / . 4Q504, 1-2, 15 which speaks about God as pouring out His

holy Spirit on His people. According to Baillet, this is a pre-Essene
writing which prefigures the spirituality adopted by the sectarians; cf.
Baillet, Discoveries, VII, p. 137.
99
concern about demons leading people into sin can be seen in
Jubilees 10 and 11 (fragments of this book were found at Qumran),
whose date of composition should probably be set before 140 B.C.; cf.
the recent work of O. S. Wintermute in Charlesworth,
Pseudepigrapha, vol. II, pp. 43-44. Cf. especially 1 Enoch 15 and 16 (fragments
of this book were also discovered at Qumran) and the comments of E.
Isaac in Charlesworth, Pseudepigrapha, vol. I, p. 7, who notes that the
consensus of critical scholarship on 1 Enoch 12-16 (before Qumran) is
that these chapters were written in early pre-Maccabean times. According to J. T. Milik, The Books of Enoch, Aramaic Fragments of
Qumran Cave 4 (Oxford: Clarendon Press, 1967), p. 25, "the dates of
our manuscripts of 4Q allow us to establish that from the first half of
the second century B.C. onwards the Book of Watchers [i.e., 1 Enoch 136] had essentially the same form as that in which it is known through
the Greek and Ethiopic versions." Milik also adds that the author of
the Book of Watchers "used an early written source which he incorporated without any great changes in his own work (6-19)."
9 8
218
now m i of 3 : 1 8 / 1 9 . I n this w a y t h e a u t h o r indicates that the

" h o l y Spirit" w h i c h will c o m e f r o m G o d in t h e f u t u r e is really
n o n e o t h e r t h a n t h e g o o d spirituality g i v e n to the sectarian at
his c r e a t i o n . T h i s m e a n s , then, that the a u t h o r is n o t c o m f o r t a b l e w i t h t h e i d e a t h a t t h e c o m m u n i t y is a l r e a d y enjoying an
e s c h a t o l o g i c a l o u t p o u r i n g o f G o d ' s Spirit: he confines its d e c i s i v e w o r k to t h e f u t u r e w h i l e r e d e f i n i n g it a s essentially n o
m o r e t h a n the s p i r i t / d i s p o s i t i o n of truth ( 3 : 1 8 / 1 9 ) p o s s e s s e d b y
all g o o d m e n to o n e e x t e n t o r a n o t h e r in all a g e s . This v i e w , in
t u r n , is r e l a t e d to the s e c o n d , traditional sectarian c o n c e r n , viz.,
t h e f e a r o f d e m o n i c a t t a c k ( 3 : 2 4 a n d 4 : 2 3 ) . All t h i n g s b e i n g
e q u a l , t h e s e c t a r i a n ' s p r e d o m i n a n t l y g o o d spirituality w o u l d
p r e s u m a b l y k e e p his evil n a t u r e in c h e c k (cf. I Q H 1 5 : 1 4 - 1 6 ) , b u t
w i t h t h e e x t e r n a l a n d u n p r e d i c t a b l e (cf. 4 Q 5 1 0 , 1 , 6 ) a t t a c k s of
d e m o n s , this " n a t u r a l " b a l a n c e is t h r e a t e n e d , a n d the sectarian
is in d a n g e r o f c o m m i t t i n g sins w h i c h m a y e v e n cost h i m his
m e m b e r s h i p in t h e c o m m u n i t y itself (cf. 1QS 6 : 2 7 - 7 : 2 ) . T h e a n s w e r to this traditional c o n c e r n w o u l d b e a s s u r a n c e of a n extern a l , spiritual h e l p of s o m e kind b e y o n d the n a t u r a l c a p a c i t i e s
o f t h e s e c t a r i a n ; b u t u n l i k e t h e a u t h o r o f I Q H 7:7-8, the a u thors) of t h e T r e a t i s e c a n n o t a s s u r e the s e c t a r i a n of G o d ' s help
t h r o u g h t h e p r e s e n c e o f H i s e s c h a t o l o g i c a l Spirit b u t o n l y of
t h e h e l p g i v e n b y G o d t h r o u g h H i s A n g e l o r a n g e l s (cf. 2>:2^ &
4 : 2 3 ) . T h e r e is o n l y o n e v e r s e in t h e T r e a t i s e , in fact, w h i c h
m a y i n d i c a t e t h a t G o d ' s e s c h a t o l o g i c a l Spirit is a l r e a d y p r e sent a m o n g t h e s e c t a r i a n s (cf. rrn 'mo in 4 : 6 a n d the analysis of
this v e r s e in section 2d2 o f c h a p t e r 3 a b o v e ) , but this is p r o b a bly a traditional expression within traditional materials
(especially 1QS 4:2-6 and 4:9-11) which circulated independently before they w e r e i n c o r p o r a t e d into the two-spirit
1 0 0
C / . K. G. Kuhn, "Sektenschrift," p. 302. n.4: ". . . der aus der

iranischen Religion in die Sektentexte ubernommene Dualismus der
beiden Ur-Geister der Wahrheit und des Frevels in Sekt. 4, 20ff. verbunden ist mit den alttestamentlichen Gedanken von dem "neuen
Geist," dem "Heiligen Geist" . . . den Gott dem Frommen ins Herz
geben wird . . . Gedanken vor allem aus Ez. 36, 25ff
" [emphasis his].
1 0 0
219
Treatise a s s u c h .
T h e a u t h o r o r r e d a c t o r o f 4 : 6 , then, w o u l d
h a v e m a d e u s e of r r n ' " n o a s p a r t of his effort to r e i n t e r p r e t the
m o r e traditional p n e u m a t o l o g y o f the sect in t h e light of his
t w o - s p i r i t d o c t r i n e , b u t h e f o u n d this g o a l difficult to a c c o m p l i s h p r o b a b l y d u e to t h e i n e r t i a o f t h e t r a d i t i o n a l v i e w s
( e x p r e s s e d especially in I Q H ) a n d also b e c a u s e of the c o n t i n u ing influence of the O l d T e s t a m e n t itself. T h u s , t h e a u t h o r ( s ) of
the Treatise w o u l d w i s h to redefine b o t h c h i p r r n a n d r r n H I D a s
the spirit of t r u t h of 3 : 1 8 / 1 9 , y e t 1) the traditional a n d biblical
v i e w that G o d is to s h e d Hzs Spirit u p o n m a n to d e l i v e r h i m
f r o m sin ( r a t h e r t h a n sprinkling o n m a n a n a d d i t i o n a l a m o u n t
of m a n ' s o w n "spirit of t r u t h , " cf. E z k . 3 6 : 2 7 ) a n d 2 ) t h e c o n v i c tion of the sectarians ( f r o m their origins; cf. 4 Q 5 0 4 , 1-2, 15) t h a t
t h e y w e r e a l r e a d y living in t h e final a g e w i t h its p r o m i s e of
G o d ' s Spirit (cf. E z k . 3 6 & 3 7 ) w o u l d h a v e p r e v e n t e d a n e w u n d e r s t a n d i n g of either of these e x p r e s s i o n s m u c h b e y o n d the a u t h o r s ) of this T r e a t i s e a s , in fact, the c o n c e p t u a l a n d l i t e r a r y
i s o l a t i o n o f this T r e a t i s e d e m o n s t r a t e s (cf. s e c t i o n 1 of this
chapter above).
1 0 1
T h e promise of reward and threat of punishment in 4:2-14 are

more at home in a less deterministic context which has room for an
appeal to the hearers' will; cf. Lichtenberger, Studien, pp. 135-6. Note
especially that Osten-Sacken, Gott und Belial, p. 157 on the basis of
Foerster's comparisons of 1QS 4:2-6 (cf. Foerster, "Geist," p. 129f.) understands the pneumatology of 4:2-6a as being essentially that of IQH:
"In den Tugendkatalog [i.e. 1QS 4:2-6a] sind uberwiegend Verhaltensweisen aufgenommen, die in den Lobliedern als Wirkungen
des heiligen Geistes erscheinen, der den Frommen mit dem Eintritt in
die Gemeinde geschenkt ist." This relationship between 1QS 4: 2-6 and
IQH led Foerster to identify ruah (ibid.) in 1QS 4:6 as God's holy Spirit
and then to identify this Spirit with the spirit of truth in 1QS 3 : 1 8 / 1 9
because of the position of 4:6 within the two-spirit Treatise.
l u l
CHAPTER 9
CONCLUSION
A l m o s t f r o m the beginning o f Q u m r a n i a n studies a k e y issue
in the a n a l y s i s of s e c t a r i a n religion h a s b e e n the m e a n i n g of
ruah. A s p a r t s of I Q H a n d o t h e r s c r o l l s b e c a m e a v a i l a b l e in
1 9 5 0 , K. G. K u h n c o n c l u d e d that a m a j o r t h e m e in s e c t a r i a n r e ligion w a s a belief in a spiritual Neuschopfung
c o m p a r a b l e to
t h a t of e a r l y C h r i s t i a n i t y . W i t h t h e p u b l i c a t i o n o f 1 Q S 3 - 4 ,
h o w e v e r , h e r e v i s e d this o p i n i o n in a d o p t i n g a v i e w o f s e c t a r ian religion w h i c h t a u g h t that m e n a r e b o r n w i t h a g o o d o r evil
spiritual disposition which r e m a i n s essentially u n c h a n g e d
t h r o u g h o u t life. M o s t s c h o l a r s followed h i m o n this e x c e p t that
the majority of t h e m also t e n d e d to identify the t w o spirits of
1QS 3-4 a s angelic, c o s m i c b e i n g s (often e q u a t e d w i t h the P r i n c e
of Lights a n d A n g e l of D a r k n e s s ) . This c o n s e n s u s c o n t i n u e d into
t h e 1 9 6 0 ' s w h e n it b e c a m e i n c r e a s i n g l y c l e a r t h a t 1 Q S 3 - 4
should not b e u s e d a s a basis o n w h i c h to u n d e r s t a n d all the r e s t
of sectarian p n e u m a t o l o g y . A n u m b e r of studies b e g i n n i n g w i t h
E . Sjoberg's article " N e u s c h o p f u n g " in 1955 w e r e a l r e a d y l e a d i n g in this d i r e c t i o n , b u t t h e 1966 p u b l i c a t i o n of H . W . K u h n ' s
Enderwartung
o n the eschatological expectations of the sect
s e e m s to m a r k a d e c i s i v e t u r n i n g point; since his s t u d y , m o s t of
the literature dealing with sectarian p n e u m a t o l o g y agrees
that 1QS 3-4 s h o u l d n o t b e u s e d uncritically a s Q u m r a n ' s s t a n d a r d p n e u m a t o l o g y , a n d there h a s b e e n m o r e interest in t r a c i n g
its origins in the O l d T e s t a m e n t .
The general results of c h a p t e r s 3-7 h a v e c o n f i r m e d this
t r e n d since K u h n . In c h a p t e r 3 w e n o t e d that the e x p r e s s i o n s in
the Scrolls d e a l i n g w i t h ruah a s G o d ' s Spirit a r e r e l a t e d c o n ceptually and syntactically m u c h m o r e closely to the Old
T e s t a m e n t t h a n to 1 Q S 3 - 4 . T h e c l o s e s t c o n c e p t u a l p a r a l l e l s
w e r e f o u n d with e s c h a t o l o g i c a l p a s s a g e s in t h e O l d T e s t a m e n t
s u c h a s Is. 4 4 : 3 , Joel 3 : 1 - 2 a n d especially E z k . 3 6 : 2 7 , 3 7 : 6 & 1 4 .
222
A n especially close syntactical parallel w a s found between

E z e k i e l a n d t h e Scrolls in the u n q u a l i f i e d u s e o f ruah to d e scribe G o d ' s Spirit. In c h a p t e r 4 o n m a n ' s spirit, ruah w a s a g a i n
f o u n d to reflect the basic c a t e g o r i e s of the O l d T e s t a m e n t , b u t
w i t h a m o r e n e g a t i v e e m p h a s i s o n m a n ' s spirit a s sinful a t
birth a n d w i t h the t e n d e n c y n o t o n l y to d e s c r i b e m a n as h a v i n g
a spirit b u t a l s o a s being a spirit. T h e r e w a s v e r y little e v i d e n c e f o u n d of m a n ' s spirit a s a p r e d e s t i n e d spirituality g i v e n
to h i m a t b i r t h ( w i t h the e x c e p t i o n s o f 1 Q S 3 - 4 , I Q H 15 a n d
4 Q 1 8 6 ) , b u t a n u m b e r of instances of ruah w e r e seen to reflect the
c o n c e p t i o n s o f E z k . 3 6 : 2 6 in w h i c h G o d p r o m i s e s to g i v e H i s
p e o p l e a n e w "spirit" (i.e., disposition) in the future. In c h a p t e r
5 o n ruah a s a n g e l / d e m o n , the u s e of the m a s c u l i n e g e n d e r to
i n d i c a t e a p e r s o n a l e n t i t y ( a s in the O l d T e s t a m e n t , cf. 1 K g s .
22:21ff.) w a s seen a s a k e y s e m a n t i c m a r k e r t h r o u g h o u t its v a r ious c o n t e x t s in the Scrolls, a n d in c h a p t e r 6 e x p r e s s i o n s for ruah
a s " w i n d " a n d " b r e a t h " w e r e seen to b e basically reflective of
t h e O l d T e s t a m e n t a n d 1 E n o c h 8 4 : 1 , r e s p e c t i v e l y , e x c e p t for
the p l u r a l m n n in I Q H 1:29b a s "breaths," w h i c h is n o t found in
the O l d T e s t a m e n t . In the c o m p a r i s o n of c h a p t e r s 3 - 6 in c h a p t e r
7, w e f o u n d t h a t t h e r e w e r e n o p a r t i c u l a r syntactical c h a r a c t e r i s t i c s a s s o c i a t e d w i t h ruah a s " G o d ' s S p i r i t , " " w i n d " a n d
" b r e a t h " w h i c h w o u l d a i d in d e t e r m i n i n g its m e a n i n g b u t
r a t h e r that ruah in these c a s e s d e p e n d s p r i m a r i l y o n its c o n t e x t
a n d c h a r a c t e r i s t i c s u r r o u n d i n g v o c a b u l a r y for r e s o l v i n g m o s t
a m b i g u i t y . Ruah as " m a n ' s spirit" a n d " a n g e l / d e m o n , " h o w e v e r , w a s f o u n d to d e p e n d o n a n u m b e r of syntactical p a t t e r n s
for c o m m u n i c a t i n g its m e a n i n g , chief of w h i c h is the u s e of the
f e m i n i n e g e n d e r for m a n ' s spirit (as is p r i m a r i l y the c a s e in the
O l d T e s t a m e n t ) a n d the m a s c u l i n e g e n d e r for a n g e l / d e m o n (to
i n d i c a t e a p e r s o n a l entity a s in 1 K g s . 2 2 : 2 1 f f . ) . This d i s c o v e r y
w a s seen to b e especially helpful in the interpretation of 1QS 3 4 , since t h e t w o spirits h e r e a r e consistently d e s c r i b e d w i t h the
f e m i n i n e g e n d e r , t h u s i n d i c a t i n g that the a u t h o r d o e s n o t w i s h
to d e s c r i b e p e r s o n a l , angelic b e i n g s existing i n d e p e n d e n t l y o f
m a n b u t r a t h e r the "spirits" o r dispositions w h i c h c o n d i t i o n his
religious activity.
Conclusion
223
A basic result of the p r e s e n t s t u d y , then, is to c o n f i r m the

general direction of scholarship since the late 1960's as d e scribed a b o v e . It h a s s h o w n t h a t the e x p r e s s i o n s a n d s y n t a c t i cal p a t t e r n s o f ruah in 1 Q S 3-4 ( e s p e c i a l l y t h o s e d i r e c t l y r e l a t e d to its t w o - s p i r i t p n e u m a t o l o g y ) a r e e s s e n t i a l l y c o n f i n e d
to 1QS 3 : 1 3 - 4 : 2 6 a n d that e x p r e s s i o n s m o r e c o m m o n in the n o n biblical H e b r e w Scrolls (e.g., chip mi in 1QS 4 : 2 1 a n d Oil; ' n n in
3 : 2 4 ) a r e p r e s e n t in the T r e a t i s e a s p a r t of a n a t t e m p t to i n t e g r a t e its r e l a t i v e l y n o v e l t w o - s p i r i t t e a c h i n g i n t o t h e t r a d i tional p n e u m a t o l o g y of the sect. T h e s a m e isolation c a n b e seen
for 1 Q S 3-4 c o n c e p t u a l l y : its v i e w of ruah a s a spiritual d i s p o sition inherited a t birth s e e m s to b e clearly p r e s e n t o n l y in I Q H
15 a n d 4 Q 1 8 6 . O n t h e o t h e r h a n d , the basic p n e u m a t o l o g y o f
the rest of the non-biblical, H e b r e w Scrolls h a s its o r i g i n in the
O l d T e s t a m e n t , e s p e c i a l l y in e s c h a t o l o g i c a l p a s s a g e s s u c h a s
E z k . 3 6 - 3 7 . T h e e x t e n s i v e u s e o f ruah
to designate a n g e l s / d e m o n s a n d the c o n c e p t of t w o c o s m i c angels ruling o v e r all
m e n a r e , of c o u r s e , d e v e l o p m e n t s b e y o n d the Old T e s t a m e n t itself. B u t their p r e s e n c e in s e c t a r i a n t h o u g h t also h a s n o t h i n g
essentially to d o w i t h t h e t w o - s p i r i t p n e u m a t o l o g y o f 1QS 3 - 4 :
the t w o spirits a r e consistently p r e s e n t e d t h r o u g h o u t t h e T r e a tise as i m p e r s o n a l d i s p o s i t i o n s w i t h i n m e n ( a l t h o u g h c l o s e l y
related to c o s m i c G o o d a n d Evil), a n d the t w o a n g e l s o f 3 : 2 0 - 2 5
(seen also in 1 Q M 1 3 , C D 5 a n d 4 Q ' A m r a m ) a r e t h r o u g h o u t the
T r e a t i s e c a r e f u l l y d i s t i n g u i s h e d f r o m t h e m . It a p p e a r s t h a t
the a u t h o r i n t r o d u c e d the t w o a n g e l s into the p n e u m a t o l o g y of
the T r e a t i s e b e c a u s e t h e y w e r e a l r e a d y a n i m p o r t a n t e l e m e n t
in sectarian t h e o l o g y w h i c h he c o u l d n o t afford to i g n o r e .
T h e e v i d e n c e , t h e n , p o i n t s to Q u m r a n a s a n e s c h a t o l o g i cally o r i e n t e d c o m m u n i t y w h i c h s a w itself a s t h e heir of G o d ' s
e s c h a t o l o g i c a l Spirit a n d r e g a r d e d this Spirit a s the b a s i s a n d
s o u r c e of its spirituality. A s n o t e d a b o v e , h o w e v e r , e x c e p t i o n s
to this v i e w c a n b e s e e n in 1QS 3 : 1 3 - 4 : 2 6 , I Q H 1 5 a n d 4 Q 1 8 6 in
w h i c h the spirituality c h a r a c t e r i s t i c o f t h e sect is g i v e n to the
s e c t a r i a n at birth. H o w or w h y these a l t e r n a t e a n d c o n f l i c t i n g
p n e u m a t o l o g i e s a r o s e is difficult to d e t e r m i n e , b u t it s e e m s
clear f r o m a l i t e r a r y s t a n d p o i n t , at least, that t h e y r e m a i n e d
isolated a n d s e c o n d a r y in Q u m r a n i a n t h o u g h t .
INDEX TO RUAH
IN THE NON-BIBLICAL,
HEBREW SCROLLS OF QUMRAN
PUBLISHED TO DATE
CITATION EXPRESSION
MEANING
PLACE TREATED
1QS 2:14
rrn nnsoj
m a n ' s spirit
c h . 4, sec. 3 c
1QS 2:20
onvm 'sb
m a n ' s spirit
c h . 4, sec. 3 c
1QS 3:6
ran ms
m a n ' s spirit
ch. 4 , sec. 3 b 2
1QS 3 : 7
nttfnp n r o
G o d ' s Spirit
ch. 3 , sec. 2f
1QS 3:8
mun -itfp n r o
m a n ' s spirit
ch. 4 , sec. 3 b 2
1QS 3:14
Dnvrn T O bob
m a n ' s spirit
ch. 8, sec. 2
1QS 3:18
ninn TWJ
m a n ' s spirit
ch. 8, sec. 2
1QS 3 : 1 8 / 1 9
bom nan mrrn
m a n ' s spirit
ch. 8, sec. 2
1QS 3:24
ib-j -nn b o
demons
ch. 8, sec. 2
1QS 3:25
-]tfm T> n n n
m a n ' s spirit
c h . 8, sec. 2
1QS 4:3
mo nn
m a n ' s spirit
c h . 8, sec. 2
1QS4:4
r\si rrn
m a n ' s spirit
ch. 8, sec. 2
1QS 4 : 6
nn
G o d ' s Spirit
c h 3 , sec. 2 d
1QS 4 : 9
nbo rrnb
m a n ' s spirit
c h . 8 sec. 2
T O
nro
226
1QS 4:10
rrar n r o
m a n ' s spirit
ch. 8, sec. 2
1QS 4 : 1 5
implied
m a n ' s spirit
ch. 8
1QS4:16
implied
m a n ' s spirit
ch. 8
1QS4:20
nbu> r r n
m a n ' s spirit
ch. 8, sec. 2
1QS 4:21a
chip
G o d ' s Spirit
ch. 8, sec. 2
1QS 4:21b
nia* n n
m a n ' s spirit
ch. 8, sec 2
1QS 4:22
nn
m a n ' s spirit
ch. 8, sec. 2
1QS 4 : 2 3
b u n roK
demons
ch. 8, sec. 2
1QS 4 : 2 5
implied
m a n ' s spirit
ch. 8
1QS 4:26a
implied
m a n ' s spirit
ch. 8
1QS 4 : 2 6 b
irrn ' s b
m a n ' s spirit
ch. 8, sec. 2
1QS 5:21
own
m a n ' s spirit
ch. 4, sec. 3 c
1QS 5 : 2 3 / 2 4
nnn
m a n ' s spirit
ch. 4, sec. 3 c
1QS 5 : 2 5 / 2 6
D&I n n
m a n ' s spirit
ch. 4 , sec. 3 b l
1QS 6 : 1 7
vrnb
m a n ' s spirit
ch. 4, sec. 3 c
1QS 7:18
inn
m a n ' s spirit
ch. 4, sec. 3c
1QS 7:23
irrn
m a n ' s spirit
ch. 4, sec. 3c
1QS 8:3
n-oe>j
m a n ' s spirit
ch. 4, sec. 3 e
1QS 8:12
nroi n n
m a n ' s spirit
ch. 4 , sec. 3 e
bo
nn
nra
'nn
nwpa
nn
tvcro
I n d e x to Ruah
227
G o d ' s spirit
ch. 3 , sec. 2 b
chip rrn - n e b
G o d ' s Spirit
c h . 3 , sec. 2 e
1QS 9:14
m r r n -sb
m a n ' s spirit
c h . 4, sec. 3 c
1QS 9:15
rrna
m a n ' s spirit
c h . 4, sec. 3 c
1QS 9:18
nro
m a n ' s spirit
c h . 4, sec. 3 c
1QS 9:22
iron
nro
m a n ' s spirit
ch. 4 , sec. 3 b l
1QS10:18
nsKh rrna
m a n ' s spirit
c h . 4 , sec. 3 b 2
1QS 1 1 : 1 a
n n -STb
m a n ' s spirit
ch. 4, sec.3dl
1QS 11:1b
n n tan
m a n ' s spirit
ch. 4, sec.3dl
1QS 11:1c
mats:
mi
m a n ' s spirit
c h . 4 , sec. 3 e
l Q S b 2:24
ernp
nro
G o d s ' Spirit
c h . 3 , sec. 2 e
l Q S b 5:24
namsfc) n r o
breath
c h . 6, sec. 2 b 2
lQSb 5:25a
n[xs n n as]
m a n ' s spirit
ch. 4 , sec. 3 b 2
l Q S b 5:25b
ba
mm
m a n ' s spirit
ch. 4 , sec. 3 b 2
I Q H 1:9
nn
bo
demons
c h . 5 , sec. 2 e l
I Q H 1:10
ni) m r r n
winds
ch. 6, sec. I b 4
I Q H 1:11
nbu> n m n b
angels
ch. 5, sec. 2 c 2
I Q H 1:12
uncertain
reconstruction
angels/winds
ch. 5 , sec. 2 a
I Q H 1:15
cn*
m a n ' s spirit
c h . 4 , sec. 3 b l
1QS 8:16
ltf-np
1QS 9:3
nro
mnb
tun
nn
228
I Q H 1:22
nsnn n n
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 1:28
rut/n n n
breath
ch. 6, sec. 2 b l
I Q H 1:29a
D T S f D r r n ssa
breath
ch. 6, sec. 2b2
I Q H 1:29b
m n n 'Bin
breath
c h . 6, sec. 2b3
I Q H 1:32
e h rrn
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 2:4
pis Ttn
angels
ch. 5 , sec. 2 b l
I Q H 2:15
roup
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 3:18
nssx -rrn Vo
demons
ch. 5 , sec. 2b2
I Q H 3:21
nu>3 m i
m a n ' s spirit
ch. 4 , sec. 3 e
1QH3:22
run
angels
ch. 5, sec. 2 c 2
I Q H 4:31
V7
m a n ' s spirit
ch. 4 , sec.3d2
I Q H 4:36
'nn
m a n ' s spirit
ch. 4 , sec.3d2
I Q H 5:28
[ n n ] "ntfarf?
m a n ' s spirit
ch. 4 , s e c . 3 d l
I Q H 5:36
n n b-CDn 1 ?
m a n ' s spirit
ch. 4 , s e c . 3 d l
I Q H 6:23
arms n n
wind
ch. 6, sec. I b 2
I Q H 7:5
D^BW
wind
ch. 6, sec. I b 2
IQH 7:6/7
' a n m s m nsta-np n n
G o d ' s Spirit
ch. 3 , sec. 2 b
I Q H 7:11
nnn nn1?
m a n ' s spirit
ch. 4 , sec. 3b2
I Q H 7:23
n n 'jsb p a s
wind
ch. 6, sec. l b l
rrrb
mnn
n? n r o
o n '3
nn
ns)'
I n d e x to Ruah
I Q H 7:29
n n 'as
I Q H 8:12
itrnp
I Q H 8:29
bo
229
wind/vanity
ch. 6, sec. l b l
angels
ch. 5, sec. 2 c 2
' n n toarp
m a n ' s spirit
ch. 4, sec. 3 c
I Q H 8:36
orxfo n n
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 9:12a
'nn
m a n ' s spirit
ch. 4, sec. 3 c
I Q H 9:12b
vm
m a n ' s spirit
ch. 4, sec. 3 c
I Q H 9:16
nsan n n n n n
m a n ' s spirit
ch. 4 , s e c . 3 d 2
nsehip
G o d ' s Spirit
ch. 3 , sec. 2 b
angels
ch. 5 , sec. 2 e l
mnn
(2X)
I Q H 9:32
nn
bob
]rm
I Q H 10:8
nn
I Q H 10:22
[ n 3 i 3 B n n ] n r c r r nn m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 11:12
msa
m a n ' s spirit
ch. 4 , sec. 3 e
I Q H 11:13
[run] n n
angels
ch. 5 , sec. 2 b l
I Q H 12:11
' 3 nnru ncto n r o
G o d ' s spirit
ch. 3 , sec. 2 d
I Q H 12:12
nstirp n r o
G o d ' s Spirit
ch. 3 , Sec. 2b
I Q H 13:8
-(Tin
angels
ch. 5 , s e c . 2 d l
I Q H 13:13
"iftn n n
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 13:15
13 nbtfo nurj n n
m a n ' s spirit
ch. 4 , sec. 3 e
I Q H 13:
18/19
' 3 nnru
G o d ' s Spirit
ch. 3 , sec. 2 d
nno
vox
nra
230
I Q H 14:3
r r n "os
m a n ' s spirit
ch. 4, s e c . 3 d l
I Q H 14:11
n'rhrr] m r r n
m a n ' s spirit
ch. 4, sec.3d2
I Q H 14:13
-jiirrp
G o d ' s Spirit
ch. 3 , sec. 2b
I Q H 14:25
run r r m
G o d ' s Spirit
ch. 3 , sec. 2f
I Q H 15:
13/14
nn
m a n ' s spirit
ch. 4, sec.3d2
I Q H 15:22
n n nrrcr nnn
m a n ' s spirit
ch. 4 , sec.3d2
I Q H 16:2
[... ~piYp n r o
G o d ' s Spirit
ch. 3 , sec. 2b
I Q H 16:3
[... "p]Tp
G o d ' s Spirit
ch. 3, sec. 2b
I Q H 16:6
[ . . . ] r r n tdpa 1 ?
G o d ' s Spirit
ch. 3 , sec. 2 d
I Q H 16:7
[yh]p
G o d ' s Spirit
ch. 3 , sec. 2b
I Q H 16:9
Torn
G o d ' s Spirit
ch. 3, sec. 2 c
I Q H 16:10
p n x mn
m a n ' s spirit
ch. 4 , sec. 3 b l
I Q H 16:11
n n n r a ntfK n n 3
G o d ' s Spirit
ch. 3, sec. 2 d
I Q H 16:12
\&rp m n 3
G o d ' s Spirit
ch. 3, sec. 3 b
I Q H 16:14
\~ao
m a n ' s spirit
ch. 4, sec, 3 b l
I Q H 17:6
mnn
ch. 6, sec. 3 a
I Q H 17:7
nno
ch. 6, sec. 3 a
I Q H 17:17
' 3 n n r u ml*
m a n ' s spirit
ch. 4, sec.3d2
m h
TO
-iir
bo
mn
rrn
rrm
w i m
nro
mmno
I n d e x to Ruah
231
I Q H 17:23
[...]ninn bo
demons
ch. 5 , sec. 2 c l
I Q H 17:25
-\-ao[b n]t>3 rrn
m a n ' s spirit
c h . 4 , sec. 3 b l
I Q H 17:26
G o d ' s Spirit
[nalid-rip mn rmiswn
"TOO bo
I Q H 18:
14/15
mn KD3 7
m a n ' s spirit
ch. 4, sec.3dl
I Q H f 2:9
lernp mn nms'in
G o d ' s Spirit
c h . 3 , sec. 2 b
I Q H f 2:13
nniEnn rotfn[p mn]
G o d ' s Spirit
c h . 3 , sec. 2 b
I Q H f 3:6
m]ov mn
wind
ch. 6, sec. I b 2
I Q H f 3:14
'a nnru mi* nna
G o d ' s Spirit
ch. 3 , sec. 2 d
I Q H f 5:4
man nirch mnn
demons
ch. 5 , sec. 2 c 2
I Q H f 5:6
nVui mnn
demons
ch. 5 , sec. 2 c 2
I Q H f 6:4
D'Onb arm p
m a n ' s spirit
ch. 4 , sec. 3 c
I Q H f 9:6
mn T r a i n
wind
ch. 6, sec. l b l
I Q H f 11:4
omn
m a n ' s spirit
ch. 4 , sec. 3 c
I Q H f 12:4
[nitf]p ]-n mn
m a n ' s spirit
ch. 4 , sec. 3 b 2
I Q H f 12:6
[...]bBta mw m[n
m a n ' s spirit
ch. 4 , sec. 3 e
I Q H f 14:1
nro
ch. 6, s e c . 3 a
I Q H f 19:3
mn
wind
ch. 6, sec. l b l
I Q H f 31:1
vn[n] mo
ba
m a n ' s spirit
ch. 3 , sec. 2 b
ch. 4 , sec. 3 c
232
I Q H f 33:2
Tmh...
angels/demon
ch. 5 , sec.2d2
I Q H f 45:6
. . .]mnri Vo
demons
ch. 5 , sec. 2 c l
1 Q M 6:12
nn o n n
breath
ch. 6, sec. 2 b l
1 Q M 7:5
-ifcni rrn 'o'on
m a n ' s spirit
ch. 4 , s e c . 3 d l
1 Q M 9:13
D'jan m n n nchVefr
wind/sides
ch. 6, sec. I b 4
1 Q M 10:12
ninn Kioo
angels
ch. 5 , sec.2d5
1QM 11:10
nn noa
m a n ' s spirit
ch. 4 , s e c . 3 d l
1 Q M 12:9
v n n an*
angels
ch. 5 , s e c . 2 d l
1 Q M 13:2
vrra 'nn bo
demons
ch. 5 , sec. 2 b l
1 Q M 13:4
Vrvu n n
bo
demons
ch. 5 , sec. 2 b l
1 Q M 13:10
nDK ' m i
bo
angels
ch. 5 , sec. 2 b 2
1QM 13:
11/12
Vrra ' n n bo
demons
ch. 5 , sec. 2 b l
1 Q M 14: 7
[ . ] n n nun
m a n ' s spirit
ch. 4 , s e c . 3 d l
1 Q M 14:10
n[an] 'nn
demons
ch. 5 , sec. 2 b 2
1 Q M 15:14
[ . . . n a ] K h -rrn "re [ b a ] d e m o n s
ch. 5 , sec. 2b2
1 Q M 19:1
[...vnn
angels
ch. 5 , s e c . 2 d l
C D 2:12
On'Kta) unto T S
G o d ' s Spirit
ch. 3, sec. 2 b
C D 3:3
inn yctra nro. ?
m a n ' s spirit
ch. 4 , sec. 3 c
C D 3:7
nn
m a n ' s spirit
ch. 4 , sec, 3 c
ban ' D K b n
rchp nn
I n d e x to Ruah
233
m a n ' s spirit
ch. 4 , sec. 3 b 2
m tin* fp0 *b
vehp mn
m a n ' s spirit
ch. 4 , sec. 3 b 2
n o *]Tioi mn bpitf
wind
ch. 6, sec. l b l
C D 12:2
n o t f ' nefo d'K Vn

wrVn m r r n in
demons
ch. 5, sec. 2 c l
C D 19:25
n i B i o b p t i i mn " p i n
wind
ch. 6, sec. l b l
C D 20:24
imn ' D b KCN
m a n ' s spirit
c h 4, sec. 3 c
1Q29,14:1
n m mn
m a n ' s spirit
ch. 4 , sec. 3 b 3
l Q 3 4 b i s II
yhv
G o d ' s Spirit
ch. 3 , sec. 2 b
C D 5:11
C D 7:4
CD
8:13
[mn] 'nnn
6/7
1Q36,2:5
Dt!& m n n
demons
ch. 5, sec. 2 c 2
1Q36,15:5
[...]mn wfc
demons
ch. 5 , sec. 2 e l
1Q36,17:2
nmvn
angels/demon
ch. 5 , s e c . 2 d 2
1Q39,1:6
nnernp mnn
G o d ' s Spirit
ch. 3 , sec. 2 b
1Q69,37:1
mnn
ch. 6, sec. 3 a
3Q9,1,1
mnn
ch. 6, sec. 3 a
3 Q 1 5 VII 5
mmn annn
wind/sides
ch. 6, sec l b 3
4QS1 4 0 ,
24,5
m t h p ernp
[n]mn
angels
ch. 5, sec. 2 c l
4QS1 4 0 ,
24,6
D"n crmbn
mmn
angels
ch. 5, sec. 2 c l
234
4Q158,14,
nirrnn b o
a n g e l s / d e m o n s ch. 5 , sec.2d4
m h a ] mm p i o rav
wind
ch. 6, sec. l b l
ernpn[n
G o d ' s Spirit
ch. 3 , sec. 2 e
4Q176,21,3
Dnmvrn
c h . 6, sec. 3 b
4 Q 1 7 7 , 1-4,
b i r b [ a ']rrna l b b i a t m
demons
c h . 5, sec. 2 b l
n o K rrn
m a n ' s spirit
c h . 4 , sec. 3b3
...n]rrn b o o aitob
demons
c h . 5, sec. 2 c 3
4Q178,1,6
nnn
c h . 6, sec. 3 b
4Q183,1II6
n n 'Bin
m a n ' s spirit
ch. 4, sec.3dl
4Q184,4,4
i n n m p
m a n ' s spirit
c h . 4 , sec. 3 c
4Q185,1-2,
angels
c h . 5, s e c . 2 d 3
n n [ n]as3
wind
c h . 6, sec. I b 5
n n Kfon i s ' X
wind
c h . 6, sec. l b l
n n n KSD' Kb
wind
ch. 6, sec. l b l
1,2
4Q171,1,3-4
III 8
4Q171, 3-10
IV 2 5
10
4Q177,
12-13,1, 5
4Q177,
1 2 - 1 3 , 1,9
IJDBBT' n a n b DKD
I, 9
4Q185,1-2,
Trrrn
1.10
4Q185,1-2,
1.11
4Q185,1-2,
1.12
I n d e x to Ruah
235
4Q186, H I 7
omn
m a n ' s spirit
ch. 4, sec.3dl
4Q186,1
III 5
v? rrn
m a n ' s spirit
ch. 4, sec.3dl
4Q186,2,
1,6
lib rrn
m a n ' s spirit
ch. 4, sec.3dl
4Q266, Da
mnn
m a n ' s spirit,
c h . 4 , sec, 3f
i.e., d i s p o s i t i o n /
sickness
1 XVII6
4Q266, Da 1
XVII12
D'Tin n[i]n
4 Q D e {270}
mo [nam *...]
m a n ' s spirit,
C h , 4 , sec. 3f
i.e., d i s p o s i t i o n /
health
G o d ' s Spirit
& 2c
c h . 3, sees. 2 d
yn[o*n n]in
Belial
ch. 5 , sec. 2 e 2
(t>[iUi) n ] n b o
demons
ch. 5 , sec. 2 b l
4Q287,4,13
nn[o nam?
[ic)]mp mn moo
G o d ' Spirit
ch. 3, sec. 2b
4Q487,4,1
]rm
c h . 6, s e c . 3 a
4Q491,1-3,
14
mnnn ruan[
wind/sides
c h . 6, sec. I b 5
4Q491,
rrvu 'mn V D
demons
ch. 5 , sec. 2 b 3
2II13-14
(2X)
4 Q 2 8 6 Bera
tfnpn
mn mn moo
1 0 I I 7-8
4 Q 2 8 7 Berb
4,3
14-15,10
236
4Q499,6,3
mn
ch. 6, sec. 3 c
4Q502,27,1
D'obuJ 'mn
angels
ch. 5 , sec. 2b3
4Q502,238,
1
mn
ch. 6, sec. 3 a
4Q504,1-2
naizrnp mn tin n r v p r
G o d ' s spirit
c h . 3, sec. 2 b
4Q504,4,5
ern]p (mn [u)]n(ixi)
G o d ' Spirit
c h . 3 , sec. 2 e
4Q504,4,20
mn n
ch. 6, sec. 3 a
4Q504,6,22
T I bo
m a n ' s spirit
ch. 4 , sec. 3 b 3
vbo
V15
mn
4Q506,131KrrOpn [mn C t O M u n ] G o d ' s Spirit

1 3 2 , 11 ( p a r a l l e l
to 4 Q 5 0 4 , 4 , 5)
c h . 3, sec, 2 c
4Q510,1,5a
ban ' 2 W 'mn bo
demons
c h . 5 , sec. 2 b 3
4Q510,1,5b
D'nrnn mmn
demons
c h . 5, sec. 2 c 3
4Q510,1,6
n r a mn msnC?
m a n ' s spirit
c h . 4 , sec. 3b3
4Q510,2,3
...]'mn bo
angels/
ch. 5 , sec. 2b3
demons
c h . 5, sec. 2 c 3
4Q511,1,3
nnbetao mmn Voa
a nge l s
4Q511,1,6
B h 'mn
demons
4Q511,10,2
nra] mn mi>n[b
m a n ' s spirit
ch. 5 , sec. 2b3
(perhaps a
longer recension
of4Q510,l)
c h . 4, sec. 3b3
I n d e x t o Ruah
237
5Q511,15,5
D'ban'mn
demons
ch.5, sec.2b3
4Q511,15,7
run npn
demon
c h . 5, sec. 2 e 3
4Q511,18
116
'nra rrn
m a n ' s spirit
c h . 4, sec. 3 b 3
4Q511,24,2
mrrn
c h . 6, sec. 3 b
4Q511,30,6
[...](mn)rm
G o d ' s Spirit
c h . 6, sec. 3 c
(?)
4Q511,35,7
antra 'mn bo
demons
c h . 5, sec. 2 b 3
4Q511,43,6
ban'mn
demons
c h . 5, sec. 2 b 3
4Q511,
D'nrao [mmn bo]
49-49+51. 2-3
demons
c h . 5, sec. 2 c 3
4Q511,
]...'mn Via 'an
48-49+51, 7-8
a n g e l s / d e m o n s c h . 5, sec 2 b 3
4Q511,60,2
'mn afro
a n g e l s / d e m o n s c h . 5, sec. 2 b 3
4Q511,81,3
run mh
demon
c h . 5, sec. 2 e 3
4Q511,182,1 D]ntDD'[mn
demons
c h . 5, sec. 2 b 3
4Q513,31,2
rmo
ch. 6, sec. 3 a
5Q13,2,9
norma
m a n ' s spirit
c h . 4, s e c . 3 c
5Q13,4,5
mn ?
c h . 6, sec. 3 a
5Q13,23,6
rrna
c h . 6, sec. 3 a
6Q18,5,3
run mna om[...
m a n ' s spirit
c h . 4, sec. 3 b 3
238
6Q18,21,2
..Jfrrn
ch. 6, sec. 3 a
8Q5,2,6
nmnn b o
angels
ch. 5 , sec.2d4
llQMelch 3
1112
r r m -nn
demons
c h . 5 , sec. 2 b 2
demons
c h . 5 , sec. 2 b 2
G o d ' s Spirit
c h . 3 , sec. 2f
m a n ' s spirit,
disposition
ch. 4 , sec. 3 b 2
demon
ch. 5 , sec. 2 e 2
wind
c h . 6, sec. l b l
M a n ' s spirit,
disposition
ch. 4 , sec. 3 e
nmyrn aannb
wind/sides
c h . 6, sec. I b 3
vmnn bob
wind/sides
c h . 6, sec. I b 3
vnvrn b o b
wind/sides
ch. 6, sec. I b 3
nni nn b o b
wind/side
c h . 6, sec. I b 5
l l Q M e l c h 3 libra T n h b o
1113
llQMelch 3
rrnn rrtia
II18
H Q P s a P l e a 'inn nun ran*
19:14 ( H Q P s b
nn
P l e a 2 - 3 is
parallel)
H Q P s a Plea
19:15
p& o obtfn b
nKDD nni
H Q P s a C r e a [nn] rcrn
24II14-15
HQPsa
DavComp
lTtrcriKD
nn mn' t>
rrm
\m
TOOJ
27114
Temple
Scroll 6 : 6
Temple
Scroll 3 0 : 1 0
Temple
Scroll 3 1 : 1 0
Temple
I n d e x to Ruah
239
Scroll 3 6 : 5
(2X)
Temple
Scroll 3 8 : 1 3
m p n nrb
TTIHI
Temple
Scroll 3 8 : 1 4
n'nirrn boh
Temple
Scroll 4 0 : 8
(2X)
n m n n bob
"pi*
wind/side
c h . 6, sec. I b 2
wind/sides
c h . 6, sec. I b 3
wind/sides
c h . 6, sec. I b 5
CLASSIFIED BIBLIOGRAPHY
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und
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In
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no-oiTmn
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annotes.
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Sekki - The Meaning of RUAH at Qumran

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Arthur Everett Sekki

THE MEANING OF RUAH

SBL Dissertation Series 110

THE MEANING OF RUAH AT QUMRAN

J . J . M. Roberts, Old Testament Editor

Arthur Everett Sekki

THE MEANING OF RUAH

THE MEANING OF R UAH AT QUMRAN

Library of Congress Cataloging in Publication Data

Printed in the United States of America

A CHRONOLOGICAL SURVEY OF THE LITERATURE

d. Conclusion to section 1, chapter 2

the p r o b l e m of ruah in the Scrolls

T h e issue of ruah f r o m 1962 to the p r e s e n t

e. Conclusion to section 3, chapter 2

Basic syntactical c h a r a c t e r i s t i c s of ruah as G o d ' s

E x p r e s s i o n s related to ("|/ro o r i)eh(i)p rrn:

T h e singular o f ruah u s e d w i t h o u t qualifying

T h e syntactically indefinite f o r m Kftip rrn

T h e basic s e m a n t i c r a n g e of ruah a s m a n ' s spirit

T h e m e a n i n g of ruah in the singular,

Ruah a s " w i n d " w i t h its r e l a t e d m e a n i n g s

Ruah a s a feminine plural w i t h suffixes

Ruah a s " b r e a t h "

O c c u r r e n c e s of a singular, unqualified ruah

1QS 4:20 (rfna r r n V D )

' C / . F. Manns, Le symbole Eau-Esprit dans le Judaisme

T h e b a s i c g o a l of this s t u d y , then, is to clarify the m e a n i n g

logical dualism of the two spirit doctrine in 1QS, the Qumran

P . Wernberg-Moller, "A Reconsideration of the Two Spirits in the

The basic m e t h o d o l o g y of this s t u d y is to c o m p a r e t h e c o n t e x t u a l m e a n i n g s of ruah in t h e non-biblical, H e b r e w Scrolls

E.g., 1QS, lQSb, 1QH, 1QM and CD.

d e r , qualifiers) a s s o c i a t e d w i t h its m e a n i n g a r e first s e p a r a t e d

^Daniel Lys, "Ruah", Le Souffle dans L'Ancient Testament (Paris:

In the s e c o n d c h a p t e r , t h e n , this s t u d y will t r a c e the d e v e l o p m e n t of r e s e a r c h into the m e a n i n g of ruah in s e c t a r i a n

T h i s is especially true for 1QS 3:13-4:26; cf. chapter 8 below.

a n d c o m p a r i s o n of the results of c h a p t e r s 3-6). M o s t of the o c c u r r e n c e s o f ruah in 1QS 3 : 1 3 - 4 : 2 6 , h o w e v e r , w i l l n o t b e t r e a t e d in

T h e first s c h o l a r to a t t e m p t a definition of ruah w i t h i n the

There are various practices among scholars in capitalizing the

K . G. Kuhn, "Texte," p. 201.

S o o n after K u h n p u b l i s h e d his article, E . Sjoberg published

K . G. Kuhn, "Texte," p. 201 n. 7.

Ibid., p. 78-81. Note also on p. 85 (korrekturzusatz zu S. 79) that

ib/d., p. 79. Sjoberg translates bBer. 60b as follows: "Mein Gott,

W i t h the full publication of 1 Q S in 1 9 5 1 , m o s t s c h o l a r s inc l u d i n g K u h n b e c a m e c o n v i n c e d o n the basis of 3:13-4:26 that a

M . Burrows, (ed. with the assistance of J. C. Trever and W. H.

den der Glaubige gemafi seiner Vorherbestimmung hat. So ist der

m a j o r i t y o n this p o i n t , b u t the m o s t significant c h a n g e in his

F r o m 1952 t h r o u g h 1955, h o w e v e r , s c h o l a r s w e r e generally

C / . especially H. W. Kuhn , Enderwartung und gegenwartiges

will r e c e i v e special a t t e n t i o n in this c h a p t e r b e l o w in s e c t i o n s

Dupont-Sommer, "instruction," pp. 18 and 28-9.

C / . IQH 1:21-27; 3:19-24; 11:10-14; 13:13ff. and also the comments

A . Dupont-Sommer, "Le probleme des influences etrangeres

rate from the two invasive p o w e r s which struggle with each

A n o t h e r a p p r o a c h to the a n t h r o p o l o g i c a l / c o s m o l o g i c a l n a t u r e o f the t w o spirits w a s s u g g e s t e d b y B. O t z e n . This involved

m a n as d e s c r i b e d in 1QS 3:13-4:26. M e n h e r e n o t o n l y reflect the

C / . the comment of Millar Borrows in More Light, p. 281: "The

1 have found only one such scholar: cf. Josef Schreiner,

H a n s Wildberger, "Der Dualismus in den Qumranschriften,"

this spirit w o u l d also h a v e a n angelic s t a t u s a n d b e c a p a b l e of

E . L. Sukenik, nnar notra'mn

Y i g a e l Yadin, nmr ima nfriaa isiin ' J M IW rante rrrjo, ("The

A final contribution to b e c o n s i d e r e d h e r e is a s h o r t article