The Genesis Creation Account in the Dead Sea Scrolls

The GENESIS CREATION ACCOUNT

in the DEAD SEA SCROLLS

JEREMY D. LYON

The GENESIS CREATION ACCOUNT in the DEAD SEA SCROLLS

Copyright ©

2019

Jeremy D. Lyon. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers,

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Pickwick Publications

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paperback isbn: 978-1-5326-0776-9

hardcover isbn: 978-1-5326-0778-3

ebook isbn: 978-1-5326-0777-6

Cataloguing-in-Publication data:

Names: Lyon, Jeremy D., author.

Title: The Genesis creation account in the Dead Sea Scrolls / by Jeremy D. Lyon.

Description: Eugene, OR: Pickwick Publications,

2019

| Includes bibliographical references and index.

Identifiers:

isbn 978-1-5326-0776-9 (

paperback

) | isbn 978-1-5326-0778-3 (

hardcover

) | isbn 978-1-5326-0777-6 (

ebook

)

Subjects: LCSH: Dead Sea scrolls. | Bible. Genesis—Criticism, interpretation,etc. | Creation. | Biblical cosmology.

Classification:

bs651 l9 2019 (

print

) | bs651 (

ebook

)

Manufactured in the U.S.A.

04/15/19

Table of Contents

Title Page

Acknowledgments

Abbreviations

Chapter 1: Introduction

Chapter 2: The Text of the Genesis Creation Account at Qumran

Chapter 3: Scribal Practices in the Dead Sea Scrolls and the Literary Structure of the Genesis Creation Account

Chapter 4: Qumran Interpretation of the Genesis Creation Account: Words of the Luminaries (4Q504)

Chapter 5: Qumran Interpretation of the Genesis Creation Account: Paraphrase of Genesis and Exodus (4Q422)

Chapter 6: Qumran Interpretation of the Genesis Creation Account: 4QInstruction (4Q416, 4Q417, 4Q423)

Chapter 7: Qumran Interpretation of the Genesis Creation Account: Meditation on Creation (4Q303–305)

Chapter 8: Qumran Interpretation of the Genesis Creation Account: Miscellaneous Rules (4Q265)

Chapter 9: Qumran Interpretation of the Genesis Creation Account: Jubilees (4QJuba)

Chapter 10: Conclusions

Appendix A: Text and Translation of Words of the Luminaries (4Q504)

Appendix B: Text and Translation of Paraphrase of Genesis and Exodus (4Q422)

Appendix C: Text and Translation of 4QInstruction (4Q416, 4Q417, 4Q423)

Appendix D: Text and Translation of Meditation on Creation (4Q303–305)

Appendix E: Text and Translation of Miscellaneous Rules (4Q265)

Appendix F: Text and Translation of Jubilees (4QJuba)

Bibliography

ACKNOWLEDGMENTS

T

his book has its

genesis in the classroom, where I was lecturing on the Dead Sea Scrolls to university students. As we examined an image of an ancient fragmentary copy of Genesis, a seed was planted, which grew into this research on the Genesis creation account in the Dead Sea Scrolls. A number of people have been instrumental in helping me bring this research to fruition. I want to thank my colleagues at Truett-McConnell University, who encouraged and supported me in various ways during the writing of this work. I am also grateful to our librarians—Teresa Haymore, Vonda Henderson, and Judy Gillentine—who tracked down numerous books and articles that I requested.

In addition, I would like to thank several people who helped improve the quality of this work by providing thoughtful feedback: Andrew Perrin, Robert Cole, Maël Disseau, John Baumgardner, Tom Lewis, and Ashley Lyon. Regarding some of the images provided for this publication, I would like to thank Maryilyn Lundberg and Bruce Zuckerman at West Semitic Research (University of Southern California) and Yael Barschak at the Israel Antiquities Authority. Also, I would like to extend my gratitude to the team at Pickwick, especially Chelsea Lobey, Calvin Jaffarian, and Chris Spinks, for investing their time and expertise in publishing this work.

My loving family has been supportive, as always, during the research and writing process. I would like to thank my wife Ashley and our precious children, Isaiah and Hadassah, for the many ways they have helped.

Above all, I thank the Lord Jesus Christ, who blessed me with this opportunity and enabled me to complete this work. May He get the glory.

ABBREVIATIONS

1

Q

27

Book of Mysteries

1

QGen

1

QGenesis

1

QHa Hodayot (Thanksgiving Hymn Scroll)

1

QpHab Habakkuk Pesher

1

QM War Scroll

1

QS Community Rule

2

QGen

2

QGenesis

3

Apoc Bar

3

Baruch (or Apocalypse of Baruch)

4

Q

159

4

QOrdinances

4

Q

164 Isaiah Pesher (

4

QpIsad)

4

Q

166

Hosea Pesher (

4

QpHosa)

4

Q

216

4

QJubileesa (

4

QJuba)

4

Q

219

4

QJubileesd (

4

QJubd)

4

Q

265 Miscellaneous Rules

4

Q

287

4

QBerakhotb

4

Q

303

–

305

Meditation on Creation A–C

4

Q

381

Non-canonical Psalms

4

Q

416

–

17

,

23

Musar le-Mebin (

4

QInstruction)

4

Q

422

Paraphrase of Genesis and Exodus

4

Q

436

4

QBarkiNafshic

4

Q

504

Words of the Luminaries

4

QGenb–n

4

QGenesisb–n

4

QGen-Exoda

4

QGenesis-Exodusa

6

QpaleoGen

6

QpaleoGenesis

8

QGen

8

QGenesis

11

QPsa

11

QPsalmsa

b. Hag. Hagigah (Babylonian Talmud)

BDB The Brown-Driver-Briggs Hebrew and English Lexicon

DJD Discoveries in the Judaean Desert

Gen. Rab. Genesis Rabbah

HALOT The Hebrew and Aramaic Lexicon of the Old Testament

Jub Jubilees

LXX Septuagint

MT Masoretic Text

NT New Testament

OT Old Testament

PAM Palestine Archaeological Museum

Sir Wisdom of Ben Sirach

SP Samaritan Pentateuch

Test Levi Testament of Levi

Tg. Neof. Targum Neofiti

Wis Wisdom of Solomon

CHAPTER ONE

INTRODUCTION

I

n 1947, some Bedouin

were shepherding their flocks of sheep and goats when one of them tossed a rock into a cave opening and heard pottery shatter. Inside the cave, one of the Bedouin found some cylindrical earthenware jars and ancient scrolls.¹ This discovery would turn out to be one of the greatest archaeological finds in history, leading to the search for more scrolls. Between

1947

and

1956

some nine hundred manuscripts, dated

250

BC–AD

68

, were discovered in eleven caves around Qumran, along the northwestern shore of the Dead Sea. Among these manuscripts were Jewish sectarian writings, pseudepigraphal and apocryphal writings, and biblical books. These largely fragmentary manuscripts, collectively known as the Dead Sea Scrolls, have transformed our understanding of Second Temple Judaism and have shed ancient light on the text and interpretation of the Hebrew Bible.

One of the major focuses of this book is the text of the Genesis creation account in the Dead Sea Scrolls. Among the scrolls found in the Qumran caves are roughly twenty copies of Genesis. These fragmentary texts represent the oldest known copies of Genesis. Six of these copies contain portions of text from the creation account.

1

QGen consists of a number of small fragments, with fragment

1

containing only a few words from Gen

1

:

18

–

21

. On the other hand,

4

QGenb contains the most material of the creation account, preserving text from Gen

1

:

1

–

28

and

2

:

14

–

19

.

4

QGend consists of a single moderately sized fragment, preserving text from Gen

1

:

18

–

27

.

4

QGeng is another significant copy, preserving text from Gen

1

:

1

–

11

,

13

–

22

, and

2

:

7

(or

2

:

19

). In contrast, all that remains of

4

QGenh1 is a single tiny fragment with three words (and a partial fourth word) from Gen

1

:

8

–

10

. Last,

4

QGenk consists of several small fragments, preserving text from Gen

1

:

9

,

14

–

16

,

27

–

28

, and

2

:

1

–

3

. These ancient copies of Genesis provide valuable information for understanding the condition of the biblical text during the Second Temple period.² Also, these scrolls reveal ancient scribal practices in the copying of the biblical text.

The other major focus of this book is interpretation of the Genesis creation account in the Dead Sea Scrolls. Several non-biblical texts from Qumran contain the most ancient surviving interpretations of the Genesis creation account, dating from the mid-second century BC to the first century AD.³ Concerning the nature of these interpretations of the creation account, John J. Collins observed, They are not formal interpretations, where a passage is cited and then explained. Rather they allude to the biblical text in the process of expounding their teaching. Nonetheless, they imply an exegetical understanding of the texts in question.⁴

A liturgical text known as Words of the Luminaries (

4

Q

504

) reworks the biblical account of the creation of Adam within the historical section of the prayer for the first day of the week. The text reveals certain understandings regarding the creation of Adam in the likeness of God’s glory, Adam’s knowledge and dominion in the garden, Eden as a land of glory, the prohibition in the garden, and Adam’s punishment for disobedience. The Paraphrase of Genesis and Exodus (

4

Q

422

) selectively reworks biblical passages, juxtaposing the creation account with the Flood and plagues narratives for hortatory or homiletical purposes. This fragmentary text addresses several aspects of interpretation, including the creation of the universe by the word of God, the role of the Holy Spirit in creation, the creation of Adam with dominion, the prohibition in the garden, and Adam’s rebellion. Several copies of a wisdom text known as Musar le-Mebin or

4

QInstruction (

4

Q

416

,

4

Q

417

, and

4

Q

423) employ material from the creation account in the context of instruction. The composition reveals certain understandings concerning the divinely ordered cosmos and the association of the Garden of Eden narrative with human choice. Meditation on Creation (

4

Q

303

–

305

) is a fragmentary wisdom text that employs language and themes from the creation account in the context of what appears to be an admonition. Though fragmentary, the text addresses the motif of Adam and the knowledge/insight of good and evil. A diverse text known as Miscellaneous Rules (

4

Q

265) employs the Garden of Eden narrative in order to explain the etiology of certain purification laws in Leviticus. In doing so, the text presents Eden as an archetype of the sanctuary. A pseudepigraphal text known as Jubilees (

4

QJuba) reworks the creation week narrative. Within this unique retelling, the author presents the angels as being created on day one, the Garden of Eden as being created on day three, and God’s election of Israel as occurring on the seventh day (the first Sabbath). These texts from Qumran reveal various aspects of how the Genesis creation account was understood and employed during the Second Temple period.

Notable Research on the Genesis Creation Account in the Dead Sea Scrolls

There are several notable works dealing with the text of the Genesis creation account in the Dead Sea Scrolls.

1

QGen was published in a relatively quick manner in

1955

by Dominique Barthélemy in the first volume of the Discoveries in the Judaean Desert (DJD) series. This edition includes a brief physical description, transcription of the biblical text, and a few textual notes.⁵ The Genesis texts from Cave

4

, however, would not be officially published until decades later in

1994

by James R. Davila in volume XII of the DJD series. The publication of each text includes a physical description, paleographical and orthographical discussion,⁶ transcription of the text, textual notes, and plates of the text.⁷ However, in

1990

, just a few years prior to the DJD edition, Davila had already provided a groundbreaking analysis of the text of the Genesis creation account at Qumran in a book chapter titled, New Qumran Readings for Genesis One.⁸ Due to the general attestation to the Masoretic Text (MT) tradition in the Qumran Genesis texts, Davila’s treatment of these texts was selective. In this chapter, he focused on the individual variant readings from MT in the Qumran Genesis texts. Notably, these new readings attest to a Hebrew Vorlage for readings found in the Septuagint.⁹ Then, in

1998

, Ronald Hendel published The Text of Genesis

1

–

11: Textual Studies and Critical Edition. In the second chapter, which examines in detail the textual variants in the creation account, Hendel incorporated the textual evidence from Qumran. He also recognized that the individual variant readings found in the Qumran Genesis texts attest to the reliability of the Septuagint translation from a Hebrew Vorlage that differs from MT.

¹⁰ These publications have significantly added to our understanding of the history of the text of the Genesis creation account.

The official publication of the non-biblical scrolls containing interpretation of the Genesis creation account, like many of the scrolls from Cave

4

, was considerably delayed.¹¹ As a result, it was not until the

1990

s that scholarly studies of these individual texts began to flourish. With access to these Qumran texts, scholars would soon give attention to various issues within each of these texts, including interpretations of the creation account. While considerable work has been done on interpretations of the creation account within these individual texts since the

1990

s, what about big-picture studies dealing with the interpretations of the creation account in the Qumran texts as a whole? In this regard, there are a few notable studies.

Esther Chazon contributed a chapter, titled The Creation and Fall of Adam in the Dead Sea Scrolls, in the

1997

publication, The Book of Genesis in Jewish and Oriental Christian Interpretation. In this chapter, Chazon examined the presentation of the Adam narrative in several Qumran texts: Words of the Luminaries (

4

Q

504

), Paraphrase of Genesis and Exodus (

4

Q

422

), and Musar le-Mebin (

4

QInstruction). She also included brief discussion on the book of Jubilees.¹² The two-fold purpose of her study was first, to analyze the distinctive interpretation of this biblical story displayed in these works and second, to explore a possible literary relationship between them.¹³ There is no discussion on Meditation on Creation (

4

Q

303

) or Miscellaneous Rules (

4

Q

265

).

In a

2005

work, Biblical Interpretation at Qumran, John J. Collins produced a chapter, titled Interpretations of the Creation of Humanity in the Dead Sea Scrolls. In this treatment, Collins examined the presentation of the creation of humanity in Ben Sira and then in Qumran texts, primarily focusing on Musar le-Mebin (

4

QInstruction) and the Instruction on the Two Spirits in the Community Rule (

1

QS).¹⁴ However, only a brief mention is made of Words of the Luminaries (

4

Q

504

), Paraphrase of Genesis and Exodus (

4

Q

422

), and Meditation on Creation (

4

Q

303

). There is no discussion concerning interpretation in Miscellaneous Rules (

4

Q

265

) or Jubilees (

4

QJuba).

These studies by Chazon and Collins make valuable contributions toward developing more comprehensive understandings of certain aspects of interpretation of the creation account in the Qumran texts as a whole. These chapters, however, represent relatively brief treatments of the topic. Further, these studies are selective in the scope of texts they address and in the focus of interpretive issues they cover within these texts. Other aspects of interpretation within these texts and other Qumran texts are not addressed. Thus, the necessity for a more comprehensive treatment of the Qumran texts dealing with interpretation of the creation account remains.

Contribution of Current Research

The purpose of this current study is to provide a more comprehensive analysis of the text and interpretation of the Genesis creation account in the Dead Sea Scrolls within a single volume. This research includes:

1

) text-critical analysis of the biblical texts containing the creation account,

2

) analysis of certain scribal practices in these texts, and

3

) a text-by-text literary analysis of the non-biblical Qumran texts containing interpretation of the creation account.

1. The Bedouin discovered the first scrolls sometime during the winter of

1946

–

1947

, though it is difficult to verify exactly when. For a thorough account of this initial discovery, see Trever, The Untold Story of Qumran,

101

–

13

; The Dead Sea Scrolls: A Personal Account,

96

–

110

.

2. The Second Temple period generally refers to the period of Jewish history beginning with the dedication of the Second Temple around

516

BC and ending with the destruction of the Second Temple by the Romans in AD

70

. Some scholars begin this period as early as the return of Jews from Babylon to Jerusalem around

539

BC and end it as late as the conclusion of the Bar Kokhba revolt against the Romans in AD

135

.

3. Texts included here are

4

Q

504

(c.

150

BC),

4

Q

422

(c.

100

–

50

BC),

4

QInstruction (

4

Q

416

mid-first century BC;

4

Q

417

late first century BC;

4

Q

423

AD

1

–

50

),

4

Q

303

(

50

–

1

BC),

4

Q

265

(c. AD

25

–

50

), and

4

QJuba=

4

Q

216

(c.

125

–

100

BC).

4. Collins, Interpretations of the Creation of Humanity in the Dead Sea Scrolls,

30

.

5. Barthélemy, DJD I,

49

–

50

.

6. Paleography is the study of the development of ancient scripts based on the understanding that handwriting changes over time. Joseph Naveh noted the nature and significance of paleography for the study of ancient manuscripts: Paleography . . . is the study of ancient scripts which traces the development of letter forms so that documents (both inscriptions and manuscripts) may be read correctly and, if necessary, dated (Early History of the Alphabet,

6

). Hence, paleographical study ensures a more faithful reading of an ancient text and enables the dating of a manuscript to a certain period based upon the styles and shapes of the letters. Scholars have used this technique for dating the Dead Sea Scrolls from early on. Frank M. Cross designated three major paleographical periods for the scrolls: Archaic (

250

–

150

BC), Hasmonean (

150

–

30

BC), and Herodian (

30

BC–AD

68

). Cf. Cross, The Development of Jewish Scripts,

133

–

202

; Paleography,

629

–

34

; VanderKam, The Dead Sea Scrolls Today,

35

. The reliability of paleography for dating the scrolls appears to have been confirmed by carbon-

14

testing of a number of scrolls during the

1990

s. Cf. Bonani et al., Radiocarbon Dating of Fourteen Dead Sea Scrolls,

843

–

49

; Jull et al., Radiocarbon Dating of Scrolls,

11

–

19

.

Orthography is the study of word spellings. Tov observed, Orthography (spelling) is the realization in writing of the spoken word and, accordingly, it is possible to represent a specific word in different spellings. In fact, many words are written in different ways within the same language, at different periods, or in concurrent dialects without any difference in meaning (Textual Criticism of the Hebrew Bible,

221

). A common spelling practice in many Qumran texts is the addition of matres lectionis, which aid in the reading/pronunciation of a word. In this practice, the additional consonant functions as a vowel letter (e.g. ו indicates both o and u vowels). For example, the spelling of אלהים (Elohim God) found in MT often (but not always) occurs with the fuller spelling אלוהים in many Qumran texts. For further study, see Tov, Textual Criticism of the Hebrew Bible,

108

–

09

,

220

–

29

; Davila, Orthography,

625

–

28

.

7. For the scrolls containing text from the creation account (

4

QGenb,

4

QGend,

4

QGeng,

4

QGenh1, and

4

QGenk), see Davila, DJD XII,

31

–

78

.

8. Davila, New Qumran Readings for Genesis One,

3

–

11

.

9. Ibid.,

11

. Davila concluded, The most important general implication of the new Qumran material presented in this study is that we must take the LXX of Genesis very seriously as a source for a Hebrew textual tradition alternate to the MT. We have strong reason to believe that the translators of Genesis treated their Vorlage with respect and rendered the Hebrew text before them into Greek with great care and minimal interpretation.

10. For example, Hendel noted, "In Gen

1

:

9

, there are two significant textual variations between M and G, for both of which

4

QGenesis texts provide new evidence. In each case, both the M and G readings are attested at Qumran. An important implication of this new evidence concerns the text-critical value of G: in these cases, it is now clear that the G translator has accurately rendered a Hebrew Vorlage that differs from M. . . . The Qumran reading indicates the reliability of the G translation of its Vorlage of Genesis" (The Text of Genesis

1

–

11

,

24

,

26

).

11. Words of the Luminaries (

4

Q

504

) was officially published in

1982

, while Paraphrase of Genesis and Exodus (

4

Q

422

), Musar le-Mebin (

4

QInstruction), Meditation on Creation (

4

Q

303

–

305

), Miscellaneous Rules (

4

Q

265

), and Jubilees (

4

QJuba) were all published in the

1990

s.

12. Another text included in her study is Ben Sira

17

:

1

–

10

. Also, Chazon employs the previous designation of Sapiential Work A for the text known as Musar le-Mebin (

4

QInstruction).

13. Chazon, The Creation and Fall of Adam in the Dead Sea Scrolls,

13

.

14. Collins sees in these two Qumran texts the creation of two kinds of humans (spiritual and fleshly) with access to the knowledge of good and evil, which reflects a particular understanding of the two creation accounts in Genesis

1

–

3

and the origin of evil (Interpretations of the Creation of Humanity in the Dead Sea Scrolls,

35

–

41

).

CHAPTER TWO

THE TEXT OF THE GENESIS CREATION ACCOUNT AT QUMRAN

The Qumran Genesis Manuscripts

T

he prominence of Genesis

at Qumran is attested by the large number of Genesis manuscripts recovered in the surrounding caves. At least nineteen, possibly twenty, fragmentary manuscripts of Genesis were found in caves

1

,

2

,

4

,

6

, and

8

.¹⁵ The majority of the Genesis manuscripts were found in Cave

4

. These texts are the oldest known copies of Genesis. The oldest manuscript,

6

QpaleoGen (containing text from Gen

6

:

13

–

21

), is written in paleo-Hebrew script and is dated

250

–

150

BC.¹⁶ The latest manuscript,

4

QGenb (containing text from Gen

1

:

1

–

28

;

2

:

14

–

19

;

4

:

2

–

11

), is dated AD

50

–

68

+. Between all the Qumran manuscripts, portions of thirty-three of the fifty chapters of Genesis are represented.¹⁷ However, none of the individual Genesis manuscripts from Qumran are well preserved. Notably, all the manuscripts containing enough material for analysis attest to the Masoretic Text tradition.¹⁸ A number of these manuscripts also contain some orthographic (spelling) differences and some individual textual variants from the traditional text. Some of the variant readings found in the Qumran Genesis manuscripts reveal the existence of Hebrew Vorlagen (base texts) for the readings found in the Septuagint.

Six of the Qumran Genesis manuscripts contain text from the creation account:

1

QGen,

4

QGenb,

4

QGend,

4

QGeng,

4

QGenh1, and

4

QGenk (see table above).

1

QGen was officially published early on in

1955

by Dominique Barthélemy in volume I of the Discoveries in the Judaean Desert series. The other five texts (

4

QGenb,

4

QGend,

4

QGeng,

4

QGenh1, and

4

QGenk) were officially published decades later in

1994

by James R. Davila in volume XII of the series. These texts were also published in

2010

in The Biblical Qumran Scrolls, edited by Eugene Ulrich. The following survey examines these Qumran Genesis texts containing the creation account. Several of these texts contain only orthographical differences from the Masoretic Text, while a few contain some individual variant readings that are of interest.

1

QGen

1

QGen was the first of the Genesis manuscripts to come to light. The discovery of this text was part of the