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    Goff - Genesis 1-3 and Conceptions of Humankind in 4QInstruction, Philo, and Paul

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    Chapter 8 Genesis 1-3 AND Conceptions oF HUMANKIND IN AQINSTRUCTION, PHILO AND PAUL Matthew Goff Introduction 4Qlnstruction (1Q26, 4Q415-18, 423) is the last Iengthy text from Qumran to be published. Its official edition appeared in 1999." The composition inchides a dualistic understanding of humankind, using ‘flesh’ and ‘spirit’ terminology that is grounded in an interpretation of Genesis 1-3, There are similar anthropological reflections and exegesis of Genesis 1-3 in Philo and Paul. I will argue that these authors were influenced by Palestinian Jewish traditions that are attested in 4QInstruction, which shaped how they understood Genesis. 1~3. Since 4QUnstruction is a sapiential text, itis possible to understand this as an example of the influence of the Jewish wisdom tradition on both Philo and Paul. I will not be able to examine the full range of their writings but will Foous on De opificio mundi and 1 Corinthians. 4Qlnsiruction First, some background regarding 4QInstruction? Most commentators ‘A version of this paper was presented atthe annual mostng of the Society of Biba? [Literature in Sn Diogo, Califorsia on 18 Novernber 2007 would also keto thank Ebert ‘Tigchelaae fr sending me hs paper, 'Pesh and Spr: Reading 4QInstrucon nthe Light oF 1 Corinthians’, that he presented in Leuven in December 2007 13. Stragnoll and DB. J. Harrington, Qumran Cave 4021¥: Sapential Texts, Part 2 dQinctructon (Mitsar18 Mbin): 4O4I5{f With « Re-edion of 1026 (DID. 34; Oxforé Clareodon, 199). T. Elgvin is the editor of 4Q223, 2 Recont books on d@lnstruction inhude M.1. Gof, The Worldly and Heavenly Wisdom of #Olnstrution (STD: 50; Leiden: Bri, 2003}; B. G. Weld, Women, Men and Angels: The ‘Quran Wisdom Document ‘Musa leMevi’ and ts Alusons to Genesis Creation Tradions (WUNT, 27201; Tubingan: Mobs Siobesk, 2009); B. J.C. Tgeholar, To Dnerese Learning for the Understanding Ones: Reading and Reconsrucing the Frogmentary Barly Jewish ‘Sopienial Text 4Qirsiuction (STDS, 44; Leiden: Bel 2001). For other scholarship consult ‘Coen Bly Cvs ene aa Iereilly2 Dale Suda a, rm, Sore 9208 Gorr Genesis !-3 And Conceptions of Humankind us date the work to the second century sce.* The composition is aptly classified as a wisdom text. It often uses the admonition form and provides instruction on mundane, worldly topics including marriage, ‘bartering goods and the payment of debts. The document was written by a teacher to a student who is usually referred to as mebin (1°25), or understanding one’. The work is devoted to his education and is explicitly pedagogical, 4QInstruction is in continuity with the practical wisdom of the book of Proverbs. But unlike this biblical book, 4QInstruction draws extensively from the apocalyptic tradition. This is evident in the composition’s frequent use of the 172 T7, This expression signifies a form of supernatural revelation and can be translated ‘the mystery that is to be'." It is probably the most important phrase in the composition. The raz nihyeh occurs over twenty times in 4QInstruction and elsewhere only three times (1Q27 113-4 [2] 1Q5 113-4). The word raz is attested in Early Jewish literature, often to denote heavenly revelation, It is used repeatedly in Daniel 2, for example, in reference to God's disclosure to Daniel of Nebuchadnezzar's dream (w. 18-19, 27-30, 47 [2 xD. inyeh}s a niphal participle of the verb ‘to be’. In 4Qlnstruction this participle denotes the entire range of history ~ past, present and future, The raz nihyeh is connected to a tripartite division of time in an unfortunately fragmentary passage: “Everything that exists G77) init, from what has been to what will be in it... His period whieh God revealed to the ear of the understanding ones through the mystery that is to be’ (4Q418 123 ii 3-4; of. 4Q417 11 3-4; 10S 3.15; CD 29-10), The mystery that is to be signifies God's deterministic plan that shapes history and creation, presented to the mebin as a revealed truth. The addressee has elect status. He is in ‘the lot of the angels’ (4Q418 81 4-5). ‘One benefit of this status is aocess to supernatural revelation, in the form of the raz nihyeh, Throughout the work the addressee is asked to meditate fand reflect upon this mystery (e.g, 4Q418 43 4). He acquires wisdom primarily through the study of the raz nihyeh The Vision of Hagu, the Fleshly Spirit and the Spiritual People ‘The expression ‘the vision of Hagu’ (72771 11M) also signifies heavenly revelation in 4QInstruction. The composition mentions this vision in a J. Harrington, “Recent Study of 4Qlnsruton’ in F. Gare Martner, A. Steel and E. 1 Tish is Pn AOMMT Rasen: Mlge ros nomad ‘Brule Puech (STDIA, Leiden: Bri, 2008, pp. 105-23, 3 Goll, World and Heavenly Wisdom, pp. 28-32. 4. T. Figvin, ‘Wisdom and Apocalyptic in the Barly Second Centuty sce ~ The Bvidence of 4Qjgsrucion’ sin L. fl ShilfinagyThe Dead Sea Serols Fifty Yeors After Their Discovery: Proceedings of the Jerasaem CAoesr, July 20-25, 1997 ersalem: Hees] Exploration Society/Shrne of the Book, Tore! Museu, 2000), pp. 226-47 Conia aly isi Lita Ie)? Da Sandro, Some SDE ) De 16 Early Christian Literature and Intertextuality 2 lesson regarding the ‘spiritual people’ and the “fleshly spirit” in 49417 11 13-18, This rauch discussed passage reads: 13, And you, 14. understating one, inert your reward by remembering the mifght because) it i coming. Engraved is the statute, and ordined is all the pnishment, 15. because engraved is that which has boen ordained by God agains all the infguitis of] the sos of Sheth, The book of remembrance is written before him 16, for those who Keep his word ~ that is, the vision of Haga forthe book of remembrance. He bequesthed ito Adam (ous together witha spiritual people, beleaus= 7h fashioned i (it. hin’) according othe likenes of the holy one. ‘But ao more di he give Hagu to the feshly epi because it did not distinguish between 18, [golod and evil according tothe judgment ofits [preg ‘This article will not discuss all aspects of this complex passage. It is addressed to the mebin and is presented as a teaching that he is to ponder and study (I. 13-14). The vision of Hagu is associated with a heavenly book and is thus reasonably considered a form of divine revelation.® Lines 13-15 suggest that the revealed content of the vision includes knowledge of the final judgement. He isto understand that this judgement is divinely ordained (¢f. 40416 1; 4Q418 69 ‘The vision of Hagu passage lays out two different types of humankind ~ the ‘spiritual people’ (777 DD) and the ‘fleshly spirit’ (WO MY). The former has access to the vision and the latter does not. The spiritual people are connected to angels (G'DMIP) and revelation (Hagu). The fleshly spirit is associated with a lack of revelation and of the knowledge of good and evil. The ‘spirit of the spiritual people represents affinity with the heavenly world and the ‘flesh’ of the fleshly spirit signifies separation from this realm. The expression ‘spiritual people’ isnot attested elsewhere in 4QInstruction but ‘fleshly sprit’is. 4Q416 1 12states that ‘every flesbly spirit will be laid bare’, or destroyed, during the final judgement. The 5. Scholarship on this pasageinchudes Gof, Wordly end Heavenly Wisdom, pp 80-126; Wor Wan hon ant tape pp. 12629, Calo Tt terete ly Ones “The Creation of Huinankind in s Wisdom Text from Qurara’,in DW. Pasty and E. Ulich Lop, The Pre ere Cntan nh end Sea Soy! 3 Lie: Bl, pp. 609-19, A Lange, Weiser and Pridertination: WebBlulche Urordnane nd Pradestination aden Tesfinden von Quran (STDI, 1; Leiden: Bil, 1995), pp. 80-50. For

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